What you desire vs what is good for you

Surah At-Tawbah discusses hypocrisy more extensively than any other surah in the Quran. Although there is an entire surah named Al-Munafiqun (The Hypocrites), Surah At-Tawbah looks closer at the traits, actions, and consequences of hypocrisy.

Allah Almighty says:

وَمِنْهُم مَّنْ عَـٰهَدَ ٱللَّهَ لَئِنْ ءَاتَٮٰنَا مِن فَضْلِهِۦ

لَنَصَّدَّقَنَّ وَلَنَكُونَنَّ مِنَ ٱلصَّـٰلِحِينَ

فَلَمَّآ ءَاتَٮٰهُم مِّن فَضْلِهِۦ

بَخِلُوا۟ بِهِۦ وَتَوَلَّوا۟ وَّهُم مُّعْرِضُونَ

And among them there are those who made a pledge with Allah: “If He gives us (wealth) out of His grace, then, surely we shall give alms and shall be among the righteous.”

But when He gave them (wealth) out of His grace, they became stingy about it, and went back turning their faces away. [9:75-76]

Tha’labah bin Hatib

Most Tafseer books mention that these ayahs were revealed regarding Tha‘labah bin Hatib, a companion who allegedly made a pledge with Allah that if he became wealthy, he would give to the poor. Initially poor, he later acquired great wealth and vast farms around Madinah. However, when the zakat collectors came, he refused to pay. According to this narration, the Prophet Muhammad (peace be upon him) later rejected his zakat, leading to further consequences.

However, this story lacks authenticity. It is based on a very weak narration and is not a reliable account of the revelation of these verses.

In fact, Tha’labah was one of the Muslims who fought at Badr. In an authentic hadith, the Prophet Muhammad (peace be on him) said:

Perhaps Allah has looked at those who witnessed Badr and said, “Do whatever you like, for I have forgiven you.” [Bukhari]

This doesn’t mean that Allah gave a carte blanche to the fighters at Badr to do whatever they wanted: it was almost like a certificate of their sincerity. So do not rely on weak narrations.

In any case, the ayah talks about group of people, not one individual. The point is not the specific identity of the person or people in question, but the act being done – the fact that Allah responded to their calls with wealth, but they did not fulfil their pledge.

Allah knows what is best for you

Ibn Ata’illah Iskandari, in his book Kitab al-Hikam, said:

Sometimes He gives through depriving you.

And sometimes He deprives you by giving.

When He opens your understanding of deprivation, you realise that deprivation is the essence of giving.

Allah is the All-Knowing, and we don’t know what He knows. This is why in the Dua Istikhara, we say,

‘O Allah, if You know that this matter [the thing to be decided] is good for me, then ordain it for me and make it easy for me, then bless me in it. And if You know that this matter is bad for me, then distance it from me, and distance me from it, and ordain for me what is good wherever it may be, and help me to be content with it.’

What you want might not be good for you

We delegate our affairs to Allah, not to our own desires. Someone might ask for wealth, but once you get money you may lose your deen, forget about your salah and become a mean person. This wealth is no good for you if it means you lose your akhirah and slide straight to Jahannam. Poverty would have been better for you.

Some people can combine being wealthy and being righteous, such as ‘Uthman and Abdur-Rahman bin ‘Awf, but not everyone can do this.

Do not rush into making dua without qualifying that dua – saying you want it IF it is actually good for you. Otherwise, you may desire something that is not in your best interest. Do not rely solely on your own understanding—place your trust in Allah. What you perceive as a loss or denial may, in reality, be a hidden mercy and protection from Him. Sometimes, not receiving what you ask for is actually a greater blessing than getting it.

I know of someone who was deeply in love with a girl, but his marriage proposal was rejected multiple times. Determined, he persisted for five years, engaging in ‘ibadah and dhikr, desperate to marry her. However, within months of marriage, he sought divorce, as he discovered that the marriage was a living hell. Allah had been protecting him from this test for five years, but he insisted on pursuing it.

The fact is that we cannot rely on our desires to determine what is truly best for us. What we desperately want may, in reality, be the very thing that is a disaster for us. Trust in Allah’s wisdom—His withholding is often a hidden mercy.

Only Allah knows what is truly best for us. As humans, our knowledge is limited, our perspective is narrow, and our desires are often shaped by emotions, biases, and short-term thinking. What we perceive as good may, in reality, lead to hardship, while what we fear or dislike may be the very thing that benefits us.

Allah reminds us in the Quran:

وَعَسَىٰۤ أَن تَكۡرَهُوا۟ شَیۡـࣰٔا وَهُوَ خَیۡرࣱ لَّكُمۡۖ وَعَسَىٰۤ أَن تُحِبُّوا۟ شَیۡـࣰٔا وَهُوَ شَرࣱّ لَّكُمۡۚ وَٱللَّهُ یَعۡلَمُ وَأَنتُمۡ لَا تَعۡلَمُونَ

Perhaps you dislike something and it is good for you, and perhaps you love something and it is bad for you. And Allah knows, while you do not know. (2:216)

Always have tawakkul

Allah loves those who rely on Him and have tawakkul, placing their full trust in His wisdom.

فَإِذَا عَزَمۡتَ فَتَوَكَّلۡ عَلَى ٱللَّهِۚ إِنَّ ٱللَّهَ یُحِبُّ ٱلۡمُتَوَكِّلِینَ

And when you are resolved, place your trust in Allah; indeed, Allah loves those who place their trust(in Him) . (3:159)

Imam Al-Sha’rawi, the great scholar of Tafsir in our era, beautifully explained this concept:

“Do your homework with your faculties, but the function of the heart is to do tawakkul.”

This means that while we must use our intellect, skills, and resources to make efforts, our hearts must remain fully reliant on Allah, knowing that ultimate success and outcome lie only in His hands. Do your bit, seek guidance, and put full trust (tawakkul) in Allah, knowing that He sees the bigger picture and always decrees what is best for us.

We ask Allah to enable us to be among the people of tawakkul, and facilitate what is best for us and for the people of Palestine, and for everyone in the ummah.

Delivered by Shaykh Haytham Tamim on 19th March 2025. Transcribed by H Khan.

Ghazali on reliance (part 1)

Ghazali on Reliance (part 2)

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