The Messenger said, "It is much better for one of you to take his rope and go to
chop wood (for his livelihood) than to beg from people, whether they give him anything or
deny him." [Bukhaaree, Ibn Maajah & others upon
Az-Zubayr ibn Al-'Awwaam (RA)
The Messenger said, "Whoever dispenses (with anything), Allaah shall enrich him.
Whoever seeks chastity, Allaah will make him chaste. Whoever perseveres, Allaah will
provide him with patience. No one has been given such a gift better and more ample than
patience." [Bukhaaree, Muslim, Maalik, Abu Daawodd,
an-Nasaa'ee, at-Tirmidthee upon Abu Sa'eed al-Khudree (RA)]
In Saheeh Muslim and other books, upon 'Awf ibn
Maalik it is reported that the Messenger
when he accepted his pledge of allegience together with a group of people, whispered to
them a secret word, "Do not ask people for anything."
Thereafter, when a whip used to drop from the hand of a person of this group,
they would not say to anyone, "Hand it to me."
.. So when you finish from your
occupation, then stand up for Allaah's worship, and to your Lord (alone) turn (all your
intentions and hopes and) your invocations.
[Ash-Sharh ayaat 7-8]
The Messenger said to Ibn 'Abbaas (R), "...and if you ever should ask someone for
something, then ask Allaah, and if you ever should seek help from someone, then seek it
from Allaah" [At-Tirmidthee, Ahmad, & al-Haakim - this
hadeeth is Hasan by virtue of another hadeeth.]
He should not request his subsistence except from Allaah
and should not refer in his complaint except to Allaah alone as Ya'qoob (AS)
...I complain of my grief and
sorrow only to Allaah. [Yoosuf ayah 86]
Allaah Ta'aala mentioned in al-Qur'aan nice banishment,
gracious forgiueness and fine patience. It was said that: Nice banishment is a
banishment without hurting anyone, gracious forgiveness is a forgiving without
blaming anyone, and fine patience is a patience without complaining to any
When it was read for Ahmad ibn Hanbal during his sickness
that Taawoos used to hate the moaning of a sick man and used to say, "It is
a complaint," therafter Ahmad would not groan until he died.
Complaint to the Creator does not contradict fine
...Then a fine patience is most
fitting for me...[Yoosuf ayah 83]
...I complain of my grief and
sorrow only to Allaah... [Yoosuf ayah 86]
'Umar ibn al-Khattaab (RA) was once reciting in Fajr
surat Yoonus, Yoosuf and an-Nahl. When he passed this ayah in his recitation, he
cried until his sob was heard in the last rows.
Supplication of Moosaa (A)
"O Allaah! It is for You, all praises and thanks. It
is for You the complaint, and it is You Whom we ask for help, from You we seek
rescue, on You we rely, and there is no strength for anyone nor power except
The more the ambition of Al-'Abd becomes avid for the
graciousness of Allaah and His Mercy to accomplish his need and prevent harm
from him, the stronger becomes his 'Uboodiyah to Allaah, and the larger becomes
the extent of his freedom from other than Allaah.
Hope must be in Allaah and not in anything created, eg.,
leadership position, followers, wealth, etc.
...And put your trust in the
Living One, Who will never die, and celebrate praises and thanks and sufficient is He to
be acquainted with the sins of His 'Ibaad. [ al-Furqaan
Thus, whoever attaches his heart to created beings in
order for them to render him victorious or to provide him with sustenance or
even to guide him, his heart will submit to them (created beings), and he
indulges in Al-'Uboodiyah to them equivalent to the level of his heart's
attachment to them even though he, in appearance, is their master who manages
matters for them and administers over them. The sane person should look at the
realities (the heart of the matter) and not at the appearance of the matter.
Obsession of the Heart
Whoever's body is subdued, enslaved and captivated will
not care so long as his heart is reassured and is serene. In this way, it is
possible for him to escape.
The 'Uboodiyah of the heart and its captivity form the
basis on which good reward or bad punishment will be incurred:
If a Muslim is captivated by a kaafir or is enslaved by a
profligate and given no rights, it will not harm him so long as he can fulfill
his duties to Allaah.
Whoever is lawfully subdued and fulfills the rights of
Allaah and the rights of his master will be rewarded twice. Even if he is forced
to pronounce kufr, pronouncing it with his tongue but keeping eemaan in his
heart, his utterance will not harm him.