The Makki and Madani Surahs in Chronological Order: al-Suyooti

In part of his celebrated manual of the Qur’anic sciences, Imam Jalal al-Deen al-Suyooti dedicated one part of his chapter on the Makki and Madani revelation to presenting several narrations from the salaf listing which surahs are Makki or Madani and the chronological order of their revelation. As you will see, we have organized some of these narrations into charts in an effort to better present this information:

وقد ورد عن ابن عباس وغيره عد المكي والمدني . وأنا أسوق ما وقع لي من ذلك ، ثم أعقبه بتحرير ما اختلف فيه . ـ

Some material has been transmitted from ibn ‘Abbaas and others listing the Makki and Madani surahs. I will start with what I have come across on this topic and then follow that up with some comments where differences occurred[1].

قال ابن سعد في الطبقات : أنبأنا الواقدي ، حدثني قدامة بن موسى ، عن أبي سلمة الحضرمي ، سمعت ابن عباس قال : سألت أبي بن كعب عما نزل من القرآن بالمدينة ؟ فقال : نزل بها سبع وعشرون سورة ، وسائرها بمكة . ـ

Ibn Sa’d mentioned in his al-Tabaqaat: … that Abu Salamah al-Hadhrami said: I heard ibn ‘Abbaas say: I asked Ubay ibn Ka’b about which surahs of the Qur’an were sent down in al-Madinah. He said, “Twenty-nine surahs were revealed there, and the rest were revealed in Mecca.”

وقال أبو جعفر النحاس في كتابه ” الناسخ والمنسوخ ” : حدثني يموت بن المزرع ، حدثنا أبو حاتم سهل بن محمد السجستاني ، أنبأنا أبو عبيدة معمر بن المثنى ، حدثنا يونس بن حبيب : سمعت أبا عمرو بن العلاء يقول : سألت مجاهدا عن تلخيص آي القرآن ، المدني من المكي ، فقال : سألت ابن عباس ، عن ذلك فقال : ـ [ ص: 57 ] سورة الأنعام : نزلت بمكة جملة واحدة ، فهي مكية إلا ثلاث آيات منها نزلن بالمدينة : قل تعالوا أتل [ 151 – 153 ] إلى تمام الآيات الثلاث ، وما تقدم من السور مدنيات . ـ ونزلت بمكة سورة الأعراف ويونس وهود ويوسف والرعد وإبراهيم والحجر والنحل . سوى ثلاث آيات من آخرها فإنهن نزلن بين مكة والمدينة ، في منصرفه من أحد . وسورة بني إسرائيل والكهف ومريم وطه والأنبياء والحج ، سوى ثلاث آيات هذان خصمان [ 19 – 21 ] إلى تمام الآيات الثلاث ، فإنهن نزلن بالمدينة . ـ وسورة المؤمنون والفرقان وسورة الشعراء ، سوى خمس آيات من آخرها نزلن بالمدينة : والشعراء يتبعهم الغاوون [ 224 ] إلى آخرها . ـ وسورة النمل والقصص والعنكبوت والروم ولقمان ، سوى ثلاث آيات منها نزلن بالمدينة : ولو أنما في الأرض من شجرة أقلام [ 27 – 29 ] إلى تمام الآيات . ـ وسورة السجدة ، سوى ثلاث آيات أفمن كان مؤمنا كمن كان فاسقا [ 18 – 20 ] إلى تمام الآيات الثلاث . ـ وسورة سبأ وفاطر ويس والصافات وص والزمر ، سوى ثلاث آيات نزلن بالمدينة في وحشي قاتل حمزة ياعبادي الذين أسرفوا [ 53 ] إلى تمام الثلاث آيات . ـ والحواميم السبع وق والذاريات والطور والنجم والقمر والرحمن والواقعة والصف والتغابن إلا آيات من آخرها نزلن بالمدينة . ـ والملك ون والحاقة وسأل وسورة نوح والجن والمزمل إلا آيتين إن ربك يعلم أنك تقوم [ 20 ] . ـ والمدثر إلى آخر القرآن إلا إذا زلزلت و إذا جاء نصر الله و قل هو الله أحد و قل أعوذ برب الفلق و قل أعوذ برب الناس فإنهن مدنيات . ـ ونزل بالمدينة سورة الأنفال وبراءة والنور والأحزاب وسورة محمد والفتح والحجرات والحديد وما بعدها إلى التحريم . ـ

In his book al-Naasikh wa’l-Mansookh, Abu Ja’far al-Nahhaas said: … that Abu ‘Amr ibn al-‘Alaa’[2] said: I asked Mujahid to give me a general outline of the Qur’an – which parts were Madani and which parts were Makki, so he replied: I asked ibn ‘Abbaas about that and he said:

○ Surah al-An’aam (06) was revealed all at once. It is Makki except for three ayaat which were revealed in al-Madinah:

قُلْ تَعَالَوْا أَتْلُ

Say: Come, I will recite … [6:151-153]

until the end of those three ayaat.

○ And the surahs which came before al-An’aam were madani surahs[3].

○ Surah al-A’raaf (07), Yunus (10), Hud (11), Yusuf (12), al-Ra’d (13), Ibrahim (14), al-Hijr (15), and al-Nahl (16) were all revealed in Mecca, except for the last three ayaat of surah al-Nahl [16:126-128] which were revealed between Mecca and al-Madinah as the Prophet was departing from the Battle of al-Uhud. Continue reading

Advertisements

A Warning Against Innovating and Giving Rulings Without Knowledge: ibn Kathir & al-Shawkaani

In surah al-Nahl, Allah lists a number of foods which He has forbidden, and then follows that up by saying:

وَلَا تَقُولُوا لِمَا تَصِفُ أَلْسِنَتُكُمُ الْكَذِبَ هَـٰذَا حَلَالٌ وَهَـٰذَا حَرَامٌ لِّتَفْتَرُوا عَلَى اللَّـهِ الْكَذِبَ ۚ إِنَّ الَّذِينَ يَفْتَرُونَ عَلَى اللَّـهِ الْكَذِبَ لَا يُفْلِحُونَ

And do not say that which your tongues falsely put forth, that this is halaal and this is haraam. Then you would falsely attribute untruth to Allah. Those who attribute untruth to Allah will not succeed. [16:116]

Commenting on this in part of his tafsir, al-haafidh Ismaa’eel ibn Kathir wrote:

ثم نهى تعالى عن سلوك سبيل المشركين ، الذين حللوا وحرموا بمجرد ما وضعوه واصطلحوا عليه من الأسماء بآرائهم ، من البحيرة والسائبة والوصيلة والحام ، وغير ذلك مما كان شرعا لهم ابتدعوه في جاهليتهم ، فقال : ( ولا تقولوا لما تصف ألسنتكم الكذب هذا حلال وهذا حرام لتفتروا على الله الكذب ) ويدخل في هذا كل من ابتدع بدعة ليس [ له ] فيها مستند شرعي ، أو حلل شيئا مما حرم الله ، أو حرم شيئا مما أباح الله بمجرد رأيه وتشهيه . ـ

Then Allah prohibits following the way of the Mushrikoon who used to declare things to be permissible or impermissible based on nothing more than some specialized terms to name and classify different types of creatures – specialized terms that they contrived based on their own whims. For example, they had various names they came up with for camels and other things according to their religious beliefs in the period of Pre-Islamic Ignorance. So Allah said:

وَلَا تَقُولُوا لِمَا تَصِفُ أَلْسِنَتُكُمُ الْكَذِبَ هَـٰذَا حَلَالٌ وَهَـٰذَا حَرَامٌ لِّتَفْتَرُوا عَلَى اللَّـهِ الْكَذِبَ

And do not say that which your tongues falsely put forth, that this is halaal and this is haraam. Then you would falsely attribute untruth to Allah. Continue reading

“A donation is not to be compared to a bribe”: Ibn Rajab al-Hanbali

Abu’l-Faraj Ibn Rajab al-Hanbali, in part of a longer discussion on repentance, wrote the following insightful words on a great difference between our father Adam (‘alaihis salaam) and the Shaytaan.

سبحان من إذا لطف بعبده في المحن قلبها منحاً, وإذا خذل عبداً لم ينفعه كثرة اجتهاده, وعاد عليه وبالا. لُقِّنَ آدم حجَّتَه وأُلقي إليه ما تُتَقبَّلُ به توبته : ( فَتَلَقَّىٰ آدَمُ مِن رَّ‌بِّهِ كَلِمَاتٍ فَتَابَ عَلَيْهِ).

Exalted is He who, if He is kind to His slave in tribulation He bestows a blessing upon his heart, and if He abandons a slave, then no large amount of effort will be of benefit to him, and this effort will turn upon him [i.e. he will be punished for his misguided efforts]. Adam was inspired with his plea and received what would lead to the acceptance of his tawbah (repentance), “Then Adam received from his Lord [some] words, and He accepted his repentance.” [2:37]

وطرد إبليس بعد طول خدمته فصار عمله هباء منثورا (قَالَ فَاخْرُ‌جْ مِنْهَا فَإِنَّكَ رَ‌جِيمٌ  وَإِنَّ عَلَيْكَ اللَّعْنَةَ إِلَىٰ يَوْمِ الدِّينِ). إذا وضع عدله على عبد لم تبق له حسنة, وإذا بسط فضله على عبد لم تبق له سيئة

يُعْطِي وَيَمْنَعُ من يشاء كما يَشَا     وهِباتُهُ لَيْسَتْ تُقارِنُها الرُّشا

And Iblees was expelled (from Jannah) after he prolonged his dispute, so his deeds all came to nothing, “[Allah] said, ‘Then get out of it, for indeed, you are expelled. And indeed, upon you is the curse until the Day of Recompense.” [14:34-35]. When Allah executes His justice on a slave, then no good remains for him, and when He extends His favor to a slave, then no sins remain for him.  

Allah gives and withholds to whom He wills, as He wills
And a donation is not to be compared to a bribe

[Lataa’if al-Ma’aarif pg. 123]

See also: “All of you are astray except whomever I guide”: Explanation of Ibn Rajab

See also: Allah created His creation in darkness: Sharh al-Mubaarakfoori

See also: The purpose of Allah’s creation: Imam al-Shinqitee

Benefits of Fasting Six Days of Shawwaal: Ibn Rajab al-Hanbali

Ibn Rajab al-Hanbali begins his discussion of the activities and virtues of the month of Shawwaal by mentioning the famous hadeeth from Abu Ayyoob that the Prophet (ﷺ) said:

مَنْ صَامَ رَمَضَانَ , ثُمَّ أَتْبَعَهُ سِتًّا مِنْ شَوَّالٍ كَانَ كَصِيَامِ اَلدَّهْرِ

Whoever fasts Ramadan and then follows it up with six days of Shawwaal, it is as if he fasted the entire year.

[Saheeh Muslim #1164]

After a discussion of the hadeeth‘s chain of narration, the different views concerning it and the fiqh positions surrounding it, Ibn Rajab mentions the following points of great benefit about fasting six days of Shawwaal following the completion of Ramadan. He writes:

 وفي معاودة الصيام بعد رمضان فوائد عديدة: ـ

There are a number of benefits in resuming fasting after Ramadan:

 منها : أن صيام ستة أيام من شوال بعد رمضان يستكمل بها أجر صيام الدهر كله ، كما سبق . ـ

○ As has already been mentioned, one benefit is that fasting six days of Shawwaal after Ramadan will complete the reward of fasting all of the time.

 منها : أن صيام شوال وشعبان كصلاة السنن الرواتب قبل الصلاة المفروضة وبعدها ، فيكمل بذلك ما حصل في الفرض من خلل ونقص . فإنّ الفرائض تكمل بالنوافل يوم القيامة ، كما ورد ذلك عن النبي ﷺ من وجوه متعددة . وأكثر الناس في صيامه للفرض نقص وخلل ، فيحتاج إلى ما يجبره ويكمله من الأعمال ؛ ولهذا نهي النبي ﷺ أن يقول الرجل : صمت رمضان كله ، أو قمت كله . قال الصحابي : فلا أدري ، أكره التزكية أم لابد من غفلة . وكان عمر بن عبد العزيز رحمه الله يقول : من لم يجد ما يتصدق به فليصم . يعني من لم يجد ما يخرجه صدقة للفطر في آخر رمضان فليصم بعد الفطر ؛ فإن الصيام يقوم مقام الإطعام في التكفير للسيئات ، كما يقوم مقامه في كفارات الأيمان وغيرها من الكفارات ، مثل كفارة القتل ، والوطء في رمضان ، والظِّهار . ـ

○ Another benefit is that fasting in Shawwaal and Sha’baan is like the sunan al-rawaatib [regularly observed optional] prayers before and after the obligatory prayers, for those make up whatever defects and deficiencies took place in the obligatory prayers. For on the Day of Resurrection, the obligations will be perfected and completed by the optional deeds, as has been narrated from the Prophet (ﷺ) via numerous paths. And most people have some defects and deficiencies in their obligatory fasts, so they are in need of the actions which will make up for those and patch them up. It was for this reason that the Prophet (ﷺ) forbade any person to say, ‘I have fasted the entire Ramadan,’ or ‘I have done all of the night prayers.’ Al-Sahaabi said, “I do not know whether this was in censure of self-praise or that one should be cautious of heedlessness.”

‘Umar ibn ‘Abd al-‘Azeez (rahimahullaah) said, “Whoever does not find anything to give in charity, then let him fast,” – meaning whoever does not find anything to bring forth as zakat al-fitr at the end of Ramadan should fast after ‘eid al-fitr. For when it comes to expiating one’s sins, fasting can take the place of feeding others, just as it takes the place for expiating a [broken] oath and other such expiations, such as the expiation of murder, sexual intercourse during the days of Ramadan, and thihaar divorces. Continue reading

“Be more concerned about the acceptance of deeds than the deeds themselves”

Ibn Rajab al-Hanbali writes in his discussion of saying farewell to Ramadan:

ومَن نقص من العمل الذي عليه نُقِّصَ من الأجر بحسب نقصه ، فلا يلم إلا نفسه . قال سلمان : الصلاة مكيال ، فمن وَفَّى وُفِّي له ، ومن طَفَّفَ فقد علمتم ما قيل في المطففين . فالصيام وسائر الاعمال على هذا منوال ؛ من وَفَّاها فهو من خيار عباد الله الموفّين ، ومن طَفَّفَ فيها فويل للمطففين . أما يستحيي من يستوفي مكيال شهواته ، ويطفف في مكيال صيامه وصلاته ، ألا بعدا للمذنبين . في الحديث < أسوأ الناس سرقة الذي يسرق صلاته > . إذا كان ويل لمن طفف مكيال الدنيا ، فكيف حال من طفف مكيال الدين ! <فَوَيْلٌ لِّلْمُصَلِّينَ * الَّذِينَ هُمْ عَن صَلَاتِهِمْ سَاهُونَ >.ـ

Whoever is deficient in actions which then results in a reduction in reward according to his shortcomings, then he has no one to blame except himself. Salman said, “The ṣalaat is a measurement, so whoever fulfills their due then he will be repaid in full for it, and whoever is deficient in fulfilling their due, then you already know what is said concerning the muṭaffifeen [see 83:1-6].” So fasting and the rest of the actions follow this same pattern: whoever fulfills their due then he is from the best of the slaves of Allah who fulfill their due, and whoever is deficient in fulfilling their due then woe to the muṭaffifeen

Isn’t he ashamed, the one who fulfills the full measure of his desires and falls short of fulfilling the full measure of his fasting and prayer? Rather, the sinful one is on the brink of destruction! And the hadeeth mentions, “The worst of people in thievery is the one who steals from his prayer”. Then if there is woe for the one who falls short of fulfilling the due measure in this dunya, then what about the one who falls short of fulfilling the full measure of the deen!?So woe to those who pray but they are heedless of their prayers” [107:4-5] Continue reading

An encouragement towards rectification in the last days of Ramadan: Ibn Rajab al-Hanbali

Ibn Rajab al-Hanbali writes in the conclusion of his discussion of the last ten days of Ramadan:

إخواني ! المعوّل على القبول لا على الاجتهاد ، والاعتبار ببر القلوب لا بعمل الأبدان .ربُّ قائم حظه من قيامه السهر ؛ كم من قائم محروم ، ومن نائم مرحوم ؛ هذا نام وقلبه ذاكر ، وهذا قام وقلبه فاجر .

O my brothers! The final determination [of deeds] depends on the acceptance and not on striving, and the account is according to the birr (righteousness) of the heart and not according to physical actions. Perhaps the one who stands the night in prayer has only gained sleeplessness – for how many of those who stand are deprived [of Allah’s mercy] and how many of those who sleep are given mercy. This one sleeps while his heart is attendant [to his Lord], and this one stands while his heart is immoral.

إن المقادير إذا ساعدت ***** ألحقت النائم بالقائم

Verily the measurement for one of ultimate blessing;
he is joined with those who stand in prayer even while he is sleeping Continue reading

The fast is not perfected until one abandons the forbidden actions: Ibn Rajab al-Hanbali

al-Haafidh Abu’l-Faraj Ibn Rajab al-Hanbali, in a discussion on the month of Ramadan, wrote the following clarifying comments about the one who abstains from food and drink but not from immoral behavior. He wrote:

واعلم أنّه لا يتمّ التقرّب إلي الله تعالى بترك هذه الشهوات المباحة في غير حالة الصيام إلا بعد التقرّب إليه بترك ما حرّمه الله في كل حال ؛ من الكذب والظلم والعدوان على الناس في دمائهم وأموالهم وأعراضهم ـ ولهذا قال النبي ﷺ : (من لم يدع قول الزور والعمل به ، فليس لله حاجة في أن يدع طعامه وشرابه ) خرّجه البخاري . وفي حديث آخر : ( ليس الصيام من الطعام والشراب ، إنما الصيام من اللغو والرفث ). قال الحافظ أبو موسى المديني : هو على شرط مسلم .

And know that seeking nearness to Allah the Exalted is not completed by leaving off these desires [for food, drink, marital relations] which are permissible outside of the fast until after one seeks nearness to Him by leaving off those things which Allah has forbidden in all circumstances. This includes lying, injustice and enmity towards the people concerning their blood, wealth and honor. And the Prophet (ﷺ) said about this, “Whoever does not abandon false speech and action, then Allah has no need for him to leave off his food and drink,” and this was recorded by al-Bukhari. And in another hadeeth, “The fast is not from food and drink; the fast is only from idle and obscene speech.” Al-Haafidh Abu Moosaa al-Madeeni said, “This is [saheeh] according to the conditions of Muslim.”

قال بعض السلف : أهون الصيام ترك الشراب والطعام . وقال جابر : إذا صمتَ فليصم سمعُك وبصرُك ولسانُك عن الكذب والمحارم ، ودع أذى الجار ، ليكن عليك وقارٌ سكينةٌ يوم صومك ، ولا تجعل يوم صومك ويوم فطرك سواءً .

Some of the Salaf said, “The easiest fast is leaving off drink and food.” And Jaabir said, “When you fast, then let your hearing and your vision and your tongue fast from lying and the forbidden things, and leave off harming your neighbor, so that there may be an air of sakeenah (peace, tranquility) about you on the day that you fast. And do not make your day of fasting and your day of not fasting the same.” Continue reading

“The month of ‪‎Rajab‬ is the key to the months of goodness and blessings”: Ibn Rajab al-Hanbali

Ibn Rajab, in his work Lataa’if al-Ma’aarif which details the virtuous deeds, innovated acts, and recommended practices of the various months of the Islamic calender, mentioned the following points of benefit in the conclusion of his chapter on the month of Rajab:

وروى زائدة بن أبي الرقاد ، عن زياد النميري ، عن أنس ، قال : كان رسول الله ﷺ إذا دخل رجب قال : اللهم بارك لنا في رجب وشعبان وبلِّغنا رمضان

Zaa’idah ibn Abi al-Ruqaad narrated from Ziyaad al-Nameeri, from Anas who said: When Rajab would come, the Messenger of Allah (ﷺ) would say, “O Allah! Bless us in Rajab and Sha’baan and allow us to reach Ramadan!”*

وروى عن أبي إسماعيل الأنصاري أنه قال : لم يصحّ في فضل رجب غير هذا الحديث . وفي قوله نظرٌ؛ فإنّ هذا الإسناد فيه ضعفٌ. وفي هذا الحديث دليلٌ على استحباب الدعاء بالبقاء إلى الأزمان الفاضلة ؛ لإدراك الأعمال الصالحة فيها ؛ فإنّ المؤمن لا يزيده عمره إلّا خيراً ، وخيرُ الناس من طال عمره وحَسُنَ عمله. وكان السلف يستحبون أن يموتوا عَقِبَ عملٍ صالحٍ ؛ من صوم رمضان ، ورجوع من الحجّ ، وكان يقال : من مات كذلك غُفِرَله

And it is narrated from Abu Ismaa’eel al-Ansaari that he said, “There is nothing authentic regarding the merit of Rajab other than this hadeeth.” However there are different views on his statement, for this isnad contains some weakness.

This hadeeth contains an evidence for the desirability to supplicate for the extension of one’s life until virtuous times, in order to attain righteous good deeds therein. For verily the believer does not have his lifespan increased except that it is good for him, and the best of people are those whose lives are long and who beautify their actions (i.e. with obedience). And the salaf used to prefer that they would die shortly after a righteous deed, such as the fast of Ramadan, or returning from the Hajj, and they used to say, “Whoever dies like that will be forgiven.” Continue reading

If Adam was expelled from Jannah for a single sin, then what about you?

Abu’l-Faraj Ibn Rajab al-Hanbali, the famous muhaddith, haafidh and Faqeeh, wrote the following moving words in his book Lataa’if al-Ma’aarif concerning the great seriousness of one’s sins. He wrote:

قال بعض السلف : آدم أُخرج من الجنة بذنب واحدٍ, وأنتم تعملون الذنوب وتُكثرون منها, وتُريدون أن تدخلوا بها الجنة

Some of the salaf said, “Adam was expelled from Jannah for a single sin, and you perform many sins and outstrip that in number, and (yet) you want to be entered into Jannah with that?!”

تصـل الذنـوب إلى الذنــوب وترتجي     درج الجـنـــان بـهــا وفوز العــــابــد
ونــــســـيـــت أنّ الله أخــــرج آدمــاً      منهـــا إلــى الــدنيــا بـــذنـب واحــدِ

Moving from sin to sin and still you hope
for a rank in Paradise and the success like that of a devoted worshiper.

But you forgot that Allah expelled Adam
from there to the dunya for a single sin.

بــفــرد خــطيئــةٍ وبــفــرد ذنــب     من الجنـــات أُخـــرجت البــرايـا
فقـل لي كيف تــرجــو في ذخـول     إليهـــا بــالألــوف من الخــطايــا

With a single sin and with a single mistake
the creature was expelled from Paradise.

So tell me how can you hope for entrance to it,
while you have thousands of sins?

[Lataa’if al-Ma’aarif pg 118]

For those are able to read the Arabic language, this translator would strongly advise you to download this great work from Ibn Rajab in it’s entirety. Specifically, the entire section of Ibn Rajab’s discussion of Adam (‘alaihis salaam) runs from pages 113 to 123, and is full of great benefit. The free PDF is available for download here.

An incitement towards steadfastness: Ibn Rajab al-Hanbali

In his book, Lataa’if al-Ma’aarif, Ibn Rajab al-Hanbali gives a succinct and powerful reminder on the importance of steadfastness. He writes:

علامة قبول الطاعة أن تُوصل بطاعة بعدها, وعلامة ردِّها أن تُوصل بمعصية. ما أحسن الحسنة بعد الحسنة, وأقبح السيئة بعد الحسنة!! ذنب بعد التوبة أقبح من سيعين قبلها. النكسة أصعب من المرض الأوّل. ما أوحش ذلَ المعصية بعد عزّ الطاعة! ارحموا عزيز قومٍ بالمعصية ذلَ, وغني قومٍ بالذنب افنقر. سلوا الله ثبات إلى الممات, وتعوّذوا من  الحَوْرِ بعد الكَوْرِ. كان إمام أحماد يدعو يقول : اللهم أعِزَّنِي بطاعتك ولا تذلَّني بمعصيتك.

A sign of the acceptance of obedience is following it with obedience after that, and a sign of its rejection is following it with disobedience. What is better than a good deed after a good deed, and what is more disgraceful than a sin after a good deed?! One sin after repentance is more shameful than 70 sins before it. A relapse is more difficult than the initial illness. What is more distressing than the humiliation of disobedience after the honor of obedience? … We ask Allah for steadfastness until death, and we seek refuge from loss after plenty*. This was the supplication of Imam Ahmad when he said, “O Allah! Honor me with obedience [to you] and do not disgrace me with disobedience [to you]!”

      و كان من عامة دعاء إبراهيم بن أدهم رحمه الله :  ” اللهم انقلني من ذل المعصية إلى عز الطاعة “. وفي بعض الآثار إلهية : يقول الله تبارك وتعالى : أنا العزيز, فمن أراد العزّ فليُطِع العزيز.

And from the common supplications of Ibrahim ibn Adhham (rahimahullaah) was “O Allah! Take me from the disgrace of disobedience to the honor of obedience!” And in part of the divine narration: Allah tabaarak wa ta’aala said, “I am al-‘Azeez, so whoever desires honor (al-‘izz) then let him obey al-‘Azeez.”

ألا إنَّمـا التَّقـوَى هي العـزُّ و الكَـرَمْ          وحبُّــكَ الدُّنيـــا هـــو الــذُّلُّ والسَّـقَمْ
ولــيسَ على عَـبْــدٍ تـقـيٍّ نَـقِـيـصَــةٌ          إذا حقَّقَ التَّقْــوَى وإنْ حاكَ أو حَجَمْ

Verily taqwa is only an honor and nobility
and one’s love of the dunya is a humiliation and illness

And there is no defect for the pious slave
when he has attained taqwa, even if he has a lowly profession.**

[Lataa’if al-Ma’aarif pg. 128-129]

*The editor makes a note here saying:

في الحديث : (نعوذ بالله من الحَوْرِ بعد الكَوْرِ) , أي الرجوع بعد الاستقامة

In the hadeeth: (We seek refuge in Allah from loss after plenty) – meaning turning back after uprightness

**literally: even if he weaves or performs hijaamah