Ḥadīth No. 36
On the authority of Abū Hurayrah that the Prophet () said:
"Whoever relieves a believer of a distress from the distresses of this world –
Allah will relieve him of a distress from the distresses of the Day of Resurrection.
And whoever facilitates [a matter] for one in financial difficulty – Allah will
facilitate for him [matters] in this world and the Hereafter. And whoever covers
[the fault of] a Muslim – Allah will cover his [faults] in this world and the
Hereafter. Allah is in aid of [His] servant as long as the servant is in aid of his
brother. And whoever follows a path seeking knowledge therein – Allah will
facilitate for him a path to Paradise. No people assemble in one of the houses of
Allah reciting the Book of Allah and studying it among themselves but that
tranquility descends upon them, mercy envelops them, the angels surround
them, and Allah mentions them among those with Him. And he whose deeds
slow him down will not be accelerated by his lineage."
(Narrated by Muslim in these words)
The ḥadīth begins with a continuation of the theme of brotherhood and Muslims'
duties toward one another. While the previous one contained a prohibition of every
kind of harm and abuse, this ḥadīth encourages aid, support and protection by showing
the resulting rewards and benefits. The good tidings included therein motivate a
208 Sūrah al-Aḥzāb, 33:58.
209 Narrated by Aḥmad – ḥasan.
78
believer to serve people and to join those who seek knowledge and study the Qur’ān.
Additionally, the ḥadīth is among those which illustrate that a reward or
punishment is often related in kind to the deed itself. For when a Muslim saves another
from oppression, injustice, captivity, debt, fear, hunger, poverty, slander, injury or any
difficulty he might face in life, Allah, in turn, will save him from one of the difficulties of
the Hereafter, which is infinitely greater than any of this world. Thus, the reward is of
the same type, although many times greater than the original deed, its extent being
known only to Allah. If one contemplates the terrors of the resurrection, the anguish of
awaiting judgement with knowledge of his sins, and the desperate need of each soul for
any good deed at that time, he will perceive the state of a believer who, in the midst of
that grave situation, is overtaken by Allah's justice and mercy and rewarded for every
instance in which he aided or worked to alleviate the affliction of one of his brothers
during his life on earth.
Al-Imām an-Nawawi added, "Within the ḥadīth is another secret which appears
through deduction: a promise by the Truthful () that a Muslim who relieves another of
distress will have a good end and die within Islam because a disbeliever cannot receive
mercy in the Hereafter and nothing will relieve his distress." The Imām thus concluded
that relieving a believer of distress is the most excellent of deeds (following the religious
obligations).
Undoubtedly, the greatest distress on the Day of Resurrection is fear of entering
Hellfire. Several authentic ḥadīths relate that Allah (subḥānahu wa taʽālā) forgave a
certain servant because of some deed of mercy done by him – even so much as drawing
water for a thirsty dog. On more than one occasion the Prophet () cited the alleviation
of debt for a destitute person as a cause for Allah's overlooking the benefactor's own
shortcomings and forgiving his sins, thus saving him from Hell. This may be done by
granting additional time for payments, waiving part or all of a debt, or by paying part or
all of a debt owed to another.
As for covering the fault of a Muslim, several other ḥadīths express this concept,
among them narrations which threaten exposure of those who seek out and disclose
the faults of others, as in that of Aḥmad previously cited.210 One early scholar observed,
"I came upon a people without apparent faults, but when they mentioned the faults of
others, the people mentioned their faults..." Had they refrained, their own defects
would not have become known, but by transgressing they invited retaliation. This
pattern is easily perceived in worldly life, but the Prophet () made it clear that the
offenders will be disgraced in the Hereafter as well. On the contrary, a Muslim who
conceals the imperfections in his brother will be treated in a like manner by Allah
(subḥānahu wa taʽālā) at the time of Judgement.
What is intended, obviously, is concealment of the deficiencies, errors, weaknesses
and failures of those Muslims who generally appear to be upright and honorable but
might fall into sin occasionally. The reputations of ordinary Muslims are to be
protected, and indeed, seeking out or mentioning their faults is a sign of hypocrisy and
disregard for the well-being of the community. This does not mean, however, that one
210 Concluding the commentary on Ḥadīth No. 35.
79
should not prevent them from wrongdoing, advise them or help them to overcome
their shortcomings, for that is a duty as well,211 but it must be done without alerting
others as far as possible. Also to be concealed are sins of the past for which a Muslim
has repented and reformed himself. Unnecessary reference to his previous behavior is
an act of aggression and injury for which Allah will surely avenge him. Similarly, a
Muslim should not speak of sins he himself has committed unless to seek a fatwa or for
legal testimony. Instead, he must repent sincerely and privately to Allah. Then Allah will
conceal his sin and forgive him for it on the Day of Judgement.
Such restraint does not apply in the case of those who commit sins openly and
shamelessly without regard to society or fear of Allah. Nor does it apply for known
criminals who threaten security. These must not be shielded, for it will only encourage
them to increase their evil activities and spread corruption in the land. Exposure of
them and warning against them is not seen as backbiting but is a social obligation.
Beyond that, it could even be necessary to report them to the state authority.
In addition, it is permissible and sometimes imperative to offer public advice or
criticism to those in positions of responsibility if they do not respond to private counsel.
The sunnah of the Prophet's rightly guided successors established this as, for example,
when Abū Bakr said, "Support me as long as I do well, and if I err, set me straight." And
ʽUmar announced upon assuming the caliphate, "Let anyone who sees in me a deviation
straighten it." The principle is not limited to rulers and governors but applies to every
carrier of a trust.212 It is not permissible to keep silent when qualifications are in
question or when injustice may be done. Criticism of methods or conclusions by
scholars of one another is valid as long as it remains within the limits of objectivity and
righteous intention.
The Messenger of Allah () did not specify any particular kind of aid that could be
given to a Muslim brother, meaning that the statement is general and comprehensive.
So any assistance a servant is able to offer from his wealth, physical ability or influence
is sufficient to earn him the aid of Allah in his own affairs. Conversely, the Prophet ()
warned, "Whoever does not show mercy to people – Allah will not show mercy to him."
213
No society will be strong and productive unless it is built upon the principle of
cooperation, just as mutual trust and concern produces positive responses in its
individual members. Allah's Messenger () was the most perfect example of all that he
taught, and there are countless and varied examples of such behavior among his
companions and their students. The concept is defined and qualified by Allah
(subḥānahu wa taʽālā) in His injunction:
"And cooperate in righteousness and piety but do not cooperate in sin
and aggression."214
The Prophet () then brought attention to another type of deed, although it is not
211 Refer to Ḥadīth No. 34 and No. 35.
212 Such as a narrator of ḥadīth, a court witness, a guardian of orphans or property, etc.
213 Narrated by Aḥmad, Muslim and al-Bukhāri.
214 Sūrah al-Ma’idah, 5:2.
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unrelated to the aforementioned. The Muslim has been encouraged, even ordered, to
seek knowledge and promised that this will lead him to Paradise. What is intended
primarily is religious knowledge, although worldly knowledge employed for a good and
lawful purpose cannot be excluded. Again, this obligation is both personal (fardh `ayn)
and collective (fardh kifāyah). For every Muslim, male and female, is charged with
obtaining sufficient knowledge to worship correctly and manage his daily affairs, while
the community is charged with producing a sufficient number of religious scholars.
Both religious and secular knowledge are subject to certain stipulations in order to
make it acceptable to Allah and that for which He will facilitate a path to Paradise:
1) It must be pursued seeking the acceptance of Allah.
2) Once obtained, it must be acted upon in the way ordained by Allah.
3) It must be shared and spread among the people.
4) It must not be used for showing off or solely for worldly benefits, for knowledge is
of two kinds: that on the tongue, which is Allah's evidence against a servant; and
that in the heart, which is beneficial knowledge, making a person righteous and
effective.
5) One must be honest about his own limitations, admitting when he does not know
something about which he is asked. As it has been said: "I do not know" is half of
knowledge.
When he spoke of people assembling for recitation and study of the Qur’ān, the
Prophet () did not specify that they be learned or pious or those of particular qualities
or positions; any group gathering for this purpose with sincere intention can reap the
four benefits mentioned by him (). Houses of Allah are normally understood to be
mosques. However, some scholars have interpreted the meaning here to be any place
where Muslims meet, including homes, particularly in the case of women, whose
worship at home is preferable to that in a mosque.
In conclusion, Allah's Messenger () reminds His servants that it is only righteous
deeds which help one along on his way to Paradise and raise him to its highest
positions. As stated in the Qur’ān:
"And for all are degrees [resulting] from what they did."215
Hastening to good deeds during one's lifetime on earth will hasten his entrance into
Paradise on the Day of Judgement when, as the Prophet () described,216 a narrow
bridge will be placed over the raging pit of Hellfire upon which every servant must pass.
The disbelievers and unrepentant will fail in crossing and be pulled into the Fire. The
believers will cross according to their deeds, some at the speed of lightning, others at
the speed of the wind, others at the speed of horses, some running, some walking,
some crawling on their knees, terrified and barely escaping. When they have crossed
they will enter Paradise, the speed and ease of that determined by their deeds.
215 Sūrah al-An`ām, 6:132.
216 In ḥadīths narrated by al-Bukhāri and Muslim.
أ" the most noble of you is the most righteous,"217
Allah (subḥānahu wa taʽālā) put an end to pre-Islamic standards of evaluation: wealth,
class and lineage. The tribe and family were of particular importance to the Arabs, but
even the Prophet (), while warning his closest kinsmen, declared that he had no power
to benefit any of them before Allah, stating, "O family of Bani Hāshim, O family of
`Abdul-Muṭṭalib, O Fāṭimah daughter of Muḥammad , save yourselves from the Fire."
218
Thus, he confirmed that all men are born with equal status in the sight of Allah and that
each must prove his true worth during his stay upon the earth. So any who think they
can depend upon social status or worldly influence to serve their interests in the
Hereafter are gravely mistaken.219
Ḥadīth No. 37
On the authority of Ibn ʽAbbās from the Messenger of Allah () is that among
the sayings he relates from his Lord (glorified and exalted be He) is that He said:
"Allah has registered the good deeds and the bad ones. Then He clarified it,
[saying], 'He who intended [to do] a good deed and did not do it – Allah writes
it with Himself as a complete good deed; and if he intended it and did it – Allah
writes it with Himself as ten good deeds up to seven hundred times or many
times [over that]. And if he intended [to do] a bad deed and did not do it –
Allah writes it with Himself as a complete good deed; but if he intended it and
did it – Allah writes it as one bad deed.'"
(Narrated by al-Bukhāri and Muslim in their two Ṣaḥeeḥs in these words)
Perhaps no ḥadīth in this collection is more inclusive of all the believer's life than
this one, which covers each of his deeds and intentions. Its meaning is expressed in
many authentic narrations from the Prophet () and shows the generosity of Allah
(subḥānahu wa taʽālā) and His favor to His creation.
The ḥadīth contains four categories:
1) The good deed – Its minimum reward is that of ten deeds220 because the servant
was not content with desire alone but exerted effort to accomplish the deed as well. A
reward in excess of ten times is given according to Allah's knowledge of His servant's
217 Sūrah al-Ḥujurāt, 49:13.
218 Narrated by Aḥmad and Muslim.
219 For Qur’ānic evidences refer to 23:101-103, 31:33, 66:10, 69:28-29, 70:11-15 and 80:33-37.
220 For Qur’ānic evidence see Sūrah al-An`ām, 6:160.
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righteousness, the sincerity of his intention, the type of deed done, the effort expended,
and its suitability to the situation at hand.
The Qur’ān mentions spending for the cause of Allah as a deed which earns the
reward of 700 times or more:
"The example of those who spend their wealth in the way of Allah is
like a seed [of grain] which grows seven spikes; in each spike is a
hundred grains; and Allah multiplies [that] for whom He wills. And
Allah is all-Encompassing and Knowing."221
And when a man gave a she-camel in charity, the Prophet () said, "You will have for her
on the Day of Resurrection 700 she-camels."222
A deed begun earns a multiple reward even though the servant might be prevented
from its completion or might not find the good result he had expected when
performing it. This is because Allah (subḥānahu wa taʽālā) rewards according to the
best results a deed could possibly have produced – as if a man gave a dirham to a
needy person who bought something with it and sold it at the highest profit, from
which he gave charity and bought again; then he sold at the highest profit, this process
being repeated year after year. Or as if someone planted a seed with a sincere intention
and it grew in the most fertile ground under the best conditions, thereby producing the
greatest number of seeds which grew and reproduced in the same way until the Day of
Resurrection. Or as if a word of knowledge or advice was spoken and heard by the
largest number of people, who benefited and passed it on to the largest number of
people generation after generation until the Day of Resurrection, and so on. Thus, the
deed is multiplied in the evaluation of Allah until its reward reaches 700 times or
beyond, but Allah knows best.
When mentioning a reward "many times" in excess of 700, the Prophet () cited no
limit. Indeed, Allah Himself stated in the Qur’ān:
"Those who are patient will be given their reward without
account,"223
because patience in the face of what one dislikes is among the most difficult of deeds.
In a ḥadīth qudsi He (subḥānahu wa taʽālā) declared, "Fasting is Mine and I reward for
it,"
224 without indication of the extent of that reward, perhaps since fasting is a deed of
patience. These unlimited multiples are known only to Allah, who grants them in
generous appreciation of even the smallest deeds.
2) The bad deed – Once committed, it is registered as a single deed with no addition.
221 Sūrah al-Baqarah, 2:261.
222 Narrated by Muslim.
223 Sūrah az-Zumar, 39:10.
224 Al-Bukhāri, Muslim and others. A ḥadīth qudsi is a revelation from Allah recounted in the words of
the Prophet ().
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Due to Allah's perfect justice, punishment will not exceed the limit of that one deed, its
extent and proportion being known precisely by Him. However, all scholars agree,
based upon evidences from the Qur’ān and sunnah, that a wrongdoing becomes
greater and more sinful in certain places, particularly the Ḥaram in Makkah, and at
certain times, such as during the four sacred months
225 and in Ramadhān. Therefore, its
punishment is increased accordingly. In addition, an evil deed is worse when done by a
person of nobility and knowledge, and most especially one in a position of leadership
and responsibility. The Qur’ān confirmed this when it stated that had the Prophet () or
any of his wives deviated or sinned, they would have been punished by Allah more
severely than an ordinary person.226
When a bad deed has been registered, it may yet be erased through true
repentance,227 as suggested in the ḥadīth: "The repentant is as one without sin."228
When Allah forgives His servant, the deed is removed from his record. One particular
aspect of repentance, the performance of additional good deeds seeking the
acceptance of Allah and amendment of one's relationship with Him, serves this purpose
as well:
"Indeed, good deeds do away with bad deeds." 229
3) The intent to do a good deed – The meaning of the word "hamma" (planned or
intended) falls somewhere between that of desire and determination. It is the process
of mentally preparing oneself to carry out a particular action, an inclination which would
likely be acted upon when circumstances favor it and not merely a thought which
crosses the mind.
Allah (subḥānahu wa taʽālā) considers this intent as a good deed and registers it as
such because it is, in fact, the initiation of a deed and the first step toward its
accomplishment. So even when hindered by unfavorable circumstances or prevented by
some obstacle, the believer's righteous inclination is appreciated by Allah, who rewards it
according to His complete knowledge of that servant.
230 Then, when the deed is
undertaken, that reward is multiplied.
Several narrations cite specific examples of reward for intent, like that about one
who plans to awaken for prayer at night but is overcome by sleep until the morning or
one who wishes for wealth so that he could spend it in the way of Allah. The earnest
desire for an opportunity to prove oneself to Allah is sufficient to earn His favor. As the
Prophet () reported, "Whoever asks [Allah] to be killed in Allah's cause, truthfully from
his heart, will be given by Allah the reward of a martyr even though he might die upon his
bed."
231 Thus, early scholars used to advise someone who wanted to work continually
225 i.e., Dhul-Qaʽdah, Dhul-Ḥijjah, Muḥarram and Rajab.
226 See Sūrah al-Israa’, 17:73-75 and Sūrah al-Aḥzāb, 33:30.
227 For the requirements of acceptable repentance, refer to the commentary of Ḥadīth No. 18.
228 Narrated by Ibn Mājah – ḥasan.
229 Sūrah Hūd, 11:114.
230 This ḥadīth disproves the popular English saying, "Hell is paved with good intentions." Allah
(subḥānahu wa ta`ālā) extends every mercy to His believing servants.
231 Aḥmad, Abū Dāwūd, Ibn Mājah and others – ṣaḥeeḥ.
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for Allah, "Do good as long as you are able, and when you slacken or cease, have the
intent to do it [when you can]." Thus, good deeds are always being recorded.
4) The intent to do a bad deed – An evil intent is not recorded until it is translated
into effort.232 Then it is either carried out, and thus registered, or consciously eliminated
through self-restraint. The prevention of evil being a virtue, Allah considers refraining
or preventing oneself from it as a good deed, in fact, a complete good deed, registered
and rewarded as such. It should be remembered, however, that in other narrations of
al-Bukhāri and Muslim there is a stipulation by Allah (subḥānahu wa taʽālā) "that he [i.e.,
the servant] abandoned it only for Me." So restraint becomes a good deed when it
results from the remembrance of Allah – fear of His anger and desire for His approval.
But if one should decide against an intended bad deed for fear of people or of their
blame, or if he is prevented from it by external obstacles, or if he gives it up due to loss
of desire or physical inability, it will not be rewarded by Allah because the proper
intention is lacking for that deed, rendering it invalid.
In conclusion, a few points remain to be mentioned:
The generous favor described in this ḥadīth is obtained only by believers since deeds
are judged according to intention and that of the non-believers is directed toward
worldly benefit alone.
The ḥadīth shows that none will be destroyed by his wrongdoings except a rejecter of
guidance and deliberately wicked person.
Allah registers all deeds by means of angels. Scholars have differed over whether or
not recording angels know the intentions of men. Perhaps they are informed by
Allah what to write, as He has quoted them as saying: َ9َ&
knowledge have we except what You have taught us."233
There is not mention in this ḥadīth of bad deeds done with good intentions or good
deeds done with bad intentions. That subject has been dealt with in Ḥadīth No. 1.
232 An exception to this is noted in the Qur’ān (see 22:25). The mere intention from anywhere on earth
to commit a sin in the Ḥaram of Makkah is sufficient to earn punishment from Allah, even if one fails
to accomplish it.
233 Sūrah al-Baqarah, 2:32.
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Ḥadīth No. 38
On the authority of Abū Hurayrah, who said: The Messenger of Allah () said:
"Allah, the Exalted, has said,234 'Whoever is an enemy to My loyal friend – on
him I declare war. My servant does not draw near to Me with anything more
loved by Me than what [religious obligations] I have imposed on him. And My
servant continues to draw near to Me with additional works until I love him; and
when I love him, I am his hearing with which he hears, his sight with which he
sees, his hand with which he strikes, and his foot with which he walks. If he
asked [something] of Me, I would surely give it to him; and if he sought refuge
with Me, I would surely grant it to him.'"
(Narrated by al-Bukhāri)
Here, the Prophet () reported that Allah has given severe warning to His enemies
at every place and time who, since they are helpless against Him, seek to vent their
hatred against his sincere and loyal servants. Then He (subḥānahu wa taʽālā) described
those servants, showing how they become close to Him and how He supports them in
turn.
The "wali" (close and loyal friend or ally) of Allah has been defined in the Qur’ān:
"Those who believed and were conscious [of Allah]."235
It is a general term which includes all those who conscientiously adhere to the religion
out of love for Allah and is not limited to scholars or those who have gained a
reputation for piety among men.236 Since any Muslim can be assumed to possess these
qualities of faith and taqwā,237 one should beware of animosity toward Muslims in
general and of injury to their persons or their hearts.
The kind of animosity against which Allah has cautioned in this ḥadīth is that
harbored toward a Muslim due to his loyalty to Allah and not difference over a right
which might lead two believers to oppose one another in a court of law, or ordinary
234 See footnote no. 123.
235 Sūrah Yūnus, 10:63.
236 Unfortunately, the term "wali" has been misunderstood by many Muslims in recent times. Often
translated as "saint," it has erroneously come to mean an exclusive status designated to a few, while
the true extent of their righteousness can be known only to Allah. These are revered often to the
point of shirk by the ignorant masses who make pilgrimages to their graves and even seek help or
intercession from them. Worse, many of the so-called "saints" are now self-proclaimed or are
completely fictitious characters around whom a cult is established.
237 See footnote no. 16.
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rivalry and competition between them. This warning applies to any of the disbelievers
or hypocrites who might resent a believer because of his religion and seek to harm him
for that reason.
A declaration of war has been announced by Allah Himself upon anyone who hates
or abuses a righteous believer, transgressing or plotting against his person, his property
or his honor. And who can withstand the assault of Allah? He might extend the time of
an oppressor but will never forget him. There can be no doubt that when Allah wages
war against any creature, he will surely be destroyed.238
The loyal friends of Allah for whom He goes to war are those who have become
close to Him through worship and obedience. They are of two kinds: those who draw
near to Allah by fulfilling their obligations to Him and those who, after fulfilling their
obligations, come yet closer through the voluntary good deeds which are pleasing to
Him. Anyone who claims he can become a wali of Allah in some other way is obviously
a liar.
The best and most beloved deeds to Allah are the religious obligations ordained by
Him. Thus, they must always be given priority. It is these that earn the greatest reward,
and they can never be replaced by voluntary worship of any kind.239
The foremost among religious obligations is abstention from everything which Allah
has forbidden, for His anger over deliberate disobedience will not be appeased by good
deeds of less importance. Moreover, a nāfilah or additional (voluntary) act of worship
cannot even be defined as such until the farīdhah (obligation) has been fulfilled;
otherwise, it will not be "additional," and in no way can it ever be a substitute. How
unfortunate it is to observe the so-called "worshippers" who habitually fast and pray at
night while neglecting the most basic obligations such as justice, truthfulness, kindness
to parents, etc., which Allah (subḥānahu wa taʽālā) has ordained in His Book. The
servants who draw near to Allah are those who adhere to His ordinances of every kind
and follow His directives in each matter to the best of their abilities, and to these
Paradise has been guaranteed.
Then there are those who aspire to a higher position – yet closer to Allah. Perhaps
they are acutely aware of sins they have committed or fearful that their worship is
somehow deficient. It is they who embark upon a variety of supplementary deeds in
addition to their obligations. The obvious advantage in doing so is to make up for
imperfections in obligatory worship, as stated in several ḥadīths. In this way one's
record of obedience is completed in the Hereafter, and what exceeds that is additional
nearness to Allah. He (subḥānahu wa taʽālā) has made clear the result in this worldly life
as well: He will love His servant and guide him throughout his remaining days,
238 Let no one suppose because he, his family or his property apparently remain untouched that an
enemy of Allah will escape His vengeance. A greater affliction could very well be a less obvious one,
such as the sealing of his heart against the reception of truth and guidance with its evil consequence
in the Hereafter.
239 This preference might be compared to that of a person who has made a specific request pertaining
to an important matter. He is pleased upon its fulfillment and additionally pleased when something
extra is offered beyond what he requested. However, if the initial request is ignored, he will not be
pleased, even if something else is done for him instead.
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protecting him from falling into sin and from the temptations of Shayṭān, insuring his
entrance into Paradise with eternal nearness to Him in the life to come.
Allah's guidance of such a believer is reflected in all of his actions. He will continue
in righteous deeds and avoid what is undesirable (makrūh) or of questionable status,240
thereby elevating himself from the station of īmān to that of iḥsān.241 Allah's will
becomes the criterion by which he sees and hears, for what he does and which direction
he takes. This is allegorically expressed as His "being" the servant's hearing, sight, hand
and foot. Any explanation other than this can lead to deviation and disbelief. Such is
the case of a number of misguided mystics who improperly interpret the ḥadīth to
support the blasphemous concepts of ḥulool (the dwelling of Allah within creation) and
ittiḥād (the union of creation and divinity). This is the very antithesis of tawḥeed,
leading to the worship of creation instead of Allah alone, a dangerous form of shirk
from which Allah and His Messenger () are disassociated entirely.
A further benefit derived from Allah's love is His protection from evil when refuge is
sought in Him and immediate response to the believer's supplication.242 Many of the
Prophet's companions and their pious students were known to be readily answered by
Allah. Yet, most of them did not supplicate for relief from personal afflictions but
patiently endured, asking Allah for the good of whatever He decreed. Hence, their
supplications for others and for the Muslim community at large had a visible effect.
240 In addition to what is prohibited (ḥarām). See Ḥadīth No. 11 and No. 12.
241 See Ḥadīth No. 2.
242 Response to a supplication will be in one of three forms: the granting of a request in this world, the
preservation of it for the Hereafter, or the averting of a misfortune equal to the extent of one's
supplication. (Related by Aḥmad with a ḥasan chain.) In part of a ḥadīth narrated by aṭ-Ṭabarāni and
graded as ḥasan, the Prophet () is quoted as saying, "Among my community are those who, if one of
them asked Allah for Paradise, He would give it to him; and if he asked Allah for something from this
world, He would not give him out of regard for him."
88
Ḥadīth No. 39
On the authority of Ibn ʽAbbās that the Messenger of Allah () said:
"Allah has overlooked for me from my nation [what is done in] error and
forgetfulness and what they are compelled to do."
(Ḥadīth ḥasan narrated by Ibn Mājah, al-Bayhaqi and others)
This ḥadīth is one of great benefit and contains reassurance for the believers
concerning many matters in life. It shows the mercy of Allah in His alleviation of
difficulties for the Muslim ummah. It is also the basis of an important fiqh ruling, which
is that sin is incurred when there is willful intent. So when someone does what Allah has
prohibited or fails to do what He has commanded without any willingness on his part,
he is not subject to blame in this world or in the Hereafter.243
When Allah (subḥānahu wa taʽālā) revealed the verse containing: "Whether you
show what is within yourselves or conceal it – Allah will bring you to account for
it," 244 the ṣaḥābah were distressed and said, "This is something we cannot bear." The
Prophet () replied, "Do you want to say as the people of the two scriptures before you said,
'We hear and disobey'? Rather, say, 'We hear and obey. Your forgiveness, our Lord,
and to You is the destination.'" 245 And when the people had recited it and their
tongues became accustomed to it, Allah revealed: "Allah charges no soul except
[with that within] its capacity. It will have what good it has gained and what evil
it has earned. [Say], 'Our Lord, do not impose blame upon us if we have forgotten
or erred...'" 246
Some elucidation is in order pertaining to the rulings of this ḥadīth:
1) What constitutes "error"
The word "khata’" (mistake or error), as used in this narration, means the opposite
of intent and purpose, not the opposite of correctness. In other words, it is when a
person, making a decision or acting in a certain manner, intends something but the
result is other than what he expected. An example is the ruling of a judge who, while
intending to uphold justice and exerting his utmost effort to arrive at the truth, might
somehow be deceived by an appearance or by a skillful advocate. If he should happen
to err through no fault of his own, he is even so rewarded for his righteous intent and
effort. As reported in the two Ṣaḥeeḥs of al-Bukhāri and Muslim, the Prophet () said,
"When the judge rules after ijtihād247 and is correct, he will have a double reward; and
when he rules after ijtihād and errs, he will [still] have a reward."
243 For Qur’ānic evidences see 2:286, 16:106 and 33:5. One may, however, be held legally responsible for
damages caused unwittingly.
244 Sūrah al-Baqarah, 2:284.
245 Sūrah al-Baqarah, 2:285.
246 Sūrah al-Baqarah, 2:286. The narration is by Muslim.
247 For definition, see footnote no. 59.
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Al-Ḥasan al-Baṣri commented, "If Allah had not mentioned those two men [i.e.,
Prophets Dāwūd and Sulaymān], I would have thought that judges would be destroyed
[for their errors], but Allah acclaimed one of them for his knowledge and excused the
other because of his ijtihad." And in fact, He praised them both.248
A second example is an accidental killing, which usually results from an error in
judgement. During jihād, a man might kill one whom he assumes to be an enemy and
later come to know that he was a believer. Or, in a fit of anger, someone might strike a
person without the intention to kill, yet causing his death either directly or indirectly.249
Or a death might occur as the result of an error made by someone while no harm was
intended to anyone at all. Although the killer is absolved from the sin of intent and is
therefore not subject to execution, he remains responsible for legal reparation as
described in the Qur’ān (4:92) and can surely be held accountable for any lesser harm
intended and for the careless negligence leading to a death. The same applies to
unintentional destruction of property and other forms of harm or injury, which must be
compensated in the interest of justice unless forgiven by the victim.
2) The meaning of "forgetfulness"
The Arabic word "nisyān" refers to a temporary state of having completely
forgotten something and not, as some assume, to forgetfulness as a trait or tendency.
Hence, failure to remember in spite of the intention to do so is overlooked by Allah,
while carelessness in this regard remains blameworthy. For example, due to unusual
circumstances one might forget a prayer until its period has expired, although he is
normally most conscientious about praying on time. Such a one incurs no sin, although
he is not excused from performing the missed prayer and must do so as soon as he
remembers.250 In contrast, one who delays and procrastinates without necessity at the
beginning of the period until he finally forgets towards its end is at least partially guilty
since he abandoned the care required to insure the fulfillment of his obligation.251
A general rule for matters of error and forgetfulness is that if it occurs regarding a
prescribed duty, it must be done as soon as there is realization that it was not
performed. If it occurs regarding a prohibition wherein no damage is caused, it is
excused. But if it results in loss, harm or injury to another, compensation is required
unless the injured party forgoes his right. Hence, the conclusion is obvious: that the
negation of sin does not necessarily mean the negation of responsibility for the
consequence.
3) The types and extent of "compulsion"
Rulings pertaining to compulsion differ according to its extent and the nature of the
248 Refer to Sūrah al-Anbiyā’, 21:78-79.
249 As did Mūsā in the time before his prophethood. See Sūrah al-Qaṣaṣ, 28:15.
250 Al-Imām Muslim narrated: The Prophet () said, "Whoever has forgotten a prayer or slept through its
time should pray it when he remembers it, and there is no expiation for it except that." Al-Bukhāri
reported similar words.
251 The same applies to sleep. If one remains oblivious despite his efforts to insure awakening in time for
prayer, no sin is committed as long as he performs the missed prayer as soon as he is aware of it.
However, failure to request that someone awaken him or to set an alarm shows a measure of
carelessness.
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deed. For compulsion might be total, such as the case of one who is tied up or drugged
and then carried bodily to a place he had sworn he would never enter. The consensus
here is that he has not incurred any sin and is not responsible for the expiation of his
oath. But more often it is of the type in which a person has the ability to resist,
although his choice may be limited by a threat to himself or others for whom he cares.
Such cases are varied and can only be judged in the light of each circumstance.252
Perhaps human judgement could be deemed fair when it gives the benefit of a doubt,
but Allah alone knows the absolute truth of every matter.
Refusal to comply in what is sinful despite a severe threat is rewarded, but it is not
obligatory. One exception is murder, for most scholars have ruled that when a person's
life is threatened unless he in turn kills another, it does not become permissible for him
to do so to save himself. All lesser forms of disobedience committed unwillingly under
the threat of death or disastrous consequences are not considered to be accountable
sins.
There is a consensus concerning speech – that anyone compelled to make a
statement against his will shall not be held responsible as long as he does not act upon
it. This is clear from Allah's revelation regarding the companion who uttered words of
disbelief under extreme duress and then despaired of forgiveness.253 Since the revealed
alleviation pertained to kufr (disbelief), the greatest of sins, lesser ones cannot be
excluded.
From here it is concluded as well that promises, agreements or transactions
contracted under compulsion are invalid. However, when a person is compelled by a
court of law to do what is right and just, it is valid and must be upheld. And Allah
knows best.
252 For example, scholars have ruled that a woman overpowered and forced to endure a sexual assault
commits no sin. However, one who submits while able to resist is judged according to the nature of
the threat against her.
253 See Sūrah an-Naḥl, 16:106.
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Ḥadīth No. 40
On the authority of Ibn ʽUmar, who said:
The Messenger of Allah () took me by the shoulder and said, "Be in the world
as though you were a stranger or a wayfarer."
And Ibn ʽUmar used to say, "When you have reached the evening, do not await
the morning; and when you have reached morning, do not await the evening.
Take from your health for your illness and from your life for your death."
(Narrated by al-Bukhāri)
The Prophet's instruction to `Abdullāh, the son of `Umar bin al-Khaṭṭāb, is counted
among the comprehensive ḥadīths which cover many aspects of life. It is supported by
a number of other narrations similar in meaning254 that warn against becoming overly
attached to this world, which is not a real home but only a temporary station. In fact, it
is actually a barrier between a man and his permanent residence, keeping him away
from it until the time willed by Allah. In taking Ibn `Umar by the shoulder, the Prophet
() showed affection for him but was also drawing his attention to the importance of
the knowledge he was about to impart, insuring that his student would always remember
the instruction and pass it on to others.
The Messenger of Allah () encouraged Ibn ʽUmar and all believers to adopt a
traveler's state of mind – that of one who does not carry more than what he requires
during his journey so as not to be burdened and perhaps prevented from reaching his
destination. His main concern is the final destination – what he will find there and how
he will secure for himself an environment of comfort and satisfaction. Allah (subḥānahu
wa taʽālā) has said:
"And let every soul look to what it has put forth for tomorrow..."255
So the intelligent believer is not deluded by the worldly life, nor does he give it undue
importance or feel secure therein. Rather, he recognizes that it is a time of preparation
and of sowing the seeds of good to be reaped in the final abode. The temporary nature
of this life was emphasized by the Prophet () when he said, "What does the world mean
to me? It is only like the shade of a tree in which a rider naps at noon; then he moves on
and leaves it behind."
256
Among those who lived this concept was the companion Abū Dharr al-Ghifāri. A
man entered his house and after looking about said, "Where are your furnishings?" He
254 Such as Ḥadīth No. 31 of this collection.
255 Sūrah al-Ḥashr, 59:18.
256 Related by Aḥmad and at-Tirmidhi, who graded it as ḥasan-ṣaḥeeḥ.
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replied, "I have another house to which I direct [concern]." The visitor said, "But you
must have furnishings [or provisions] as long as you remain here." He replied, "The
Owner of this house has not invited me to remain in it." Another righteous man was
told, "Your house looks as if it belonged to someone about to leave. Will you be
leaving?" He replied, "Rather, I will be evicted."
Being as a stranger implies a state of caution and unease, for he is unfamiliar with
the customs of the local people and uncertain of their hospitality. When passing
through a town and meeting some of its inhabitants, a stranger will not worry about
being seen in a less than perfect state or attempt to compete with people in their
gatherings or dispute and fight with them since his stay is brief and his concerns are
other than those of the people around him. Some scholars have suggested that the
ḥadīth discourages excessive socializing in the world, as a stranger or traveler feels
alone among those he does not know, and perhaps even humble or fearful. But Allah
knows best.
Thus, the believer will take from this world – out of dwellings, possessions and
companions – whatever will ease his passage to the next. He will see his life as a mere
crossing but also as an opportunity to obtain for himself the best of the eternal home
for which he longs, much as the stranger or traveler longs for his home and family after
a long absence. When reflecting, he will ask himself: "How can I rejoice in the world
while its days deplete my remaining months, its months deplete my remaining years,
and its years deplete my life? How can I rejoice in that which steers my life to its term
and drives me on towards death, leaving me nothing of its fleeting pleasures?" The
servant's stay is one of numbered days, each passing day reducing it and hastening its
end. As the believing man stated to the subjects of Pharaoh:
"O my people, this worldly life is but temporary enjoyment, and
indeed, the Hereafter – that is the home of permanent settlement."257
The advice given by Ibn ʽUmar is based upon the ḥadīth which he related. From his
understanding of the transitory nature of life on earth, he concluded that a Muslim
should be constantly prepared for death, expecting it could come at any moment and
never assuming that he has plenty of time to eventually fulfill his obligations to Allah
and his fellow men or to repent from sin. When one reduces his hope of living even
until the following morning or evening, it will reduce his aspiration for worldly
acquisitions. He will seek instead to use whatever precious time he has left for
amending his affairs and earning the acceptance of Allah, for if he uses his remaining
time badly, he will be blamed for that and for what preceded; but if he uses it well, he
will be rewarded for it and forgiven for what preceded.
An effective method for perfecting one's work is to imagine that each deed could
be the last while remembering that everyone will be resurrected in accordance with the
state in which he died.258 Thus, the servant of Allah will hasten to accomplish one more
257 Sūrah Ghāfir, 40:39.
258 This was reported in a ḥadīth narrated by Muslim.
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good deed after another, never postponing what is possible to do immediately and
striving to make it the best that he is able.
The other recommendation by Ibn `Umar is that a person make the most of every
opportunity, not for worldly gain, but to perform his religious obligations and put forth
as much good as possible for benefit in the Hereafter. Perhaps he was referring to
another ḥadīth in which the Prophet () said, "Avail yourself of five things before five:
your life before your death, your health before your illness, your free time before your busy
time, your youth before your old age, and your wealth before your poverty."
259 There is
great advantage in increasing good deeds during times of ability because one will
continue to earn reward for them in times of disability. Allah commands the recording
angels, "Register for My servant during every day and night whatever good he used to do
for as long as he is confined in My restriction."
260 Such periods of ability are favors from
Allah that should not be wasted. As His Messenger () said, "There are two blessings of
which many people are deprived: health and free time."
261
Life itself is an opportunity. For once a person dies, his work is ended, his hope is
lost, and upon resurrection he will only regret what he had once neglected. Al-Imām
al-Ghazāli said, "The body is as a fishnet, used to collect good, but it will be taken away
at death." Everyone should know that he will face a long period under the ground when
he will be unable to do a single thing, so let him make good use of his days on earth.
`Ali bin Abī Ṭālib remarked, "Today is the time for deeds with no account. Then there
will be a time of account and no deeds."
When concentrating on the final home, however, the Muslim cannot abandon the
world and its necessities any more than the traveler can neglect the upkeep of his
means of transport. What is blameworthy is only an excessive attachment and devotion
to the world and forgetting that one will soon move on to the greater eternal life, the
quality of which depends directly upon his careful preparations in this temporary
encampment. Hard work and effort are required to give self-sufficiency, obtain benefit
and assist others, and with the correct intention become a part of the good work
rewarded by Allah in the permanent abode as well as in the present one.
259 Narrated by al-Ḥākim – ṣaḥeeḥ.
260 Narrated by al-Ḥākim – ṣaḥeeḥ.
261 Narrated by al-Bukhāri.
