Tie Your Camel: The Islamic Balance Between Trust in Allah and Personal Responsibility

Among the most frequently quoted teachings in Islamic spirituality is the Prophetic instruction:
 "Tie your camel and trust in Allah."

This concise statement captures a central principle of Islamic theology and ethics: true reliance upon Allah (tawakkul) does not negate human effort. Rather, genuine tawakkul requires a believer to employ the means Allah has provided while recognizing that all outcomes ultimately rest with Him.

Throughout the Qur'an, the Sunnah, and the writings of classical scholars, Muslims are taught to harmonize faith with action, dependence upon Allah with responsible planning, and spiritual trust with practical effort. This balance protects believers from both excessive self-reliance and passive fatalism.
 

 The Hadith of "Tie Your Camel"

The narration is reported from Anas ibn Malik (رضي الله عنه) that a man asked the Prophet ﷺ:

> "O Messenger of Allah, should I tie my camel and trust in Allah, or leave it untied and trust in Allah?"

The Prophet ﷺ replied:
 "Tie it and trust in Allah."

Reported by Imam al-Tirmidhi in his *Sunan* (2517), who classified it as a hasan (good) narration.

Though brief, this hadith establishes a foundational principle: reliance upon Allah must be accompanied by taking appropriate means (al-akhdh bil-asbab).
Tawakkul in the Qur'an

The Qur'an repeatedly commands believers to place their trust in Allah.

Allah says:
 "And whoever relies upon Allah – then He is sufficient for him."
 (Qur'an 65:3)

Similarly:
 "And upon Allah let the believers rely."

 (Qur'an 3:122)

And:

 "So when you have decided, then rely upon Allah. Indeed, Allah loves those who rely upon Him."
 (Qur'an 3:159)

Notice the sequence in this verse. Allah mentions decision-making and consultation before reliance. The believer is expected to deliberate, plan, and act, and then entrust the result to Allah.

This demonstrates that tawakkul is not abandonment of effort; rather, it follows effort.

 Taking the Means: A Qur'anic Pattern

The Qur'an consistently portrays the Prophets as taking practical measures while placing complete trust in Allah.
Prophet Nuh (Noah) عليه السلام

Although Allah could have saved Nuh directly, He commanded him:
 "Construct the Ark under Our observation and Our inspiration."
 (Qur'an 11:37)

The construction of the Ark itself was a means through which Allah's decree was fulfilled.

Prophet Musa (Moses) عليه السلام

At the Red Sea, Allah instructed Musa:
 "Strike the sea with your staff."
(Qur'an 26:63)

Allah could have parted the sea without any apparent means, yet Musa was commanded to act.

Maryam (Mary) عليها السلام

While enduring the pains of childbirth, she was instructed:
 "Shake toward yourself the trunk of the palm tree; it will drop upon you ripe, fresh dates."
 (Qur'an 19:25)

Despite her weakened state, Allah commanded an action before providing sustenance.

These examples reveal a recurring divine pattern: believers are instructed to take the means even when Allah alone creates the result.

The Prophet ﷺ as the Greatest Example of Tawakkul

No one possessed greater trust in Allah than the Messenger of Allah ﷺ. Yet no one was more diligent in taking practical measures.

During the Hijrah

When migrating from Makkah to Madinah, the Prophet ﷺ:

* Planned the route carefully.
* Chose trustworthy companions.
* Arranged for provisions.
* Concealed his movements from enemies.
* Took refuge in the Cave of Thawr.

Despite his certainty in Allah's protection, he employed every reasonable strategy available.
 

 In Battle

The Prophet ﷺ wore armor in battle, organized military ranks, appointed scouts, and developed defensive strategies.

Had tawakkul meant abandoning precaution, the Prophet ﷺ would not have adopted such measures.

Imam Ibn al-Qayyim (d. 751 AH) observed that the Prophet ﷺ was the most complete example of combining reliance upon Allah with utilizing worldly means established by Allah.
 

 Classical Scholarly Commentary

 
 Imam al-Ghazali (d. 505 AH)

In *Ihya' Ulum al-Din*, Imam al-Ghazali explains that abandoning lawful means while claiming trust in Allah reflects ignorance rather than spirituality.

He argues that Allah created causes and effects as part of His wisdom, and utilizing those causes is itself obedience to Allah.

According to al-Ghazali, genuine tawakkul resides in the heart, not in neglecting action.
 Shaykh al-Islam Ibn Taymiyyah (d. 728 AH)

Ibn Taymiyyah wrote:
"Turning away from the means altogether is a deficiency in reason, while relying upon the means themselves is a deficiency in tawhid."

The balanced path is to employ the means while recognizing that they possess no independent power apart from Allah's permission.
Ibn al-Qayyim (d. 751 AH)

In *Madarij al-Salikin*, Ibn al-Qayyim states that abandoning the means contradicts the Sunnah and the divine order established in creation.

He explains that reliance upon Allah and taking the means are not opposites. Rather, they are complementary acts of worship.

The heart relies upon Allah, while the limbs engage in action.

 Imam al-Nawawi (d. 676 AH)

Commenting on various hadiths concerning reliance upon Allah, Imam al-Nawawi emphasized that Islam encourages seeking treatment for illness, preparing provisions for travel, and taking precautions against harm.

Such actions do not diminish tawakkul; they complete it.
Distinguishing Tawakkul from Fatalism

A common misconception is to equate tawakkul with passive resignation.

Islam rejects this notion.

The Prophet ﷺ said:  "The strong believer is better and more beloved to Allah than the weak believer, though there is good in both. Be eager for that which benefits you, seek help from Allah, and do not become helpless."
Sahih Muslim (2664)

This hadith combines three elements:

1. Pursuing beneficial action.
2. Seeking Allah's assistance.
3. Rejecting helplessness and passivity.

These principles form the essence of Islamic tawakkul.

Practical Applications in Contemporary Life

 Education

Students should study diligently, seek knowledge from qualified teachers, and prepare thoroughly for examinations. Success is then entrusted to Allah.
Employment and Business

Believers are encouraged to pursue lawful earnings, develop professional skills, and plan responsibly while recognizing that provision (rizq) comes from Allah alone.

Health and Medicine

The Prophet ﷺ said:
"Seek treatment, for Allah has not created a disease except that He has created for it a cure."
 Sunan Abi Dawud (3855)

Seeking medical treatment is therefore consistent with reliance upon Allah.
 Family Life

Building strong marriages, raising children, and maintaining family ties require active effort alongside sincere supplication and trust in Allah's guidance.

Theological Balance: Means and the Creator of Means

Ahl al-Sunnah affirm two truths simultaneously:

1. Allah alone creates all outcomes.
2. Allah has commanded His servants to utilize lawful means.

The means do not independently produce results. Rather, Allah creates outcomes through means according to His wisdom.

This understanding preserves both tawhid (affirming Allah's ultimate power) and human responsibility.

The hadith "Tie your camel and trust in Allah" summarizes a profound Islamic worldview. It teaches that believers must neither depend entirely on their own efforts nor abandon effort under the guise of faith.

The Qur'an, the Sunnah, and the teachings of the classical scholars all point toward the same balanced path: employ the means that Allah has provided, fulfill your responsibilities with excellence, and place complete trust in Allah regarding the outcome.

As Ibn al-Qayyim beautifully summarized, the heart's reliance upon Allah and the body's engagement with the means are not contradictory. They are two dimensions of the same act of worship.

The believer ties the camel—not because the rope guarantees safety—but because Allah has commanded responsibility. The believer trusts in Allah—not because effort is unnecessary—but because every outcome ultimately belongs to Him alone.

This MIRACULOUS HADITH will change everything for you - Marwa Assar

Hard Hadith Explained | Real Talk ft. Dr. Tesneem Alkiek

 

The Prophet ﷺ communicated with compassion, and that alone should be enough to know that his words were never meant to belittle or degrade others. So how do we react to statements attributed to the Prophet ﷺ that appear to do just that—especially when they seem to target women? In this episode of Real Talk, Dr. Tesneem Alkiek unpacks that tension, offering case studies from the Qur’an and Sunnah that have been misunderstood or misused, and shares how we can all feel more confident and empowered in understanding our tradition with greater clarity and depth.

Hadith vs. Sunnah ft. ‪‪@habeeb_akande1‬

 

Islam and Accountability: A Path to Spiritual Growth and Responsibility

 

Accountability is an integral part of Islam, serving as a guiding principle for individual conduct, personal growth, and societal harmony. The belief in ultimate accountability before Allah encourages Muslims to act responsibly, make ethical choices, and contribute positively to their communities. Through self-awareness, intentionality, and a commitment to justice, accountability in Islam becomes a powerful tool for spiritual elevation and the betterment of both the individual and society as a whole.

Accountability is a fundamental concept in Islam that emphasizes the importance of taking responsibility for one's actions and decisions. It is the understanding that individuals are answerable for their choices, not only to themselves but also to a higher power. This article delves into the Islamic perspective on accountability, exploring how it is deeply woven into the fabric of the faith and its implications for personal growth and societal harmony.

The Concept of Accountability in Islam

In Islam, accountability is a principle that transcends the physical world and encompasses both the temporal and spiritual realms. Muslims believe that they will ultimately stand before Allah on the Day of Judgment to answer for their deeds. This belief underscores the necessity of leading a righteous and accountable life.

The Quran, the holy book of Islam, frequently emphasizes the concept of accountability. A recurring theme is that individuals will be rewarded for their good deeds and punished for their wrongdoings. Verses such as "So whoever does an atom's weight of good will see it, and whoever does an atom's weight of evil will see it" (Quran 99:7-8) serve as a reminder that even the smallest of actions will be accounted for.

Personal Responsibility

Islam places great emphasis on individual responsibility. Each person is considered the steward of their actions and choices. The concept of free will is deeply rooted in Islamic teachings, and humans are encouraged to make ethical decisions based on their understanding of right and wrong. This understanding is guided by the Quran and the teachings of the Prophet Muhammad (peace be upon him).

The idea of accountability is closely tied to the Five Pillars of Islam, which are the fundamental acts of worship and practice for Muslims. These pillars—Shahada (faith), Salah (prayer), Zakat (charity), Sawm (fasting), and Hajj (pilgrimage)—not only foster a sense of devotion but also provide a framework for individuals to be accountable in various aspects of their lives, including their relationship with Allah, fellow humans, and society as a whole.

Social Accountability

Islamic teachings also stress the importance of social accountability. Muslims are encouraged to contribute positively to their communities and promote justice and compassion. The concept of "amr bil ma'ruf wa nahi anil munkar," which translates to "enjoining what is right and forbidding what is wrong," reflects the duty to stand against injustice and immorality, promoting a just and accountable society.

Islamic jurisprudence includes a system of ethical guidelines and laws that help ensure individuals are accountable to one another and to society. This system aims to create a harmonious and responsible community by upholding justice, fairness, and moral conduct.

Accountability is not merely a religious concept within Islam; it is a way of life that shapes the behavior, ethics, and worldview of its followers. Muslims believe that their actions have consequences both in this world and the hereafter, motivating them to lead honorable and responsible lives. This sense of accountability permeates their relationship with Allah, their interactions with others, and their contributions to society.

Ultimately, the concept of accountability in Islam reminds us of the profound interconnectedness of our actions and their effects on the world around us. By embracing accountability, individuals can strive for personal growth, contribute positively to their communities, and work towards building a more just and compassionate society.

Caring for the Environment in Islam

 

Here are a few Hadith that emphasize the importance of caring for the environment:

"The world is beautiful and verdant, and verily God, be He exalted, has made you His stewards in it, and He sees how you acquit yourselves." (Sahih Muslim)
This Hadith highlights the concept of humans being entrusted as stewards of the Earth. It reminds us that Allah is aware of our actions and how we fulfill our responsibilities in preserving the beauty and sustainability of the environment.

"Whoever plants a tree and diligently looks after it until it matures and bears fruit is rewarded. If a Muslim plants a tree or sows a field and humans and animals benefit from it, it is regarded as an act of charity." (Sahih Al-Bukhari)
This Hadith emphasizes the significance of planting trees and nurturing them until they bear fruit. It highlights the rewards for such actions, and it extends the concept of charity to include benefiting both humans and animals through the cultivation of plants and the provision of natural resources.

"If the Hour (the Day of Resurrection) is about to be established and one of you has a palm shoot in his hand, which he can cultivate before the Hour is established, let him cultivate it." (Musnad Ahmad)
This Hadith encourages individuals to engage in acts of cultivation and environmental care, even if they believe the Day of Judgment is imminent. It emphasizes the importance of making positive contributions to the environment, regardless of the perceived proximity of the end times.

"There is none amongst the believers who plants a tree or sows seeds, and then a bird, or a person, or an animal eats from it, but it is regarded as having given a charitable gift [for which there is great reward]." (Sahih Al-Bukhari)
This Hadith highlights the profound value of planting and nurturing vegetation. It signifies that any act of providing sustenance and benefiting living beings, whether humans or animals, from the produce of planted trees or cultivated crops, is considered a charitable act deserving of great reward.

These Hadith serve as reminders of the Islamic teachings that encourage environmental stewardship, conservation, and caring for the natural world. They emphasize the responsibility of Muslims to actively engage in actions that contribute to the well-being of the environment and its inhabitants, as well as the rewards and blessings associated with such endeavors.

The Prophetic Teachings on Caring for and Feeding Animals

 

Islam holds a deep reverence for all of Allah's creation, including animals. The teachings of Prophet Muhammad (peace be upon him) emphasize the importance of treating animals with kindness, compassion, and respect. In this blog post, we will explore some of the profound hadiths that highlight the virtue of caring for and feeding animals, underscoring the significance of animal welfare in the Islamic tradition.

Hadith 1: The Reward for Showing Kindness to Animals
Prophet Muhammad (peace be upon him) said: "A good deed done to an animal is like a good deed done to a human being, while an act of cruelty to an animal is as bad as cruelty to a human being" (Bukhari). This hadith underscores the interconnectedness of all living beings and highlights the moral responsibility Muslims have towards animals. It emphasizes that acts of compassion and kindness towards animals are greatly rewarded and should be considered on par with acts of kindness towards fellow humans.

Hadith 2: The Woman Granted Paradise for an Act of Kindness
The Prophet (peace be upon him) narrated the story of a woman who entered Hellfire because of her mistreatment of a cat, warning his companions about the gravity of such actions. He said: "She did not feed it or give it a drink when it was restrained, nor did she set it free to eat from the vermin of the earth" (Bukhari and Muslim). This powerful hadith serves as a reminder that neglecting or causing harm to animals can have severe consequences, highlighting the importance of caring for their well-being.

Hadith 3: The Reward for Providing Water to Animals
Prophet Muhammad (peace be upon him) narrated: "While a man was walking on a journey, he became extremely thirsty. He found a well and went down to drink from it. Upon coming out, he saw a panting dog eating the moist earth from extreme thirst. The man said, 'This dog is suffering from the same thirst that I was.' So he went back down into the well, filled his shoe with water, and gave it to the dog to quench its thirst. Allah appreciated his action and forgave him" (Bukhari and Muslim). This beautiful hadith highlights the significance of providing water to thirsty animals and the immense rewards granted for such acts of compassion.

Hadith 4: Prohibition of Animal Cruelty
The Prophet (peace be upon him) forbade the mistreatment and abuse of animals. He said: "Verily, Allah has prescribed Ihsan (proficiency, perfection) in everything. So when you kill, kill well; and when you slaughter, slaughter well. Let each one of you sharpen his blade and spare suffering to the animal he slaughters" (Muslim). This hadith stresses the importance of performing acts of mercy and kindness, even when slaughtering animals for consumption, ensuring that their welfare is a priority.

Hadith 5: The Reward for Feeding Animals
Prophet Muhammad (peace be upon him) said: "There is a reward for serving any living being" (Bukhari). This hadith encompasses the broader concept of feeding and providing for the needs of animals. It highlights the virtue of selflessness and the rewards associated with fulfilling the basic requirements of all living creatures.

Conclusion:
The teachings of Prophet Muhammad (peace be upon him) teach us the significance of caring for and feeding animals with kindness and compassion. Islam emphasizes the ethical treatment of animals, recognizing their rights and encouraging their well-being. By following these Prophetic teachings, we can foster a culture of empathy and responsibility towards all creatures, creating a world where animals are treated with the dignity and care they deserve. Let us strive to embody these teachings in our lives, becoming stewards of compassion and advocates for the welfare of all animals. I was truly inspired by the following story and the example of this kind-hearted brother I believe his as acted according to all the hadith and guidance alhamdulilah.

Virtues of Caring for Neighbors in Islam

 

Islam places great emphasis on fostering harmonious relationships within society, and one of the fundamental teachings of Prophet Muhammad (peace be upon him) is to look after our neighbors. The hadith literature contains numerous teachings that highlight the significance of treating neighbors with kindness, respect, and care. In this blog post, we will explore some of the remarkable hadiths that emphasize the virtues of looking after our neighbors.

Hadith 1: The Believer and His Neighbors
Prophet Muhammad (peace be upon him) said: "He is not a believer who eats his fill while his neighbor beside him goes hungry" (Bukhari and Muslim). This hadith beautifully encapsulates the essence of Islamic teachings regarding the rights and responsibilities we have towards our neighbors. It emphasizes the importance of ensuring that our neighbors are not in need or distress while we enjoy our blessings.

Hadith 2: The Angelic Testimony
In another hadith, the Prophet (peace be upon him) stated: "Gabriel kept on recommending me about treating the neighbors kindly and politely, so much so that I thought that he would order me to make them as my heirs" (Bukhari and Muslim). This narration reveals the significance of treating our neighbors with utmost kindness and respect. The angel Gabriel's constant reminders emphasize the magnitude of this virtuous act.

Hadith 3: The Right of the Neighbor
Prophet Muhammad (peace be upon him) said: "Jibril continued to counsel me regarding the neighbor until I thought that he would inherit from him" (Muslim). This hadith underscores the importance of fulfilling the rights of our neighbors. It encourages Muslims to extend their assistance and support to their neighbors, making them feel secure and valued members of the community.

Hadith 4: The Scope of Neighbors
The Prophet (peace be upon him) defined the extent of neighbors in a hadith, stating: "Your neighbor is seventy houses ahead and seventy houses behind, seventy houses to your right and seventy houses to your left" (Ahmad). This narration broadens the definition of a neighbor, encompassing a considerable range of households surrounding us. It implies that we have a duty to care for and establish good relations with those in our immediate vicinity.

Hadith 5: The Neighbors' Rights
Prophet Muhammad (peace be upon him) said: "Whoever believes in Allah and the Last Day, let him not harm his neighbor" (Bukhari). This hadith beautifully encapsulates the essence of the Islamic teachings regarding the treatment of neighbors. It reminds us that our faith is incomplete if we cause harm or inconvenience to our neighbors. Instead, we are encouraged to treat them with kindness, consideration, and empathy.

Conclusion:
The teachings of Prophet Muhammad (peace be upon him) emphasize the importance of caring for our neighbors, ensuring their well-being, and promoting harmonious relationships within our communities. These hadiths highlight the virtues of treating our neighbors with kindness, respect, and support. By following the Prophet's example, we can foster a sense of unity, compassion, and neighborly love. Let us strive to implement these teachings in our lives, making our neighborhoods a source of harmony, cooperation, and blessings.

Ending Over-Reliance on Hadith | Shaykh Atabek Shukurov

 

Good deeds in Ramadan

 

During Ramadan, Allah, the most merciful, rewards those who remain on the path of truth. Therefore, reading the holy book of the Quran, performing good deeds, offering charity, reciting duas are highly recommended.

Abu Hurayrah told that Prophet Muhammad (PBUH) said:

“Every action a son of Adam does shall be multiplied—a good action by ten times its value, up to 700 times. Allah says: With the exception of fasting, which belongs to Me, and I reward it accordingly. For, one abandons his desire and food for My sake. There are two occasions of joy for a fasting person: one when he breaks his fast, and the other when he meets his Lord, and the (bad) breath (of a fasting person) is better in the sight of Allah than the fragrance of musk”.

– Al Bukhari
 

Further, Umm Saleem told that Prophet Muhammad (PBUH) said:

“(The performance of) `Umrah during Ramadan is equal (in reward) to performing Hajj with me”.

– Al Albani

Hadith: Good Neighbours

 

The Prophet Muhammad (pbuh) said: "By God, he does not believe!..." When asked who he was referring to, the Prophet replied: "That person whose neighbor does not feel safe from his (or her) evil." Sahih Al-Bukhari 

Hadith of the day

 ‘Amr ibn Murrah reported: A man came to the Prophet, peace and blessings be upon him, and he said, “O Messenger of Allah, what do you think if I testify there is no God but Allah and you are the Messenger of Allah, I perform the five prayers, I pay the obligatory alms, and I fast the month of Ramadan and stand for prayer in it. Among whom will I be?” The Prophet said, “Among the truthful and the martyrs.”
Source: Ṣaḥīḥ Ibn Ḥibbān 3438
Grade: Sahih (authentic) according to Al-Arna’ut

Hadith on helping others

 

The Prophet Muhammad (pbuh) told a companion: "Help the weak or do some good for a person who cannot work for himself (or herself)." His companion replied: "(But what) if I cannot do that?" The Prophet said: "(Then at least) refrain from harming others, for this will be regarded as a charitable deed (on your part)." Sahih Al-Bukhari 

The Prophet Muhammad (peace be upon him) said: "O people! Greet others in peace, feed (the poor and needy), behave kindly to your relatives, offer prayer when others are asleep, and (thus) enter Paradise in peace." Al-Tirmidhi

The Prophet Muhammad (peace be upon him) said: "There is an abode in paradise. . .prepared for those who are polite in their speech, provide food (to the needy), fast frequently, and (pray) when other people are asleep." Al-Tirmidhi

Hadith of the day: Helping others

 

The Prophet Muhammad (peace be upon him) said: "A person who looks after a widow or the poor is like. someone who prays all night and fasts all day." Sahih Al-Bukhari

 

Visiting the Sick: A Sign of Mercy

 

Islam invites to all that is good and warns from all that is bad. From those good and virtuous deeds is the visiting of the ill and afflicted. When people visit each other while they are in good health, bonds of brotherhood and friendship are strengthened. But when they visit each other in times of sickness and poor or failing health, their brotherhood grows even more.

Illustrating the empathy that Muslims are required to feel for each other, Prophet Muhammad (peace and blessings be upon him) is reported to have said, “The parable of the believers in their mutual love and mercy is like that of a living body: If one part of it feels pain, the whole body suffers in sleeplessness and fever.” (Muslim)

Visiting the sick is one of the clearest signs of such mutual love, mercy and empathy. Indeed, it is also a duty that Muslims are required to fulfill, in adherence to the following hadith in which the Prophet reportedly said, “The rights of a Muslim over another Muslim are six… When you meet him, you greet him with the salaam (i.e. to say: as-salamu alaykum); when he invites you, you accept his invitation; when he consults you in a matter, you give him sincere advice; when he sneezes and praises Allah, you ask Allah to have mercy on him; when he is sick, you visit him; and when he passes away, you follow his funeral.”(Bukhari)

From the above hadith, we can conclude that Muslims are encouraged to have concern for one another during three phases of worldly existence: health, sickness and death.

Whilst in good health, the Muslim is obliged to greet his brother in faith with the invocation of peace and mercy, to accept his invitation and to give him sincere advice.

Then, when a Muslim is suffering from a cold, an allergy or whatever else that is causing him to sneeze, his brother in Islam is instructed to ask Almighty Allah to have mercy on him. Likewise, when a Muslim is sick and bedridden, his Muslim brothers should go and visit him.

Finally, when a Muslim passes away, Muslims are required to attend his funeral procession and Prayer, and ultimately his burial.

The great reward awaiting those who visit the sick was spelt out by Prophet Muhammad (peace and blessings be upon him), who reportedly said, “A Muslim visiting his sick brother will continue to be in the harvest of Paradise until he returns home.” (Muslim)

And he is also reported to have said, “A Muslim walking to visit a sick person will be wading in the mercy of Allah. When the visitor sits with the sick one, they will be immersed in mercy until his return.”(Ahmed and Ibn Hibban)

Demonstrating the greatness of the reward of visiting the sick, the Prophet (peace and blessings be upon him) reportedly said, “On the Day of Resurrection, Almighty Allah will say, ‘O son of Adam! I became sick and you did not visit me!’ The person will say, ‘O Lord, how can I visit you and you are the Lord of all that exists!’ Allah will say, ‘Did you not know that my slave ‘so and so’ was sick, and you did not visit him? Did you not know that if you visited him, you would have found me with him?’” (Muslim)
A Role Model

In the Qur’an, Almighty Allah says:

(Indeed in the Messenger of Allah you have an excellent example to follow for whoever hopes for [the meeting of] Allah and the Last Day and remembers Allah much.) (Al-Ahzab 33:21)

Sent as a role model for all virtuous deeds and noble duties, Prophet Muhammad (peace and blessings be upon him) led people by example. He would both make time to personally visit the sick and would also enquire after them through others.

Whilst in Makkah, for example, a pagan woman used to throw filth and garbage at the noble Prophet whenever he passed by her house. One day, the noticeable absence of the Prophet’s abuser concerned him so much that he enquired after her. When he learnt of her sickness, he visited her. She was so taken aback by his merciful concern that she embraced Islam. This sublime attitude is encouraged in a Qur’anic verse that reads:

(Repel the evil deed with one which is better, then lo! he, between whom and thee there was enmity (will become) as though he was a bosom friend.) (Fussilat 41:34)

The learned Companion Anas ibn Malik (may Allah be pleased with him) related the following episode from the life of Allah’s Final Prophet to humanity:

A Jewish boy who would serve the Prophet fell sick. The Prophet said to some of his Companions, “Let us go and visit him.” They went to visit him and found his father sitting by his head. The Messenger of Allah said to the boy, “Proclaim that there is no god but Allah, and I will intercede on your behalf on account of it on the Day of Resurrection.” The boy looked at his father, who said, “Obey Abul-Qasim (Muhammad)!” In response, the boy uttered it, saying, “There is no god but Allah, and Muhammad is His Messenger.” Upon that, the Prophet (peace and blessings be upon him) said, “All praise is due to Allah Who saved him from the Fire of Hell.” (Ibn Hibban)

It is clear from these two examples from the Prophet’s life that the virtue of visiting the sick is not restricted to Muslims, but it includes non-Muslims as well. Such a visit to a non-Muslim patient can be such a touching and moving experience that it might even cure the most fateful of diseases: disbelief. 

Link

Once a Sahabi’s son was missing.......

Our Prophet ﷺ! ❤
Once a Sahabi’s son was missing.
The Sahabi went looking for his son.
As he was searching he found a group of children playing and saw his son was amongst them.
He saw that Rasoolallah ﷺ, the Beloved of Allah was sitting at a short distance watching the children.
The Sahabi came into the presence of the Beloved ﷺ and after presenting Salam he asked Ya Rasoolallah ﷺ I have been looking for my son and found him playing here, do I have your permission to take him?
The Prophet ﷺ replied,
Let your son play a little longer.
The Sahabi took his leave and left.
A short while later he came again and found the Beloved of Allah in the same place watching the children play. 

The Sahabi asked for permission to take his son and once again the Prophet ﷺ asked to to let his son carry on playing.
The man left and came back a short while later. Again he asked for permission to take his son and this time the Prophet of Allah ﷺ gave him permission, now you may take your son.
As the man was about to approach the children and call his son, Rasoolallah ﷺ called him back.
He returned to the company of Rasoolallah ﷺ and the Prophet ﷺ said, Take your son but when you call him don’t call him as ‘my son’ call him by his name.
The Sahabi was a little inquisitive as to why this instruction was given and he asked Ya Rasoolallah, the child is my son and if I did call out to him as ‘my son’ would that be a problem?
Tears began to fall down the Blessed cheeks of The Mercy to Creation and He replied,
O my companion, amongst those children there are orphans... if you call out to your child as ‘O my son’ the orphans may feel the loss of their fathers and may be saddened.
To avoid this I have requested that you call your son by his name so as not to hurt their feelings!
The Sahabi was amazed at the intricate level of concern and sensitivity of Rasoolallah ﷺ.
The man took his son, came back to Rasoolallah ﷺ to ask leave.
He then asked Ya Rasoolallah ﷺ why are you sitting watching these children, again with tears in his blessed eyes, the Mercy to Creation replied,
I was watching those children and sat close by so that they know that even though they do not have fathers, they have the Prophet of Allah to care for them.
Subhan'Allah.

We have forgotten what it is to be a true Muslim...

SOURCE - Imam As Suyuti's Al-Khasais-ul-Kubra

I am pleased with Allah as a Lord, with Islam as a religion, and with Muhammad as a prophet.

 

Al-Munaydhir reported: The Messenger of Allah, peace and blessings be upon him, said, 

“Whoever says when he awakens in the morning, ‘I am pleased with Allah as a Lord, with Islam as a religion, and with Muhammad as a prophet,’ then I am responsible for him and I will surely take him by the hand until he enters Paradise.” 

Source: al-Mu’jam al-Kabīr lil-Ṭabarānī 20/355 Grade: Sahih (authentic) according to Al-Albani عَنِ الْمُنَيْذِرِ قَالَ قَالَ رَسُول اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مَنْ قَالَ إِذَا أَصْبَحَ رَضِيتُ بِاللهِ رَبًّا وَبِالْإِسْلَامِ دِينًا وَبِمُحَمَّدٍ نَبِيًّا فَأَنَا الزَّعِيمُ لِآخُذَ بِيَدِهِ حَتَّى أُدْخِلَهُ الْجَنَّةَ 20/355 المعجم الكبير للطبراني

The most astonishing faith

 

Anas reported: The Prophet, peace and blessings be upon him, said, “Who in creation has the most astonishing faith?” They said, “The angels.” The Prophet said, “But how could the angels not believe?” They said, “The prophets.” The Prophet said, “But the prophets were given divine revelation, so how could they not believe?” They said, “Their companions.” The Prophet said, “The companions were with their prophets, so how could they not believe? Rather, the people with the most astonishing faith are those who come after you and they find a book of divine revelation, thus they believe in it and follow it. They are the people with the most astonishing faith.”

Source: Musnad al-Bazzār 7294
Grade: Hasan (fair) according to Al-Albani

عَن أَنَسٍ قَالَ قَالَ النَّبِيّ صَلَّى اللَّهُ عَلَيه وَسَلَّم أَيُّ الْخَلْقِ أَعْجَبُ إِيمَانًا قَالُوا الْمَلائِكَةُ قَالَ الْمَلائِكَةُ كَيْفَ لَا يُؤْمِنُونَ قَالَ النَّبِيُّونَ قَالَ النَّبِيُّونَ يُوحَى إِلَيْهِمْ فَكَيْفَ لَا يُؤْمِنُونَ قَالُوا الصَّحَابَةُ قَالَ الصَّحَابَةُ يَكُونُونَ مَعَ الأَنْبِيَاءِ فَكَيْفَ لا يُؤْمِنُونَ وَلكن أَعْجَبَ النَّاسِ إِيمَانًا قَوْمٌ يجيؤون مِنْ بَعْدِكُمْ فَيَجِدُونَ كِتَابًا مِنَ الْوَحْيِ فَيُؤْمِنُونَ بِهِ وَيَتَّبِعُونَهُ فَهُمْ أَعْجَبُ النَّاسِ
7294 مسند البزار
3215 المحدث الألباني خلاصة حكم المحدث رجاله ثقات في السلسلة الصحيحة
 

Be kind.....

 

 

“Kindess is a mark of faith and whoever is not kind has no faith.” Prophet Muhammad (Peace be upon him) (Muslim)

Abu Ad-Darda رضي الله عنه reported: The Prophet ﷺ  said:
Whoever is given his portion of kindness has been given his portion of goodness, and whoever is deprived of his portion of kindness has been deprived of his portion of goodness.
Source: Sunan At-Tirmidhi 2013,

Ibn Mas’ud reported رضي الله عن : The Messenger of Allah ﷺ
Shall I not tell you for whom the Hellfire is forbidden? It is every person accessible, polite, and mild.
Source: Sunan At-Tirmidhi 2488

 

 

Hadith: Qadr

 
Prophet Muhammad ﷺ forbade a person should say, after missing something:”If only I had done such and such, then such and such would have happened.’”

Instead, he ﷺ guided us to what is more beneficial than that, which is to say “Qaddarallahu wa maa sha’a fa’ala”(Allah has ordained and as He willed, He has done).

This is because ‘If only’ opens the door to the Shaytaan”, i.e. it makes you vulnerable to grief and fear, which is harmful to you and is of no benefit. Know that whatever befalls you, you could not have avoided, and whatever does not happen to you, you could not have made it happen to you, as Allah says in the Quran:

‎“مَا أَصَابَ مِنْ مُصِيبَةٍ إِلَّا بِإِذْنِ اللَّهِ ۗ وَمَنْ يُؤْمِنْ بِاللَّهِ يَهْدِ قَلْبَهُ ۚ وَاللَّهُ بِكُلِّ شَيْءٍ عَلِيمٌ
No disaster strikes except by permission of Allah . And whoever believes in Allah – He will guide his heart. And Allah is Knowing of all things. (At-Taghabun, 11)

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