The Hadith
It is narrated from Shaddād ibn Aws (may Allah be https://islamspirit.com/pleased with him) that the Messenger of Allah ﷺ said to him:
“O Shaddād ibn Aws! When you see people hoarding gold and silver, then hoard these words:
‘O Allah, I ask You for steadfastness in the matter, and for firm resolve upon right guidance. I ask You for that which necessitates Your mercy, and for those deeds that firmly warrant Your forgiveness. I ask You to enable me to give thanks for Your blessings and to worship You in the best manner. I ask You for a sound heart and a truthful tongue. I ask You for every good that You know, and I seek refuge in You from every evil that You know. I seek Your forgiveness for what You know. Indeed, You are the All-Knower of the unseen.’”
First: Takhrīj of the Hadith and Its Grading
This significant ḥadīth has been transmitted by several leading imams of ḥadīth, including compilers of the Sunan, Masānīd, and other ḥadīth collections.
Among those who narrated it are:
-
Imām Aḥmad ibn Ḥanbal, in his Musnad (no. 17114).
-
Imām al-Ṭabarānī, in al-Muʿjam al-Kabīr, al-Muʿjam al-Awsaṭ, and Kitāb al-Duʿāʾ.
-
Imām Ibn Ḥibbān, in his Ṣaḥīḥ (no. 935).
-
Imām Abū Nuʿaym al-Aṣbahānī, in Ḥilyat al-Awliyāʾ.
-
Imām al-Tirmidhī, who narrated wording with a similar meaning through the ḥadīth of Ibn Masʿūd (may Allah be pleased with him).
Grading of the Hadith
The ḥadīth has been graded ḥasan on account of its supporting narrations and multiple transmission routes (ḥasan bi-shawāhidihi wa-ṭuruqihi).
It was declared ḥasan by al-Ḥāfiẓ al-Haythamī in Majmaʿ al-Zawāʾid, and by Shaykh Muḥammad Nāṣir al-Dīn al-Albānī in Silsilat al-Aḥādīth al-Ṣaḥīḥah, no. 3228.
Thus, its various ṭuruq (chains of transmission) and shawāhid (corroborating reports) strengthen one another, giving the report the status of ḥasan according to the cited authorities.
Second: Sharḥ and Explanation
This ḥadīth contains a comprehensive prophetic supplication (duʿāʾ nabawī) that combines matters of ʿaqīdah, ʿibādah, akhlāq, and spiritual steadfastness.
The Prophet ﷺ begins by drawing a striking contrast between the treasures sought by people in this worldly life and the treasures that benefit a believer in the Hereafter. While people may compete in accumulating gold and silver, the believer is directed toward preserving and treasuring these comprehensive words of supplication.
The Contrast Between Perishable Wealth and Enduring Treasure
“When you see people hoarding gold and silver…”
This is an indication of the fitnah of worldly wealth and the human tendency to become preoccupied with accumulating transient possessions.
“…then hoard these words.”
The expression presents a profound analogy: just as people carefully preserve their worldly wealth, the believer should preserve these words of prophetic guidance and supplication.
The true treasure is therefore not merely what is stored in one's coffers, but what is preserved within the heart and upon the tongue—words of duʿāʾ, remembrance, and servitude whose benefit extends to the Hereafter.
Explanation of the Individual Phrases of the Duʿāʾ
“O Allah, I ask You for steadfastness in the matter.”
This encompasses thabāt—steadfastness upon the dīn, obedience, and truth amid changing circumstances and the trials of shubuhāt (doubts and misconceptions) and shahawāt (desires).
“And for firm resolve upon right guidance.”
This refers to ʿazīmah—firm determination and resolute commitment to pursuing rushd, namely guidance, sound judgment, and the path leading to righteousness, without hesitation or weakness.
“I ask You for that which necessitates Your mercy.”
This refers to the deeds, qualities, and means that constitute causes for attaining Allah's raḥmah (mercy).
“And for those deeds that firmly warrant Your forgiveness.”
This refers to acts of obedience and righteous deeds through which the servant seeks and attains maghfirah (forgiveness) from Allah, the Exalted.
“I ask You to enable me to give thanks for Your blessings.”
This is a request for shukr—recognizing Allah's blessings inwardly, praising Him for them outwardly, and employing those blessings in that which pleases Him rather than in disobedience.
“And to worship You in the best manner.”
This encompasses iḥsān in ʿibādah: sincerity toward Allah, conformity to the guidance of His Messenger ﷺ, humility, and excellence in one's worship.
“I ask You for a sound heart.”
The qalb salīm is a heart purified from shirk, rancor, deceit, envy, and other spiritual diseases, while being characterized by īmān, tawḥīd, sincerity, and certainty.
“And a truthful tongue.”
This is a tongue characterized by ṣidq (truthfulness), free from lying and backbiting, and occupied with truth, dhikr, and what pleases Allah.
“I ask You for every good that You know.”
This is a comprehensive request encompassing every form of khayr known to Allah, including that which the servant knows and that which remains beyond his knowledge.
“And I seek refuge in You from every evil that You know.”
Likewise, this is a comprehensive istiʿādhah—seeking Allah's protection from every form of evil, harm, trial, and affliction encompassed by His perfect knowledge.
“I seek Your forgiveness for what You know.”
This expresses the servant's acknowledgment of his shortcomings and his need for istighfār, including sins and deficiencies of which he may himself be unaware or which he may have forgotten, none of which escape Allah's knowledge.
“Indeed, You are the All-Knower of the unseen.”
The supplication concludes by affirming Allah's perfect and comprehensive knowledge of al-ghayb (the unseen). Nothing hidden from the servant is hidden from Allah, and therefore the servant seeks forgiveness even for what he does not remember or recognise.
The Fruits of the Duʿāʾ and Its Practical Application
This ḥadīth constitutes a comprehensive manhaj of spiritual cultivation for the Muslim, particularly during times of ghaflah (heedlessness).
While people may become preoccupied with accumulating wealth, possessions, and worldly comforts, the believer is directed toward a different form of kanz (treasure): steadfastness upon the dīn, sincere worship, gratitude, a sound heart, truthful speech, seeking good, seeking refuge from evil, and constant istighfār.
The prophetic instruction therefore redirects the believer's attention from the accumulation of transient worldly wealth toward the preservation of enduring spiritual provisions.
These are the treasures that accompany the believer beyond this worldly life and constitute a source of benefit and honour in the dunyā and Ākhirah.
In this sense, the ḥadīth provides a concise yet comprehensive prophetic curriculum of tazkiyah: purification of the heart, rectification of one's actions, steadfastness upon guidance, and continual dependence upon Allah.
Add comment
Comments