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Quran & Sunnah
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Alwardah
 
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Quote Alwardah Replybullet Posted: 22 December 2007 at 11:52am

As Salamu Alaikum Wa Rahmatullahi wa Barakatuhu

Hadeeth 22 : Confinement to the Obligatory Deeds is Sufficient to be Entered into Paradise

عن أبي عبد الله جابر بن عبد الله الأنصاري رضي الله عنهما : أن رجلا سأل رسول الله صلي الله عليه وسلم ، فقال : أرأيت إذا صليت المكتوبات ، وصمت رمضان ، وأحللت الحلال ، وحرمت الحرام ، ولم أزد علي ذلك شيئًا ؛ أأدخل الجنة ؟ قال : ( نعم ).
رواه مسلم [ رقم : 15 ]

On the authority of Abu 'Abdillaah Jaabir bin 'Abdillaah al-Ansaaree (radiAllaahu anhumaa) that :

A man questioned the Messenger of Allaah (sallAllaahu alayhi wa sallam) and said : Do you think that if I perform the obligatory Prayers, fast in Ramadaan, treat as lawful that which is Halaal, and treat as forbidden that which is Haraam, and do not increase upon that [in voluntary good deeds], then shall I enter Paradise ?

He (sallAllaahu alayhi wa sallam) replied : Yes

It was related by Muslim.

And the meaning of 'treat as forbidden the Haraam' is to stay away from it, and the meaning of 'treat as lawful the Halaal' is to perform it believing it to be permissible.

Explanation of Hadeeth Number 22

This man who questioned the Prophet (sallAllaahu alayhi wa sallam) was an-Nu'maan bin Qawqal. The Shaykh Aboo 'Amr bin as-Salaah (rahimahu Allaah) said : "What is apparent from his statement 'treat as forbidden that which is Haraam' is two issues. The first : that he believes those things to be forbidden. The second : that he does not perform those actions, which is different from the case of treating the Halaal as permissible, as in the latter case it is sufficient to believe that they are permissible [without actually performing all of them]."

The author of al-Mufham said that in this hadeeth the Prophet (sallAllaahu alayhi wa sallam) did not mention to the questioner any of the voluntary actions, and this is a proof indicating the permissibility of leaving all of the voluntary actions. But the one who does so, and does not perform anything from the voluntary deeds, has deprived his soul of a tremendous profit and an immense reward. And the one who persists upon leaving something from the Sunnah is considered to have a deficiency in his Religion, and an impairment to his decency and justice. And if his leaving it is due to disdain or indifference to it, or due to his detesting it, then this is considered to be fisq (sinfulness) that is deserving of punishment.

And our scholars have said : If the people of a land come to an agreement upon the leaving of a Sunnah, then they must be fought against until they return back to it. And the leaders from amongst the Sahaabah (radiAllaahu anhum) and those who followed them would persevere upon performing the voluntary deeds, and these would make easy persistence upon the obligatory deeds, and they would not distinguish between the voluntary and the obligatory in trying to attain reward.

And here the Prophet (sallAllaahu alayhi wa sallam) left out the Sunan and other voluntary acts in his advice to the man to make the Religion easy for him, due to his having recently accepted Islaam, as excessive obligations may have alienated him from the Religion. And he (sallAllaahu alayhi wa sallam) knew that if the man established himself upon Islaam and if Allaah opened his heart to the Deen, then he would, of his own accord, seek those voluntary actions which the other Muslims sought. Also, it is possible that the Prophet (sallAllaahu alayhi wa sallam) did not mention the voluntary deeds in his advice so that the man would not wrongly assume that such actions are also obligatory.

And similarly in another hadeeth :
A man asked the Prophet (sallAllaahu alayhi wa sallam) about the Salaah (Prayer), so he (sallAllaahu alayhi wa sallam) told him that they are five. So the man said : "Am I required to perform any more [other than these five] ?" to which the Prophet (sallAllaahu alayhi wa sallam) replied "No, except that which you perform voluntarily". Then the man asked about the Fasting, and the Hajj and other prescribed matters, and the Prophet (sallAllaahu alayhi wa sallam) answered him [in a similar manner]. Then at the end of this the man said : "By Allaah, I will not increase upon this, nor will I perform less than it", to which the Prophet (sallAllaahu alayhi wa sallam) said : "He will be Successful if he is truthful", and in another narration "If he holds onto that which he has been commanded with then he will enter Paradise".

And the Sunan and voluntary deeds have been prescribed to complete and beautify the Obligatory deeds. So in the case of this questioner, and the one mentioned before him, the Prophet (sallAllaahu alayhi wa sallam) did not include in his advice the voluntary deeds in order to make the Religion easy for them, until their own understanding of the Deen increased, which would then lead to a desire to attain the reward of the voluntary deeds.

So he who preserves the deeds obligatory upon him, and performs them in their time, without leaving anything from them or violating any of their requisites, then he will attain a tremendous and immense Success - may Allaah grant us that. And similarly, he who comes with the obligatory deeds and then follows that up with additional voluntary deeds will achieve a Success even greater than the first.

Summary :

  • The hadeeth is self-explanatory and clear
  • That Paradise is guaranteed for him who fulfills his Prayer and Fasting in the right way, with faith and perfect submission, and without asscociating any partners with Him, together with treating as lawful those things that are so, and treating as forbidden those things that are so
  • That some things become an obligation to be done or avoided under certain circumstances and given certain conditions, and those things are included in the hadeeth too
  • That treating as lawful that which is lawful and treating as forbidden that which is forbidden essentially covers the practising of the whole of the Deen
  • That fulfilling the conditions of this hadeeth for Paradise is the upholding of Tawheed by the Worshipper in his life

 

 

“Verily your Lord is quick in punishment; yet He is indeed Oft-Forgiving Most Merciful (Surah Al-An’am 6:165)
"Indeed, we belong to Allah and to Him is our return" (Surah Baqarah 2: 155)
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Quote Alwardah Replybullet Posted: 28 December 2007 at 9:49am

As Salamu Alaikum

Hadith 23 : Hastening to do Good

عن أبي مالك الحارث بن عاصم الأشعري رضي الله عنه ، قال : قال رسول الله صلي الله عليه وسلم : ( الطهور شطر الإيمان ، والحمد لله تملأ الميزان ، وسبحان الله والحمد لله تملأن – أو : تملأ – ما بين السماء والأرض ، والصلاة نور ، والصدقة برهان ، والصبر ضياء ، والقرآن حجة لك أو عليك ؛ كل الناس يغدو ، فبائع نفسه فمعتقها ، أو موبقها ).
رواه مسلم [ رقم : 223 ]

On the authority of Abu Maalik al-Haarith bin al-Haarith al-Ash'aree (radiAllaahu anhu) who said : The Messenger of Allaah (sallAllaahu alayhi wa sallam) said :

Purity is half of Eemaan (Faith). 'al-Hamdu lillaah' [Praise be to Allaah] fills the scales, and 'subhaanAllaah' [How far is Allaah from every imperfection] and 'al-Hamdu lillaah' fill that which is between heaven and earth. And the Salaah (Prayer) is a Light, and charity is a Proof, and Patience is Illumination, and the Qur'aan is a Proof either for you or against you. Every person starts his day as a vendor of his soul, either freeing it or causing its ruin.

It was related by Muslim.

Explanation of Hadeeth Number 23

This hadeeth is a Principle from amongst the Principles of Islaam, and it encompasses within it many important matters and fundamental principles of the Deen.

As for 'Purity' then what is intended here is the action. The 'ulemaa have differed over the meaning of the phrase 'Purity is half of Eemaan', so some have said that it means that the reward of purifying oneself is such that it reaches half the reward of Eemaan, and some have said that the meaning of Eemaan here is the Salaah (Prayer). As Allaah ta'aalaa has said : "And Allaah would never let your eemaan (prayers offered towards Jerusalem, before Makkah was made the Qiblah) to be lost" [Soorah al-Baqarah, 143]. And purity is a condition for the correctness of the Prayer, so it becomes like a part of it, and it is not necessary that a part of something is really half of it. And others have said other than this.

And as for his (sallAllaahu alayhi wa sallam) statement "'al-Hamdu lillaah' [Praise be to Allaah] fills the scales" then its meaning is that due to the great reward for reciting the Praise of Allaah, the scale of good deeds of the worshipper is filled. And it is apparent from the texts of the Qur'aan and the Sunnah that the deeds of the slave will be weighed on the Day of Judgement, and will either be heavy or light.

And similar to this is his (sallAllaahu alayhi wa sallam) statement "and 'subhaanAllaah' [How far is Allaah from every imperfection] and 'al-Hamdu lillaah' fill that which is between heaven and earth" and the reason for its great virtue is that it combines within it the denial for Allaah of all forms of deficiency and imperfection, and establishes our complete dependence upon Him and need of Him.

And his (sallAllaahu alayhi wa sallam) statement "the Salaah (Prayer) is a Light" means that it prevents a person from sin, forbids him from fahshaa' (lusts) and guides him towards that which is Right, just as one uses a light to illuminate ones way. And it has also been said that it means that its reward will be a light for the worshipper on the Day of Resurrection, or that it will be a clear and apparent light on the face of the worshipper on the Day of Resurrection, and also in this life in the form of beauty and radiance in his face. And this is the opposite of those who do not Pray, and Allaah knows best.

And as for his (sallAllaahu alayhi wa sallam) statement "charity is a Proof" then the author of at-Tajreed said : Its meaning is that safety and refuge is sought through it, just as safety and refuge is sought through proofs [of the truth]. And when the slave will be asked on the Day of Resurrection about how he spent his wealth, then his spending in charity will be a proof for him in answering that question, so he will say "I spent it in charity".
And others have said that its meaning is that charity is a proof showing the eemaan of the giver, since the hypocrite does not give charity as he does not believe in its prescription or benefit. So whoever spends in charity, then this is an indication of the strength of his eemaan, and Allaah knows best.

And as for his (sallAllaahu alayhi wa sallam) statement "and Patience is Illumination" then it refers to that Patience which is loved and recommended by the Sharee'ah, and that is Patience upon obedience of Allaah ta'aalaa, and Patience upon avoiding His disobedience. And it also includes Patience with the different difficulties that one must face in the world. And the implication of all this is that Patience is praiseworthy, and always shows the correct path, and always guides to that which is right.

Ibraaheem al-Khawaas (rahimahu Allaah) said : Patience is having steadfastness upon the Qur'aan and the Sunnah. And it is said that patience is restraining oneself in times of difficulty with the best manner and character. And Abu 'Alee ad-Diqaaq (rahimahu Allaah) said that patience is not remonstrating against that which Allaah decrees for us. However, making apparent ones difficulty through complaining [to Allaah] about it does not negate ones patience. For Allaah ta'aalaa said about Ayyoob (alayhi as-salaam) "Truly! We found him patient. How excellent a slave! Verily, he was ever oft-returning in repentance (to Us)!" [Soorah Saad, 44], while also saying "And (remember) Ayoob, when he cried to his Lord: Verily, distress has seized me, and You are the Most Merciful of all those who show mercy." [Soorah al-Anbiyaa', 83], and Allaah knows best.

And as for his (sallAllaahu alayhi wa sallam) statement "and the Qur'aan is a Proof either for you or against you" then its meaning is clear that if one recites it and acts upon it, then one will attain great benefit from it, and if not then it will be a proof against us.

And his (sallAllaahu alayhi wa sallam) statement "Every person starts his day as a vendor of his soul, either freeing it or causing its ruin" means that every person strives for his soul, so amongst mankind are those who sell themselves for Allaah through their obeying Him, and thus free their souls from the Punishment, as Allaah ta'aalaa has said : "Verily, Allaah has purchased from the believers their lives and their properties; for the price that theirs shall be Paradise" [Soorah at-Tawbah, 111]. And whoever sells his soul for Shaytaan and his desires through his following them, then he has destroyed his soul.

O Allaah ! Grant us that we act in Your Obedience, and save us from destroying ourselves through opposing You.

Summary :

  • That cleanliness according to the requirements of Islaam is half of Faith
  • That realisation and acknowledgement of Allaah as the One deserving all Praise adds weight in our favour to the Scale of Judgment [al-Meezaan]
  • That the above coupled with the realisation and acknowledgement of Allaah as the Most Perfect is of great value and ensures justice to the creation from the worshipper
  • That Prayer builds Faith and shows the Way
  • That charity is a proof of our faith which will be given credit on the Last Day
  • That patience in our affairs beautifies them and is a sign of wisdom
  • That everything is to be judged by the Qur'aan
  • That taking the Qur'aan as a judgement of authority either proves our case or convicts us
  • That we are ourselves responsible for our actions and Paradise or Hell very much depends on what we have done, how we have done it and with what sort of faith
“Verily your Lord is quick in punishment; yet He is indeed Oft-Forgiving Most Merciful (Surah Al-An’am 6:165)
"Indeed, we belong to Allah and to Him is our return" (Surah Baqarah 2: 155)
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Quote Alwardah Replybullet Posted: 04 January 2008 at 12:21am

As Salamu Alaikum wa Rahmatullahi wa Barakatuhu

Hadeeth 24 : The Forbiddence of Oppression

عن أبي ذر الغفاري رضي الله عنه ، عن النبي صلي الله علية وسلم ، فيما يرويه عن ربه تبارك وتعالى ، أنه قال : ( يا عبادي : إني حرمت الظلم على نفسي ، وجعـلته بيـنكم محرما ؛ فلا تـظـالـمـوا.
يا عبادي ! كلكم ضال إلا من هديته ، فاستهدوني أهدكم .
يا عبادي ! كلكم جائع إلا من أطعمته ، فاستطعموني أطعمكم.
يا عبادي ! كلكم عار إلا من كسوته ، فاستكسوني أكسكم .
يا عبادي ! إنكم تخطئون بالليل والنهار ، وأنا أغفر الذنوب جميعا فأستغفروني أغفر لكم .
يا عبادي ! إنكم لن تبلغوا ضري فتضروني ، ولن تبلغوا نفعي فتنفعوني .
يا عبادي ! لو أن أولكمم وآخركم وإنسكم وجنكم كانوا على أتقي قلب رجل واحد منكم ، ما زاد ذلك في ملكي شيئًا .
يا عبادي ! لو أن أولكم وأخركم وإنسكم وجنكم كانوا علي أفجر قلب رجل واحد منكم ، ما نقص ذلك من ملكي شيئًا .
يا عبادي ! لو أن أولكم وأخركم وإنسكم وجنكم قاموا في صعيد واحد ، فسألوني ، فأعطيت كل واحد مسألته ، ما نقص ذلك مما عندي إلا كما ينقص المخيط إذا أدخل البحر .
يا عبادي ! إنما هي أعمالكم أحصيها لكم ، ثم أوفيكم إياها ؛ فمن وجد خيرًا فليحمد الله ، ومن وجد غير ذلك فلا يلومن إلا نفسه ).
رواه مسلم [ رقم : 2577 ]

On the authority of Abu Dharr al-Ghifaaree (radiAllaahu anhu) from the Prophet (sallAllaahu alayhi wa sallam) from his Lord ('azza wa jall) that He said :

O My servants ! I have forbidden dhulm (oppression) for Myself, and I have made it forbidden amongst you, so do not oppress one another.
O My servants, all of you are astray except those whom I have guided, so seek guidance from Me and I shall guide you.
O My servants, all of of you are hungry except those whom I have fed, so seek food from Me and I shall feed you.
O My servants, all of you are naked except those whom I have clothed, so seek clothing from Me and I shall clothe you.
O My servants, you commit sins by day and by night, and I forgive all sins, so seek forgiveness from Me and I shall forgive you.
O My servants, you will not attain harming Me so as to harm me, and you will not attain benefitting Me so as to benefit Me.
O My servants, if the first of you and the last of you, and the humans of you and the jinn of you, were all as pious as the most pious heart of any individual amongst you, then this would not increase My Kingdom an iota.
O My servants, if the first of you and the last of you, and the humans of you and the jinn of you, were all as wicked as the most wicked heart of any indivdual amongst you, then this would not decrease My Kingdom an iota.
O My servants, if the first of you and the last of you, and the humans of you and the jinn of you, were all to stand together in one place and ask of Me, and I were to give everyone what he requested, then that would not decrease what I Possess, except what is decreased of the Ocean when a needle is dipped into it.
O My servants, it is but your deeds that I account for you, and then recompense you for. So he who finds good, let him praise Allaah, and he who finds other than that, let him blame no one but himself.

It was related by Muslim.

Explanation of Hadeeth Number 24

This hadeeth is a hadeeth where the Prophet sallAllaahu alayhi wa sallam narrates something from Allaah ta'aalaa, and is referred to as a 'Hadeeth Qudsee'.

Regarding His 'azza wa jall statement "I have forbidden dhulm (oppression) for Myself, and I have made it forbidden amongst you", some of the 'ulamaa have said thats its meaning is : "it does not befit My Majesty and hence is not possible for Me", as Allaah ta'aalaa has said : "But it is not befitting of (the Majesty of) the Most Beneficent (Allaah) that He should beget a son". So dhulm is inconceivable in respect of Allaah ta'aalaa. And some of the 'ulamaa have said regarding this hadeeth : "It is not permitted for anyone to ask Allaah to Judge against his adversary except with the Truth, from His - suhaanahu - saying : "I have forbidden dhulm for Myself", so He - subhaanahu - does not oppress His slaves of His own accord, so how can anyone conceive that He would oppress one of His slaves for the sake of another one of His slaves ?"

And similarly He said : "so do not oppress one another" and this implies that the oppressed will he avenged for the oppression committed against him.

And His statement "all of you are astray except those whom I have guided ... all of of you are hungry except those whom I have fed ... all of you are naked except those whom I have clothed" is a reminder of our poverty before Allaah, and our inability to bring about good for ourselves and to fend off harm from ourselves, except by the Help of Allaah subhaanahu in that, and this returns to the meaning of the statement : 'laa howla wa laa quwwata illaa billaah', ie 'there is no movement or power except by the Will of Allaah'. So let the slave know that when he sees the traces of these blessings upon himself then this is from the blessing of Allaah, and so it is necessary for him to thank Allaah ta'aalaa for that. And for every thing that he receives in excess of these blessings he should increase in Praise and Thankfulness of Allaah ta'aalaa.

And His statement : "so seek guidance from Me and I shall guide you", then this generally informs the slave that when he sought guidance from his Master, then He guided him. And even if he received guidance before he asked for it from his Lord, then he still cannot say that he attained guidance by knowledge that he possessed. And similarly the meaning of "all of of you are hungry ..." till the end, is that Allaah has created all of creation in a state of poverty and need of food. So every one who eats was in a state of hunger until Allaah fed him, by sending his rizq (sustenace) to him and perfecting the favours that had been shaped for him. So let not the possessor of wealth think that the sustenace which he holds in his hand and which he has raised to his mouth has been provided to him by anyone other than Allaah ta'aalaa. And in this statement also is an indication of the required manners of the needy - as though He said : "Do not seek sustenance from anyone other than Me, for verily all those others from whom you might seek sustenance have themselves been provided for by Myself. So seek sustenance from me and I will provide for you", and similarly for that which follows this.

And His statement "you commit sins by day and by night" contains a censure against that [sins] which every believer feels ashamed of. For Allaah has created the night to be obeyed in, and to be worshipped sincerely in, as the deeds performed in the night are generally safe from riyaa' (ostentation) and hypocrisy. So does not the Believer feel ashamed that he does not spend his nights and days in the obedience of Allaah ? And also, Allaah has created witnesses from amongst mankind too, so what is expected of every intelligent and astute person is that he will obey Allaah, and will not openly display disobedience in front of the people. And how can it be that a Believer would sin whether openly or secretly, for verily Allaah subhaanaha wa ta'aalaa has said after that : "and I forgive all sins". And in the arabic of this statement are two forms of emphasis which indicate that Allaah will forgive all forms of sin. And He said this before His order to seek forgiveness from Him, so that no one who has committed a sin may despair of the Mercy of Allaah, no matter how great that sin may be.

And in His statement "if the first of you and the last of you, and the humans of you and the jinn of you" until the end, is an indication that the taqwaa (piety) of the pious is a Mercy granted to them, and that it does not affect or increase the Kingdom of Allaah in the least.

And as for His statement "... were all to stand together in one place" then in it is an exhortation to the creation to lay importance upon asking Allaah and to seek from Him in all affairs, and not to feel shy or decrease in asking Him, for verily that which is with Allaah does not decrease and His treasures are inexhaustible, so let not anyone think that what is with Allaah will diminish by His giving, as the Prophet sallAllaahu alayhi wa sallam has explained in another hadeeth : "Allaah's Hand is Full; it is not diminished by His giving all of the day and the night. Have you not seen that your Lord has been giving ever since He created the Heavens and the Earth, and all that has not diminished what is in His Right Hand by the least". And what is hidden in this is that His Qudrah (Power, Ability) is always ready for bestowing favours upon His creation, and it is not possible that He lose the ability to do so, or that He decrease in doing so, or that what He is able to do becomes restricted.

And His statement "except what is decreased of the Ocean when a needle is dipped into it" is a metaphor, whose purpose is to make understood what we testify for Allaah. And its meaning is that what is with Allaah does not decrease at all.

And His statement "it is but your deeds that I account for you, and then recompense you for. So he who finds good, let him praise Allaah" means that the slave should not consider his actions of obedience and worship of Allaah as being the sole result or his own nafs (soul), but rather he should consider them to be the result of the tawfeeq (guidance, good fortune) from Allaah, and hence he should Praise Him for that.

And He said "and he who finds other than that" and He did not say "and he who finds evil"; and the meaning of this is therefore "and he who finds anything other than that which is best". Then, such a person should not blame anyone except himself. And Allaah emphasises this through a nuance in the Arabic language, so that no person may think that there can be anyone else who partly or wholly bears resposibility for his actions.

And Allaah knows best.

Summary :

  • That Allaah never oppresses
  • That Allaah cannot oppress
  • That it is Haraam for us to oppress one another
  • That nobody is guided unless he is guided by Allaah
  • That although the Guidance is to be found in the Qur'aan and the Sunnah, yet one cannot be guided by them unless Allaah turns our hearts to His worship
  • That it is incumbent upon us to seek His guidance
  • That if we sincerely seek His guidance then He will indeed guide us
  • That sustenace and provision is from Allaah alone
  • That we must seek sustenance and provision from Him Only
  • That He will give us sustenance and provision if we ask it of Him
  • That all of us are sinful to a greater or lesser extent, ie nobody is sinless
  • That Allaah forgives all sins except that which He says He does not forgive, and which He has mentioned
  • That none can forgive sins but He
  • That it is obligatory to seek His forgiveness for our sins
  • That nobody can either harm or benefit Allaah in the least
  • That His Kingdom is not affected at all by all of mankind and jinn either becoming like the best among them or the worst among them
  • If He were to give everyone what they requested from Him, then it would not decrease what He possesses of treasures and bouties
  • That one will be judged on what he has done, so we must make sure our actions are always acceptable to Allaah
  • That action is part of Eemaan
  • That we cannot be successful without His Guidance, Help, Protection and Mercy, so we should always praise Him for the good that we receive
  • That we have no one to blame but ourselves if we end up in misery due to our bad deeds
“Verily your Lord is quick in punishment; yet He is indeed Oft-Forgiving Most Merciful (Surah Al-An’am 6:165)
"Indeed, we belong to Allah and to Him is our return" (Surah Baqarah 2: 155)
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Quote Alwardah Replybullet Posted: 07 January 2008 at 8:22am

As Salamu Alaikum wa Rahmatuallahi wa Barakatuhu

Hadith 25 : The Affluent have made off with the Rewards

عن أبي ذر رضي الله عنه أيضا ، أن ناسًا من أصحاب رسول الله صلي الله عليه وسلم قالوا للنبي صلي الله عليه وسلم : يا رسول الله ذهب أهل الدثور بالاجور ؛ يصلون كما نصلي ، ويصومون كما نصوم ، ويـتـصـد قــون بفـضـول أمـوالهم . قـال : ( أولـيـس قـد جعـل الله لكم ما تصدقون ؟ إن لكم بكل تسبيحة صدقة ، وكل تكبيرة صدقة ، وكل تحميدة صدقة ، وكل تهليلة صدقة ، وأمر بالمعروف صدقة ، ونهي عن المنكر صدقة ، وفي بعض أحـد كم صـدقـة ).
قالوا : يا رسول الله ، أيأتي أحدنا شهوته ويكون له فيها أجر؟
قال : ( أرأيتم لو وضعها في حرام ، أكان عليه وزر ؟ فكذلك إذا وضعها في الحلال ، كان له أجر ).
رواه مسلم [ رقم : 1006 ]

Also on the authority of Abu Dharr (radiAllaahu anhu) that some people from amongst the Companions of the Messenger of Allaah (sallAllaahu alayhi wa sallam) said to the Prophet (sallAllaahu alayhi wa sallam) :

O Messenger of Allaah, the affluent have made off with the rewards; they pray as we pray, they fast as we fast, and they give [much] in charity by virtue of their wealth.

He (sallAllaahu alayhi wa sallam) said :

Has not Allaah made things for you to give in charity ? Truly every tasbeehah [saying: subhaan Allaah] is a charity, and every takbeerah [saying: Allaahu akbar] is a charity, and every tahmeedah [saying: al-hamdu lillaah] is a charity, and every tahleelah [saying: laa ilaaha illaa Allaah] is a charity. And commanding the good is a charity, and forbidding an evil is a charity, and in the bud'i [sexual act] of each one of you there is a charity.

They said : O Messenger of Allaah, when one of us fulfils his carnal desire will he have some reward for that ?!

He (sallAllaahu alayhi wa sallam) said : Do you not see that if he were to act upon it [his desire] in an unlawful manner then he would be deserving of punishment ? Likewise, if he were to act upon it in a lawful manner then he will be deserving of a reward.

It was related by Muslim.

Explanation of Hadeeth Number 25

In the arabic the word used for affluent is 'duthoor' which implies a large amount of wealth. And in this hadeeth is an explanation of the Virtue of reciting tasbeeh and all of the other forms of dhikr (remembrance) of Allaah, and of ordering the good and forbidding the evil, and of ensuring that one has the intention of Pleasing Allaah even in the Mubaah (Permissible) actions, for by having such pure intentions they turn into actions of Obediance, deserving of reward.

And in this hadeeth is proof that it is permissible to ask a scholar about the evidence for some of the things in the scholar's fatwaa (legal verdict) that are not apparent to the questioner, as long as it is clear that the scholar does not dislike this and the questioning is done in a respectful fashion.

And his (sallAllaahu alayhi wa sallam) statement "And commanding the good is a charity, and forbidding an evil is a charity" is an indication that every single type of ordering the good or forbidding the evil carries the ruling of being a charity. Indeed, it is greater than the tasbeeh and the other forms of dhikr mentioned after it, because ordering the good and forbidding the evil is a Fard Kifaayah (Collective Obligation), and at times it may become obligatory upon every individual, and this is opposite to the case of the adhkaar (plural of dhikr) mentioned previously, which are only nawaafil (voluntary deeds). And the reward of performing the Obligatory deeds is much greater than that of the Voluntary deeds, as the statement of Allaah 'azza wa jall in a hadeeth Qudsee indicates : "And My slave does not come closer to Me by anything more beloved to Me than the deeds that I have Obligated upon him" [narrated by al-Bukhaaree]. Some of the 'ulamaa have said that the reward for the obligatory deeds is greater than that for the voluntary deeds by seventy levels, as is indicated by some ahaadeeth.

And as for his (sallAllaahu alayhi wa sallam) statement : "and in the bud'i (sexual act) of each one of you there is a charity" then the word "bud'i" is a general term that encompasses the meaning of intercourse and also the private parts themselves, and both of them correctly convey the intended meaning here. And it has already been mentioned that the Mubaah (Permissible) actions - ie not Obligatory nor Recommended - become like acts of Obediance, which are rewarded for, through the presence of the correct intention. So the act of intercourse also becomes an act of worship, if by it a person intends to fulfill the rights of his wife, and to live with her in a good way, or to seek a pious child, or as a protection for himself or his wife from illegal desires, or other than these from the praisewrothy purposes.

And their statement (radiAllaahu 'anhum) : "O Messenger of Allaah, when one of us fulfils his carnal desire will he have some reward for that ?" and his (sallAllaahu alayhi wa sallam) reply : "Do you not see that if he were to act upon it [his desire] in an unlawful manner then he would be deserving of punishment ?" until the end of the hadeeth, then this indicates the permissibilty of Qiyaas (using analogy to derive rulings), and this is the madhhab of the 'ulamaa, and none are opposed to this except the Dhaahiriyyah (Literalists - referring to the school of Daawood adh-Dhaahiree). And as for what has been narrated from some of the Taabi'een (the generation after the Sahaabah) and from other scholars to the effect that Qiyaas is rejected and blameworthy, then what they intended was not the Qiyaas that is known by the Mujtahid Fuqahaa (the Jurists who make ijtihaad in deriving rulings), and this is what is known as Qiyaas al-'Aks (literally, 'analogy of the opposite'), and the scholars of Usool have differed over acting upon it, but this hadeeth is a proof for those who do act upon it.

Summary :

  • That we should have concern for attaining the reward of Allaah
  • That such concern is from the characteristics of the First Generation of Muslims - the Companions
  • That comparing onself to another to see how many good deeds we are performing is permissible and recommended
  • That looking towards one who is rich so that we may do good things like him is desirable
  • That being rich is not a bad thing in and of itself
  • That everyone can perform acts of charity no matter what his station in life
  • That remembering Allaah with words is charity
  • That conjugal relations with ones wife is a charity
  • That one is rewarded for abstaining from the unlawful, and instead adopting a way which is lawful
“Verily your Lord is quick in punishment; yet He is indeed Oft-Forgiving Most Merciful (Surah Al-An’am 6:165)
"Indeed, we belong to Allah and to Him is our return" (Surah Baqarah 2: 155)
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Quote Alwardah Replybullet Posted: 11 January 2008 at 9:38am

As Salamu Alaikum wa Rahmatullahi wa Barakatuhu

Hadeeth 26 : The Virtue of Reconciling between People, and Judging Justly between them, and Helping them

عن أبي هريرة رضي الله عنه ، قال : قال رسول الله صلي الله عليه وسلم : ( كل سلامى من الناس عليه صدقة كل يوم تطلع فيه الشمس تعدل بين اثنين صدقة ، وتعين الرجل فى دابته فتحمله عليها أو ترفع له عليها متاعة صدقة ، والكلمة الطيبة صدقة ، وبكل خطوة تمشيها إلي الصلاة صدقة ، وتميط الأذي عن الطريق صدقة ).
رواه البخاري [ رقم : 2989 ] ، ومسلم [ رقم : 1009 ]

On the authority of Abu Hurairah (radiAllaahu anhu), who said : The Messenger of Allaah (sallAllaahu alayhi wa sallam) said :

Every joint of a person must perfom a charity each day that the sun rises : to judge justly between two people is a charity. To help a man with his mount, lifting him onto it or hoisting up his belongings onto it, is a charity. And the good word is a charity. And every step that you take towards the Prayer is a charity, and removing a harmful object from the road is a charity.

It was related by al-Bukhaaree and Muslim.

Explanation of Hadeeth Number 26

His (sallAllaahu alayhi wa sallam) statement "every joint" is in arabic represented by the word "sulaamaa", and this is explained as referring to the joints and limbs of the body. And it is established from another hadeeth, collected in Saheeh Muslim, that there are three hundred and sixty joints in the body. And Qaadee 'Iyaad has mentioned that the origin of the word "sulaamaa" referred to the bones of the palm, fingers and feet, but then it came to be used for all the bones of the body and its joints. And some of the 'ulamaa have explained that the intended meaning here of "charity" is that charity which is encouraged as a means of gaining additional reward, and is not an obligatory charity.

And his (sallAllaahu alayhi wa sallam) statement "to judge justly between two people is a charity" implies that one attains reconciliation between two people in a just manner.

And in another hadeeth narrated by Muslim : "Each morning, upon every joint of a person's body is due a charity; so every tasbeehah [subhaan Allaah] is a charity, and every tahmeedah [alhamdu lillaah] is a charity, and every tahleelah [laa ilaaha illaa Allaah] is a charity, and every takbeerah [Allaahu akbar] is a charity, and ordering the good is a charity, and forbidding the evil is a charity. These dues are fulfilled by praying two rakaa's of prayer at the time of duhaa [late morning]". So this hadeeth shows that the charity which is due on all the joints each day is accounted for by two raka'as of prayer, for verily the Prayer is an action that involves all of the limbs and joints of the body, so when a person prays every bone performs its part of the whole action, and Allaah knows best.

Summary :

  • That it is recommended that an act of charity be done each day for every joint in the body
  • That one must do so every day that one lives
  • That the hadeeth enumerates some deeds which can be considered as acts of charity
  • That one can understand these to apply to acts which are done to mediate between people, helping someone on his travel, walking to the masjid, and making the roads safe for others in any way

 

“Verily your Lord is quick in punishment; yet He is indeed Oft-Forgiving Most Merciful (Surah Al-An’am 6:165)
"Indeed, we belong to Allah and to Him is our return" (Surah Baqarah 2: 155)
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Quote Alwardah Replybullet Posted: 15 January 2008 at 10:31pm

As Salamu Alaikum wa Rahmatullahi wa Barakatuhu

Hadith 27 : Righteousness is in Good Character

عن النواس بن سـمعـان رضي الله عـنه ، عـن النبي صلى الله عـليه وسلم قـال : ( الـبـر حـسـن الـخلق والإثـم ما حـاك في نـفـسـك وكـرهـت أن يـطـلع عــلـيـه الـنـاس ). رواه مسلم [ رقم : 2553 ].
وعن وابصه بن معبد رضي الله عنه ، قال : أتيت رسول الله صلي الله عليه وسلم ، فقال : ( جئت تسأل عن البر ؟ ) قلت : نعم ؛ فقال : ( استفت قلبك ؛ البر ما اطمأنت إليه النفس واطمأن إليه القلب ، والإثم ما حاك في النفس وتردد في الصدر ، وإن أفتاك الناس وأفتوك ) .
حديث حسن ، رويناه في مسندي الإمامين أحمد بن حنبل[ 4/ 227] ، والدارمي [2/ 246] بإسناد حسن

On the authority of an-Nawwaas bin Sam'aan (radiAllaahu anhu) that the Prophet (sallAllaahu alayhi wa sallam) said :

Righteousness is in good character/morality, and wrongdoing is that which wavers in your soul, and which you dislike people finding out about.

It was related by Muslim.

And on the authority of Waabisah bin Ma'bad (radiAllaahu anhu) who said :

I came to the Messenger of Allaah (sallAllaahu alayhi wa sallam) and he said : "You have come to ask about righteousness". I said : "Yes".

He said : "Consult your heart. Righteousness is that about which the soul feels at ease and the heart feels tranquil. And wrongdoing is that which wavers in the soul and causes uneasiness in the breast, even though people have repeatedly given their legal opinion [in its favour]."

Explanation of Hadeeth Number 27

His (sallAllaahu alayhi wa sallam) statement "Righteousness (al-Birr) is in good character/morality" means that good character is the greatest characteristic of Birr, [and not its only characteristic]. This is similar to his (sallAllaahu alayhi wa sallam) statement "The Hajj is [standing in] Arafaat", ie. standing in the plain of Arafaat on the 9th of Dhul-Hijjah is the greatest part of the Hajj, but is not all of the Hajj. As for Birr then it is that which encourages its doer to perform good righteous actions, and it is associated with the abraar [righteous, pious individuals], and they are the ones who are obedient to Allaah 'azza wa jall.

And what is meant by 'good character' is justice in ones dealings, and kindness and consideration in ones endeavours, and justice in ones orders, and being generous in offering help and other than these from the characteristics of the believers, those whom Allaah ta'aalaa has described by saying :

"The believers are only those who, when Allaah is mentioned, feel a fear in their hearts and when His Verses (this Qur'aan) are recited unto them, they increase their Faith; and they put their trust in their Lord alone. Who perform as-Salaat and spend out of that which We have provided them. It is they who are the believers in truth. For them are grades of dignity with their Lord, and Forgiveness and a generous provision (Paradise)." [Soorah al-Anfaal 2-4]

And Allaah has said :

"(The believers whose lives Allaah has purchased are) those who repent to Allaah (from polytheism, sin, etc.), who worship Him, who praise Him, who fast (or go out in Allaah's Cause), who bow down (in prayer), who prostrate themselves (in prayer), who enjoin (people) with Al-Ma'roof (all what Islaam has ordained) and forbid (people) from Al-Munkar (all that Islaam has forbidden), and who observe the limits set by Allaah. And give glad tidings to the believers." [Soorah at-Tawbah 112]

And He has said :

"Successful indeed are the believers. Those who offer their Salaat with all solemnity and full submissiveness. And those who turn away from Al-Laghuw (dirty, false, evil, vain talk). And those who pay the Zakaat. And those who guard their chastity. Except from their wives or (the captives and slaves) that their right hands possess, for then, they are free from blame; But whoever seeks beyond that, then those are the transgressors; Those who are faithfully true to their Amanaat (all the duties which Allaah has ordained, honesty, trusts etc.) and to their covenants; And those who strictly guard their (five compulsory congregational) Salawaat (prayers) (at their fixed stated hours). These are indeed the inheritors [of Paradise]." [Soorah al-Mu'minoon 1-10]

And He said :

"And the slaves of the Most Beneficent (Allaah) are those who walk on the earth in humility and sedateness ..." [Soorah al-Furqaan 63],

until the end of the Soorah.

So whoever is unsure of his condition should compare himself to these aayaat, and if he finds in himself all of these good qualities then this is a sign of possessing good character, and if he finds that he does not possess any of them then this is a sign of bad character. And if he finds only some of them, then he should strive to retain that which he posseses and to obtain that which he does not.

And let not one think that 'good character' is interpreted as being only gentleness, and leaving fawaahish (lusts), and sins, and that whoever does only that has purified his character. Rather, good character includes all that along with all the other characteristics of the Believers that we have mentioned above.

And from good character also is patiently bearing bad treatment, as has been narrated in the two Saheehs [of Bukhaaree and Muslim] that a bedouin pulled at the cloak of the Prophet (sallAllaahu alayhi wa sallam) until its hem left a mark upon the shoulder of the Prophet (sallAllaahu alayhi wa sallam), and he [the bedouin] said : "O Muhammad! Grant for me from the Wealth of Allaah that is with you", so the Prophet (sallAllaahu alayhi wa salaam) turned to him and laughed, and then ordered that he be given something.

And his (sallAllaahu alayhi wa sallam) statement "and wrongdoing is that which wavers in your soul, and which you dislike people finding out about" means that wrongdoing is that thing which results in aversion/dislike in the heart, and this is a principle that is depended upon in distinguishing sin/wrongdoing from righteousness: that sin is that thing which wavers in the breast and the individual hates that the people should come to know of it. And what is intended here by 'the people' is those who are equals in status and respectability, or the best of society, and not the common riff raff. So this is what is sin/wrongdoing, so it is to be left, and Allaah knows best.

Summary :

  • That righteousness is beautiful character
  • That one should not do good acts begrudgingly and with bad manners
  • That what is sinful perturbs the uncorrupted soul
  • That secrecy about our acts, generally speaking, shows the sinfulness of those acts
  • That the feelings of the heart should be considered when doing something
  • That righteousness leaves the soul and heart at peace
  • That wrongdoing causes an uncomfortable feeling which does not leave no matter how much you are advised in its favour
  • That the legal verdicts and exhortations of people do not make a sin a right thing to do
  • That a teacher can pre-empt a pupil's question in order to help the student understand his queries
“Verily your Lord is quick in punishment; yet He is indeed Oft-Forgiving Most Merciful (Surah Al-An’am 6:165)
"Indeed, we belong to Allah and to Him is our return" (Surah Baqarah 2: 155)
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Quote Alwardah Replybullet Posted: 23 January 2008 at 7:55am

As Salamu Alaikum wa Rahmatullahi wa Barakatuhu

Hadith 28 : The Obligation of Binding Oneself to the Sunnah

عن أبي نجـيـج العـرباض بن سارية رضي الله عنه ، قال : وعـظـنا رسول الله صلي الله علية وسلم موعـظة وجلت منها القلوب ، وذرفت منها الدموع ، فـقـلـنا : يا رسول الله ! كأنها موعـظة مودع فـأوصنا ، قال : ( أوصيكم بتقوى الله ، والسمع والطاعة وإن تأمر عليكم عبد ، فإنه من يعــش منكم فسيرى اخـتـلافـا كثيرًا ، فعـليكم بسنتي وسنة الخفاء الراشدين المهديين عـضوا عـليها بالـنـواجـذ ، واياكم ومـحدثات الأمور ، فإن كل بدعة ضلاله ).
رواه أبو داود [ رقم : 4607 ] والترمذي [ رقم : 2676 ] وقال : حديث حسن صحيح

On the authority of Abu Najeeh al-'Irbaad ibn Saariyah (radiAllaahu anhu) who said :

The Messenger of Allaah (sallAllaahu alayhi wa sallam) gave us a sermon by which our hearts were filled with fear and tears came to our eyes. So we said : "O Messenger of Allaah ! It is as though this is a farewell sermon, so counsel us".

He said :

I counsel you to have taqwaa (fear) of Allaah, and to listen and obey [your leader], even if a slave were to become your Ameer. Verily he among you who lives long will see great controversy, so you must keep to my Sunnah and to the Sunnah of the Khulafaa' ar-Raashideen (the Rightly Guided Caliphs), those who guide to the right way. Cling to it stubbornly [literally: with your molar teeth]. Beware of newly invented matters [in the religion], for verily every bid'ah (innovation) is misguidance.

It was related by Abu Dawood and at-Tirmidhee, who said that it was a good and sound Hadeeth.

Explanation of Hadeeth Number 28

In some of the narrations of this hadeeth it occurs : "Verily this is a farewell sermon, so what do you charge/entrust us with ?" to which the Prophet sallAllaahu alayhi wa sallam replied : "Verily I have left you upon a White Plain [ie Clear Guidance], its Night is like its Day, and none deviates from it except that he is destroyed". And in another narration, his (radiAllaahu anhu) statement "a profound sermon" means that the sermon affected them and caused them to feel fear in their hearts, and brought tears to their eyes.

And his (sallAllaahu alayhi wa sallam) statement "I counsel you to have taqwaa (fear) of Allaah, and to listen and obey [your leader]" means the ruler, even if he may be a slave. And in some of the narrations it mentions "an Ethiopian slave". Some of the 'ulamaa have said that a slave cannot be the ruler, and that this has been mentioned by way of an example or supposition. And this is similar to his (sallAllaahu alayhi wa sallam) statement "Whosoever builds for Allaah a masjid like a bird's nest, Allaah builds for him a house in Paradise". And a bird's nest cannot be a masjid, but this is given simply by way of an example. Other 'ulamaa say that in this statement the Prophet (sallAllaahu alayhi wa sallam) is informing us that the Rulership will become corrupt, and will be given to other than its rightful owners, until it is even given to the slaves. So if this were to occur then still listen and obey, in order to secure the lesser of two evils, which are putting up with a Ruler who rules without right, or bringing about chaos and a great fitnah through revolt.

And his (sallAllaahu alayhi wa sallam) statement : "Verily he among you who lives long will see great controversy" is from amongst his (sallAllaahu alayhi wa sallam) miracles, as he informed his Companions of that which was to occur after him of differences and the spreading of evil. And he (sallAllaahu alayhi wa sallam) was aware of this in complete detail, but he did not reveal all these details to every individual. Rather he used to warn about it in a general fashion, but also explained it in detail to some individuals such as Hudhayfah and Abu Hurayrah (radiAllaahu anhumaa), and this is evidence to show their great position and status.

And as for his (sallAllaahu alayhi wa sallam) statement "so you must keep to my Sunnah" then the word 'sunnah' means the straight, correct and sound way which proceeds upon his normal/customary way, and that is the Clear Path. And "the Sunnah of the Khulafaa' ar-Raashideen (the Rightly Guided Caliphs), those who guide to the right way" are those in whom the Guidance was contained, and they are the Four by consensus of the Muslims - Abu Bakr, and 'Umar, and 'Uthmaan and 'Alee, may Allaah be pleased with them all.

And the Prophet (sallAllaahu alayhi wa sallam) ordered us with clinging to the Sunnah of the Khulafaa' ar-Raashideen for two reasons :
The First is in the form of taqleed (following without evidence) for the one who is incapable of making his own discernment/judgement.
The Second is in the form of deciding that which is more correct when faced with a difference of opinion amongst the Sahaabah themselves.

And as for his (sallAllaahu alayhi wa sallam) statement "Beware of newly invented matters [in the religion]" then know that such newly invented matters are of two types :
1) That matter which has no basis in the Sharee'ah, and this is baatil [rejected] and blameworthy
2) That matter which has a parallel or similarity in the Sharee'ah, then this is not blameworthy.
This is because the words 'newly invented matter' and 'bid'ah' are not deemed blameworthy purely on the basis of the words themselves, but due to their indicating opposition to the Sunnah and calling towards misguidance, and so they are not considered to be unrestrictedly wrong. For example, 'Umar (radiAllaah anhu) reinstated the Taraaweeh Prayer and said "What an excellent bid'ah is this." It is to be noted here that the Prophet (sallAllaahu alayhi wa sallam) had led the Taraaweeh Prayer in congregation for a few days, but then discontinued it due to his fear that the people would think it obligatory. This condition remained throughout the Khilaafah of Abu Bakr (radiAllaahu anhu), until 'Umar (radiAllaahu anhu) restarted what the Prophet (sallAllaahu alayhi wa sallam) had already laid a precedent for. Thus, he used the word bid'ah in a purely linguistic sense, and not in the Shar'ee sense that is used for blameworthy things.

And Allaah knows best.

Summary :

  • That one should speak in a way, when it is needed, that reaches the very hearts of the people
  • That the Sahaabah (radiAllaahu anhum) cried when listening to the sermon, and hence it is not wrong to cry during sermons
  • That the advice given in this Hadeeth is parting advice from the Prophet (sallAllaahu alayhi wa sallam)
  • That the first thing advised is to fear Allaah (ie to have taqwaa)
  • That one should obey the Ameer ul-Mu'mineen completely
  • That obedience is due to the Ameer ul-Mu'mineen, no matter who becomes so (as long he fulfills its conditions)
  • That there will be controversy and difference of opinion after the Messenger sallAllaahu alayhi wa sallam
  • That in all cases of difference it is obligatory to stick to the Sunnah, the way of the Messenger (sallAllaahu alayhi wa sallam) and to the way of the First Four Rightly Guided Caliphs
  • That the Messenger (sallAllaahu alayhi wa sallam) has referred to his Sunnah and that of the Rightly Guided Caliphs as one thing, through his saying 'Cling to it'
  • That one must be extremely careful about new things in the Deen
  • That one must ensure that everything that one does as part of his religion indeed has proof for it in the Qur'aan and Sunnah
  • That every invented matter in the Deen (which has no basis in the Sharee'ah) is a bid'ah, and bid'ah leads away from Paradise and towards the Hell Fire, and hence there cannot be a "good bid'ah"
  • That innovations can be in belief and in actions, and are manifestations of controversy
“Verily your Lord is quick in punishment; yet He is indeed Oft-Forgiving Most Merciful (Surah Al-An’am 6:165)
"Indeed, we belong to Allah and to Him is our return" (Surah Baqarah 2: 155)
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Quote Alwardah Replybullet Posted: 31 January 2008 at 7:41am

As Salamu Alaikum wa Rahmatullahi wa Barakatuhu

Hadith 29 : That which Enters One into Paradise

عن معاذ بن جبل رضي الله عنه ، قال : قلت : يا رسول الله ! أخبرني بعمل يدخلني الجنه ويباعدني عن النار ، قال : ( لقد سألت عن عظيم ، وإنه ليسير على من يسره الله عليه : تعبد الله لا تشرك به شيئاَ ، وتقيم الصلاة ، وتؤتي الزكاة ، وتصوم رمضان ، وتحج البيت ) ثم قال : ( ألا أدلك على أبواب الخير ؟: الصوم جنة ، والصدقة تطفىء الخطيئة كما يطفىء الماء النار ، وصلاة الرجل في جوف الليل ) ثم تلا : { تتجافى جنوبهم عن المضاجع } حتى بلغ { يعملون } [ 32 سورة السجدة / الأيتان : 16 و 17 ] ثم قال : ( ألا أخبرك برأس الأمر وعموده وذروة سنامه ؟ ) قلت : بلى يا رسول الله ، قال : ( رأس الأمر الإسلام ، وعموده الصلاة ، وذروة سنامه الجهاد ) ثم قال : ( ألا أخبرك بملا ذلك كله ؟ ) فقلت : بلى يا رسول الله ! فأخذ بلسانه وقال : ( كف عليك هذا )، قلت : يا نبي الله وإنما لمؤاخذون بما نتكلم به ؟ فقال : ( ثكلتك أمك وهل يكب الناس في النار على وجوههم –أو قال : (على مناخرهم )- إلا حصائد ألسنتهم ؟!).
رواه الترمذي [ رقم : 2616 ] وقال : حديث حسن صحيح

On the authority of Mu'aadh bin Jabal (radiAllaahu anhu) who said :

I said : O Messenger of Allaah, tell me of an act 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 easy for him for whom Allaah makes it easy : Worship Allaah, without associating any partners with Him; establish the Prayer; pay the Zakaah; fast in Ramadaan; and make the Pilgrimage to the House.

Then he said : Shall I not guide you towards the Means of Goodness ? Fasting is a shield; charity wipes away sin as water extinguishes fire; and the Praying of a man in the depths of the Night. Then he recited : "[Those] who forsake their beds, to invoke their Lord in fear and hope, and they spend (charity in Allaah's Cause) out of what We have bestowed on them. No person knows what is kept hidden for them of joy as a reward for what they used to do." [Soorah as-Sajdah, 16-17]

Then he said : Shall I not inform you of the head of the matter, its pillar and its peak ?

I said : Yes, O Messenger of Allaah.

He said : The head of the matter is Islaam, its pillar is the Prayer and its peak is jihaad.

Then he said : Shall I not tell you of the foundation of all of that ?

I said : Yes, O Mesenger of Allaah.

So he took hold of his tongue and said : Restrain this.

I said : O Prophet of Allaah, will we be taken to account for what we say with it ?

He said : May your mother be bereaved of you, O Mu'aadh ! Is there anything that throws people into the Hell Fire upon their faces - or : on their noses - except the harvests of their tongues ?

It was related by at-Tirmidhee, who said it was a good and sound hadeeth.

Explanation of Hadeeth Number 29

His (sallAllaahu alayhi wa sallam) statement "You have asked me about a great matter, yet it is easy for him for whom Allaah makes it easy" is referring to the one whom Allaah grants the ability to act, then guides him to worship Him with sincerity, and without associating any partners with Him.

"Establish the Prayer" means performing it by completing all its requisites in the most perfect manner. Then after this, he (sallAllaahu alayhi wa sallam) mentioned the other Pillars of Islaam, namely the Zakaah, Fasting and Hajj, and then he asked "Shall I not guide you towards the Means of Goodness ?"

"Fasting is a shield" - here 'fasting' is referring to the Fasting other than that of Ramadaan, as that has already been mentioned. What is implied here is observing many voluntary fasts. And the protection of fasting is like a shield and covering from the Fire.

"Charity wipes away sin" - what is meant by 'charity' here is that which is beyond the obligatory zakaat.

Then he (sallAllaahu alayhi wa sallam) said : "and the Praying of a man in the depths of the Night" and he recited the verses from Soorah as-Sajdah. All this means that the one who stands in the middle of the night, abandoning the pleasure of his sleep, prefering instead that which he hopes from his Lord, then his reward shall be as mentioned in the verse : "No person knows what is kept hidden for them of joy as a reward for what they used to do". And it has been transmitted in some narrations that "Allaah ta'aalaa boasts about the one who stands in worship in the darkness of the night, by saying : "Look at My Slaves who stand in the darkness of the night, when none except I see them; bear witness that I have granted for them the abode of My Favour and Generosity""

And then he (sallAllaahu alayhi wa sallam) said : "Shall I not inform you of the head of the matter ? ...". So he (sallAllaahu alayhi wa sallam) likened 'the matter' to a male camel and made Islaam its head, as any animal cannot live without a head. Then he said "its pillar is the Prayer" : the pillar of something is that thing by which it stands, and remains unstable without it.

And his (sallAllaahu alayhi wa sallam) statement "and the peak of its hump is jihaad" : the peak of anything is its uppermost part, and the peak of the hump of a camel is its uppermost tip. And jihaad is an action which is not matched or equalled by any other, as has been narrated by Abu Hurairah (radiAllaahu 'anhu) that a man came to the Messenger of Allaah (sallAllaahu alayhi wa sallam) and said : "Guide me to an action equal to jihaad", to which the Messenger replied : "I do not find one". Then he (sallAllaahu alayhi wa sallam) said : "Are you able, when the Mujaahid leaves his house, to enter the Masjid and Pray continuously without breaking, and fast continuously without eating [until the Mujaahid returns] ?", to which the man replied "And who is able to do so ?"

And his (sallAllaahu alayhi wa sallam) statement "Shall I not tell you of the foundation of all of that ? ..." is encouragement first upon jihaad against kufr, and then the greater jihaad, which is the jihaad against the nafs (soul), and restraining it from speech which will harm it and bring about its downfall. For he (sallAllaahu alayhi wa sallam) indicated that most of the people will enter the Fire because of their tongues, whence he said : "May your mother be bereaved of you, O Mu'aadh ! Is there anything that throws people into the Hell Fire upon their faces - or : on their noses - except the harvests of their tongues ?" And it has already been mentioned in the authentic hadeeth that "whosoever believes in Allaah and the Last Day, then let him speak good or keep silent", and in another hadeeth "Whosoever guarantees for me (ie safeguards) that which is between his jaws (ie his tongue) and that which is between his legs (ie his private parts), then I shall guarantee for him Paradise".

Summary :

  • That seeking Paradise and seeking to be saved from the Fire is a matter of great importance and seriousness, and this concern should have the correct priority in our lives
  • That this hadeeth confirms that if one fulfils the requirements of all the five pillars of Islaam then one is guaranteed Paradise
  • That the first pillar incorporates abiding by all the compulsory acts and avoiding all that which is forbidden
  • That living Islaam is easy when Allaah makes it so
  • That the five pillars constitute the indivisible whole that is Islaam; therefore denying any one of them is Kufr that bars us from Paradise
  • That fasting, giving in charity and praying Tahajjud lead to goodness in this world and the next
  • That fasting protects us from sins, develops in us piety, thus acting as a shield against the Fire and evil in this world
  • That giving in charity wipes out our sins
  • That praying Tahajjud develops us spiritually and makes our islaam stronger and more sincere
  • That the head of our affair in life is living Islaam
  • That the Prayer is the central pillar that holds up our Islaam, and without which there is no Islaam in our lives
  • That the peak of Islaam is Jihaad in the Way of Allaah, and this is the highest form of Worship
  • That one must use ones tongue with extreme caution, as wrongful use of speech will be held against us on the Day of Judgement and can land us in Hell Fire
  • The Messenger (sallAllaahu alayhi wa sallam) did not mean the words "May your mother be bereaved of you" as a literal supplication, but it was a custom of the arabs

 

“Verily your Lord is quick in punishment; yet He is indeed Oft-Forgiving Most Merciful (Surah Al-An’am 6:165)
"Indeed, we belong to Allah and to Him is our return" (Surah Baqarah 2: 155)
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