We Take Our Religion from the Companions
ʿAbbād b. Al-ʿAwwām narrates:
Sharīk b. ʿAbdillāh came to us around fifty years ago, and we said to him, “O Abū ʿAbdillāh, here amongst us there are people from the Muʿtazilah who reject these āḥādīth [like]: ‘Allāh descends to the lowest heaven’, and ‘the people of Jannah will see their Lord’. So Sharīk narrated to me around ten such narrations, then said: ‘As for us, we have taken our religion from the sons of the Tābiʿīn, from the Ṣaḥābah. Who have they taken from?’”
Al-Ḏahabī, Al-ʿUluw. Graded ṣaḥīḥ by Al-Albānī in Mukhtaṣar Al-ʿUluw article 146.
ʿAbbād b. Al-ʿAwwām narrates:
Sharīk b. ʿAbdillāh came to us around fifty years ago, and we said to him, “O Abū ʿAbdillāh, here amongst us there are people from the Muʿtazilah who reject these āḥādīth [like]: ‘Allāh descends to the lowest heaven’, and ‘the people of Jannah will see their Lord’. So Sharīk narrated to me around ten such narrations, then said: ‘As for us, we have taken our religion from the sons of the Tābiʿīn, from the Ṣaḥābah. Who have they taken from?’”
Al-Ḏahabī, Al-ʿUluw. Graded ṣaḥīḥ by Al-Albānī in Mukhtaṣar Al-ʿUluw article 146.
📚📚🔽🔽
Narrated Abu Musa رضي الله عنه: The Prophet صلى الله عليه وسلم said: “The example of a good pious companion and an evil one is that of a person carrying musk and another blowing a pair of bellows. The one who is carrying musk will either give you some perfume as a present, or you will buy some from him, or you will get a good smell from him, but the one who is blowing a pair of bellows will either burn your clothes or you will get a bad smell from him.” [Saheeh al-Bukhaaree (2101, 5534) and Saheeh Muslim (4768)]
Narrated Abu Musa رضي الله عنه: The Prophet صلى الله عليه وسلم said: “The example of a good pious companion and an evil one is that of a person carrying musk and another blowing a pair of bellows. The one who is carrying musk will either give you some perfume as a present, or you will buy some from him, or you will get a good smell from him, but the one who is blowing a pair of bellows will either burn your clothes or you will get a bad smell from him.” [Saheeh al-Bukhaaree (2101, 5534) and Saheeh Muslim (4768)]
BEHAVE WELL IN YOUR PRIVATE LIFE & ALLAH WILL MAKE UR PUBLIC LIFE EXCELLENT 👌
(Taqwa is required )
Abu Nu’aim reported:
Sufyan Ath-Thawri, may Allah have mercy on him, said,
“Behave well in your private life and Allah will make your public life excellent.
Take care of what is between you and Allah, and he will take care of what is between you and the people.
Work for your Hereafter and Allah will suffice your affairs in this world.
Sell your worldly life for your Hereafter and you will profit in them both together, and do not sell your Hereafter for your worldly life or you will lose them both together.”
[ Source: Ḥilyat al-Awliyā 7/35 ]
(Taqwa is required )
Abu Nu’aim reported:
Sufyan Ath-Thawri, may Allah have mercy on him, said,
“Behave well in your private life and Allah will make your public life excellent.
Take care of what is between you and Allah, and he will take care of what is between you and the people.
Work for your Hereafter and Allah will suffice your affairs in this world.
Sell your worldly life for your Hereafter and you will profit in them both together, and do not sell your Hereafter for your worldly life or you will lose them both together.”
[ Source: Ḥilyat al-Awliyā 7/35 ]
Prophet Sulayman explaining what the greatest deed is:
“That Allah looks at your heart and finds it desiring nothing but Him…”
[Hilyat al-Awliya, v. 9, p. 256]
“That Allah looks at your heart and finds it desiring nothing but Him…”
[Hilyat al-Awliya, v. 9, p. 256]
Forwarded from SALAAF AS SAALIH
Legislated Knowledge
الـعـلـم الشرعي:
• - قال العلامة المحدث مقبل الوادعي
• - رحمه الله تبارك و تعالى - :
Imam Mubil Ibn Hadee al-Waa'de'i (the Muhadith and revivor of Yemen) رحمه الله said
• - وننصح طلبة العلم أنْ يحرصوا على اقتناء الكتب ، حتى لو باع أحدهم سيارته ، ولو باع أحدهم عمامته ، من أجل أن يشتري كتاباً ، الكتاب الواحد يساوي الدنيا !
And we advice the students of knowledge to purchase books, even if one was to sell his car or one of them was to sell his I'mama (material over his head)
For the purpose of buying books. One book is equivalent to the Dunya
Qam Al-Mu'aanad (1/594)
【 قمع المعاند (٤٩٥/١) 】
الـعـلـم الشرعي:
• - قال العلامة المحدث مقبل الوادعي
• - رحمه الله تبارك و تعالى - :
Imam Mubil Ibn Hadee al-Waa'de'i (the Muhadith and revivor of Yemen) رحمه الله said
• - وننصح طلبة العلم أنْ يحرصوا على اقتناء الكتب ، حتى لو باع أحدهم سيارته ، ولو باع أحدهم عمامته ، من أجل أن يشتري كتاباً ، الكتاب الواحد يساوي الدنيا !
And we advice the students of knowledge to purchase books, even if one was to sell his car or one of them was to sell his I'mama (material over his head)
For the purpose of buying books. One book is equivalent to the Dunya
Qam Al-Mu'aanad (1/594)
【 قمع المعاند (٤٩٥/١) 】
Umar ibn Al-Khattab (RadiAllahu Anhu)
"To be alone means that you avoid bad company. But to have a true friend is better than being alone."
— Umar ibn Al-Khattāb [Adab Shar’iyyah 4/124]
"To be alone means that you avoid bad company. But to have a true friend is better than being alone."
— Umar ibn Al-Khattāb [Adab Shar’iyyah 4/124]
The Length of the Islamic Beard
Question:
I request your Eminence to make clear the ruling on shaving the beard, or removing anything from it, and what is the legislated area of the beard?
Answer:
Shaving the beard is forbidden, because it is disobedience to the Messenger of Allaah (sallallaahu alaihi wa sallam), for the Prophet (sallallaahu alaihi wa sallam) said: Grow your beards and shorten your moustaches. [1]
And because it is a departure for the guidance of the Messengers to the guidance of the Zoroastrians and the polytheists. The legislated area of the beard is as defined by the scholars of the language, which is that it is the facial hair, the jaws and the cheeks, that is, the hair on the cheeks, jaws and chin - all of this is the beard.
And removing anything from it is an act of disobedience and also, because the Messenger (sallallaahu alaihi wa sallam) said: Grow your beards. [2] and: Leave your beards. [3] and: Let your beards... [4] and: Expand your beards... [5] - and this proves that it is not permitted to remove anything from it, however, acts of disobedience differ, so shaving is worse then removing part of it, because it is a greater and clearer violation than removing part of it.
[1] Ahmad 2/52.
[2] Ahmad 2/52.
[3] Muslim no. 260.
[4] Al-Bukhari no. 5892
[5] Muslim no. 259.
Shaykh Muhammad bin Saalih al-`Uthaymeen
Question:
I request your Eminence to make clear the ruling on shaving the beard, or removing anything from it, and what is the legislated area of the beard?
Answer:
Shaving the beard is forbidden, because it is disobedience to the Messenger of Allaah (sallallaahu alaihi wa sallam), for the Prophet (sallallaahu alaihi wa sallam) said: Grow your beards and shorten your moustaches. [1]
And because it is a departure for the guidance of the Messengers to the guidance of the Zoroastrians and the polytheists. The legislated area of the beard is as defined by the scholars of the language, which is that it is the facial hair, the jaws and the cheeks, that is, the hair on the cheeks, jaws and chin - all of this is the beard.
And removing anything from it is an act of disobedience and also, because the Messenger (sallallaahu alaihi wa sallam) said: Grow your beards. [2] and: Leave your beards. [3] and: Let your beards... [4] and: Expand your beards... [5] - and this proves that it is not permitted to remove anything from it, however, acts of disobedience differ, so shaving is worse then removing part of it, because it is a greater and clearer violation than removing part of it.
[1] Ahmad 2/52.
[2] Ahmad 2/52.
[3] Muslim no. 260.
[4] Al-Bukhari no. 5892
[5] Muslim no. 259.
Shaykh Muhammad bin Saalih al-`Uthaymeen
Cursing:
وَيَدْعُ ٱلْإِنسَٰنُ بِٱلشَّرِّ دُعَآءَهُۥ بِٱلْخَيْرِ ۖ وَكَانَ ٱلْإِنسَٰنُ عَجُولًا
And man invokes (Allah) for evil as he invokes (Allah) for good and man is ever hasty [i.e., if he is angry with somebody, he invokes (saying): "O Allah! Curse him, etc." and that one should not do, but one should be patient]. (17-Al-Isra : 11).
Cursing a Believer.
Question:
When a person curses another and the gates of heaven are closed because the one who was cursed does not deserve it, does the curse return to the person who uttered it? Is it permissible to curse a woman because she does not wear Hijab (veil)?
Answer:
A true believer whose faith is complete does not curse others. In Musnad and Al-Jame’, Imam Ahmad and Al-Tirmidhi respectively related on the authority of ‘Alqamah from 'Abdullah ibn Mas`ud (may Allah be pleased with him) that the Prophet (peace be upon him) stated:
“The believer is not a slanderer, or a curser, or one who indulges in obscenity, or engages in foul talk.” [Al-Tirmidhi classified it as a good Hadith Gharib (a Hadith with a single narrator usually at the beginning of the chain of narration)]
It was authentically established in the two Sahihs (authentic books) on the authority of Thabit ibn Al-Dahhak from the Prophet (peace be upon him) that he said:
“Cursing a believer is like killing him.”
Thus, it is impermissible for believers to curse any Muslim except one who is cursed by Allah in His Book, or by the Prophet (peace be upon him). One should not curse the sinner, such as the unveiled woman, because of her sin. Muslims should, rather advise and urge her kindly to observe Hijab. One who curses another who does not deserve the curse is strongly warned that the curse returns to him/her if it is unjustified. This is affirmed by the report narrated by Abu Al-Darda’ (may Allah be pleased with him) that the Prophet (peace be upon him) said:
“When a person curses somebody or something, the curse goes up to heaven and the gates of heaven get closed. Then it comes down to the earth and its gates get closed. Then it turns right and left, and if it does not find an entrance to go anywhere, it returns to the person or thing that was cursed; if he or it deserves to be cursed; otherwise it returns to the person who uttered it.” [Related by Imam Ahmad in his Musnad and Abu Dawud in his Sunan]
May Allah grant us success. May peace and blessings of Allah be upon our Prophet Muhammad, his family and Companions!
[Source: The Permanent Committee for Scholarly Research and Ifta’. Fatwa 20163]
وَيَدْعُ ٱلْإِنسَٰنُ بِٱلشَّرِّ دُعَآءَهُۥ بِٱلْخَيْرِ ۖ وَكَانَ ٱلْإِنسَٰنُ عَجُولًا
And man invokes (Allah) for evil as he invokes (Allah) for good and man is ever hasty [i.e., if he is angry with somebody, he invokes (saying): "O Allah! Curse him, etc." and that one should not do, but one should be patient]. (17-Al-Isra : 11).
Cursing a Believer.
Question:
When a person curses another and the gates of heaven are closed because the one who was cursed does not deserve it, does the curse return to the person who uttered it? Is it permissible to curse a woman because she does not wear Hijab (veil)?
Answer:
A true believer whose faith is complete does not curse others. In Musnad and Al-Jame’, Imam Ahmad and Al-Tirmidhi respectively related on the authority of ‘Alqamah from 'Abdullah ibn Mas`ud (may Allah be pleased with him) that the Prophet (peace be upon him) stated:
“The believer is not a slanderer, or a curser, or one who indulges in obscenity, or engages in foul talk.” [Al-Tirmidhi classified it as a good Hadith Gharib (a Hadith with a single narrator usually at the beginning of the chain of narration)]
It was authentically established in the two Sahihs (authentic books) on the authority of Thabit ibn Al-Dahhak from the Prophet (peace be upon him) that he said:
“Cursing a believer is like killing him.”
Thus, it is impermissible for believers to curse any Muslim except one who is cursed by Allah in His Book, or by the Prophet (peace be upon him). One should not curse the sinner, such as the unveiled woman, because of her sin. Muslims should, rather advise and urge her kindly to observe Hijab. One who curses another who does not deserve the curse is strongly warned that the curse returns to him/her if it is unjustified. This is affirmed by the report narrated by Abu Al-Darda’ (may Allah be pleased with him) that the Prophet (peace be upon him) said:
“When a person curses somebody or something, the curse goes up to heaven and the gates of heaven get closed. Then it comes down to the earth and its gates get closed. Then it turns right and left, and if it does not find an entrance to go anywhere, it returns to the person or thing that was cursed; if he or it deserves to be cursed; otherwise it returns to the person who uttered it.” [Related by Imam Ahmad in his Musnad and Abu Dawud in his Sunan]
May Allah grant us success. May peace and blessings of Allah be upon our Prophet Muhammad, his family and Companions!
[Source: The Permanent Committee for Scholarly Research and Ifta’. Fatwa 20163]
"There are three reasons why the haqq is rejected.
Inability, neglect and evil intentions, i.e. false desire.
Inability is ignorance.
Neglect is not taking a proper interest in the search for the haqq.
Evil intention means not really wanting the haqq but instead the person has partisanship and false desire."
Shaykh Muhammad ibn Salih 'Uthaimeen
Explanation of kafiya Shafiya 2/108
✍ قال العلّامة ابن العثيمين رحمه الله تعالى
👈 رد الحق أسبابه ثلاثة :
⬅ قصور ، وتقصير ، وسوء قصد نية؛ يعنى هوى
-1⃣ فالقصور : هو الجهل .
-️ 2⃣ والتقصير : هو التفريط في طلب الحق .
-3⃣ والثالث : سوء القصد ؛ يعني لا يقصد الحق إنما هو متعصب صاحب هوى .
💥 شرح الكافيه الشافيه(108/2)
Inability, neglect and evil intentions, i.e. false desire.
Inability is ignorance.
Neglect is not taking a proper interest in the search for the haqq.
Evil intention means not really wanting the haqq but instead the person has partisanship and false desire."
Shaykh Muhammad ibn Salih 'Uthaimeen
Explanation of kafiya Shafiya 2/108
✍ قال العلّامة ابن العثيمين رحمه الله تعالى
👈 رد الحق أسبابه ثلاثة :
⬅ قصور ، وتقصير ، وسوء قصد نية؛ يعنى هوى
-1⃣ فالقصور : هو الجهل .
-️ 2⃣ والتقصير : هو التفريط في طلب الحق .
-3⃣ والثالث : سوء القصد ؛ يعني لا يقصد الحق إنما هو متعصب صاحب هوى .
💥 شرح الكافيه الشافيه(108/2)
Nasheeds | Shaykh Dr. Saalih al Fawzaan [hafidhah…: http://youtu.be/4Ee3kH0Ox88
http://www.salafitalk.net/st/viewmessages.cfm?Forum=16&Topic=6686
http://abdurrahman.org/2015/04/23/ruling-on-the-nasheeds-songs-shaykh-al-albaani/
http://www.westlondondawah.net/the-ruling-on-islamic-nasheeds-shaykh-muhammad-aman-al-jami/
https://abdurrahman.org/2015/04/30/the-salaf-did-not-used-to-sing-anasheed-and-call-them-as-religious-shaykh-al-albaani/
Shaykh ‘Abd al-‘Azeez ibn Bāz [رحمه الله] said:
❝Some pious men said, ‘Listening to songs causes some people to be hypocrites, others to be stubborn, others to be liars, others to be self-indulgent and others to be frivolous.’❞
[Fatwas of Ibn Bāz, (3/414) | Alifta]
http://www.salafitalk.net/st/viewmessages.cfm?Forum=16&Topic=6686
http://abdurrahman.org/2015/04/23/ruling-on-the-nasheeds-songs-shaykh-al-albaani/
http://www.westlondondawah.net/the-ruling-on-islamic-nasheeds-shaykh-muhammad-aman-al-jami/
https://abdurrahman.org/2015/04/30/the-salaf-did-not-used-to-sing-anasheed-and-call-them-as-religious-shaykh-al-albaani/
Shaykh ‘Abd al-‘Azeez ibn Bāz [رحمه الله] said:
❝Some pious men said, ‘Listening to songs causes some people to be hypocrites, others to be stubborn, others to be liars, others to be self-indulgent and others to be frivolous.’❞
[Fatwas of Ibn Bāz, (3/414) | Alifta]
Shaykh ul-Islaam Ibn Taymîyyah رحمه الله said:
“Music is forbidden according to all of the four Imaams.” [al-Minhaj 3/442]
Sheikh Uthaymeen [رحمه الله]:
"If you see your brother debating and disputing when the truth is clear and he does not want to follow it, you should flee from him in the same way as you flee from a lion. Tell him that you have nothing more than that to say to him, and let him be."
[Sharh Hilyah Talib-ul-‘Ilm, Page 28]
Ibnul Qayyim رحمه الله said:
“Singing [and music] is worse and more harmful than stories of emperors, because it directs [one] to adultery and fornication and it is the fountainhead of hypocrisy. It is the snare of the Shaytaan, and it intoxicates the intellect, Its obstructing (people) from the Qur’aan is worse than any way in which other types of phony speech blocks them, because the souls of people lean towards [sounds like this] and have the desire to listen to it.” [Ighaathatul-Lahfaan’,1/258-259]
Ibn Rajaab Rahimahullah said:
"People started singing about alcohol & other sinful activities thefore the sahaba took a firm stance against music." [Fat-h, Volume: 6, Page: 77]
Ibn Mas'ūd رضي الله عنه said:
"Music breeds hypocrisy in the heart just as water causes vegetation." [Igātha al-Lahfān 1/225-268]
Imām ash-Shafi'ī [رحمه الله] said: "Whosoever listens to music, then he is an idiot (سفيه) whose testimony is to be rejected."
[الأم للشافعي (٦\٢٠٩)]
Imam Ahmed Bin Hanbal [رحمه الله] was asked about ghinaa’ (singing/music). So, he said:
"Music causes hypocrisy to sprout/grow in the heart"
[Al-Mughni of Ibn Qudaamah, (12/42)]
“Music is forbidden according to all of the four Imaams.” [al-Minhaj 3/442]
Sheikh Uthaymeen [رحمه الله]:
"If you see your brother debating and disputing when the truth is clear and he does not want to follow it, you should flee from him in the same way as you flee from a lion. Tell him that you have nothing more than that to say to him, and let him be."
[Sharh Hilyah Talib-ul-‘Ilm, Page 28]
Ibnul Qayyim رحمه الله said:
“Singing [and music] is worse and more harmful than stories of emperors, because it directs [one] to adultery and fornication and it is the fountainhead of hypocrisy. It is the snare of the Shaytaan, and it intoxicates the intellect, Its obstructing (people) from the Qur’aan is worse than any way in which other types of phony speech blocks them, because the souls of people lean towards [sounds like this] and have the desire to listen to it.” [Ighaathatul-Lahfaan’,1/258-259]
Ibn Rajaab Rahimahullah said:
"People started singing about alcohol & other sinful activities thefore the sahaba took a firm stance against music." [Fat-h, Volume: 6, Page: 77]
Ibn Mas'ūd رضي الله عنه said:
"Music breeds hypocrisy in the heart just as water causes vegetation." [Igātha al-Lahfān 1/225-268]
Imām ash-Shafi'ī [رحمه الله] said: "Whosoever listens to music, then he is an idiot (سفيه) whose testimony is to be rejected."
[الأم للشافعي (٦\٢٠٩)]
Imam Ahmed Bin Hanbal [رحمه الله] was asked about ghinaa’ (singing/music). So, he said:
"Music causes hypocrisy to sprout/grow in the heart"
[Al-Mughni of Ibn Qudaamah, (12/42)]
Imam Ahmad ibn Hanbal Rahimahullah was asked;
"Why don’t you spend more time with people?"
He Rahimahullah answered;
"Because I hate saying goodbye".
Source: Manaqib Ahmad by Ibn’ul Jawzi [Page 410]
"Why don’t you spend more time with people?"
He Rahimahullah answered;
"Because I hate saying goodbye".
Source: Manaqib Ahmad by Ibn’ul Jawzi [Page 410]
Ibn al-Jawzī [رحمه الله] said:
❝Learn lessons from those who came before you, before you become a lesson for those after you.❞
[Al-Latā’if, (Page: 7) | Translated By Abū Ruqayyah 'Abd us-Samad]
❝Learn lessons from those who came before you, before you become a lesson for those after you.❞
[Al-Latā’if, (Page: 7) | Translated By Abū Ruqayyah 'Abd us-Samad]
"Sitting with poor & less fortunate people REMOVES THE EGO & PRIDE FROM YOUR HEART ."
☆☆☆☆☆☆☆☆☆☆☆☆☆☆☆☆☆☆
- Imam Ibn Al Qayyim (rahimahullah)
☆☆☆☆☆☆☆☆☆☆☆☆☆☆☆☆☆☆
- Imam Ibn Al Qayyim (rahimahullah)
🔆SHAVING BEARD FOR NOT GETTING JOB ⁉️
If I Don't Cut my Beard I Won't Find a Job--Shaykh Sulaymaan Ar-Ruhaylee Explains
https://mtws.posthaven.com/if-i-dont-cut-my-beard-i-wont-find-a-job-shaykh-sulaymaan-ar-ruhaylee-explains
Download Shave_for_Job.mp3 (https://phaven-prod.s3.amazonaws.com/files/audio_part/asset/1776908/vXx6XMR0wGoxE2BrsNzH5GzQKA4/Shave_for_Job.mp3)
Download If_I_Don_t_Shave.docx (https://phaven-prod.s3.amazonaws.com/files/document_part/asset/1776909/arIGLM6Bp2OKSCAqBzldu0ZPdV8/If_I_Don_t_Shave.docx)
If I Don't Cut my Beard I Won't Find a Job--Shaykh Sulaymaan Ar-Ruhaylee Explains
https://mtws.posthaven.com/if-i-dont-cut-my-beard-i-wont-find-a-job-shaykh-sulaymaan-ar-ruhaylee-explains
Download Shave_for_Job.mp3 (https://phaven-prod.s3.amazonaws.com/files/audio_part/asset/1776908/vXx6XMR0wGoxE2BrsNzH5GzQKA4/Shave_for_Job.mp3)
Download If_I_Don_t_Shave.docx (https://phaven-prod.s3.amazonaws.com/files/document_part/asset/1776909/arIGLM6Bp2OKSCAqBzldu0ZPdV8/If_I_Don_t_Shave.docx)
Shaikh ’Uthaimeen, may Allaah have mercy on him said, “Three men, in front of them is a sinner.
One of them says, ‘I’m not going to give this sinner salaam and will boycott him, distance myself from him and not speak to him.’
The second says, ‘I will go along with this sinner and give him salaam, smile in his face, invite him over and respond to his invitations, he’s just like a righteous man to me.’
The third says, ‘This sinner, I hate him for his sins and I love him for his eemaan, I will not boycott him unless doing so will lead to his rectification, if ostracising him doesn’t lead to his rectification but instead causes him to sin even more, then I won’t boycott him.’
So I say: the first person is an excessive extremist, the second is someone excessively neglectful—and the third one is balanced.
We say the same in all issues of worship and all dealings with the creation, people are either neglectful, extremists or balanced.”
Majmoo’ Fataawaa wa Rasaa’il Fadilatish-Shaikh Muhammad ibn Saalih al–’Uthaimeen, vol. 1, p. 43.
One of them says, ‘I’m not going to give this sinner salaam and will boycott him, distance myself from him and not speak to him.’
The second says, ‘I will go along with this sinner and give him salaam, smile in his face, invite him over and respond to his invitations, he’s just like a righteous man to me.’
The third says, ‘This sinner, I hate him for his sins and I love him for his eemaan, I will not boycott him unless doing so will lead to his rectification, if ostracising him doesn’t lead to his rectification but instead causes him to sin even more, then I won’t boycott him.’
So I say: the first person is an excessive extremist, the second is someone excessively neglectful—and the third one is balanced.
We say the same in all issues of worship and all dealings with the creation, people are either neglectful, extremists or balanced.”
Majmoo’ Fataawaa wa Rasaa’il Fadilatish-Shaikh Muhammad ibn Saalih al–’Uthaimeen, vol. 1, p. 43.
Dua'a For the One Who is Worried About the Future:
One of the most effective ways of dealing with worries about the future is to recite this du’a which the Prophet (peace and blessings of Allah be upon him) used to recite:
اللَّهُمَّ أَصْلِحْ لِي دِينِي الَّذِي هُوَ عِصْمَةُ أَمْرِي، وَأَصْلِحْ لِي دُنْيَايَ الَّتِي فِيهَا مَعَاشِي، وَأَصْلِحْ لِي آخِرَتِي الَّتِي فِيهَا مَعَادِي، وَاجْعَلِ الْحَيَاةَ زِيَادَةً لِي فِي كُلِّ خَيْرٍ، وَاجْعَلِ الْمَوْتَ رَاحَةً لِي مِنْ كُلِّ شَرٍّ
“Allahumma aslih li deeni alladhi huwa ‘ismatu amri, wa aslih li dunyaya allati fiha ma’ashi, wa aslih li akhirati allati ilayha ma’adi, waj’al al-hayata ziyadatan li fi kulli khayr, wa’l-mawta rahatan li min kulli sharr - (O Allah, correct my religious commitment which is the foundation of my life, and correct my worldly affairs in which is my livelihood, and grant me good in the Hereafter to which is my return. Make my life a means of accumulating good, and make death a respite for me from all evil).” - (Narrated by Muslim, 2720).
And he said,
اللَّهُمَّ رَحْمَتَكَ أَرْجُو فَلا تَكِلْنِي إِلَى نَفْسِي طَرْفَةَ عَيْنٍ ، وَأَصْلِحْ لِي شَأْنِي كُلَّهُ ، لَا إِلَهَ إِلَّا أنْتَ
“Allahumma rahmataka arju fa la takilni ila nafsi tarfata ‘aynin wa aslih li shani kullahu, la ilaha illa anta - (O Allah, for Your mercy I hope, so do not abandon me to myself even for a moment. And correct all my affairs. There is no god but You).” - (Narrated by Abu Dawood with a saheeh isnad [chain of transmitters], no. 5090; classed as hasan/good by al-Albani in Saheeh al-Kalim al-Tayyib, p.49).
One of the most effective ways of dealing with worries about the future is to recite this du’a which the Prophet (peace and blessings of Allah be upon him) used to recite:
اللَّهُمَّ أَصْلِحْ لِي دِينِي الَّذِي هُوَ عِصْمَةُ أَمْرِي، وَأَصْلِحْ لِي دُنْيَايَ الَّتِي فِيهَا مَعَاشِي، وَأَصْلِحْ لِي آخِرَتِي الَّتِي فِيهَا مَعَادِي، وَاجْعَلِ الْحَيَاةَ زِيَادَةً لِي فِي كُلِّ خَيْرٍ، وَاجْعَلِ الْمَوْتَ رَاحَةً لِي مِنْ كُلِّ شَرٍّ
“Allahumma aslih li deeni alladhi huwa ‘ismatu amri, wa aslih li dunyaya allati fiha ma’ashi, wa aslih li akhirati allati ilayha ma’adi, waj’al al-hayata ziyadatan li fi kulli khayr, wa’l-mawta rahatan li min kulli sharr - (O Allah, correct my religious commitment which is the foundation of my life, and correct my worldly affairs in which is my livelihood, and grant me good in the Hereafter to which is my return. Make my life a means of accumulating good, and make death a respite for me from all evil).” - (Narrated by Muslim, 2720).
And he said,
اللَّهُمَّ رَحْمَتَكَ أَرْجُو فَلا تَكِلْنِي إِلَى نَفْسِي طَرْفَةَ عَيْنٍ ، وَأَصْلِحْ لِي شَأْنِي كُلَّهُ ، لَا إِلَهَ إِلَّا أنْتَ
“Allahumma rahmataka arju fa la takilni ila nafsi tarfata ‘aynin wa aslih li shani kullahu, la ilaha illa anta - (O Allah, for Your mercy I hope, so do not abandon me to myself even for a moment. And correct all my affairs. There is no god but You).” - (Narrated by Abu Dawood with a saheeh isnad [chain of transmitters], no. 5090; classed as hasan/good by al-Albani in Saheeh al-Kalim al-Tayyib, p.49).