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6 Ways to Increase Rizq (Hadith No. 2540)

Bismillah.

Ahadith 2538 – 2539 (below) are repeats. See linked text for related posts.

Volume 4, Book 52, Number 143 :
Narrated by Anas bin Malik (radiallaahu `anhu)
The Prophet (sallallaahu `alayhi wasallam) said to Abu Talha (radiallaahu `anhu), “Choose one of your boy servants to serve me in my expedition to Khaibar.” So, Abu Talha (radiallaahu `anhu) took me letting me ride behind him while I was a boy nearing the age of puberty. I used to serve Allah’s Apostle (sallallaahu `alayhi wasallam) when he stopped to rest. I heard him saying repeatedly, “O Allah! I seek refuge with You from distress and sorrow, from helplessness and laziness, from miserliness and cowardice, from being heavily in debt and from being overcome by men.” Then we reached Khaibar; and when Allah enabled him to conquer the Fort (of Khaibar), the beauty of Safiya bint Huyai bin Akhtab (radiallaahu `anhaa) was described to him. Her husband had been killed while she was a bride. So Allah’s Apostle (sallallaahu `alayhi wasallam) selected her for himself and took her along with him till we reached a place called Sad-AsSahba,’ where her menses were over and he took her for his wife. Haris (a kind of dish) was served on a small leather sheet. Then Allah’s Apostle (sallallaahu `alayhi wasallam) told me to call those who were around me. So, that was the marriage banquet of Allah’s Apostle (sallallaahu `alayhi wasallam) and Safiya. Then we left for Medina. I saw Allah’s Apostle (sallallaahu `alayhi wasallam) folding a cloak round the hump of the camel so as to make a wide space for Safiya (to sit on behind him) He sat beside his camel letting his knees for Safiya to put her feet on so as to mount the camel. Then, we proceeded till we approached Medina; he looked at Uhud (mountain) and said, “This is a mountain which loves us and is loved by us.” Then he looked at Medina and said, “O Allah! I make the area between its (i.e. Medina’s) two mountains a sanctuary as Abraham made Mecca a sanctuary. O Allah! Bless them (i.e. the people of Medina) in their Mudd and Sa (i.e. measures).”

Volume 4, Book 52, Number 144 :
Narrated by Anas bin Malik (radiallaahu `anhu)
Um Haram (radiallaahu `anhaa) told me that the Prophet (sallallaahu `alayhi wasallam) one day took a midday nap in her house. Then he woke up smiling. Um Haram asked, “O Allah’s Apostle! What makes you smile?” He replied “I was astonished to see (in my dream) some people amongst my followers on a sea-voyage looking like kings on the thrones.” She said, “O Allah’s Apostle! Invoke Allah to make me one of them.” He replied, “You are amongst them.” He slept again and then woke up smiling and said the same as before twice or thrice. And she said, “O Allah’s Apostle! Invoke Allah to make me one of them.” And he said, “You are amongst the first batch.” ‘Ubada bin As-Samit married her (i.e. Um Haram) and then he took her for Jihad. When she returned, an animal was presented to her to ride, but she fell down and her neck was broken.

Today’s Hadith:

Volume 4, Book 52, Number 145 :
Narrated by Mus’ab bin Sad (radiallaahu `anhu)
Once Sad (bin Abi Waqqas) (radiallaahu `anhu) thought that he was superior to those who were below him in rank. On that the Prophet (sallallaahu `alayhi wasallam) said, “You gain no victory or livelihood except through (the blessings and invocations of) the poor amongst you.”

Charity does not decrease wealth. (2)

Along with being charitable, one has to be humble and kind towards those below him in rank or status, enough to have them sincerely pray for you. More ways of increasing rizq (provision):

1. Istighfaar (praying for forgiveness)

Allah, may He be exalted, says (interpretation of the meaning):

“I said (to them): 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 gardens and bestow on you rivers”
[Nooh 70:10-12].

2. Upholding ties of kinship

Al-Bukhaari (2067) and Muslim (2557) narrated from Anas ibn Maalik (may Allah be pleased with him) that the Messenger of Allah (blessings and peace of Allah be upon him) said:

“Whoever would like his rizq (provision) to be increased and his life to be extended, should uphold the ties of kinship.”

An-Nawawi (may Allah have mercy on him) said:

“his rizq (provision) to be increased” means to be expanded and made abundant or, it was said, to be blessed (barakah). End quote.

3. Giving a great deal of charity

Allah, may He be exalted, says (interpretation of the meaning):

“Say: Truly, my Lord enlarges the provision for whom He wills of His slaves, and (also) restricts (it) for him, and whatsoever you spend of anything (in Allah’s Cause), He will replace it. And He is the Best of providers”
[Saba’ 34:39].

Muslim (2588) narrated from Abu Hurayrah (may Allah be pleased with him) that the Messenger of Allah (blessings and peace of Allah be upon him) said:

“Charity does not decrease wealth.”

An-Nawawi (may Allah have mercy on him) said:

They (the scholars) mentioned two meanings of this hadeeth, one of which is that (the wealth) will be blessed (as a result of giving charity) and harm will be warded off from it, so the apparent decrease will be compensated for by means of hidden blessing (barakah). This is something that is well known from experience. The second is that even if it appears to be decreased outwardly, there will be compensation for that in the reward that results from it, and it will be increased manifold. End quote.

4. Being mindful of Allah and fearing Him (taqwa)

Allah, may He be exalted, says (interpretation of the meaning):

“And whosoever fears Allaah and keeps his duty to Him, He will make a way for him to get out (from every difficulty).
And He will provide him from (sources) he never could imagine”
[al-Talaaq 65:2-3].

5. Performing Hajj and ‘Umrah often, following one with the other

At-Tirmidhi (810) narrated that ‘Abdullah ibn Mas‘ood said: The Messenger of Allah (sa) said:

“Make the Hajj and ‘Umrah follow each other closely, for they remove poverty and sins as the bellows removes the dross of iron, gold and silver, and an accepted Hajj brings no less a reward than Paradise.”.
[It was classed as saheeh by al-Albaani.]

6. Du‘aa’ (supplication)

It was narrated by Ibn Maajah (925) from Umm Salamah that the Messenger of Allah (blessings and peace of Allah be upon him) used to say, when he said the salaam at the end of Fajr prayer:

Allaahumma inni as’aluka rizqan tayyiban, wa ‘ilman naafi’an, wa ‘amalan mutaqabbalan.
(O Allaah, I ask you for good (halaal) provision, beneficial knowledge and accepted good deeds).”
[Classed as saheeh by al-Albaani in Saheeh Ibn Maajah.]

Taken from IslamQA

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Distribution of Inheritance: Being Kind to Orphans and the Needy (Hadith No. 2414)

Bismillah.

وَإِذَا حَضَرَ الْقِسْمَةَ أُولُو الْقُرْبَىٰ وَالْيَتَامَىٰ وَالْمَسَاكِينُ فَارْزُقُوهُم مِّنْهُ وَقُولُوا لَهُمْ قَوْلًا مَّعْرُوفًا

“And when [other] relatives and orphans and the needy are present at the [time of] division, then provide for them [something] out of the estate and speak to them words of appropriate kindness.” [4:8]

Volume 4, Book 51, Number 21 :
Narrated by Ibn ‘Abbas (radiallaahu `anhu)
Some people claim that the order in the above Verse is cancelled, by Allah, it is not cancelled, but the people have stopped acting on it. There are two kinds of guardians (who are in charge of the inheritance): One is that who inherits; such a person should give (of what he inherits to the relatives, the orphans and the needy, etc.), the other is that who does not inherit (e.g. the guardian of the orphans): such a person should speak kindly and say (to those who are present at the time of distribution), “I can not give it to you (as the wealth belongs to the orphans).”

Ibn Kathir comments:

Ath-Thawri said that Ibn Abi Najih narrated from Mujahid that implementing this Ayah, “Is required from those who have anything to inherit, paid from whatever portions their hearts are satisfied with giving away.” Similar explanation was reported from Ibn Mas`ud, Abu Musa, `Abdur-Rahman bin Abi Bakr, Abu Al-`Aliyah, Ash-Sha`bi and Al-Hasan. Ibn Sirin, Sa`id bin Jubayr, Makhul, Ibrahim An-Nakha`i, `Ata’ bin Abi Rabah, Az-Zuhri and Yahya bin Ya`mar said this payment is obligatory. Others say that this refers to the bequeathal at the time of death. And others say that it was abrogated. Al-`Awfi reported that Ibn `Abbas said that this Ayah,

﴿وَإِذَا حَضَرَ الْقِسْمَةَ﴾

(And when are present at the time of division), refers to divisions of inheritance. So, when poor relatives, who are ineligible for inheritance, orphans, and the poor attend the division of the inheritance, which is sometimes substantial, their hearts will feel eager to have a share, seeing each eligible person assuming his share; while they are desperate, yet are not given anything. Allah the Most Kind, Most Compassionate, commands that they should have a share in the inheritance as an act of kindness, charity, compassion and mercy for them.

Mawdudi comments:

This directive is addressed to the heirs of the deceased. They are told not to be niggardly towards their relatives whether they be close or distant. Nor should they be niggardly towards either poor and needy members of the family or towards orphans who are present when the inheritance is distributed. Although they are not legally entitled to any share it is seemly for people to act magnanimously and give them something out of their inheritance, and especially to desist from making hurtful remarks.

The Real Miskeen (Hadith No. 1253)

Bismillah.

Volume 2, Book 24, Number 554:

Narrated Abu Huraira (radiallaahu `anhu):

The Prophet (sallallaahu `alayhi wasallam) said, “The poor person is not the one who asks a morsel or two (of meals) from the others, but the poor is the one who has nothing and is ashamed to beg from others.”

The Arabic word for which “poor” has been used here is miskeen, which means “needy”.

This is to be understood by the giver, in my opinion. The real needy person who deserves to be given is the one who’s ashamed to ask. This doesn’t mean you shouldn’t give to those who ask of you. Just that those who don’t ask should be paid attention to as well. Also, those who don’t ask are hard to find. It takes effort to identify such deserving people.

This Hadith comes in the tafsir of this ayah:

لِلْفُقَرَاءِ الَّذِينَ أُحْصِرُوا فِي سَبِيلِ اللَّهِ لَا يَسْتَطِيعُونَ ضَرْبًا فِي الْأَرْضِ يَحْسَبُهُمُ الْجَاهِلُ أَغْنِيَاءَ مِنَ التَّعَفُّفِ تَعْرِفُهُم بِسِيمَاهُمْ لَا يَسْأَلُونَ النَّاسَ إِلْحَافًا ۗ وَمَا تُنفِقُوا مِنْ خَيْرٍ فَإِنَّ اللَّهَ بِهِ عَلِيمٌ

“(Charity is) for Fuqara (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. And whatever you spend in good, surely, Allah knows it well.” [Al-Baqarah: 273]

Ibn Kathir comments:

Allah said,

﴿لِلْفُقَرَآءِ الَّذِينَ أُحصِرُواْ فِى سَبِيلِ اللَّهِ﴾

((Charity is) for the poor, who in Allah’s cause are restricted (from travel)) meaning, the migrants who migrated to Allah and His Messenger, resided in Al-Madinah and did not have resources that sufficiently provided them with their needs,

﴿لاَ يَسْتَطِيعُونَ ضَرْبًا فِى الاٌّرْضِ﴾

(And cannot Darban (move about) in the land) meaning, “They cannot travel in the land to seek means of livelihood.” Allah said in other instances ﴿using a variation of the word Darban﴾

﴿وَإِذَا ضَرَبْتُمْ فِى الاٌّرْضِ فَلَيْسَ عَلَيْكُمْ جُنَاحٌ أَن تَقْصُرُواْ مِنَ الصَّلوةِ﴾

(And when you (Muslims) travel in the land, there is no sin on you if you shorten the Salah (the prayer)) ﴿4:101﴾, and,

﴿أَن سَيَكُونُ مِنكُمْ مَّرْضَى وَءَاخَرُونَ يَضْرِبُونَ فِى الاٌّرْضِ يَبْتَغُونَ مِن فَضْلِ اللَّهِ وَءَاخَرُونَ يُقَـتِلُونَ فِى سَبِيلِ اللَّهِ فَاقْرَءُواْ﴾

(He knows that there will be some among you sick, others traveling through the land, seeking of Allah’s bounty, yet others fighting in Allah’s cause) ﴿73:20﴾.

Allah then said,

﴿يَحْسَبُهُمُ الْجَاهِلُ أَغْنِيَآءَ مِنَ التَّعَفُّفِ﴾

(The one who knows them not, thinks that they are rich because of their modesty) meaning, those who do not know their situation think that they are well-off, because they are modest in their clothes and speech. There is a Hadith with this meaning that the Two Sahihs recorded from Abu Hurayrah that the Messenger of Allah said,

«لَيْسَ الْمِسْكِينُ بِهذَا الطَّوَّافِ الَّذِي تَرُدُّهُ التَّمْرَةُ وَالتَّمْرَتَانِ، وَاللُّقْمَةُ وَاللُّقْمَتَانِ، وَالْأُكْلَةُ وَالْأُكْلَتَانِ، وَلكِنِ الْمِسْكِينُ الَّذِي لَا يَجِدُ غِنىً يُغْنِيهِ، وَلَا يُفْطَنُ لَهُ فَيُتَصَدَّقَ عَلَيْهِ، وَلَا يَسْأَلُ النَّاسَ شَيْئًا»

(The Miskin (needy) is not he who wanders about and whose need is sufficed by a date or two, a bite or two or a meal or two. Rather, the Miskin is he who neither has enough resources to sustain him, all the while people are unaware of his need so they do not give to him, nor does he ask people for anything.)

Imam Ahmad also recorded this Hadith from Ibn Mas`ud.

Allah’s statement,

﴿تَعْرِفُهُم بِسِيمَـهُمْ﴾

(You may know them by their mark) means, “Those who have good minds discover their situation,” just as Allah said in other instances,

﴿سِيمَـهُمْ فِى وُجُوهِهِمْ﴾

(The mark of them (i.e. of their faith) is on their faces) ﴿48:29﴾, and,

﴿وَلَتَعْرِفَنَّهُمْ فِى لَحْنِ الْقَوْلِ﴾

(But surely, you will know them by the tone of their speech!) ﴿47:30﴾. Allah’s statement,

﴿لاَ يَسْـَلُونَ النَّاسَ إِلْحَافًا﴾

(they do not beg of people at all) means, they do not beg and, thus, do not require people to provide them with more than what they actually need. Indeed, those who ask people for help, while having what suffices for their needs, have begged.

Imam Ahmad recorded that Abu Sa`id said, “My mother sent me to the Messenger of Allah to ask him for help, but when I came by him I sat down. The Prophet faced me and said to me,

«مَنِ اسْتَغْنَى أَغْنَاهُ اللهُ، وَمَنِ اسْتَعَفَّ أَعَفَّهُ اللهُ، وَمَنِ اسْتَكَفَّ كَفَاهُ اللهُ، وَمَنْ سَأَلَ وَلَهُ قِيمَةُ أُوقِيَّةٍ فَقَدْ أَلْحَف»

(Whoever felt satisfied, then Allah will enrich him. Whoever is modest, Allah will make him decent. Whoever is content, then Allah will suffice for him. Whoever asks people, while having a small amount, he will have begged the people.)

Abu Sa`id said, “I said to myself, `I have a camel, Al-Yaqutah, and indeed, it is worth more than a small amount.’ And I went back without asking the Prophet for anything.” This is the same wording for this Hadith collected by Abu Dawud and An-Nasa’i.

Allah’s statement,

﴿وَمَا تُنفِقُواْ مِنْ خَيْرٍ فَإِنَّ اللَّهَ بِهِ عَلِيمٌ﴾

(And whatever you spend in good, surely Allah knows it well) indicates that no charity escapes Him, and He will reward it fully and perfectly on the Day of Resurrection, when it is most desperately needed.

There’s a lesson for the beggars (in the literal sense) here as well. Avoid asking of people. If you uphold your dignity and self-respect, Allah will too. As the Prophet (sallallaahu `alayhi wasallam) said:

Whoever felt satisfied, then Allah will enrich him. Whoever is modest, Allah will make him decent. Whoever is content, then Allah will suffice for him. Whoever asks people, while having a small amount, he will have begged the people.

One more thing, identifying people’s needs and giving them without their asking is a real talent. Try putting it to use! :)

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