33
This fasting is voluntary, done to earn God’s pleasure. It is
equally good to fast three consecutive days or three separate days.
The second recommendation is that of voluntary prayer in
mid-morning. This consists of two rak’ahs or more during the morning.
It is recommended that one prays two or four rak’ahs, or even
more at this time. Such voluntary prayer earns God’s rich reward.
The third recommendation concerns the Witr prayer, the most
important voluntary prayers. Its time range extends from finishing
the obligatory prayer of ‘Ishā until the Fajr prayer becomes due.
This voluntary prayer consists of a single rak’ah, or three, or five
or more rak’ahs, but they must be in an odd number, which is the
meaning of the word witr.
The Prophet gave this recommendation to Abu Hurayrah, but it
is also a recommendation for all of us given by our beloved Prophet
Muhammad (peace be upon him).
34
13
Abu Hurayrah reports that God’s Messenger
(peace be upon him) said: “The closest a servant
of God draws to his Lord is when he is in prostration.
Say more supplication then.” [Related by
Muslim].
Explanation
God requires His servants to draw closer to Him by doing more
of the various acts that earn His acceptance and pleasure. One of
the most important acts is prayer, whether obligatory or voluntary.
When a Muslim starts a prayer, he draws close to God.
Although every part of Islamic prayer draws a believer close to
God, he is closest to his Lord when he prostrates himself before
Him. God’s servant submits to God when he prostrates himself and
glorifies God. If he supplicates in this position, he demonstrates his
need for his Lord and dependence on Him.
Therefore, the position of prostration is one in which supplications
are answered. In a different hadith, the Prophet says: “When
you are in prostration, increase your supplication, as it is more
likely that your supplication is answered.”
35
This clarifies that it is preferable to make one’s prostration long
and increase one’s supplication during prostration. Together, these
two provide a situation that ensures the bestowing of goodness and
success in this life and in the life to come.
36
14
Thābit ibn al-Ḍaḥḥāk reports that God’s Messenger
(peace be upon him) said: “Cursing a believer
is like killing him.” [Related by al-Bukhari and Muslim].
Explanation
Cursing is a severe act of disobedience of God, and as such,
it is a grave sin. The Prophet (peace be upon him) has warned
against cursing in several hadiths, including the present one in
which he describes the cursing of a believer as killing him. In a
different hadith, the Prophet said: “Do not hurl God’s curse or
wrath against one another.” [Related by Abu Dāwūd and al-Tirmidhī who
has graded it as authentic].
In a different hadith, also related by Abu Dāwūd and al-Tirmidhī
with a sound chain of transmission, the Prophet says: “When
someone undeservedly curses something, the curse will rebound
on him.” This means that if a person curses without appropriate
justification, the curse will rebound back on the person who
has said it.
37
Al-Ṭabarānī related a hadith quoting Salamah ibn al-Akwa’, a
companion of the Prophet: ‘When we saw a man cursing his brother,
we felt that he has committed a grave sin’. Likewise, Shaykh
‘Abd al-’Azīz ibn Bāz said: “To curse a Muslim is to commit a grave
sin.”(1)
Unfortunately, cursing has become a common practice among
many Muslims. It is our binding duty to disapprove of it, never resort
to it, and warn others against it.
(1) A. Ibn Bāz, Majmū' Fatāwā wa Maqālāt, Vol. 7, p. 148.
38
15
Abu Hurayrah reports that God’s Messenger
(peace be upon him) said: “God, Blessed and Exalted
be He, says: Son of Adam, spend and I will
give you more.” [Related by al-Bukhari and Muslim].
Explanation
One of the best qualities by which God has praised His believing
servants is that they spend generously supporting God’s cause.
God says in the Qur’an: ‘This is the Book, there is no doubt about
it: a guidance for the God-fearing. Those who believe in what lies
beyond the reach of human perception, regularly attend to prayer
and give generously of what We bestow upon them’. (2:2-3)
Spending is a general word that covers one’s spending on one’s
wife and children, giving the poor and needy, and donating for good
causes such as distributing copies of the Qur’an and beneficial
books, treating sick people in need, and other charitable ways.
39
This hadith states a promise by God, the Exalted, that He will
give more to any person who spends money for good causes. God
will certainly give him generously, as He says in the Qur’an: ‘Say:
‘My Lord gives in abundance, or gives in scant measure, to whomever
He wills of His servants; whatever you give for His sake He will
replace it for you, for He is the best of providers’. (34: 39)
When a person spends to look after his family, or his parents,
or relatives, and when he gives to the poor and the needy or supports
good causes, God will surely reward him and provide him with
plenty, compensating him for what he has spent. “Such is God’s
favour: He grants it to whom He will. God is One who bestows great
favours.” (62:4)
40
16
Abu Hurayrah reports that God’s Messenger (peace
be upon him) said: “Whatever a believer suffers
from a chronic illness, weakness, malady, grief,
worry, and even a thorn that pricks him will shed
some of his sins.” [Related by al-Bukhari and Muslim].
Explanation
In this present life, everyone suffers some problems, worries,
griefs and illness. In this hadith, the Prophet (peace be upon him)
tells us something extremely important which we should always remember.
It is very satisfying, and it comforts our souls and gives us
needed reassurance.
The Prophet tells us that whenever we suffer from illness or
weakness or worry, or grief, it will be a cause that ensures that God
relieves us from some of our sins. Thus, such troubles become the
means of enlightening our burden and relieving us from some of
our sins. Thus, when a believer’s problem has gone, he is relieved
of it and relieved of his past sins. He thus draws closer to God, His
Lord.
41
The Prophet includes in this ‘even a thorn that pricks him’.
This makes clear that every adversity, however light, will erase
some of his sins. Therefore, every Muslim should be delighted
with this great favour God bestows on him. To earn such favour a
Muslim must train himself to remain patient when he goes through
some trouble, accepting it with resignation and remaining grateful
to God. A person who is content with whatever God gives him will
surely earn God’s pleasure. This will bring him further favours from
God, whose bounty is great indeed.
42
17
Abu Hurayrah reports that God’s Messenger (peace
be upon him) said: “You shall not be admitted into
Heaven unless you [truly] believe, and you will not
believe unless you love one another. Shall I point
out to you something which, if you do it, will generate
love between you? Spread the greeting of
peace widely among you.” [Related by Muslim].
Explanation
This hadith urges us towards a very vital matter, namely, to love
one another. The Prophet (peace be upon him) tells us that we shall
not be admitted into Heaven unless we believe, and that we shall
not be true believers unless we love one another.
To ensure that we love one another, we have to do something
very easy that ensures love is spread among us. This easy thing is
to spread the greeting of peace widely between us. Thus, the hadith
teaches us that extending the greeting of peace enables love
to spread among us, and when love is so widespread, it increases
and strengthens our faith. Such strong faith is a cause that ensures
admittance into Heaven.
43
The best formula of greeting is to say: assalām ‘alaykum wa
raḥmatullāh wa barakātuh. The best return of this greeting is to say:
wa ‘alaykum assalām wa raḥmatullāh wa barakātuh. If a person
only says assalām ‘alaykum or assalām ‘alaykum wa raḥmatullāh,
this is sufficient, but the full version is better.
Therefore, a Muslim must be keen to say the greeting of peace,
i.e. salām, to other people. He should not neglect to do so or feel
shy to say it. He should never forget that it is a reason to earn God’s
reward and strengthen one’s faith. It also leads to admittance into
Heaven.
44
18
Abu Sa’īd al-Khudrī reports that God’s Messenger
(peace be upon him) said: “Let no man look at the
private parts [i.e. the ‘awrah] of another man; nor
a woman at the private parts of another woman.”
[Related by Muslim].
Explanation
This hadith tells us of a very important matter which we should
learn and put into action. Every human being, man or woman, has
an ‘awrah, which means an area of the body that must not be exposed
before anyone: the area of one’s private parts. A Muslim
must cover his or her ‘awrah, and everyone should make sure not
to look at anyone else’s ‘awrah. The hadith speaks about the behaviour
of one man towards another man or one woman towards
another woman. Needless to say, the restriction applies to a greater
degree between men and women.
45
Having learned this, we realize that it is our incumbent duty
to cover our ‘awrah so that it is not exposed before anyone. We
must not be complacent on this point, leaving our ‘awrah exposed
to sight or touch. We should also be aware that this is something
in which neither trifling nor complacency is permissible in any way.
46
19
Al-Ṣa’b ibn Jaththāmah al-Laythī reports that “he gave
a zebra [he had hunted] as a gift to the Prophet when
he was at al-Abwāʾ (or at Waddān), but the Prophet returned
it.” He added: “When God’s Messenger (peace
be upon him) saw the expression on my face, he said:
‘We have returned it to you only because we are in the
state of consecration.’” [Related by al-Bukhari and Muslim].
Explanation
The Prophet’s companions loved to give some gifts to the
Prophet, and the Prophet usually accepted their gifts and rewarded
them. As the Prophet was on his journey to perform the pilgrimage,
a man called al-Ṣa’b ibn Jaththāmah brought him a gift which was
some hunted animal. He hoped that it would provide a good meal
for the Prophet. However, the Prophet did not accept this gift because
he was in the state of consecration, i.e. iḥrām, during which
no hunting is allowed.
The man was sorry when the Prophet returned his gift, and
this was visible in his face. Therefore, the Prophet immediately
explained the reason for returning this particular gift, saying: “We
have returned it to you only because we are in consecration.”
Thus the man realized that there was nothing personal in the matter.
He was pleased, and he reported the case to his friends and
associates.
47
The Prophet’s action highlights the importance of giving explanations
and excuses to not allow Satan to cause ill-feeling between
us. God says in the Qur’an: “Tell My servants that they should always
say that which is best. Satan tries to sow discord between
them. Satan is indeed man’s clear enemy.” (17: 53)
Imam al-Nawawī enters this hadith under the heading of ‘good
manners’ in his anthology known as Riyādh al-Ṣāliḥīn, showing that
giving the right and proper explanation is part of good manners.
48
20
Ḥudhayfah ibn al-Yamān reports that God’s Messenger
(peace be upon him) said: “A person who
tells tales of calumny will not enter Heaven.” [Related
by al-Bukhari and Muslim].
Explanation
This is one of the hadiths that warn us against offensive speech.
It takes various forms, including backbiting and telling calumnious
tales.
Imam al-Nawawī said: “These two actions, backbiting and
spreading tales of calumny, are most repugnant, yet they are very
common. Only a few people are safe from both.”(1)
In this hadith, the Prophet (peace be upon him) warns us against
a particularly abominable practice that is considered a grave sin. It
is known as namīmah, which means telling tales of calumny. The
Prophet says that a person who habitually does this will not be
admitted into Heaven. This is because circulating such calumnious
rumours aims to create friction between people, which may lead to
disputes and hatred, replacing healthy social relations.
(1) Imam al-Nawawī, Al-Adhkār, p. 336.
49
Therefore, it is imperative that every Muslim, man or woman,
refrain from circulating tales of calumny because such action may
lead to suffering torment in the grave and ultimately deprive a person
of the chance of admittance into Heaven.
50
21
Anas ibn Mālik reports that God’s Messenger
(peace be upon him) said: “If any Muslim plants
a tree or some other plant and any bird, human
or animal eats of it, it will be credited to him as
charity.” [Related by al-Bukhari and Muslim].
Explanation
Agriculture is an essential human activity, as it is a means for
the availability of food and it is a source of income and enrichment.
One of God’s favours which He bestows on His servants, is
that when a Muslim plants something and provides food for a human
being, bird, or some other animal, God credits the person who
planted it with the reward of giving charity. This is despite the fact
that that person did not intend to grow it to give charity but to provide
food for his family or sell its produce.
Indeed this favour granted by God is not limited to plants. It
applies to every good deed a Muslim does, which also benefits
other people. Thus, when any person or a bird or animal drinks
51
from a well, the one who dug the well earns a reward for their drink.
If someone constructs a shelter and it is used by another person,
or by an animal or a bird, the constructor of that shelter is given a
reward. Indeed, this applies further to any type of good deed that
benefits others.
52
22
Abu Hurayrah reports: ‘God’s Messenger (peace
be upon him) owed someone something and that
person was harsh in demanding it. The Prophet’s
companions were up against him, but the Prophet
said to them: “The one with a rightful claim is entitled
to speak.” [Related by al-Bukhari and Muslim].
Explanation
The Prophet bought a camel and agreed with the owner to give
him the price after an agreed period. When the time was due, the
man came to the Prophet to get what was due to him. He came
in and was impolite in making his demand. The Prophet’s companions
who were present felt angry with the man and wanted to
punish him for his bad manners. They would not tolerate that anyone
could speak impolitely to the Prophet. However, the Prophet
stopped them and ordered them to leave the man alone. He said
that a rightful claim empowers a person to speak up since he only
demands what is due to him.
53
The hadith gives us an important lesson regarding dealing with
people. It tells us that when a person is merely demanding what is
rightfully due to him, we must listen to him, giving him due attention.
We must not rebuke him for raising his voice or showing some
anger.
When we observe what the Prophet teaches us of good manners,
we ensure that people get what is rightfully theirs. This leads
to fewer disputes and quarrels in society.
54
23
Abu Qatādah said: I heard God’s Messenger
(peace be upon him) say: “Whoever is pleased
that God saves him from the distress of the Day
of Judgement, should give respite to the one in
straitened circumstances, or reduce his debt.”
[Related by Muslim].
Explanation
God will hold all people to account on the Day of Judgement,
and He will recompense them according to their deeds, whether
good or evil. He will judge between them on all the issues they
differed in this present life. He will then order their admission into
Heaven or their punishment in Hell.
The Day of Judgement will be very difficult for people as they
will be in great distress. Therefore, a person who wishes that God
spares them such misery on that day should help those in straightened
circumstances, unable to repay their debts or forego what
they owe.
Reducing the burden of insolvent debtors or writing off their
debts are very good deeds, but they are recommended, not obligatory.
Reducing their burden may be by giving them more time to
settle their debts, while foregoing the debt may be partial or total.
55
Therefore, if you have lent someone some money and agreed
a time for repayment, but then you learn that your debtor is in difficulty,
you will do well to give him time, reduce his burden, or even
forego your claim completely. Your action will be credited to you by
God as an outstanding deed done for His sake. You will hope that
this will spare you distress on the Day of Judgement and ultimate
admittance into Heaven.
56
24
Abu Hurayrah reports that God’s Messenger
(peace be upon him) said: “Whoever cheats us
does not belong to us.” [Related by Muslim].
Explanation
Once the Prophet (peace be upon him) was walking along in
the marketplace in Madinah when he passed by someone who had
placed a heap of food he wanted to sell, and because it had rained
sometime earlier, the food the man was selling was affected by
rain. So the man arranged his merchandise such that the wet portion
of his food was at the bottom, covered by the dry part.
The Prophet realized that there was something wrong with the
heap of food, and he put his hand deep into it. He felt the wetness
and remonstrated with the seller. He said to him: “Should you not
have placed the wet portion on top so that people would see
it? Whoever cheats us does not belong to us.”
57
This means that a seller should be honest and deal clearly. He
should not exaggerate the merit of his goods. He must not hide any
defect in his goods. Moreover, he should not seek an unreasonable
price for he sells.
The hadith makes clear that cheating is unacceptable and terrible
conduct. It is not permissible for a Muslim to resort to it, whether
he is trading or doing his job as an employee or a student. Indeed,
whatever form they may take, all types of cheating are forbidden in
Islam.
58
25
Abu Umāmah reports that God’s Messenger
(peace be upon him) said: “Whoever wrests by an
oath something that rightfully belongs to a Muslim
person, God will decree the Fire for him and
forbid him heaven.” A man asked: “Even if it is little,
Messenger of God?” The Prophet said: “Even
if it is a stick of a wood tree.” [Related by Muslim].
Explanation
Islamic law, the shariah, takes special care of people’s rights. It
makes clear that no one may take what rightfully belongs to someone
else, be it money or anything else.
In this hadith, the Prophet warns against taking away something
that belongs to another person. He further informs us that if such
appropriation of someone else’s right is achieved by the offender
swearing a false oath, his requital is to take his abode in Hell and to
be forbidden entry into Heaven.
59
When the Prophet’s companions heard what he said, they
asked: ‘Even if it is little, Messenger of God?’ They wanted to know
whether this very stern punishment applied to someone who takes
a small thing that belongs to another person. The Prophet said:
“Even if it is a stick of a wood tree.” This means that taking other
people’s property is a grave sin, even if it is as little as a small stick
of wood. The Prophet named the wood tree arāk, from which a
small stick that is used as a toothbrush.
60
26
Abu Mūsā al-Ash’arī said that the Prophet (peace
be upon him) sent him with Mu’ādh to Yemen. He
said to them: “Both of you, make things easy, not
hard; give good news and do not cause aversion;
obey each other and do not be in disagreement.”
[Related by al-Bukhari and Muslim].
Explanation
The Prophet (peace be upon him) sent two of his most distinguished
companions, Abu Mūsā al-Ash’arī and Mu’ādh ibn Jabal, to
Yemen to call on its people to believe in Islam and to educate them
in their faith. As they were about to leave, the Prophet gave them
this short but greatly valuable advice.
The first thing the Prophet said to them was to “make things
easy, not difficult.” He thus counselled them to deal kindly with
people and inform them about their faith without being too strict or
too hard. They should inform people that the divine religion is easy
to follow. It is not hard and causes no one any hardship.
61
The Prophet also told Abu Mūsā and Mu’ādh: “Give good news
and do not cause aversion.” This means that their discourse with
people should raise for them the prospect of enjoying God’s favours
so that they would be keen to earn His pleasure. Therefore,
they must not speak to people in a way that makes them averse to
believe or do good.
The Prophet’s third advice is important for every two companions
or friends. He said to them: “Obey each other and do not be
in disagreement.” He thus tells them that each of them should be
keen to obey the other when he realizes that his friend is keen to
have or do something in a particular way. Doing this will strengthen
their friendship and love for one another.
We thus learn that a person who maintains an easy relationship
with his friends and tries not to be in dispute with them follows the
Prophet’s sunnah. But, on the other hand, the one who often argues
and starts conflicts, his actions drive him away from the sunnah.
62
27
Abu Mūsā al-Ash’arī reports that God’s Messenger
(peace be upon him) said: “Whoever carries
arms against us does not belong to us.” [Related by
al-Bukhari and Muslim].
Explanation
Security is a great blessing God bestows on people, and it is
essential for human life to prosper. God clearly states that it is a favour
God has granted to people, as He says: “Let them worship the
Lord of this House, who provided them with food against hunger,
and with security against fear.” (106:3-4)
‘Since it is crucial to maintain security in society, the Prophet
warns against carrying arms to frighten people or threaten them
with death. This includes rebellion and creating division in society.
63
‘In this hadith, the Prophet clarifies that a person who carries
arms against the Muslim community does not belong to it. This
hadith is clear evidence that whoever carries weapons for such a
purpose does not follow the Prophet. Therefore, his sin is grave
indeed.
64
28
‘Abdullāh ibn Mughaffal reports: “God’s Messenger
(peace be upon him) prohibited flinging pebbles
and said: ‘Neither is game hunted, nor an
enemy hurt [from doing so]. Yet it may break a
tooth or injure an eye.’” [Related by al-Bukhari and Muslim].
Explanation
The Prophet (peace be upon him) was keen to teach people
what benefits them and warn them against what causes harm,
whether in relation to their faith or their present life. Hence, God
praises the Prophet in this verse: “Indeed there has come to you
a Messenger from among yourselves: one who grieves much that
you should suffer; one who is full of concern for you; and who is
tender and full of compassion towards the believers” (9:128). God
makes clear that sending the Prophet with His message is a favour
He had bestowed on the believers, as He says: “Indeed, God bestowed
a favour on the believers when He sent them a messenger
from among themselves, to recite to them His revelations, and to
purify them, and teach them the Book and wisdom, whereas before
that they were surely in plain error” (3:164).
65
‘In this hadith, the Prophet prohibits a practice some people
used to do in pre-Islamic and early Islamic days: flinging pebbles.
The Prophet informs us of the reason for this prohibition, stating
that it brings no benefit. It does not help in hunting game. Nor does
it hurt the enemy. On the contrary, it may cause harm, breaking
someone’s tooth or injuring someone’s eye.
This prohibition applies to all people, young and old. However,
it is vital to remind young people of the Prophet’s warning because
they may often resort to flinging pebbles as a pastime. Hence, they
need to be advised and warned against doing this.
