41
Many adverse conditions may be changed through physical efforts or due to a
person's supplication, but this has also been decreed by Allah. And we should know
that every occurrence is the result of a cause, by His decree, and that man was given a
limited ability, by His decree, for which he is held responsible.108
Since the servant is often unaware of how he is being protected by Allah or of what
good Allah has in store for him, he must put his trust in Him and accept whatever has
been decreed for him. Gracious acceptance is superior to patience in that it reflects true
submission and trust. Among the Prophet's supplications was, "O Allah, I ask of You
acceptance [by me] after the decree."109 And he () said, "When Allah loves a people, he
gives them trials. So whoever accepts will be accepted [by Allah], and whoever becomes
angry will obtain anger."110
The lifting or removal of pens and drying of ink on the pages is an allegorical
reference to something which has long since been completed and finalized and is in no
way subject to alteration. And the conclusion of the second ḥadīth gives hope and repels
despair, reminding again that although all men – and especially the righteous among
them – are continuously exposed to trials and afflictions of every kind, the believer, by
trusting in Allah, supplicating Him fervently, practicing patience, and accepting His
decree, can be sure that relief will come as Allah (subḥānahu wa taʽālā) has promised.111
108 See explanation under Ḥadīth No. 4.
109 Part of a ḥadīth narrated by an-Nasā’i and al-Ḥākim – ṣaḥeeḥ.
110 Narrated by at-Tirmidhi – ḥasan.
111 In the Qur’ān – Sūrah at-Ṭalāq, 65:7 and Sūrah ash-Sharḥ, 94:5-6.
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Ḥadīth No. 20
On the authority of Abū Masʽūd, ʽUqbah bin ʽAmr al-Anṣāri al-Badri, who said:
The Messenger of Allah () said:
"Among that which people knew from the words of former prophecy is: When
you feel no shame, then do whatever you wish."
(Narrated by al-Bukhāri)
The Messenger of Allah () has confirmed the excellence of an ancient virtue which
affects one's behavior both in public and private matters. We understand from him that
these very words were spoken by earlier prophets and that people memorized them
and passed them down from generation to generation.
"Al-ḥayā’"112 can best be described as shyness and sensitivity toward another. It
may be accompanied by a feeling of embarrassment or shame over the other's
knowledge of one's shortcomings. It has been noted that modesty and shyness can be
a part of the inborn moral character, or it can be acquired through knowledge of Allah,
and this, especially, is what the Prophet () praised as being a part of the faith.113
Shyness from Allah, the all-Aware, prevents the servant from deeds and thoughts that
might appear ugly in His sight and prompts immediate repentance whenever he should
slip. As a recipient of Allah's countless favors, he is ashamed to offend his benefactor
from whom nothing is concealed and who said:
"Does he not know that Allah sees?"114
The words quoted in this ḥadīth have been interpreted thus:
1) As a statement of fact – i.e., a person who feels no shame will disregard everyone
including his Lord and will do whatever he pleases.
2) As a permission – i.e., if that which a person considers doing will not cause him
embarrassment before other Muslims and particularly before his Lord, then he may
proceed.
3) As a threat – i.e., if you feel no shame over your evil deeds and intentions, then do
whatever you will, for Allah will take you to account for it and punish you
accordingly.
"Indeed Allah is ever, over you, an Observer."115
112 From which is derived the verb form used in this narration.
113 In narrations by al-Bukhāri and Muslim.
114 Sūrah al-ʽAlaq, 96:14.
115 Sūrah an-Nisaa', 4:1.
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Ḥadīth No. 21
On the authority of Abū ʽAmr – and he is also mentioned as Abū ʽAmrah –
Sufyān bin ʽAbdullāh, who said:
I said, "O Messenger of Allah, tell me something about Islam which I will not
[need to] ask anyone but you." He said, "Say, 'I believe in Allah,' and then
remain upright."
(Narrated by Muslim)
The request of this companion was a very particular one. It was for advice that
would enable him to live successfully within Islam, but advice so clear that he would not
need anyone to explain further and so complete that he would not need anyone to add
to it thereafter. The reply of the Prophet () was concise yet comprehensive, including
all the meanings of īmān (faith) and Islam, for he ordered him to reaffirm the faith in his
heart and then prove his faith by remaining upright according to its requirements.
Being upright means adhering continuously to the straight path laid out by Allah
(subḥānahu wa taʽālā), which is free from crookedness and deviation. The basis of
uprightness, according to Abū Bakr aṣ-Ṣiddeeq, is tawḥeed and sincerity to Allah. It has
further been defined as complete obedience to Allah and sincerity to Him in faith and
deeds (which is the essence of tawḥeed), i.e., behaving toward Allah with the knowledge
that He alone is one's Lord.
It has been noted that many people have said, "Our Lord is Allah" and then proved
otherwise. Evidence of one's faith is in his behavior, therefore `Umar bin al-Khaṭṭāb
described "remaining upright" as upright to Allah in obedience to Him, not evading like
the swerving of a fox.
A true and certain knowledge that one's Lord is Allah comes from the knowledge of
His perfect and absolute attributes. This establishes in the heart the awe, fear, love and
hope which makes the body subservient in upright conduct. Allah (subḥānahu wa
taʽālā) ordained that we ask His guidance in remaining on the right course in every
rak`ah of prayer, saying:
"Guide us to the straight path,"116
i.e., keep us there and return us to it whenever we err and deviate. And He informed us:
"Indeed, those who have said, 'Our Lord is Allah' and then remained
upright – the angels will descend upon them, [saying], 'Do not fear
116 Sūrah al-Fātiḥah, 1:6.
44
and do not grieve, but receive good tidings of Paradise which you
were promised.' "117
Thus, the outcome of being upright within Islam is no less than security on the Day
of Resurrection and Paradise as promised by Allah (subḥānahu wa taʽālā). Every Muslim
should aspire for this as did al-Ḥasan bin ʽAli, who supplicated, "O Allah, You are our
Lord, so endow us with uprightness."
Ḥadīth No. 22
On the authority of Abū `Abdullāh, Jābir bin `Abdullāh al-Anṣāri:
A man asked the Messenger of Allah (), "Do you consider: if I prayed the
obligatory prayers, fasted Ramadhān, allowed what is lawful and prohibited what
is unlawful and added nothing to that, I would enter Paradise?" He said, "Yes."
(Narrated by Muslim)
Some of the commentators on this ḥadīth have mentioned that the man who
approached the Prophet () with this question was one who had recently accepted
Islam. In light of this fact, certain conclusions may be drawn:
1) The Prophet () wanted to clarify the difference between what is obligatory in the
religion and additional voluntary deeds, for which there is no blame if one does not
perform them.
2) Since the man seemed unwilling at that point to take on more than he mentioned,
the Prophet () did not want to discourage him by adding anything further. He
knew, as he had said to some of his companions on similar occasions, that once true
faith had entered his heart, this man would himself seek to increase his deeds. With
some individuals, particularly new converts and young Muslims, one should not press
beyond the obligatory duties for fear of overburdening them at a stage when they
are not yet prepared to do more than that. And how many youths, having fallen
short of the demands of pious elders, gave up altogether for some years. For this
reason the Messenger of Allah () has said, "Facilitate and do not make difficulty;
give good tidings and do not cause aversion."118 Thus, the ḥadīth possibly reflects an
allowance due to a temporary circumstance.
3) All of what will be judged by Allah of intentions and attitudes of the heart and
actions and expressions of the body is either lawful or unlawful. Hence, if the man
kept himself from everything ḥarām, which includes the neglect of all obligatory
117 Sūrah Fuṣṣilat, 41:30. Similar words are repeated in Sūrah al-Aḥqāf, 46:13-14.
118 Narrated by al-Bukhāri and Muslim.
45
duties beyond the ones he mentioned, he would thereby enter Paradise. Therefore,
the ḥadīth can also be seen as general and comprehensive.
Although the Prophet () accepted as sufficient the deeds mentioned by this man,
it is known that his companions and all righteous Muslims after them, following his
example and instruction, did not limit themselves to obligations but exerted the utmost
efforts in every kind of additional worship, seeking acceptance from Allah and knowing
that their deeds could never be adequate. In fact, the scholars have always agreed that
to deliberately avoid the Prophet's sunnah is in itself sinful. Supererogatory worship is
encouraged to make up for deficiencies in the obligatory, and imperfection is a human
attribute. Therefore, to neglect the sunnah would amount to a deficiency in one's
religion, but Allah knows best.
Ḥadīth No. 23
On the authority of Abū Mālik, al-Ḥārith bin ʽAasim al-Ash‘ari, who said: The
Messenger of Allah () said:
"Purity is half the faith. And 'al-ḥamdu lillāh' 119 fills the scale; and 'subḥān
Allāh'120 and 'al-ḥamdu lilāah' fill what is between the heaven and earth. Prayer
is light, ṣadaqah is evidence, patience is burning light, and the Qur’ān is an
argument for you or against you. Each of the people begins at morning, selling
his soul – either freeing it [thereby] or destroying it."
(Narrated by Muslim)
The majority of commentators have considered that "purity" in this narration refers
to bodily purification or ablution. Al-Imām an-Nawawi, however, preferred the
interpretation "purity of the heart" from such ailments as envy, hatred, conceit, etc.,
adding that faith cannot be complete without it. It is possible that the general term
"purity" includes both kinds – physical and spiritual. The phrase "half the faith" is used
in the sense of a portion rather than the specification of exactly one half; in short, a
significant part of the faith.
The texts of the Qur’ān and ḥadīth state that good deeds have weight and that one
whose balance of deeds is heavy at the time of Judgement will have earned a great
reward. Praising Allah with the tongue, and more importantly, in the heart under every
condition, earns as much reward as the good deeds which fill the balance. The addition
119 "Praise be to Allah" or "all praise [is due] to Allah."
120 "Far removed is Allah above every imperfection," i.e., exalted is He above that.
46
to it of "subḥān Allāh" earns additional reward, the capacity of what is between the
heaven and earth. Thus, scholars have inferred that the praise of Allah for His perfection
(al-hamdu lillāh) is greater than the disassociation of Him from all imperfection (subḥān
Allāh), since the capacity of the balance is greater than that of the heaven and earth and
whatever lies between them.
Prayer is described as "nūr," i.e., pure light in a general, unspecified sense. It is light
for the believers throughout their worldly life, enlightening their hearts and minds and
showing the straight path which leads to Allah. It is comparable to the glow of
moonlight (which the Qur’ān also describes as nūr) and is often evident in their faces. It
is also light for them in the Hereafter, within the darknesses of the Day of Resurrection
and on the path which leads them over the Hellfire to Paradise.
Ṣadaqah, which includes both the obligatory zakāh and voluntary charities, is clear
evidence of faith on the Day of Judgement because it will not be found with the
hypocrite. "Burhān" is a form of light as well (a sunbeam) which illuminates and shows
the existence of something, i.e., an evidence or proof.
Patience is "dhiyā’," a burning light (a name the Qur’ān gives to the sun), possibly
because of the great effort that goes into it. Patience in the face of what one dislikes is
a most difficult form of worship requiring energy and power to control and restrain the
self from inappropriate actions or speech. The servant of Allah is guided by the torch of
patience to the wisest course of action.
On the Day of Judgement the Qur’ān will argue in favor of those who recited it and
lived by it, and it will testify against those who ignored it and those who recited it but
did not live by it. Several ḥadīths mention the intercession of the Qur’ān on behalf of its
people.
The final statement compares each day of one's life to a business transaction. Every
person expends his efforts for something in return, and through his deeds and
intentions he will reap either profit or loss. Some exert their efforts for Allah in
exchange for salvation, while others exert them for Shayṭān and thereby obtain
punishment in the Hereafter.
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Ḥadīth No. 24
On the authority of Abū Dharr al-Ghifāri from the Prophet () among that which
he related from his Lord, the Mighty and Majestic, is that He said:121
"O My servants, indeed I have prohibited injustice for Myself and made it
among you prohibited, so be not unjust to one another. O My servants, all of
you are lost except whom I have guided, so seek guidance from Me and I will
guide you. O My servants, all of you are hungry except whom I have fed, so ask
Me for food and I will feed you. O My servants, all of you are naked except
whom I have clothed, so ask Me for clothing and I will clothe you. O My
servants, indeed you err by night and by day and I forgive all sins, so seek
forgiveness of Me and I will forgive you. O My servants, never will you reach [so
far as] to harm Me so you could harm Me, and never will you reach [so far as] to
benefit Me so you could benefit Me. O My servants, if the first of you, the last
of you, the humans of you, and the jinn of you were [all] as righteous as the
most righteous heart of one man among you, it would not increase My
dominion at all. O My servants, if the first of you, the last of you, the humans of
you, and the jinn of you were as wicked as the most wicked heart of one man
among you, it would not decrease My dominion at all. O My servants, if the first
of you, the last of you, the humans of you, and the jinn of you were to stand in
one place and ask something of Me and I gave each one his request, that would
not decrease what I have except like the needle decreases [the water] when put
into the sea. O My servants, it is only your deeds I enumerate for you and then I
fully compensate you for them. So whoever finds good – let him praise Allah,
and whoever finds otherwise should certainly not blame except himself."
(Narrated by Muslim)
In describing the importance of this ḥadīth, scholars have observed that around it
revolves Islam, for it deals with major aspects of belief and practice. In it Allah
121 This is a ḥadīth qudsi, i.e., one in which the Prophet () reported what was taught to him by Allah. It
is narrated in his own words as opposed to the Qur’ān, which is the wording of Allah Himself.
48
(subḥānahu wa taʽālā) informs His servants about Himself and directs them toward
proper attitudes and behavior.
Since Allah states that He has prohibited Himself from injustice, it becomes clear
that He has the ability to do otherwise, but out of His favor, generosity and mercy to His
creatures, He willed upon Himself the attribute of justice,122 which is one aspect of His
perfection. Thus, divine injustice is an impossibility, and the believer accepts His laws
and His decrees with that knowledge. Thulm (injustice, oppression, wrong) has been
defined as "putting things in the wrong place," an imperfection from which Allah
(subḥānahu wa taʽālā) is naturally disassociated and far removed. And those who
interpret it as "the administration of someone's property without his permission" point
out additionally that divine injustice is an impossibility because all creation is within the
dominion of Allah, wherein He has the right to do as He pleases. It applies equally to
His decrees concerning the individual lives of His servants and the fate of nations.
Just as Allah (subḥānahu wa taʽālā) refuses injustice for Himself, He has forbidden it
to His servants. The greatest injustice is that which is done to Allah through shirk
(association of another with Him in some aspect of divinity).123 This is the sin which
severs the relationship between the offender and his Lord, opens the door to every
other injustice, and without repentance will not be forgiven.124 Disobedience to Allah by
transgression against others has been described in the Qur’ān as injustice to one's self,
since it is the transgressor who will pay the price in the Hereafter. It is condemned in
the strongest terms by Allah in the Qur’ān and by His Messenger (), who said,
"Injustice is darknesses on the Day of Resurrection,"125 and warned, "Whoever has been
unjust to his brother concerning his reputation or anything, let him make a settlement
with him over it before [the time when] there will be no dinār or dirham. If he has done
any good work, it will be taken from him to the extent of his injustice against the other;
and if he has no good deeds, some of his companion's bad deeds will be taken and placed
upon him."126 And he () said, "Indeed, Allah allows time for the transgressor until, when
He seizes him, He will not let him escape." Then he recited,
"And thus is the seizure of your Lord when He seizes the cities while they
are committing injustice. Indeed, His seizure is painful and severe." 127
The second part of the ḥadīth points to the fact that all creatures are in themselves
helpless and dependent upon Allah to bring them benefit and protect them from harm,
both in this world and the next. For without guidance and provision, man is deprived
upon the earth, and without forgiveness he will be deprived in the Hereafter. It also
shows that Allah likes supplication from His servants and responds to it, as He says in
the Qur’ān:
122 Just as He has decreed upon Himself mercy (Sūrah al-An‘ām, 6:54). Many verses of the Qur’ān also
confirm that Allah is never unjust.
ن الشِّركَ لَظُلمٌ عَظِيم 123 j إِ "Indeed, shirk is a great injustice." (Sūrah Luqmān, 31:13)
ن للهَ لاَ يَغفِرُ أَن يُشرَكَ بِهِ وَيَغفِرُ مَا دُونَ ذٰ لِكَ لِمَن يَشَاء 124 j إِ "Indeed, Allah does not forgive that anything be associated
with Him, but He forgives what is less than that for whom He wills." (Sūrah an-Nisaa', 4:48 and 116)
125 Narrated by al-Bukhāri and Muslim.
126 Narrated by al-Bukhāri.
127 Narrated by Muslim. The Qur’ānic reference is Sūrah Hūd, 11:102.
49
"Call upon Me; I will answer you."128
Supplication may be made at any time and for any need, worldly or spiritual, great
or small. It is especially encouraged during prostration in prayer,129 within the last
portion of the night, throughout the month of Ramadhān, and on the Day of ʽArafah but
is also likely to be answered whenever there is urgency, as long as the supplicant avoids
what Allah has forbidden.130 Further, there is a suggestion that those who have been
blessed with guidance and provision should be grateful to Allah, and those in need of
them should know that He is the ultimate source and that none can help them without
His permission and support.
The meaning of dhaall (lost or astray) in relation to man has been given as
"ignorant" or "without knowledge." For although every human being is born with a
natural inclination towards Islam, actual knowledge of it is necessary for conscious
acceptance. Likewise, additional and continued guidance is necessary throughout one's
life on earth, as is food and clothing.
Repentance to Allah and seeking His forgiveness is a continuous Islamic
obligation131 because of the fact that despite one's best intentions, he inevitably sins or
errs by night and by day. As stated in another ḥadīth, "Each of the children of Adam is a
constant sinner, but the best of sinners are the continually repentant."132 Although
protected by Allah from falling into sin, several narrations confirm that the Prophet
himself () used to ask forgiveness of Allah for minor faults and errors at least a
hundred times each day. In the Qur’ān Allah promises acceptance of true repentance,
the conditions of which are:
1) Sincere regret over what was done
2) Determination never to repeat it again
3) Restoration of the rights of injured parties whenever possible
4) Seeking Allah's forgiveness through supplication and the performance of good
deeds.
Then Allah (subḥānahu wa taʽālā) reminds His servants that by no means can they
ever touch Him with the slightest harm or benefit. And how could they when He is
beyond their reach, beyond their sight and senses, exalted above all creation?
Moreover, anything they do of good or evil can have no effect upon Him because He is
independent of them, and His dominion, as He has willed it, is complete and cannot be
increased or decreased. Rather, the righteousness or wickedness stemming from their
hearts will affect only their own souls.
Proceeding a step further, it is stated that even if Allah Himself willed to give
everything requested by all of His servants at once, it would not decrease His dominion
128 Sūrah Ghāfir, 40:60.
129 Both obligatory and voluntary prayers.
130 Refer to ḥadīth No. 10.
131 As ordered in Sūrah at-Taḥreem, 66:8 and elsewhere in the Qur’ān.
132 Narrated by Aḥmad, at-Tirmidhi, Ibn Mājah and al-Ḥākim – ḥasan.
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in the least, any more than dipping a needle into the sea decreases its volume. The
secret of that lies in His ability to create anything at any time without delay, limitation or
failure, according to innumerable possibilities. Therefore, one should not refrain from
asking Allah for everything good pertaining to this life and the next, as He is never
unwilling to give and does so freely in accordance with His knowledge of what is best.
And finally, Allah (subḥānahu wa taʽālā) weighs and evaluates every deed and
repays every expenditure of effort. Full and complete compensation will only be
obtained in the Hereafter, although one may see a partial result of his action in this
world as well. Praise and gratitude are due to Allah for enabling the righteous servant
to achieve righteousness. When such a one finds pain and unpleasant experiences in
life, he recognizes them as expiations for his sins which relieve him of their burden
before the time of judgement. As the Prophet () told Sa`d bin Abī Waqqāṣ, "Indeed,
afflictions remain with the servant until he walks upon the earth having no sin left on
him."133 But when one fails to attain righteousness, having turned away from his Lord,
preferring his own inclinations and taking Shayṭān as a companion instead, he cannot
then blame Allah, the Exalted, who provided him with hearing, sight and intellect and
then sent him ample guidance as a mercy from Himself. Having refused Allah's mercy
to him, he will surely blame himself with bitter regret in the Hereafter when he becomes
aware of his manifest loss. A believer will also regret what good he neglected in worldly
life, therefore, let each one hasten to good deeds so as not to blame himself tomorrow.
133 Portion of a ḥadīth narrated by at-Tirmidhi, who graded it ḥasan-ṣaḥeeḥ.
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Ḥadīth No. 25
Also on the authority of Abū Dharr:
Some of the companions of the Messenger of Allah said to the Prophet (): "O
Messenger of Allah, the affluent have taken the rewards: they pray as we pray,
they fast as we fast, and they give in charity the excess of their wealth." He said,
"Has not Allah made something for you to do in charity? Indeed, in each saying
of 'subḥān Allāh' is a charity, and each 'Allāhu akbar' is a charity, and each
'al-ḥamdulillāh' is a charity, and each 'lā ilāha ill-Allāh' is a charity, and
enjoining what is right is a charity, and prohibiting what is wrong is a charity,
and in the sexual intercourse of one of you is a charity." They said, "O
Messenger of Allah, does one of us indulge in his desire and get for it a
reward?" He said, "Have you considered: if he were to do it unlawfully, would
he have for it a burden [of sin]? Similarly, when he does it lawfully, he will have
for it a reward."
(Narrated by Muslim)
This ḥadīth contains an illustration of the eagerness of the ṣaḥābah to perform
deeds that would earn Allah's pleasure and reward. It was often evident in the amiable
competition among them and their sadness when circumstances prevented them from
accomplishing all they desired. Here, the poorer of the Prophet's companions
complained to him of their inability to give charities, which they assumed had put them
at a disadvantage in the race for Paradise.
The Prophet () therefore directed them and those after them to other kinds of
deeds, not requiring material wealth, by which people can earn rewards. He also
corrected their understanding of the concept of ṣadaqah (charity), redefining it in its
true and comprehensive sense. As he stated on another occasion, "Every good deed is
a ṣadaqah."134 Among them are deeds which benefit the person himself, such as the
remembrance and mention of Allah, and those which benefit others as well, such as the
offering of good advice.
Thus, the concept of charity, like that of worship, is not a limited one. This point is
emphasized further by the Prophet's mention of a natural act usually associated with
pleasure. For one might imagine that the sexual act is unrelated to matters of religion,
whereas Islam leaves no aspect of behavior untouched. Every act is either permissible
(and possibly obligatory) or prohibited, and reward in the Hereafter depends upon the
134 Related by Muslim.
52
measure of obedience to Allah in each matter. So when one intends through marital
intercourse to satisfy himself and his spouse so that they will not be attracted to
unlawful relationships or seeks through it a righteous child or any other lawful benefit,
he is obeying Allah and can expect His reward. The same applies to any permissible act
which, through proper intention, becomes an act of worship.135 This is how the Muslim
becomes a worshipper throughout his life, fulfilling the role Allah meant for him when
He said:
"And I did not create the jinn and mankind except to worship Me."136
Conversely, if the same act were to be performed in a way disobedient to Allah,
punishment could be expected accordingly. The clear balance of divine justice is shown
by this example,137 and in fact, rewards are far in excess of what is deserved by the
obedient servant.
135 This is true of all such ordinary activities as eating and recreation, where one seeks what is lawful with
the intention of strengthening himself for the best performance of his duties.
136 Sūrah adh-Dhāriyāt, 51:56.
137 It also refutes the assertion by supporters of Shayṭān that Islam is largely based upon prohibitions
and threats of punishment.
53
Ḥadīth No. 26
On the authority of Abū Hurayrah, who said: The Messenger of Allah () said:
"Upon the people's every joint a charity is due each day the sun rises. Your
being just between two persons is a charity; your helping a man with his mount,
lifting him onto it or hoisting up his belongings onto it for him is a charity; and a
good word is a charity. And with each step you take walking to the
[congregational] prayer is a charity; and your removing something harmful from
the road is a charity."
(Narrated by al-Bukhāri and Muslim)
The word "sulāmā" was used originally in reference to the smallest bones in a
camel's skeleton or to the bones and joints of the human hand and foot. The term later
became generalized to include all bones of the body. The precise assembly of bones
and joints into a mobile structure supporting the whole body is one of the greatest
blessings from Allah for which the servant should be constantly grateful.138 It is obvious
that any dysfunction or damage to a small bone in the body would cause great pain and
disability, yet how often does a healthy person remember this favor?
Hence, the Prophet () has reminded Muslims to be grateful daily for the health
and mobility given them by Allah (subḥānahu wa taʽālā) and that upon the body is a
form of zakāh, just as there is upon wealth – the zakāh of the body being the
performance of righteous deeds. This has been confirmed in several similar narratives
as well. A few scholars have stated that the ṣadaqah (charity) of this type is a voluntary
one but that gratitude is due to Allah from every servant, if only in the heart, while
deeds are evidence of recognition and gratitude. Others have pointed out that the
minimum due to Allah is performance of obligatory duties and refraining from
disobedience, and these are among the "charities" named by the Prophet () in various
ḥadīths.
In this ḥadīth, again, by giving a few examples, Allah's Messenger () emphasizes
that all kinds of good deeds are charities acceptable to Allah. The deeds listed here
differ from those in the previous ḥadīth, and indeed, each narration is a variation,
illustrating diversity in the possibilities for ṣadaqah according to one's ability and
circumstance. In addition to his duty to Allah, they include obligations to fellow men,
good conduct, all kinds of assistance, a pleasant manner, and even, as narrated by
al-Bukhāri and Muslim, refraining from evil and sparing the people from that.
The Prophet () has also been reported to have said, "And what serves in place of all
that [i.e., good works when unable to perform them] is two rak`ahs of the dhuḥā
138 The skeletal framework also serves to protect such organs as the heart, lungs and brain. It has the
property of repairing itself when broken or fractured.
54
prayer."139 Scholars have speculated that this may be because prayer involves the entire
body, including its every bone and joint, but Allah knows best.
Ḥadīth No. 27
On the authority of an-Nawwās bin Samʽān that the Prophet () said:
"Righteousness is good morals, and wrongdoing is that which wavers within
yourself and you would dislike people to discover."
(Narrated by Muslim)
On the authority of Wābiṣah bin Maʽbad, who said:
I came to the Messenger of Allah (), and he said, "You have come to ask
about righteousness?" I said, "Yes." He said, "Consult your heart.
Righteousness is that with which the self is assured and the heart is assured, and
wrongdoing is that which wavers within the self and falters in the breast, even if
the people have given you a ruling and gave you a ruling [again]."
(Narrated in the Musnads of the two Imāms, Aḥmad bin Ḥanbal and ad-Dārimi - ḥasan)
Here, al-Imām an-Nawawi has chosen two ḥadīths which are similar in wording and
in meaning. The subject of doubt was also dealt with in Ḥadīth No. 6 and No. 11, but
this time an additional point has been made, which is that the heart of the righteous
believer who fears Allah and is illuminated by His light is able to discern truth from
falsehood and right from wrong. When measured against the standard given by the
Prophet () in these two ḥadīths, the believer will be able to make his own decisions
about many matters without relying on a fatwa (legal ruling), especially at times when a
scholar of comprehensive knowledge and true sincerity cannot be easily found.
Righteousness (al-birr) has been defined by Allah (subḥānahu wa taʽālā) in the
Qur’ān140 as correct belief, assistance to others with one's excess wealth, regular
performance of prayer, giving due zakāh, fulfilling one's promises, and patience in the
face of difficulties. All of this is included in the Prophet's definition, "Righteousness is
good morals," which means obedience to Allah and every kind of correct behavior based
139 Narrated by Aḥmad, Muslim and Abū Dāwūd.
140 See Sūrah al-Baqarah, 2:177.
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on the teachings of the Qur’ān and sunnah, such as fairness in dealings, gentleness in
persuasion, and efforts toward iḥsān. The descriptions of true believers throughout the
Qur’ān show the qualities approved by Allah and considered to be those of
righteousness. Anyone who wonders about his own condition may compare himself
with those descriptions and then work to attain what is lacking in him.
In contrast, wrongdoing or sin is that which is distasteful to a believer and which he
would strive to avoid. But how does he perceive whether or not a specific act is sinful?
The Prophet's answer was that when carefully considered, a wrong or sinful option will
put the believer into a state of discomfort and uneasiness, for he knows that Allah is
fully aware of his intentions and motives. Another way to evaluate an intent is to
imagine the probable reaction of one's associates141 if they should know about it. That
is because humans are prone to criticize each other, while the self, aided by Shayṭān,
usually attempts to justify its own inclinations. So if one feels he would be censured by
people for whatever he is contemplating and would not wish them to be aware of it, he
will conclude that it must be blameworthy.
Similarly, the heart of a true believer will not accept every fatwā without reservation,
and especially opinions not supported by evidence from the Qur’ān or sunnah. He will
be wary of allowances made for the sake of preference alone. He will not be moved by
the large numbers of ignorant or less than pious people who are quick to offer a fatwa
on every occasion. These are most unlike the true scholar,142 who is often reluctant to
do so out of fear of Allah. The recurrence and repetition of such rulings will not sway
the believer who walks in the light of Allah, and he will never feel confident or reassured
by them. For in the end, it is he who will have to stand with his decision before Allah on
the Day when the truth of every matter is exposed.
141 i.e., believers like himself. Scholars have pointed out that "people" in this ḥadīth does not refer to the
base and ignoble among them but rather to those whose standard for conduct is the Islamic Shari`ah.
142 A qualified mufti (one who issues legal rulings) will not only have a vast knowledge and adequate
understanding of the Shari`ah but also of the circumstances in which people are living in order to
assess their needs when reviewing feasible options within the law. He will be aware of the possible
consequences, both positive and negative, of his ruling, while always fearing Allah's judgement of
himself. Once satisfied regarding the comprehensiveness of a particular mufti's knowledge and his
trustworthiness, the believer's heart would normally be receptive to his fatwā.
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Ḥadīth No. 28
On the authority of Abū Najeeḥ al-‘Irbādh bin Sāriyah, who said:
The Messenger of Allah () admonished us with a warning from which [our]
hearts became fearful and [our] eyes shed tears. So we said, "O Messenger of
Allah (), it is as if it was a final warning, so instruct us." He said, "I direct you to
fear Allah, the Mighty and Majestic, and to hear and obey, even if a slave is
made a leader over you. For indeed, he who lives long among you will see
much controversy. So you must adhere to my sunnah and the sunnah of the
rightly guided caliphs; clench it with your molar teeth. And beware of newly
devised matters, for every newly devised thing is an innovation, and every
innovation is misguidance, and every misguidance is in the Fire."
(Narrated by Abū Dāwūd and at-Tirmidhi who graded it ḥasan-ṣaḥeeḥ)
In another narration by Aḥmad, Abū Dāwūd and at-Tirmidhi, it is reported that the
Prophet's speech on this occasion was given following the fajr (dawn) prayer. He ()
often used to counsel his companions at times other than the Friday khuṭbah; yet not so
often as to tire or bore them. His words were eloquent, short and to the point. Even
during the Jumu`ah sermon, he preferred to keep the khuṭbah short and lengthen the
prayer. The period for the khuṭbah was subsequently increased due to the fact that
many people no longer hear such reminders and warnings except when they attend the
Friday prayer.
On this particular day they had been shaken by the warnings. The fear and
apprehension they felt was that of true believers as described by Allah in the Qur’ān.143
The forcefulness of the admonition suggested to the listeners that possibly there would
be no more, so they requested advice or instruction upon which they could rely
thereafter. The Prophet () replied, "I direct you to fear Allah," for taqwā144 is
the key to happiness in the Hereafter. Therefore, Allah (subḥānahu wa taʽālā) has
enjoined it upon His servants in every age and said:
"And We have instructed those who were given the Scripture before
you and yourselves to fear Allah."145
Then the Messenger of Allah () continued, "and to hear and obey," meaning
obedience to the Muslim ruler, whose duty it is to amend and regulate the life of the
143 See verses 8:2, 22:34-35, 39:23 and 57:16.
144 An explanation of taqwā is found in Ḥadīth No. 18.
145 Sūrah an-Nisaa', 4:131.
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community, serve public interest, and facilitate the worship of Allah. Obedience is due
even to a corrupt ruler as long as his order involves no disobedience to Allah or His
Messenger, and patience is urged in the face of what is distasteful.146 The words "even
if a slave is made a leader over you" have been interpreted by some as an allusion to a
most unlikely situation, since a slave cannot hold such a position, he himself being
owned by another person. Others have speculated that this may refer to a corrupt
period in which people are ruled by those without proper qualification. When that
happens, the Muslims are advised to obey them and show forbearance in order to avoid
the greater calamity of dissension and civil strife among themselves. A further inference
is that the Muslim ruler should be obeyed without any reservation concerning his origin,
for it is possible that an Imām from Quraysh147 could appoint a slave as a regional
governor who would be answerable to him.
The Prophet () then warned of future dissensions, giving an instruction which
would prevent the Muslim from losing himself in the chaos of the many opinions and
assertions concerning the religion prevalent at that time: "You must adhere to my
sunnah and the sunnah of the rightly guided caliphs; clench it with your molar teeth."148
"Sunnah" is defined linguistically as "a way or course followed repeatedly or habitually,"
and in Islamic terminology as "that way practiced or advocated by the Prophet () and
his four successors, Abū Bakr, ʽUmar, ʽUthmān and ʽAli." This was understood by the
salaf (earliest Islamic scholars) to be the complete sunnah, and it includes beliefs,
sayings and deeds. The Prophet's emphasis on adherence to the sunnah following his
order to obey Muslim rulers serves to limit the concept of obedience and define what is
obligatory in that regard.
"Beware of newly devised matters" refers to those pertaining to the religion of Islam
and does not include everyday worldly affairs. New inventions and discoveries by man
which serve his interests outside the realm of religion are permissible as long as they are
not specifically prohibited in the Qur’ān or sunnah or are known to be harmful.
The word "bid`ah" is defined linguistically as "origination," or the bringing into
existence of something new without a previous pattern or model. Hence, it means an
innovation, invention or novelty. Islamically, it is that which has no basis in the sharīʽah,
the antithesis of sunnah. The statement "every bid`ah [innovation] is misguidance" shows
that it is unacceptable and outside the ordained religion of Allah. Again, this does not
mean public interest rulings within the framework of Sharī`ah, which were sometimes
called "bid`ah" in the linguistic sense only. But it certainly includes the deviations of
those sects which broke away from Ahl as-Sunnah – their false doctrines and assertions
concerning faith, deeds and their outcome, and worse, concerning the attributes of
Allah. And it includes any act of worship claimed to be a means of approaching Allah or
obtaining His reward that was not taught by His Messenger (), who warned clearly
against misguidance and its evil result.
146 Several authentic ḥadīths emphasize that obedience is limited to what is lawful and reasonable, such
as this one narrated by al-Bukhāri and Muslim: "There is no obedience to anyone in disobedience to
Allah. Obedience is only in what is right."
147Several ḥadīths state that leadership of the ummah will remain with the Quraysh.
148i.e., hold on to it firmly.
58
Ḥadīth No. 29
On the authority of Mu‘ādh bin Jabal, who said:
I said, "O Messenger of Allah (), inform me of a deed which will take me into
Paradise and keep me away from the Fire." He said, "You have asked me about
a tremendous matter, but indeed, it is easy for one for whom Allah, the Exalted,
makes it easy. You should worship Allah, associating nothing with Him,
establish prayer, fast [the month of] Ramadhān, and make the pilgrimage to the
House."149 Then he said, "Shall I not point out to you the gates of goodness?
Fasting is a shield. Charity extinguishes sin as water extinguishes fire and [so
does] the prayer of a man in the middle of the night." Then he recited: "They
forsake their beds, invoking their Lord in fear and hope, and spend of that We
have provided them. And no soul knows what has been hidden for them of
satisfaction as reward for what they used to do."150 Then he said, "Shall I not
inform you of the head of the matter, its pillar and the peak of its elevation?" I
said, "Yes, O Messenger of Allah." He said, "The head of the matter is islām [i.e.,
submission], its pillar is prayer, and the peak of its elevation is jihād." Then he
said, "Shall I not inform you of the foundation 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 blamed for what we talk about?" He said,
"May your mother be bereaved of you, O Mu‘ādh! Does anything topple people
into the Fire on their faces" or he said, "on their noses except the harvests of
their tongues?"
(Narrated by at-Tirmidhi, who said it was ḥasan-ṣaḥeeḥ)
In answer to the request of Mu‘ādh, Allah's Messenger () outlined the important
deeds which, when done conscientiously, are a means to attain Paradise through the
mercy of Allah and His permission.151 Preceding his counsel, he conceded that Mu‘ādh
149 The Kaʽbah in Makkah.
150 Sūrah as-Sajdah, 32:16-17.
151 The Prophet's statement, "None of you will enter Paradise by his deeds" is understood to mean – and
Allah knows best – that human deeds in themselves are inadequate to make one worthy of Paradise,
but Allah (subḥānahu wa taʽālā) in His mercy and generosity has made the performance of good
59
had asked about a crucial and difficult matter but that with Allah's help it becomes easy.
Thus, one should ask His assistance in all he undertakes and seek His acceptance of
every good deed.
The Prophet () began his list of virtuous deeds with tawḥeed (the worship of Allah
alone), then recalled the obligatory duties of Islam152 which lead to Paradise. He
followed these with the supplementary acts which draw a person closer to Allah after
the fulfillment of his obligations:
"Fasting is a shield." – This refers to voluntary fasting, as that of Ramadhān has
already been mentioned. Other authentic ḥadīths confirm that fasting is a shield
from the Fire, i.e., from disobedient acts which lead one to the Fire. This is
perceived when one considers that the Messenger of Allah () warned against
sins that can prevent the acceptance of a fast, such as lying, backbiting and evil
speech in general. These, as several of the companions noted, perforate the
shield, lessening its protection.
"Charity extinguishes sin," or, as in another narration, "extinguishes the anger of
the Lord" – Allah has confirmed in the Qur’ān: إِنَّ ا "Indeed,
good deeds do away with misdeeds."153
"The prayer of a man in the middle of the night" – One who foregoes sleep in
order to pray and supplicate will not be refused. According to another ḥadīth:
"Our Lord descends every night to the lowest heaven when the last third of the
night remains and says, 'Who will supplicate to Me so I will respond to him?
Who will ask Me so I will give him? Who will seek My forgiveness so I will forgive
him?'"154 The Prophet's recitation of the verses from Sūrah as-Sajdah reminds
that there is great reward in this practice as well. He himself is known to have
performed prayers during various periods of the night: the early part, the middle
part and the later part before dawn. And he () said, "The most preferred prayer
after the obligatory one is qiyām al-layl [voluntary prayer during the night]."155
Not content to stop here, the Prophet () continued, "Shall I not inform you of the
head of the matter,156 its pillar and the peak of its elevation?" Then he explained each of
these:
"The head of the matter is Islam." – In a similar ḥadīth narrated by Aḥmad he was
more specific, saying that it is to acknowledge that there is no deity except Allah
alone, having no partner, and that Muḥammad () is His servant and messenger.
In short, it means acceptance of and concurrence with the final divine message,
which entails obedience to Allah's legislation.
"Its pillar [or backbone] is prayer." – Prayer has always been an essential part of
deeds by His righteous servants a cause for their entrance when He accepts and approves of them.
Thus, the servant succeeds by Allah's mercy to him and not his deeds alone.
152 As mentioned in Ḥadīths No. 2, No. 3 and No. 22.
153 Sūrah Hūd, 11:114.
154 Narrated by al-Bukhāri, Muslim and others.
155 Narrated by Muslim.
156 The matter, here being the religion. More literally, it has been described metaphorically by the
Prophet () as a camel, having a head, a spinal column and a hump.
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Allah's religion, practiced by all the prophets and their followers. It has been
ordered continuously throughout the Qur’ān and emphasized by the Prophet ()
as a requisite to faith: "Between a man and disbelief is [only] the abandonment
of prayer."157
"The peak of its elevation [or hump] is jihād." – From this, al-Imām Aḥmad and
other scholars have inferred that jihād is the best of deeds after the farā’idh
(obligatory duties). Ḥadīths related by al-Bukhāri and Muslim state that the best
deed after belief in Allah (requiring obedience to His ordinances) is jihād (i.e.,
fighting or striving) in His cause. The merits of jihād are recounted in numerous
narrations and are well known.
Finally, Allah's Messenger () went on to mention jihād an-nafs, or striving against the
whims and inclinations of one's self,158 which are utilized by Shayṭān to harm people in
their religion and often in their worldly affairs as well. Thus, the Prophet () returned
from the summit to the foundation and substance of all goodness: self-control, and in
particular, control of the tongue.159 Restraining the tongue from ill speech is therefore a
prerequisite to entering Paradise – something upon which it depends, for the harvest of
the tongue is that which it has earned of good or evil, and it will be reaped on the Day
of Judgement.
It is to be concluded from this ḥadīth as well that the greatest cause for people
entering Hellfire is what they utter with their tongues. For the sin of speech includes
shirk,160 which is the worst of sins, and includes other major sins such as false testimony,
lying, slander, backbiting, fortunetelling, cursing, insulting and various other
transgressions of the tongue, great and small. In addition, most sins committed by the
body are accompanied by speech and often preceded by conspiracy. All this was
confirmed in concise words by Allah's Messenger () to Mu‘ādh, may Allah be pleased
with him.
157 Narrated by Aḥmad, at-Tirmidhi and an-Nasā’i – ṣaḥeeḥ.
158 The frequently quoted saying, "We have returned from the lesser jihād [against disbelief] to the
greater jihād [against the self]" is graded as dha`eef (weak) and thus unattributable to the Prophet ().
Ibn Ḥajar traced it to one of the tābiʽeen, Ibrāheem bin ʽAblah.
159 The subject has also been discussed under Ḥadīths No. 12 and No. 15 of this collection.
160 The association of another with Allah in attributes or worship.
