Learn the ahadith to better understand Islam

[hamba2han]

Hadith # 18

Abu Dhar Jundub bin Junadah and Abu Abdul Rahman Mu’adh bin Jabal, may Allah be pleased with them, reported that the Messenger of Allah, peace be upon him, said:

“Fear Allah wherever you may be; follow up an evil deed with a good one which will wipe (the former) out, and behave good-naturedly towards people.”

[Al-Tirmidhi relates it, saying: It is a good (hasan) Tradition. In some copies he says: It is a good and genuine (hasan and sahih) Hadith.]

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Taqwa is one of the most important and comprehensive Islamic concepts. The term is derived from its root "waqayya" which means “to protect.” Taqwa therefore means to protect one own self from the severe punishment of Allah by following His guidance.

Some translate Taqwa as “to fear Allah”. However, fearing Allah is only one aspect of this comprehensive concept. Ali ibn Abi Talib, may Allah be pleased with him, defines it as: “Fearing Allah, adhering to His commandments, being content with what He provides one with, and getting ready for the Day of Judgement.”

The term has been mentioned many times both in Qur’an and Sunnah. Allah the Almighty says:

"O believers! Have Taqwa of Allah as is His right to have Taqwa. And die not except while you are Muslims" .. [Surah Al-Imran (3): ayat 102]

By realization of Taqwa, a Muslim is granted many bounties and blessings which he/she may gain. Among them are: the Love of Allah, a criterion by which to judge and distinguish between right and wrong, a way out of difficulties, matters will be made easier for him/her, sins will be remitted, guidance, help to acquire beneficial knowledge, prosperity and success.

To fear Allah the Almighty, to adhere to His commandments, to follow doing a bad deed with a good deed in order to wipe out the bad deed, and to deal with others in a good manner and good character are all aspects of the concept of Taqwa.

 

[hamba2han]

Hadith # 19

Abu al-‘Abbas ‘Abdullah bin ‘Abbas, may Allah be pleased with him, reported: One day I was behind the Prophet, peace be upon him, and he said to me:

"O young man, I shall teach you some words [of advice] : Be mindful of Allah, and Allah will protect you. Be mindful of Allah, and you will find Him in front of you. If you (have need to) ask, ask of Allah; and if you seek help, seek help from Allah. Know that even if the Nation (or the whole community) were to gather together to benefit you with something, they would not benefit you with anything except that which Allah has already recorded for you, and that if they gather together to harm you with something, they would not be able to harm you with anything except that which Allah has already recorded against you. The pens have been lifted and the pages have dried."

[Al-Tirmidhi relates this and says: It is a good, genuine Hadith]

In a version other than that of al-Tirmidhi it reads:

"..Be mindful of Allah, you will find Him before you. Get to know Allah in prosperity and He will know you in adversity. Know that what has passed you by was not going to befall you; and that what has befallen you was not going to pass you by. And know that victory comes with patience, relief with affliction, and ease with hardship."

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This hadith implies a very important advice and general ruling in Islam: Allah’s protection. Ibnu Rajab quoted one scholar as saying: “What a pity for the one who is ignorant of this hadith and has little understanding of its meaning.”

If we are “mindful of Allah”, i.e. we observe and fulfil His obligations/commandments, “Allah will protect us”. There two kinds of protection from Allah:

1. Allah will protect or look after His servants in this world / in worldly matters. For example, our health and our senses. We will be enjoying Allah’s mercy and bounty for our sight, hearing and speech all of our lives – even as we grow old, Allah will still allow us to see and hear properly, or he will take care of our intellect and mental health.

Another example is Allah will protect our family and our property, belongings and money. Also, if one is mindful of Allah during his youth, Allah will protect him during his adult years.

2. Allah will protect His servants’ deen (religion) and iman (faith). He will protect us from misunderstandings and being misled or influenced by misconceptions and self-desires. He will help us and give us guidance so that we are protected from negative influences.

We may not be aware of when Allah is protecting our deen. It may even cause us to be unhappy. There may be a situation where Allah prevents us from doing something (something which we want to do) – this is actually a protection from Allah, preventing us from a disaster or problem or from committing a sin.

This hadith teaches us how we can live a peaceful and happy life by being mindful of Allah and by totally trusting and worshipping Him. By understanding the concept of qadar (fate) positively, we will not live a stressful, unhappy life of always worrying about our future or what the consequences of our actions or decisions will be. We do our best to fulfil Allah’s obligations and we trust and accept whatever He wills for us.

 

[hamba2han]

Hadith # 20

Abu Mas'ud 'Uqbah bin 'Amr al-Ansari al-Badri, may Allah be pleased with him, reported that the Messenger of Allah, peace be upon him, said:

"Among the things that people have found from the words of the previous prophets was: 'If you feel no shame, then do as you wish.'"

[Al-Bukhari]

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Haya' can be translated as: modesty, shame, shyness or bashfulness.

The word haya' is derived from the word "al-hayah", which means life, as if the person who has no haya' (modesty) is like a dead person.

Islam encourages and treasures al-haya' or modesty. It is one of the most important characteristics that each and every Muslim should acquire and posses.

The following are some hadiths which emphasize this great quality:

"Haya' (modesty) and Iman (faith) are two that go together. If one is lifted, the other is also lifted."
[Recorded by al-Hakim]

"Al-Haya' is part of Iman."
"Haya' does not produce but goodness."
[Recorded by al-Bukhari and Muslim]

Haya' or modesty is a great Islamic concept that leads to goodness and keeps a Muslim away from doing a bad or indecent act when its level is maximized. Treating bad actions, as shown by revelation, as evil acts and feeling ashamed of Allah to do it and ashamed of the community, are ways of acquiring haya'.

Iman and haya' are linked. When there is iman, there is haya', and vice versa. All of us are borne with natural haya'. However it is subject to be spoiled due to environment and dominating ideologies.

Technology misuse has its negative and destructive impact on haya'. Muslims need to be aware of such challenges and exert their effort to overcome them. Haya' cannot be used as an excuse for not doing good deeds and acts.

 

[hamba2han]

Hadith # 21

On the authority of Abu 'Amr, though others call him Abu 'Amrah Sufyan bin 'Abdullah, may Allah be pleased with him, who said:

I said: "O Messenger of Allah, tell me something about Islam which I could not ask anyone about save you." He answered: "Say: 'I believe in Allah', and then stand firm and steadfast."

[Muslim]

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The literal meaning of "Istiqamah": to go straight into the right direction, acting rightly, allowing no deviation. It is derived from the stem "Qiyyam", which implies the continuity of doing something, following up with it and making sure that it is done in the right way and there is neither deviation nor swerving.

The term has been used by the Qur'an in many verses. Allah the Almighty says:

"Therefore, stand firm (on the straight path) as you are commanded and those who turn in repentance with you. And do not transgress, for He (Allah) sees well all that you do." .. [Surah Hud (11): ayat 112]

Ibnu Abbas said that this verse was the hardest and most difficult verse of the Qur'an on the Prophet, peace be upon him.

Indeed it is a difficult task to achieve Istiqamah, hence, the Prophet, peace be upon him, said; "Be straight on the path or be close to it."

In another verse, Allah the Almighty says:

"So unto this (religion) invite (the people). Stand steadfast as you are commanded and do not follow their desires....." .. [Surah al-Shura' (42): ayat 15]

Based on these two verses, it can be inferred that Istiqamah is to stand firm and steadfast to what we have been commanded by Allah, i.e. to fulfill obligations and to avoid prohibitions. Also, we should not allow ourselves to follow or be mislead by desires (whether it is our desires or the desires of others) as it will cause deviation and lead us astray.

According to Ibn al-Qayyim, there are five conditions to achieve Istiqamah in performing required deeds:
1. The act should be done for the sake of Allah alone (ikhlas).
2. It should be done on the basis of knowledge ('ilm).
3. Performing acts of worsip (ibadah) should be in the same manner that they have been commanded.
4. To do it in the best way possible.
5. Restricting oneself to what is lawful while performing those deeds.

Istiqamah is an important Islamic concept and it's significance can be seen where every Muslim is required to recite Surah al-Fatihah at least seventeen times each day seeking continual guidance to the straight path from Allah.

 

[hamba2han]

Hadith # 22

Abu ‘Abdullah Jabir bin ‘Abdullah al-Ansari, may Allah be pleased with him, reported that a man questioned the Messenger of Allah, peace be upon him, saying:

"Do you see, if I pray the prescribed (prayers), fast during Ramadhan, treat the lawful as permissible and treat the forbidden as prohibited, but do nothing more than that, shall I enter Paradise?” He (the Prophet, peace be upon him) answered: “Yes.”

[Muslim]

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This hadith indicates that the one who fulfils the obligations and avoids the prohibitions will enter Paradise. This meaning has been emphasised in a number of other ahadith.

This hadith emphasises surrendering to the Will of Allah (swt) - to accept as permissible what Allah has permitted and to accept as forbidden what Allah has prohibited. This also emphasises Islam itself because Islam means to ‘fully surrender to the Will of Allah and to accept everything that has been commanded by Allah'.

In our contemporary times, there arise the issue of Muslims not fully adhering to the shariah, i.e. Allah's commandments. If this is because they are new Muslims or that they live in areas where there is a lack of knowledge or poor dissemination of information (e.g. there are no scholars to advise them), then this lack of adherence is excusable. However, if a Muslim chooses to intentionally ignore or reject the obligations and prohibitions set by Allah without good reasons, then he may be in danger of losing his Islamic entity or identity.

These obligatory acts mentioned in the hadith that will lead a person to Paradise require strong belief in Allah, commitment and continuous efforts. Only then will it be an easy task to achieve.

This hadith shows a significant characteristic of Islam that it is a religion based on ease. There is a minimum requirement to be fulfilled by every one, which is practicing obligations and avoiding prohibitions. By fulfilling this minimum requirement a person deserves to enter Paradise.

In addition, preferable acts are also highly encouraged, based on one's capacity and ability.

 

[hamba2han]

Hadith # 23

On the authority of Abu Malik al-Harith bin 'Asim al-Ash'ari, may Allah be pleased with him, who said: The Messenger of Allah, peace be upon him, said:

"Purification is half of iman (faith). Saying 'Al-Hamdulillah' (Praise be to Allah) fills the scales. Saying 'Subhanallah wa al-Hamdulillahi' (Exhalted be Allah and Praise be to Allah) fills the space between the heavens and the earth. Salah (prayer) is a light. Sadaqah (charity) is a proof. Sabr (patience) is a shining glory. The Qur'an is an argument either for you or against you. Everybody goes out in the morning and sell themselves, thereby setting themselves free or destroying themselves."

[Muslim]

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The hadith shows the importance of these great deeds in Islam through which every Muslim can free him or herself from the punishment of Allah subhana wa ta'ala in the Hereafter or in the Day of Judgment. One has to free oneself from any kind of enslavement except to Allah subhana wa ta'ala. One has to be a servant and slave of only Allah and not anyone or anything else.

The hadith mentions that the phrase al-Hamdulillah fills the mizan (scales) and Subhanallah and al-Hamdulillah each fills (or both together fill) the space between the heavens and earth. The hadith shows the importance, greatness and significance of dhikr Allah or remembrance of Allah subhana wa ta'ala. For example, merely reciting one phrase such as Subhanallah gives rewards that fill the heavens! It shows just how important these phrases are for every Muslim.

The hadith also explains the role of the holy Qur'an in our lives. It states that "The Qur'an is either an argument and proof for or against you". In Surah al-Isra Ayah 82, Allah says:

"We send down the Qur'an that which is a healing and mercy for those who believe and for the unjust people it causes nothing but loss after loss."

So people who recite the Qur'an, learn it and practice its rulings are people who become the people of the Qur'an and it (the Qur'an) will be a proof for them. But those who ignore the Qur'an and never read or practice it in their lives, then the Qur'an will stand against them during the Day of Judgment.

Finally, the hadith states one very important issue, that is how to free ourselves from the punishment of Allah. The hadith states that everyone goes out in the morning and sells him or herself either for good or for bad. Every morning we sell ourselves either by freeing ourselves from the punishment or leading ourselves into punishment and hence destroying ourselves. Iman Ahmed has recorded another similar hadith in his al-Musnad. In Surah al-Shams Ayah 9-10, Allah subhana wa ta'ala mentions the same meaning. He says:

"Truly he succeeds that perfects it (the soul) and fails that corrupts it".

Imam Ibn Rajab, while commenting on this meaning, said the person who struggles to worship Allah and obeys Him is the one who frees himself and the person who indulges in sins is the one who destroys himself. According to the hadith, every morning when people go out of their houses they are either gaining rewards and profit or getting losses. If they work for Allah and obey Him they are winners, but if they violate the rules of Allah and disobey Him then they gain nothing but loss after loss.

This hadith guides us in how to gain great rewards in our lives and also how to save ourselves from Allah's punishment. For example, practicing the acts of purification, dhikr Allah, prayer, charity and also many other deeds are very important ways to free oneself from the punishment of Allah.

 

[hamba2han]

Hadith # 24

It was relayed on the authority of Abu Dhar al-Ghifari, may Allah be pleased with him, that the Prophet, peace be upon him, said, of waht he related from his Lord, magnified and exhalted be He, Who said:

"O My servants, I have made oppression unlawful for Me and unlawful for you, so do not commit oppression against one another. O My servants, all of you are liable to err except for those whom I guide on the right path, therefore seek guidance from Me so that I should direct you to the right path. O My servants, all of you are hungry (needy) except for those whom I feed, therefore seek food from Me so that I may feed you. O My servants, all of you are naked (need clothes) except for those whom I provide garments, therefore seek clothing from Me so that I should clothe you. O My servants, you sin by night and by day and I am there to pardon your sins, therefore seek forgiveness from Me so that I should grant you pardon. O My servants, you can neither do Me any harm nor can you do Me any good. O My servants, even if the first amongst you and the last amongst you and the whole human race of yours and that of Jinns become as pious as the most pious heart of any one amongst you, it will not add anything to My Power or Kingdom. O My servants, even if the first amongst you and the last amongst you and the whole human race of yours and that of Jinns become as wicked as the most wicked heart of anyone amongst you, it will not decrease anything from My Power or Kingdom. O My servants, even if the first amongst you and the last amongst you and the whole human race of yours and that of Jinns gather together on a sector of land and all ask of Me and if I were to give everyone of them what they asked, that will not in any way decrease what I have anymore than a needle decreases what is in the ocean when it is put into it. O My servants, these deeds of yours which I am recording for you I shall reward you for them, so he who finds good should praise Allah and he who finds other than that should not blame anyone but himself."

[Muslim]

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This hadith stresses on the prohibition of all forms of injustice and oppression in Islam. It commands its followers to practice justice which is one of the main objectives of the Shariah. It also encourages Muslims to seek guidance from Allah by means of supplication (du'a) and relying on Allah alone (Tawakul).

As mentioned in many verses of the Qur'an, Allah subhana wa ta'ala affirms His absolute justice and negates that He has never committed any kind of injustice towards anyone. Some verses of the holy Qur'an in this regards are:

In Surah Fussilat (41), Ayah 46 : "Your Lord is not at all unjust to His slaves"

In Surah al-Zukhruf (43), Ayah 76 : "No wise shall We be unjust to them but it is they who have been unjust to themselves"

In Surah Ghafir (40), Ayah 31 : "And Allah wills no injustice for His slaves"

In Surah al-Imran (3), Ayah 108 : "...and Allah wills no injustice to the world"

In Surah al-Nisa (4), Ayah 40 : "Surely Allah wrongs not even of the weight of an atom"

In Surah al-Kahf (18), Ayah 49 : "...and your Lord treats no one with injustice"

The forbidden injustices include all forms. The first, the highest level and the most extreme form of injustice is al-shirk or associating partners with Allah. Allah says in the Qur'an:

"Verily joining others in worship with Allah is a great form of injustice indeed"
[Surah Luqman (31) : Ayah 13]

The second form is unjust towards one ownself such as committing sins. The third form is dhulm or unjust towards others whether human beings or other creatures.

It is a must that a Muslim should avoid injustice as it displease Allah subhana wa ta'ala and leads to His severe punishment.

The hadith shows us that humans are always in great need for Allah. We need Allah for everything because we are poor and needy. Allah is the only One Who does not need anybody. He does not need anything from us. He is the Almighty and the Most Powerful. So a Muslim should show his or her need to Allah all the time and should seek Allah's support and Tawfiq in whatever he or she does.

Guidance is a great mercy and ni'mah from Allah the Almighty. It is very important for every Muslim to know that the most valuable thing that we have in our life is this guidance.

The hadith shows us the proper relationship between mankind and Allah. It shows us the many attributes of Allah such as being Merciful, Forgiving, Powerful and Compassionate. In contrast, we as human beings are poor, needy and weak. We are in continuous need for Allah, our creator and sustainer. We need His Guidance, Help and Support.

In many verses of the Qur'an and in the hadiths of the Prophet, peace be upon him, it is explained the importance of showing our need and humbleness to Allah and the worthiness of frequent taubah or repentance to Him. We want to be guided, supported and forgiven. We seek the pleasure of Allah and it is the most important thing that a Muslim may achieve in life. Those who achieve it are described as Fa'izun or the most successful people.

 

[hamba2han]

Hadith # 25

Abu Dharr, may Allah be pleased with him, reported that some of the Companions of the Messenger of Allah, peace be upon him, said to him:

"O Messenger of Allah, the rich have taken away all the rewards. They observe the prayer as we do, and they keep the fasts as we do, and they give sadaqah (charity) from their surplus riches." Upon this he (the Prophet) said: "Has Allah not prescribed for you (a course) by following which you can also do sadaqah? Verily in every tasbih (i.e. saying Subhanallah) there is a sadaqah, every takbir (i.e. saying Allahu Akbar) is a sadaqah, every tahmid (i.e. saying Alhamdulillah) is a sadaqah, every tahlil (i.e. saying Lailaha illallah) is a sadaqah, enjoining of good is a sadaqah, forbidding of evil is a sadaqah, and having sexual intercourse with your wife is a sadaqah. They (the Companions) said: "O Messenger of Allah, is there reward for him who satisfies his sexual passion among us?" He said: "Tell me, if he were to devote it to something forbidden, would it not be a sin on his part? Similarly, if he were to devote it to something lawful, he should have a reward."

[Muslim]

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In another hadith recorded by both Muslim and Al-Bukhari, it is mentioned that the questioners were the poor of the Muhajruun or immigrants from Makkah. Ibn Rajab says that this hadith shows that those poor people thought that giving sadaqah (charity) can only be done through money, something which they could not afford. The Prophet, peace be upon him, told them that all good deeds are considered as charitable acts.

There are other versions this hadith of Abu Dharr as well as some other hadiths which show similar meanings. One of them is in Sahih Muslim which says that: "Every good act is an act of charity". In another version the hadith, it says: "Your smile to your brother is a charitable act. Ordering good is a charitable act. Forbidding evil is a charitable act. Helping a man who has bad eyesight to see things is a charitable act. Removing a stone, rubbish or bones is a charitable act. Emptying your cup in the cup of your brother is a charitable act."

Also in the Sahihain (Al-Bukhari and Muslim) it is mentioned that "A man spending money upon his wife is charity". In another hadith in the Sahihain it is mentioned that "No Muslim plants a plant or soils a seed and has it eaten by a bird, animal or human except that it will be a charitable act for him".

The acts of pleasing Allah are very wide and affordable to everyone. People differ in their ability, preference, potential, etc. There is room for all where every one has the ability to perform some act of charity. Therefore a Muslim should take this advantage and do good deeds which are more convenient and suitable for him or her and we are encouraged to do as much of good deeds and charitable acts as we can.

Scholars state that permissible acts can be turned into ibadah (act of worship). These acts can be rewarded with the condition of having good intentions. So every normal activity that we do in our everyday life can be turned into ibadah and we will be rewarded for doing it with good intentions. For example, when you are driving or putting petrol into your car with the intention of benefiting your family or relatives, you will be rewarded and this act will be considered as ibadah. Also, when you make a telephone call to your family or relatives with good intentions, you will be rewarded for that. Hence, these simple acts of our everyday life can be turned into ibadah and be rewarded. We need to train ourselves with this habit and God-willing, we will get a great reward from Allah.

 

[hamba2han]

Hadith # 26

Abu Hurairah, may Allah be pleased with him, reported that the Messenger of Allah, peace be upon him, said :

"On every person's joints or small bones (i.e. fingers and toes), there is sadaqah (charity) every day the sun rises. Doing justice between two people is sadaqah; assisting a man to mount his animal, or lifting up his belongings onto it is sadaqah; a good word is sadaqah; every step you take towards prayer is sadaqah; and removing harmful things from pathways is sadaqah."

[Al-Bukhari & Muslim]

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The content of this hadith is the same as the previous one, Hadith # 25. One possibility why this is so is that Al-Imam An-Nawawi wanted to emphasise the importance of sadaqah (charitable acts) so he decided to repeat the meaning of the previous hadith. Another possibility is that this hadith may contain more examples of sadaqah than what was mentioned in the previous one. A third possibility is the influence of Al-Imam Muslim on Imam Nawawi, who has written commentaries on Sahih Muslim. Imam Muslim recorded many hadiths which address the issue of sadaqah. It can be concluded that what has happened is due to the influence of Imam Nawawi's involvement in this great scholarly research on explaining and interpreting Sahih Muslim.

This hadith emphasises the significance of certain deeds: bringing about justice between two people and reconciling them. Getting people who deviated in their thoughts back to the community is part of islah (reconciliation).

Saying a good word is a charitable act, as mentioned in Hadith # 25. There are many ways that we can do this. For example, when we notice that someone is unhappy, we can bring pleasure to him by saying a good word to him and relieving his sadness or worry.

Another deed is the step to prayer. We know that prayer is obligatory, but by walking to prayer we perform a charitable act in every step. When Muslims keep this in their minds, they will be encouraged to do such deeds.

The last charitable act that is mentioned in this hadith is removing a harmful thing from the road or from someone's pathway. Some people may look at this as insignificant or unimportant. But this does not mean that the act is degrading. In the sight of Allah it is a great act and we will be rewarded for doing it. Doing such an act may prevent a terrible accident from happening. For example, omitting a nail from the street may prevent car accidents and consequently keep the safety of our community. We should not care about the comments of others because we are doing it for the sake of Allah. The more we have the intention that we are doing these charitable acts for the sake of Allah, the more will be the reward from Allah subhana wa ta'ala.

 

[hamba2han]

Hadith # 27

Al-Nawwas bin Sam'an, may Allah be pleased with him, reported that the Prophet, peace be upon him, said:

"Righteousness is good character, and sin is that which wavers in your heart and which you do not want people to know about."

[Muslim]

According to Wabisah bin Ma'bad, may Allah be pleased with him, who said:

I came to the Messenger of Allah, peace be upon him, and he said: "You have come to ask about righteousness ?" " Yes," I answered. He said: "Consult your heart. Righteousness is that about which the soul feels tranquil and the heart feels tranquil, and sin is what creates restlessness in the soul and moves to and fro in the breast, even though people give you their opinion (in your favour) and continue to do so."

[A good hadith transmitted from the Musnads of the two Imams, Ahmad bin Hanbal and Al-Darimi]

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Even though the second hadith is weak by itself, due to supporting evidence it is raised to the level of hasan (authentic). These two hadiths state the meaning of righteousness and sinfulness.

Allah has created us with a pure innate or natural disposition that is called fitra, as mentioned in other hadiths. This means to love the truth and the good and to hate falsehood and evil. Consequently, good believers with pure fitra should never confuse truth with falsehood.

The two hadiths reveal a significant aspect of Islam that is an internal controlling and guiding system that is established as a result of several factors:

1. The pure fitra (natural disposition). Allah created everybody with a pure fitra and not just Muslims. The Prophet, peace be upon him, mentions many factors in the environment that play an influential role in subjecting the fitra to corruption.
2. The realization of tawhid. This means practicing all the essentials of tawhid like loving Allah, seeking His Help as the only refuge, depending on Him (tawakul), asking for His Mercy, and many other essentials associated with the idea of tawhid.
3. Adhering to shari'ah instructions.
4. Seeking knowledge.
5. Tazkiyah and tarbiyah - that is the purification of the soul and the heart of the Muslim.

Without a 'fully functioning' internal controlling system, people will have different attitudes which may lead to problems such as extremism. Extremists will increase in the Muslim community if these issues are not resolved. Muslims may end up with multiple personalities. They are Muslims but they commit haram (forbidden) and many other negative things.

 

[hamba2han]

Hadith # 28

It was narrated on the authority of Abu Najih al-Irbad bin Sariyah, may Allah be pleased with him, who said:

The Messenger of Allah, peace be upon him, delivered an admonition that made our hearts fearful and our eyes tearful. We said, "O Messenger of Allah, it is as if this were a farewell sermon, so advise us." He said, "I enjoin you to have Taqwa of Allah and that you listen and obey, even if a slave is made a ruler over you. He among you who lives long enough will see many differences. So for you is to observe my Sunnah and the Sunnah of the rightly-principled and rightly-guided successors, holding on to them with your molar teeth. Beware of newly-introduced matters, for every innovation (bid'ah) is an error."

[Abu Dawud & Al-Tirmidhi, who says it is an authentic hadith]

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The Prophet's, peace be upon him, actions may be classified as follows:

1. Those that are specific to the Prophet, peace be upon him, such as continuous fasting (wisal).
2. Actions that are related to the culture of his time, such as the turban, unbuttoning the top shirt button, keeping long hair, using a walking stick.
3. Actions resulting from spontaneous or haphazard actions. For example, the Prophet, peace be upon him, used to stop at particular places during a journey or take a certain route for a journey.
4. Actions that the Prophet, peace be upon him, performed intentionally for the purpose of ibadah (act of worship).

Scholars state that Muslims are only obliged to follow the last type of action.

Note: An act is considered an ibadah if there are authentic hadiths mentioning that the act is an ibadah, or that it will be rewarded, or that the one who does it is praised, or that the one who does not perform it is blamed or cursed or will be punished.

 

[hamba2han]

Hadith # 29

From Mu'adh bin Jabal, may Allah be pleased with him, who said:

I said: "O Messenger of Allah, tell me of a deed which will take me into Paradise and will keep me away from the Hell-fire." He said: "You have asked me about a great matter, yet it is, indeed, an easy matter for him to whom Allah Almighty makes it easy. (It is ) that you worship Allah without associating anything with Him, that you perform the prayers, that you pay the zakat, that you fast during Ramadan, and that you make the pilgrimage to the House."

Then he said: "Shall I not guide you to the gates of goodness? Fasting is a shield; charity extinguishes sin as water extinguishes fire; and a man's prayer in the middle of the night." Then he recited: "Who forsake their beds to cry unto their Lord in fear and hope, and spend of that We have bestowed on them. No soul knoweth what is kept hid for them of joy, as a reward for what they used to do". [Qu'ran, Surah al-Sajdah (32): Ayah 16-17]

Then he said: "Shall I not also tell you of the peak of the matter, its pillar, and its topmost part?" I said: "Yes, O Messenger of Allah." He said: "The peak of the matter is Islam (submission to Allah), the pillar is prayer; and its topmost part is jihad." Then he said: "And shall I not tell you of the controlling of all that ?" I said:" Yes, O Messenger of Allah". So he took hold of his tongue and said: "Restrain this." I said: "O Prophet of Allah, will we be held accountable for what we say?" He said: "May your mother be bereft of you! Is there anything that topples people on their faces (or he said, on their noses) into the Hell-fire other than the jests of their tongues?"

[Related by Al-Tirmidhi, who said it was a fine and sound hadith]

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This hadith is evidence that doing good deeds facilitates and leads to entering Paradise as it has been mentioned in the Qur'an: "This is the Paradise that you have made to inherit because of your good deeds which you used to do" (Surah al-Zuhkruf: Ayah 72). However, a person's good deeds are part of Allah's mercy and grace. Allah says: "But Allah who caused faith to be dear to you and have given it beauty in your heart, and has made hateful to you denial of the truth and all inequity and all rebellion against what is good" (Surah al-Hujarat (49): Ayah 7). So the meaning of this verse has been emphasized by this hadith. The performing of good deeds is a cause of entering Paradise but they are themselves a gift from Allah.

The deeds that have been mentioned in this hadith have been emphasized in previous hadiths collected by Imam An-Nawawi, mainly Hadith 2, 3, 15 and 23. However, there are two additional good deeds mentioned in this hadith:

1 A man's prayer in the middle of the night. This includes, according to Ibn Rajab, three types of people:

a. Those who wake up during the night for dhikr, du'a, or praying tahajud.
b. Those who wait for the Isha' prayer and do not go to sleep until they perform Isha'.
c. Those who wake up for the Fajr prayer.

2. All these three groups have been mentioned in the Qur'an. People who stay awake throughout the night (busy in entertaining themselves) miss these blessed deeds. The three types of people are guaranteed and promised with the blessing from Allah in the Hereafter where there are unpredictable and unimaginable rewards.

Jihad where and when it becomes an obligation (this deed is not stated clearly in other hadiths). It is a great blessing that gets Muslims closer to Allah. Scholars say that jihad is the greatest act of worship and the most important deed after the obligatory acts. Through jihad, Islam is protected and preserved and became dominant, where other nations lived under its rule peacefully with their rights maintained.

In Hadith # 15, the Prophet, peace be upon him, quoted the importance of saying good things or keeping silent. In this hadith the Prophet, peace be upon him, says it is because of the tongue saying bad things that people are thrown into the Hell-fire. Ibn Rajab states that this indicates that restraining and controlling our speech is the crucial matter of all good things. The one who controls his tongue controls all his affairs.

In this hadith, we see the emphasis is on the negative side of the tongue, whereas in the previous hadiths, the emphasis is on the positive side of the tongue. The Muslim should have control over his tongue; otherwise his tongue can create a lot of problems for the community.

The central idea in Islam is tawhid and taqwa (submission to Allah). All other deeds can be looked at as part of taqwa and tawhid. Without proper tawhid there would be no fear of Allah. If we fear Allah, and love Him the most, this should lead us to be closer to Him. Otherwise, our claim is not valid or incomplete. Our taqwa and fear should be up to the level.

So tawhid is the essence of the message of Allah. He sent the Prophet, peace be upon him, with this message and made him an example for us to emulate and follow. Consequently, tawhid by following the Prophet, peace be upon him, is part of submission to Allah.

 

[hamba2han]

Hadith # 30

It was narrated on the authority of Abi Tha'labah Al-Khushani Jurthum bin Nashir, may Allah be pleased with him, that the Messenger of Allah, peace be upon him, said:

"Verily Allah the Almighty has prescribed the obligatory deeds, so do not neglect them; He has set certain limits, so do not go beyond them; He has forbidden certain things, so do not indulge in them; and He has said nothing about certain things, as an act of mercy to you, not out of forgetfulness, so do not go enquiring into these."

[Related by Al-Daraqutni and others - Al-Nawawi said this is a hasan (fine) hadith]

=======================================​

The meaning of the statement which says: "He (Allah the Almighty) has set certain limits, so do not go beyond them." has been emphasised in the Qur'an. Allah says:

These are the bounds, the limits set by Allah. Do not then transgress them for who transgress them are evil doers. [Surah Al-Baqarah (2): Ayah 229],

and in Surah Al-Talq, Ayah 1, Allah says:

And those are the set limits of Allah and whosoever transgresses the set limits of Allah then he indeed has wronged himself.

By looking closer into the content of these verses, we find that the two verses are talking about the limits (hudud) that Allah set regarding family relationships, especially the relationship between husband and wife. The limits that govern the relationship between husband and wife are stated in two verses in two surahs. Moreover, in Surah Al-Nisa', Ayah 13 and 14, Allah talks about the regulations of inheritance (furud almirath). Favouring one person over another and giving a person more than he deserves is considered transgression in Islam. And if we lessen or decrease the right of another person, this is also considered transgression. We have to stick to what Allah has set for us regarding what a person should receive.

Islam, as a practical religion, wants things to happen even if we dislike them. This is actually mentioned about the relationship between husband and wife. The hadith explains what the verse in the Qur'an says, that the believer should not hate another believer (wife). If he dislikes an aspect of her character or personality, he should appreciate other aspects of her character as well and vice versa.

Islam also asks us to be moderate in our life when it comes to dealing with people. So spouses should deal with each other in a moderate way. A hadith says: "When you like someone, you should like him moderately because he might become someone whom you dislike one day, and when you dislike someone dislike him moderately because he might become someone you like one day."

This hadith implies that we should be moderate in our actions and sayings and not to exceed the limits. Unfortunately today, this idea has been violated by the media through movies, songs, etc. where love is taken as the central issue in our daily lives. We rarely or never see any exception where love is moderate and in accordance with the Islamic guidelines. This explains why we have 'hopeless' people. Because they have lost their lovers (and most importantly because they have exceeded the limits set by Allah) their lives become miserable and meaningless. This is because of the effect of the culture and the environment which they are exposed to. So by exceeding the limits set by Allah, more problems and disasters occur.

Another area where people usually go beyond the limits is the area of fara'ed (inheritance). The limits and guidelines that have been set by Allah have been violated. Allah, in the Qur'an, and the Prophet, peace be upon him, via revelation, have prescribed and made clear for us the limits. For example, in the case of death, it is made clear to us who should inherit and what is the allowance of each son or daughter. As a result we will have those who have priority and those who have less but still have their share. And we also have those who are even set aside because there is someone closer to inherit.

Nowadays we see people violate these limits all over the Muslim world. Most of the cases happen because of the transgression and domination of the relatives. Muslims all over the world have to observe the limits. Otherwise they will transgress and violate the guidelines set by Allah. They have to make sure that this is not halal (permissible) and will not please Allah. They may enjoy it for months or years, but at the end they may suffer the severe punishment of Allah in the Hereafter. We hear different stories of people who transgress and victimize their relatives. A verse in the Qur'an says: Those people are considered transgressors and being unjust where Allah has forbidden injustice (zulm). These people will be totally responsible for what they have done. This is one statement that is mentioned in this hadith and has been emphasized by the Qur'an.

 

[hamba2han]

Hadith # 31

On the authority of Abu al-'Abbas Sahl bin Sa'd al-Sa'idi, may Allah be pleased him, who said:

A man came to the Prophet, peace be upon him, and said: "O Messenger of Allah, direct me to an act which if I do it, [will cause] Allah to love me and people to love me." He, sallallahu 'alayhi wasallam, answered: "Be indifferent to the world and Allah will love you; be indifferent to what people possess and they will love you."

[A fine hadith related by Ibn Majah and others with good chains of authorities]

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This hadith is a weak hadith as pointed out by many scholars. Ibn Rajab gave a detailed argument about the weakness of this hadith. However, later scholars still recorded their commentaries on the text of the hadith for several reasons. The major two reasons are:

1. Sometimes the chain of the narrators (sanad) is not strong and the hadith consequently is not an authentic hadith. But the meaning of the text of the hadith is correct and acceptable. In this case the scholars still give their comments on the hadith.

2. The hadith is related to one of the major concepts in Islam which is al-zuhd (asceticism). Unfortunately, many Muslims misunderstand and misinterpret this concept due to the influence of other cultures. They need to remove this misunderstanding or misinterpretation which is linked to this concept.

Ibn Rajab says that this hadith contains some great advice:

Prophet Muhammad, peace be upon him, said the renouncing of this world will lead to the love of Allah. In other words, the one who practices this zuhd will be loved by Allah.

And also, to renounce what people possess and that will cause the love of people to the person who practices zuhd.

Al-zuhd has been emphasized in the Qur'an and hadiths especially zuhd in this world. In Surah al-Nisa' Ayah 77, Allah says:

Brief is the enjoyment of this world whereas the life to come is best for all who are muttaqun or conscious of Allah.

In Surah al-Ra'd Ayah 20, Allah says:

The life of this world is nothing but a flitting pleasure.

In Surat al-A'la Ayah 16-17, Allah says:

But may you prefer the life of this world although the life to come is better and more enduring.

One of the early scholars, Abu Muslim Al-Hawlani, says zuhd in this world does not mean forbidding what is permissible or wasting wealth. Zuhd with respect to this world is only where a person puts more trust in Allah, more than what was is in his own hands. If he was afflicted with calamity by losing something of this world, he is more hopeful for its reward and what is in store for him in the Hereafter than if it were to have remained with him.

Based on this, Ibn Rajab states that zuhd can be interpreted as three actions of the heart:

1. The Muslim should realize that all provisions come from Allah and not simply the result of his own acts. He should trust Allah and what Allah has more than what he has in his hands.

2. If he loses anything in this world, this should not bother him because he is looking for its reward.

3. The Muslim should not care whether he is going to be blamed or praised by others. He will not look for praise. In his heart, he is not touched by such praise. And if he is blamed, he will not be offended by being blamed. If the accusation is not true, he has nothing to worry about; if it is true then he has to face it and try to be a better Muslim.

Some Muslims misunderstand zuhd. Zuhd does not mean that we stay in one place and worship Allah. Worshiping Allah is a broad concept. The betterment of the community is considered as a form of worship. So asceticism or zuhd does not clash with any of the worldly affairs that the community needs. The zuhd here becomes that we do it in the right way, with a good intention and for the sake of Allah. This should not keep us from fulfilling the obligations towards Allah.

Ibn Rajab mentions that the worldly life is cursed because it keeps people away from Allah. They will be deprived from fulfilling the obligations. This life is a test for us, as stated in Surah al-Kahf Ayah 7. We either use it in the right way and be rewarded or we use it in the wrong way which will cause us to fail the test - we will go astray and indulge in disobedience.

One thing that brings us closer to Allah and to be loved by Him is al-zuhd. There are other actions that make Allah love us:

To love Allah much. If we love Allah, He will love us.
The love of meeting Allah (as stated in another hadith).
The love of the Prophet, peace be upon him, more than we love ourselves and our family and to love his sunnah and to follow his model.
Remembrance of Allah, and all forms of dzikr.
To practice the preferable good deeds.

If we claim that we love Allah, we should test ourselves by taking the above points as criteria. By loving Allah, we will be successful in this life and the Hereafter.

 

[hamba2han]

Hadith # 32

It was related on the authority of Abu Sa'id Sa'd bin Malik bin Sinan al-Khudri, may Allah be pleased with him, that the Messenger of Allah, peace be upon him, said:

"There should be neither harming nor reciprocating harm."

[A excellent hadith which Ibn Majah, Al-Daraqutni and others related as of sound isnad, but which Malik related in his Muwatta' as of broken isnad, from 'Amr bin Yahya, from his father, from the Prophet, peace be upon him, but dropping (the name of) Abu Sa'id. This hadith has lines of transmission which strengthen one another (so that it may be regarded as of sound isnad).]

=======================================​

Imam Abu Dawud stated that this hadith is one of the hadiths around which all of fiqh revolves. Furthermore, this hadith leads to the birth of new branches in fiqh, mainly fiqh maxims (qaw'ed fiqhiyyah) and rules. The text of this hadith becomes one of the most important maxims. Later on other maxims were derived from the text of this hadith. Some of them are as follows:

1. Harm is to be prevented from appearing as much as possible.
2. Harm is to be eradicated.
3. Harm is not to be removed by a similar harm.
4. A greater harm can be removed by a lesser harm.
5. Based on maxim number 4, it was realised that if someone has no other options, he should take the lesser of the two harms.
Another situation is that if there is a conflict between two harms, precedence is given to avoiding the greater harm.
5. The presence of a particular harm is accepted towards a general harm.
6. Preventing harm takes precedence over gaining or attaining benefits.
7. If there is a conflict between factors permitting something and others prohibiting something, the prohibition takes precedence; that is, it is going to be given the priority.
8. Something harmful is not given precedence just because it was pre-existing. In other words, the pre-existence of something does not allow it to continue to exist and be the cause of harm.

Another maxim is if there is a conflict between individual harm and public harm, the prohibition of public harm will take precedence. The above are some of the maxims that are derived from the text of this present hadith.

When scholars talk about doing things right from the first time either based on experience or anticipation that certain things will cause harm, they urge people to take precautions to prevent any kind of harm. There are books written by Imam Muslim on this issue. When we look at these maxims, we see that they are very great where we have to anticipate the harm and not to allow it to take place. If it takes place, efforts should be done in order to bring it to an end or to remove it. If it cannot be removed, we should try our best to minimize the harm.

Based on the situation, if there is a conflict between a major harm and a minor harm, then the major harm should be avoided. This means that Muslims have to tolerate the minor harms for the sake of avoiding the major ones. In another situation, if we want to bring an end to a certain harm and if the result would be by bringing a similar or greater harm, then there is no need to remove it in this way. We should not remove harm by bringing a similar degree of harm. In this way the removal of harm would be useless. A greater consideration should be given to this point as this is related to ma'ruf (asking people to do good things) and munkar (asking people not to do harmful things). If the munkar (harm) is to be removed by creating a greater harm, this contradicts the objectives of the shari'ah. The objectives of the shari'ah are to prevent harm (if not, to minimize it) and to promote goodness and maximize it.

Any act that causes harm to others, whether individually or as a community and whether it is beneficial or not beneficial to the one who causes it, is prohibited in Islam. It should not exist in the first place and if it did, then a deliberate effort should be made to remove or minimize it. The scholars point out that those in authority should interfere and prevent such harmful acts.

 

[hamba2han]

Hadith # 33

Ibn 'Abbas, may Allah be pleased with him, said that the Messenger of Allah, peace be upon him, said:

"Were people to be given according to their claims, some would claim the wealth and blood of others. But the burden of proof is upon the claimant and the taking of an oath is upon the one who denies (the allegation)."

[An excellent hadith which al-Bayhaqi and others have related. Parts of it is in the two Sahih books (i.e. in al-Bukhari and Muslim).]

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This hadith shows the supreme importance of proof to the administration of justice. The necessity of proof is a restrainer to false, weak, and unsubstantiated claims.

Therefore it becomes important to know upon who the onus of proof lies. There is no doubt that the burden is upon the plaintiff. This is explained by the fact that what is apparent is presumed to be the original state; any one who makes a claim to the contrary must prove such claim.

The proof of a matter requires presentation of evidence until the matter attains the degree of certainty. Certainty is that which can be established by sight or proof. It can only be dispelled by another certainty.

Since it is established that a defendant is presumed to be free from liability until the claimant proves the contrary, it is important to know who is the defendant and who is the plaintiff, who of the two must bear the onus of proof, and whose evidence takes precedence in case of conflict.

The definition of "Plaintiff" and "Defendant"

1. The plaintiff is the one who is not charged with anything or can remain silent of the two disputants.
2. The plaintiff is the one who is claiming something other than what is apparent or what has not yet been established in the past. The defendant is the one who is on the opposite side, arguing to what is apparent.
3. The defendant is the one rejecting a claim while the plaintiff is the one making the claim.

The meaning of al-Bayinah or "proof"

Many jurists seem to think that "proof" refers only to witnesses. However, the meaning of proof is much more comprehensive and also applies to means of proof other than witnesses.

According to some early and contemporary scholars, "al-Bayinah" or proof is a noun that encompasses all means of establishing the truth. Circumstantial evidence, conclusive presumption, and clear signs that lead to a definite conclusion can all be taken into consideration .

Modern forms of criminal investigation can be used in making judicial conclusion. Otherwise, rights will be lost and injustice will be allowed to prevail.

The criteria for being an acceptable witness

1. The witness must be sane and comptent.
2. In general, the witness must be an adult.
3. The witness must be a Muslim unless it be in a case dealing with non-Muslims.
4. The witness must be of sound memory.
5. The witness must be a person of integrity and honesty.

The importance of giving one's testimony

It is an obligation that people offer their testimony truthfully when called upon to do so. Allah the Almighty says:

And the witness should not refuse when they are called. .. [Surah al-Baqarah: Ayah 282]

It is considered a sin to conceal what one has witnessed. Allah tha Almighty says:

And conceal not the testimony, for he who hides it is certainly sinful of heart. .. [Surah al-Baqarah: Ayah 283]

A warning to those who make successful false claims

It is noted that Islam stresses on appealing to fearing Allah whenever there is misuse of authority, or taking chances over others in all human relations such as trading, family disputes, and making false claims against others.

The Prophet, peace be upon him, said:
"I am a human being. You come to me as litigants. Perhaps, one of you is better in presenting his argument than the other and I decide in his favour according to what I have heard. If I have decided anything for someone from the rights of his brother, he should not take it for I have portioned for him a portion of the Hell fire."

In another hadith the Prophet, peace be upon him, warns us that taking as little as a spin of a palm of some one else's property unjustly will be horribly taken responsible for in the Day of Judgment.

In a third hadith the Prophet, peace be upon him, cursed the one who changes for no good reason the landmarks of a property.

Islam is a practical religion where it takes into account the possible natural conflicts, quarrels, and disputes among community individuals where people may claim something against one another. Islam establishes rules and principles by which these disputes are brought to an end in a just manner.

A person is free of guilt or claims made against him or her until proven otherwise.

 

[hamba2han]

Hadith # 34

On the authority of Abu Sa'id al-Khudri, may Allah be pleased with him, who said: I heard the Messenger of Allah, peace be upon him, say:

"When any one of you sees anything that is disapproved (of by Allah), let him change it with his hand. If he is not able to do so, then let him change it with his tongue. And if he is not able to do so, then let him change it with his heart, though that is the weakest (kind of) faith."

[Muslim]

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The essence of the Islamic da'wah is enjoining the good and forbidding the evil, since whenever a person conveys the Message, he is enjoining good and forbidding evil. Therefore, it is a mistake to consider these two as separate matters, since they are actually performed concurrently and are synonymous.

The main objective in fulfilling this obligation is to attain and maximize benefits, and to eliminate or minimize harm.

Qualities possessed by a Caller who enjoins the good and forbids the evil

1. Ikhlas (Sincerity) - since enjoining the good and forbidding the evil becomes an action pleasing to Allah and accepted by Him only if it is done with sincerity for Him.

2. 'Ilm (Knowledge) - as Allah commands:
Say: This is my path, I do call to Allah upon clear knowledge.
[Surah Yusuf (12): Ayah 108]

This is an important condition since the Caller must know what matters are good, so he enjoins it, and what matters are evil, so he forbids it. In Ibn Taymiyyah's al-Amar it is stated that it is necessary to possess the knowledge of good and evil and of the difference between them, and it is necessary to know the situation of the person being commanded or forbidden.

3. Hikmah (Wisdom) - which means saying or doing the right thing in the right way at the right time to the right person, as prescribed by Allah in His statement:
Call to the way of your Lord with wisdom and beautiful admonition.
[Surah an-Nahl (16): Ayah 125]

Ibn Taymiyyah wrote: Enjoin the good in a good way and do not forbid the evil in an evil way.

4. Hilm (Forbearance) and Rifq (Gentleness) - especially in the face of opposition from the people. As Allah said to His Messenger, peace be upon him:
And by the Mercy of Allah you were able to deal gently with them. If you had been severe and harsh-hearted, they would have broken away from you.
[Surah al-Imran (3): Ayah 159]

The Prophet, peace be upon him, also said: Indeed gentleness does not enter into anything except it beautifies it, nor is it removed from anything except that it makes it ugly [Reported by Imam Muslim].

5. Sabr (Patience) - since the people whom the Caller opposes in enjoining good and forbidding evil, may be stubborn to his call and may even try to harm him.

6. Tawaadu' (Humility) - since the people will not heed if the Caller is arrogant or he seeks to put himself above others.

7. Qudwah (Good example) - for the Caller himself becomes a model to the people to whom he calls, doing those things which he enjoins and leaving those things which he forbids. Allah says:
O you who believe! Why do you say that which you do not do. It is a most hateful thing to Allah that you say that which you do not do.
[Surah as-Saff (61): Ayah 2-3]

8. Husnul-Istimaa' (Good listening) - which is that the Caller is attentive to the needs and feelings and also the complaints of the people whom he calls.

9. Shajaa'ah (Courage) - which does not refer to strength of the body; rather it is the strength of the heart, together with knowledge - this differentiates between true courage and mere recklessness.

10. Karam (Generosity).

Scholars say that before using the hand, we should start with advice, warning the people of the consequence of evil and encouraging and motivating them to good actions. When this method has been fully utilised and there is no change in the people, only then is it permissible to use the hand.

Imam ash-Shatibi says that the Caller must predict the consequences of what he says or do, whether by hand or by tongue.

If it is very likely that, as a result of attempting to change the evil, the Caller himself or another person will be harmed, then changing the situation is no longer obligatory upon him. Here harm does not refer to insults or curses, but to physical injury such as being beaten or killed. Harm can also mean that a bad reputation is spread concerning the Caller. Ibn Qudaamah also includes financial loss, whether immediate or later, to such an amount which the Caller cannot afford.

People differ in their ability to change things; in general, when someone is higher in his rank or authority, then there is more responsibility on him to remove the evil.

The last portion of the hadith clearly states that the least a Muslim can do in the case of witnessing an evil act is to change it by his/her heart. This means that he/she should dislike the evil he/she comes across.

Unless this action of the heart is practiced, the heart of the believer who witnesses that evil will be subject to be influenced by that evil. A dark spot will be placed in that heart (as stated in another hadith related by al-Bukhari).

And what this means is that the Muslim who does not practice the lowest level of forbidding the evil, will be subject to turn into being an evil doer him/herself.

 

[hamba2han]

Hadith # 35​

Abu Hurairah, may Allah be pleased with him, reported that the Messenger of Allah, peace be upon him, said:​

"Do not be envious of one another; do not artificially inflate prices against one another; do not hate one another; do not shun one another; and do not undercut one another in business transactions; and be as fellow-brothers and servants of Allah.​

A Muslim is the brother of a Muslim. He neither oppresses him nor humiliates him nor looks down upon him. Piety is here - and he pointed to his chest three times. It is evil enough for a Muslim to hold his brother Muslim in contempt. All things of a Muslim are inviolable for another Muslim: his blood, his property and his honour."​

[Muslim]​

=======================================​

Unity is one of the greatest objectives of Islam. There are many verses in the Qur'an that urge Muslims to unite. In Surah al-'Imran, Ayah 103, Allah says:

And hold fast, all of you together, to the Rope of Allah (which is Islam) and be not divided among yourselves.

This is a very well-known verse to Muslims. In Surah al-Taubah, Ayah 71, Allah says:

The believing men and women are 'awliya' (loyal) to one another.

There are many other verses in the Qur'an that urge joining unity, as well as verses that forbid disunity. We can see this in the same Surah al-'Imran, Ayah 103, in which Allah says:

….and be not divided among yourselves.

Islam commands the Muslims to practice things that will bring unity - there are conditions and actions where the Muslims need to perform to accomplish this. At the same time, we also find that there are many actions that Islam forbids because these actions may lead to the disunity of the Muslim ummah. This Hadith # 35 falls in the latter category.

The first action that the hadith forbids is envy (al-hasad). Muslim scholars like Imam Ghazali and others define envy as disliking to see a person receiving a bounty and wishing that he or she (the receipient) would lose it.

Why is envy (hasad) forbidden?

< Staff Edit >

The Prophet, peace be upon him, warned Muslims against envy when he said "Creeping upon you is the diseases of those people before you: envy and hatred. And hatred is the thing that shapes. I do not say it shapes the hair but it shapes the religion. By the One in whose Hand is my soul, you will not enter paradise until you believe, and you will not believe until you love one another. Certainly, let me inform you of that which may establish such things: spread the greetings and peace among yourselves." [Recorded by Imam Ahmad and Al-Tirmidhi]

Ibn Rajab says that this hadith is a warning to Muslims not to hate one another, especially if it is because of self-interest. Why? Because Muslims are brothers in Islam. They should love each other and should not hate one another. Consequently, al-nameemah, backbiting and slander are forbidden because they will lead to hatred among the Muslim community. Ibn Rajab says that when the Muslims started dividing into different sects because of conflicting views regarding certain religious matters, this led to disputes and hatred among the community, and thus disunity.

The Prophet, peace be upon him, says the Muslim is the brother of another Muslim. Ibn Rajab explains about this statement: "It is now obligatory for each brother that he tries to benefit his Muslim brother and to refrain from harming them." He adds that the major harm is oppression and injustice.

Muslims should not lie to their Muslim brothers. They should also refrain from belittling or making fun of other Muslims. They should not make signals or gestures that threaten the face value of their Muslim brothers. They should take care not to be cynical to others and not to undermine other Muslims.

The Prophet, peace be upon him, says taqwa is in the heart. Ibn Rajab comments on this statement saying it is evidence that the most noble among people are the ones who are righteous even if they are not lucky in the sight of other people. If they are righteous, they are the most noble in the sight of Allah.

It can be said that all that has been mentioned in this hadith has to do with the heart: loving Muslims, and not to envy them. When we have taqwa in our hearts, we will not do the forbidden acts mentioned - our hearts will be purified and filled with love.

The three things of a Muslim that are inviolable for another Muslim are his blood, his property, and his honour. This important last statement, which was mentioned by the Prophet, peace be upon him, in his farewell sermon (hajat alwadaa'), concludes or summarises what this hadith is about. This hadith clearly states that harming others either by saying or doing is considered an evil act. Allah says:

And those who annoy believing men and women undeservedly, they bear on themselves the crime of slander and plain sin. .. [Surah al-Ahzab: Ayah 58]

Allah made the believers as brothers so that they have mercy upon one another; so that they love one another; so that they help one another and support one another. This is how Muslims should be.

 

[hamba2han]

Hadith # 36

It was related on the authority of Abu Hurairah, may Allah be pleased with him, that the Prophet, peace be upon him, said:

"Whosoever relieves from a believer some grief pertaining to this world, Allah will relieve from him some grief pertaining to the Hereafter. Whosoever alleviates the difficulties of a needy person who cannot pay his debt, Allah will alleviate his difficulties in both this world and the Hereafter. Whosoever conceals the faults of a Muslim, Allah will conceal his faults in this world and the Hereafter. Allah will aid a servant (of His) so long as the servant aids his brother. Whosoever follows a path to seek knowledge therein, Allah will make easy for him a path to Paradise. No people gather together in one of the houses of Allah, reciting the Book of Allah and studying it among themselves, except that tranquility descends upon them, mercy covers them, the angels surround them, and Allah makes mention of them amongst those who are in His presence. Whosoever is slowed down by his deeds will not be hastened forward by his lineage."

[Muslim]

=======================================​

In this hadith, the obligations towards other Muslims and the fulfillment of brotherhood is again stressed.

"Whosoever relieves from a believer some grief pertaining to this world, Allah will relieve from him some grief pertaining to the Hereafter."

This means that the reward of an act is of a similar nature to the act itself. Or the reward to the act is relevant to the act itself or from the same type. Grief or distress in this hadith means a great difficulty or hardship a Muslim is facing.

The Prophet, peace be upon him, says that the reward for the removal or relief of the distress of a Muslim will be rewarded by a removal of a similar distress or difficulty in the Hereafter.

"Whosoever alleviates the difficulties of a needy person who cannot pay his debt, Allah will alleviate his difficulties in both this world and the Hereafter."

It is not wise or appropriate for a Muslim to demand his money back from a poor or needy Muslim who honestly cannot afford to pay him. He should either give him a chance until he is able to repay his money or by reducing the amount of money owed or forgiving him.

The Prophet, peace be upon him, says in one of his great hadiths: "A man of the previous nations was very rich and people used to borrow money from him. Not only did he lend them money, which is indeed a good deed, but he also asked his sons to alleviate and forgive those who could not repay the money." The Prophet, peace be upon him, says that in the Hereafter Allah will reward him and forgive his sins because of his generosity.

"Whosoever conceals the faults of a Muslim, Allah will conceal his faults in this world and the Hereafter."

The general rule here is that Muslims should not reveal the mistakes of their Muslim brothers to others. If we do not conceal the faults of others, Allah will put us in a situation where our own faults will be exposed.

"Allah will aid a servant (of His) so long as the servant aids his brother."

This statement is a principle. Before this statement, the Prophet, peace be upon him, gives us three examples of Allah helping those who help others.

"Whosoever follows a path to seek knowledge therein, Allah will make easy for him a path to Paradise."

This statement of the hadith can be interpreted in 3 ways:

Allah will make it easy for the knowledge seeker to gain the knowledge that he is seeking.

Allah will make it easy for the knowledge seeker so that he will benefit from the knowledge he is seeking and this will help lead him to enter Paradise. There are many people who seek knowledge but there are no blessings in the knowledge because it was not done with good intentions.

For one who seeks knowledge with good intentions, Allah will safely help him go through the horrible incidents and situations on the Day of Judgment.

"No people gather together in one of the houses of Allah, reciting the Book of Allah and studying it among themselves, except that tranquility descends upon them, mercy covers them, the angels surround them, and Allah makes mention of them amongst those who are in His presence."

The hadith mentions four rewards for those who gather in the mosque:

Tranquility - this is a great reward which includes relief from stress and being calm.
The Mercy of Allah over them.
The angels surrounding them.
Allah making mention of them amongst those who are in His presence.

"Whosoever is slowed down by his deeds will not be hastened forward by his lineage."

This indicates that doing deeds are the means of getting the rewards and that will lead a person to Paradise. Allah says: "For all shall be judged against their actions". If the good deeds are not enough, the person's lineage or ancestry will not benefit him. This is because Allah made rewards related to good deeds and not lineage.

No ties of kinship will prevail amongst them. .. [Surah al-Mu'minun: Ayah 101]

"A Muslim is the brother of a Muslim; he does not wrong him nor does he forsake him when he is in need; whosoever is fulfilling the needs of his brother, Allah is fulfilling his needs."

The hadith starts by stating a great principle: Muslims are brothers - one will not harm another nor will he do injustice or fail him when he is in need. Then the hadith states a motivation factor: Whosoever is fulfilling the needs of his brother, Allah is fulfilling his needs.

 

[hamba2han]

Hadith # 37

Ibn Abbas, may Allah be pleased with him, reported that the Messenger of Allah, peace be upon him, related from his Lord (glorified and exalted be He):

"Verily Allah has recorded the good deeds and the evil deeds." Then he clarified that: "Whosoever intends to do a good deed but does not do it, Allah records it with Himself as a complete good deed; but if he intends it and does it, Allah records it with Himself as ten good deeds, up to seven hundred times, or more than that. But if he intends to do an evil deed and does not do it, Allah records it with Himself as a complete good deed; but if he intends it and does it, Allah records it down as one single evil deed."

[Al-Bukhari & Muslim]
Each in his Sahih have thus related it in these words:

"So look! My brother, may Allah help us, and take note of how great is the kindness of Allah - may He be exalted! Reflect on this, how that His saying "with Himself" points to His great care with regard to it, and His saying "complete" is for emphasis, not to point to the intensity of His care with regard to it. With regard to the evil deed which one intended but then abandoned, He says: "Allah records it with Himself as a complete good deed", emphasising this by the word "complete" (kamilah); whereas if he performs it, He records it down as "one evil deed", where by the word "one" He emphasises its being made little of, since He does not emphasise it here by the word "complete". So to Allah be praise and grace. Glory be to Him! Our praises to Him we cannot count. With Allah is success."

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This hadith is considered as a Hadith Qudsi even though the text of the hadith does not show that clearly or explicitly. The hadith with this text is a clarification from the part of Prophet Muhammad, peace be upon him, about the way of recording deeds. There are other versions of this hadith that have been recorded by Al-Bukhari and Muslim in the same form of Hadith Qudsi and in a very clear manner.

In one version of this hadith, Allah has said: "If My servant considers doing a sin, do not record it against him. If he acts upon it, record it as one sin. If he considers doing a good deed and does not do it, record it as one good deed, and if he actually does it, record it as 10 good deeds." [Recorded by Imam Muslim]

The hadith mentioned four types of deeds:

1. Doing good deeds - the result will be a multiplication of rewards.

2. Doing evil acts - this will be recorded as one sin for one sin.

3. The intention of doing good deeds - this will be recorded even if it is not done as one deed. 'Intention' here means that we have a great eagerness and a very strong determination to do a certain deed - and not merely thoughts of doing it.

4. The intention of doing a bad deed or committing a sin without actually doing it

In cases where there are many versions of the hadith, scholars compare the text of the hadith. In one version that is narrated by Abu Hurairah, Allah says: "He gave up committing the sin for the cause and sake of Allah." Ibn Rajab says this implies that the interpretation of this portion of hadith is that the one who has the intention to do the evil act and is able to do it, refrained from doing so for the sake and fear of Allah. Ibn Rajab says this person will be rewarded for that because refraining from doing an evil act with a good intention is really a good deed by itself.

In one version of the hadith, Allah says that for the one who commits a sin, Allah might record it merely as one sin, or He might omit the sin because of repentance by the sinner, or because of the sinner performing good deeds - as mentioned in Hadith 18: "Fear Allah wherever you may be; follow up an evil deed with a good one which will wipe (the former) out, and behave good-naturedly towards people."

In another version of this hadith, it says that the one whose bad deeds outweigh the good deeds is a failure. Why? After all this mercy and grace from Allah where Allah multiplies good deeds up to 700 times, if a person still persists on disobedience and commits evil acts and in the end his bad deeds outweighs his good ones, then he is truly a big sinner and transgressor. He has no one to blame but himself.

The Prophet, peace be upon him, said to his Companions: "Whom do you consider as a bankrupt?" They said: "The one who does not have a dinar or derham (money)." The Prophet, peace be upon him, said: "The real bankrupt is the one who comes with mountains of good deeds but he also comes with many bad deeds that are related to attacking and harming the people." In this case, the bad deeds are not easily omitted because they are related to the rights of human beings. This person may wrong others by slander, backbiting, killing, etc. As a result, his good deeds will be taken from him in the Hereafter as a matter of just. In addition to that, the Prophet, peace be upon him, says part of the bad deeds of the people whom he has wronged will be added to his record and the result would be that he will be thrown into the Hellfire.

Muslims need to reflect on this hadith and not to wrong, belittle or fail other Muslims or non-Muslims in the same way. They should also be kind to animals as the Prophet, peace be upon him, said that a woman will enter Hellfire because of her mistreatment of a cat. The Prophet, peace be upon him, also mentions about a woman who is very pious and did good deeds but she annoyed and bothered her neighbours - she too is in the Hellfire.

Muslims need to be careful when it comes to dealing with other people. Unless they receive forgiveness from others, they will be held responsible for wrongdoings towards others.