Hazrat Muhammad (peace be upon him) is, on the one hand, the final Prophet, and on the other, the Prophet of all humanity throughout the world. We Muslims who claim to be members of the Prophet’s (peace be upon him) ummah must be well acquainted with all the commands and injunctions of the Messenger. The entire life and conduct of the revered Prophet constitute his Sunnah. It is through Hadith that we can acquire knowledge of the Sunnah. Therefore, along with the Holy Qur’an, acquiring knowledge of Hadith is indispensable and essential for us.

It was the feeling of this necessity that inspired me to compile this book. In this single volume, I have tried to bring together in one place the Messenger’s (peace be upon him) guidance concerning essential matters. In this first volume of the book, I have discussed the importance and merits of each subject. In the second volume, I have discussed legal issues. In the third volume, I have highlighted Hadiths relating to moral matters. In the fourth volume, I have highlighted Hadiths relating to the Messenger’s admonitions.

If this book offers even the slightest assistance to those interested in acquiring knowledge of the guidance of the Noble Prophet, I shall consider my labor worthwhile. May Almighty Allah accept this humble effort of mine. Amin!

Abul Kalam Muhammad Yusuf
Dhanmondi, Dhaka.

Chapter 1: Hadith

Definition and Description of Hadith

The words, actions, and approvals of the Messenger are called Hadith. That is, whatever the revered Prophet said in his capacity as Messenger, whatever actions he performed, and whatever actions of the Companions he witnessed and approved are Hadith.

In describing Hadith, the introduction to Sahih al-Bukhari states:

وَهُوَ عِلْمٌ يُعْرَفُ بِهِ أَقْوَالُ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَأَفْعَالُهُ وَأَحْوَالُهُ

“Hadith is the knowledge through which the words, actions, and states of the Noble Prophet (peace be upon him) are known.”

The hadith scholar Shaykh Abd al-Haqq Dehlawi gave the following definition of Hadith in the introduction to Mishkat Sharif:

عِلْمُ الْحَدِيْثِ فِي اصْطِلاحِ جَمْهُورِ الْمُحَدِّثِيْنَ يُطْلَقُ عَلَى قَوْلِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَفِعْلِهِ وَتَقْرِيْرِهِ

“In the terminology of the hadith scholars, the science of Hadith is the knowledge by which the words and approvals of the Noble Prophet (peace be upon him) are known.”

An approval refers to words or actions that were spoken or performed by a Companion in the presence of the Noble Prophet (peace be upon him), while the Prophet (peace be upon him) did not object to them. For if the aforementioned word or action had been reprehensible according to the Shariah, the revered Prophet (peace be upon him) would have objected. Thus, such approval by the revered Prophet is also one of the principal sources for knowing the injunctions of the Shariah.

In defining Hadith, Imam al-Sakhawi said:

الْحَدِيثُ فِي اللُّغَةِ ضِدُّ الْقَدِيمِ وَفِي اصْطِلاحِهِمْ قَوْلُ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَفِعْلُهُ وَتَقْرِيْرُهُ وَصِفَتُهُ حَتَّى فِي الْحَرَكَاتِ وَالسَّكَنَاتِ فِي الْيَقْظَةِ وَالنَّوْمِ

In the dictionary, the word “Hadith” (new) is the opposite in meaning of the word “qadim” (ancient). In the terminology of the hadith scholars, Hadith refers to the words, actions, approvals, and qualities of the Noble Prophet (peace be upon him). Even the movements of the revered Prophet while awake and asleep are included in Hadith.

Classification of Hadith According to Subject Matter

Shah Waliullah Dehlawi, while discussing Hadith in his famous work Hujjat Allah al-Baligha, said: “The Hadiths narrated from the revered Prophet (peace be upon him) are generally of two types.

1) Those in which matters relating to his prophethood and responsibility as Messenger are described. For example, Hadiths that describe various matters and conditions of the life after death and extraordinary conditions of the heavenly realm. The sole source of such Hadiths is revelation. It is concerning this type of Hadith that Allah has issued the following instruction.

مَا آتَاكُمُ الرَّسُولُ فَخُذُوهُ وَمَا نَهَاكُمْ عَنْهُ فَانْتَهُوا

“Whatever the Messenger gives you, take it; and whatever he forbids you, abstain from it.”

Hadiths concerning the rules and regulations of the Shariah, the procedures of worship, and far-reaching public-welfare regulations for which no time limit has been set also belong to the first category. Some of these were received through revelation, while some resulted from the Messenger’s own ijtihad. The ijtihad of the Noble Prophet, however, has the same status as revelation, because the Prophet’s ijtihad can never remain mistaken. Hadiths concerning the merits of deeds and the qualities and status of those who perform them also belong to the first category. In my view, most of these were received through revelation, while some resulted from the revered Prophet’s ijtihad.

2) Those in which matters relating to the revered Prophet’s prophethood and responsibility as Messenger are not described; rather, other matters are described. For example, discussions concerning agriculture and the qualities of animals. For instance, the revered Prophet (peace be upon him) said, “Keep horses that are deep black in color with white foreheads.” Likewise, Hadiths describing actions that the revered Prophet performed out of habit, not as acts of worship, also belong to the second category. The revered Prophet’s discussions concerning worldly and technical matters also belong to this category. The source of some of these was experience, that of others local customs and habits, and that of still others evidence and observation. None of all these is obligatory for us, though they are worthy of emulation.”

The view of the hadith scholars concerning the subject matter of Hadith is as follows:

مَوْضُوعُ عِلْمِ الْحَدِيْثِ هُوَ ذَاتُ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مِنْ حَيْثُ هُوَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ

“The exalted person of the Noble Messenger is the subject matter of the science of Hadith. That is, whatever the revered Prophet did, said, or permitted in his position as a Prophet, and whatever aspects of his exalted person emerged through these as a Messenger, constitute the subject matter of Hadith.”

The purpose of studying Hadith is to understand the significance of Allah’s religion through the Messenger’s injunctions and daily activities and thereby attain welfare in both worlds. In the book Umdat al-Qari, Allamah Badr al-Din al-Ayni wrote:

وَأَمَّا فَائِدَتُهُ فَهِيَ الْفَوْزُ بِسَعَادَةِ الدَّارَيْنِ

“Attaining supreme welfare in both worlds is the purpose of studying Hadith.”

Sunnah

The lexical meaning of the word Sunnah is a path to follow, and a principle and method of conduct. In the terminology of Hadith, Sunnah refers to the path and way that the revered Prophet (peace be upon him) followed. This is not the conventional meaning of Sunnah in the science of fiqh. Imam Raghib wrote in his book Mufradat

called: He wrote:سُنَّةُ النَّبِيِّ طَرِيقَتُهُ الَّتِي يَتَحَرَّهَا

“The path, rules, and method that the Noble Prophet (peace be upon him) chose are called Sunnah.” Allamah Ibrahim ibn Musa Sarnati wrote in his famous book al-Mu‘tasim: “The matters narrated and established from the Noble Prophet (peace be upon him) are called Sunnah, especially those matters concerning which there is no explicit injunction in the Qur’an. Rather, the Noble Prophet alone gave his opinion, instructions, and so forth regarding such matters.”

Sometimes Sunnah is used as the opposite of bid‘ah. For example, it is said that someone is established upon the Sunnah when his conduct resembles that of the Messenger, whether or not that conduct is explicitly described in the Qur’an. Conversely, it is said that someone is established upon bid‘ah when his conduct is contrary to the Sunnah. Here, the revered Prophet’s practice itself is called Sunnah.

The word Sunnah is also used for the practices of the Companions, since it is unanimously agreed that the noble Companions followed the established Sunnah.

Allamah Abdul Aziz gave the following description of Sunnah in his book Tawzih al-Nazar:

وَلَفْظُ السُّنَّةِ شَامِلٌ لِقَوْلِ الرَّسُوْلِ وَفِعْلِهِ عَلَيْهِ السَّلَامُ وَتُطْلَقُ عَلَى طَرِيقَةِ الرَّسُوْلِ وَالصَّحَابَةِ

“Just as the word Sunnah is used with regard to the words and actions of the Messenger, it is also used with regard to the principles and methods of conduct followed by the Messenger and the Companions.”

Sometimes Sunnah is used simply in the sense of Hadith.

Sources of Hadith

The source of Hadith is either revelation or the revered Prophet’s ijtihad. The revelation that descended upon the revered Prophet was of two types.

1) That which was recited aloud to the revered Prophet, and whose exact words and sentences he was commanded to preserve. This category of revelation is called wahy matlu. Only this category of revelation is recited in prayer. This is the Qur’an.

2) The revered Prophet (peace be upon him) was not commanded to preserve the exact words and sentences of the second category of revelation. Rather, he described it in his own words and explained it. This category of revelation is called wahy ghayr matlu. This is Hadith.”

For example, on the Night of Mi‘raj, matters of the realm of the unseen kingdom were shown to the revered Prophet, and he described them in his own words. At times, Jibril (peace be upon him) came to the revered Prophet and conveyed Allah’s wishes and commands concerning the religion and Shariah. The revered Prophet then explained them to the Companions in his own words. The revered Prophet’s explanation and description of Qur’anic verses and acts of worship—such as the number of rak‘ahs in prayer and the amount of zakat, which are not mentioned in the Qur’an—also fall under Hadith. The source of all these is revelation.

This is because another kind of revelation besides the Qur’an also descended upon the revered Prophet. For example, the revered Prophet (peace be upon him) said:

إِنِّي أُوتِيْتُ الْقُرْآنَ وَمِثْلَهُ مَعَهُ

“Just as I have been given the Qur’an, I have also been given another thing similar to the Qur’an.

The revered Prophet’s ijtihad also falls under Hadith and is likewise a source of Islamic Shariah. For if the revered Prophet’s ijtihad had not conformed to Allah’s will, Allah would have corrected it through revelation.

Chapter 2: Faith

Purity of Intention

وَمَا أُمِرُوا إِلَّا لِيَعْبُدُوا اللَّهَ مُخْلِصِينَ لَهُ الدِّينَ

(سورة البينة :٥)

“They were commanded only to worship Allah, being sincere to Him in religion. (Al-Bayyinah: 5)

(۱)
وَعَنْ عُمَرَ بْنِ الْخَطَّابِ رَضِيَ اللَّهُ عَنْهُ قَالَ، قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: إِنَّمَا الْأَعْمَالُ بِالنِّيَّاتِ، وَإِنَّمَا لِامْرِئٍ مَا نَوَى، فَمَنْ كَانَتْ هِجْرَتُهُ إِلَى اللَّهِ وَإِلَى رَسُولِهِ فَهِجْرَتُهُ إِلَى اللَّهِ وَإِلَى رَسُولِهِ، وَمَنْ كَانَتْ هِجْرَتُهُ لِدُنْيَا يُصِيبُهَا أَوِ امْرَأَةٍ يَتَزَوَّجُهَا فَهِجْرَتُهُ إِلَى مَا هَاجَرَ إِلَيْهِ (بخاري – مسلم)

1) Narrated from Hazrat Umar ibn al-Khattab (may Allah be pleased with him), who said that the Messenger of Allah (peace be upon him) declared: The results of all deeds depend upon intentions. Every person will receive in the Hereafter only what he intended. Thus, whoever emigrates for Allah and His Messenger, his emigration is for Allah and His Messenger; and whoever emigrates for some worldly gain or to marry a woman, his emigration will be for that for which he emigrated. (Bukhari, Muslim)

Explanation: This hadith of the Noble Prophet concerns the basis upon which Almighty Allah will later determine the results of the actions human beings perform in this world. The Noble Prophet (peace be upon him) says that Almighty Allah will give people the results of their actions on the basis of their intentions, not their actions. That is, the recompense for an action will be given on the basis of the resolve or mindset that compelled a person to perform it. Thus, whoever emigrates with the firm resolve to obey Allah’s commands solely to earn His pleasure will receive the full reward for that emigration in the Hereafter. Conversely, if someone emigrates out of attachment to a worldly interest—such as marrying a beautiful woman or acquiring wealth—he will attain only that worldly interest. He will have no reward with Allah in the Hereafter.

Suppose a person sets out from home with the firm intention of performing Hajj for the sake of Almighty Allah’s pleasure. But on the way he suffers an accident and his life comes to an end. Even though he did not complete the Hajj, he will be entitled to its reward because of his pure intention. Conversely, another person may complete the Hajj with the intention of traveling abroad, yet be deprived of its reward.

(۲)
وَعَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ، قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهِ عَلَيْهِ وَسَلَّمَ: إِنَّ اللَّهَ لَا يَنْظُرُ إِلَى صُوَرِكُمْ وَأَمْوَالِكُمْ وَلَكِنْ يَنْظُرُ إِلَى قُلُوْبِكُمْ وَأَعْمَالِكُمْ (مسلم)

(2) Narrated from Hazrat Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (peace be upon him) said: Allah does not look at your appearance or wealth; rather, He looks at your hearts and deeds. (Muslim)

Explanation: The gist of the above hadith is that physical beauty, wealth, and similar things have no particular importance before Allah. What matters to Allah is people’s hearts and deeds. That is, the deed a person performs with a righteous intention in his heart is especially important to Allah.

Two conditions must be fulfilled for worship to be accepted. One is faith, and the second is a sincere intention. Just as Allah does not accept the worship or good deeds of a disbeliever, He likewise does not accept the worship of one whose intention is defective.

Islam and Faith

مَنْ آمَنَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ وَعَمِلَ صَالِحًا فَلَهُمْ أَجْرُهُمْ عِنْدَ رَبِّهِمْ وَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُوْنَ

(سورة البقرة :٦٢)

“Whoever believes in Allah and the Last Day and performs righteous deeds—their reward is محفوظ with their Lord, and they will have no fear, nor will they grieve.” (Surah al-Baqarah: 62)

(۳)
وَعَنْ عُمَرَ بْنِ الْخَطَّابِ رَضِيَ اللَّهُ عَنْهُ قَالَ بَيْنَمَا نَحْنُ عِنْدَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ذَاتَ يَوْمٍ إِذْ طَلَعَ عَلَيْنَا رَجُلٌ شَدِيدُ بَيَاضِ الثَّيَابِ شَدِيدُ سَوَادِ الشَّعَرِ لَا يُرَى عَلَيْهِ أَثَرُ السَّفَرِ وَلَا يَعْرِفُهُ مِنَّا أَحَدٌ حَتَّى جَلَسَ إِلَى النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَأَسْنَدَ رُكْبَتَيْهِ إِلَى رُكْبَتَيْهِ وَوَضَعَ كَفِّيْهِ عَلَى فَخِذَيْهِ، وَقَالَ: يَا مُحَمَّدًا أَخْبِرْنِي عَنْ الإِسْلَامِ، فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: الإِسْلَامُ أَنْ تَشْهَدَ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَأَنَّ مُحَمَّدًا رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، وَتُقِيمَ الصَّلاةَ، وَتُؤْتِي الزَّكَاةَ، وَتَصُومَ رَمَضَانَ، وَتَحُجَّ الْبَيْتَ إِنْ اسْتَطَعْتَ إِلَيْهِ سَبِيلاً، قَالَ: صَدَقْتَ، قَالَ: فَعَجِبْنَا لَهُ يَسْأَلُهُ وَيُصَدِّقُهُ، قَالَ: فَأَخْبِرْنِي عَنْ الإِيمَانِ، قَالَ: أَنْ تُؤْمِنَ بِاللَّهِ وَمَلَائِكَتِهِ وَكُتُبِهِ وَرُسُلِهِ وَالْيَوْمِ الْآخِرِ وَتُؤْمِنَ بِالْقَدَرِ خَيْرِهِ وَشَرِّهِ، قَالَ:

صَدَقْتَ، قَالَ: فَأَخْبِرْنِي عَنْ الْإِحْسَانِ، قَالَ: أَنْ تَعْبُدَ اللَّهَ كَأَنَّكَ تَرَاهُ فَإِنْ لَمْ تَكُنْ تَرَاهُ فَإِنَّهُ يَرَاكَ، قَالَ: فَأَخْبِرْنِي عَنْ السَّاعَةِ، قَالَ: مَا الْمَسْئُولُ عَنْهَا بِأَعْلَمَ منْ السَّائِلِ، قَالَ: فَأَخْبِرْنِي عَنْ أَمَارَتِهَا ، قَالَ: أَنْ تَلِدَ الأَمَةُ رَبَّتَهَا وَأَنْ تَرَى الْحُفَاةَ الْعُرَاةَ الْعَالَةَ رِعَاءَ الشَّاءِ يَتَطَاوَلُوْنَ فِي الْبُنْيَانِ، قَالَ: ثُمَّ انْطَلَقَ فَلَبِثْتُ مَلِيًّا ، ثُمَّ قَالَ لِي: يَا عُمَرُ أَتَدْرِي مَنْ السَّائِلُ؟ قُلْتُ: اللَّهُ وَرَسُولُهُ أَعْلَمُ، قَالَ: فَإِنَّهُ جِبْرِيلُ أَتَاكُمْ يُعَلِّمُكُمْ دِينَكُمْ.
(مسلم)

(3) “Narrated from Hazrat Umar ibn al-Khattab (may Allah be pleased with him), who said: One day we were present in the court of the Noble Prophet. Suddenly a man appeared before us whose clothes were dazzling white and whose hair was intensely black. There was no sign of travel on his body, yet none of us recognized him.

[Note 1: Hazrat Umar (may Allah be pleased with him) says that none of us residents of Madinah could recognize the newcomer. It was therefore natural to assume that he was a foreigner. However, a foreign traveler should have shown signs of travel in his clothing and appearance, and there was no such sign on the newcomer. Consequently, the man seemed strange to us.]

Then he came to the revered Prophet and sat before him so that his knees faced the revered Prophet’s knees, while he placed his hands upon his thighs.

[Note 2: The newcomer sat before the revered Prophet with the same decorum with which a person sits during the tashahhud of prayer, placing his hands upon his thighs.]

Then he said, ‘O Muhammad (peace be upon him), tell me about Islam.’ The revered Prophet (peace be upon him) said, ‘Islam is that you testify that there is no deity except Allah and that Muhammad (peace be upon him) is His Messenger; establish prayer, give zakat, fast during Ramadan, and perform Hajj to the House if you have the means.’ The man said, ‘You have spoken the truth.’ We were astonished at this exchange of questions and answers.

[Note 3: The reason for our astonishment was that the man’s questions were like those of an ignorant person, while his affirmation was like that of a learned person. That is, while asking questions he seemed like a student asking a teacher; when affirming the answers, he seemed like a teacher confirming that a student’s answer was correct.]

He asked again, ‘Tell me about faith.’ The revered Prophet (peace be upon him) replied, ‘Faith is that you firmly believe in Allah, His angels, His Books, His messengers, and the Hereafter, and that you believe in the good and bad of destiny.’ The man said, ‘You have spoken the truth.’ Then he said, ‘Tell me about ihsan.’ The revered Prophet (peace be upon him) said, ‘Ihsan is that you worship Allah as though you see Him; and if you do not see Him, then consider that He sees you.’ The newcomer said, ‘Then tell me about the Day of Resurrection.’

The revered Prophet replied, ‘The one who is asked about the time of the Resurrection knows no more about it than the questioner.’ The man said, ‘Then tell me about its signs.’ The revered Prophet (peace be upon him) said, ‘Slave women will give birth to their mistresses, and you will see barefoot, naked, and impoverished shepherds competing in constructing tall buildings.’ Hazrat Umar (may Allah be pleased with him) said: Then the man departed. After waiting for some time, the revered Prophet (peace be upon him) asked me, ‘Umar, do you know who the questioner was?’ I said, ‘Allah and His Messenger know best. (I do not know.)’ The revered Prophet said, ‘He was Hazrat Jibril (peace be upon him). He came to teach you your religion through questions and answers.’ (Muslim)

(Imam Muslim narrated this Hadith. Imam Bukhari also recorded it, with slight variations, in his renowned book.)

Explanation: Since the questioner was Hazrat Jibril (peace be upon him), this Hadith is called the “Hadith of Jibril.” The Hadith explains three fundamental matters of religion: Islam, faith, and ihsan.

The lexical meaning of Islam is to surrender, obey, and submit oneself. In the terminology of the Shariah, Islam means obeying Allah and His Messenger and submitting oneself completely to Allah’s religion.

The five matters mentioned by the revered Prophet (peace be upon him) in explaining Islam are the five fundamental pillars or foundations of Islam.

Consequently, anyone in whom the five matters mentioned in the Hadith, along with the declaration of the Kalimah, are found will certainly be recognized as a Muslim by Muslim society and the state, which will be obliged to grant him all the rights of Muslims.

The lexical meaning of faith is profound belief, firm conviction, and deep trust. Its technical meaning is to accept wholeheartedly the religion that Allah presented to humanity through His Messenger and to place deep confidence in its truth. The Hadith mentions the six fundamental matters without belief in which a person is not even considered a basic believer.

The first and foremost of the matters mentioned above is faith in Allah. Faith in Allah means sincerely acknowledging Allah alone as the Creator, Lawgiver, Provider, Sustainer, and true Owner of the entire universe, and not associating anyone else with Allah or making anyone His partner in these matters. With regard to faith, these attributes of Almighty Allah are singular and indivisible. If a person believes in his heart that Allah is the Creator but doubts that He is the Lawgiver—that is, he does not acknowledge that Allah’s law must be followed in every aspect of life—then he is not a believer.

The second is faith in the angels. Faith in the angels means firmly believing that the angels are one kind of the great creatures of Allah. Allah Most High created them from light. They are neither male nor female. When necessary, the angels can assume various forms. Allah has appointed them to carry out all the affairs involved in administering creation. They never disobey Allah’s commands.

The third is faith in the Books. That is, sincerely believing that the Books which Allah revealed to the prophets, age after age, to guide humankind to the straight path are correct, true, and free from error.

Among the numerous Books revealed by Allah Most High, four are principal: the Torah, the Zabur, the Injil, and the Furqan. The Furqan, or the Qur’an, is Allah Most High’s final Book. All the truths contained in the earlier Books, as well as everything required for the guidance of humankind until the Day of Judgment, have been incorporated into the Qur’an. After this, no other heavenly Book will be revealed. Therefore, in the age after the Qur’an, no one can attain salvation in the Hereafter without following the Qur’an.

All the instructions given in the Qur’an concerning the various aspects and matters of human life must be regarded as obligatory to follow. Otherwise, no one can become a believer.

The fourth matter in which it is absolutely essential to believe in order to be a believer is faith in the Messengers. The literal meaning of the word rasul is “one who is sent.” In the terminology of the Shariah, rasuls are those whom Almighty Allah sent, age after age, to different parts of the world with revelation and Books for the guidance of humankind. From the beginning of humanity until today, countless prophets and rasuls have appeared in the world. Among them, Hazrat Muhammad (peace be upon him) is the last and greatest rasul.

Faith in the Messengers means believing regarding all the prophets and rasuls sent by Allah that they were all ma’sum, and that each was the most knowledgeable and virtuous person of his own age. The guidance they brought was free from error and received from Allah. Among all the prophets, Hazrat Muhammad (peace be upon him) is not only the greatest but also the last prophet. Earlier prophets were sent for particular tribes, ages, or regions. But Hazrat Muhammad (peace be upon him) was sent for all humankind throughout the entire world. As Allah says,

وَمَا أَرْسَلْنَاكَ إِلَّا كَافَّةً لِلنَّاسِ (سورة السبأ : ۷۸)

“O Messenger, indeed We have sent you as the prophet of all humankind.” (Surah Saba, 34:78)

The fifth is faith in the Hereafter. That is, one must hold firmly in one’s heart that death does not bring life to an end; rather, through death one enters another stage of life called the Hereafter. At a stage of this Hereafter, after the reckoning of all the deeds of earthly life, people will be given their results. Thus, some will enter Paradise, while others will enter Hell. The word “sa’ah” mentioned in the Hadith refers to that Day of Judgment. This day is also called the Day of Resurrection or the Day of Judgment. The Qur’an, Hadith, and the teachings of the prophets place tremendous emphasis on belief in the Hereafter, because belief in the Hereafter is what truly compels a person to perform good deeds in worldly life. In contrast, one who does not believe in the Hereafter becomes self-willed and irresponsible, because such a person does not believe that he will have to appear before Allah on the Day of Judgment and answer for his good and bad deeds.

Allah has not informed anyone of the exact date of the Day of Judgment—its day, month, or year. However, He informed His beloved prophet of some signs that it was approaching. In the Hadith narrated above, Jibril (peace be upon him) asked the Prophet about these very signs: “Then tell me the signs of the Day of Judgment.” The Prophet (peace be upon him) said, “When you see that slave women have given birth to their mistresses, and that barefoot, naked shepherds are boasting inside tall buildings, then know that the Day of Judgment has drawn near.”

That is, when children treat their mothers like slaves, and the unfit and lowly classes of society become leaders and indulge in arrogance, then one must understand that the Day of Judgment has drawn near.

In this Hadith, the Noble Prophet (peace be upon him) mentioned only two of the countless signs of the Day of Judgment.

The sixth is believing in the good and bad of destiny. In Islamic terminology, destiny is called “qada and qadar.” Qadar is the abbreviated term for qada and qadar.

Destiny is understood as determining, before an event occurs, what is likely to happen based on an estimate. There are many events about which people form an advance estimate and decide their course of action; this is called destiny. However, because human knowledge is not free from error, their estimates and assumptions sometimes prove wrong. In contrast, since Allah’s knowledge is flawless and complete, no exception occurs in His destiny. If He deliberately brings about an exception, that is a separate matter.

Many research-oriented scholars have explained destiny as follows:

“Long before creating creation, Almighty Allah determined all created things—their forms and natures, their shapes and qualities, the length of their existence, their conditions during that existence, their changes, development, destruction, dissolution, and outcomes. Firm conviction in this principle of the Creator’s prior determination is called having faith in destiny.”

Allah Most High’s knowledge is eternal. That is, whatever has happened, whatever is happening, and whatever will happen in the future is all present with Allah. Therefore, on the basis of this eternal knowledge, He has ordained what will happen in the future. This certainly does not mean that we do something because He has ordained it; rather, He has ordained it because we will do it.

It is noteworthy that this Hadith presents the three principal and fundamental matters of the religion: Islam, iman, and ihsan. When a person accepts Allah’s religion and decides to follow the path of religion, at his first station he is a Muslim, at the second

station he is a believer, and at the third station he is a muhsin. When a person outwardly performs the principal practices of Islam, together with declaring his acceptance of Allah and the Messenger, he is a Muslim. Islamic society and the Islamic state will treat him as a Muslim. It is not essential for society or the state to examine whatever state his heart may be in.

When the effect of the declaration and outward practice mentioned above enters a person’s heart—that is, when the outward Islamic declaration and practice receive the heart’s approval—he becomes a believer.

Then, when the increasing penetration of faith makes his heart devoted to Allah, the Messenger, and the religion, he becomes a muhsin. Allah’s sincere servants remain continually anxious to attain this door of ihsan.

The Significance of Faith in the Messenger

(٤) وَعَنْ أَنَسٍ رَضِيَ اللَّهُ عَنْهُ قَالَ، قَالَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: لَا يُؤْمِنُ أَحَدُكُمْ حَتَّى أَكُونَ أَحَبَّ إِلَيْهِ مِنْ وَالِدِهِ وَوَلَدِهِ وَالنَّاسِ أَجْمَعِينَ (بخاري – مسلم)

(4) “Hazrat Anas (may Allah be pleased with him) narrated that he said: The Messenger of Allah (peace be upon him) said, ‘None of you can be a complete believer unless he loves me more than his father, his children, and all other people.’” (Bukhari, Muslim)

Explanation: It is not sufficient for a believer merely to have general faith in the Messenger. Rather, to become a true believer, he must love the Messenger more than his parents, children, and all his loved ones.

Love or affection is generally of two kinds. One kind is

1) محبت اختياري voluntary love.

2) محبت اضطراري natural love.

The first is subject to human choice, while the second is beyond human control. Suppose a believer loves both his father and the Messenger. In such a situation, his father instructs him to do something contrary to the Messenger’s (peace be upon him) instruction. If he then gives preference to love for the Messenger over love for his father and disobeys the instruction, it must be understood that his love for the Messenger has taken precedence over his love for his father.

The love mentioned in the Hadith refers to the first kind of love—voluntary love. However, if natural love for the Messenger becomes predominant in someone’s heart, that is even better.

(٥) وَعَنْ عَبْدِ اللَّهِ بْنِ عَمْرٍو رَضِيَ اللَّهُ عَنْهُمَا قَالَ، قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: لَا يُؤْمِنُ أَحَدُكُمْ حَتَّى يَكُونَ هَوَاهُ تَبَعًا لِمَا جِئْتُ بِهِ
(مشكوة)

(5) “Hazrat Abdullah ibn Amr (may Allah be pleased with them both) narrated that he said: The Noble Prophet (peace be upon him) said, ‘A person cannot be a believer unless he makes his desires subject to the religion I have brought.’” (Mishkat)

Explanation: The true meaning of faith in the Messenger is to make one’s will, motives, and desires completely subject to the way of life that the Messenger brought from Allah for humankind—the Shariah.

(٦) وَعَنْ أَبِي أُمَامَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ، قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ : مَنْ أَحَبَّ لِلَّهِ وَأَبْغَضَ لِلَّهِ وَأَعْطَى لِلَّهِ وَمَنَعَ لِلَّهِ فَقَدِ اسْتَكْمَلَ الإِيمَانَ (بخاري)

(6) “Hazrat Abu Umamah (may Allah be pleased with him) narrated that the Prophet (peace be upon him) said: The person whose love and enmity, giving and withholding, are solely for seeking Allah’s pleasure is the complete believer.” (Bukhari)

Explanation: When a believer, while following the path of faith, reaches a stage at which all his actions begin to be carried out solely according to Allah’s will, then it must be understood that he has attained perfection in faith.

وَعَنِ عَبَّاسٍ رَضِيَ اللَّهُ عَنْهُ قَالَ، قَالَ رَسُولُ اللَّهِ (V)
صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : ذَاقَ طُعْمَ الْإِيمَانِ مَنْ رَضِيَ بِاللَّهِ
رَبَّا وَبِالإِسْلَامِ دِينًا وَبِمُحَمَّدٍ رَسُولاً (بخاري – مسلم)

(7) “Hazrat Abbas (may Allah be pleased with him) narrated that the Noble Messenger (peace be upon him) said: Whoever accepts Allah as Lord, Islam as religion, and Muhammad (peace and blessings be upon him) as prophet with complete sincerity has tasted the true flavor of faith.” (Bukhari, Muslim)

The Effect of Faith on the Actions of Life

(۸)
وَعَنْ أَنَسٍ رَضِيَ اللَّهُ عَنْهُ قَالَ، قَلَّمَا خَطَبَنَا رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِلَّا قَالَ: لَا إِيْمَانَ لِمَنْ لَا أَمَانَةَ لَهُ ، وَلَا دِينَ لِمَنْ لَا عَهْدَ لَهُ (بيهقي)

(8) “Hazrat Anas (may Allah be pleased with him) narrated that he said: The Prophet (peace be upon him) rarely gave us advice without saying therein: ‘There is no faith in one who is not trustworthy, and there is no religion in one who does not keep his covenant.’” (Bayhaqi)

Explanation: In the Hadith above, the Beloved Prophet (peace be upon him) mentioned two serious criminal acts contrary to religion and faith. One is betraying a trust, and the second is breaking a promise.

In this Hadith, the word trust is used in a broad sense. That is, every category of trust is included: an individual’s trust, society’s trust, the nation’s trust, and so on. Similarly, trusts relating to wealth and property, responsibilities and duties, honor and dignity, and so forth are also included. The word promise, or pledge, is likewise used here in a broad sense. That is, everything from an individual’s promise to national and international promises, agreements, vows, and pledges is included.

(۹)
وَعَنْ أَنَسٍ رَضِيَ اللَّهُ عَنْهُ عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ : لَا يُؤْمِنُ أَحَدُكُمْ حَتَّى يُحِبُّ لِأَخِيهِ مَا يُحِبُّ لِنَفْسِهِ (بخاري – مسلم)

(9) “Hazrat Anas (may Allah be pleased with him) narrated that the Noble Prophet (peace be upon him) said: None of you can be a believer until he likes for his believing brother what he likes for himself.” (Bukhari, Muslim)

Explanation: After a person accepts faith, certain responsibilities naturally devolve upon him in accordance with the demands of faith. These responsibilities include personal, family, social, and state responsibilities. The responsibility mentioned in the Hadith is a believer’s social responsibility. That is, a believer must view the interests and rights of his believing brother who lives in society in exactly the same way that he views his own interests and rights; otherwise, he cannot be a complete believer.

(۱۰)
وَعَنْ عَبْدِ اللَّهِ بْنِ عَمْرٍو رَضِيَ اللَّهُ عَنْهُمَا قَالَ، قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: الْمُسْلِمُ مَنْ سَلِمَ الْمُسْلِمُونَ مِنْ لِسَانِهِ وَيَدِهِ، وَالْمُهَاجِرُ مَنْ هَاجَرَ مَا نَهَى اللَّهُ عَنْهُ (بخاري)

(10) “Hazrat Abdullah ibn Amr (may Allah be pleased with them both) narrated that the Messenger (peace be upon him) said: A Muslim is one from whose hand and tongue other Muslims remain safe. And a muhajir is one who migrates away from what Allah has prohibited.” (Bukhari)

Explanation: The Hadith narrated above points to the kind of character a true Muslim and a true muhajir should have. That is, whoever accepts Islam as his way of life will not cause any Muslim harm through his hand or tongue. Similarly, only the person who migrates away from what Allah has prohibited will receive the full virtue of hijrah. Leaving one’s country for worldly interests is not hijrah.

The Foundation of Islam

(۱۱)
وَعَنِ عَبْدِ اللَّهِ بْنِ عُمَرَ رَضِيَ اللَّهُ عَنْهُمَا قَالَ، قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: بُنِيَ الْإِسْلَامُ عَلَى خَمْسٍ شَهَادَةِ أَنْ لَا إِلَهَ إِلَّا اللَّهُ، وَأَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ، وَإِقَامِ الصَّلاةِ، وَإِيتَاءِ الزَّكَاةِ، وَالْحَجِّ، وَصَوْمِ رَمَضَانَ (بخاري – مسلم)

(11) “Hazrat Abdullah ibn Umar (may Allah be pleased with them both) narrated that he said: The Messenger (peace be upon him) said: Islam has been founded upon five things: bearing witness that there is no deity except Allah and that Muhammad (peace be upon him) is His servant and Messenger; establishing prayer; giving zakat; performing Hajj; and fasting the month of Ramadan.” (Bukhari, Muslim)

Explanation: In this Hadith, Islam is compared to a house, and the declaration of faith, prayer, zakat, Hajj, and fasting in Ramadan are compared to its pillars. The Prophet (peace be upon him) has presented a beautiful analogy to help us understand Islam. It is noteworthy that just as a house cannot be conceived without pillars, pillars alone are not called a house. The five things mentioned in the Hadith are merely the foundations of Islam, not the whole of Islam. Therefore, if someone performs the five acts mentioned above and thinks that he has fulfilled all the requirements of Islam, that would be the same kind of mistake as a person who sets up the pillars and thinks that he has built a house.

Just as a few pillars alone, without a roof, cannot protect people from sun and rain, merely performing these five acts cannot save a person from accountability in the Hereafter. The entire way of life that the Great Prophet (peace be upon him) presented to humankind is Islam. By accepting it completely, people can attain comprehensive welfare in this world and the Hereafter.

Major Sins

إِنْ تَجْتَنِبُوا كَبَائِرَ مَا تُنْهَوْنَ عَنْهُ نُكَفِّرْ عَنْكُمْ سَيِّئَاتِكُمْ وَنُدْخِلْكُمْ مُدْخَلاً كَرِيمًا (سورة النساء : ٣١)

Meaning: If you keep yourselves away from the major sins that have been prohibited, We will forgive your minor sins and admit you into an honorable abode.” (Surah al-Nisa, 4:31)

However, if someone continues committing minor sins habitually and without hesitation, those minor sins will ultimately become major sins. Moreover, if someone remains engaged in sinful acts throughout his life and repents shortly before death, after sensing the signs of death, his repentance will not be accepted by Allah. The Qur’an declares the following concerning this:

إِنَّمَا التَّوْبَةُ عَلَى اللَّهِ لِلَّذِينَ يَعْمَلُونَ السُّوءَ بِجَهَالَةٍ ثُمَّ يَتُوبُونَ مِنْ قَرِيبٍ فَأُولَئِكَ يَتُوْبُ اللَّهُ عَلَيْهِمْ وَكَانَ اللَّهُ عَلِيمًا حَكِيمًا ، وَلَيْسَتِ التَّوْبَةُ لِلَّذِينَ يَعْمَلُوْنَ السَّيِّئَاتِ حَتَّى إِذَا حَضَرَ أَحَدَهُمُ الْمَوْتُ قَالَ إِنِّي تُبْتُ الآنَ وَلَا الَّذِيْنَ يَمُوْتُوْنَ وَهُمْ كُفَّارٌ أُولَئِكَ أَعْتَدْنَا لَهُمْ عَذَابًا أَلِيمًا
(سورة النساء : ۱۷ – ۱۸)

Meaning: “Indeed, repentance is accepted by Allah only from those who commit evil out of ignorance and then repent soon afterward; Allah turns to them in forgiveness. Allah is All-Knowing, All-Wise. But repentance is not accepted from those who persist in sin until, when death approaches one of them, he says, ‘Now I repent,’ nor from those who die as disbelievers. For them We have prepared a painful punishment.” (Surah al-Nisa, 4:17–18)

(۱۲)
وَعَنْ عَبْدِ اللَّهِ بْنِ عَمْرٍو رَضِيَ اللَّهُ عَنْهُمَا قَالَ، قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: الْكَبَائِرُ الإِشْرَاكُ بِاللَّهِ، وَعُقُوقُ الْوَالِدَيْنِ، وَقَتْلُ النَّفْسِ، وَالْيَمِينُ الْغَمُوسُ (بخاري)

(12) “Hazrat Abdullah ibn Amr (may Allah be pleased with them both) narrated that he said: The Noble Prophet (peace be upon him) said: The major sins are associating partners with Allah, disobeying one’s parents, killing someone, and taking a false oath.” (Bukhari)

Explanation: A sin is an act disliked by Allah and His Messenger. Gunah is a Persian word; its Arabic equivalent is ma’siyat. Sins are generally of two kinds: minor and major. Offenses for which punishment is prescribed in the Qur’an and Hadith are major sins. Sins for which no punishment is prescribed in the Qur’an and Hadith are minor sins. A believer does not become a disbeliever through major sins other than shirk, but he will have to suffer the punishment of Hell. If a believer sincerely repents of major sins other than debts owed to people, Allah will forgive his sins. The word tawbah is Arabic. Lexically, it means to return or turn back. In the terminology of the Shariah, tawbah means turning away from an act contrary to the Shariah with a repentant heart, firmly resolving not to engage in a similar act in the future, and turning toward Allah. Thus, if someone says “I repent” a thousand times with his tongue while remaining engaged in sinful acts, his verbal repentance is not truly repentance. Apart from Allah’s beloved prophets and rasuls, it is impossible for other Muslims to avoid every minor sin. Allah, the Lord of the worlds, forgives major sins only through sincere repentance. There are three conditions for repentance to be accepted by Allah: the first condition is that the person who committed the sin must feel profound remorse for it. The second condition is that he must promise Allah that he will not commit that sinful act again during his life. This applies when the act concerns only Allah’s right. If the sinful act concerns the right of a servant, a third condition is added to the above two: he must restore the right of the servant or person whose right he violated, or obtain that person’s forgiveness.

(۱۳)
وَعَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ، قَالَ رَسُولُ
اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: اجْتَنِبُوا السَّبْعَ الْمُويقَاتِ،
قَالُوا : يَا رَسُولَ اللهِ وَمَا هُنَّ؟ قَالَ: الشَّرْكُ بِاللَّهِ، وَالسِّحْرُ، وَقَتْلُ النَّفْسِ الَّتِي حَرَّمَ اللَّهُ إِلَّا بِالْحَقِّ،
وَأَكُلُ الرِّبَا، وَأَكُلُ مَالِ الْيَتِيمِ، وَالتَّوَلِي يَوْمَ
الزَّحْفِ، وَقَدْفُ الْمُحْصَنَاتِ الْمُؤْمِنَاتِ الْغَافِلَاتِ
(بخاري – مسلم)

(13) “Hazrat Abu Hurayrah (may Allah be pleased with him) narrated that he said: The Messenger (peace be upon him) said: Avoid the seven destructive sins. The Companions asked, ‘O Messenger of Allah, what are they?’ He said: They are associating partners with Allah, practicing magic, killing a person whom Allah has forbidden killing except with due right, consuming usury, unlawfully taking an orphan’s property, fleeing from the battlefield, and falsely accusing chaste, believing, unsuspecting women of adultery.” (Bukhari, Muslim)

Explanation: In the Hadith above, the Noble Prophet (peace be upon him) mentioned only some of the major sins; he did not mention every act associated with major sins.

(١٤) وَعَنْ مُعَادٍ رَضِيَ اللَّهُ عَنْهُ قَالَ: أَوْصَانِي رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بِعَشْرِ كَلِمَاتٍ، قَالَ: لَا تُشْرِكْ بِاللَّهِ شَيْئًا وَإِنْ قُتِلْتَ وَحُرِّقْتَ، وَلَا تَعُقِّنَّ وَالِدَيْكَ، وَإِنْ أَمْرَاكَ أَنْ تَخْرُجَ مِنْ أَهْلِكَ وَمَالِكَ، وَلَا تَتْرُكُنَّ صَلَاةً مَكْتُوبَةً مُتَعَمِّدًا؛ فَإِنَّ مَنْ تَرَكَ صَلَاةً مَكْتُوبَةٌ مُتَعَمِّدًا فَقَدْ بَرِئَتْ مِنْهُ ذِمَّةُ اللَّهِ، وَلَا تَشْرَبَنَّ خَمْرًا ؛ فَإِنَّهُ رَأْسُ كُلِّ فَاحِشَةٍ، وَإِيَّاكَ وَالْمَعْصِيَةَ؛ فَإِنَّ بِالْمَعْصِيَةِ حَلَّ سَخَطُ اللَّهِ عَزَّ وَجَلَّ، وَإِيَّاكَ وَالْفِرَارَ مِنَ الزَّحْفِ وَإِنْ هَلَكَ النَّاسُ، وَإِذَا أَصَابَ النَّاسَ مَوْتٌ

وَأَنْتَ فِيْهِمْ فَاثْبُتْ، وَأَنْفِقْ عَلَى عِبَالِكَ مِنْ طَوْلِكَ، وَلَا تَرْفَعْ عَنْهُمْ عَصَاكَ أَدَبًا وَأَخِفُهُمْ فِي اللَّهِ (رواه أحمد )

(14) “It is narrated from Hazrat Mu’adh (may Allah be pleased with him). He says that, while advising me about ten matters, the Messenger (peace and blessings of Allah be upon him) said: O Mu’adh, even if you are killed or burned, do not associate anyone with Allah. Even if your parents drive you away from your family and wealth, do not disobey them. Never intentionally abandon the obligatory prayer. For Allah and His Messenger bear no responsibility for one who voluntarily abandons an obligatory prayer. Never drink wine, for wine is the root of all indecent acts. Keep yourself away from every kind of sinful act, for Allah’s wrath descends because of sin. Do not leave the battlefield of jihad even at a moment of the fiercest fighting. If an epidemic (contagious disease) appears where you are staying, remain there. Spend as much as you can for the needs of your family. Do not withdraw the disciplinary rod from them in order to teach them proper manners, and instill the fear of Allah in their hearts.” (Ahmad)

Explanation: The narrator of this hadith, Hazrat Mu’adh ibn Jabal (may Allah be pleased with him), was one of the distinguished Companions of the Noble Prophet (peace and blessings of Allah be upon him). The Prophet (peace and blessings of Allah be upon him) appointed him governor of an important province such as Yemen. This hadith reveals the deep relationship he had with the Prophet.

The Noble Prophet (peace and blessings of Allah be upon him) advised Hazrat Mu’adh to remain pure from polytheism even at a critical moment when his life was in danger. For if he were killed by an unbeliever because of remaining firm and steadfast upon tawhid, he would attain the rank of martyrdom. In the terminology of the Shariah, the condition described above is called ‘azimah.’ For a distinguished Companion like Hazrat Mu’adh, acting upon azimah was fitting. On the other hand, if an ordinary Muslim, in order to save his life from an enemy unbeliever, keeps his belief in tawhid firm in his heart but utters words of polytheism, permission has been granted to him in this matter. However, if he too acts upon azimah and dies, he will attain the rank of martyrdom.

It is further known from the Prophet’s (peace and blessings of Allah be upon him) advice that if an epidemic breaks out in an area, the people of that place must not leave it. For if the people there depart for elsewhere, neither will the sick receive care nor will any effort be made to prevent the disease. However, when an epidemic appears in an area, outsiders have also been prohibited from entering it.

Innovation

(١٥) وَعَنْ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا قَالَتْ، قَالَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : مَنْ أَحْدَثَ فِي أَمْرِنَا هَذَا مَا (مسلم – بخاري) لَيْسَ فِيهِ، فَهُوَ رَدُّ

(15) “It is narrated from Hazrat Aishah (may Allah be pleased with her). She says that the Messenger (peace and blessings of Allah be upon him) said: Whoever introduces into this religion of ours something that has no basis in it, it will be rejected.” (Bukhari, Muslim)

Explanation: The religion that Allah sent for humanity through His Prophet Hazrat Muhammad (peace and blessings of Allah be upon him) is complete. It contains the fundamental system governing all aspects of human life. Therefore, if anyone wishes to introduce into the religion something novel that has no existence, directly or indirectly, in the Qur’an and Hadith, that is innovation and must be abandoned.

The Correct Way to Follow the Messenger

(١٦) وَعَنْ أَنَسٍ رَضِيَ اللَّهُ عَنْهُ قَالَ: جَاءَ ثَلَاثَةُ رَهْطٍ إِلَى أَزْوَاجِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَسْأَلُونَ عَنْ عِبَادَةِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، فَلَمَّا أُخْبِرُوا بِهَا كَأَنَّهُمْ تَقَالُوْهَا ، فَقَالُوا : أَيْنَ نَحْنُ مِنَ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ۚ وَقَدْ غَفَرَ اللَّهُ لَهُ مَا تَقَدَّمَ مِنْ ذَنْبِهِ وَمَا تَأَخَّرَ، فَقَالَ أَحَدُهُمْ : أَمَّا أَنَا فَأُصْلِي اللَّيْلَ أَبَدًا ، وَقَالَ الآخَرُ: إِنِّي أَصُوْمُ الدَّهْرَ فَلَا أُفْطِرُ، وَقَالَ الْآخَرُ: أَنَا أَعْتَزِلُ النِّسَاءَ وَلَا أَتَزَوَّجُ أَبَدًا، فَجَاءَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِلَيْهِمْ فَقَالَ : أَنْتُمُ الَّذِينَ قُلْتُمْ كَذَا وَكَذَا ،

أَمَا إِنِّي لَأَخْشَاكُمْ لِلَّهِ عَزَّ وَجَلَّ وَأَتْقَاكُمْ لَهُ، لَكِنِّي أَصُومُ وَأُفْطِرُ وَأُصَلِى وَأَرْقُدُ وَأَتَزَوَّجُ النِّسَاءَ، فَمَنْ رَغِبَ عَنْ سُنَّتِي فَلَيْسَ مِنِّي (بخاري – مسلم)

(16) “It is narrated from Hazrat Anas (may Allah be pleased with him). He says that one day three men came to the wives of the Messenger (peace and blessings of Allah be upon him) to inquire about his worship. When they were informed about the worship of the Messenger (peace and blessings of Allah be upon him), they seemed to regard it as insufficient and said, ‘What comparison can there be between us and the Prophet (peace and blessings of Allah be upon him)? Allah Himself has declared that He has forgiven his past and future sins.’ Then one of them said, ‘As for me, I will spend the whole night in prayer.’ The second said, ‘I will fast throughout the entire year and will never stop fasting.’ The third said, ‘I will keep away from women and will never marry.’ Suddenly the Prophet (peace and blessings of Allah be upon him) arrived there and asked them, ‘O you, did you say these things?’

[Note: There are two views regarding how the Noble Prophet (peace and blessings of Allah be upon him) learned of their conversation. One is that the Prophet was then in the Prophet’s Mosque, while this conversation was taking place in the rooms of the Mothers of the Believers adjoining the mosque. Thus, he heard the conversation while sitting in the mosque. The second view is that Gabriel himself informed the Prophet of the conversation. The three men were returning from the Prophet’s house with a flawed conclusion about Islamic worship. Had the Noble Prophet not corrected their error, they would have propagated and preached this mistaken view.]

“Beware! I swear by Allah that I fear Allah more than any of you and am more mindful of Him than any of you. Despite this, I fast on some days and do not fast on others, I pray at times and sleep at times, and I have also married. Therefore, whoever does not follow this Sunnah of mine is not one of my community.” (Bukhari, Muslim)

Explanation: The welfare of this world and the Hereafter lies in properly following the religion or way of life that Allah, the Most Merciful, revealed for humanity through the prophets. Throughout their lives, the prophets acted according to this religion and left its practical form for their communities. In the terminology of the Shariah, this is called the Sunnah of the Messenger.

The perfect form of the religion that our beloved Prophet Hazrat Muhammad (peace and blessings of Allah be upon him) left for us through the deeds of his entire life is his Sunnah or way. Just as no one has the right to remove anything from it, no one has the right to add anything new to it. Thus, a disorderly life free from prayer, fasting, and the restrictions of halal and haram is displeasing to Allah; likewise displeasing is abandoning family life and all worldly responsibilities and remaining occupied with voluntary worship day and night. The Prophet’s way lies between these two paths. By following this way, a person can attain everlasting welfare in this world and the Hereafter. In the hadith under discussion, the Prophet (peace and blessings of Allah be upon him), pointing to this way, said that it is my Sunnah. And whoever does not follow my Sunnah is, whatever else he may be, not one of my community.

Among the community of Hazrat Jesus (peace be upon him) there was a group of God-fearing people who abandoned all worldly occupations and took refuge in cells, forests, mountains, caves, and similar places, remaining absorbed in the remembrance of Allah day and night. Referring to them, Allah warns the community of Muhammad, saying:

وَرَهْبَانِيَّةٌ ابْتَدَعُوهَا مَا كَتَبْنَاهَا عَلَيْهِمْ إِلَّا ابْتِغَاءَ رِضْوَانِ اللَّهِ فَمَا رَعَوْهَا حَقَّ رِعَايَتِهَا
(سورة الحديد : ۲۷)

“This ascetic life was of their own invention. I did not prescribe it for them. They adopted this path only to seek Allah’s pleasure, but they failed to observe it properly.” (Surah al-Hadid—28)

(۱۷)
وَعَنْ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا صَنَعَ رَسُولُ اللَّهِ صلَّى اللهُ عَلَيْهِ وَسَلَّمَ شَيْئًا، فَرَخَّصَ فِيْهِ، فَتَنَزَّهَ عَنْهُ قَوْمٌ، فَبَلَغَ ذَالِكَ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، فَخَطَبَ فَحَمِدَ اللَّهَ ثُمَّ قَالَ: مَا بَالُ أَقْوَامٍ يَتَنَزَّهُوْنَ عَنِ الشَّيْءِ أَصْنَعُهُ، فَوَاللَّهِ إِنِّي لَأَعْلَمُهُمْ بِاللَّهِ وَأَشَدُّهُمْ لَهُ خَشْيَةٌ (بخاري – مسلم)

(17) “It is narrated from Hazrat Aishah (may Allah be pleased with her) that one day the Messenger (peace and blessings of Allah be upon him) performed an act and permitted others to do it as well. Despite this, some people refrained from doing it. When this reached the Prophet (peace and blessings of Allah be upon him), he delivered a sermon to them. First, he praised Allah. Then he said, ‘How could they prefer to refrain from an act that I myself have performed? By Allah, I know Allah better than they do and fear Him more than they do.’” (Bukhari, Muslim)

Explanation: There are certain acts or practices of the Shariah that one is instructed to leave aside depending on one’s circumstances. For example, fasting in Ramadan is not obligatory for a sick person or a traveler. One may fast if one wishes or make up the fast later. However, if fasting is likely to endanger the life of a sick person or traveler, he must refrain from fasting. For worship means acting according to the will of Allah and His Messenger. Acting according to one’s own whim, without regard for the commands and prohibitions of the Shariah, is not worship.

(۱۸)
وَعَنْ أَبِي ثَعْلَبَةَ الْخُشْنِيِّ قَالَ، قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: إِنَّ اللَّهَ فَرَضَ فَرَائِضَ فَلَا تُضَيّعُوهَا ، وَحَرَّمَ حُرُمَاتٍ فَلَا تَنْتَهِكُوهَا، وَحَدَّ حُدُودًا فَلَا تَعْتَدُوهَا ، وَسَكَتَ عَنْ أَشْيَاءَ مِنْ غَيْرِ نِسْيَانٍ فَلَا تَبْحَثُوا عَنْهَا (الدار قطني)

(18) “Hazrat Abu Tha’labah al-Khushani (may Allah be pleased with him) said: The Noble Prophet (peace and blessings of Allah be upon him) said: Allah has made certain matters obligatory, so do not neglect them. He has prohibited certain matters, so do not engage in them. He has set certain limits, so do not overstep them. And He remained silent about certain matters intentionally, not out of forgetfulness, so do not argue about them.” (Dar Qutni)

(۱۹)
وَعَنْ ابْنِ عَبَّاسٍ رَضِيَ اللَّهُ عَنْهُمَا قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ الْأَمْرُ ثَلَثَةٌ أَمْرٌ بَيْنَ رُشْدُهُ فَاتَّبِعْهُ – وَأَمْرٌ بَيْنٌ غَيُّهُ فَاجْتَنِبُهُ وَأَمْرٌ اخْتُلِفَ فِيهِ فَكِلْهُ إِلَى اللَّهَ عَزَّ وَجَلَّ
(احمد)

(19) “It is narrated from Hazrat Ibn Abbas (may Allah be pleased with them both). He says that the Messenger of Allah (peace and blessings of Allah be upon him) said: Matters of the Shariah are of three kinds. One kind is that whose correctness is completely clear; therefore, follow it. Another kind is that whose error is beyond doubt; therefore, avoid it. There are also matters that are doubtful; entrust them to Allah. (Do not engage in them until the doubt has been resolved.)” (Ahmad)

(۲۰)
وَعَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ نَزَلَ الْقُرْآنَ عَلَى خَمْسَةِ أَوْجُهِ – حَلَالٌ وَحَرَامٌ وَمُحْكَمْ وَمُتَشَابِةٌ وَأَمْثَالُ فَاحِلُّوا

الْحَلَالَ وَحَرِّمُوا الْحَرَامَ وَاعْمَلُوْا بِالْمُحْكَمِ وَامِنُوْا بِالْمُتَشَابِهِ وَاعْتِيرُوا بِالْأَمْثَالِ (احمد)

(20) “It is narrated from Hazrat Abu Hurairah (may Allah be pleased with him). He says that the Noble Prophet (peace and blessings of Allah be upon him) said: Five kinds of injunctions have been revealed in the Qur’an. (That is, all the verses of the Qur’an are divided into five categories:) halal, haram, muhkam, mutashabih, and amthal. Therefore, accept the halal as halal, reject the haram as haram, act according to the muhkam, believe in the mutashabih, and take admonition from the amthal.” (Ahmad)

Explanation: In the above hadith, the Prophet (peace and blessings of Allah be upon him) has mentioned that the verses of the Holy Qur’an are divided into five categories. The first is the verses concerning halal, that is, those in which something is declared lawful. The second is the verses concerning haram, that is, those in which something is declared unlawful. The third is the muhkam verses. Muhkam refers to those verses whose statements, words, and meanings are generally comprehensible. The fourth is mutashabih. Mutashabih refers to those verses or words of the Qur’an whose meanings and explanations are difficult and obscure. The fifth is the verses of amthal, through which Allah presents various examples and admonishes humanity.

In the hadith cited above, the Prophet (peace and blessings of Allah be upon him) has mentioned what our conduct should be regarding these five types of verses. He said that you should accept the halal of the Qur’an as halal and reject the haram as haram; act according to the muhkam; believe regarding the mutashabih that its meanings have been kept beyond our knowledge by the All-Wise Allah for a particular purpose; and take admonition from the amthal (examples) of the Qur’an.

The three hadiths mentioned above point to a particular matter: all the matters required by the Shariah are clear and beyond doubt. Therefore, follow them without hesitation. Conversely, do not introduce vague, difficult, and unnecessary matters and become needlessly entangled in doubt. A kind of people can be found in society who pay no particular attention to the clear instructions of the Shariah concerning what must be done. Instead, by introducing relatively complicated, obscure, and unnecessary matters, they seek to create a maze among people. Seeking the truth is not their purpose at all. Rather, their real purpose is to display their own learning or to create doubt in people’s minds regarding religion and the Shariah. The hadith mentions that such conduct is blameworthy in the sight of the Shariah.

Chapter 3: Worship

The Importance of Prayer

إِنَّ الصَّلَاةَ كَانَتْ عَلَى الْمُؤْمِنِينَ كِتَابًا مَوْقُوْتًا
(سورة النساء – (۱۰۳)

“Indeed, prayer has been prescribed for the believers at appointed times.” (Surah al-Nisa—103)

(۲۱)
وَعَنْ عُبَادَةَ بْنِ الصَّامِتِ رَضِيَ اللَّهُ عَنْهُ قَالَ، قَالَ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: خَمْسُ صَلَوَاتٍ افْتَرَضَهُنَّ اللَّهُ تَعَالَى، مَنْ أَحْسَنَ وُضُوءَهُنَّ وَصَلَاهُنَّ لِوَقْتِهِنَّ وَأَتَمَّ رُكُوْعَهُنَّ وَخُشُوْعَهُنَّ، كَانَ لَهُ عَلَى اللَّهِ عَهْدٌ أَنْ يَغْفِرَ لَهُ ، وَمَنْ لَمْ يَفْعَلْ فَلَيْسَ لَهُ عَلَى اللَّهِ عَهْدٌ إِنْ شَاءَ غَفَرَ لَهُ وَإِنْ شَاءَ عَذَّبَهُ (أبو داود)

(21) “It is narrated from Hazrat Ubadah ibn Samit (may Allah be pleased with him). He says that the Noble Prophet (peace and blessings of Allah be upon him) said: Allah has made five daily prayers obligatory upon His servants. Therefore, whoever performs ablution properly, offers the prayer at its appointed time, and performs the bowing and prostration with due attention and concentration, Allah will certainly forgive him. As for whoever does not do so, Allah bears no responsibility for forgiving his sins. He may forgive him if He wishes, or He may not.” (Abu Dawud)

Explanation: In Islamic terminology, salat is the name of a specific act of worship. Namaz is its Persian translation. Worship is generally of two kinds. One kind is worship performed with the limbs of the body, called bodily worship. The other kind is worship performed by spending one’s wealth, called financial worship. Among bodily acts of worship, the greatest is prayer. Among financial acts of worship, the greatest is zakat. In the Qur’an, Allah the Exalted has mentioned these two greatest acts of worship together many times. From the beginning of human creation until today, every prophet who came into the world had prayer prescribed for him and his community in one form or another. For the final Prophet, Hazrat Muhammad (peace and blessings of Allah be upon him), and his community, five prayers in all were made obligatory during the day and night. Gabriel himself, acting as imam, performed ten prayers and taught the Prophet (peace and blessings of Allah be upon him) the practical form of when and how these prayers were to be performed.

The Prophet (peace and blessings of Allah be upon him) gave all the instruction on how to purify the body through ablution and bathing for prayer, at what times to perform the prayers, how to bow and prostrate, what the duration of the standing after bowing and the sitting after prostration should be, and how to perform the prayer with humility and concentration. Therefore, whoever performs the prayer properly according to the Prophet’s instruction, Allah will forgive him. As for whoever does not perform it, Allah bears no responsibility for his forgiveness.

(۲۲)
وَعَنْ عَبْدِ اللَّهِ بْنِ عَمْرِو بْنِ الْعَاصِ رَضِيَ اللَّهُ عَنْهُ عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنَّهُ ذَكَرَ الصَّلَاةَ يَوْمًا فَقَالَ: مَنْ حَافَظَ عَلَيْهَا كَانَتْ لَهُ نُورًا وَبُرْهَانًا وَنَجَاةً يَوْمَ الْقِيَامَةِ ، وَمَنْ لَمْ يُحَافِظُ عَلَيْهَا لَمْ يَكُنْ لَهُ نُوْرٌ وَلَا بُرْهَانٌ وَلَا نَجَاةٌ، فَكَانَ يَوْمَ الْقِيَامَةِ مَعَ قَارُوْنَ وَفِرْعَوْنَ وَهَامَانَ وَأُبَيِّ بْنِ خَلَفٍ
أحمد – دارمي – بيهقي)

(22) It is narrated from Hazrat Abdullah ibn Amr ibn al-As (may Allah be pleased with him) that one day, while discussing prayer, the Noble Prophet (peace and blessings of Allah be upon him) said: Whoever carefully preserves his prayer, that prayer will be a light, a proof, and a means of salvation for him on the Day of Resurrection. Whoever does not carefully preserve it will have neither light, proof, nor salvation through it on the Day of Resurrection. On the Day of Gathering, that person will be raised with the unbelievers, like Qarun, Pharaoh, Haman, and Ubayy ibn Khalaf. (Ahmad, Darimi, Bayhaqi)

Explanation: In the hadith, the Prophet (peace and blessings of Allah be upon him) commanded that prayer be carefully preserved. That is, if someone performs prayer throughout his life with the concentration and in the manner prescribed, then this prayer itself will provide him with light in the darkness of the Resurrection, testify before Allah that he was righteous, and deliver him from the punishment of Hell. For a person who prays in this manner generally cannot become involved in any sin.

(۲۳)
وَعَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ، قَالَ رَسُولُ اللَّهَ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: سَبْعَةٌ يُظِلُّهُمُ اللَّهُ فِي ظِلِهِ يَوْمَ لَا ظِلَّ إِلَّا ظِلُّهُ؛ الإِمَامُ الْعَادِلُ، وَشَابٌ نَشَأَ فِي عِبَادَةِ رَبِّهِ، وَرَجُلٌ قَلْبُهُ مُعَلِّقٌ فِي الْمَسَاجِدِ، وَرَجُلَانِ تَحَابًّا فِي اللَّهِ اجْتَمَعًا عَلَيْهِ وَتَفَرَّقَا عَلَيْهِ، وَرَجُلٌ طَلَبَتْهُ امْرَأَةٌ ذَاتُ مَنْصِبٍ وَجَمَالٍ فَقَالَ إِنِّي أَخَافُ اللَّهَ، وَرَجُلٌ تَصَدَّقَ أَخْفَى حَتَّى لَا تَعْلَمَ شِمَالُهُ مَا تُنْفِقُ يَمِينُهُ
-(بخاري – مسلم)

(23) “It is narrated from Hazrat Abu Hurairah (may Allah be pleased with him). He says that the Messenger (peace and blessings of Allah be upon him) said: On the day when there will be no shade except Allah’s shade, Allah will shelter seven kinds of people in His shade: (1) a just ruler; (2) a young person whose youth was spent in the worship of Allah; (3) a worshipper whose heart remains attached to the mosque, so that even after returning from the mosque he longs to return to it; (4) two people whose love and separation were solely for the sake of Allah—that is, whose coming together and parting occurred only for Allah’s sake; (5) a person who remembers Allah in solitude and sheds tears; (6) a person invited by a beautiful young woman of high status to accept her advances, but who rejects her, saying, ‘I fear Allah’; and (7) a person who gives charity so secretly that his left hand does not know what his right hand spends.” (Bukhari, Muslim)

Explanation: On that terrible day when there will be no shade on the Plain of Gathering except Allah’s own controlled shade, people will writhe in unbearable heat and scorching intensity. On that day Allah will shelter seven kinds of people in the cool shade of His mercy. The first is the just ruler who, having authority over a section of humanity, has always ruled with justice. The second is the young person who spent his youth in the worship of Allah. All human strength and talent develop during youth, so youth is the most important chapter of human life. The possibility of a person’s slipping is greatest in youth. Therefore, on the Day of Resurrection Allah will shelter in His own shade the young person who, during this important stage of life, placed the vessel of his youth under the control of Allah’s religion. The third is the worshipper whose heart is always connected to the mosque—that is, one who performs prayer in congregation at the mosque with complete sincerity. The fourth kind to receive Allah’s shade consists of two people whose love and hostility were solely for Allah’s sake; their enmity and friendship were not controlled by any worldly interest. The fifth person sheltered in the shade of Allah’s mercy is one who remembers Allah in solitude, away from people’s eyes, and sheds tears. The sixth person who will receive Allah’s cool shade on the dreadful Day of Resurrection is a God-fearing person of noble character who, fearing Allah’s punishment, rejects the enticing invitation of a distinguished and beautiful young woman to fulfill her desire. The seventh to receive shelter is the charitable person who gives secretly, seeking only Allah’s pleasure.

Establishing Prayer Is a State Responsibility of an Islamic State

(٢٤) وَعَنْ عُمَرَ بْنَ الْخَطَّابِ رَضِيَ اللَّهُ عَنْهُ أَنَّهُ كَتَبَ إِلَى عُمَّالِهِ: إِنَّ أَهَمَّ أَمْوْرِكُمْ عِنْدِي الصَّلَاةُ، فَمَنْ حَافِظُ وَحَافَظَ عَلَيْهَا حَفِظَ دِينَهُ ، وَمَنْ ضَيَّعَهَا فَهُوَ لِمَا سوَاهَا أَصْيَع (موطا إمام مالك)

(24) “It is narrated from Hazrat Umar ibn al-Khattab (may Allah be pleased with him) that he issued the following instruction to all his governors: Among all your responsibilities, prayer is the most important in my view. Therefore, whoever performs his prayer carefully and supervises the prayer has fully safeguarded his religion. Whoever does not take care of prayer is by no means unlikely to betray his other responsibilities.” (Muwatta of Imam Malik)

Explanation: Establishing prayer is among the governmental responsibilities of an Islamic state. Just as the head of state and the governing officials under him are responsible for administering their respective areas, they are likewise responsible for arranging and establishing prayer in those areas. The Prophet (peace and blessings of Allah be upon him) and his capable caliphs fulfilled both kinds of responsibility together. The second caliph, Hazrat Umar (may Allah be pleased with him), drew the attention of the governors under him to this important matter through an instruction, for it is one of the foremost responsibilities of an Islamic state. Allah says about this in the Holy Qur’an:

“When My sincere servants gain governing authority over a land, they establish prayer there, institute zakat, command (the citizens) to do good, and restrain them from wrongdoing.” (Surah al-Hajj, verse 41)

Hazrat Umar (may Allah be pleased with him) especially warned the governors under him that if they showed negligence regarding this first obligation of Allah the Exalted, they would also be negligent in fulfilling their other responsibilities.

Prayer is the worship most beloved to Allah

(٢٥) وَعَنِ ابْنِ مَسْعُوْدٍ رَضِيَ اللَّهُ عَنْهُ قَالَ، سَأَلْتُ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: أَيُّ الْأَعْمَالِ أَفْضَلُ؟ قَالَ: الصَّلَاةُ لِوَقْتِهَا ، قُلْتُ : ثُمَّ أَيُّ؟ قَالَ: بِرُّ الْوَالِدَيْنِ، قُلْتُ

ثُمَّ أَيُّ؟ قَالَ: الْجِهَادُ فِي سَبِيلِ اللَّهِ، قَالَ حَدَّثَنِي بِهِنَّ وَلَوْ اسْتَزَدْتُهُ لَزَادَنِي (بخاري – مسلم)

(25) “It is narrated from Hazrat Ibn Mas‘ud (may Allah be pleased with him) that he said: I asked the Noble Prophet (peace and blessings be upon him), ‘Which of all people’s righteous deeds is most beloved to Allah?’ His Eminence (peace and blessings be upon him) replied, ‘Offering the prayer at its appointed time.’ I asked, ‘Then which one?’ His Eminence (peace and blessings be upon him) said, ‘Treating one’s parents well.’ I asked again, ‘Then which one?’ His Eminence (peace and blessings be upon him) replied, ‘Striving in the path of Allah.’ Hazrat Ibn Mas‘ud said: The Noble Prophet (peace and blessings be upon him) told me these things. Had I asked His Eminence more questions, he would have told me more.” (Bukhari, Muslim)

When should children be urged to perform the prayer

(٢٦) وَعَنْ عَمْرِو بْنِ شُعَيْبٍ عَنْ أَبِيْهِ عَنْ جَدِّهِ قَالَ، قَالَ رَسُوْلُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: مُرُوا أَوْلَادَكُمْ بالصَّلاةِ، وَهُمْ أَبْنَاءُ سَبْعِ سِنِينَ، وَاضْرِبُوهُمْ وَهُمْ أَبْنَاءُ عَشْرِ سِنِينَ، وَفَرِّقُوا بَيْنَهُمْ فِي الْمَضَاجِعِ
(أبو داود)

(26) “It is narrated from Hazrat ‘Amr ibn Shu‘ayb, from his father, and from his grandfather, that he said: The Noble Prophet (peace and blessings be upon him) said, ‘When your children reach seven years of age, command them to perform the prayer. When they reach ten years of age, discipline them for the prayer and separate their beds.’” (Abu Dawud)

Explanation: In reality, as soon as they reach maturity, prayer, fasting and other acts of worship become obligatory for everyone, male and female alike. However, if boys and girls are not taught the prayer and trained to perform it beforehand, no one will be able to offer the prayer immediately upon reaching maturity. Therefore, His Eminence (peace and blessings be upon him) instructed parents to encourage boys and girls to perform the prayer at the age of seven and to compel them to do so at the age of ten. This instruction is directed to guardians. Thus, if guardians do not follow this instruction, they will be held responsible before Allah.

On the Day of Resurrection, the first question will concern the prayer

(۲۷)
وَعَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ، قَالَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : إِنَّ أَوَّلَ مَا يُحَاسَبُ بِهِ العَبْدُ يَوْمَ القِيَامَةِ مِنْ عَمَلِهِ صَلَاتُهُ ، فَإِنْ صَلُحَتْ فَقَدْ أَفْلَحَ وَأَنْجَحَ، وَإِنْ فَسَدَتْ فَقَدْ خَابَ وَخَسِرَ، فَإِنْ انْتَقَصَ مِنْ فَرِيضَةٍ ، قَالَ الرَّبُّ: انْظُرُوا هَلْ لِعَبْدِي مِنْ تَطَوُّع

فَيُكَمَّلَ بِهَا مَا انْتَقَصَ مِنَ الفَرِيضَةِ، ثُمَّ يَكُونُ سَائِرُ
أَعْمَا لِهِ عَلَى هَذَا (ترمذي)

(27) It is narrated from Hazrat Abu Hurayra (may Allah be pleased with him) that he said: The Noble Prophet (peace and blessings be upon him) said, “On the Day of Resurrection, a servant will first be called to account for his prayer. If he passes the questioning concerning the prayer, he will succeed. But if he fails concerning the prayer, there will be no way out for him. However, if any deficiency is found in his obligatory prayers, Allah will say to the angels, ‘If My servant has any supererogatory prayers, make up the deficiency in the obligatory prayers from them.’ Thereafter, the same method will be followed regarding all his deeds.” (Tirmidhi)

Explanation: It has already been mentioned that among the bodily acts of worship, the most important is the prayer. The prayer was obligatory in one form or another for all the prophets (peace be upon them) and their communities. Therefore, on the Day of Resurrection, the servant will first be questioned about the prayer. Thereafter, for the servant who passes this initial examination, the subsequent examinations will not be difficult. If, on the Day of Gathering, any deficiency is found in the obligatory prayers of Allah’s obedient servant, Allah, through His mercy, will make up that deficiency with supererogatory prayers. The same method will then be applied to his subsequent deeds. That is, deficiencies in obligatory acts will be compensated for with supererogatory acts.

The importance of performing the prayer in congregation

(۲۸)
وَعَنْ عَبْدِ اللَّهِ بْنِ عُمَرَ رَضِيَ اللَّهُ عَنْهُ قَالَ، قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: صَلَاةُ الْجَمَاعَةِ تَفْضُلُ صَلَاةَ الْفَدَّ بِسَبْعٍ وَعِشْرِيْنَ دَرَجَةً
(بخاري – مسلم)

(28) “It is narrated from Hazrat ‘Abdullah ibn ‘Umar (may Allah be pleased with him) that he said: The Noble Prophet (peace and blessings be upon him) declared, ‘Prayer in congregation has twenty-seven times more merit than prayer performed alone.’” (Bukhari, Muslim)

Explanation: Allah the Exalted has made the five daily prayers obligatory upon the community of Muhammad in congregation. The ten prayers over two days that Hazrat Jibril (peace be upon him) taught His Eminence (peace and blessings be upon him) while leading the prayer were also performed in congregation. Therefore, an obligatory prayer is performed completely only when offered in congregation. If an obligatory prayer is performed alone without a valid excuse, it will not be complete; rather, it will resemble a missed prayer. The renowned scholar Mulla Jiyun Sahib also mentioned this in his famous book Nur al-Anwar. The hadith cited here mentions the immense reward for performing the prayer in congregation, for the congregational prayer is the complete prayer. An obligatory prayer performed alone is valid, but not complete.

(۲۹)
وَعَنْ أَبِي دَرْدَاءِ رَضِيَ اللَّهُ عَنْهُ قَالَ، قَالَ رَسُوْلَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ : مَا مِنْ ثَلَاثَةٍ فِي قَرْيَةٍ وَلَا بَدْوِ لَا تُقَامُ فِيهِمُ الصَّلَاةُ إِلَّا قَدِ اسْتَحْوَذَ عَلَيْهِمُ الشَّيْطَانُ فَعَلَيْكَ بِالْجَمَاعَةِ فَإِنَّمَا يَأْكُلُ الذِّئْبُ القاصية
(أحمد – أبو داود – نسائي)

(29) “It is narrated from Hazrat Abu al-Darda (may Allah be pleased with him) that he said: The Messenger (peace and blessings be upon him) said, ‘If there are three people in a village or in the open country and they do not perform the prayer in congregation, Satan will surely gain power over them. Therefore, congregation is essential for you, for the wolf preys upon the animal that separates from the herd.’” (Ahmad, Abu Dawud, Nasa’i)

Explanation: In this hadith, His Eminence (peace and blessings be upon him) gives a brief and beautiful analogy concerning the necessity of congregation. When a herd moves together at the foot of a mountain or in a pasture, the tiger does not attack it, because the shepherd and the hunting dogs guarding it keep their eyes constantly on the herd. But when an animal, while grazing, moves beyond the shepherd’s sight, the tiger attacks it at the first opportunity. Similarly, a Muslim who stays away from the congregation becomes prey to Satan.

(۳۰)
وَعَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ، قَالَ أَمَرَنَا رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا كُنْتُمْ فِي

الْمَسْجِدِ فَنُوْدِيَ بِالصَّلَاةِ، فَلَا يَخْرُجْ أَحَدُكُمْ حَتَّى يُصَلِّي (أحمد)

(30) “It is narrated from Hazrat Abu Hurayra (may Allah be pleased with him) that he said: The Noble Prophet (peace and blessings be upon him) instructed us that when you are in the mosque and the call to prayer is made, you must not leave until you have completed the prayer. (Ahmad)

(۳۱)
وَعَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: لَوْلَا مَا فِي الْبُيُوتِ مِنَ النِّسَاءِ وَالذُّرِّيَّةِ ، أَقَمْتُ صَلَاةَ الْعِشَاءِ، وَأَمَرْتُ فِتْيَانِي يُحْرِقُوْنَ مَا فِي الْبُيُوتِ بِالنَّارِ. (أحمد)

(31) “Hazrat Abu Hurayra (may Allah be pleased with him) narrated from the Noble Prophet (peace and blessings be upon him) that one day His Eminence (peace and blessings be upon him) said: ‘If there were no women and children in the homes, I would begin the ‘Isha prayer and send young men to set fire to the houses of those who do not attend the prayer.’” (Ahmad)

Explanation: How important it is to perform the prayer in congregation can be understood from the above hadith of the Noble Prophet (peace and blessings be upon him). However, there are three reasons for which one may miss the congregation: (1) If there is fear of an enemy, tiger, bear, snake or scorpion on the way to the mosque.

(2) If the person who would pray is ill. (3) If such a storm begins that attending the congregation is impossible.

(۳۲)
وَعَن عَبْدِ اللَّهِ ابْنِ عُمَرَ رَضِيَ اللَّهُ عَنْهُمَا أَنَّهُ أَذَّنَ بِالصَّلَاةِ فِي لَيْلَةٍ ذَاتِ بَرْدٍ وَرِيحٍ، ثُمَّ قَالَ: أَلَا صَلُّوْا فِي الرِّحَالِ، ثُمَّ قَالَ إِنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كَانَ يَأْمُرُ الْمُؤَذِّنَ إِذَا كَانَتْ لَيْلَةٌ ذَاتُ بَرْدِ وَمَطَرٍ يَقُولُ أَلَا صَلُّوْا فِي الرِّحَالِ (بخاري – مسلم)

(32) “It is narrated from Hazrat ‘Abdullah ibn ‘Umar (may Allah be pleased with him) that one night, in cold and windy weather, he gave the call to prayer. Then he said, ‘Everyone, perform the prayer in your respective homes.’ He further said that on a night of severe cold and rain, His Eminence (peace and blessings be upon him) would instruct the caller to prayer to say, ‘Let everyone perform the prayer in his own place.’” (Bukhari, Muslim)

It is better for women to perform the prayer at home

(۳۳)
وَعَنِ عَبْدِ اللَّهِ ابْنِ عُمَرَ رَضِيَ اللَّهُ عَنْهُمَا قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: لَا تَمْنَعُوْا نِسَاءَكُمُ الْمَسَاجِدَ، وَبُيُوتُهُنَّ خَيْرٌ لَهُنَّ (أبو داود)

(33) “It is narrated from Hazrat ‘Abdullah ibn ‘Umar (may Allah be pleased with him) that the Messenger of Allah (peace and blessings be upon him) said, ‘Do not prevent your women from going to the mosques. However, their homes are better for them’ (for performing the prayer).” (Abu Dawud)

(٣٤) وَعَنْ عَبْدِ اللَّهِ بْنِ مَسْعُودٍ رَضِيَ اللَّهُ عَنْهُ قَالَ، قَالَ رَسُوْلُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : صَلَاةُ الْمَرْأَةِ فِي بَيْتِهَا أَفْضَلُ مِنْ صَلَاتِهَا فِي حُجْرَتِهَا، وَصَلَاتُهَا فِي مَخْدَعِهَا أَفْضَلُ مِنْ صَلَاتِهَا فِي بَيْتِهَا (أبو داود)

(34) “It is narrated from Hazrat ‘Abdullah ibn Mas‘ud (may Allah be pleased with him) that the Messenger of Allah (peace and blessings be upon him) said, ‘For women, performing the prayer inside their homes is better than performing it outside their homes. And performing it in an inner room is better than performing it inside the house.’” (Abu Dawud)

Explanation: According to the meaning of the above hadith, although women are permitted to attend the mosque with proper veiling, stand separately from the men’s rows and perform the prayer in congregation, His Eminence (peace and blessings be upon him) indicated that it is much better for them to perform the prayer in their own homes.

It is better to perform supererogatory prayers at home

(٣٥) وَعَنْ جَابِرٍ رَضِيَ اللَّهُ عَنْهُ قَالَ، قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: إِذَا قَضَى أَحَدُكُمُ الصَّلَاةَ فِي

مسْجِدِهِ فَلْيَجْعَلْ لِبَيْتِهِ نَصِيبًا مِنْ صَلَاتِهِ، فَإِنَّ اللَّهَ جَاعِلٌ فِي بَيْتِهِ مِنْ صَلَاتِهِ خَيْرًا (مسلم)

(35) “It is narrated from Hazrat Jabir (may Allah be pleased with him) that he said: The Noble Prophet (peace and blessings be upon him) said, ‘When any one of you performs the prayer in the mosque, let him reserve a portion of his prayer for his home’—that is, the supererogatory or Sunnah prayer. ‘For Allah will place goodness in his home because of this prayer.’ (Muslim)

(٣٦) وَعَنْ زَيْدِ بْنِ ثَابِتٍ رَضِيَ اللَّهُ عَنْهُ قَالَ، قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: صَلَاةُ الْمَرْءِ فِي بَيْتِهِ أَفْضَلُ مِنْ صَلَاتِهِ فِي مَسْجِدِي هَذَا إِلَّا الْمَكْتُوبَةَ
(أبو داود – ترمذي)

(36) “It is narrated from Hazrat Zayd ibn Thabit (may Allah be pleased with him) that he said: The Noble Prophet (peace and blessings be upon him) said, ‘A person’s performing the prayer in his home is better than his performing it in this mosque of mine, except for the obligatory prayer.’” (Abu Dawud, Tirmidhi)

Explanation: Ostentation ruins a person’s worship. An ostentatious person will not receive any reward for his worship from Allah. Rather, worship performed with the intention of ostentation may make him sinful. Since performing additional (supererogatory) prayers openly in public may awaken ostentation in the worshipper’s heart, the Prophet of Allah (peace and blessings be upon him) encouraged people to perform supererogatory prayers secretly at home.

The virtue of staying awake at night and performing the Tahajjud prayer

(۳۷)
وَعَنْ مُغِيرَةً بِنْ شُعْبَةٍ رَضِيَ اللَّهُ عَنْهُ قَالَ، قَامَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ حَتَّى تَوَرَّمَتْ قَدَمَاهُ، فَقِيلَ لَهُ لِمَ تَصْنَعُ هَذَا؟ وَقَدْ غُفِرَ لَكَ مَا تَقَدَّمَ مِنْ ذَنْبِكَ وَمَا تَأَخَّرَ، قَالَ : أَفَلَا أَكُونُ عَبْدًا شَكُورٌ
(بخاري – مسلم)

(37) “It is narrated from Hazrat al-Mughira ibn Shu‘ba (may Allah be pleased with him) that he said: One day the Noble Prophet (peace and blessings be upon him) stood for so long in the Tahajjud prayer that the soles of his feet became swollen. He was then asked, ‘Why do you do this, when Allah has forgiven all your earlier and later sins?’ His Eminence (peace and blessings be upon him) replied, ‘Should I not be a grateful servant of Allah?’” (Bukhari, Muslim)

Explanation: Among all supererogatory prayers, the Tahajjud prayer has the greatest virtue. The Tahajjud prayer was obligatory for the Noble Prophet (peace and blessings be upon him). Although Tahajjud was not legally made obligatory for the community, it is Allah’s will that the community of Muhammad perform the Tahajjud prayer with special importance and care. The Tahajjud prayer is also mentioned in the Holy Qur’an. For example, addressing the Prophet, Allah the Exalted said,

وَمِنَ اللَّيْلِ فَتَهَجَّدْ بِهِ نَافِلَةً لَّكَ عَسَى أَنْ يَبْعَثَكَ رَبُّكَ مَقَامًا مَحْمُوْدًا (بني إسرائيل: ۷۹)

Meaning: “And during part of the night, perform the Tahajjud prayer as an additional act for you. Soon your Lord will raise you to the Praiseworthy Station.” (Bani Isra’il, verse 79)

His Eminence (peace and blessings be upon him) would sometimes stand in Tahajjud for so long that the soles of his feet became swollen. Consequently, someone among the Companions said, “Your Eminence, you are ma‘sūm and have no sins. Even so, Allah has promised to forgive all your previous and later shortcomings. What need is there for you to exert yourself so much?” His Eminence (peace and blessings be upon him) replied, “Why, should I not be Allah’s beloved servant?” His Eminence (peace and blessings be upon him) performed seven, nine or eleven rak‘ahs of Tahajjud, including Witr, and sometimes thirteen rak‘ahs.

(۳۸)
وَعَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ، قَالَ رَسُوْلَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: يَنْزِلُ رَبُّنَا تَبَارَكَ وَتَعَالَى كُلَّ لَيْلَةٍ إِلَى السَّمَاءِ الدُّنْيَا حِيْنَ يَبْقَى ثُلُثُ اللَّيْلِ الآخِرُ، يَقُولُ : مَنْ يَدْعُونِي فَأَسْتَجِيْبَ لَهُ، مَنْ يَسْأَلُنِي فَأُعْطِيَهُ، وَمَنْ يَسْتَغْفِرُنِي فَأَغْفِرَ لَهُ (بخاري – مسلم)

(38) “It is narrated from Hazrat Abu Hurayra (may Allah be pleased with him) that he said: The Messenger of Allah (peace and blessings be upon him) said, ‘When the last third of every night remains, our Lord, Blessed and Exalted is He, descends to the nearest heaven and says, “Who is calling upon Me, so that I may answer him? Who is asking Me, so that I may give him? And who is seeking My forgiveness, so that I may forgive him?”’” (Bukhari, Muslim)

(۳۹)
وَعَنْ جَابِرٍ رَضِيَ اللَّهُ عَنْهُ قَالَ، سَمِعْتُ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ: إِنَّ فِي اللَّيْلِ لَسَاعَةً لَا يُوَافِقُهَا رَجُلٌ مُسْلِمٌ يَسْأَلُ اللَّهَ خَيْرًا مِنْ أَمْرِ الدُّنْيَا وَالْآخِرَةِ إِلَّا أَعْطَاهُ إِيَّاهُ وَذَالِكَ كُلَّ لَيْلَةٍ (مسلم)

(39) “It is narrated from Hazrat Jabir (may Allah be pleased with him) that he said: I heard the Messenger of Allah (peace and blessings be upon him) say, ‘Indeed, there is an hour during the night in which no Muslim asks Allah for any good of this world or the Hereafter without Allah granting it to him. This occurs every night.’” (It is not associated with any particular night.) (Muslim)

(٤٠) وَعَنْ أَبِي أُمَامَةَ بَاهِلِي رَضِيَ اللَّهُ عَنْهُ قَالَ: قِيلَ: يَا رَسُولَ اللَّهِ أَيُّ الدُّعَاءِ أَسْمَعُ ؟ قَالَ: جَوْفَ اللَّيْلِ الآخِرِ، وَدُبُرَ الصَّلَوَاتِ الْمَكْتُوبَاتِ (ترمذي)

(40) “It is narrated from Hazrat Abu Umamah al-Bahili (may Allah be pleased with him) that he said: Once it was asked, ‘O Prophet of Allah, at what time is supplication most likely to be heard?’ His Eminence (peace and blessings be upon him) said, ‘The supplication made in the latter part of the night and the supplication made after the obligatory prayers.’” (Tirmidhi)

(٤١) وَعَنْ ابْنِ مَالِكِ الأَشْعَرِي رَضِيَ اللَّهُ عَنْهُ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: إِنَّ فِي الْجَنَّةِ غُرَفًا يُرَى ظَاهِرُهَا مِنْ بَاطِنِهَا ، وَبَاطِنُهَا مِنْ ظَاهِرِهَا ، أَعَدَّهَا اللَّهُ لِمَنْ أَلَآنَ الْكَلَامَ، وَأَطْعَمَ الطَّعَامَ، وَتَابَعَ الصِّيَامَ، وَصَلَّى بِاللَّيْلِ وَالنَّاسُ نِيَامٌ (بيهقي – ترمذي)

(41) “It is narrated from Hazrat Ibn Malik al-Ash‘ari (may Allah be pleased with him) that he said: The Messenger of Allah (peace and blessings be upon him) said, ‘In Paradise there are chambers whose exteriors can be seen from their interiors and whose interiors can be seen from their exteriors. Allah has prepared them for the one who speaks gently, feeds others, fasts, and performs the prayer at night while people are asleep.’” (Bayhaqi, Tirmidhi)

Explanation: When everyone generally falls asleep in the latter part of the night and all the noise and tumult of the world becomes silent, what doubt can there be that the servant of Allah who forgoes comfort, remains engaged in repentance, seeking forgiveness, remembrance and supplication before his Lord for the forgiveness of his sins, and performs the prayer, is a servant accepted by Allah? When the entire world is asleep in the latter part of the night, worship performed while awake brings immense spiritual tranquility, and there is also no tendency toward ostentation in it. Thus, just as Allah loves such a person, He also accepts his supplication. In the hadiths mentioned above, the Prophet of Allah expressed this very idea in various ways.

The fasting mentioned in the last hadith refers to supererogatory fasting. The night prayer refers to the supererogatory, that is, Tahajjud prayer. Obligatory acts, of course, are binding upon everyone. When a person performs this additional worship after fulfilling all obligatory and wajib acts, with the intention of attaining closeness to Allah and His pleasure, Allah will grant him the aforementioned chamber.

(٤٢) وَعَنْ عَبْدِ اللَّهِ بْنِ عُمَرَ رَضِيَ اللَّهُ عَنْهُ أَنَّ أَبَاهُ عُمَرَ بْنَ الْخَطَّابِ رَضِيَ اللَّهُ عَنْهُ كَانَ يُصَلِّي مِنَ اللَّيْلِ مَا شَاءَ اللَّهُ ، حَتَّى إِذَا كَانَ مِنْ آخِرِ اللَّيْلِ أَيْقَظَ أَهْلَهُ للصَّلاةِ، يَقُولُ لَهُمُ الصَّلاةَ الصَّلَاةَ، ثُمَّ يَتْلُو هَذِهِ الْآيَةَ : وَأْمُرْ أَهْلَكَ بِالصَّلَاةِ وَاصْطَبِرْ عَلَيْهَا لَا نَسْأَلُكَ رِزْقاً نَحْنُ نَرْزُقُكَ وَالْعَاقِبَةُ لِلتَّقْوَى (موطأ إمام مالك)

(42) “It is narrated from Hazrat ‘Abdullah ibn ‘Umar (may Allah be pleased with him) that his father, Hazrat ‘Umar (may Allah be pleased with him), would perform as much prayer at night as Allah enabled him to. When the night was nearing its end, he would awaken the members of his family for the prayer. Then he would recite this verse,”

وَأْمُرْ أَهْلَكَ بِالصَّلَاةِ وَاصْطَبِرْ عَلَيْهَا لَا تَسْأَلُكَ رِزْقاً نَحْنُ نَرْزُقُكَ وَالْعَاقِبَةُ لِلتَّقْوَى (سورة طه : ۱۳۲)

Meaning: “And command your family to perform the prayer and be steadfast in it. We do not ask you for provision; We provide for you. And the good outcome belongs to those who are mindful of Allah.” (Surah Ta-Ha, verse 132)

The importance of the Friday prayer

يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا نُودِيَ لِلصَّلَاةِ مِنْ يَوْمِ الْجُمُعَةِ فَاسْعَوْا إِلَى ذِكْرِ اللَّهِ وَذَرُوا الْبَيْعَ ذَالِكُمْ خَيْرٌ لَكُمْ إِنْ كُنْتُمْ تَعْلَمُوْنَ (سورة الجمعة : ٩)

Meaning: “O believers, when the call to prayer is made on Friday, hasten to the remembrance of Allah and leave trade. That is best for you, if only you knew.” (Surah al-Jumu‘ah, verse 9)

(٤٣) وَعَنْ جَابِرٍ رَضِيَ اللَّهُ عَنْهُ أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ مَنْ كَانَ يُؤْمِنُ بِاللَّهِ وَالْيَوْمِ الْآخِرِ

فَعَلَيْهِ الْجُمُعَةُ يَوْمَ الْجُمُعَةِ إِلَّا مَرِيضٌ أَوْ مُسَافِرٌ أَوِ امْرَأَةٌ أَوْ صَبِيٌّ أَوْ مَمْلُوكٌ فَمَنِ اسْتَغْنَى بِلَهْوِ أَوْ تِجَارَةٍ اسْتَغْنَى اللَّهُ عَنْهُ وَاللَّهُ غَنِيٌّ حَمِيدٌ (دار قطني)

(43) “It is narrated from Hazrat Jabir (may Allah be pleased with him) that the Messenger of Allah (peace and blessings be upon him) said, ‘Whoever believes in Allah and the Hereafter must perform the Friday prayer on Friday. However, the sick, the traveler, women, children and slaves are exempt from this duty. If anyone becomes negligent of this prayer because of amusement or business, Allah the Exalted will turn away from him. Allah is Self-Sufficient and Praiseworthy.’” (Dar Qutni)

Explanation: The Friday prayer became obligatory shortly before the Hijrah. His Eminence (peace and blessings be upon him) migrated from Mecca and first arrived on Monday at a place called Quba, on the outskirts of Medina, where he stayed for four days. On the fifth day, he set out toward Medina. That day was Friday. When he reached the settlement of the Banu Salim ibn ‘Awf tribe along the way, the time for prayer arrived, and His Eminence (peace and blessings be upon him) performed the Friday prayer there for the first time. The cited hadith mentions that the Friday prayer is an obligatory duty that must be performed.

In the Age of Ignorance, there was no day known as Friday. The Arabs called this day Yawm al-Arubah. It was named Yawm al-Jumu‘ah, or Friday, only after the command to perform the Friday prayer was given. This is because on this day Muslims gather at the largest mosque in the area (at the central location) to perform the Friday prayer and listen to the sermon. From the perspective of formal worship, this Friday gathering is important; likewise, it is particularly significant from social and political perspectives. The Friday prayer is obligatory. It cannot be abandoned under any circumstances without a Shariah-recognized excuse. Women, children, the sick, travelers, and slaves, however, have been exempted from it. If they perform it, their Friday prayer will be valid and they will not have to perform the Zuhr prayer.

(٤٤) وَعَنْ سَمُرَةَ بْنِ جُنْدُبٍ رَضِيَ اللَّهُ عَنْهُ قَالَ، قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: احْضُرُوا الْجُمُعَةَ وَادْنُوْا مِنَ الْإِمَامِ، فَإِنَّ الرَّجُلَ لَيَتَخَلَّفُ عَنِ الْجُمُعَةِ حَتَّى إِنَّهُ لَيَتَخَلَّفُ عَنِ الْجَنَّةِ وَإِنَّهُ لَمِنْ أَهْلِهَا
(مسند أحمد)

(44) “It is narrated from Hazrat Samurah ibn Jundub (may Allah be pleased with him). He said: The Noble Prophet (peace and blessings be upon him) said, ‘Attend the Friday prayer and stand close to the Imam. For whoever attends the Friday prayer at the very back will ultimately be at the back in entering Paradise, although he is certainly worthy of Paradise.’” (Musnad Ahmad)

(٤٥) وَعَنْ أَبِي الْجَعْدِ الضَّمْرِي رَضِيَ اللَّهُ عَنْهُ قَالَ، قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: مَنْ تَرَكَ ثَلَاثَ جُمَع تَهَاوُنًا بِهَا طَبَعَ اللَّهُ عَلَى قَلْبِهِ

(أبو داود – ابن ماجة – دارمي – موطأ إمام مالك)

(45) “It is narrated from Hazrat Abu Ja‘d al-Damri (may Allah be pleased with him). He said: The Prophet (peace and blessings be upon him) said, ‘Whoever is absent from three consecutive Fridays out of negligence—that is, does not perform the Friday prayer—Allah will seal his heart.’

(Abu Dawud, Tirmidhi, Nasa’i, Ibn Majah, Darmi, Malik)

Explanation: This Hadith indicates how important the Friday prayer is. If a person is absent from three consecutive Fridays without an excuse, Allah makes his heart heedless and sealed, causing it to become hardened.

The Virtue of Friday

(٤٦) وَعَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ، قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: خَيْرُ يَوْمٍ طَلَعَتْ عَلَيْهِ الشَّمْسُ يَوْمُ الْجُمُعَةِ فِيْهِ خُلِقَ آدَمُ، وَفِيهِ أُدْخِلَ الْجَنَّةَ، وَفِيْهِ أُخْرِجَ مِنْهَا ، وَلَا تَقُوْمُ السَّاعَةُ إِلَّا فِي يَوْمِ الْجُمُعَةِ (مسلم)

(46) “It is narrated from Hazrat Abu Hurairah (may Allah be pleased with him) that the Messenger (peace and blessings be upon him) said: ‘The best day on which the sun rises is Friday. On Friday, Hazrat Adam (peace be upon him) was created; on that day he was admitted to Paradise, and on that day he was expelled from it and sent to the earth. And the Hour will be established on Friday.’” (Muslim)

(٤٧) وَعَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ، قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: إِنَّ فِي الْجُمُعَةِ لَسَاعَةً لَا يُوَافِقُهَا عَبْدٌ مُسْلِمٌ يَسْأَلُ اللَّهَ مِنْهَا خَيْرًا إِلَّا أَعْطَاهُ إِيَّاهُ
(بخاري – مسلم)

(47) “It is narrated from Hazrat Abu Hurairah (may Allah be pleased with him). He said: The Messenger (peace and blessings be upon him) said, ‘Indeed, on Friday there is a time when, if a Muslim servant asks Allah for something beneficial, it is certainly granted to him.’” (Bukhari, Muslim)

Eid and the Eid Prayer

(٤٨) وَعَنْ أَنَسٍ رَضِيَ اللَّهُ عَنْهُ قَالَ قَدِمَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ الْمَدِينَةَ وَلَهُمْ يَوْمَانِ يَلْعَبُونَ فِيهِمَا فَقَالَ: مَا هَذَانِ الْيَوْمَانِ؟ قَالُوا : كُنَّا نَلْعَبُ فِيهِمَا فِي الْجَاهِلِيَّةِ، فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: قَدْ

أَبْدَلَكُمْ اللَّهُ فِيهِمَا خَيْرًا مِنْهُمَا يَوْمَ الْأَضْحَى وَيَوْمَ الْفِطْرِ (أبو داود)

(48) “It is narrated from Hazrat Anas (may Allah be pleased with him). He said: When the Noble Prophet (peace and blessings be upon him) came to Madinah, he found that the people of Madinah held games and celebrations on two particular days. The Prophet (peace and blessings be upon him) asked, ‘What is the significance of these two special days of yours?’ They replied, ‘During the Age of Ignorance, we played and celebrated on these two days.’ The Prophet (peace and blessings be upon him) said, ‘Look, Allah has given you two better days in place of these two: the day of Eid al-Adha and the day of Eid al-Fitr.’” (Abu Dawud)

Explanation: The word Eid means happiness or joy. Since Allah has permitted Muslims to celebrate on these two special days, they are called the days of Eid. However, Allah and His Messenger (peace and blessings be upon him) established rules and principles so that Muslim festivals and celebrations would not become mere fairs of enjoyment without moral restraint. Not only that, the program of these celebrations has been designed in such a way that it awakens in Muslims’ hearts a pure religious consciousness and a sense of their responsibility toward humanity. On Eid al-Fitr, every wealthy person is required to give Fitrah to the poor before performing the Eid prayer; and on Eid al-Adha, one-third of the sacrificial meat is to be distributed among the poor and needy. These rulings were established so that the joy of Eid would not remain confined to the prosperous and wealthy, but so that everyone, rich and poor alike, could share in it. It is difficult to find such a beautiful example of equality and brotherhood in the festivals or ceremonies of followers of other religions.

(٤٩) وَعَنْ أَنَسٍ رَضِيَ اللَّهُ عَنْهُ قَالَ، كَانَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَا يَغْدُو يَوْمَ الْفِطْرِ حَتَّى يَأْكُلَ تَمَرَاتٍ وَيَأْكُلُهُنَّ وِتْرًا (بخاري)

(49) “It is narrated from Hazrat Anas (may Allah be pleased with him). He said: On the day of Eid al-Fitr, the Messenger of Allah (peace and blessings be upon him) would not go out without eating at least a few dates. He would eat them in an odd number.” (Bukhari)

Explanation: On the day of Eid al-Fitr, the Prophet (peace and blessings be upon him) would eat something before going out for the prayer. On Eid al-Adha, however, he would not eat anything before going to the Eid ground. The reason he ate dates in an odd number was that the Prophet (peace and blessings be upon him) said, “Allah is One, and He loves odd numbers.”

(٥٠) وَعَنْ جَابِرٍ رَضِيَ اللَّهُ عَنْهُ قَالَ، كَانَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا كَانَ يَوْمُ عِيْدِ خَالَفَ الطَّرِيقَ
(بخاري)

(50) “It is narrated from Hazrat Jabir (may Allah be pleased with him). He said: On the day of Eid, the Prophet (peace and blessings be upon him) would take a different route.” (Bukhari)

Explanation: It is recommended to take a different route when traveling on Eid, especially when going to the Eid ground. This is because one is instructed to dress in the finest clothing on Eid and to proclaim the Takbir while walking along the road. As a result, the glory and magnificence of Muslims are displayed in the various roads and areas of the neighborhoods, while different localities become filled with the glorification of Allah and the voices of the Takbir.

(٥١) وَعَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ رَضِيَ اللَّهُ عَنْهُ قَالَ، كَانَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَخْرُجُ يَوْمَ الْفِطْرِ وَالْأَضْحَى إِلَى الْمُصَلَّى فَأَوَّلُ شَيْءٍ يَبْدَأُ بِهِ الصَّلَاةُ ثُمَّ يَنْصَرِفُ فَيَقُوْمُ مُقَابِلَ النَّاسِ وَالنَّاسُ جُلُوسٌ عَلَى صُفُوفِهِمْ فَيَعِظُهُمْ وَيُوْصِيْهِمْ وَيَأْمُرُهُمْ وَإِنْ كَانَ يُرِيدُ أَنْ يَقْطَعَ بَعْثًا قَطَعَهُ أَوْ يَأْمُرَ بِشَيْءٍ أَمَرَ بِهِ ثُمَّ يَنْصَرِفُ
(بخاري – مسلم)

(51) “It is narrated from Hazrat Abu Sa‘id al-Khudri (may Allah be pleased with him). He said: On the days of Eid al-Fitr and Eid al-Adha, the Noble Prophet (peace and blessings be upon him) would set out for the Eid ground. The first thing he did there was perform the prayer. Then he would turn and stand facing the people, while the people remained seated in their rows. He would advise them, exhort them, and instruct them. If he intended to send an expedition somewhere, he would select its members at that time; or if he had an instruction to give someone, he would give it.” (Bukhari, Muslim)

(٥٢) وَعَنْ جَابِرٍ بْنِ سَمُرَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ، صَلَّيْتُ مَعَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ الْعِيْدَيْنِ غَيْرَ مَرَّةٍ وَلَا مَرَّتَيْنِ بِغَيْرِ أَذَانٍ وَلَا إِقَامَةٍ
(مسلم)

(52) “Hazrat Jabir ibn Samurah (may Allah be pleased with him) said: I performed the prayers of the two Eids with the Prophet (peace and blessings be upon him) not just once or twice, but many times, without Adhan or Iqamah.” (Muslim)

(٥٣) وَعَنِ الْبَرَاءِ بْنِ عَازِبٍ رَضِيَ اللَّهُ عَنْهُ قَالَ خَطَبَنَا النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَوْمَ النَّحْرِ قَالَ: إِنَّ أَوَّلَ مَا نَبْدَأُ بِهِ فِي يَوْمِنَا هَذَا أَنْ تُصَلِّي ثُمَّ نَرْجِعَ فَتَنْحَرَ، فَمَنْ فَعَلَ ذَلِكَ فَقَدْ أَصَابَ سُنَّتَنَا ، وَمَنْ ذَبَحَ قَبْلَ أَنْ يُصَلِّي فَإِنَّمَا هُوَ لَحْمٌ عَجَّلَهُ لِأَهْلِهِ لَيْسَ مِنَ النُّسُكِ فِي شَيْءٍ
(بخاري – مسلم)

(53) “Hazrat Bara ibn ‘Azib (may Allah be pleased with him) said: Once, on the day of Eid al-Adha, the Prophet (peace and blessings be upon him) delivered a sermon to us and said, ‘Our first task on this day is to perform the prayer. Then we will return from the Eid ground and offer the sacrifice. Whoever does this has followed our Sunnah. Whoever slaughters before the prayer has merely slaughtered a goat for its meat, which he hurried to slaughter for his family; it has no sign of sacrifice whatsoever.’” (Bukhari, Muslim)

Explanation: In reality, the sacrifice performed according to the Messenger’s (peace and blessings be upon him) instruction is the correct sacrifice. If someone disregards the Messenger’s instruction and offers a sacrifice according to his own wishes, its meat may be eaten, but it will not be a valid sacrifice.

(٥٤) وَعَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ أَنَّهُ أَصَابَهُمْ مَطَرٌ فِي يَوْمِ عِيْدٍ فَصَلَّى بِهِمُ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ صَلَاةَ الْعِيدِ فِي الْمَسْجِدِ
(أبو داود – ابن ماجة)

(54) “It is narrated from Hazrat Abu Hurairah (may Allah be pleased with him) that one day it rained where they were on Eid. Consequently, the Prophet (peace and blessings be upon him) led them in the Eid prayer in the mosque.” (Abu Dawud, Ibn Majah)

Explanation: The Eid prayer is Wajib, and performing it in a large open field is Sunnah. If it is not possible to perform it in the field because of rain or water, it may be performed in the mosque, as indicated by the Hadith mentioned above.

(٥٥) وَعَنْ ابْنِ الْحُوَيْرِثِ رَضِيَ اللَّهُ عَنْهُ أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كَتَبَ إِلَى عَمْرِو بْنِ حَزْمٍ وَهُوَ بِنَجْرَانَ أَنْ عَجِّلِ الْأَضْحَى وَأَخِرِ الْفِطْرَ وَذَكَرِ النَّاسَ
(شافعي)

(55) “It is narrated from Hazrat Abu al-Huwayrith (may Allah be pleased with him) that once the Messenger of Allah (peace and blessings be upon him) sent a written instruction to ‘Amr ibn Hazm, his appointed official in Najran, saying: ‘Perform the Eid al-Adha prayer early, at the beginning of its time, and delay the Eid al-Fitr prayer. And advise the people after the prayer.’” (Shafi‘i)

Explanation: In fact, the time for the Eid prayer begins immediately after the time of Ishraq and lasts until before the sun reaches its zenith. The Eid prayer must be performed within this period. The Prophet (peace and blessings be upon him) instructed that the Eid al-Adha prayer be performed near the beginning of its time so that, immediately after the prayer, the sacrificial animal could be slaughtered and its meat quickly eaten. It is preferable, however, to delay the Eid al-Fitr prayer slightly, because it is recommended to eat something before Eid al-Fitr; therefore, the delay occurs naturally.

Zakat

فَأَقِيمُوا الصَّلَاةَ وَآتُوا الزَّكَاةَ وَاعْتَصِمُوا بِاللَّهِ
(سورة الحج – ۷۸)

Meaning: “Therefore, establish the prayer, give Zakat, and hold fast to Allah.” (Surah al-Hajj, verse 78)

(٥٦) وَعَنِ ابْنِ عَبَّاسٍ رَضِيَ اللَّهُ عَنْهُمَا أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بَعَثَ مُعَاذَا إِلَى الْيَمَنِ فَقَالَ: إِنَّكَ

تَأْتِي قَوْمًا أَهْلَ كِتَابٍ فَادْعُهُمْ إِلَى شَهَادَةِ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَأَنَّ مُحَمَّدًا رَسُولُ اللَّهِ فَإِنْ هُمْ أَطَاعُوكَ لِذَالِكَ فَأَعْلِمْهُمْ أَنَّ اللَّهَ افْتَرَضَ عَلَيْهِمْ خَمْسَ صَلَوَاتٍ فِي كُلِّ يَوْمٍ وَلَيْلَةٍ فَإِنْ هُمْ أَطَاعُوكَ لِذَالِكَ فَأَعْلِمْهُمْ أَنَّ اللَّهَ افْتَرَضَ عَلَيْهِمْ صَدَقَةً فِي أَمْوَالِهِمْ تُؤْخَذُ مِنْ أَغْنِيَائِهِمْ وَتُرَدُّ عَلَى فُقَرَائِهِمْ فَإِنْ هُمْ أَطَاعُوكَ لِذَالِكَ فَإِيَّاكَ وَكَرَائِمَ أَمْوَالِهِمْ وَاتَّقِ دَعْوَةَ الْمَظْلُومِ فَإِنَّهَا لَيْسَ
بَيْنَهَا وَبَيْنَ اللَّهِ حِجَابٌ
(بخاري – مسلم)

(56) “It is narrated from Hazrat Abdullah ibn Abbas (may Allah be pleased with them both) that when the Noble Prophet (peace and blessings be upon him) sent Hazrat Mu‘adh as governor of Yemen, he advised him: ‘O Mu‘adh, you are going to a place whose inhabitants are People of the Book (Jews and Christians). First, invite them to Islam by asking them to testify that there is no deity except Allah and that Muhammad (peace and blessings be upon him) is certainly His Messenger.’ If they accept this, tell them that Allah has made five prayers obligatory upon them during the day and night. If they accept this, inform them that Allah has made Zakat obligatory upon them, to be collected from their wealthy and distributed among their poor. If they accept this, beware of taking their best property as Zakat.”

Do not take it. And certainly fear the supplication of the oppressed, for there is no barrier between the plea of the oppressed and Allah.” (Bukhari, Muslim)

Explanation: Zakat is an act of worship that is the greatest among acts of financial worship. Like the prayer, Zakat is mentioned many times in the Holy Qur’an. Zakat was also made obligatory in one form or another upon earlier prophets and their communities.

In an Islamic state, Zakat must be collected by the state and distributed among its designated recipients according to the rulings of Shariah. In addition to the practices of the Messenger (peace and blessings be upon him) and the Rightly Guided Caliphs who followed him, the Messenger’s advice concerning Zakat when sending Hazrat Mu‘adh as ruler of Yemen also indicates a state responsibility. If the system of government is not Islamic, wealthy people should collect Zakat through a reliable Islamic organization and distribute it to appropriate recipients. If no such organization exists, wealthy people should calculate and distribute the Zakat themselves according to Shariah.

Zakat must be paid once at the end of each year. Zakat on gold, silver, cash, and commercial goods is two and a half percent. The Zakat on domesticated livestock is one animal for every twenty. Zakat is also due on crops and fruits produced in the fields.

The Prophet (peace and blessings be upon him) instructed that the best property should not be taken as Zakat; rather, property of average quality should be taken. In other words, he instructed that neither the finest animal from the Zakat payer’s herd nor the finest grain from his produce should be taken.

We also learn from this renowned Hadith of the Prophet that Muslims never forcibly converted the non-Muslims under their authority. Rather, after presenting the invitation to Islam to them, they were taught Islamic practices only if they accepted it willingly. Otherwise, under the state, they enjoyed all political, civil, and religious rights.

Consequences of Failing to Pay Zakat

(٥٧) وَعَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ، قَالَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : مَنْ آتَاهُ اللَّهُ مَالاً فَلَمْ يُؤَدِّ زَكَاتَهُ مُثْلَ لَهُ يَوْمَ الْقِيَامَةِ شُجَاعًا أَقْرَعَ لَهُ زَبِيْبَتَانِ يُطَوَّقُهُ يَوْمَ الْقِيَامَةِ ثُمَّ يَأْخُذُ بِلِهْزِمَتَيْهِ يَعْنِي شَدْقَيْهِ ثُمَّ يَقُولُ أَنَا مَالُكَ أَنَا كَنْزُكَ ثُمَّ ثَلَا : وَلَا يَحْسِبَنَّ الَّذِينَ يَبْخَلُونَ الآية (بخاري)

(57) “It is narrated from Hazrat Abu Hurairah (may Allah be pleased with him). He said: The Messenger of Allah (peace and blessings be upon him) said, ‘If Allah gives someone wealth and he does not pay its Zakat, then on the Day of Resurrection that wealth will take the form of a terrifying, venomous serpent with two black spots on its head. (The black spots are a sign of a fearsome venomous snake.) The snake will be wrapped around the person’s neck like a collar. Then it will bite his jaws and say, “I am your wealth; I am your hoarded treasure.” Thereafter the Prophet (peace and blessings be upon him) recited the following verse of the Qur’an:’

وَلَا يَحْسِبَنَّ الَّذِينَ يَبْخَلُونَ …. الآية

Meaning: “Those to whom Allah has given wealth but who are miserly should not think that their miserliness will bring them any good. Rather, it will be extremely harmful for them.” (Bukhari)

(٥٨) وَعَنْ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا قَالَتْ، سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ: مَا خَالَطَتِ الزَّكَاةُ مَالاً قَطُّ إِلَّا أَهْلَكَتْهُ (شافعي – بخاري)

(58) “Hazrat A’ishah (may Allah be pleased with her) said: I heard the Prophet of Allah say that wealth from which Zakat is not paid, and which becomes mixed with the Zakat, ultimately perishes.” (Shafi‘i, Bukhari)

The Status of Zakat-Collecting Officials

(٥٩) وَعَنْ رَافِعِ بْنِ خَدِيجٍ رَضِيَ اللَّهُ عَنْهُ قَالَ، قَالَ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: الْعَامِلُ عَلَى الصَّدَقَةِ بِالْحَقِّ كَالْغَازِي فِي سَبِيلِ اللَّهِ حَتَّى يَرْجِعَ إِلَى بَيْتِهِ
(أبو داود – ترمذي)

(59) “It is narrated from Hazrat Rafi‘ ibn Khadij (may Allah be pleased with him). He said: The Noble Prophet (peace and blessings be upon him) said, ‘The official who collects Zakat correctly is equal in status to one striving in the path of Allah. He retains this status until he returns home.’” (Abu Dawud, Tirmidhi)

Explanation: Zakat is not a tax imposed by the state. Rather, it is a specific act of financial worship prescribed by Allah Almighty Himself. Although an Islamic state appoints officials to collect Zakat, their status is not merely that of government employees. Rather, while collecting the Zakat prescribed by Allah, they are equal to a Mujahid striving in the path of Allah.

When Does Zakat Become Obligatory on Wealth?

(٦٠) عَنِ عَبْدِ اللَّهِ ابْنِ عُمَرَ رَضِيَ اللَّهُ عَنْهُمَا قَالَ، قَالَ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: مَنِ اسْتَفَادَ مَالاً فَلَا زَكَاةَ فِيْهِ حَتَّى يَحُولَ عَلَيْهِ الْحَوْلُ (ترمذي(60) “Hazrat Abdullah ibn Umar (may Allah be pleased with him) said: The Noble Prophet (peace and blessings be upon him) said, ‘Whoever acquires wealth is not required to pay Zakat on it until a year has passed over it.’” (Tirmidhi)

Explanation: Zakat does not become obligatory merely upon acquiring wealth equal to the Zakat threshold. For Zakat to become obligatory, the wealth must remain in the owner’s possession for a full year. However, if someone pays Zakat before the year is complete, it will be valid.

(٦١) وَعَنْ عَلِيِّ رَضِيَ اللَّهُ عَنْهُ أَنَّ الْعَبَّاسِ رَضِيَ اللَّهُ عَنْهُ سَأَلَ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِي تَعْجِيلِ صَدَقَتِهِ قَبْلَ أَنْ تَحِلَّ فَرَخَّصَ لَهُ فِي ذَالِكَ
(أبو داود ، ترمذي)

(61) “It is narrated from Hazrat Ali (may Allah be pleased with him) that once Hazrat Abbas (may Allah be pleased with him) asked the Prophet (peace and blessings be upon him) about paying Zakat before the year was complete. The Prophet (peace and blessings be upon him) gave him permission.” (Abu Dawud, Tirmidhi)

Fitrah

(٦٢) وَعَنْ عَبْدِ اللَّهِ بْنِ عُمَرَ رَضِيَ اللَّهُ عَنْهُمَا قَالَ:
فَرَضَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ زَكَاةَ الْفِطْرِ صَاعًا مِنْ تَمْرٍ أَوْ صَاعًا مِنْ شَعِيْرٍ عَلَى الْعَبْدِ وَالْحُرِّ وَالذَّكَرِ وَالْأُنْثَى وَالصَّغِيرِ وَالْكَبِيرِ مِنَ الْمُسْلِمِينَ وَأَمَرَ بِهَا أَنْ تُؤَدَّى قَبْلَ خُرُوجِ النَّاسِ إِلَى الصَّلَاةِ
(بخاري – مسلم)

(62) “Hazrat Abdullah ibn Umar (may Allah be pleased with him) said: The Noble Prophet (peace and blessings be upon him) prescribed Sadaqat al-Fitr—one Sa‘ of dates or one Sa‘ of barley—for every Muslim, slave or free, male or female, young or old. He instructed that it be paid before the people went out for the prayer.” (Bukhari, Muslim)

Explanation: Fitrah is, in reality, the Zakat of fasting. Just as Zakat purifies wealth, Fitrah purifies the fast. In other words, any defects or shortcomings that occur during the fast are made up through Fitrah.

Fitrah is Wajib. Every person of means must pay it on behalf of himself and his dependents before setting out for the Eid prayer. For Zakat, one must possess the Zakatable wealth for a full year; this is not required for Fitrah. Rather, if a person possesses wealth equal to the Zakat threshold on the morning of Eid, he must pay Fitrah.

All the festivals and ceremonies established in Islam are universal. In other words, Islam has given special attention to ensuring that everyone, rich and poor alike, can participate in and enjoy these observances and celebrations. Therefore, so that the joy of Eid would not remain confined to prosperous households, the Prophet (peace and blessings be upon him) instructed every prosperous person to pay Fitrah on behalf of himself and his dependents to the poor and needy before setting out for the Eid prayer, so that the joy of Eid would not remain confined to the homes of the wealthy.

The amount of Fitrah is one seer and twelve and a half chhataks per person of the staple food of each locality—that is, flour or rice.

(٦٣) عَنِ ابْنِ عَبَّاسٍ رَضِيَ اللَّهُ عَنْهُمَا قَالَ، فَرَضَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ زَكَاةَ الْفِطْرِ طُهْرَةُ لِلصَّائِمِ مِنَ اللَّغْوِ وَالرَّفَتْ وَطُعْمَةً لِلْمَسَاكِينِ (أبو داود)

(63) “Hazrat Ibn Abbas (may Allah be pleased with him) narrated that Huzur (peace be upon him) prescribed Sadaqat al-Fitr in order to purify the fast from idle talk and obscenity and to provide a donation to the needy.” (Abu Dawud)

The Virtues of Ramadan

يَا أَيُّهَا الَّذِينَ آمَنُوا كُتِبَ عَلَيْكُمُ الصِّيَامُ كَمَا كُتِبَ عَلَى الَّذِينَ مِنْ قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُونَ
(سورة البقرة : ۱۸۳)

“O believers, fasting has been made obligatory for you, just as it was made obligatory for those before you, so that you may refrain from sin.” (Surah al-Baqarah 183)

(٦٤) وَعَنْ سَلْمَانَ الْفَارْسِي رَضِيَ اللَّهُ عَنْهُ قَالَ
خَطَبَنَا رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِي آخِرِ يَوْمٍ مِنْ شَعْبَانَ، فَقَالَ: أَيُّهَا النَّاسُ قَدْ أَظَلُكُمْ شَهْرٌ عَظِيمٌ، شَهْرٌ مُبَارَكٌ فِيْهِ لَيْلَةٌ خَيْرٌ مِنْ أَلْفِ شَهْرٍ، جَعَلَ

اللَّهُ صِيَامَهُ فَرِيْضَةٌ وَقِيَامَ لَيْلِهِ تَطَوُّعًا ، مَنْ تَقَرَّبَ فِيهِ بِخَصْلَةٍ مِنَ الْخَيْرِ كَانَ كَمَنْ أَدَّى فَرِيضَةً فِيْمَا سوَاهُ، وَمَنْ أَدَّى فِيْهِ فَرِيضَةً كَانَ كَمَنْ أَدَّى سَبْعِينَ فَرِيضَةً فِيْمَا سِوَاهُ، وَهُوَ شَهْرُ الصَّبْرِ وَالصَّبْرُ ثَوَابُهُ الْجَنَّةُ، وَشَهْرُ الْمُوَاسَاةِ، وَشَهْرٌ يُزَادُ فِي رِزْقِ الْمُؤْمِنِ فِيهِ، مَنْ فَطْرَ فِيْهِ صَائِمًا كَانَ لَهُ مَغْفِرَةٌ لِذُنُوبِهِ وَعِتْقَ رَقَبَتِهِ مِنَ النَّارِ، وَكَانَ لَهُ مِثْلَ أَجْرِهِ مِنْ غَيْرِ أَنْ يَنْقُصُ مِنْ أَجْرِهِ شَيْءٌ (الدعوات الكبير للبيبهقي)

(64) “Hazrat Salman al-Farsi narrated that one day, on the last day of the month of Sha’ban, the Messenger (peace be upon him) delivered a sermon to us. Huzur (peace be upon him) said, ‘O people, a great and blessed month is casting its shade over you. In this month there is a night better than a thousand months. Allah has made fasting in this month obligatory and has made staying awake at night for prayer optional worship. Whoever performs an optional good deed in this month to draw nearer to Allah will be equal to one who performs an obligatory deed in another month. And whoever performs an obligatory deed in this month will be equal to one who performs seventy obligatory deeds in another month. This is the month of patience, and the reward for patience is Paradise. This is the month of mutual sympathy. This is the month in which the sustenance of the believer is increased. Whoever provides iftar to a fasting person in this month, his sins will be forgiven and he will be saved from Hell. He will be given a reward equal to that of the fasting person, without anything being reduced from the fasting person’s reward.’ (Al-Da‘wat al-Kabir, al-Bayhaqi)

(٦٥) وَعَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ، قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : كُلُّ عَمَلِ ابْنِ آدَمَ يُضَاعَفُ الْحَسَنَةُ بِعَشْرِ أَمْثَالِهَا إِلَى سَبْعِ مِئَةِ ضِعْفٍ، قَالَ اللَّهُ تَعَالَى إِلَّا الصَّوْمَ فَإِنَّهُ لِي وَأَنَا أَجْزِي بِهِ، يَدَعُ شَهْوَتَهُ وَطَعَامَهُ مِنْ أَجْلِي لِلصَّائِمِ فَرْحَتَانِ فَرْحَةٌ عِنْدَ فِطْرِهِ وَفَرْحَةٌ عِنْدَ لِقَاءِ رَبِّهِ، وَلَخُلُوفُ فَمِ الصَّائِمِ أَطْيَبُ عِنْدَ اللَّهِ مِنْ رِيحِ الْمِسْكِ، وَالصِّيَامُ جُنَّةٌ، وَإِذَا كَانَ يَوْمُ صَوْمٍ أَحَدِكُمْ فَلَا يَرْفُتْ، وَلَا يَصْخَبْ فَإِنْ سَابَّهُ أَحَدٌ أَوْ قَاتَلَهُ فَلْيَقُلْ إِنِّي امْرُؤٌ صَائِمٌ (بخاري مسلم)

(65) “Hazrat Abu Hurayrah (may Allah be pleased with him) narrated that the Messenger (peace be upon him) said, ‘The reward for every good deed of the children of Adam will be increased from tenfold to seven hundredfold. But fasting is an exception. For Allah Himself says, “My servant has fasted to earn My pleasure, and I Myself shall reward him.” He has abandoned food, drink and desires for My sake according to My command.’ There are two occasions of joy for the fasting person: one at the time of iftar and the other at the time of meeting Allah (in Paradise). Fasting is a shield (against the attacks of Satan). Therefore, when you fast, do not speak obscenely and do not quarrel or cause discord. If anyone insults a fasting person or quarrels with him, he should reply, ‘I am fasting.’” (Bukhari, Muslim)

Explanation: Among bodily acts of worship, fasting during the month of Ramadan is one of the most important acts of worship. Fasting in Ramadan was made obligatory upon the Ummah of Muhammad in the second year of the Hijrah. Like prayer and zakat, fasting had also been made obligatory in one form or another upon the earlier prophets and their communities since time immemorial.

In the hadith mentioned, while describing the special merit of fasting, the Messenger (peace be upon him) said that the reward of other acts of worship would be increased from tenfold to seven hundredfold. But Allah will make an exception for fasting. That is, the reward for fasting will be increased beyond seven hundredfold.

(٦٦) وَعَنْ عَبْدِ اللَّهِ بْنِ عَمْرٍو رَضِيَ اللَّهُ عَنْهُمَا أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: الصَّيَامُ وَالْقُرْآنُ يَشْفَعَانِ لِلْعَبْدِ، يَقُولُ الصِّيَامُ: أَيْ رَبِّ إِنِّي مَنَعْتُهُ الطَّعَامَ وَالشَّهَوَاتِ بِالنَّهَارِ فَشَفَعْنِي فِيهِ، وَيَقُولُ الْقُرْآنُ: مَنَعْتُهُ النَّوْمَ بِاللَّيْلِ فَيُشَفَعَانِ (بيهقي – مشكوة)

(66) “Hazrat Abdullah ibn Amr (may Allah be pleased with them both) narrated that the Noble Prophet (peace be upon him) said, ‘Fasting and the Qur’an will both intercede for the servant on the Day of Resurrection. Fasting will say, “O Lord, I prevented this person from food, drink and sexual desires during the daytime in Ramadan (and he obeyed me); permit me to intercede for him.” And the Qur’an will say, “O Lord, I prevented him from sleeping at night, and he listened to me (that is, he interrupted his night’s sleep to recite the Qur’an in Tarawih prayer); appoint me as his intercessor.” When Allah grants both of them permission to intercede, they will both intercede.’” (Bayhaqi, Mishkat)

(٦٧) وَعَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ ، قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: مَنْ صَامَ رَمَضَانَ إِيمَانًا وَاحْتِسَابًا غُفِرَ لَهُ مَا تَقَدَّمَ مِنْ ذَنْبِهِ، وَ مَنْ قَامَ رَمَضَانَ إِيمَانًا وَاحْتِسَابًا غُفِرَ لَهُ مَا تَقَدَّمَ مِنْ ذَنْبِهِ، وَمَنْ قَامَ لَيْلَةَ الْقَدْرِ إِيمَانًا وَاحْتِسَابًا غُفِرَ لَهُ مَا تَقَدَّمَ مِنْ ذَنْبِهِ
(بخاري – مسلم)

(67) “Hazrat Abu Hurayrah (may Allah be pleased with him) said that the Noble Prophet (peace be upon him) said, ‘Whoever fasts during Ramadan with faith and in the hope of reward, all his past (minor) sins will be forgiven. Whoever performs prayer at night during Ramadan with faith and in the hope of reward, his past sins will be forgiven. And whoever worships during the Night of Qadr with faith and in the hope of reward, all his past (minor) sins will be forgiven.’” (Bukhari, Muslim)

(٦٨) وَعَنْ سَهْلِ بْنِ سَعْدٍ رَضِيَ اللَّهُ عَنْهُ قَالَ، قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: فِي الْجَنَّةِ ثَمَانِيَةُ أَبْوَابٍ فِيهَا بَابٌ يُسَمَّى الرَّيَّانَ، لَا يَدْخُلُهُ إِلَّا الصَّائِمُونَ (بخاري – مسلم)

(68) “Sahl ibn Sa’d (may Allah be pleased with him) narrated that the Messenger of Allah (peace be upon him) said, ‘Paradise has eight gates. One of them is called Rayyan. Only those who fast will enter Paradise through this particular gate.’” (Bukhari, Muslim)

Explanation: Because of the special merit and honor of those who fast, the Lord of the Worlds has designated a special gate for them to enter Paradise.

(٦٩) وَعَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ، قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: مَنْ لَمْ يَدَعْ قَوْلَ النُّورِ وَالْعَمَلَ بِهِ، فَلَيْسَ لِلَّهِ حَاجَةٌ فِي أَنْ يَدَعَ طَعَامَهُ وَشَرَابَهُ (بخاري)

(69) “Hazrat Abu Hurayrah (may Allah be pleased with him) narrated that the Messenger (peace be upon him) said, ‘Whoever cannot give up false speech and false actions, Allah has no need for his giving up food and drink (that is, for his fasting).’” (Bukhari)

(۷۰)
وَعَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ، قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: كَمْ مِنْ صَائِمٍ لَيْسَ لَهُ مِنْ صِيَامِهِ إِلَّا الْجُوعُ، وَكَمْ مِنْ قَائِمٍ لَيْسَ لَهُ مِنْ قِيَامِهِ إلا السَّهَرُ (دارمي – مشكوة)

(70) “Hazrat Abu Hurayrah (may Allah be pleased with him) said that the Noble Prophet (peace be upon him) said, ‘There are many fasting people who gain nothing from their fast except hunger. And there are many worshippers who gain nothing from their prayer except staying awake at night.’” (Darimi, Mishkat)

Explanation: In the two hadiths mentioned, the Messenger of Allah (peace be upon him) has indicated the purpose of fasting. The purpose of fasting is stated in the Qur’an: “You will be adorned with taqwa; for this reason fasting has been made obligatory upon you.” (The Holy Qur’an)

Throughout the entire month of Ramadan, by restraining himself during the daytime from food, drink, desires and so forth, the believer acquires within his heart a special quality that encourages him to abandon Allah’s prohibited things during the remaining eleven months after Ramadan as well. In Islamic terminology, this special quality is called “taqwa.” Therefore, if a person fasts but taqwa is not created within him, and instead he abuses people and tells lies while fasting, then his fast is merely hunger and his Tarawih is worthless. In other words, this unfortunate person’s hunger and staying awake at night will be of no benefit.

The Virtues of the Night of Qadr

(۷۱)
وَعَنْ أَنَسِ بْنِ مَالِكٍ رَضِيَ اللَّهُ عَنْهُ قَالَ: دَخَلَ
رَمَضَانُ، فَقَالَ رَسُولُ اللهِ صَلَّى اللَّهِ عَلَيْهِ وَسَلَّمَ: إِنَّ هَذَا الشَّهْرَ قَدْ حَضَرَكُمْ، وَفِيهِ لَيْلَةٌ خَيْرٌ مِنْ أَلْفِ شَهْرٍ، مَنْ حُرِمَهَا فَقَدْ حُرِمَ الْخَيْرَ كُلُّهُ، وَلَا يُحْرَمُ خَيْرَهَا إِلَّا مَحْرُومٌ (ابن ماجة)

(71) “Hazrat Anas ibn Malik (may Allah be pleased with him) said that, upon the arrival of Ramadan, the Messenger of Allah (peace be upon him) said, ‘Behold, this month has come to you. In it there is a night better than a thousand months. Whoever is deprived of it is deprived of all goodness. Only one who is utterly deprived is deprived of its benefit.’” (Ibn Majah)

Explanation: To describe the virtues of the Night of Qadr, Allah, the Lord of the Worlds, Himself revealed the surah of the Qur’an called “Qadr.” This is a highly honored night. Worship during this one night is better than worship during a thousand months. Therefore, whoever stays awake on this special night and worships Allah will attain boundless goodness (reward). And no one can be more unfortunate than the one who is deprived of its goodness.

(۷۲)
وَعَنْ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا قَالَتْ، قَالَ رَسُولَ اللَّهِ صَلَّى اللَّهِ عَلَيْهِ وَسَلَّمَ : تَحَرَّوْا لَيْلَةَ الْقَدْرِ فِي الْوِتْرِ مِنَ الْعَشْرِ الْأَوَاخِرِ مِنْ رَمَضَانَ (بخاري)

(72) “Hazrat Aisha (may Allah be pleased with her) narrated that the Noble Prophet (peace be upon him) said, ‘Seek the Night of Qadr on the odd nights of the last ten nights of Ramadan.’” (Bukhari)

Hajj

وَلِلَّهِ عَلَى النَّاسِ حِجُّ الْبَيْتِ مَنِ اسْتَطَاعَ إِلَيْهِ سَبِيلاً

Meaning: “Pilgrimage to this House is a right owed to Allah by people who are able to find a way to reach it.” (Aal-e-Imran 97)

(۷۳)
وَعَنِ عَبْدُ اللَّهِ ابْنِ عَبَّاسٍ رَضِيَ اللَّهُ عَنْهُمَا قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: يَا أَيُّهَا النَّاسُ إِنَّ اللَّهَ كَتَبَ عَلَيْكُمُ الْحَجَّ، فَقَامَ الْأَقْرَعُ بْنُ حَابِسٍ رَضِيَ اللَّهُ عَنْهُ، فَقَالَ: أَفِي كُلَّ عَامٍ يَا رَسُولَ اللَّهِ؟ قَالَ: لَوْ قُلْتُهَا لَوَجَبَتْ، وَلَوْ وَجَبَتْ لَمْ تَعْمَلُوا بِهَا أَوْ لَمْ تسْتَطِيعُوا أَنْ تَعْمَلُوا بِهَا ، الْحَجُّ مَرَّةً فَمَنْ زَادَ فَتَطَوُّع
(أحمد – نسائي – دارمي)

(73) “Hazrat Ibn Abbas (may Allah be pleased with him) narrated that one day Huzur (peace be upon him) said, ‘O people, Allah has certainly made Hajj obligatory for you.’ Al-Aqra ibn Habis, a Companion, immediately stood up and asked, ‘O Messenger of Allah, is it for every year?’ Huzur (peace be upon him) said, ‘If I were to say yes now, it would become obligatory for you. And if it became obligatory, you would not be able to perform it, nor would you have the ability to do so. Hajj is to be performed once in a lifetime. Whoever performs it more than once, it will be voluntary for him.’” (Ahmad, Nasai, Darimi)

Explanation: Among Islamic acts of worship, Hajj is an important act of worship. It combines both physical and financial worship. Just as physical hardship and exertion are necessary to complete Hajj, financial expenditure is also necessary. Like fasting and zakat, Hajj was made obligatory upon the Ummah of Muhammad after the Hijrah.

Every well-off Muslim who, after meeting all the essential expenses of his dependents, can bear the cost of traveling to and from Makkah Sharif and is physically fit for the journey is obliged to perform Hajj once in his lifetime. This is what Huzur (peace be upon him) said in the hadith mentioned. We also learn from this hadith that one should not ask unnecessary additional questions regarding the religion and Shariah. In this regard, Allah the Almighty warned the Companions in the Qur’an as follows:

“O believers, do not question the Prophet about every matter, for this may create difficulties for you.” (The Holy Qur’an)

(٧٤) وَعَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : مَنْ حَجَّ لِلَّهِ فَلَمْ يَرْفُتْ وَلَمْ (بخاري – مسلم) يَفْسُقُ، رَجَعَ كَيَوْمٍ وَلَدَتْهُ أُمُّهُ

(74) “Hazrat Abu Hurayrah (may Allah be pleased with him) narrated that the Prophet of Allah said, ‘Whoever performs Hajj to please Allah, refraining from sexual desire (sexual intercourse) and disobedience to Allah, will return home as though he had just been born from his mother’s womb.’” (Bukhari, Muslim)

Explanation: Just as a child is innocent and sinless at the moment of birth from its mother’s womb, a person who performs Hajj intending to attain Allah’s pleasure likewise returns home innocent.

When Does Hajj Become Obligatory?

(٧٥) وَعَنِ عَبْدِ اللَّهِ بْنِ عُمَرَ رَضِيَ اللَّهُ عَنْهُمَا قَالَ: جَاءَ رَجُلٌ إِلَى النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، فَقَالَ: يَا رَسُولَ اللَّهِ مَا يُوْجِبُ الْحَجَّ ؟ قَالَ: الزَّادُ وَالرَّاحِلَةُ (ترمذي – ابن ماجة)

(75) “Hazrat Abdullah ibn Umar (may Allah be pleased with him) narrated that one day a man came to the presence of the Noble Prophet (peace be upon him) and asked, ‘O Prophet of Allah, what makes Hajj obligatory?’ Huzur (peace be upon him) said, ‘The provision and the travel expenses (for oneself and one’s dependents).’ (That is, Hajj becomes obligatory upon the person who is able to bear all the necessary expenses of his dependents and the cost of traveling to and from Makkah Sharif.)

(Tirmidhi, Ibn Majah)

Women Will Attain the Merit of Jihad Through Hajj

(٧٦) وَعَنْ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا قَالَتْ: اِسْتَأْذَنْتُ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فِي الْجِهَادِ، فَقَالَ: جِهَادُكُنَّ الْحَجَّ (بخاري – مسلم)

(76) “Hazrat Aisha (may Allah be pleased with her) narrated that she asked Huzur (peace be upon him) for permission to participate in jihad. Huzur (peace be upon him) said, ‘Your jihad, women, is Hajj.’” (That is, through Hajj you will receive the reward of jihad.) (Bukhari, Muslim)

Another Person Will Perform Hajj on Behalf of an Incapacitated Person

(۷۷)
وَعَنْ أَبِي رَزَيْنِ الْعُقَيْلِي أَنَّهُ أَتَى النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، فَقَالَ: يَا رَسُولَ اللَّهِ إِنَّ أَبِي شَيْخٌ كَبِيرٌ، لا يَسْتَطِيعُ الْحَجَّ وَلَا الْعُمْرَةَ وَلَا الضَّعْنَ، قَالَ: حُجَّ عَنْ أَبِيكَ وَاعْتَمِرْ (ترمذي – أبو داود – نسائي)

(77) “Hazrat Abu Razin al-Uqayli (may Allah be pleased with him) narrated that one day he appeared before the Noble Prophet (peace be upon him) and asked, ‘O Prophet of Allah, my father is extremely old. Just as he is unable to perform Hajj and Umrah, he no longer has the strength to travel.’ Huzur (peace be upon him) said, ‘Perform Hajj and Umrah on behalf of your father.’” (Tirmidhi, Abu Dawud, Nasai)

Qurbani

وَالْبُدْنَ جَعَلْنَاهَا لَكُمْ مِنْ شَعَائِرِ اللَّهِ لَكُمْ فِيْهَا خَيْرٌ فَاذْكُرُوا اسْمَ اللَّهِ عَلَيْهَا صَوَافَّ فَإِذَا وَجَبَتْ جُنُوبُهَا فَكُلُوا مِنْهَا وَأَطْعِمُوا الْقَانِعَ وَالْمُعْتَرَّ كَذَالِكَ سَخَّرْنَاهَا لَكُمْ لَعَلَّكُمْ تَشْكُرُونَ (سورة الحج : ٣٦)

Meaning: “We have included the sacrificial animals among Allah’s symbols for you. In them there is goodness for you. So mention Allah’s name over them while they stand ready for sacrifice. Then, when they fall on their sides, eat from them and feed those needy people who ask you and those who do not ask. And give thanks to Me; for this reason We have made them subject to you in this manner.” (Surah al-Hajj 36)

(۷۸)
عَنْ أَنَسٍ رَضِيَ اللَّهُ عَنْهُ قَالَ، ضَحَى رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بِكَبْشَيْنِ أَمْلَحَيْنِ أَقْرَنَيْنِ ذَبَحَهُمَا بِيَدِهِ وَسَمَّى وَكَبَّرَ، قال: رَأَيْتُهُ وَاضِعًا قَدَمَهُ عَلَى صِفَاحِهِمَا ، وَيَقُولُ : وَقَالَ: بِسْمِ اللَّهِ، وَاللَّهُ أَكْبَرُ
(بخاري – مسلم)

(78) “Hazrat Anas (may Allah be pleased with him) narrated that once the Messenger (peace be upon him) sacrificed two grey, horned rams. He slaughtered them with his own hands, saying, ‘In the name of Allah, Allah is the Greatest.’ Hazrat Anas (may Allah be pleased with him) said, ‘I saw Huzur place his foot on their sides and heard him say, at the time of slaughtering, “In the name of Allah, Allah is the Greatest.”’” (Bukhari, Muslim)

Explanation: An animal slaughtered on a specified day in the name of Allah with the purpose of attaining nearness to Allah is called Qurbani. The specified days for Qurbani are the 10th, 11th and 12th of Dhul-Hijjah.

Like prayer and fasting, Qurbani was also obligatory for the communities of the earlier prophets. Even today, distorted forms of Qurbani can be found among various peoples of the world.

Qurbani is wajib upon the Ummah of Muhammad. Every well-off Muslim must perform Qurbani.

(۷۹)
وَعَنْ جَابِرٍ رَضِيَ اللَّهُ عَنْهُ قَالَ، أَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ: الْبَقَرَةُ عَنْ سَبْعَةِ وَالْجَزُورُ عَنْ
سبعة (مسلم – أبو داود)

(79) “Hazrat Jabir (may Allah be pleased with him) narrated that the Noble Prophet (peace be upon him) said, ‘A cow may be sacrificed on behalf of seven people, and a camel may be sacrificed on behalf of seven people.’” (Muslim, Abu Dawud)

Explanation: Regarding Qurbani, from one to seven people may share in a cow or camel. However, a ram or goat must be sacrificed on behalf of one person only. For Qurbani, the camel must be five years old, the cow two years old, the goat one year old and the ram six months old. If the animal is younger than this, Qurbani with it will not be valid.

عَنْهُ : أَنَّ رَسُولَ
(۸۰) وَعَنِ الْبَرَاءِ بْنِ عَازِبٍ رَضِيَ اللَّهُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ سُئِلَ مَاذَا يُتَّقَى مِنَ الضَّحَايَا؟ فَأَشَارَ بِيَدِهِ وَقَالَ: أَرْبَعاً، الْعَرْجَاءُ الْبَيِّنُ طَلْعُهَا، وَالْعَوْرَاءُ الْبَيِّنُ عَوَرُهَا، وَالْمَرِيضَةُ الْبَيِّنُ مَرَضُهَا، وَالْعَجْفَاءُ الَّتِي لَا تُنْقِي

(موطأ إمام مالك – أحمد – ترمذي – نسائي – ابن ماجة)

(80) “Hazrat Bara ibn Azib (may Allah be pleased with him) narrated that one day it was asked in the presence of Huzur (peace be upon him), ‘What kind of animals must be avoided for Qurbani?’ Huzur (peace be upon him) gestured with his hand and said, ‘Avoid four types of animals: the lame one whose lameness is evident; the blind one whose blindness is evident; the sick one whose illness is evident; and the weak one whose bone marrow has dried up.’”

(Malik, Ahmad, Tirmidhi, Nasai, Ibn Majah, Darimi)

Explanation: The sacrificial animal should be plump, well-fed and healthy. Qurbani is not valid with an animal that is missing a limb or is so weak that it has difficulty moving.

(۸۱)
وَعَنْ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا قَالَتْ، قَالَ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: مَا عَمِلَ ابْنُ آدَمَ مِنْ عَمَلٍ يَوْمَ النَّحْرِ أَحَبَّ إِلَى اللَّهِ مِنْ إِهْرَاقِ الدَّمِ، وَإِنَّهَا لَتَأْتِي يَوْمَ الْقِيَامَةِ بِقُرُونِهَا وَأَشْعَارِهَا وَأَظْفَارِهَا وَإِنَّ الدَّمَ لَيَقَعُ مِنَ اللَّهِ بِمَكَانٍ قَبْلَ أَنْ يَقَعَ مِنَ الْأَرْضِ فَطِيبُوا
بِهَا نَفْسًا
(ترمذي – ابن ماجة)

(81) “Hazrat Aisha (may Allah be pleased with her) said that the Noble Messenger (peace be upon him) said, ‘No good deed of the children of Adam is dearer to Allah on the day of sacrifice than shedding blood (that is, performing Qurbani). The sacrificial animals will be brought on the Day of Resurrection with their horns, hair and hooves (on the scale of the person who offered the sacrifice). The blood of the sacrificial animal reaches an honored place with Allah before it falls upon the earth. Therefore, perform Qurbani with a joyful heart.’” (Tirmidhi, Ibn Majah)

(۸۲)
قَالَ رَسُوْلَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: مَنْ وَجَدَ (ابن ماجة) سَعَةٌ وَلَمْ يُضَحٌ فَلَا يَقْرَبَنَّ مُصَلانَا

(82) “The Noble Messenger (peace be upon him) said, ‘Those who have the means but do not perform Qurbani should not even come near my Eid prayer ground.’” (Ibn Majah)

Explanation: Sacrifice is obligatory for well-off Muslims; the Prophet’s (peace and blessings be upon him) foregoing declaration is proof of this.

Giving in the Way of Allah

مَثَلُ الَّذِينَ يُنْفِقُونَ أَمْوَالَهُمْ فِي سَبِيْلِ اللَّهِ كَمَثَلِ حَبَّةٍ أَنْبَتَتْ سَبْعَ سَنَابِلَ فِي كُلِّ سُنْبُلَةٍ مِائَةُ حَبَّةٍ وَاللَّهُ يُضَاعِفُ لِمَنْ يَشَاءُ وَاللَّهُ وَاسِعٌ عَلِيمٌ
(سورة البقرة : ٢٦١)

Meaning: “Those who spend their wealth in the way of Allah are like a grain that produces seven ears, each ear containing one hundred grains. Allah grants manifold increase to whomever He wills, and Allah is All-Encompassing, All-Knowing.” (Surah Al-Baqarah: 261)

(۸۳)
وَعَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ، قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ : لَوْ كَانَ لِي مِثْلُ أُحُرٍ ذَهَبًا

مَا يَسرَّنِي أَنْ يَمُرَّ عَلَيَّ ثَلَاثُ لَيَالٍ وَعِنْدِي مِنْهُ شَيْءٌ إِلَّا (بخاري) شَيْا أَرْصِدُهُ لِدَيْنِ

(83) “It is narrated from Abu Hurayrah (may Allah be pleased with him) that he said: The Messenger of Allah (peace and blessings be upon him) said, ‘If I possessed gold equal in quantity to Mount Uhud, I would not like even a little of it to remain with me after three nights had passed, except for a small amount needed to repay my debts. I would keep only that much and give the rest in the way of Allah.’” (Bukhari)

(٨٤) وَعَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ، قَالَ رَجُلٌ يَا رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: أَيُّ الصَّدَقَةِ أَعْظَمُ أَجْرًا؟ قَالَ: أَنْ تَصَدَّقَ وَأَنْتَ صَحِيحٌ شَحِيْحٌ تَخْشَى الْفَقْرَ وَتَأْمُلُ الْغِنَى، وَلَا تُمْهِلْ حَتَّى إِذَا بَلَغَتِ الْحُلْقُوْمَ قُلْتَ لِفُلَانٍ كَذَا وَلِفُلَانٍ كَذَا وَقَدْ كَانَ لِفُلَانٍ
(بخاري – مسلم)

(84) “It is narrated from Abu Hurayrah (may Allah be pleased with him) that he said: One day a man came to the Prophet (peace and blessings be upon him) and asked, ‘O Prophet of Allah, in what condition is giving most excellent in its result?’ The Messenger (peace and blessings be upon him) replied, ‘Giving while you are healthy and earning, while you fear poverty and hope for wealth.’

When you fear becoming poor and hope to become wealthy, you should continue giving charity. Continue doing so until your soul reaches your throat, saying, ‘This is for so-and-so, and this is for so-and-so,’ while you believe that it will be delivered.” (Bukhari, Muslim)

Explanation: Allah and His Messenger have instructed well-off, wealthy Muslims to give charity throughout their lives to relieve the needs of the poor and needy and for the needs of Allah’s religion—even until the final moments before death. However, charity given during youth is most beloved to Allah.

(٨٥) وَعَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ، قَالَ سُوْلَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ : مَا مِنْ يَوْمٍ يُصِيحُ الْعِبَادُ فِيْهِ إِلَّا مَلَكَانِ يَنْزِلَانِ، فَيَقُولُ أَحَدُهُمَا : اللَّهُمَّ أَعْطِ مُنْفِقًا خَلَفًا وَيَقُولُ الآخَرُ: اللَّهُمَّ أَعْطِ مُمْسِكًا تَلَفًا
(بخاري – مسلم)

(85) “Abu Hurayrah (may Allah be pleased with him) said: The Messenger (peace and blessings be upon him) said, ‘Whenever Allah’s servants rise from their beds at dawn, two angels are present. One of them says, “O Allah, compensate the giver,” while the other says, “O Allah, bring loss upon the miser.”’” (Bukhari, Muslim)

(٨٦) وَعَنْ أَسْمَاءَ بِنْتِ أَبِي بَكْرٍ رَضِيَ اللَّهُ عَنْهَا قَالَتْ، قَالَ لِي رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : أَنْفِقِي وَلَا تُحْصِي فَيُحْصِيَ اللَّهُ عَلَيْكِ، وَلَا تُوْعِي فَيُوْعِيَ اللَّهُ عَلَيْكِ، ارْضَخَيْ مَا اسْتَطَعْت (بخاري – مسلم)

(86) “It is narrated from Asma bint Abu Bakr (may Allah be pleased with her) that the Messenger of Allah (peace and blessings be upon him) said, ‘O Asma, keep giving and do not count, lest Allah count against you in giving. Do not hoard, lest Allah withhold from you. Give, even if only a little, according to your ability.’” (Bukhari, Muslim)

(۸۷)
وَعَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ، قَالَ رَسُولُ اللهِ صَلَّى الله عَلَيْهِ وَسَلَّمَ : قَالَ اللَّهُ تَعَالَى أَنْفِقْ يَا ابْنَ آدَمَ، يُنْفَقُ عَلَيْكَ (بخاري – مسلم)

(87) “It is narrated from Abu Hurayrah (may Allah be pleased with him) that the Messenger of Allah (peace and blessings be upon him) said: Allah says, ‘O son of Adam, keep giving, and I will give to you.’” (Bukhari, Muslim)

(۸۸)
وَعَنْ أَنَسٍ رَضِيَ اللَّهُ عَنْهُ قَالَ، قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: مَا مِنْ مُسْلِمٍ يَفْرِسُ غَرْسًا،

وَيَزْرَعُ زَرْعًا فَيَأْكُلُ مِنْهُ إِنْسَانٌ أَوْ طَيْرٌ أَوْ بَهِيمَةً إِلَّا كَانَ لَهُ بِهِ صَدَقَةٌ (بخاري – مسلم)

(88) “It is narrated from Anas (may Allah be pleased with him) that the Messenger of Allah (peace and blessings be upon him) said: If a Muslim plants a tree or sows a crop, and then a person, bird, or animal eats from it, it will certainly be counted as charity for him.” (Bukhari, Muslim)

(۸۹)
وَعَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ، قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهِ عَلَيْهِ وَسَلَّمَ: مَا نَقَصَتْ صَدَقَةٌ مِنْ مَالٍ وَمَا زَادَ اللَّهُ عَبْدًا بِعَفْوِ إِلَّا عِرًّا وَمَا تَوَاضَعَ أَحَدٌ لِلَّهِ إِلَّا رَفَعَهُ اللهُ
(مسلم)

(89) “It is narrated from Abu Hurayrah (may Allah be pleased with him) that the Messenger of Allah (peace and blessings be upon him) said: Charity does not decrease wealth; rather, through forgiveness Allah increases a servant’s honor and esteem. And whoever humbles himself for Allah, Allah elevates him.” (Muslim)

Explanation: In the hadith cited above, the Prophet of Allah (peace and blessings be upon him) mentioned three special qualities: charity, forgiveness, and humility. Someone materialistic and limited in understanding may think that charity decreases wealth, forgiveness diminishes honor, and humility causes a loss of status.

The Noble Prophet (peace and blessings be upon him) said that this is not so; rather, the opposite is true. Charity increases wealth, forgiveness grants honor, and humility increases a person’s status.

Feeding the Poor

(۹۰)
وَعَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ، قَالَ رَسُولُ اللهِ صَلَّى اللَّهِ عَلَيْهِ وَسَلَّمَ: مَنْ أَصْبَحَ مِنْكُمُ الْيَوْمَ صَائِمًا؟ قَالَ أَبُو بَكْرٍ رَضِيَ اللَّهُ عَنْهُ: أَنَا، قَالَ: فَمَنْ تَبِعَ مِنْكُمُ الْيَوْمَ جَنَازَةً؟ قَالَ أَبُو بَكْرٍ رَضِيَ اللَّهُ عَنْهُ: أنَا، قَالَ: فَمَنْ أَطْعَمَ مِنْكُمُ الْيَوْمَ مِسْكِينًا ۚ قَالَ أَبُوْ بَكْرٍ رَضِيَ اللَّهُ عَنْهُ : أَنَا ، قَالَ: فَمَنْ عَادَ مِنْكُمُ الْيَوْمَ مَرِيضًا؟ قَالَ أَبُو بَكْرٍ رَضِيَ اللَّهُ عَنْهُ : أَنَا ، فَقَالَ رَسُوْلُ اللهِ صَلَّى اللَّهِ عَلَيْهِ وَسَلَّمَ: مَا اجْتَمَعْنَ فِي امْرِئٍ إِلَّا دَخَلَ الْجَنَّةَ (مسلم)

(90) “It is narrated from Abu Hurayrah (may Allah be pleased with him) that he said: One day the Messenger of Allah (peace and blessings be upon him) asked, ‘Who among you has fasted today?’ Abu Bakr (may Allah be pleased with him) replied, ‘I have.’ The Prophet (peace and blessings be upon him) asked again, ‘Who among you has followed a funeral procession today?’ Abu Bakr (may Allah be pleased with him) replied, ‘I have.’ The Prophet (peace and blessings be upon him) asked again, ‘Who among you has fed a poor person today?’ Abu Bakr (may Allah be pleased with him) again replied, ‘I have.’

The Prophet (peace and blessings be upon him) asked again, ‘Who among you has cared for a sick person today?’ Abu Bakr (may Allah be pleased with him) said, ‘I have.’ Thereupon the Prophet (peace and blessings be upon him) said, ‘These good deeds will certainly cause whoever possesses them all to enter Paradise.’” (Muslim)

(۹۱)
وَعَنْ عَبْدِ اللَّهِ بْنِ عَمْرٍو رَضِيَ اللَّهُ عَنْهُمَا قَالَ، قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: اعْبُدُو الرَّحْمَنَ وَأَطْعِمُوا الطَّعَامَ، وَأَفْشُوا السَّلَامَ، تَدْخُلُوا الْجَنَّةَ بسلام (ترمذي – ابن ماجة)

(91) “It is narrated from Abdullah ibn Umar (may Allah be pleased with him) that he said: The Messenger of Allah (peace and blessings be upon him) said, ‘Worship the Most Merciful, feed people, and spread greetings of peace; you will enter Paradise in safety.’” (Tirmidhi, Ibn Majah)

(۹۲)
وَعَنْ ثَوْبَانَ رَضِيَ اللَّهُ عَنْهُ قَالَ، قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ : أَفْضَلُ دِينَارٍ يُنْفِقُهُ الرَّجُلُ دِينَارٌ يُنْفِقُهُ عَلَى عِبَالِهِ ، وَدِيْنَارٌ يُنْفِقُهُ الرَّجُلُ عَلَى دَابَّتِهِ فِي سَبِيلِ اللَّهِ ، وَدِيْنَارٌ يُنْفِقُهُ عَلَى أَصْحَابِهِ فِي سَبِيلِ اللَّهِ
(مسلم)

(92) “It is narrated from Thawban (may Allah be pleased with him) that he said: The Messenger of Allah (peace and blessings be upon him) said, ‘Among the dinars a person spends, the best dinar is the one he spends on his family, the one he spends on his mount kept for jihad, and the one he spends on his companions engaged in jihad.’” (Muslim)

(۹۳) وَعَنْ ابْنِ مَسْعُودٍ رَضِيَ اللَّهُ عَنْهُ قَالَ، قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: إِذَا أَنْفَقَ الْمُسْلِمُ نَفَقَةً عَلَى أَهْلِهِ وَهُوَ يَحْتَسِبُهَا كَانَتْ لَهُ صَدَقَةٌ (بخاري – مسلم) (93) “It is narrated from Ibn Masud (may Allah be pleased with him) that he said: The Messenger of Allah (peace and blessings be upon him) said, ‘When a Muslim spends on his family with the intention of earning reward, it is counted as charity for him in the sight of Allah.’” (Bukhari, Muslim)

What Women May Spend from Their Husbands’ Wealth

(٩٤) وَعَنْ سَعْدٍ رَضِيَ اللَّهُ عَنْهُ قَالَ، لَمَّا بَايَعَ رَسُولُ اللهِ صَلَّى الله عَلَيْهِ وَسَلَّمَ النِّسَاءَ، قَامَتِ امْرَأَةٌ جَلِيلَةٌ كَأَنَّهَا مِنْ نِسَاءِ مُضَرَ، فَقَالَتْ يَا نَبِيَّ اللَّهِ ۚ إِنَّا كَلَّ عَلَى آبَائِنَا وَأَبْنَائِنَا وَأَزْوَاجِنِنَا، فَمَا يَحِلُّ لَنَا مِنْ أَمْوَالِهِمْ، قَالَ: الرَّطْبُ تَأْكُلْنَهُ وَتُهْدِينَهُ (أبو داود)

(94) “It is narrated from Sa‘d (may Allah be pleased with him) that he said: When the Messenger of Allah (peace and blessings be upon him) accepted the women’s pledge, a distinguished woman—apparently from the Muzar tribe—stood up and asked the Prophet (peace and blessings be upon him), ‘O Prophet of Allah, our fathers, children, and husbands are responsible for our maintenance. What portion of their wealth is lawful for us to spend without their permission?’ The Prophet (peace and blessings be upon him) replied, ‘Fresh perishable food.’ (That is, cooked food, fruits, and vegetables are perishable; permission is not required for these.) ‘You may eat from it and give it to others.’” (Abu Dawud)

The Consequences of Asking Without Need

(٩٥) وَعَنْ حَكِيمِ بْنِ حِزَامٍ رَضِيَ اللَّهُ عَنْهُ قَالَ، سَأَلْتُ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَأَعْطَانِي، ثُمَّ سَأَلْتُهُ فَأَعْطَانِي، ثُمَّ سَأَلْتُهُ فَأَعْطَانِي ، ثُمَّ قَالَ: يَا حَكِيمُ إِنَّ هَذَا الْمَالَ خَضِرَةٌ حُلْوَةٌ فَمَنْ أَخَذَهُ بِسَخَاوَةِ نَفْسٍ بُوْرِكَ لَهُ فِيْهِ، وَمَنْ أَخَذَهُ بِإِشْرَافِ نَفْسٍ لَمْ يُبَارَكْ لَهُ فِيْهِ كَالَّذِي يَأْكُلُ، وَلَا يَشْبَعُ الْيَدُ الْعُلْيَا خَيْرٌ مِنَ الْيَدِ السُّفْلَى، قَالَ حَكِيمٌ: فَقُلْتُ يَا رَسُولَ اللَّهِ وَالَّذِي بَعَثَكَ بِالْحَقِّ لَا أَرْزَأُ أَحَدًا بَعْدَكَ شَيْئًا حَتَّى أُفَارِقَ الدُّنْيَا (بخاري – مسلم)

(95) “Hakim ibn Hizam (may Allah be pleased with him) said: One day I asked the Prophet (peace and blessings be upon him) for something, and he gave it to me. I asked him again, and he gave it to me again. Then the Prophet (peace and blessings be upon him) said to me, ‘Hakim, remember: this wealth is like fresh, sweet vegetation. Whoever takes it without greed and out of need will be blessed in it; whoever takes it with greed will not be blessed in it. His condition will be like that of one who eats but is never satisfied. Remember, the upper hand is better than the lower hand.’ Hakim (may Allah be pleased with him) said: ‘I then said, “O Messenger of Allah, by Him Who sent you with the truth, I will not ask anyone for anything after you until I leave this world.”’” (Bukhari, Muslim)

Explanation: The hadith cited above indicates that excessive greed for wealth and obtaining it from people by asking without exerting effort are disliked according to the Shariah.

(٩٦) وَعَنْ عَبْدِ اللَّهِ بْنِ عُمَرَ رَضِيَ اللَّهُ عَنْهُمَا أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهِ عَلَيْهِ وَسَلَّمَ قَالَ وَهُوَ عَلَى الْمِنْبَرِ، وَهُوَ يَذْكُرُ الصَّدَقَةَ وَالتَّعَفُفَ عَنِ الْمَسْأَلَةِ الْيَدُ الْعُلْيَا خَيْرٌ مِنَ الْيَدِ السُّفْلَى، وَالْيَدُ الْعُلْيَا هِيَ الْمُنْفِقَةُ وَالسُّفْلَى هِيَ السَّائِلَةُ (بخاري – مسلم)

(96) “It is narrated from Abdullah ibn Umar (may Allah be pleased with him) that one day the Prophet (peace and blessings be upon him) stood on the pulpit and spoke about charity and refraining from asking. He said, ‘The upper hand is better than the lower hand. The upper hand is the giving hand, and the lower hand is the receiving hand.’” (Bukhari, Muslim)

Explanation: Since the donor’s hand is above when giving something, the Prophet (peace and blessings be upon him) used “the upper hand” to refer to the donor. Since the recipient’s or beggar’s hand is below when receiving, he used “the lower hand” to refer to the asker or recipient.

(۹۷)
وَعَنْ أَبِي سَعِيدٍ رَضِيَ اللَّهُ عَنْهُ قَالَ، إِنَّ أُنَاسًا مِنَ الْأَنْصَارِ سَأَلُوا رَسُولَ اللَّهِ صَلَّى اللَّهِ عَلَيْهِ وَسَلَّمَ فَأَعْطَاهُمْ حَتَّى نَفِدَ مَا عِنْدَهُ، فَقَالَ: مَا يَكُوْنُ عِنْدِي مِنْ خَيْرٍ لَا أَدَّخِرْهُ عَنْكُمْ، وَمَنْ يَسْتَعِفَّ يُعِفُهُ اللَّهُ، وَمَنْ يَسْتَغْنِ يُغْنِهِ اللَّهُ، وَمَنْ يَتَصَبَّرْ يُصَبِّرْهُ اللَّهُ، وَمَا أُعْطِيَ أَحَدٌ عَطَاءٌ خَيْرًا وَأَوْسَعَ مِنَ الصَّبْرِ
(بخاري – مسلم)

(97) “Abu Sa‘id al-Khudri (may Allah be pleased with him) said: One day some people from the Ansar asked the Prophet (peace and blessings be upon him) for something. He gave them what they asked for until everything he possessed was exhausted. Then the Noble Prophet (peace and blessings be upon him) said, ‘If I possess any wealth, I do not keep it from you without giving it to you. But remember: whoever seeks to refrain from asking, Allah will preserve his self-respect; whoever seeks independence from others, Allah will make him independent; and whoever seeks patience, Allah will grant him patience. No one is given a gift better or more abundant than patience.’ (That is, adopting patience is better than depending on others or asking anyone for something, because Allah helps those who remain patient.)” (Bukhari, Muslim)

(۹۸)
وَعَنْ سَمُرَةَ بْنِ جُنْدُبٍ رَضِيَ اللَّهُ عَنْهُ قَالَ، قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: الْمَسَائِلُ كُدُوحٌ يَكْدَحُ بِهَا الرَّجُلُ وَجْهَهُ، فَمَنْ شَاءَ أَبْقَى عَلَى وَجْهِهِ، وَمَنْ شَاءَ تَرَكَ إِلَّا أَنْ يَسْأَلَ الرَّجُلُ ذَا سُلْطَانٍ أَوْ فِي أَمْرٍ لَا يَجِدُ مِنْهُ بُدا (أبو داود – ترمذي – نسائي)

(98) “Samurah ibn Jundub (may Allah be pleased with him) said: The Messenger (peace and blessings be upon him) said, ‘Asking is like a wound by which the asker wounds his own face. Whoever wishes may preserve his face, and whoever wishes may leave it wounded. However, there is no blame in asking the authorities for something or in asking someone when one has no alternative.’” (Abu Dawud, Tirmidhi, Nasa’i)

The Importance of Lawful Livelihood

يَسْأَلُونَكَ مَاذَا أُحِلَّ لَهُمْ قُلْ أُحِلَّ لَكُمُ الطَّيِّبَاتُ
(سورة المائدة : ٤)

“They ask you what has been made lawful for them. Say: The good and pure things have been made lawful for you.” (Surah Al-Ma’idah: 4)

(۹۹)
وَعَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ، قَالَ رَسُولُ اللهِ صَلَّى الله عَلَيْهِ وَسَلَّمَ : إِنَّ اللَّهَ طَيِّبٌ لَا يَقْبَلُ إِلَّا طَيِّبًا ، وَإِنَّ اللَّهَ أَمَرَ الْمُؤْمِنِينَ بِمَا أَمَرَ بِهِ الْمُرْسَلِينَ، فَقَالَ: يَا أَيُّهَا الرُّسُلُ كُلُوا مِنَ الطَّيِّبَاتِ وَاعْمَلُوا صَالِحًا، وَقَالَ تَعَالَى: يَا أَيُّهَا الَّذِينَ آمَنُوا كُلُوا مِنْ طَيِّبَاتِ مَا رَزَقْنَاكُمْ، ثُمَّ ذَكَرَ الرَّجُلَ يُطِيلُ السَّفَرَ أَشْعَثَ أَغْبَرَ يَمُدُّ يَدَيْهِ إِلَى السَّمَاءِ، يَا رَبِّ وَمَطْعَمُهُ حَرَامٌ وَمَشْرَبُهُ حَرَامٌ وَمَلْبَسُهُ حَرَامٌ، وَغُذِيَ بِالْحَرَامِ فَأَنَّى يُسْتَجَابُ لِذَالِك (مسلم)

(99) “It is narrated from Abu Hurayrah (may Allah be pleased with him) that he said: The Messenger (peace and blessings be upon him) said, ‘Allah is Pure and accepts only what is pure. Allah has commanded the believers with what He commanded the messengers. Allah said, “O messengers, eat from the pure things and do righteous deeds.” Likewise, He said to the believers, “O believers, eat from the pure things We have provided you.”’ Then the Prophet (peace and blessings be upon him) mentioned a man who travels a long distance, disheveled and covered in dust, raises both hands toward the sky and says, ‘O Lord, O Lord,’ while his food, drink, and clothing are unlawful, and he has been nourished by unlawful things. So how can his supplication be answered?” (Muslim)

Explanation: The hadith cited above instructs believers to consume pure food earned through lawful means and approved by the Shariah. Therefore, a believer may consume neither lawful food earned through unlawful means nor unlawful food acquired through lawful means.

No matter how earnestly a person prays at any sacred place after consuming food and drink earned through the unlawful means mentioned above and wearing clothing purchased with unlawful money, Allah will not accept that supplication.

(۱۰۰)
وَعَنْ أَبِي بُرْدَةَ الْأَسْلَمِيِّ رَضِيَ اللَّهُ عَنْهُ قَالَ،
قَالَ رَسُولُ اللهِ صَلَّى الله عَلَيْهِ وَسَلَّمَ: لَا تَزُولُ قَدَمَا عَبْدِ يَوْمَ القِيَامَةِ حَتَّى يُسْأَلَ عَنْ خَمْسٍ: عَنْ عُمُرِهِ فِيْمَا أَفْنَاهُ، وَعَنْ عِلْمِهِ فِيْمَا فَعَلَ، وَعَنْ مَالِهِ مِنْ أَيْنَ اكتَسَبَهُ، وَفِيْمَا أَنْفَقَهُ، وَعَنْ حِسْمِهِ فِيْمَا أَبْلَاهُ
(ترمذي)

(100) “It is narrated from Abu Burdah al-Aslami (may Allah be pleased with him) that he said: The Prophet of Allah declared that on the Day of Judgment no one will be allowed to move his feet until he has been questioned about five matters: how he spent his life; what he did with his knowledge; where he acquired his wealth and how he spent it; and what he used his body and health for.” (Tirmidhi)

Explanation: Islam has instructed its followers to abandon all unjust and reprehensible means of earning money, such as theft and robbery, deception and fraud, interest and bribery, and earning through coercion and force. Likewise, people have not been left entirely unrestricted regarding expenditure. Rather, the limits of lawful and unlawful have also been imposed there.

In the hadith cited above, while warning Muslims about their livelihood and their spending, the Prophet of Allah said that one of the five matters about which a servant will first have to give an account on the Day of Judgment is his wealth—that is, how he earned it and in what way he spent it.

(۱۰۱)
وَعَنِ مِقْدَامِ بْنِ مَعْدِيُكَرِب رَضِيَ اللَّهُ عَنْهُ قَالَ، قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهِ عَلَيْهِ وَسَلَّمَ: مَا أَكَلَ أَحَدٌ طَعَامًا قَطُّ خَيْرًا مِنْ أَنْ يَأْكُلَ مِنْ عَمَلِ يَدِهِ، وَإِنَّ نبيَّ اللَّهِ دَاوُدَ عَلَيْهِ السَّلَامُ كَانَ يَأْكُلُ مِنْ عَمَلِ يَدِيهِ
(بخاري)

(101) “It is narrated from Miqdam ibn Ma‘dikarib (may Allah be pleased with him) that he said: The Messenger (peace and blessings be upon him) said, ‘No one has ever eaten better food than that which he earns through the work of his own hands. Indeed, the Prophet of Allah, Dawud (peace be upon him), used to eat from the work of his own hands.’” (Bukhari)

Explanation: The Prophet (peace and blessings be upon him) described the food gathered by those who earn their sustenance through the work of their hands and physical labor as the finest food. In this regard, he presented the example of Dawud (peace be upon him). Although Dawud (peace be upon him) was the ruler of a vast kingdom, he did not take even a single penny from the treasury for himself. Rather, he made iron weapons and other items with his own hands and supported himself with the money earned from their sale.

In the hadith under discussion, the Noble Prophet (peace and blessings be upon him) encouraged Muslims to be hardworking and productive. It is not right for a Muslim to live on another person’s charity or to practice begging. The Prophet himself saidالْكَاسِبُ حَبِيْبُ الله “A productive person is Allah’s friend.”

(۱۰۲)
وَعَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ، قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهِ عَلَيْهِ وَسَلَّمَ: يَأْتِي عَلَى النَّاسِ زَمَانٌ لَا يُبَالِي الْمَرْءُ مَا أَخَذَ مِنْهُ أَمِنَ الْحَلَالِ أَمْ مِنَ الْحَرَامِ (بخاري)

(102) “It is narrated from Abu Hurayrah (may Allah be pleased with him) that he said: The Messenger (peace and blessings be upon him) said, ‘A time will come upon humanity when people will not care whether what they earn is lawful or unlawful.’” (Bukhari)

A Body Nourished by Unlawful Food Will Be Bound for Hell

(۱۰۳)
عَنْ جَابِرٍ رَضِيَ اللَّهُ عَنْهُ قَالَ، قَالَ رَسُولُ اللَّهِ صَلَّى الله عَلَيْهِ وَسَلَّمَ: لَا يَدْخُلُ الْجَنَّةَ لَحْمٌ نَبَتَ مِنْ السُّحْتِ وَكُلُّ لَحْمٍ نَبَتَ مِنَ السُّحْتِ كَانَتِ النَّارُ أَوْلَى بِهِ
أحمد – دارمي – بيهقي)

(103) “It is narrated from Jabir (may Allah be pleased with him) that the Messenger (peace and blessings be upon him) said: Flesh nourished by unlawful food will not enter Paradise, and every piece of flesh that grows from unlawful food is more deserving of Hell.” (Ahmad, Darimi, Bayhaqi)

Chapter 4: Transactions

Trade and Commerce (Tijarah)

(١٠٤) وَعَنْ رَافِعِ بْنِ خَدِيجٍ رَضِيَ اللَّهُ عَنْهُ قَالَ قِيلَ يَا رَسُولَ اللهِ صَلَّى الله عَلَيْهِ وَسَلَّمَ أَيُّ الْكَسْبِ أَطْيَبُ قَالَ عَمَلُ الرَّجُلِ بَيَدِهِ وَكُلُّ بَيْعٍ مَبْرُورٍ (مسند أحمد)

(104) “It is narrated by Hazrat Rafi ibn Khadij (RA) that he said: Once the Messenger of Allah (SAW) was asked, ‘O Prophet of Allah, which of all earnings is the purest?’ He (SAW) replied, ‘What a person earns with his own hands and what he earns through lawful business.’ (Ahmad)

Explanation: Islam has not granted its followers unrestricted freedom to earn wealth. Rather, in view of the national interest, it has imposed the controls of halal and haram on the methods and means of earning. Wealth can be acquired through numerous haram means, such as gambling, fraud and deception, usury and bribery, theft and robbery; likewise, it can be acquired through numerous halal means, such as trade and commerce, employment and service, labor and endeavor, borrowing and lending, and gifts and charity.

Among all the methods of lawful earning, the Messenger (SAW) described income earned through labor and business as the best.

(١٠٥) وَعَنْ أَبِي سَعِيدِ الْخُدْرِيِّ رَضِيَ اللَّهُ عَنْهُ قَالَ، قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ : التَّاجِرُ الصَّدُوقُ الأَمِينُ مَعَ النَّبِيِّينَ وَالصِّدِّيقِينَ وَالشُّهَدَاءِ يَوْمَ الْقِيَامَةِ
(ترمذي)

(105) “It is narrated by Hazrat Abu Sa’id al-Khudri (RA) that the Noble Prophet (SAW) said: ‘On the Day of Judgment, the truthful and trustworthy merchant will be with the prophets, the truthful, and the martyrs.’” (Tirmidhi)

Explanation: Although outwardly business is a worldly activity, when a Muslim conducts business with complete honesty and a good intention, without resorting to lies or betrayal, that business becomes a pure act of worship. As a result, on the Day of Judgment he will be among people of the rank of the prophets, the truthful, and the martyrs.

False Oaths in Business

(١٠٦) وَعَنْ أَبِي ذَرٍ رَضِيَ اللَّهُ عَنْهُ قَالَ، قَالَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : ثَلَاثَةٌ لَا يُكَلِّمُهُمُ اللَّهُ يَوْمَ الْقِيَامَةِ وَلَا يَنْظُرُ إِلَيْهِمْ وَلَا يُزَكِّيهِمْ وَلَهُمْ عَذَابٌ أَلِيمٌ، قَالَ أَبُو ذَرِّ : خَابُوا وَخَسِرُوا مَنْ هُمْ يَا رَسُولَ اللَّهِ؟ قَالَ: المسيلُ وَالْمَنَّانُ وَالْمُنْفِقُ سِلْعَتَهُ بِالْحِلْفِ الْكَذِبِ
(مسلم)

(106) “It is narrated by Hazrat Abu Dharr al-Ghifari (RA) that the Messenger (SAW) said: ‘On the Day of Judgment, Allah will not speak to three types of people, will not look at them, nor purify them from sin; and they will receive a painful punishment.’ Abu Dharr (RA) asked, ‘O Messenger of Allah, who are these frustrated, wretched, and ruined people?’ He (SAW) said, ‘Those who proudly let their garments hang below their ankles, those who reproach people after giving charity, and those who increase the sale of their merchandise through false oaths.’ (Muslim)

Explanation: A ‘musbil’ is a person who, out of pride, lets his garment hang below his ankles. In those days, wealthy and influential people such as kings, tribal chiefs, and feudal lords generally wore garments hanging down to the ground. This was a sign of arrogance, and arrogance is a gravely blameworthy fault according to the Shariah. The Messenger (SAW) said that whoever has even the slightest arrogance in his heart cannot enter Allah’s Paradise. A ‘mannan’ is a person who, after giving charity, later reproaches the recipient whenever he finds an opportunity. In the sight of both Islam and humanity, this is a most heinous offense. In reality, through zakat, sadaqah, or charitable giving, the wealthy person has not done the recipient any favor. Rather, he is merely paying the poor person’s share that exists within his wealth. Therefore, he has no opportunity whatsoever to reproach the recipient; instead, he should thank Allah for enabling him to fulfill the right of the rightful person properly.

The third unfortunate person mentioned in the hadith is the merchant who increases the sale of his goods through false oaths in order to deceive the customer.

The meaning of Allah’s not speaking to or looking at the three types of people mentioned above is that, on the Day of Judgment, Allah will be extremely displeased with them.

(۱۰۷)
وَعَنْ أَبِي قَتَادَةَ الْأَنْصَارِيِّ رَضِيَ اللَّهُ عَنْهُ قَالَ، قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: إِيَّاكُمْ وَكَثْرَةً الْحَلِفِ فِي الْبَيْعِ فَإِنَّهُ يُنَفِّقُ ثُمَّ يَمْحَقُ (مسلم)

(107) “It is narrated by Hazrat Abu Qatadah al-Ansari (RA) that he said: The Messenger (SAW) said, ‘Beware of taking many oaths in buying and selling, for although it may promote sales temporarily, it ultimately causes loss.’” (Muslim)

Shortchanging in the End

(۱۰۸)
وَعَنِ ابْنِ عَبَّاسٍ رَضِيَ اللَّهُ عَنْهُ قَالَ، قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَأَصْحَابِ الْمِكْيَالِ وَالْمِيزَانِ: إِنَّكُمْ قَدْ وَلَّيْتُمْ أَمْرَيْنِ هَلَكَتْ فِيهِمَا الْأُمَمُ السَّابِقَةُ قَبْلَكُمْ (ترمذي)

(108) “It is narrated by Hazrat Ibn Abbas (RA) that he said: Addressing those merchants who deal in measured goods, the Messenger (SAW) said, ‘You have taken responsibility for two practices through which several nations before you were destroyed.’” (Tirmidhi)

Explanation: Among merchants’ goods there are many items that are bought and sold by measure. In society, some dishonest merchants take more than the proper amount when purchasing, but cheat by giving less by weight when selling. In the view of the Shariah, this is a grave sin. In many places in the Holy Qur’an, Allah has warned humankind about this sin. For example, Allah says:

وَيْلٌ لِلْمُطَفِّفِينَ الَّذِينَ إِذَا اكْتَالُوا عَلَى النَّاسِ يَسْتَوْفُوْنَ، وَإِذَا كَالُوهُمْ أَوْ وَزَنُوهُمْ يُخْسِرُونَ
(سورة التطفيف : (١-٣)

Meaning: ‘Woe to those who give short measure, who take full measure from people, but give less when measuring or weighing for them.’ (Surah al-Tatfif: 1–3)

The Qur’an also mentions in another place:

وَالسَّمَاءَ رَفَعَهَا وَوَضَعَ الْمِيزَانَ، أَلَا تَطْغَوْا فِي الْمِيزَانِ، وَأَقِيمُوا الْوَزْنَ بِالْقِسْطِ وَلَا تُخْسِرُوا الْمِيزَانَ (سورة الرحمن (۹۷)

Meaning: ‘And it is He who raised the heaven and established the balance, so that you do not transgress in weighing. Establish weight with justice and do not give short measure.’ (Surah al-Rahman: 7–9)

Allah the Exalted sent Hazrat Shu’ayb (AS) as a prophet to a people who were merchants, and among whom the sin of giving short measure had spread like a contagious disease. Through Hazrat Shu’ayb, Allah warned them as follows:

قَالَ يَا قَوْمِ اعْبُدُوا اللَّهَ مَا لَكُمْ مِنْ إِلَهِ غَيْرُهُ وَلَا تَنْقُصُوا الْمِكْيَالَ وَالْمِيزَانَ إِنِّي أَرَاكُمْ بِخَيْرٍ وَإِنِّي أَخَافُ عَلَيْكُمْ عَذَابَ يَوْمٍ مُحِيطِ، وَيَا قَوْمِ أَوْفُوْا الْمِكْيَالَ وَالْمِيزَانَ بِالْقِسْطِ وَلَا تَبْخَسُوا النَّاسَ أَشْيَاءَهُمْ وَلَا تَعْثَوْا فِي الْأَرْضِ مُفْسِدِينَ
(سورة الهود : ٨٤ – ٨٥)

Meaning: “And Shu’ayb (AS) said, ‘O my people, accept the servitude of Allah and worship Him. You have no deity besides Him. Do not give short measure. I see you in prosperity, and I fear for you the punishment of an all-encompassing day. O my people, give full measure and weight with justice, do not deprive people of their things, and do not spread corruption in Allah’s land by transgressing the limits.’” (Surah Hud: 84–85)

Despite the above warning of Hazrat Shu’ayb (AS), the merchant people of Madyan did not refrain from this sinful act. Consequently, a heavenly punishment completely destroyed them. In the hadith mentioned above, the Final Prophet, Hazrat Muhammad (SAW), instructed his ummah to abstain from this terrible sin.

Betrayal in Business

(۱۰۹)
وَعَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ، قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِنَّ اللَّهَ عَزَّ وَجَلَّ يَقُولُ أَنَا ثَالِثُ الشَّرِيكَيْنِ مَالَمْ يَخُنْ أَحَدُهُمَا صَاحِبَهُ فَإِذَا خَانَهُ خَرَجْتُ مِنْ بَيْنِهِمَا ، وَفِي رِوَايَةٍ وَجَاءَ الشَّيْطَانُ
(أبو داود)

(109) “It is narrated by Hazrat Abu Hurayrah (RA) that the Noble Prophet (SAW) said: Allah Himself says, ‘I am the third of two partners as long as neither of them betrays the other. When one of them betrays his partner, I depart from between them.’ According to another narration, ‘Then Satan comes between them.’” (Abu Dawud)

Explanation: The essence of the above hadith is that as long as business partners conduct their affairs with mutual faithfulness and do not deceive one another, Allah grants blessing to their business. But when one partner begins to betray the other, Satan appears and the blessing departs. Ultimately, their business is ruined.

Hoarding Essential Goods in Order to Raise Prices

(۱۱۰)
وَعَنْ مُعَادٍ رَضِيَ اللَّهُ عَنْهُ قَالَ: سَمِعْتُ رَسُولَ اللهِ صَلَّى الله عَلَيْهِ وَسَلَّمَ يَقُولُ بِئْسَ الْعَبْدُ الْمُحْتَكِرُ إِنْ إِرْخَصَ اللَّهُ الْأَسْعَارَ حَزِنَ وَإِنْ أَعْلَاهَا فَرِحَ
(مشكوة)

(110) “It is narrated by Hazrat Mu’adh (RA) that he said: I heard the Messenger (SAW) say, ‘How accursed is the person who hoards merchandise in order to raise prices. When Allah makes goods inexpensive, he becomes distressed; and when prices rise, he becomes happy.’” (Mishkat)

(۱۱۱)
وَعَنْ عُمَرَ بْنِ الْخَطَّابِ رَضِيَ اللَّهُ عَنْهُ قَالَ: سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهِ عَلَيْهِ وَسَلَّمَ يَقُوْلُ مَنِ احْتَكَرَ عَلَى الْمُسْلِمِينَ طَعَامَهُمْ ضَرَبَهُ اللَّهُ بِالْجُذَامِ وَالإِفلاس (ابن ماجه، بيهقي)

(111) “It is narrated by Hazrat Umar ibn al-Khattab (RA) that he said: I heard the Prophet of Allah say, ‘Whoever hoards food and sells it to Muslims at an excessive price, Allah will punish him with poverty and the disease called leprosy.’” (Ibn Majah, Bayhaqi)

Lending and Granting Respite to Needy Debtors

(۱۱۲)
وَعَنْ أَبِي قَتَادَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ، قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : مَنْ سَرَّهُ أَنْ يُنْجِيَهُ اللَّهُ مِنْ كُرَبِ يَوْمِ الْقِيَامَةِ فَلْيُنَفِّسَ عَنْ مُعْسِرٍ أَوْ يَضَعْ عَنْهُ
(مسلم)

(112) “It is narrated by Hazrat Abu Qatadah (RA) that the Messenger (SAW) said: ‘Whoever wishes Allah to save him from the distress of the Day of Judgment should grant respite to a debtor in hardship or waive his debt.’” (Muslim)

Explanation: Islam has instructed its followers to lend to a needy person, when necessary, without seeking any benefit. If the borrower becomes financially constrained, they should grant him time to repay the loan. If he is completely unable, they should release him from the debt. The Qur’an gives the following instruction concerning this:

وَإِنْ كَانَ ذُو عُسْرَةٍ فَنَظِرَةٌ إِلَى مَيْسَرَةٍ وَأَنْ تَصَدَّقُوْا خَيْرٌ لَكُمْ إِنْ كُنْتُمْ تَعْلَمُوْنَ (سورة البقرة : ۲۸۰)

Meaning: ‘If the debtor is in hardship, then grant him respite until ease. And if you forgive it as charity, that is better for you, if you only knew.’ (If you possess understanding, you can realize this.)

(Surah al-Baqarah: 280)

(۱۱۳)
أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ كَانَ الرَّجُلُ يُدَايِنُ النَّاسَ فَكَانَ يَقُولُ لِفَتَاهُ إِذَا أَتَيْتَ مُعْسِيرًا تَجَاوَزْ عَنْهُ لَعَلَّ اللَّهُ أَنْ يَتَجَاوَزَ قَالَ فَلَقِيَ اللَّهَ
فَتَجَاوَزَ عَنْهُ (بخاري – مسلم)

(113) “The Noble Prophet (SAW) said: ‘A man used to lend money to people. He would tell his employee, “When you go to a debtor in hardship to collect a debt, excuse him from it. Perhaps Allah will excuse me.”’ The Prophet (SAW) said, ‘Then when that man met Allah, Allah forgave him.’” (Bukhari–Muslim)

The Importance of Repaying Debts

(١١٤) وَعَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ رَضِيَ اللَّهُ عَنْهُ قَالَ: أُتِيَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بِجَنَازَةٍ لَيُصَلِّي عَلَيْهَا فَقَالَ هَلْ عَلَى صَاحِيكُمْ دَيْنٌ؟ قَالُوا : نَعَمْ، هَلْ تَرَكَ

لَهُ مِنْ وَفَاءِ؟ قَالُوا : لَا ، قَالَ: صَلُّوا عَلَى صَاحِيكُمْ، قَالَ عَلِيُّ بْنُ أَبِي طَالِبٍ رَضِيَ اللَّهُ عَنْهُ: عَلَى دَيْنُهُ يَا رَسُولَ اللَّهِ ، فَتَقَدَّمَ فَصَلَّى عَلَيْهِ (شرح السنة)

(114) “It is narrated by Hazrat Abu Sa’id al-Khudri (RA) that he said: Once a deceased person was brought before the Noble Prophet (SAW) so that he could offer the funeral prayer for him. The Messenger (SAW) asked, ‘Does your companion owe anyone a debt?’ The people replied, ‘Yes.’ He asked, ‘Did he leave any property with which it could be repaid?’ They replied, ‘No.’ He said, ‘Then offer the funeral prayer for your companion. I will not offer it.’ Hazrat Ali ibn Abu Talib said, ‘O Prophet of Allah (SAW), I undertake responsibility for his debt.’ Thereupon the Messenger (SAW) stepped forward and offered his funeral prayer.” (Sharh al-Sunnah)

(١١٥) وَعَنْ عَبْدِ اللَّهِ بْنِ عَمْرِو رَضِيَ اللَّهُ عَنْهُمَا أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: يُغْفَرُ لِلشَّهِيدِ كُلُّ ذَنْبٍ إِلَّا الدَّيْنَ (مسلم)

(115) “It is narrated by Hazrat Abdullah ibn Amr (RA) that the Messenger (SAW) said: ‘Allah will forgive every sin of a martyr except debt.’” (Muslim)

Explanation: The two hadiths above place extraordinary emphasis on repaying debts. Therefore, those who are able to repay their debts should do so as promised. A debt is the right of a servant, and only the servant who gave the loan can forgive it. Even though all the sins of a person who dies as a martyr in the path of Allah are forgiven, Allah will not forgive the sin of debt until the creditor forgives it.

However, if someone, despite making every possible effort, is unable to repay a debt because of poverty, it may be hoped that on the Day of Judgment Allah will have the creditor forgive him.

Allah Helps Those Who Intend to Repay Their Debts

(١١٦) وَعَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ، قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: مَنْ أَخَذَ أَمْوَالَ النَّاسِ يُرِيدُ أَدَاءَهَا أَدَّى اللَّهُ عَنْهُ، وَمَنْ أَخَذَ يُرِيدُ إِخْلَافَهَا أَتْلَفَهُ اللَّهُ عَلَيْهِ (بخاري)

(116) “It is narrated by Hazrat Abu Hurayrah (RA) that the Messenger (SAW) said: ‘Whoever takes a loan from someone intending to repay it, Allah arranges for its repayment. (That is, because of the borrower’s sincere good intention, Allah grants him such prosperity that he becomes able to repay the debt.) But whoever takes a loan intending to misappropriate it, Allah casts him into ruin. (That is, because of the corruption in his heart, Allah afflicts him with financial hardship, so that he can neither repay his debt, and moreover both his worldly life and Hereafter are ruined.)’” (Bukhari)

Forcibly Encroaching on Land Boundaries

(۱۱۷)
وَعَنْ سَعِيدِ بْنِ زَيْدِ رَضِيَ اللَّهُ عَنْهُ قَالَ، قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: مَنْ أَخَذَ شَيْرًا مِنَ الْأَرْضِ ظُلْمًا فَإِنَّهُ يُطَوَّقُهُ يَوْمَ الْقِيَامَةِ مِنْ سَبْعِ أَرَضِينَ
(بخاري – مسلم)

(117) “It is narrated by Hazrat Abu Sa’id ibn Zayd (RA) that he said: The Noble Prophet (SAW) said, ‘If anyone forcibly occupies even a handspan of another person’s land, Allah will hang around his neck on the Day of Judgment the burden of seven earths.’” (Bukhari, Muslim)

(۱۱۸)
وَعَنْ يَعْلَى بْنِ مُرَّةٍ قَالَ: سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَنْ أَخَذَ أَرْضًا بِغَيْرِ حَقَّهَا كُلِّفَ أَنْ يَحْمِلَ تُرَابَهَا إِلَى الْمَحْشَرَ (أحمد)

(118) “Hazrat Ya’la ibn Murrah (RA) said: I heard the Messenger (SAW) say, ‘Whoever unlawfully seizes someone’s land will, on the Day of Judgment, be made to carry all the soil of that land upon his head.’” (Ahmad)

The Heirs Will Own the Property of the Deceased

(۱۱۹)
عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ عَنِ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: أَنَا أَوْلَى بِالْمُؤْمِنِينَ مِنْ أَنْفُسِهِمْ، فَمَنْ تُوُفِّيَ مِنَ الْمُؤْمِنِينَ عَلَيْهِ دَيْنٌ وَلَمْ يُتْرَكْ وَجَاءٌ فَعَلَيَّ قَضَاؤُهُ ، وَمَنْ تَرَكَ مَالاً فَلِوَرِثِهِ (بخاري – مسلم)

(119) “Hazrat Abu Hurayrah (RA) said: The Noble Prophet (SAW) said, ‘I am closer to the believers than their own selves. Therefore, if any believer dies leaving a debt and no property with which to repay it, its repayment is my responsibility. But if he leaves property, it belongs to his heirs.’” (Bukhari, Muslim)

Explanation: According to Islamic law, after the deceased person’s burial expenses have been paid and his will fulfilled from the property he left behind, all remaining movable and immovable property must be distributed among his heirs. The method of this distribution is described in detail in the Qur’an and hadith.

If the deceased leaves no property at all, but instead leaves a debt, then the Messenger, as the head of the Islamic state, declared that if the deceased believer has no property with which to repay the debt, I will repay it from the Bayt al-Mal.

The Curse of Depriving Heirs of Their Inheritance

(۱۲۰)
وَعَنْ أَنَسٍ رَضِيَ اللَّهُ عَنْهُ قَالَ، قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: مَنْ قَطَعَ مِيْرَاثَ وَارِثِهِ، قَطَعَ اللَّهُ مِيرَاثَهُ مِنَ الْجَنَّةِ يَوْمَ الْقِيَامَةِ (ابن ماجة)

(120) “It is narrated by Hazrat Anas (RA) that the Noble Prophet (SAW) said: ‘Whoever deprives an heir of his inheritance, Allah will deprive him of his inheritance in Paradise on the Day of Judgment.’” (Ibn Majah)

(۱۲۱)
وَعَنْ جَابِرٍ رَضِيَ اللَّهُ عَنْهُ قَالَ، قَالَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: إِذَا اسْتَهَلَّ الصَّبِيُّ، صَلِّيَ عَلَيْهِ وَوُرِّتَ (ابن ماجة – دارمي)

(121) “Hazrat Jabir (RA) said: The Messenger (SAW) said, ‘If a baby cries after being born and then dies, the funeral prayer must be offered for him, and he will also be an heir.’” (Ibn Majah, Darimi)

(۱۲۲)
وَعَنْ أَسَامَةَ بْنِ زَيْدِ رَضِيَ اللَّهُ عَنْهُمَا قَالَ، قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: لَا يَرِثُ الْمُسْلِمُ الْكَافِرَ، وَلَا الْكَافِرُ الْمُسْلِمَ (بخاري – مسلم)

(122) “It is narrated by Hazrat Usamah ibn Zayd (RA) that the Messenger (SAW) said: ‘A Muslim will not inherit from a disbeliever, nor will a disbeliever inherit from a Muslim.’” (Bukhari, Muslim)

Explanation: If the child of a Muslim father adopts another religion and abandons Islam, he will not inherit the property of his deceased Muslim father. Similarly, if the child of a non-Muslim father accepts Islam, he too will not share in the property of his non-Muslim father.

(۱۲۳)
عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ، قَالَ رَسُوْلُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: الْقَاتِلُ لَا يَرِثُ
(ترمذي – ابن ماجة)

(123) “It is narrated by Hazrat Abu Hurayrah (RA) that the Messenger (SAW) said: ‘The killer will not inherit from the person he killed.’” (Tirmidhi, Ibn Majah)

The Importance of a Will

(١٢٤) وَعَنْ جَابِرٍ رَضِيَ اللَّهُ عَنْهُ قَالَ، قَالَ رَسُوْلُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ : مَنْ مَاتَ عَلَى وَصِيَّةٍ مَاتَ عَلَى سَبِيلٍ وَسُنَّةٍ، وَمَاتَ عَلَى تُقِّى وَشَهَادَةٍ، وَمَاتَ مَغْفُورًا لَهُ (ابن ماجه)

(124) “It is narrated by Jabir (may Allah be pleased with him) that the Noble Prophet (peace and blessings of Allah be upon him) said: Whoever dies after making a bequest of a portion of his property in the way of Allah dies upon the Straight Path and the Sunnah; he dies upon piety and martyrdom. He dies in such a state that all his sins have been forgiven.” (Ibn Majah)

Explanation: Every prosperous Muslim should bequeath some portion of his property in the way of Allah. However, the amount of this bequest must be limited to one-third of his entire property. Otherwise, he will be guilty of depriving his heirs. Moreover, it is not permissible to make a bequest for those who are entitled to a share of the property according to the Shariah.

(١٢٥) وَعَنْ عَبْدِ اللَّهِ بْنِ عُمَرَ رَضِيَ اللَّهُ عَنْهُمَا قَالَ، قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: مَا حَقُّ امْرِئٍ مُسْلِمٍ لَهُ شَيْءٌ يُوصِي فِيهِ يَبِيتُ لَيْلَتَيْنِ إِلَّا وَوَصِيَّتُهُ مَكْتُوبَةٌ عِنْدَهُ (بخاري – مسلم)

(125) “It is narrated by Ibn Umar (may Allah be pleased with them both) that the Messenger (peace and blessings of Allah be upon him) said: If a Muslim has anything concerning which a bequest may be made, whether regarding transactions, relationships, or otherwise, he should write it down before two nights pass.”
(Bukhari, Muslim)

The Consequences of Oppression

(١٢٦) قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: أَلَا لَا تَظْلِمُوا ، أَلَا لَا تَظْلِمُوا ، أَلَا لَا تَظْلِمُوا ، أَلَا لَا يَحِلُّ مَالُ امرئ إلا بطيب نَفْسٍ مِنْهُ
(بيهقي)

(126) The Messenger (peace and blessings of Allah be upon him) said: “Beware, do not oppress. Beware, do not oppress. Beware, do not oppress. No one’s property is lawful for another except with the owner’s willing consent.” (Bayhaqi)

(۱۲۷)
وَعَنْ أَوْسِ بْنِ شُرَحْبِيْلَ رَضِيَ اللَّهُ عَنْهُ أَنَّهُ سَمِعَ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ: مَنْ مَشَى مَعَ ظَالِمٍ لِيُقَوِيَهُ وَهُوَ يَعْلَمُ أَنَّهُ ظَالِمٌ فَقَدْ خَرَجَ مِنَ الْإِسْلَامِ
(بيهقي)

(127) “It is narrated by Aws ibn Shurahbil (may Allah be pleased with him) that he heard the Noble Prophet (peace and blessings of Allah be upon him) say: Whoever advances with the purpose of strengthening an oppressor, despite knowing him to be an oppressor, has left Islam.” (Bayhaqi)

Explanation: Restraining the oppressor and helping the oppressed are sacred duties of Muslims. Whoever fails to perform this duty and instead does the opposite—that is, helps the oppressor rather than helping the oppressed—will be deprived of the blessing of Islam.

The Consequences of Bribery

(۱۲۸)
وَعَنْ عَبْدِ اللَّهِ بْنِ عَمْرٍو رَضِيَ اللَّهُ عَنْهُمَا قال ، قَالَ رَسُولُ اللهِ صَلَّى اللَّهِ عَلَيْهِ وَسَلَّمَ: لَعْنَةُ اللَّهِ عَلَى الرَّاشِي وَالْمُرْتَشِي (بخاري – مسلم)

(128) “It is narrated by Abdullah ibn Amr (may Allah be pleased with them both) that the Noble Prophet (peace and blessings of Allah be upon him) said: Allah’s curse is upon both the one who accepts a bribe and the one who offers a bribe.” (Bukhari, Muslim)

Do Not Delay Paying the Laborer’s Wages

(۱۲۹)
وَعَنْ عَبْدِ اللَّهِ بْنِ عُمَرَ رَضِيَ اللَّهُ عَنْهُمَا قَالَ، قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهِ عَلَيْهِ وَسَلَّمَ : أَعْطُوا الأَجِيرَ أَجْرَهُ قَبْلَ أَنْ يَجِفَّ عَرَقُهُ (ابن ماجه)

(129) “It is narrated by Abdullah ibn Umar (may Allah be pleased with them both) that the Messenger (peace and blessings of Allah be upon him) said: Pay the laborer his wages before the sweat on his body dries.” (Ibn Majah)

Explanation: Those who provide for their families through daily labor should be paid immediately upon completion of their work, so that their children and family members do not have to go hungry. The Hadith strictly prohibits making excuses or delaying payment of a daily laborer’s wages.

(۱۳۰)
وَعَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ، قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: قَالَ اللَّهُ تَعَالَى ثَلَاثَةٌ أَنَا خَصْمُهُمْ يَوْمَ الْقِيَامَةِ رَجُلٌ أَعْطَى بِي ثُمَّ غَدَرَ وَرَجُلٌ بَاعَ حُرًّا فَأَكَلَ تُمَنَهُ، وَرَجُلٌ اسْتَأْجَرَ أَجِيرًا فَاسْتَوْفَى مِنْهُ وَلَمْ يُعْطِ أَجْرَهُ (بخاري)

(130) “It is narrated by Abu Hurairah (may Allah be pleased with him) that the Messenger (peace and blessings of Allah be upon him) said: Allah the Exalted has said: On the Day of Judgment, I will dispute with three people. The first is the person who makes a covenant in My name and then breaks it. The second is the person who sells a free person and consumes the price received for him. The third is the person who employs a laborer, obtains all the work from him, but does not pay him his wages.” (Bukhari)

Chapter 5: Social Relations

Marriage

وَأَنْكِحُوا الْأَيَامَى مِنْكُمْ وَالصَّالِحِينَ مِنْ عِبَادِكُمْ وَإِمَائِكُمْ إِنْ يَكُونُوا فُقَرَاءَ يُغْنِهِمُ اللَّهُ مِنْ فَضْلِهِ وَاللَّهُ وَاسِعٌ عَلِيمٌ (سورة النور : ۲۲)

Meaning: “Marry off those among you who are unmarried, and the righteous among your male and female servants. If they are poor, Allah will enrich them from His bounty. Allah is All-Encompassing, All-Knowing.” (Surah An-Nur: 32)

(۱۳۱)
وَعَنْ عَبْدِ اللَّهِ بْنِ مَسْعُودٍ رَضِيَ اللَّهُ عَنْهُمَا قَالَ، قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: يَا مَعْشَرَ الشَّبَابِ مَنِ اسْتَطَاعَ مِنْكُمُ الْبَاءَةَ فَلْيَتَزَوَّجُ فَإِنَّهُ أَغَضُّ لِلْبَصَرِ وَأَحْصَنُ لِلْفَرْجِ، وَمَنْ لَمْ يَسْتَطِعْ فَعَلَيْهِ بِالصَّوْمِ فَإِنَّهُ لَهُ وِجَاءٌ (بخاري – مسلم)

(131) “Abdullah ibn Masud (may Allah be pleased with him) said: Once, the Noble Prophet (peace and blessings of Allah be upon him), addressing the young men, said: O young men, whoever among you is capable of bearing the responsibilities of marriage should marry, for marriage restrains the gaze and protects the private parts. Whoever is not capable of bearing the responsibilities of marriage should fast, for fasting suppresses sexual desire.” (Bukhari, Muslim)

Giving Preference to a Religious Bride

(۱۳۲)
وَعَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ، قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهِ عَلَيْهِ وَسَلَّمَ: تُنْكَحُ الْمَرْأَةُ لأَرْبَعِ لِمَالِهَا وَلِحَسَبِهَا وَلِجَمَالِهَا وَلِدِينِهَا، فَاغْفِرْ بِذَاتِ الدِّينِ تَرِبَتْ يَدَاكَ (بخاري، مسلم)

(132) “It is narrated by Abu Hurairah (may Allah be pleased with him) that the Noble Prophet (peace and blessings of Allah be upon him) said: Women are generally married for four reasons: her wealth, her family status, her beauty, and her religiousness. Therefore, seek a religious woman; you will prosper.” (Bukhari, Muslim)

Explanation: The meaning of the stated Hadith is that, in matters of marriage, people generally consider a bride’s wealth, family status, beauty, and attractiveness. Some also give importance to a bride’s piety and righteousness. The Prophet (peace and blessings of Allah be upon him) said that when marrying, you should give preference to a religious bride; then you will attain well-being in this world and the Hereafter. However, if a bride possesses other good qualities along with religiousness, that is even better. Nevertheless, no Muslim should marry on the basis of any other quality while disregarding the bride’s piety and righteousness.

(۱۳۳)
وَعَنْ عَبْدِ اللَّهِ بْنِ عَمْرٍو رَضِيَ اللَّهُ عَنْهُمَا قَالَ، قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: الدُّنْيَا كُلُّهَا مَتَاعٌ، وَخَيْرُ مَتَاعِ الدُّنْيَا الْمَرْأَةِ الصَّالِحَةِ (مسلم)

(133) “It is narrated by Abdullah ibn Amr (may Allah be pleased with them both) that the Messenger (peace and blessings of Allah be upon him) said: The entire world is a provision—that is, everything in the world is a form of wealth—and the finest of the world’s provisions is a righteous wife.” (Muslim)

(١٣٤) وَعَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ، قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهِ عَلَيْهِ وَسَلَّمَ: إِذَا خَطَبَ إِلَيْكُمْ مَنْ تَرْضَوْنَ دِينَهُ وَخُلُقَهُ فَزَوِّجُوهُ إِنْ لَا تَفْعَلُوا تَكُنْ فِتْنَةٌ فِي الْأَرْضِ وَفَسَادٌ كَبِيرٌ. (ترمذي)

(134) “It is narrated by Abu Hurairah (may Allah be pleased with him) that the Noble Prophet (peace and blessings of Allah be upon him) said: If a marriage proposal comes to you from a man whose religiousness and character you trust, then marry him. Otherwise, turmoil, corruption, and ruin will spread throughout the earth.” (Tirmidhi)

Allah Helps the Young Man Who Marries to Preserve His Chastity

(١٣٥) وَعَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ أَنَّ رَسُولَ اللَّهِ صلى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ : ثَلاثَةٌ حَقٌّ عَلَى اللَّهِ عَوْنُهُمُ

الْمُكَاتَبُ الَّذِي يُرِيدُ الأَدَاءَ، وَالنَّاكِحُ الَّذِي يُرِيدُ الْعَفَافَ وَالْمُجَاهِدُ فِي سَبِيلِ اللَّهِ
(ترمذي – نسائي – ابن ماجة)

(135) “It is narrated by Abu Hurairah (may Allah be pleased with him) that the Noble Prophet (peace and blessings of Allah be upon him) said: Allah the Exalted considers it His responsibility to help three people. The first is the contract-bound slave who strives to pay the price of his emancipation. The second is the young married man who marries in order to preserve his chastity. The third is the mujahid who is striving in the way of Allah.” (Tirmidhi, Nasai, Ibn Majah)

Permission to See the Bride Before Marriage

(١٣٦) وَعَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ رَضِيَ اللَّهُ عَنْهُ قَالَ، قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهِ عَلَيْهِ وَسَلَّمَ: إِذَا خَطَبَ أَحَدُكُمُ الْمَرْأَةَ فَإِنِ اسْتَطَاعَ أَنْ يَنْظُرَ إِلَى مَا يَدْعُوهُ إِلَى نِكَاحِهَا فَلْيَفْعَلْ (أبو داود)

(136) “It is narrated by Jabir ibn Abdullah (may Allah be pleased with him) that the Noble Prophet (peace and blessings of Allah be upon him) said: When one of you proposes marriage to a woman, if he is able to see something that encourages him to marry her, he should do so.” (Abu Dawud)

The Marriage Dower and Its Importance

وَآتُوا النِّسَاءَ صَدُقَاتِهِنَّ نِحْلَةٌ (سورة النساء : ٤)

Meaning: “Give women their dowers graciously.”
(Surah An-Nisa: 4)

(۱۳۷)
وَعَنْ عُقْبَةَ بْنِ عَامِرٍ رَضِيَ اللَّهُ عَنْهُ قَالَ : قَالَ رَسُولُ اللَّهِ صَلَّى الله عَلَيْهِ وَسَلَّمَ: أَحَقُّ الشَّرُوطِ أَنْ تُوْفُوْا بِهِ مَا اسْتَحْلَلْتُمْ بِهِ الْفُرُوْجَ (بخاري – مسلم)

(137) “It is narrated by Uqbah ibn Amir (may Allah be pleased with him) that the Messenger (peace and blessings of Allah be upon him) said: Among all conditions, the one that most deserves to be fulfilled is the condition by which you make the private parts of women lawful for yourselves.” (Bukhari, Muslim)

(۱۳۸)
وَعَنْ عُقْبَةَ بْنِ عَامِرٍ رَضِيَ اللَّهُ عَنْهُ قَالَ : قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهِ عَلَيْهِ وَسَلَّمَ: خَيْرُ الصَّدَاقِ أَيْسَرَهُ نيل الأوطار)

(138) “It is narrated by Ubbah ibn Amir (may Allah be pleased with him) that the Messenger (peace and blessings of Allah be upon him) said: The best dower is that amount which is easy to pay.” (Nayl al-Awtar)

It Is Wrong Not to Invite the Poor to the Wedding Feast

(۱۳۹)
وَعَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ، قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهِ عَلَيْهِ وَسَلَّمَ: شَرُّ الطَّعَامِ طَعَامُ الْوَلِيمَةِ يُدْعَى لَهَا الأَغْنِيَاءُ وَيُتْرَكُ الْفُقَرَاءُ، وَمَنْ تَرَكَ الدَّعْوَةَ فَقَدْ عَصَى اللَّهَ وَرَسُولَهُ (بخاري – مسلم)

(139) “It is narrated by Abu Hurairah (may Allah be pleased with him) that the Messenger (peace and blessings of Allah be upon him) said: The worst food is the food of a wedding feast to which only the rich are invited while the poor are ignored. Whoever rejects the invitation has disobeyed Allah and His Messenger.” (Bukhari, Muslim)

Explanation: The food arranged at the groom’s house on the occasion of marriage is called a walimah. The walimah is Sunnah; however, the poor must also be invited to it. Otherwise, in the sight of Allah and His Messenger, it is a cursed walimah.

The Importance of Veiling

وَقُلْ لِلْمُؤْمِنَاتِ يَغْضُضْنَ مِنْ أَبْصَارِهِنَّ وَيَحْفَظْنَ فُرُوجَهُنَّ وَلَا يُبْدِينَ زِينَتَهُنَّ إِلَّا مَا ظَهَرَ مِنْهَا
(سورة النور: ۳۱)

Meaning: Tell the believing women to lower their gaze, guard their private parts, and not display their beauty, except what ordinarily appears.” (Surah An-Nur: 31)

(١٤٠) وَعَنْ عَبْدِ اللَّهِ بْنِ مَسْعُودٍ رَضِيَ اللَّهُ عَنْهُمَا عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: الْمَرْأَةَ عَوْرَةٌ، فَإِذَا خَرَجَتِ اسْتَشْرَفَهَا الشَّيْطَانُ (ترمذي)

(140) “It is narrated by Abdullah ibn Masud (may Allah be pleased with him) that the Noble Prophet (peace and blessings of Allah be upon him) said: Women are to remain concealed. When they go out, Satan makes them appear adorned in the eyes of other men.” (Tirmidhi)

Explanation: Allah has made veiling obligatory for women in order to protect Muslim society from the serious disease of moral decline that results from unrestricted and free mixing between men and women. The injunctions concerning veiling were revealed in Madinah Sharif during the period after the Prophet’s migration. Except for mahram persons—those whom marriage to them is prohibited according to the Shariah—women must observe the veil from all others. In the stated Hadith, the Prophet (peace and blessings of Allah be upon him) prohibited women from going out unveiled. Otherwise, a woman may fall into Satan’s trap.

(١٤١) وَعَنْ جَرِيرِ بْنِ عَبْدِ اللَّهِ رَضِيَ اللَّهُ عَنْهُ قَالَ: سَأَلْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عَنْ نَظَرِ الْفُجَاءَةِ فَأَمَرَنِي أَنْ أَصْرِفَ بَصَرِي (مسلم)

(141) “It is narrated by Jarir ibn Abdullah (may Allah be pleased with him) that he said: I asked the Messenger (peace and blessings of Allah be upon him) what one should do if one’s gaze suddenly falls upon a woman. The Prophet (peace and blessings of Allah be upon him) instructed me to turn my gaze away without delay.” (Muslim)

(١٤٢) وَعَنْ أُمِّ سَلَمَةَ رَضِيَ اللَّهُ عَنْهَا أَنَّهَا كَانَتْ عِنْدَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَمَيْمُونَةُ إِذَا أَقْبَلَ ابْنُ أُمِّ مَكْتُومٍ فَدَخَلَ عَلَيْهِ، فَقَالَ رَسُولِ اللَّهِ صَلَّى اللَّهُ
عَلَيْهِ وَسَلَّمَ: احْتَجِبَا مِنْهُ، فَقُلْتُ يَا رَسُولَ اللَّهِ أَلَيْسَ هُوَ أَعْمَى، لَا يُبْصِرُنَا وَلَا يَعْرِفُنَا، فَقَالَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: أَفَعَمْيَاوَانِ أَنْتُمَا أَلَسْتُمَا تُبْصِرَانِهِ

(أحمد – ترمذي – أبو داود)

(142) “It is narrated by Umm Salamah (may Allah be pleased with her) that once she and Maymunah (may Allah be pleased with her) were sitting with the Messenger (peace and blessings of Allah be upon him). Suddenly, Ibn Umm Maktum entered. The Prophet (peace and blessings of Allah be upon him) said to Umm Salamah and Maymunah (may Allah be pleased with them): Observe the veil from this man. I said, ‘O Messenger of Allah, he is blind and cannot see us.’ The Messenger (peace and blessings of Allah be upon him) said: ‘Are you two also blind and unable to see him?’ (Ahmad, Tirmidhi, Abu Dawud)

Mutual Rights

وَاعْبُدُوا اللَّهَ وَلَا تُشْرِكُوا بِهِ شَيْئًا وَبِالْوَالِدَيْنِ إِحْسَانًا وَبِذِي الْقُرْبَى وَالْيَتَامَى وَالْمَسَاكِينِ وَالْجَارِ ذِي الْقُرْبَى وَالْجَارِ الْجُنُبِ وَالصَّاحِبِ بِالْجَنْبِ وَابْنِ السَّبِيلِ وَمَا مَلَكَتْ أَيْمَانُكُمْ إِنَّ اللَّهَ لَا يُحِبُّ مَنْ كَانَ مُخْتَالاً فَخُورًا (سورة النساء : ٣٦)

Meaning: “Worship Allah and associate nothing with Him. Show kindness to parents, relatives, orphans, the needy, near and distant neighbors, companions at your side, stranded travelers, and those whom your right hands possess. Surely Allah does not love anyone arrogant and boastful. (Surah An-Nisa: 36)

The Rights of Parents

(١٤٣) وَعَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ، قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: رَعْمَ أَنْفُهُ رَغِمَ أَنْفُهُ رَغِمَ أَنْفُهُ ، قِيلَ مَنْ يَا رَسُولَ اللَّهِ؟ قَالَ: مَنْ أَدْرَكَ وَالِدَيْهِ عِنْدَ الْكِبَرِ أَحَدَهُمَا أَوْ كِلَاهُمَا ثُمَّ لَمْ يَدْخُلِ الْجَنَّةَ (مسلم)

(143) “It is narrated by Abu Hurairah (may Allah be pleased with him) that the Noble Prophet (peace and blessings of Allah be upon him) said: May his nose be smeared with dust; may his nose be smeared with dust.”

[Footnote: 1. This is an expression in the Arabic language. Its literal translation is ‘May his nose be smeared with dust.’ In Bengali, its figurative meaning is: ‘How unfortunate that person is.’]

“May his nose be smeared with dust.” The Companions asked, ‘O Messenger of Allah, who is this unfortunate person?’ The Prophet (peace and blessings of Allah be upon him) said: He is the person who finds both his parents, or one of them, in old age but still fails to enter Paradise. (Muslim)

Explanation: In Islam, after Allah and His Messenger, parents hold the highest position in the sight of a Muslim. The Quran and Hadith place great emphasis on serving one’s parents, caring for them, and pleasing them, and disobedience to parents—unless their command contradicts the command of Allah and His Messenger—is counted among the major sins. In the stated Hadith, the Messenger of Allah (peace and blessings of Allah be upon him) declared that no one can be more unfortunate than the person who finds both parents, or one of them, in old age but fails to attain Paradise by serving and pleasing them.

(١٤٤) وَعَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ، قَالَ رَجُلٌ: يَا رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَنْ أَحَقُّ بِحُسْنِ صَحَابَتِي؟ قَالَ: أُمُّكَ، قَالَ : ثُمَّ مَنْ؟ قَالَ : أُمُّكَ، قَالَ ثُمَّ مَنْ؟ قَالَ : أُمُّكَ، قَالَ ثُمَّ مَنْ؟ قَالَ: أَبُوكَ
(بخاري – مسلم)

(144) “It is narrated by Abu Hurairah (may Allah be pleased with him) that he said: A man asked, ‘O Messenger of Allah (peace and blessings of Allah be upon him), who is most deserving of my best treatment?’ The Prophet (peace and blessings of Allah be upon him) said, ‘Your mother.’ The man asked again, ‘Then who?’ The Prophet (peace and blessings of Allah be upon him) said, ‘Your mother.’ He asked again, ‘Then who?’ The Prophet (peace and blessings of Allah be upon him) replied again, ‘Your mother.’ The man asked once more, ‘Then who?’ This time the Noble Prophet (peace and blessings of Allah be upon him) replied, ‘Your father.’” (Bukhari, Muslim)

The Rights of Parents over Their Children after Death

(١٤٥) وَعَنْ أَبِي أُسَيْدِنِ السَّاعِدِي رَضِيَ اللَّهُ عَنْهُ قَالَ، بَيْنَا نَحْنُ عِنْدَ رَسُولِ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذْ جَاءَهُ رَجُلٌ مِنْ بَنِي سَلَمَةَ ، فَقَالَ: يَا رَسُولَ اللَّهِ، هَلْ بَقِيَ مِنْ بِرِّ أَبَوَيَّ شَيْءٌ أَبَرُّهُمَا بِهِ بَعْدَ مَوْتِهِمَا؟ قَالَ: نعَمْ الصَّلَاةُ عَلَيْهِمَا، وَالاسْتِغْفَارُ لَهُمَا، وَإِنْفَاذُ عَهْدِهِمَا مِنْ بَعْدِهِمَا ، وَصِلَةُ الرَّحِمِ الَّتِي لَا تُوصَلُ إِلَّا بِهِمَا ، وَإِكْرَامُ صَدِيقِهِمَا (أبو داود)

(145) “Abu Usaid al-Saidi (may Allah be pleased with him) said: Once, while we were sitting in the service of the Messenger (peace and blessings of Allah be upon him), a man from the Banu Salamah tribe came and asked the Prophet (peace and blessings of Allah be upon him), ‘O Messenger of Allah, do my parents still have any rights over me after their death that I must fulfill?’ The Prophet (peace and blessings of Allah be upon him) said: ‘Yes. Pray for them and seek forgiveness for them, fulfill any bequest they left, maintain ties with the relatives who can only be reached through them, and honor their friends.’” (Abu Dawud)

The Rights of the Husband

(١٤٦) وَعَنْ أَنَسٍ رَضِيَ اللَّهُ عَنْهُ قَالَ، قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: إِذَا صَلْتِ الْمَرْأَةُ خَمْسَهَا ، وَصَامَتْ شَهْرَهَا ، وَأَحْصَنَتْ فَرْجَهَا، وَأَطَاعَتْ بَعْلَهَا ، فَلْتَدْخُل مِنْ أَيِّ أَبْوَابِ الْجَنَّةِ شَاءَتْ (مشكوة)

(146) “It is narrated by Anas (may Allah be pleased with him) that the Messenger (peace and blessings of Allah be upon him) said: Any woman who performs the five daily prayers, fasts during Ramadan, guards her honor and chastity, and obeys her husband will have the right to enter Paradise through whichever gate she wishes.” (Mishkat)

Explanation: Generally, Hajj and Zakat are not obligatory upon women. In such a case, if a woman properly performs these five acts, the Hadith indicates that her entry into Paradise is certain. However, if Zakat and Hajj are obligatory upon a woman, she must also perform these two obligatory acts in order to enter Paradise.

(١٤٧) عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ قِيلَ لِرَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَيُّ النِّسَاءِ خَيْرٌ؟ قَالَ: الَّتِي تَسُرُّهُ

إِذَا نَظَرَ، وَتُطِيعُهُ إِذَا أَمَرَ، وَلَا تُخَالِفُهُ فِي نَفْسِهَا وَمَالِهَا بِمَا يَكْرَهُ (نسائي)

(147) “It is narrated from Abu Hurayra (may Allah be pleased with him) that once the Messenger (peace be upon him) was asked, ‘Which woman is the best among women?’ The Prophet (peace be upon him) said, ‘The woman whose husband feels happy when he looks at her, who obeys him when he gives her an order, and who does not do anything regarding herself or her property that displeases her husband.’” (Nasai)

A Believing Wife Is the Best Possession

(١٤٨) عَنْ تَوْبَانَ رَضِيَ اللَّهُ عَنْهُ لَمَّا نَزَلَتِ وَالَّذِيْنَ يَكْنِزُوْنَ الذَّهَبَ وَالْفِضَّةَ كُنَّا مَعَ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِي بَعْضِ أَسْفَارِهِ، فَقَالَ بَعْضُ أَصْحَابِهِ نَزَلَتْ فِي الذَّهَبِ وَالْفِضَّةِ. لَوْ عَلِمْنَا أَيُّ الْمَالِ خَيْرٌ فَنَتَّخِذَهُ، فَقَالَ: أَفْضَلُهُ لِسَانٌ ذَاكِرٌ وَقَلْبٌ شَاكِرٌ وَزَوْجَةٌ مُؤْمِنَةٌ تُعِينُهُ عَلَى دِينِهِ (ترمذي)

(148) “Hazrat Thawban (may Allah be pleased with him) said, ‘We were travelling with the Messenger (peace be upon him), and at that time the following verse was revealed.’

وَالَّذِينَ يَكْنِزُونَ الذَّهَبَ وَالْفِضَّةَ وَلَا يُنفِقُونَهَا فِي سَبِيلِ اللَّهِ فَبَشِّرْهُم بِعَذَابٍ أَلِيمٍ (سورة التوبة : ٣٤)

“And those who hoard gold and silver and do not spend it in the way of Allah—give them the glad tidings of a painful punishment.”
(Surah al-Tawbah: 34)

Some of us said, ‘This verse was revealed concerning gold and silver. (Therefore, they cannot be hoarded.) If only we knew which wealth was best, we would collect it and keep it.’ The Prophet (peace be upon him) said, ‘The best possession is a tongue engaged in the remembrance of Allah, a heart filled with gratitude for Allah’s blessings, and a believing wife who helps her husband in religious matters.’” (Tirmidhi)

(١٤٩) وَعَنْ أُمِّ سَلَمَةَ قَالَتْ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: أَيُّمَا امْرَأَةٍ مَاتَتْ وَزَوْجُهَا عَنْهَا رَاضٍ دَخَلَتِ الْجَنَّةَ (ترمذي)

(149) “It is narrated from Hazrat Umm Salamah (may Allah be pleased with her) that the Messenger (peace be upon him) said, ‘A woman who dies while her husband is pleased with her will enter Paradise easily.’” (Tirmidhi)

(١٥٠) وَعَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ، قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: إِذَا دَعَا الرَّجُلُ امْرَأَتَهُ إِلَى فِرَاشِهِ فَأَبَتْ فَبَاتَ غَضْبَانَ عَلَيْهَا لَعَنَتْهَا الْمَلَائِكَةُ حَتَّى تُصبح (بخاري – مسلم)

(150) “It is narrated from Hazrat Abu Hurayra (may Allah be pleased with him) that Allah’s Messenger (peace be upon him) said, ‘When a husband calls his wife to his bed and she refuses, as a result of which he remains displeased with her throughout the night, the angels continue to curse that woman until morning.’” (Bukhari, Muslim)

The Rights of the Wife

(١٥١) وَعَنْ أَبِي مَسْعُودٍ رَضِيَ اللَّهُ عَنْهُ قَالَ، قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: إِذَا أَنْفَقَ الرَّجُلُ عَلَى أَهْلِهِ يَحْتَسِبُهَا فَهُوَ لَهُ صَدَقَةٌ (بخاري – مسلم)

(151) “It is narrated from Hazrat Abu Masud (may Allah be pleased with him) that the Messenger (peace be upon him) said, ‘When a person spends on his family members with the intention of receiving reward in the Hereafter, it becomes charity for him.’ (That is, just as a person earns reward by giving charity or alms in the way of Allah, the person mentioned above also earns similar reward by spending on his relatives with a good intention.) (Bukhari, Muslim)

(١٥٢) وَعَنْ عَمْرِو بْنِ الْأَحْوَصِ الْجُسْمِي رَضِيَ اللَّهُ عَنْهُ قَالَ، أَنَّهُ سَمِعَ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِي حَجَّةَ الوَدَاعِ يَقُولُ بَعْدَ أَنْ حَمِدَ اللَّهَ، وَأَثْنَى عَلَيْهِ، وَذَكِّرَ، وَوَعَظَ، ثُمَّ قَالَ: أَلَا وَاسْتَوْصُوا بِالنِّسَاءِ

خَيْرًا ، فَإِنَّمَا هُنَّ عَوَانٌ عِنْدَكُمْ، لَيْسَ تَمْلِكُونَ مِنْهُنَّ شَيْئًا غَيْرَ ذَلِكَ، إِلَّا أَنْ يَأْتِينَ بِفَاحِشَةٍ مُبَيِّنَةٍ (ترمذي)

(152) “It is narrated from Hazrat Amr ibn al-Ahwas al-Jushami (may Allah be pleased with him) that on the day of the Farewell Pilgrimage, he heard the Prophet (peace be upon him) first praising and glorifying Allah, then admonishing and advising the people, and finally saying, ‘O people, treat women well. For your women are like captives in your household. You may not deal harshly with them as long as they do not openly disobey you.’” (Tirmidhi)

Explanation: On the day of the Farewell Pilgrimage, the Noble Prophet (peace be upon him) delivered an important, policy-defining sermon to his Ummah. In one part of that sermon, he instructed his Ummah to treat women well and to fulfil their rights properly. The narrator of the hadith mentioned above refers to that very part of the sermon.

(١٥٣) وَعَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ، قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: لَا يَفْرَكُ مُؤْمِنٌ مُؤْمِنَةٌ إِنْ كَرِهَ مِنْهَا خُلُقًا رَضِيَ مِنْهَا آخَرَ (مسلم)

(153) “It is narrated from Hazrat Abu Hurayra (may Allah be pleased with him) that the Noble Prophet (peace be upon him) said, ‘A believing man should not hate a believing woman. Even if one quality of a believing wife is bad, she possesses many excellent qualities as well’ (which are very pleasing to her husband).” (Muslim)

(١٥٤) وَعَنْ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا قَالَتْ، قَالَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: خَيْرُكُمْ مِنْكُمْ خَيْرُكُمْ لأَهْلِهِ، وَأَنَا خَيْرُكُمْ لِأَهْلِي، وَإِذَا مَاتَ صَاحِبُكُمْ فَدَعُوهُ (ترمذي – دارمي)

(154) “It is narrated from Hazrat Aisha (may Allah be pleased with her) that the Noble Prophet (peace be upon him) said, ‘The best among you is the one who is best to his family. I am the best of you to my family. And when one of your companions dies, forgive him.’ (That is, do not speak ill of him.)” (Tirmidhi, Darimi)

(١٥٥) وَعَنْ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا قَالَتْ، قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: إِنَّ مِنْ أَكْمَلِ الْمُؤْمِنِينَ إِيمَانًا أَحْسَنُهُمْ خُلُقًا ، وَأَلْطَفُهُمْ بِأَهْلِهِ (ترمذي)

(155) “It is narrated from Hazrat Aisha (may Allah be pleased with her) that the Messenger (peace be upon him) said, ‘The complete believer is the person whose character is excellent and who is kind to his family members (wife and children).’” (Tirmidhi)

Explanation: The sweetness of a person’s character will first become apparent to his own family, especially to his wife and children. Since he has to live with the members of his family day and night, he cannot conceal the true nature of his character from them for long. Therefore, the person whom the members of his family perceive as well-mannered and kind is truly that way. Consequently, he is also good in the sight of Islam. In the hadith cited above, the Prophet (peace be upon him) indicated precisely this point.

The Rights of Children

(١٥٦) وَعَنِ النُّعْمَانِ بْنِ بَشِيرٍ رَضِيَ اللَّهُ عَنْهُ أَنَّ أَبَاهُ أَتَى بِهِ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَقَالَ إِنِّي نَحَلْتُ ابْنِي هَذَا غُلَامًا كَانَ لِي، فَقَالَ رَسُولِ اللَّهِ : أَكُلَّ وَلَدِكَ نَحَلْتَهُ مِثْلَ هَذَا ، فَقَالَ : لَا ، فَقَالَ رَسُولِ اللَّهِ : فَارْجِعْهُ، وَفِي رِوَايَةٍ فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَفَعَلْتَ هَذَا بِوَلَدِكَ كُلِهِمْ؟ قَالَ : لَا ، قَالَ: اتَّقُوا اللَّهَ وَاعْدِلُوا فِي أَوْلَادِكُمْ، فَرَجَعَ أَبِي فَرَدَّ تِلْكَ
الصدقة
(بخاري – مسلم)

(156) “It is narrated from Hazrat al-Numan ibn Bashir (may Allah be pleased with him) that one day Hazrat al-Numan’s father brought him to the Messenger of Allah (peace be upon him) and said, ‘O Messenger, I have given this son of mine one of my own slaves as a gift.’ Allah’s Messenger (peace be upon him) said, ‘Have you given a similar gift to all your other children?’ He replied, ‘No.’ The Prophet (peace be upon him) said, ‘Then take this slave back.’ According to another narration, the Prophet (peace be upon him) asked him, ‘Have you given a similar slave to each of all your children?’ He said, ‘No.’ The Prophet (peace be upon him) said, ‘Fear Allah and be just among your children.’ Then my father returned home and took back the slave he had given.” (Bukhari, Muslim)

Explanation: After the Prophet (peace be upon him) migrated to Madinah, the narrator of the hadith above, Hazrat al-Numan ibn Bashir, was the first child born in a Muslim household. As the first child of the newly established Islamic government in Madinah, everyone—Ansar and Muhajir alike—loved Hazrat al-Numan greatly. This may also have been one reason for his father’s special affection for him. Despite this, the Prophet (peace be upon him) did not permit him to be given anything extra compared with his other brothers. If one child is given something extra without maintaining fairness among the children, it is blameworthy according to the Shariah. Moreover, this will create disputes and discord among the brothers and consequently cause disrespect toward the parents.

(١٥٧) وَعَنْ سَعِيدِ بْنِ الْعَاصِ رَضِيَ اللَّهُ عَنْهُ أَنَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ: مَا نَحَلَ وَالِدٌ وَلَدَهُ مِنْ نَحْلٍ أَفْضَلَ مِنْ أَدَبٍ حَسَنٍ (جامع الأصول – مشكوة)

(157) “It is narrated from Hazrat Said ibn al-As (may Allah be pleased with him) that the Messenger of Allah (peace be upon him) said, ‘A father’s best gift to his children is good education and upbringing.’” (Jami al-Usul, Mishkat)
Explanation: No matter how much wealth a father leaves for his children—houses, land, property, and so on—if he does not leave them with proper education and upbringing, all that wealth is worthless from the Islamic perspective. Without proper education, they will remain ignorant of the true nature of religion and worldly life. Consequently, no wealth can remedy this deficiency. Therefore, educating and raising children properly is one of the principal responsibilities of parents.

(١٥٨) وَعَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ، قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: إِذَا مَاتَ الإِنْسَانُ انْقَطَعَ عَنْهُ عَمَلُهُ إِلَّا مِنْ ثَلَاثَةٍ إِلَّا مِنْ صَدَقَةٍ جَارِيَةٍ، أَوْ عِلْمٍ يُنْتَفَعُ بِهِ، أَوْ وَلَدٍ صَالِحٍ يَدْعُو لَهُ (مسلم)

(158) “It is narrated from Hazrat Abu Hurayra (may Allah be pleased with him) that the Noble Prophet (peace be upon him) said, ‘With a person’s death, all his deeds come to an end. However, there are three things whose effects do not end because of death: first, ongoing charity; second, beneficial knowledge; and third, a righteous child who continually prays for his parents.’” (Muslim)

Explanation: Ongoing charity refers to a far-reaching good deed whose benefits ordinary people continue to enjoy for a long time even after the donor’s death, such as building roads for public benefit or establishing madrasas and mosques. If a person dies after performing such a deed, its reward continues to be recorded in his record of deeds even after death. Similarly, if someone teaches another person beneficial knowledge through which that person learns the true nature of this world and the Hereafter, the teacher continues to receive its reward after death, because people will benefit from his beneficial teaching for a long time. Likewise, if parents die leaving behind a righteous child who prays after their death for their forgiveness, those parents continue to receive reward after death because of their child’s prayers.

(١٥٩) وَعَنِ ابْنِ عَبَّاسٍ رَضِيَ اللَّهُ عَنْهُ قَالَ، قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: مَنْ كَانَتْ لَهُ أُنثَى فَلَمْ يَئِدْهَا وَلَمْ يَهِنْهَا وَلَمْ يُؤْثِرُ وَلَدَهُ عَلَيْهَا يَعْنِي الذَّكُورَ أَدْخَلَهُ الْجَنَّةَ (أبو داود)

(159) “It is narrated from Hazrat Ibn Abbas (may Allah be pleased with him) that the Noble Prophet (peace be upon him) said, ‘If a daughter is born into a person’s household and he does not bury her alive—as was done in the Age of Ignorance—does not consider her insignificant, and does not prefer a son over her, Allah will grant him Paradise.’” (Abu Dawud)

(١٦٠) وَعَنْ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا قَالَتْ، جَاءَتْنِي امْرَأَةٌ وَمَعَهَا ابْنَتَانِ لَهَا تَسْأَلُنِي، فَلَمْ تَجِدُ عِنْدِي غَيْرَ ثَمَرَةٍ وَاحِدَةٍ، فَأَعْطَيْتُهَا إِيَّاهَا ، فَقَسَّمَتْهَا بَيْنَا ابْنَتَيْهَا ولَمْ تَأْكُلْ مِنْهَا ، ثُمَّ قَامَتْ فَخَرَجَتْ، فَدَخَلَ النَّبِيُّ

صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَحَدَّثْتُهُ، فَقَالَ: مَنِ ابْتُلِيَ مِنْ هَذِهِ الْبَنَاتِ بِشَيْءٍ فَأَحْسَنَ إِلَيْهِنَّ، كُنَّ لَهُ سِتْرًا مِنَ
النَّارِ (بخاري – مسلم)

(160) “It is narrated from Hazrat Aisha (may Allah be pleased with her) that she said, ‘Once a distressed woman came to me with her two daughters, hoping to receive something. But I had no food except one date. I gave it to her. The woman divided the date between her two daughters and did not eat any herself. Then she left. Soon afterward, the Prophet (peace be upon him) entered the house, and I told him the whole incident. Hearing it, the Prophet (peace be upon him) said, “Whoever is tested by Allah through such daughters and then treats them well, these daughters will serve as a shield for him from Hell on the Day of Judgment.”’” (Bukhari, Muslim)

Explanation: People generally give preference to sons over daughters because daughters leave for their husbands’ homes after marriage. They are then thought unlikely to provide any special benefit to their parents or their household. Consequently, the expense of raising daughters is regarded as an unnecessary burden. The hadith mentioned above implicitly condemns this attitude of parents and describes bearing the expenses of daughters as a noble deed. Indeed, bearing the expenses of daughters willingly is mentioned as a means of salvation from Hell.

From the hadith narrated above, we learn one thing: sometimes the household of the leader of both worlds, Hazrat Muhammad (peace be upon him), possessed nothing more than a single date. Even in such circumstances, he did not hesitate at all to give that one date to a hungry person in need.

The Rights of Orphans

(١٦١) وَعَنْ سَهْلِ بْنِ سَعَدٍ رَضِيَ اللَّهُ عَنْهُ قَالَ، قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ : أَنَا وَكَافِلُ الْيَتِيمِ لَهُ وَلِغَيْرِهِ فِي الْجَنَّةِ هَكَذَا ، وَأَشَارَ بِالسَّبَّابَةِ وَالْوُسْطَى وَفَرَّجَ بَيْنَهُمَا
(بخاري – مسلم)

(161) “It is narrated from Hazrat Sahl ibn Sad (may Allah be pleased with him) that the Noble Prophet (peace be upon him) said, ‘I and the one who supports an orphan—whether the orphan is his relative or not—will be like this in Paradise.’ Saying this, the Prophet (peace be upon him) indicated with his index and middle fingers, leaving a slight gap between them.” (Bukhari, Muslim)

Explanation: This mentions that the guardian of an orphan will attain a special rank in Paradise.

(١٦٢) وَعَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ، قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: خَيْرُ بَيْتٍ فِي

الْمُسْلِمِينَ بَيْتٌ فِيهِ يَتِيمٌ يُحْسَنُ إِلَيْهِ، وَشَرُّ بَيْتٍ فِي الْمُسْلِمِينَ بَيْتٌ فِيهِ يَتِيمٌ يُسَاءُ إِلَيْهِ (ابن ماجة)

(162) “It is narrated from Hazrat Abu Hurayra (may Allah be pleased with him) that he said, ‘The Noble Prophet (peace be upon him) said, “The best house among the houses of Muslims is the house in which an orphan lives and is treated well. The worst house among the houses of Muslims is the house in which an orphan lives and is treated harshly.”’” (Ibn Majah)

(١٦٣) وَعَنْ خُوَيْلِدِ بْنِ عَمْرٍو رَضِيَ اللَّهُ عَنْهُ قَالَ، قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهِ عَلَيْهِ وَسَلَّمَ: اللَّهُمَّ إِنِّي أُحَرِّجُ حَقَّ الضَّعِيفَيْنِ الْيَتِيمِ وَالْمَرْأَةِ (نسائي)

(163) “It is narrated from Hazrat Khuwaylid ibn Amr (may Allah be pleased with him) that the Messenger (peace be upon him) said, ‘O my Lord, I place the rights of two vulnerable groups under special emphasis: the orphan and the woman.’” (Nasai)

Explanation: Before Islam, extreme injustice was done to orphans and women. Orphans were generally mistreated and their property was seized. Women too were not given any special status in the society of that time and were subjected to various forms of oppression. At Allah’s command, the Prophet (peace be upon him), as a messenger and the head of the Islamic government, gave great importance to establishing the rights of these two vulnerable groups. The statement quoted above provides proof of this.

The Rights of Neighbours

(١٦٤) وَعَنْ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا قَالَتْ، قَالَ النَّبِيُّ صَلَّى اللَّهِ عَلَيْهِ وَسَلَّمَ : مَا زَالَ جِبْرِيلُ يُوْصِينِي بِالْجَارِ حَتَّى ظَنَنْتُ أَنَّهُ سَيُوْرِتُهُ (بخاري – مسلم)

(164) “It is narrated from Hazrat Aisha (may Allah be pleased with her) that the Noble Prophet (peace be upon him) said, ‘Jibril (peace be upon him) kept urging me concerning the rights of neighbours until I thought that perhaps a neighbour would be made an heir to one’s property.’” (Bukhari, Muslim)

(١٦٥) وَعَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ، قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: وَاللَّهِ لَا يُؤْمِنُ وَاللَّهِ لَا يُؤْمِنُ وَاللَّهِ لَا يُؤْمِنُ، قِيلَ: مَنْ يَا رَسُولَ اللَّهِ؟ قَالَ: الَّذِي لَا يَأْمَنُ جَارُهُ بَوَائِقَهُ (بخاري – مسلم)

(165) “It is narrated from Hazrat Abu Hurayra (may Allah be pleased with him) that once the Messenger (peace be upon him) said in a gathering of the Companions, ‘I swear by Allah, that person is not a believer at all. I swear by Allah, that person is not a believer at all. I swear by Allah, that person is not a believer at all.’ One of the Companions asked, ‘O Messenger of Allah, who is this wretched person?’ The Prophet (peace be upon him) said, ‘The person whose neighbour is not safe from his harm.’” (Bukhari, Muslim)

(١٦٦) وَعَنْ ابْنِ عَبَّاسٍ رَضِيَ اللَّهُ عَنْهُمَا قَالَ، سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ: لَيْسَ الْمُؤْمِنُ الَّذِي يَشْبَعُ وَجَارُهُ جَائِعٌ إِلَى جَنْبِهِ (مشكوة)

(166) “It is narrated from Hazrat Ibn Abbas (may Allah be pleased with him) that he said, ‘I heard the Messenger (peace be upon him) say, “He is not a believer who eats his fill while his neighbour beside him remains hungry.”’” (Mishkat)

Explanation: The Quran and hadith place special emphasis on the rights and claims of neighbours. A society whose people are kind to one another as neighbours, feed hungry neighbours, refrain from harming them, and continually wish them well can undoubtedly be called an ideal society. Such an ideal society is what Islam desires. In the hadiths cited above, the Prophet (peace be upon him) encouraged his Ummah to build this kind of ideal society, one marked by compassion toward neighbours.

(١٦٧) وَعَنْ أَبِي ذَرٍ رَضِيَ اللَّهُ عَنْهُ قَالَ، قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: إِذَا طَبَخْتَ مَرَقَةً فَأَكْثِرْ مَاءَهَا وَتَعَاهَدْ جَيرَانَكَ (مسلم)

(167) “It is narrated from Hazrat Abu Dharr (may Allah be pleased with him) that the Noble Prophet (peace be upon him) said, ‘When you cook broth, add extra water to it so that you can look after your neighbours.’ (That is, whatever you cook—meat, fish, or vegetables—add some extra gravy so that you can give some of it to your neighbour.)” (Muslim)

(١٦٨) وَعَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ، قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: يَا نِسَاءَ الْمُسْلِمَاتِ لَا تَحْقِرَنَّ جَارَةٌ لِجَارَتِهَا وَلَوْ فِرْسَنَ شَاةٍ (بخاري – مسلم)

(168) “It is narrated from Hazrat Abu Hurayra (may Allah be pleased with him) that the Messenger (peace be upon him) said, ‘O Muslim women, do not consider it insignificant to send something to your neighbour’s house, even if it is only a small piece of a goat’s foot.’” (Bukhari, Muslim)

(١٦٩) وَعَنْ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا قَالَتْ يَا رَسُولَ اللَّهِ إِنَّ لِي جَارَيْنِ فَإِلَى أَيِّهِمَا أُهْدِي؟ قَالَ إِلَى أَقْرَبِهِمَا مِنْكِ بابا (بخاري)

(169) “It is narrated from Hazrat Aisha (may Allah be pleased with her) that she once asked the Noble Prophet (peace be upon him), ‘O Prophet of Allah, I have two neighbours. To which of them should I give preference when sending a gift?’ The Prophet (peace be upon him) said, ‘To the one whose door is nearer to your door.’” (Bukhari)

Explanation: Although one must treat neighbours of every category kindly and observe everyone’s rights, the rights of neighbours differ in degree. For example, the right of a related neighbour is greater than that of an unrelated neighbour. Likewise, among neighbours, the one whose house is nearer has a greater right. That is, the nearest neighbour should be given greater importance than a more distant neighbour.

The Rights of Servants

(۱۷۰)
وَعَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ، قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: إِخْوَانُكُمْ جَعَلَهُمُ اللَّهُ تَحْتَ أَيْدِيكُمْ فَمَنْ جَعَلَ اللَّهُ أَخَاهُ تَحْتَ يَدِهِ فَلْيُطْعِمْهُ مِمَّا يَأْكُلُ، وَلْيُلْبِسَهُ مِمَّا يَلْبَسُ، وَلَا يُكَلِّفُهُ مِنَ الْعَمَلِ مَا يَغْلِبُهُ فَإِنْ كَلْفَهُ مَا يَغْلِبُهُ فَلْيُعِنْهُ عَلَيْهِ (بخاري – مسلم)

(170) “It is narrated from Hazrat Abu Hurayra (may Allah be pleased with him) that the Messenger (peace be upon him) said, ‘Your servants are your brothers; Allah has placed them under your authority. So whoever has his brother placed under his authority by Allah should feed him from what he eats and clothe him from what he wears. He must not burden him with work beyond his capacity. If he does burden him with such work, he should assist him in completing it.’” (Bukhari, Muslim)

(۱۷۱)
وَعَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ، قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: إِذَا صَنَعَ لأَحَدِكُمْ خَادِمُهُ طَعَامَهُ ثُمَّ جَاءَهُ بِهِ وَقَدْ وَلِيَ حَرَّهُ وَدُخَانَهُ فَلْيُقْعِدَهُ عِنْدَهُ، فَلْيَأْكُلْ فَإِنْ كَانَ الطَّعَامُ مَشْفُوْهَا قَلِيلاً فَلْيَضَعْ فِي يَدِهِ مِنْهُ أُكَلَةً أَوْ أُكَلَتَيْنِ (مسلم)

(171) “It is narrated from Hazrat Abu Huraira (may Allah be pleased with him) that the Noble Prophet (peace and blessings of Allah be upon him) said: When your servant prepares food for you and brings it before you, after enduring its smoke and heat, make him sit with you and feed him. If the food is insufficient, then give him at least one or two morsels from it.” (Muslim)

The Rights of the Poor and Needy

(۱۷۲)
وَعَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ، قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: إِنَّ اللَّهَ عَزَّ وَجَلَّ يَقُولُ يَوْمَ الْقِيَامَةِ : يَا ابْنَ آدَمَ اسْتَطْعَمْتُكَ فَلَمْ

تُطْعِمْنِي، قَالَ: يَا رَبِّ وَكَيْفَ أُطْعِمُكَ وَأَنْتَ رَبُّ الْعَالَمِينَ، قَالَ: أَمَا عَلِمْتَ أَنَّهُ اسْتَطْعَمَكَ عَبْدِي فُلَانٌ فَلَمْ تُطْعِمْهُ، أَمَا عَلِمْتَ أَنَّكَ لَوْ أَطْعَمْتَهُ لَوَجَدْتَ ذَلِكَ عنْدِي، يَا ابْنَ آدَمَ اسْتَسْقَيْتُكَ فَلَمْ تَسْقِنِي، قَالَ: يَا رَبِّ كَيْفَ أَسْقِيكَ وَأَنْتَ رَبُّ الْعَالَمِينَ، قَالَ: اسْتَسْقَاكَ عَبْدِي فُلَانٌ فَلَمْ تَسْقِهِ أَمَا إِنَّكَ لَوْ سَقَيْتَهُ وَجَدْتَ ذَالِكَ عِنْدِي (مسلم)

(172) “It is narrated from Hazrat Abu Huraira (may Allah be pleased with him) that the Messenger (peace and blessings of Allah be upon him) said: On the Day of Resurrection, Allah Almighty will say, addressing the son of Adam, ‘O son of Adam, I asked you for food, but you did not feed Me.’ The son of Adam will say, ‘O Lord, how could I feed You when You are the Lord of all the worlds?’ Allah will say, ‘Did you not know that My servant so-and-so asked you for food, but you did not feed him? Did you not know that if you had fed him that day, you would surely have found its reward with Me? O son of Adam, I asked you for water, but you did not give Me water.’ The son of Adam will say, ‘O Lord, how could I give You water when You are the Lord of all the worlds?’ Allah will say, ‘One of My servants asked you for water, but you did not give him water. If you had given him water that day, you would have found its reward with Me today.’” (That is, its recompense would have been given to you today.) (Muslim)

(۱۷۳)
وَعَنْ أَنَسٍ رَضِيَ اللَّهُ عَنْهُ قَالَ، قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : أَفْضَلُ الصَّدَقَةِ أَنْ تُشِيعَ كَيدًا جَائِعًا (مشكوة)

(173) “Hazrat Anas (may Allah be pleased with him) says that the Messenger (peace and blessings of Allah be upon him) said: The best charity is to feed a hungry person to his fill.” (Mishkat)

(١٧٤) وَعَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ، قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ : السَّاعِي عَلَى الْأَرْمَلَةِ وَالْمِسْكِينِ كَالْمُجَاهِدِ فِي سَبِيلِ اللَّهِ، وَأَحْسِبُهُ قَالَ: كَالْقَائِمِ لَا يَفْتُرُ وَكَالصَّائِمِ لَا يُفْطِرُ (بخاري – مسلم)

(174) “It is narrated from Hazrat Abu Huraira (may Allah be pleased with him) that he said: The Messenger (peace and blessings of Allah be upon him) said: Whoever strives to resolve the problems of a widow and a needy person is like one engaged in jihad in the path of Allah. (The narrator says:) I think the Prophet (peace and blessings of Allah be upon him) also said that he is like those who spend the entire night in prayer and fast throughout the year.” (Bukhari, Muslim)

(١٧٥) قَالَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: لَيْسَ الْمِسْكِينُ الَّذِي يَطُوفُ عَلَى النَّاسِ تَرُدُّهُ اللُّقْمَةُ وَاللُّقْمَتَانِ وَالتَّمْرَةُ وَالتَّمْرَتَانِ، وَلَكِنِ الْمِسْكِينُ الَّذِي لا يَجِدُ غِنِّى يُغْنِيهِ وَلَا يُفْطَنُ لَهُ فَيُتَصَدَّقُ عَلَيْهِ وَلَا يَقُومُ
فَيَسْأَلُ النَّاسَ (بخاري – مسلم)

(175) “The Noble Prophet (peace and blessings of Allah be upon him) said: The needy person is not one who goes from door to door among people, begging for a morsel or two of food, or a date or two. Rather, the truly needy person is one who does not possess enough wealth to fulfill his needs, yet does not ask anyone for anything (out of modesty and dignity), and no one realizes that he is poor and therefore gives him charity.” (Bukhari, Muslim)

Explanation: In the aforementioned hadiths, the Prophet of Allah has commanded Muslims to inquire about the helpless, poor, needy, orphans, widows and other impoverished people in society, to relieve their needs, and to give them food when they are hungry. He has also mentioned that striving to help needy people is better than voluntary worship and, in some cases, is equivalent to jihad in the path of Allah. In the last-mentioned hadith, while discussing needy people, the Prophet of Allah has indirectly guided Muslims that they should seek out and give charity to those impoverished people who do not disclose their needs out of modesty, even though they lack the necessary wealth to relieve them.

The Rights of a Sick Muslim Brother

(١٧٦) وَعَنْ أَبِي مُوسَى الْأَشْعَرِيِّ رَضِيَ اللَّهُ عَنْهُ قَالَ، قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: أَطْعِمُوا الْجَائِعَ وَعُودُوا الْمَرِيضِ، وَقُكُوا الْعَانِي (بخاري)

(176) “Hazrat Abu Musa al-Ashari (may Allah be pleased with him) narrates that the Messenger (peace and blessings of Allah be upon him) said: Feed the hungry, tend to the sick, and free the captives.” (Bukhari)

(۱۷۷)
وَعَنْ ثَوْبَانَ رَضِيَ اللَّهُ عَنْهُ، قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: إِنَّ الْمُسْلِمَ إِذَا عَادَ أَخَاهُ الْمُسْلِمَ لَمْ يَزَلْ فِي خُرْفَةِ الْجَنَّةِ حَتَّى يَرْجِعَ (مسلم)

(177) “Hazrat Thawban (may Allah be pleased with him) narrates that the Messenger (peace and blessings of Allah be upon him) said: When a Muslim visits a sick Muslim brother, it is as though he continues gathering the fruits of Paradise until he returns home.” (Muslim)

Explanation: In the Holy Quran and hadith, the relationship among Muslims has been compared to that of brothers. It is the desire of Allah and His Messenger that Muslim society be kind and compassionate toward one another. Therefore, when a Muslim falls ill, his other Muslim brothers should inquire about him and care for him.

(۱۷۸)
وَعَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ، قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: حَقُّ الْمُسْلِمِ عَلَى الْمُسْلِمِ ست، قِيلَ : مَا هُنَّ يَا رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ؟ قَالَ: إِذَا لَقِيتَهُ فَسَلِّمْ عَلَيْهِ، وَإِذَا دَعَاكَ فَأَجِبْهُ، وَإِذَا استنْصَحَكَ فَانْصَحْ لَهُ ، وَإِذَا عَطَسَ فَحَمِدَ اللَّهَ فَشَمِّتْهُ، وَإِذَا مَرِضَ تَعُدْهُ وَإِذَا مَاتَ فَاتَّبَعْهُ (مسلم)

(178) “It is narrated from Hazrat Abu Huraira that the Messenger (peace and blessings of Allah be upon him) said: A Muslim has six rights over another Muslim. He was asked, ‘O Prophet of Allah, what are they?’ The Prophet (peace and blessings of Allah be upon him) said: When you meet him, greet him with salam. When he invites you, accept his invitation. When he asks you for advice, advise him. When he sneezes and says, ‘Alhamdulillah,’ say in response, ‘Yarhamukallah.’ When he falls ill, visit him. And when he dies, attend his funeral and burial.” (Muslim)

(۱۷۹)
وَعَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ، قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: إِنَّ اللَّهَ عَزَّ وَجَلَّ يَقُولُ يَوْمَ الْقِيَامَةِ يَا ابْنَ آدَمَ مَرِضْتُ فَلَمْ تَعُدْنِي، قَالَ: رَبِّ كَيْفَ أَعُودُكَ وَأَنْتَ رَبُّ الْعَالَمِينَ، قَالَ: أَمَا عَلِمْتَ أَنَّ عَبْدِي فُلَانًا مَرِضَ فَلَمْ تَعُدْهُ أَمَا عَلِمْتَ أَنَّكَ لَوْ عُدْتَهُ لَوَجَدْتَنِي عِنْدَهُ (مسلم)

(179) “It is narrated from Hazrat Abu Huraira (may Allah be pleased with him) that the Messenger (peace and blessings of Allah be upon him) said: On the Day of Resurrection, Allah will say to someone, ‘O son of Adam, I fell ill, but you did not visit Me.’ He will say, ‘O my Lord, how could You fall ill so that I could visit You, when You are the Lord of all the worlds?’ Allah will say, ‘My servant so-and-so was ill, and you knew of his illness, yet you did not visit him. Did you not know that if you had visited him, you would have found Me there?’” (Muslim)

Explanation: From the discussion of the hadith, it becomes clear that serving the afflicted, feeding the hungry, and giving water to the thirsty are greatly beloved deeds in the sight of Allah. Whatever a person spends on these deeds remains stored with Allah.

The Mutual Rights of Muslims

(۱۸۰)
وَعَنْ عَبْدِ اللَّهِ بْنَ عُمَرَ رَضِيَ اللَّهُ عَنْهُمَا قَالَ:
إِنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ : الْمُسْلِمُ أَخُو الْمُسْلِمِ لَا يَظْلِمُهُ وَلَا يُسْلِمُهُ، وَمَنْ كَانَ فِي حَاجَةِ أَخِيهِ كَانَ اللَّهُ فِي حَاجَتِهِ، وَمَنْ فَرَّجَ عَنْ مُسْلِمٍ كُرْيَةً فَرَّجَ اللَّهُ عَنْهُ كُرْبَةً مِنْ كُرُبَاتِ يَوْمِ الْقِيَامَةِ، وَمَنْ سَتَرَ مُسْلِمًا سَتَرَهُ اللَّهُ يَوْمَ الْقِيَامَةِ
(بخاري – مسلم)

(180) “It is narrated from Hazrat Abdullah ibn Umar (may Allah be pleased with them both) that the Messenger (peace and blessings of Allah be upon him) said: Muslims are brothers to one another. Therefore, one must neither wrong his Muslim brother in any way nor abandon him in helplessness. Whoever fulfills the need of his Muslim brother, Allah will fulfill his need. Whoever relieves a Muslim of a sorrow, Allah will relieve him of one of his sorrows on the Day of Resurrection. And whoever conceals the fault of a Muslim, Allah will conceal his faults on the Day of Judgment.” (Bukhari, Muslim)

(۱۸۱)
وَعَنْ أَنَسٍ رَضِيَ اللَّهُ عَنْهُ قَالَ، قَالَ رَسُولُ صلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: انْصُرْ أَخَاكَ ظَالِمًا أَوْ مَظْلُومًا ،

فَقَالَ رَجُلٌ: يَا رَسُولَ اللَّهِ أَنصُرُهُ مَظْلُومًا فَكَيْفَ نَنْصُرُهُ ظَالِمًا؟ قَالَ: تَمْنَعْهُ مِنَ الظُّلْمِ، فَذَالِكَ نَصْرُكَ إِيَّاهُ (بخاري – مسلم)

(181) “It is narrated from Hazrat Anas (may Allah be pleased with him) that the Messenger (peace and blessings of Allah be upon him) said: Help your Muslim brother, whether he is an oppressor or oppressed. A Companion asked, ‘O Prophet of Allah, I can help the oppressed, but how can I help the oppressor?’ The Prophet (peace and blessings of Allah be upon him) said: Prevent him from oppression; that is how you help him.” (That is, when a Muslim is prevented from oppression, he is turned away from a terrible sin—a sin that would have cast him into the Fire of Hell. This is how he is helped.) (Bukhari, Muslim)

(۱۸۲)
وَعَنْ أَنَسٍ رَضِيَ اللَّهُ عَنْهُ قَالَ، قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: وَالَّذِي نَفْسِي بِيَدِهِ لَا يُؤْمِنُ عَبْدٌ حَتَّى يُحِبُّ لأَخِيهِ مَا يُحِبُّ لِنَفْسِهِ (بخاري – مسلم)

(182) “It is narrated from Hazrat Anas (may Allah be pleased with him) that the Messenger (peace and blessings of Allah be upon him) said: By the One in Whose hand is my life, no person can be a true believer until he loves for his brother what he loves for himself.” (Bukhari, Muslim)

(۱۸۳)
وَعَنْ أَبِي أَيُّوبَ الأَنْصَارِيِّ رَضِيَ اللَّهُ عَنْهُ قَالَ،
قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: لَا يَحِلُّ لِرَجُلٍ أَنْ يَهْجُرَ أَخَاهُ فَوْقَ ثَلَاثِ لَيَالٍ يَلْتَقِيَانِ فَيُعْرِضُ هَذَا وَيُعْرِضُ هَذَا وَخَيْرُهُمَا الَّذِي يَبْدَأُ بِالسَّلَامِ
(بخاري – مسلم)

(183) “It is narrated from Hazrat Abu Ayyub Ansari (may Allah be pleased with him) that the Messenger (peace and blessings of Allah be upon him) said: It is not lawful for anyone to sever relations with his Muslim brother for more than three days and nights, in such a way that when they meet, each turns away from the other. Indeed, the better of the two is the one who begins with salam.” (Bukhari, Muslim)
Explanation: If, for some reason, discord arises between two Muslims, causing their relationship to become bitter and their conversation to cease, then maintaining this state for more than three days is blameworthy in Islam. They should resolve their disagreement within three days. Among the two, the one who first suppresses his anger and extends the hand of reconciliation to his brother is the one whom the Prophet (peace and blessings of Allah be upon him) called the better person.

The Rights of Animals and Birds

(١٨٤) وَعَنْ سُهَيْلِ بْنِ الْحَنْظَلِيَّةِ رَضِيَ اللَّهُ عَنْهُ قَالَ: مَرَّ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَبَعِيْرٍ قَدْ لَحِقَ ظَهْرُهُ بِبَطْنِهِ، فَقَالَ: اتَّقُوا اللَّهَ فِي هَذِهِ الْبَهَائِمِ الْمُعْجَمَةِ فَارْكَبُوهَا وَكُلُوهَا صَالِحةً (أبو داود)

(184) “It is narrated from Hazrat Suhail ibn Hanzaliyya (may Allah be pleased with him) that he said: Once the Noble Prophet (peace and blessings of Allah be upon him) passed by a camel whose belly had become joined to its back (from hunger). The Prophet (peace and blessings of Allah be upon him) said: Fear Allah regarding these speechless animals. Ride them when they are in good condition and leave them when they are in good condition. (That is, ride them while they are healthy and strong, and dismount before they become distressed by hunger.)” (Abu Dawud)

(١٨٥) وَعَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ، قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: إِذَا سَافَرْتُمْ فِي الْخِصْبِ فَأَعْطُوا الإِيلَ حَقَّهَا مِنَ الْأَرْضِ وَإِذَا سَافَرْتُمْ فِي السَّنَةِ فَأَسْرِعُوا عَلَيْهَا السَّيْرَ (مسلم)

(185) “It is narrated from Hazrat Abu Huraira (may Allah be pleased with him) that the Noble Prophet (peace and blessings of Allah be upon him) said: When you travel through fertile territory, allow your camels time to obtain their due from the land (grass and water). When you travel during a famine (through an area without grass or water), drive the camels quickly, so that they do not suffer on the way from lack of grass and water and can reach their destination to obtain food and rest.” (Muslim)

Explanation: Islam is a benevolent and thoroughly just way of life. It has not commanded justice only in relation to humankind; rather, it has also instructed that justice be shown to speechless creatures such as animals and birds.

In the two hadiths mentioned above, the Prophet of Allah has guided us to care for beasts of burden, provide them with proper food and drink, and not make them perform work beyond their capacity. Therefore, those who use cattle, buffaloes, camels, horses and other animals for plowing, pulling carts, riding and similar tasks should properly care for these speechless animals and not subject them to hardship beyond their ability.

(١٨٦) وَعَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ، قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بَيْنَمَا رَجُلٌ يَمْشِي
بِطَرِيقِ اشْتَدَّ عَلَيْهِ الْعَطَشُ فَوَجَدَ بَتْرًا فَنَزَلَ فِيهَا
فَشَرِبَ ثُمَّ خَرَجَ فَإِذَا كَلْبٌ يَلْهَثْ يَأْكُلُ الثَّرَى مِنَ
الْعَطَشِ، فَقَالَ الرَّجُلُ لَقَدْ بَلَغَ هَذَا الْكَلْبَ مِنَ الْعَطَشِ مِثْلُ الَّذِي كَانَ بَلَغَنِي فَنَزَلَ الْبَشْرَ فَمَلأَ خُفْهُ

ثُمَّ أَمْسَكَهُ بِفِيهِ فَسَقَى الْكَلْبَ فَشَكَرَ اللَّهُ لَهُ فَغَفَرَ لَهُ، فَقَالُوا : يَا رَسُولَ اللَّهِ وَإِنَّ لَنَا فِي الْبَهَائِمِ أَجْرًا؟ فَقَالَ : نَعَمْ، فِي كُلِّ ذَاتِ كَيدٍ رَطْبَةٍ أَجْرًا.
(بخاري – مسلم)

(186) “It is narrated from Hazrat Abu Huraira (may Allah be pleased with him) that the Messenger (peace and blessings of Allah be upon him) said: Once a man was traveling along a road and became extremely thirsty. He found a well ahead, descended into it, drank water, and came back up. He then saw a thirsty dog panting and licking the moist earth from the torment of thirst. The man thought to himself, ‘This dog is as thirsty for water as I was a short while ago.’ He immediately descended into the well, filled his leather sock with water, held it in his mouth, and climbed out. He gave the water to the thirsty dog and thanked Allah. In return, Allah forgave his sins. The Companions asked, ‘O Messenger of Allah (peace and blessings of Allah be upon him), will we receive a reward even for showing kindness to quadruped animals?’ The Prophet (peace and blessings of Allah be upon him) said: ‘Yes, there is a reward for showing kindness to every living creature.’” (Bukhari, Muslim)

Chapter 6: Moral Defects

Falsehood

(۱۸۷) وَعَنْ أَبِي بَكْرَةً رَضِيَ اللَّهُ عَنْهُ قَالَ: كُنَّا عِنْدَ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَقَالَ: أَلَا أُنَبِّئُكُمْ بِأَكْبَرِ الْكَبَائِرِ ثَلاثًا الإِشْرَاكَ بِاللَّهِ وَعُقُوقُ الْوَالِدَيْنِ وَشَهَادَةُ الزُّورِ أَوْ وَقَوْلُ النُّورِ، وَكَانَ رَسُوْلُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مُتَّكِنًا ، فَجَلَسَ مَا زَالَ يُكَرِّرُهَا حَتَّى قُلْنَا : لَيْتَهُ سَكَتَ
(بخاري – مسلم)

(187) “Hazrat Abu Bakrata (may Allah be pleased with him) narrates that once we were in the presence of the Noble Prophet (peace and blessings of Allah be upon him). He suddenly said, ‘Shall I not tell you about the greatest of major sins?’ He repeated this three times. Then he said, ‘They are associating partners with Allah, disobeying parents, and giving false testimony or speaking falsely.’ The Prophet (peace and blessings of Allah be upon him) had been reclining while saying these words, but suddenly he sat upright and continued repeating them. We were even thinking to ourselves, ‘If only the Prophet would stop now.’” (Bukhari, Muslim)

Explanation: In this hadith, the Noble Prophet (peace and blessings of Allah be upon him) mentioned three grave sins among the major sins. The first is associating partners with Allah. The second is disobeying parents, and the third is giving false testimony or speaking falsely. Both giving false testimony and speaking falsely are major sins. However, giving false testimony is more reprehensible than telling a lie.

(۱۸۸) وَعَنْ عَبْدِ اللَّهِ بْنِ عَمْرٍو رَضِيَ اللَّهُ عَنْهُمَا أَنَّ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ: أَرْبَعٌ مَنْ كُنَّ فِيهِ كَانَ مُنَافِقًا خَالِصًا ، وَمَنْ كَانَتْ فِيهِ خَصْلَةٌ مِنْهُنَّ كَانَتْ فِيهِ خَصْلَةٌ مِنَ النِّفَاقِ حَتَّى يَدَعَهَا، إِذَا اؤْتُمِنَ خَانَ، وَإِذَا حَدَّثَ كَذَبَ، وَإِذَا وَعَدَ أَخْلَفَ، وَإِذَا خَاصَمَ فَجَرَ (بخاري – مسلم)

(188) “It is narrated from Hazrat Abdullah ibn Amr (may Allah be pleased with them both) that the Noble Prophet (peace and blessings of Allah be upon him) said: Whoever possesses four traits is a complete hypocrite. Whoever possesses one of them has one trait of hypocrisy until he abandons it. When entrusted with something, he betrays the trust; when he speaks, he lies; when he makes a promise, he breaks it; and when he quarrels, he uses obscene language.” (Bukhari, Muslim)

(۱۸۹) وَعَنْ سُفْيَانَ بْنِ أَسِيدٍ الْحَضْرَمِ قَالَ سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ: كَبُرَتْ خِيَانَةً أَنْ تُحَدِّثَ أَخَاكَ حَدِيثًا هُوَ لَكَ بِهِ مُصَدِّقٌ وَأَنْتَ لَهُ بِهِ
(أبو داود)
د كاذب

(189) “Hazrat Sufyan ibn Usaid Hadrami (may Allah be pleased with him) says: I heard the Messenger (peace and blessings of Allah be upon him) say: The greatest betrayal is that you tell your brother something which he accepts as true, while you have lied to him.” (Abu Dawud)

Explanation: Telling lies is a major sin. In the Quran and hadith, it has been described as a sin equivalent to associating partners with Allah. The Prophet (peace and blessings of Allah be upon him) called lying a sign of hypocrisy. The Prophet of Allah described deceiving simple-hearted people through lies as the greatest betrayal. Therefore, we should avoid lying and protect ourselves from Allah’s wrath.
(۱۹۰) وَعَنِ عَبْدِ اللَّهِ بْنِ مَسْعُودٍ رَضِيَ اللَّهُ عَنْهُ قَالَ: لا يَصْلُحُ الْكَذِبُ فِي جَدٌ وَلَا هَزْلٍ، وَلَا أَنْ يُوْعَدَ أَحَدُكُمْ وَلَدَهُ شَيْئًا ، ثُمَّ لَا يُنْجِزُهُ لَهُ (الأدب المفرد)
(190) “Hazrat Abdullah ibn Masud (may Allah be pleased with him) said: Lying is not proper under any circumstances, whether in jest or in boasting. And you should not make a promise to your children to give them something that you cannot fulfill.” (Al-Adab al-Mufrad)

Explanation: People generally do not consider deceiving children and lying to them blameworthy. Yet in the hadith, the Noble Prophet (peace and blessings of Allah be upon him) regarded lying to children, deceiving them, and promising to give them something but not giving it to them as offenses. This is because it creates a negative impression of their parents in the children’s minds.

Backbiting

(۱۹۱) وَعَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ أَنَّ رَسُولَ اللَّهِ صلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: أَتَدْرُونَ مَا الْغِيبَةُ؟ قَالُوا : اللَّهُ وَرَسُولُهُ أَعْلَمُ، قَالَ: ذِكْرُكَ أَخَاكَ بِمَا يَكْرَهُ، قِيلَ أَفَرَأَيْتَ إِنْ كَانَ فِي أَخِي مَا أَقُولُ؟ قَالَ: إِنْ كَانَ فِيهِ مَا تَقُولُ فَقَدِ اغْتَبْتَهُ، وَإِنْ لَمْ يَكُنْ فِيهِ فَقَدْ بَهَتَّهُ
(مسلم)

(191) “It is narrated from Hazrat Abu Huraira (may Allah be pleased with him) that one day the Noble Prophet (peace and blessings of Allah be upon him) said: ‘Do you know what backbiting is?’ The Companions replied, ‘Allah and His Messenger know best.’ (This was a humble expression used by the noble Companions to express their lack of knowledge before the Messenger.) The Prophet (peace and blessings of Allah be upon him) said: ‘Backbiting is that you describe your Muslim brother in a manner that he would dislike if he heard it.’ Then the Prophet (peace and blessings of Allah be upon him) was asked, ‘O Prophet of Allah, what if what I say is actually found in my brother? Would it still be backbiting?’ The Prophet (peace and blessings of Allah be upon him) replied: ‘If what you say is found in him, then it is backbiting; and if it is not found in him, then it is slander.’” (Muslim)

Explanation: If someone publicizes a Muslim’s faults in society in order to disgrace him in people’s eyes, that is backbiting, and backbiting is a grave sin according to the Shariah. In the Noble Quran, the backbiter has been compared to one who eats the flesh of a dead person. However, telling a responsible superior about someone’s fault with the intention of reforming him is not backbiting. Likewise, publicizing the faults of a person who openly engages in disobedience to Allah and oppresses people, in order to warn others, is not backbiting. Rather, it is a necessary act.

(۱۹۲) وَعَنْ أَبِي سَعْيْدٍ رَضِيَ اللَّهُ عَنْهُ قَالَ، قَالَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: الْغِيبَةُ أَشَدُّ مِنَ الزِّنَا، قَالُوا : يَا رَسُولَ اللهِ وَكَيْفَ الْغِيبَةُ أَشَدُّ مِنَ الزِّنَا؟ قَالَ: إِنَّ الرَّجُلَ لَيَزْنِي فَيَتُوبُ اللَّهُ عَلَيْهِ، وَإِنَّ صَاحِبَ الْغِيبَةِ لَا يُغْفَرُ حَتَّى يَغْفِرَهَا لَهُ صَاحِبُهُ
(بيهقي – مشكوة)

(192) “Hazrat Abu Sa’id Khudri (may Allah be pleased with him) narrated that the Messenger (peace and blessings of Allah be upon him) said: Backbiting is more serious than adultery. The Companions asked, ‘O Messenger of Allah, how can backbiting be more serious than adultery?’ The Prophet (peace and blessings of Allah be upon him) said: When a person commits adultery and then repents, Allah accepts his repentance. But Allah will not forgive the backbiter unless the person who was backbitten forgives him.” (Bayhaqi, Mishkat)

Tale-bearing

(۱۹۳) وَعَنْ أَنَسِ رَضِيَ اللَّهُ عَنْهُ قَالَ، قَالَ رَسُولُ اللَّهِ صلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: إِنَّ مِنْ كَفَّارَةِ الْغِيبَةِ أَنْ تَسْتَغْفِرَ لِمَنِ اغْتَبْتَهُ، تَقُولُ: اللَّهُمَّ اغْفِرْ لَنَا وَلَهُ
(بيهقي – مشكوة)

(193) “Hazrat Anas (may Allah be pleased with him) narrated that the Messenger (peace and blessings of Allah be upon him) said: The expiation for backbiting is to pray for forgiveness for the person whom you have backbitten. In your supplication, say: O Allah, forgive my sins and his.”
(Bayhaqi, Mishkat)

Explanation: If the person who was backbitten is alive, one must seek forgiveness from him. If he is no longer alive, one should pray to Allah for forgiveness of the sin.

(١٩٤) وَعَنْ حُذَيْفَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ، قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : لَا يَدْخُلُ الْجَنَّةَ نَمَّامٌ
(بخاري – مسلم)

(194) “Hazrat Hudhayfah (may Allah be pleased with him) narrated that the Noble Prophet said: A tale-bearer will not enter Paradise.” (peace and blessings of Allah be upon him)
(Bukhari, Muslim)

(١٩٥) وَعَنْ عَبْدِ اللَّهِ بْنِ عُمَرَ رَضِيَ اللَّهُ عَنْهُمَا قَالَ: نَهَى رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عَنِ النَّمِيمَةِ، وَنَهَى عَنِ الْغِيْبَةِ، وَعَنِ الاسْتِمَاعِ إِلَى الْغَيْبَةِ

(195) “Hazrat Abdullah ibn Umar (may Allah be pleased with him) said: The Noble Prophet (peace and blessings of Allah be upon him) prohibited tale-bearing; likewise, he prohibited people from speaking and listening to backbiting.”

Explanation: Tale-bearing means conveying one person’s words to another in order to create ill feeling and provoke quarrels between them. Most quarrels and conflicts in society arise because of tale-bearing or malicious speech. In Islam, this is a grave sin. For Islam envisions an ideal and peaceful society in which the existence of a tale-bearer is inconceivable. That is why the Messenger of Allah (peace and blessings of Allah be upon him) instructed Muslims to avoid this heinous sin and warned that a tale-bearer would not be able to enter Allah’s Paradise.

(١٩٦) وَعَنِ ابْنِ عَبَّاسٍ رَضِيَ اللَّهُ عَنْهُمَا قَالَ: مَرَّ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عَلَى قَبْرَيْنِ، فَقَالَ: إِنَّهُمَا يُعَذِّبَانِ، وَمَا يُعَذِّبَانِ فِي كَبِيرٍ، أَمَّا أَحَدُهُمَا يَمْشِي بِالنَّمِيمَةِ، وَأَمَّا الْآخَرُ فَكَانَ لَا يَسْتَنْزِهُ مِنَ الْبَوْلِ (بخاري)

(196) “Hazrat Abdullah ibn Abbas (may Allah be pleased with him) narrated that one day, as the Prophet of Allah (peace and blessings of Allah be upon him) passed by two graves, he said: The occupants of these two graves are being punished. They are not being punished for something impossible to avoid, though it is very serious in terms of the offense. One of them used to engage in tale-bearing (malicious speech), while the other did not properly cleanse himself after urinating.
(Bukhari)

Pride

(۱۹۷) وَعَنْ عَبْدِ اللَّهِ بْنِ مَسْعُودٍ رَضِيَ اللَّهُ عَنْهُمَا قَالَ، قَالَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: لَا يَدْخُلُ الْجَنَّةَ مَنْ كَانَ فِي قَلْبِهِ مِثْقَالَ ذَرَّةٍ مِنْ كِبْرٍ، فَقَالَ

رَجُلٌ: إِنَّ الرَّجُلَ يُحِبُّ تَوْبَهُ حَسَنًا وَنَعْلَهُ حَسَنَةً، قَالَ: إِنَّ اللَّهَ جَمِيلٌ يُحِبُّ الْجَمَالَ، الْكِبْرُ بَطَرُ الْحَقِّ وَغَمْطُ النَّاسِ (مسلم)

(197) “Hazrat Abdullah ibn Masud (may Allah be pleased with him) narrated that the Noble Prophet (peace and blessings of Allah be upon him) said: Whoever has even a particle’s weight of pride in his heart will not enter Paradise. A man asked, ‘O Prophet, what if a person likes his clothing and shoes to be good? Would that also be pride?’ The Prophet (peace and blessings of Allah be upon him) replied: Indeed, Allah is beautiful and loves beauty. In reality, pride is being heedless of servitude to Allah and considering people inferior.” (Bukhari)

Explanation: Among the character flaws that strip a person of humanity, conceit or pride is one of the foremost. Besides being dependent on the Creator, a person is dependent on others at every step in this world. Therefore, one who is inherently dependent and needy has no right to be conceited or proud. That a proud person is deprived of Allah’s mercy was beautifully expressed by Hazrat Luqman (peace be upon him) when advising his son. In the Holy Qur’an, Allah has described it in Surah Luqman as follows:

وَلَا تُصَعِّرْ خَدَّكَ لِلنَّاسِ وَلَا تَمْشِ فِي الْأَرْضِ مَرَحًا إِنَّ اللَّهَ لَا يُحِبُّ كُلَّ مُخْتَالٍ فَخُورٍ (سورة لقمان: ۱۸)

“(O dear son,) do not turn your face away from people in disdain (as proud people do when speaking to someone). And do not walk on the earth arrogantly. Surely Allah does not love anyone who is arrogant and boastful.” (Surah Luqman: 18)

In the hadith mentioned above, the Prophet of Allah also clearly explained the difference between pride and cleanliness. The Noble Prophet (peace and blessings of Allah be upon him) said that keeping oneself clean or wearing fine and good shoes, for example, is not pride. Rather, pride is a state of mind in which a proud person considers himself superior and others inferior. Purity or cleanliness is not pride, because Allah Himself is Pure and loves purity.

(۱۹۸)
وَعَنْ ابْنِ عَبَّاسٍ رَضِيَ اللَّهُ عَنْهُمَا كُلِّ مَا شئْتَ، وَالْبَسُ مَا شِئْتَ، مَا أَخْطَأَتْكَ اثْنَتَانِ سَرَفٌ وَ مَخِيلَةٌ (بخاري)

(198) “Hazrat Ibn Abbas (may Allah be pleased with him) narrated that he said: Avoiding extravagance and pride, you may eat any food (from among lawful foods) and wear any clothing (from among lawful garments).” (Bukhari)

Envy (Hasad)

(۱۹۹) وَعَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ، قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: إِيَّاكُمْ وَالْحَسَدَ ، فَإِنَّ الْحَسَدَ يَأْكُلُ الْحَسَنَاتِ كَمَا تَأْكُلُ النَّارُ الْحَطَبَ (أبو داود)

(199) “Hazrat Abu Hurayra (may Allah be pleased with him) narrated that the Noble Prophet (peace and blessings of Allah be upon him) said: Guard yourselves against envy, for envy consumes good deeds just as fire consumes wood.” (Abu Dawud)
Explanation: Envy means wishing for the destruction of another person’s blessings. In society, some people feel intense anguish when they see another’s prosperity, efficiency, rank, or wealth, and secretly wish for its destruction. Trying to attain similar blessings oneself is not blameworthy; it cannot be called hasad or envy.

Duplicity

(۲۰۰)
وَعَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ، قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: تَجِدُونَ شَرَّ النَّاسِ يَوْمَ الْقِيَامَةِ عِنْدَ اللَّهِ ذَا الْوَجْهَيْنِ الَّذِي يَأْتِي هَؤُلَاءِ يوَجْهِ وَهَؤُلاءِ يوجه (بخاري – مسلم)

(200) “Hazrat Abu Hurayra (may Allah be pleased with him) narrated that the Noble Prophet (peace and blessings of Allah be upon him) said: On the Day of Resurrection, you will find the two-faced person to be in the most disgraceful condition. In this world, he appeared to one person in one manner and to another person in another manner.” (Bukhari, Muslim)

(۲۰۱)
وَعَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : إِيَّاكُمْ وَسُوءَ ذَاتِ الْبَيْنِ فَإِنَّهَا الْحَالِقَةُ
(ترمذی)

(201) “Hazrat Abu Hurayra (may Allah be pleased with him) narrated that the Noble Prophet (peace and blessings of Allah be upon him) said: Protect yourselves from creating disputes and conflict between two people, for its consequence will be the destruction of your religion.” (Tirmidhi)

(۲۰۲)
وَعَنْ أَبِي بَكْرِ الصِّدِّيقِ رَضِيَ اللَّهُ عَنْهُ قَالَ، قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: مَلْعُونٌ مِنْ ضَارَّ مُؤْمِنًا أَوْ مَكَرَ بِهِ (ترمذي)

(202) “Hazrat Abu Bakr (may Allah be pleased with him) narrated that the Messenger of Allah (peace and blessings of Allah be upon him) said: Whoever harms a Muslim or deceives him is accursed.” (Tirmidhi)

Chapter 7: Moral Qualities

The Need for Moral Character

وَإِنَّكَ لَعَلَى خُلُقٍ عَظِيمٍ

“O Prophet, surely you possess an exalted standard of character.” (Al-Qalam: 4)

(۲۰۳) وَعَنْ مَالِكٍ رَضِيَ اللَّهُ عَنْهُ أَنَّهُ قَدْ بَلَغَهُ أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ : بُعِثْتُ لِأُتِمَّ مَكَارِمَ الأخلاق (موطأ إمام مالك)

(203) “Imam Malik (may Allah be pleased with him) narrated that this report reached him: The Noble Prophet (peace and blessings of Allah be upon him) said: I have been sent to bring human moral virtues to perfection.” (Muwatta of Imam Malik)

Explanation: Among the duties of the Messenger mentioned in the Qur’an, one of the principal duties is tazkiyah. That is, the Prophet (peace and blessings of Allah be upon him) will rescue his followers from the filth of wrongdoing, impurity, and lack of character, and bring them to an elevated level of moral excellence. In the hadith cited, the Prophet (peace and blessings of Allah be upon him) indicated this when he said that he had been sent to perfect moral character.

(٢٠٤) وَعَنْ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا قَالَتْ سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ: إِنَّ الْمُؤْمِنَ لَيُدْرِكُ بِحُسْنِ خُلُقِهِ دَرَجَةً قَائِمِ اللَّيْلِ وَصَّائِمِ النَّهَارِ
(أبو داود)

(204) “Hazrat Aisha (may Allah be pleased with her) narrated that she heard the Messenger (peace and blessings of Allah be upon him) say: Indeed, through his excellent character, a believer can attain the rank of those devoted worshippers who spend the entire night in prayer and fast throughout the year.”
(Abu Dawud)

Explanation: After performing the obligatory and essential duties of the Shariah imposed upon him, a believer of good character will receive, through his character, the reward of abundant voluntary worship.

(٢٠٥) وَعَنْ مُعَاذِ بْنِ جَبَلٍ رَضِيَ اللَّهُ عَنْهُ قَالَ: آخِرُ مَا أَوْصَانِي بِهِ رَسُولُ اللَّهِ حِينَ وَضَعْتُ رِجْلِي فِي الْغَرْزِ أَنْ قَالَ: أَحْسِنْ خُلُقَكَ لِلنَّاسِ (موطأ إمام مالك)

(205) “Hazrat Mu’adh ibn Jabal (may Allah be pleased with him) said: While I had my foot in the stirrup, as I was being sent to Yemen as a governor, the Prophet (peace and blessings of Allah be upon him) gave me this final advice: ‘O Mu’adh, present your finest example of character before the people.’”
(Muwatta of Imam Malik)

(٢٠٦) وَعَنْ عَبْدِ اللَّهِ بْنِ عَمْرٍو رَضِيَ اللَّهُ عَنْهُمَا قَالَ، قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: إِنَّ مِنْ خِيَارِكُمْ أَحْسَنُكُمْ أَخْلَاقًا (بخاري – مسلم)

(206) “Hazrat Abdullah ibn Amr (may Allah be pleased with him) narrated that the Noble Prophet (peace and blessings of Allah be upon him) said: The best among you is the one who is best in character.” (Bukhari, Muslim)

(۲۰۷)
وَعَنْ عَبْدِ اللَّهِ بْنِ عَمْرٍو رَضِيَ اللَّهُ عَنْهُمَا قَالَ، قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: إِنَّ مِنْ أَحَبِّكُمْ إِلَيَّ أَحْسَنُكُمْ أَخْلَاقًا (بخاري)

(207) “Hazrat Abdullah ibn Umar (may Allah be pleased with him) narrated that the Messenger (peace and blessings of Allah be upon him) said: The person among you who is best in character is the dearest to me.” (Bukhari)

(۲۰۸)
وَعَنِ النَّوَّاسِ بْنِ سَمْعَانَ قَالَ: سَأَلْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عَنِ الْبَرِّ وَالإِثْمِ، فَقَالَ: الْبِرُّ حُسْنُ الْخُلُقِ وَالإِثْمُ مَا حَاكَ فِي صَدْرِكَ وَكَرِهْتَ أَنْ يَطْلِعَ عَلَيْهِ النَّاسُ (مسلم)

(208) “Hazrat Nawwas ibn Sam’an (may Allah be pleased with him) narrated that he once asked the Prophet of Allah about sin and virtue. (What are they?) The Prophet (peace and blessings of Allah be upon him) replied: Good character is virtue. And whatever causes uneasiness in your heart and which you dislike people knowing about is sin.” (Muslim)

Haya (Modesty)

(۲۰۹) وَعَنْ عَبْدِ اللَّهِ بْنِ عَمْرٍو رَضِيَ اللَّهُ عَنْهُمَا أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَرَّ عَلَى رَجُلٍ مِنَ الْأَنْصَارِ وَهُوَ يَعِظُ أَخَاهُ فِي الْحَيَاءِ، فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : دَعْهُ فَإِنَّ الْحَيَاءَ مِنَ الْإِيمَانِ
(بخاري – مسلم)

(209) “Hazrat Abdullah ibn Umar (may Allah be pleased with him) narrated that one day the Noble Prophet (peace and blessings of Allah be upon him) was passing by an Ansari Companion who was reprimanding his brother because of his (excessive) modesty. The Prophet (peace and blessings of Allah be upon him) said: Leave him, for modesty is a part of faith.” (Bukhari, Muslim)

Explanation: Haya is the feeling of restraint in the heart upon seeing indecent, improper, or wrongful actions. According to the hadith, haya is one of the foremost branches of faith. Therefore, every believer must possess dignity—in other words, the quality of haya. Thus, it is not appropriate to reproach someone for modesty.

(۲۱۰) وَعَنْ عِمْرَانَ بْنَ حُصَيْنٍ رَضِيَ اللَّهُ عَنْهُ قَالَ، قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: الْحَيَاءُ لَا يَأْتِي إِلَّا بِخَيْرٍ، وَفِي رِوَايَةِ الْحَيَاءُ خَيْرٌ كُلُّهُ
(بخاري – مسلم)

(210) “Hazrat Imran ibn Husayn (may Allah be pleased with him) narrated that the Messenger (peace and blessings of Allah be upon him) said: Modesty brings nothing but goodness. According to another narration, all of modesty is goodness.” (Bukhari, Muslim)

(۲۱۱)
وَعَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ، قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهِ عَلَيْهِ وَسَلَّمَ: الْحَيَاءُ مِنَ الإِيمَانِ، وَالْإِيمَانُ فِي الْجَنَّةِ، وَالْبَذَاءُ مِنَ الْجَفَاءِ، وَالْجَفَاءُ فِي النَّارِ (أحمد – ترمذي)

(211) “Hazrat Abu Hurayra (may Allah be pleased with him) narrated that the Messenger (peace and blessings of Allah be upon him) said: Modesty is a part of faith, and the person of faith will enter Paradise. Shamelessness is sin, and the sinner will enter Hell.” (Ahmad, Tirmidhi)

Patience While Angry

(۲۱۲)
وَعَنِ ابْنِ عُمَرَ رَضِيَ اللَّهُ عَنْهُمَا قَالَ، قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ : مَا تَجَرَّعَ عَبْدٌ جَرْعَةً

أَفْضَلَ عِنْدَ اللهِ عَزَّ وَجَلَّ مِنْ جَرْعَةِ غَيْلٍ، يَكْظِمُهَا ابْتِغَاءَ وَجْهِ اللَّهِ تَعَالَى (أحمد)

(212) “Ibn Umar (may Allah be pleased with him) narrated that the Noble Prophet (peace and blessings of Allah be upon him) said: Among the things a person swallows, the swallowing of anger is the best in the sight of Allah, when a person swallows it to please Allah.” (Ahmad)

Explanation: Suppressing anger, forgiving people, and exercising patience for the sake of Allah’s pleasure are noble qualities. Allah Himself has said in the Qur’an:

وَالْكَاظِمِينَ الْغَيْظَ وَالْعَافِينَ عَنِ النَّاسِ وَاللَّهُ يُحِبُّ الْمُحْسِنِينَ (آل عمران: (١٣٤)

“Those who suppress anger and forgive people—Allah loves such doers of good.” (Aal Imran: 134)

(۲۱۳)
وَعَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ أَنَّ رَجُلًا قَالَ لِلنَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَوْصِنِي قَالَ: لَا تَغْضَبْ فَرَدَّدَ ذَالِكَ مِرَارًا ، قَالَ : لَا تَغْضَبْ (بخاري)

(213) “Hazrat Abu Hurayra (may Allah be pleased with him) narrated that one day a man said to the Noble Prophet (peace and blessings of Allah be upon him), ‘O Prophet, give me some advice.’ The Prophet (peace and blessings of Allah be upon him) said: ‘Do not become angry.’ The man repeatedly asked the same question, and the Prophet (peace and blessings of Allah be upon him) repeatedly answered him: ‘Do not become angry.’” (Bukhari)

(٢١٤) وَعَنْ أَبِي هُرَيْرَة رَضِيَ اللَّهُ عَنْهُ قَالَ، قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهِ عَلَيْهِ وَسَلَّمَ: لَيْسَ الشَّدِيدُ بالصَّرْعَةِ إِنَّمَا الشَّدِيدُ الَّذِي يَمْلِكُ نَفْسَهُ عِنْدَ الْغَضَبِ
(بخاري – مسلم)

(214) “Hazrat Abu Hurayra (may Allah be pleased with him) narrated that the Messenger (peace and blessings of Allah be upon him) said: The person who defeats people in wrestling is not strong; rather, the truly strong person is the one who controls himself at the moment of anger.” (Bukhari, Muslim)

Explanation: This does not mean that a Muslim will never become angry. However, in situations where he does become angry, he must not lose control of himself through a lack of judgment. Rather, the Messenger’s teaching is that he should be able to control himself even in moments of extreme anger.

Guarding the Tongue and the Private Parts

(٢١٥) وَعَنْ سَهْلِ بْنِ سَعْدٍ رَضِيَ اللَّهُ عَنْهُ قَالَ، قَالَ رَسُولُ اللهِ صَلَّى الله عَلَيْهِ وَسَلَّمَ : مَنْ يَضْمَنْ لِي مَا بَيْنَ شَفَتَيْهِ وَمَا بَيْنَ فَحْذَيْهِ أَصْمَنْ لَهُ الْجَنَّةَ (بخاري)

(215) “Hazrat Sahl ibn Sa’d (may Allah be pleased with him) narrated that the Messenger (peace and blessings of Allah be upon him) said: Whoever guarantees me the purity of what is between his two lips and what is between his two thighs, I will guarantee him Paradise.” (Bukhari)

Explanation: Within the human body, the two organs mentioned above are especially vulnerable, and the likelihood of Satan’s attack through them is greatest. Therefore, the Prophet (peace and blessings of Allah be upon him) has guaranteed Paradise for the believer who defeats Satan and preserves the purity of these two organs.

The Importance of Knowledge (Ilm)

(٢١٦) وَعَنْ مُعَاوِيَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ، قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهِ عَلَيْهِ وَسَلَّمَ: مَنْ يُرِدِ اللَّهُ بِهِ خَيْرًا يُفَقِّهُهُ في الدِّينِ (بخاري – مسلم)

(216) “Hazrat Muawiya (may Allah be pleased with him) narrated that the Messenger of Allah (peace and blessings of Allah be upon him) said: When Allah wishes good for someone, He grants him understanding of the religion.” (Bukhari, Muslim)

Explanation: A person’s welfare in the Hereafter depends on correctly understanding Allah’s religion, comprehending it, and practicing it properly. Whoever learns and understands Allah’s religion together with its underlying purposes will be able to practice it correctly. Therefore, Allah grants religious knowledge to the one for whose welfare He takes responsibility.

(۲۱۷)
عَنْ أَنَسِ بْنِ مَالِكٍ رَضِيَ اللَّهُ عَنْهُ قَالَ، قَالَ
رَسُولُ اللَّهِ صَلَّى اللَّهِ عَلَيْهِ وَسَلَّمَ: طَلَبُ الْعِلْمِ فَرِيضَةٌ عَلَى كُلِّ مُسْلِمٍ (ابن ماجه)

(217) “Hazrat Anas (may Allah be pleased with him) narrated that the Noble Prophet (peace and blessings of Allah be upon him) said: Seeking knowledge is obligatory upon every Muslim man and woman.”
(Ibn Majah)

(۲۱۸) وَعَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ، قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهِ عَلَيْهِ وَسَلَّمَ: مَنْ سَلَكَ طَرِيقًا يَلْتَمِسُ فِيهِ عِلْمًا سَهَّلَ اللَّهُ لَهُ بِهِ طَرِيقًا إِلَى الْجَنَّةِ، وَمَا اجْتَمَعَ قَوْمٌ فِي بَيْتِ مِنْ بُيُوتِ اللَّهِ يَتْلُونَ كِتَابَ اللَّهِ وَيَتَدَارَسُونَهُ بَيْنَهُمْ إِلَّا نَزَلَتْ عَلَيْهِمُ السَّكِينَةُ وَغَشِيَتْهُمُ الرَّحْمَةُ وَحَفْتْهُمُ الْمَلَائِكَةُ وَذَكَرَهُمُ اللَّهُ فِيْمَنْ عِنْدَهُ وَمَنْ بَطْأَ بِهِ عَمَلُهُ لَمْ يُسْرِعْ بِهِ نَسَبُهُ
(مسلم – أبو داود – ترمذي)

(218) “Hazrat Abu Hurayra (may Allah be pleased with him) narrated that the Noble Prophet (peace and blessings of Allah be upon him) said: Whoever follows a path in pursuit of knowledge, Allah will make easy for him a path to Paradise. Whenever a group of people gathers in one of Allah’s houses, recites the Book of Allah, and studies it together, tranquility descends upon them, mercy covers them, the angels surround them, and Allah mentions them among those with Him. And whoever is held back by his deeds will not be advanced by his lineage.” (That is, the purpose of acquiring knowledge is to act according to it. Thus, for one who does not act, neither knowledge nor lineage will bring him closer to Allah.)

(Muslim, Abu Dawud, Tirmidhi)

(۲۱۹) وَعَنْ عَبْدِ اللَّهِ بْنِ عَمْرٍو رَضِيَ اللَّهُ عَنْهُمَا أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَرَّ بِمَجْلِسَيْنِ فِي مَسْجِدِهِ فَقَالَ: كِلَاهُمَا عَلَى خَيْرٍ، وَأَحَدُهُمَا أَفْضَلُ مِنْ صَاحِيهِ، أَمَّا هَؤُلَاءِ فَيَدْعُونَ اللَّهَ وَيُرَغْبُونَ إِلَيْهِ فَإِنْ شَاءَ أَعْطَاهُمْ وَإِنْ شَاءَ مَنَعَهُمْ، وَأَمَّا هَؤُلَاءِ فَيَتَعَلَّمُونَ الْعِلْمَ وَيُعَلِّمُونَ الْجَاهِلَ فَهُمْ أَفْضَلُ، وَإِنَّمَا بُعِثْتُ مُعَلِّمًا
ثُمَّ جَلَسَ مَعَهُمْ (مشكوة)

(219) “Narrated by Hazrat Abdullah ibn Amr (may Allah be pleased with him and his father): One day the Prophet of Allah came to the Prophet’s Mosque and saw two groups. (One group was engaged in studying religious knowledge, while the other was engaged in Allah’s remembrance and supplication.) The Messenger (peace and blessings be upon him) said, ‘Both groups are engaged in good works. One group is remembering Allah and supplicating; if Allah wills, He may grant them what they desire, and if He wills, He may withhold it. The other group is studying knowledge and teaching the ignorant. Therefore, this group is superior, because I too was sent as a teacher.’ Saying this, the Messenger (peace and blessings be upon him) sat with the second group.” (Mishkat)

(۲۲۰) وَعَنْ أَبِي أُمَامَةَ الْبَاهِلِيِّ قَالَ ذُكِرَ لِرَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ رَجُلَانِ أَحَدُهُمَا عَابِدٌ وَالْآخَرُ عَالِمٌ، فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: فَضْلُ الْعَالِمِ عَلَى الْعَابِدِ كَفَضْلِي عَلَى أَدْنَاكُمْ، ثُمَّ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: إِنَّ اللَّهَ وَمَلَائِكَتَهُ وَأَهْلَ السَّمَوَاتِ وَالْأَرْضِ حَتَّى النَّمْلَةَ فِي جُحْرِهَا وَحَتَّى الْحُوتَ لَيُصَلُّونَ عَلَى مُعَلِّمِ النَّاسِ الْخَيْرَ
(ترمذي – دارمي)

(220) “Narrated by Hazrat Abu Umamah (may Allah be pleased with him): One day, two men were mentioned before the Noble Prophet (peace and blessings be upon him), one of whom was a devout worshipper and the other a scholar. (That is, the question was which of the two was superior in rank.) The Messenger (peace and blessings be upon him) said, ‘The superiority of the scholar over the worshipper is like my superiority over the least among you.’ Then the Messenger (peace and blessings be upon him) said, ‘Allah Himself, the angels, and the inhabitants of the heavens and the earth—even the ant in its hole and the fish in the water—pray for the person who teaches people beneficial knowledge.’” (Tirmidhi, Darimi)

Enjoining Good and Forbidding Evil

(Enjoining righteous deeds and restraining people from evil deeds)

وَلْتَكُنْ مِنْكُمْ أُمَّةٌ يَدْعُونَ إِلَى الْخَيْرِ وَيَأْمُرُونَ بِالْمَعْرُوفِ وَيَنْهَوْنَ عَنِ الْمُنْكَرِ وَأُولَئِكَ هُمُ الْمُفْلِحُونَ
آل عمران: (١٠٤)

“There must be a group among you that calls people to goodness, enjoins what is right, and forbids what is wrong. It is they who will be successful.” (Aal Imran: 104)

(۲۲۱)
وَعَنْ عَبْدِ اللَّهِ بْنِ مَسْعُودٍ رَضِيَ اللَّهُ عَنْهُ قَالَ، قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: لَمَّا وَقَعَتْ بَنُو إِسْرَائِيلَ فِي الْمَعَاصِي نَهَتْهُمْ عُلَمَاؤُهُمْ فَلَمْ يَنْتَهُوا ، فَجَالَسُوهُمْ فِي مَجَالِسِهِمْ وَأَكَلُوهُمْ وَشَارَبُوهُمْ، فَضَرَبَ اللَّهُ قُلُوبَ بَعْضِهِمْ عَلَى بَعْضٍ وَلَعَنَهُمْ عَلَى لِسَانِ دَاوُدَ وَعِيسَى ابْنِ مَرْيَمَ ذَالِكَ بِمَا عَصَوْا وَكَانُوا

يَعْتَدُونَ، قَالَ: فَجَلَسَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، وَكَانَ مُتَّكِنًا، فَقَالَ: لَا وَالَّذِي نَفْسِي بِيَدِهِ لَتَأْمُرُنَّ بِالْمَعْرُوفِ وَلَتَنْهَوُنَّ عَنِ الْمُنْكَرِ وَلَتَأْخُذُنَّ عَلَى يَدَيِ الظَّالِمِ وَلَتَأْطِرُنَّهُ عَلَى الْحَقِّ أَطْرًا، أَوْ لَيَضْرِبَنَّ اللَّهُ بِقُلُوبِ بَعْضِكُمْ عَلَى بَعْضٍ ثُمَّ لَيَلْعَنَنَّكُمْ كَمَا لَعَنَهُمْ (بيهقي – مشكوة)

(221) “Narrated by Hazrat Ibn Masud (may Allah be pleased with him): The Noble Prophet (peace and blessings be upon him) said, ‘When the people of Israel became involved in sins, their scholars forbade them, but they paid no heed. Thereafter, their scholars continued to sit with them, eat and drink with them, and associate with them instead of severing relations. Consequently, Allah made the hearts of both groups alike. Because of their disobedience and transgression, Allah cursed them through the tongues of Hazrat David and Hazrat Jesus son of Mary. The Companion narrator says that until this point the Messenger (peace and blessings be upon him) had been reclining. Suddenly, considering the gravity of the matter, he sat upright and said, “No! By Him in whose hand is my life, you must enjoin what is right, forbid what is wrong, restrain the wrongdoer, and compel him firmly to follow the truth. Otherwise Allah will cause the hearts of some of you to become like those of others, and then He will curse you as He cursed them.”’ (Bayhaqi, Mishkat)

Explanation: In the cited hadith, the Prophet of Allah instructed the influential scholars of the Muslims and the leaders of the Islamic state to use their social and governmental influence to restrain wrongdoers, eradicate oppression and injustice from society, and establish justice and fairness. The hadith indirectly indicates that, in the true sense, powerless people cannot carry out “enjoining good and forbidding evil,” because they lack the power to resist the oppressor; they can only preach verbally, and even that only to the extent permitted by the oppressive government and influential leaders. That governmental authority is necessary for enjoining good in the true sense can be understood from the following verse of the Qur’an.

الَّذِينَ إِنْ مَكَنَّاهُمْ فِي الْأَرْضِ أَقَامُوا الصَّلاةَ وَآتَوُا الزَّكَاةَ وَأَمَرُوْا بِالْمَعْرُوْفِ وَنَهَوْا عَنِ الْمُنْكَرِ وَلِلَّهِ عَاقِبَةُ الأُمُورِ (سورة الحج: (٤١)

“Those who, if We establish them in the land, establish prayer, give zakat, enjoin what is right, and forbid what is wrong. And the outcome of all matters belongs to Allah.” (Surah al-Hajj: 41)

(۲۲۲)
وَعَنِ نُعْمَانَ بْنِ بَشِيرٍ رَضِيَ اللَّهُ عَنْهُمَا قَالَ، قَالَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَثَلُ الْمُدْهِنِ فِي حُدُودِ اللَّهِ وَالْوَاقِعِ فِيهَا مَثَلُ قَوْمٍ اسْتَهَمُوا سَفِينَةً فَصَارَ بَعْضُهُمْ فِي أَسْفَلِهَا بَعْضُهُمْ فِي أَعْلَاهَا فَكَانَ الَّذِي فِي أَسْفَلِهَا يَمُرُّ بِالْمَاءِ عَلَى الَّذِينَ فِي أَعْلَاهَا فَتَأَذَوْا بِهِ فَأَخَذَ فَأْسًا فَجَعَلَ يَنْقُرُ أَسْفَلَ السَّفِينَةِ فَأَتَوْهُ فَقَالُوا مَا لَكَ قَالَ تَأَذَّيْتُمْ بِي، وَلَا بُدَّ لِي مِنَ الْمَاءِ فَإِنْ أَخَذُوا عَلَى يَدَيْهِ أَنْجَوْهُ وَنَجَّوْا أَنْفُسَهُمْ وَإِنْ تَرَكُوهُ أَهْلَكُوهُ، وَأَهْلَكُوا أَنْفُسَهُمْ (بخاري)

(222) “Narrated by Hazrat Nu‘man ibn Bashir (may Allah be pleased with him): He said, ‘The Noble Prophet (peace and blessings be upon him) said: The example of the person who observes Allah’s limits and the person who violates them is like a group of people who boarded a ship. Some occupied the upper deck and some the lower deck. Whenever those on the lower deck needed water, they had to pass by those on the upper deck, causing them inconvenience. Finally, the people on the lower deck took an axe and began making a hole in the bottom of the ship. The people from above came to them and asked, “What are you doing?” They replied, “You are inconvenienced by us, but we need water.” If those above restrain them, they will save them and themselves; but if they leave them, they will destroy them and themselves. In the same way, although those on the upper deck did not participate in making a hole in the ship, they cannot escape drowning, just as those below cannot. Likewise, those who do not participate in sins cannot escape the punishment that descends because of the prevalence of sin in society if they do not try to restrain sinners from sin.’” (Bukhari)

(۲۲۳) وَعَنِ أَبِي سَعِيدِنِ الْخُدْرِي رَضِيَ اللَّهُ عَنْهُ عَنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ مَنْ رَائَ مِنْكُمْ مُنْكَرًا فَلْيُغَيِّرْهُ بِيَدِهِ فَإِنْ لَمْ يَسْتَطِعْ فَبِلِسَانِهِ فَإِنْ لَمْ يَسْتَطِعْ فَبِقَلْبِهِ ذَالِكَ أَضْعَفُ الإِيْمَانِ (مسلم)

(223) “Narrated by Hazrat Abu Sa‘id al-Khudri (may Allah be pleased with him): The Noble Prophet (peace and blessings be upon him) said, ‘If any of you sees an evil, let him change it with his hand. If he is unable to do so, then with his tongue. If he is unable even to do that, then with his heart—and that is the weakest degree of faith.’” (Muslim)

Explanation: The cited hadith prescribes three methods, according to circumstances, for restraining people from sins and reprehensible deeds. If those before whom a sin is being committed are powerful people—such as a ruler, party leader, head of a society or family, or an influential leader—they should use force to stop the person from that sin. If they lack the power to use force—for example, if the person committing the sin possesses governmental authority or is an influential leader—they should protest verbally. If they are not even in a position to protest verbally, they should wish in their hearts for the sinful act to end. The Messenger (peace and blessings be upon him) said that adopting this final method is a sign of weak faith.

(٢٢٤) وَعَنْ حُذَيْفَةَ رَضِيَ اللَّهُ عَنْهُ أَنَّ النَبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: وَالَّذِي نَفْسِي بِيَدِهِ لَتَأْمُرُنَّ بِالْمَعْرُوفِ وَلَتَنْهَوُنَّ عَنِ الْمُنْكَرِ أَوْ لَيُوشِكُنَّ اللَّهُ أَنْ يَبْعَثَ . عَلَيْكُمْ عَذَابًا مِنْ عِنْدِهِ ثُمَّ لَتَدْعُونَهُ فَلَا يُسْتَجَابُ لَكُمْ (ترمذي)

(224) “Narrated by Hazrat Hudhayfah (may Allah be pleased with him): The Noble Prophet (peace and blessings be upon him) said, ‘I swear by Allah, in whose control is my life: you must enjoin good and forbid people from evil and sinful acts; otherwise Allah will soon send a punishment upon you. Then you will supplicate Him for relief, but your supplication will not be accepted.’” (Tirmidhi)

(٢٢٥) عَنِ جَرِيرٍ بْنِ عَبْدِ اللَّهِ قَالَ: سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ مَا مِنْ رَجُلٍ يَكُونُ فِي قَوْمٍ يُعْمَلُ فِيهِمْ بِالْمَعَاصِي يَقْدِرُونَ عَلَى أَنْ يُغَيِّرُوا عَلَيْهِ فَلَا يُغَيِّرُوا إِلَّا أَصَابَهُمُ اللَّهُ بِعَذَابٍ مِنْ قَبْلِ أَنْ يَمُوتُوا
(أبو داؤد)

(225) “Narrated by Hazrat Jarir ibn Abdullah (may Allah be pleased with him): He said, ‘I heard the Prophet of Allah say that when a person in a community engages in sin and the people of that community, despite having the power, do not restrain him, Allah will afflict that community with a terrible punishment before they die.’” (Abu Dawud)

Explanation: In the hadith above, the Prophet of Allah reminded Muslims of one of their foremost social responsibilities. When a person in Muslim society openly engages in sinful conduct, the entire society is responsible for restraining him, whoever he may be and however influential he may be. He is compelled to bow before the resistance of the whole society, even if he is the head of state. For when the entire population rises in protest against his open sinfulness, he is forced to bow before the people. Conversely, when a society or nation forgets this sacred responsibility and remains silent while watching a sinner freely engage in sin, that nation indirectly becomes a partner in the sin. Thereafter Allah sends punishment upon them.

(٢٢٦) وَعَنْ حُذَيْفَةَ بْنِ الْيَمَانَ رَضِيَ اللَّهُ عَنْهُ قَالَ، قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: لَتَأْمُرُنَّ بِالْمَعْرُوفِ وَلَتَنْهَوُنَّ عَنِ الْمُنْكَرِ، وَلَتَحَاضُنَّ عَلَى الْخَيْرِ أَوْ لَا يَسْتَعَنَّكُمُ اللَّهُ جَمِيعًا بِعَذَابٍ أَوْ لَيُؤْمِرَنَّ عَلَيْكُمْ شِرَارَكُمْ ثُمَّ يَدْعُو خِيَارُكُمْ فَلَا يُسْتَجَابُ لَهُمْ (مسند أحمد)

(226) “Narrated by Hazrat Hudhayfah ibn al-Yaman (may Allah be pleased with him): The Messenger (peace and blessings be upon him) said, ‘You must enjoin good, restrain people from sin, and encourage people toward beneficial deeds sanctioned by Islam. Otherwise Allah will destroy you through a collective punishment, or He will appoint the worst sinners among you as your rulers. Then your righteous people will continue to supplicate, but their prayers will not be accepted.’” (Musnad of Imam Ahmad)

Explanation: When the Muslim inhabitants of a country or land collectively turn away from fulfilling the responsibility of enjoining good and forbidding evil, Almighty Allah punishes them in this world through one of the following two punishments.

One is a widespread heavenly calamity, such as floods, epidemics, famine, war, and the like. The second is a tyrannical ruler: the worst and most sinful people in society are appointed as their rulers, and under their oppression and repression the entire nation gradually perishes. When this extreme condition appears, Allah does not even accept the supplications of the venerable people of that society.

Preaching Without Practice

(۲۲۷)
وَعَنْ أَنَسِ بْنِ مَالِكٍ رَضِيَ اللَّهُ عَنْهُ قَالَ، قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: رَأَيْتُ لَيْلَةَ أُسْرِيَ بِي رِجَالًا تُقْرَضُ شِفَاهُهُمْ بِمَقَارِيضَ مِنْ نَارٍ، فَقُلْتُ: مَنْ هَؤُلَاءِ يَا جِبْرِيلُ ؟ قَالَ: هَؤُلَاءِ خُطَبَاءُ مِنْ أُمَّتِكَ يَأْمُرُونَ النَّاسَ بِالْبِرِّ وَيَنْسَوْنَ أَنْفُسَهُمْ (مشكوة)

(227) “Narrated by Hazrat Anas (may Allah be pleased with him): The Messenger of Allah (peace and blessings be upon him) said, ‘On the night of the Mi‘raj, I saw some people whose lips were being cut with scissors of fire. I asked Jibril (peace be upon him) about them, and he said, “These are the preachers of your ummah who advised others to do good deeds but did not practice them themselves.”’” (Mishkat)

The Necessity of the Jama‘at

(۲۲۸)
وَ عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ: مَنْ خَرَجَ مِنَ الطَّاعَةِ وَفَارَقَ الْجَمَاعَةَ فَمَاتَ مَاتَ مِيتَةً جَاهِلِيَّةً
(مسلم)

(228) “Narrated by Hazrat Abu Hurairah (may Allah be pleased with him): He said, ‘I heard the Messenger of Allah (peace and blessings be upon him) say: Whoever rejects obedience to the commander, abandons the Jama‘at, and dies in that condition has died a death of Jahiliyyah.’” (Muslim)

Explanation: A group of people who unite with one another through an organized program to achieve a particular goal is called a jama‘at. Four things are essential for a jama‘at: an objective, a program, leadership, and organization. If any one of these four is absent, it is not a jama‘at. For this reason, the groups of people gathered in marketplaces are not called a jama‘at, because none of these conditions is found in them. On the other hand, the groups gathered at an Eid prayer ground or a Friday mosque are called a jama‘at, because all four conditions are present there.

In the hadith, “jama‘at” refers to the Islamic Jama‘at. The Islamic Jama‘at, or group, is a group that unites under the leadership of a leader (imam), through a program approved by Allah and His Messenger, for the purpose of propagating and establishing Allah’s religion. Allah has given the Ummah of Muhammad the responsibility of eradicating falsehood and establishing the religion of truth; organized strength is essential for this. Neither can the religion be established nor falsehood eradicated through scattered, isolated, disconnected individual efforts.

Allah, the Exalted, has said in His Holy and Glorious Word:

كُنْتُمْ خَيْرَ أُمَّةٍ أُخْرِجَتْ لِلنَّاسِ تَأْمُرُونَ بِالْمَعْرُوفِ وَتَنْهَوْنَ عَنِ الْمُنْكَرِ (آل عمران : ١٠٤)

“You are the best community brought forth for mankind. You have been brought forth for the welfare of humanity. You enjoin what is right and forbid what is wrong.” (Aal Imran: 110)

It should be noted that Allah assigned the above responsibility to the Jama‘at of Muslims, not to an individual. Such an important task cannot be accomplished through the effort of one person, no matter how learned, virtuous, or powerful he may be. Even people of pure character, great virtue, and immense personality like the prophets could not establish Allah’s religion without the assistance of the Jama‘at of the Ummah of Muslims. That is why the hadith places great emphasis on remaining affiliated with the Jama‘at and calls separation from the Jama‘at Jahiliyyah.

(۲۲۹)
وَعَنْ مُعَاذِ بْنِ جَبَلٍ رَضِيَ اللَّهُ عَنْهُ قَالَ، قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: إِنَّ الشَّيْطَانَ ذِئْبُ ابْنِ آدَمَ كَذِئْبِ الْغَنَمِ، يَأْخُذُ الشَّاةَ الْقَاصِيَةَ النَّاحِيَةَ، وَإِيَّاكُمْ وَالشِّعَابَ، وَعَلَيْكُمْ بِالْجَمَاعَةِ وَالْعَامَّةَ.
(مسند أحمد)

(229) “Narrated by Hazrat Mu‘adh ibn Jabal (may Allah be pleased with him): The Noble Prophet (peace and blessings be upon him) said, ‘The enemy of man, Satan, is like the wolf that preys upon sheep. The wolf takes the sheep that strays away and wanders alone from the flock. Beware of separating yourselves and taking difficult mountain paths away from the group. You must remain together with the general body.’” (Ahmad)

Explanation: In Arabia and the surrounding countries, some people earn their livelihood by raising livestock. They graze their animals in groups in pasturelands and at the foot of mountains, keeping a watchful eye so that no tiger can carry one away. Thus no tiger attacks an animal from the flock, out of fear of the shepherds’ weapons and the hunting dogs that guard the flock. But if an animal strays from the flock while grazing, without the shepherds’ knowledge, a tiger comes from a nearby mountain cave or jungle and carries it away.

Through the above example, the Messenger (peace and blessings be upon him) warned the Muslims that just as an animal separated from the flock becomes prey to a tiger, so a Muslim who abandons the Jama‘at or remains outside it becomes prey to Satan, no matter how great a Muslim he may be.

The sole cause of the Muslims’ present plight throughout the world is their mutual separation and disunity. Because of the disunity and conflict among the Muslim countries of Arabia, they are today humiliated by the small Jewish nation. The Muslims of Turkistan, Uzbekistan, and Azerbaijan, who once stirred the entire world, became oppressed under Communist rule because of their own disunity. The Muslims of our subcontinent are also acting out the very same pattern. Consequently, Muslims today no longer possess any particular honor in the world.

Although Muslims today sometimes try to unite in groups, they do not do so on the basis of Islamic brotherhood, but rather on the basis of language, race, or region—what the Prophet of Allah clearly called Jahiliyyah.

(۲۳۰)
وَعَنِ عَبْدِ اللَّهِ بْنِ عُمَرَ رَضِيَ اللَّهُ عَنْهُمَا قَالَ، قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: إِنَّ اللَّهَ لَا يَجْمَعُ أُمَّتِي أَوْ قَالَ أُمَّةَ مُحَمَّدِرٍ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عَلَى ضَلَالَةٍ، وَمَنْ شَدَّ شُدَّ فِي النَّارِ (ترمذي)

(230) “Narrated by Hazrat Abdullah ibn Umar (may Allah be pleased with him and his father): The Messenger of Allah (peace and blessings be upon him) said, ‘Allah will never unite my Ummah—or, he said, the Ummah of Muhammad (peace and blessings be upon him)—upon error. Allah’s mercy is with the Jama‘at. Therefore, whoever separates from the Jama‘at will fall into Hell.’” (Tirmidhi) Explanation: In this hadith, the Prophet of Allah gives the glad tidings that the true followers of Muhammad (peace and blessings be upon him) can never unite upon an erroneous decision. For this reason, the consensus of the Ummah (a collective decision) has been accepted as a proof in Islamic law.

(۲۳۱)
وَعَنْ أَنَسِ بْنِ مَالِكٍ رَضِيَ اللَّهُ عَنْهُ قَالَ، قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: مَنْ فَارَقَ الْجَمَاعَةَ شِبْرًا فَقَدْ خَلَعَ رِبْقَةَ الْإِسْلَامِ مِنْ عُنُقِهِ
أحمد – أبو داؤد)

(231) “Narrated by Hazrat Anas (may Allah be pleased with him): The Messenger of Allah (peace and blessings be upon him) said, ‘Whoever separates from the Jama‘at by the distance of a handspan has removed his neck from the rope of Islam.’” (Ahmad, Abu Dawud)

Explanation: The above declaration of the Messenger proves that no matter how pious a person may be in his private life, if he does not join a Jama‘at of organized Muslims engaged in propagating and establishing Allah’s religion, then his life is worthless in the sight of Islam.

One point here deserves special attention. The Jama‘at formed under the leadership of the Prophet during his lifetime was called “al-Jama‘at,” that is, the one and only Jama‘at of the Muslims. At that time, joining this Jama‘at was obligatory for everyone, and remaining outside it was disbelief. After the Prophet’s passing, however, several Jama‘ats may exist among his Ummah under the leadership of different people. Their goal, however, must be one and the same: propagating and establishing Allah’s religion according to the way shown by the Prophet. Thus, unity of goal and purpose will make these multiple groups mutually supportive, not rivals.

In reality, after the Prophet’s passing, no particular Jama‘at of Muslims can claim that its own Jama‘at is the only Jama‘at for the entire world and that remaining outside it is disbelief. Conversely, refusing to join any Muslim group organized on the basis of a specific program for establishing Allah’s religion, while considering oneself a member of Ahl al-Sunnah wa’l-Jama‘ah and taking self-satisfaction from that, is also a ludicrous tendency.

(۲۳۲)
وَعَنِ الْحَارِثِ الأَشْعَرِي رَضِيَ اللَّهُ عَنْهُ قَالَ،
قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : آمُرُكُمْ بِخَمْسٍ: بِالْجَمَاعَةِ، وَالسَّمْعِ، وَالطَّاعَةِ، وَالْهِجْرَةِ، وَالْجِهَادِ فِي سَبِيلِ اللَّهِ، وَإِنَّهُ مَنْ خَرَجَ مِنَ الْجَمَاعَةِ قِيدَ شِبْرٍ فَقَدْ
خَلَعَ رِبْقَةَ الإِسْلَامِ مِنْ عُنُقِهِ إِلَّا أَنْ تُرَاجِعَ مَنْ دَعَا

بِدَعْوَى الْجَاهِلِيَّةِ فَهُوَ مِنْ جُتَى جَهَنَّمَ وَإِنْ صَامَ وَصَلَّى
وَزَعَمَ أَنَّهُ مُسْلِمٌ (أحمد – ترمذي)

(232) “Hazrat Harith al-Ash‘ari (may Allah be pleased with him) narrated that the Noble Prophet (peace and blessings of Allah be upon him) said: I instruct you in five matters: joining the congregation, listening to and obeying the leader, emigrating when necessary, and striving in the path of Allah. Whoever separates from the congregation by even a span has removed the bond of Islam from his neck until he returns to the congregation. And if anyone calls people to the customs and principles of the Age of Ignorance, he will be among the people of Hell, no matter how much he prays and fasts or considers himself a Muslim.” (Ahmad, Tirmidhi)

Striving in the Path of Allah

(۲۳۳) وَعَنْ مُعَاذِ بْنِ جَبَلٍ رَضِيَ اللَّهُ عَنْهُ قَالَ، قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: أَلَا أَدُلُّكُمْ بِرَأْسِ أَمْرِ وَعَمُودِهِ، وَذُرْوَةِ سَنَامِهِ ۚ قُلْتُ: بَلَى يَا رَسُولَ اللَّهِ قَالَ رَأْسُ الْأَمْرِ الإِسْلَامُ وَعَمُودُهُ الصَّلَاةُ وَذِرْوَةُ سَنَامِهِ

الجهاد (أحمد – ترمذي – ابن ماجة)

(233) “Hazrat Mu‘adh ibn Jabal (may Allah be pleased with him) narrated that one day the Noble Prophet (peace and blessings of Allah be upon him) said: Shall I not tell you about the foundation of a very important matter, its pillar, and its highest peak? I said, ‘Yes, O Messenger of Allah.’ The Prophet (peace and blessings of Allah be upon him) said: The foundation of the religion is Islam, its pillar is prayer, and its highest peak is striving in the path of Allah.” (Ahmad, Tirmidhi, Ibn Majah)

Explanation: This hadith gives a brief yet comprehensive description of the religion. In other words, it mentions three principal matters, from the foundation of the religion to its branches. First, a person enters Islam by acknowledging obedience and submission to Allah. Second, this obedience is expressed practically through prayer. Third, through the pure training provided by prayer, he prepares himself for striving in the path of Allah.

All three of these matters depend on one another, and Islamic life cannot be conceived by leaving out any one of them.

(٢٣٤) عَنْ أَبِي ذَرِّ رَضِيَ اللَّهُ عَنْهُ قَالَ: قُلْتُ يَا رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَيُّ الْأَعْمَالِ أَفْضَلُ، قَالَ: الإِيمَانُ بِاللَّهِ وَالجِهَادُ فِي سَبِيلِ اللهِ (بخاري – مسلم)

(234) “Hazrat Abu Dharr al-Ghifari (may Allah be pleased with him) narrated that he said: I asked, ‘O Prophet of Allah, which deed is best in the sight of Allah?’ The Prophet (peace and blessings of Allah be upon him) said: Believing in Allah and striving in His path.” (Bukhari, Muslim)

Explanation: In the hadith, striving is described as the best deed immediately after faith. The word jihad is Arabic. It is extremely difficult to find a word in another language with exactly the same meaning.

The lexical meaning of jihad is making the utmost effort. Its technical meaning is to make every possible effort to establish the system given by Allah in society, to engage in a life-and-death struggle for it, and to devote all available strength to this work.

“Jihad” is not limited merely to armed campaigns. Rather, changing people’s ideas through writing and speeches and making them followers of Allah’s religion is also jihad. Spending wealth and property for the purpose of establishing the religion is likewise jihad. In extreme circumstances, using force to uproot the system of ignorance and establish the divine system is also called jihad.

Since jihad is an extremely difficult task and people of weak resolve cannot undertake it, the Messenger of Allah (peace and blessings of Allah be upon him) described jihad as the best deed after faith.

(٢٣٥) عَنِ ابْنِ عَبَّاسٍ رَضِيَ اللَّهُ عَنْهُمَا قَالَ: سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ: عَيْنَانِ لَا تَمَسُّهُمَا النَّارُ، عَيْنٌ بَكَتْ مِنْ خَشْيَةِ اللَّهِ، وَعَيْنٌ بَاتَتْ تَحْرُسُ فِي سَبِيلِ اللَّهِ (ترمذي)

(235) “Hazrat Ibn Abbas (may Allah be pleased with them both) narrated that he said: I heard the Messenger (peace and blessings of Allah be upon him) say that two kinds of eyes will not be touched by the Fire of Hell. One is the eye that shed tears out of fear of Allah, and the other is the eye that stayed awake at night guarding in the path of Allah.” (Tirmidhi)

Explanation: In the hadith, the eye refers to the person possessing the eye. That is, the person who cries out of fear of Allah, and the person assigned to protect the state and Islamic ideals from the enemies of Islam, will not enter Hell.

(٢٣٦) عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ، قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ : مَنْ مَاتَ وَلَمْ يَغْزُ وَلَمْ يُحَدِّثْ بِهِ نَفْسَهُ مَاتَ عَلَى شُعْبَةٍ مِنْ نِفَاقٍ (مسلم)

(236) “Hazrat Abu Hurayrah (may Allah be pleased with him) narrated that the Messenger of Allah (peace and blessings of Allah be upon him) said: Whoever neither participates in jihad nor even thinks about jihad, and dies in that condition, dies with a trait of hypocrisy.” (Muslim)

Explanation: If a person accepts Allah’s religion with his whole heart, he will devote all his efforts to propagating, establishing, and implementing that religion. If, for some reason, he does not get the opportunity to do so, he will at least retain some plan for it in his heart. Whoever does neither of these things must be understood not to have accepted Allah’s religion with his whole heart. Consequently, his death will be like that of a hypocrite.

Jihad as Atonement for Sins

(۲۳۷)
عَنْ أَبِي قَتَادَةَ رَضِيَ اللَّهُ عَنْهُ عَنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنَّهُ قَامَ فِيهِمْ فَذَكَرَ لَهُمْ: أَنَّ الْجِهَادَ فِي سَبِيلِ اللَّهِ وَالإِيمَانَ بِاللَّهِ أَفْضَلُ الْأَعْمَالِ، فَقَامَ رَجُلٌ فَقَالَ يَا رَسُولَ اللَّهِ أَرَأَيْتَ إِنْ قُتِلْتُ فِي سَبِيلِ اللهِ تُكَفِّرُ عَنِّى خَطَايَايَ؟ فَقَالَ لَهُ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: نَعَمْ وَأَنْتَ صَابِرٌ مُحْتَسِبٌ مُقْبِلٌ غَيْرُ مُدْبِرٍ، ثُمَّ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: كَيْفَ قُلْتَ؟ قَالَ أَرَأَيْتَ إِنْ قُتِلْتُ فِي سَبِيلِ اللَّهِ أَتُكَفْرُ عَنِّى خَطَايَايَ؟ فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: نَعَمْ وَأَنْتَ صَابِرٌ مُحْتَسِبٌ مُقْيلٌ غَيْرُ مُدْبِرٍ إِلَّا الدَّيْنَ فَإِنَّ جِبْرِيلَ قَالَ لِي ذَالِكَ (مسلم)

(237) “Hazrat Abu Qatadah (may Allah be pleased with him) narrated that one day the Noble Prophet (peace and blessings of Allah be upon him) stood before the Companions and said to them: Indeed, striving in the path of Allah and believing in Allah are the best deeds. A man stood and asked, ‘O Prophet of Allah, if I strive in the path of Allah and embrace martyrdom, will my previous sins be forgiven?”

The Prophet (peace and blessings of Allah be upon him) said: ‘Yes, if you advance firmly against the enemy in the path of Allah, die without trying to flee the battlefield, and do so patiently and seeking reward, your sins will certainly be forgiven.’ After pausing for a while, the Prophet (peace and blessings of Allah be upon him) asked, ‘What did you ask me?’ The man replied, ‘O Prophet, if I strive in the path of Allah and attain martyrdom, will all my previous sins be forgiven?’ The Prophet (peace and blessings of Allah be upon him) said: ‘Yes, if you advance firmly against the enemies of Allah, all your sins will be forgiven. However, a debt will not be forgiven.’ Jibril (peace be upon him) has just informed me of this.” (Muslim)

(۲۳۸)
وَعَنْ زَيْدِ بْنُ خَالِدٍ رَضِيَ اللَّهُ عَنْهُ قَالَ، قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: مَنْ جَهَزَ غَازِيًا فِي سبِيلِ اللَّهِ فَقَدْ غَزَا ، وَمَنْ خَلَفَ غَازِيًا فِي أَهْلِهِ فَقَدْ غزا (بخاري – مسلم)

(238) “Hazrat Zayd ibn Khalid (may Allah be pleased with him) narrated that the Noble Prophet (peace and blessings of Allah be upon him) said: Whoever equips a fighter in the path of Allah has himself fought, and whoever looks after a fighter’s family has himself fought.” (Bukhari, Muslim)

Chapter 8: The State System

Responsibilities of the Ruling Authorities

الَّذِينَ إِنْ مَكَّنَّاهُمْ فِي الْأَرْضِ أَقَامُوا الصَّلَاةَ وَآتَوُا الزَّكَاةَ وَأَمَرُوا بِالْمَعْرُوفِ وَنَهَوْا عَنِ الْمُنْكَرِ وَلِلَّهِ
عَاقِبَةُ الأُمُورِ (سورة الحج: (٤١)

“Those who, if We establish them in the land, establish prayer, give zakat, enjoin what is right, and forbid what is wrong. And the outcome of all matters belongs to Allah.” (Surah al-Hajj: 41)

(۲۳۹)
وَعَنْ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا قَالَتْ، قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : اللَّهُمَّ مَنْ وَلِيَ مِنْ أَمْرِ أُمَّتِي شَيْئًا فَشَقَّ عَلَيْهِمْ فَاسْقُقْ عَلَيْهِ وَمَنْ وَلِيَ مِنْ أَمْرِ أُمَّتِي شَيْئًا فَرَفَقَ بِهِمْ فَارْفُقْ بِهِ (مسلم)

(239) “Hazrat Aishah (may Allah be pleased with her) narrated that she said: The Noble Prophet (peace and blessings of Allah be upon him) was supplicating: ‘O Allah, whoever is given authority over any matter of my ummah and is harsh with them, be harsh with him; and whoever is given authority over any matter of my ummah and is kind to them, be kind to him.’” (Muslim)

(٢٤٠) وَعَن مَعْقَلِ بْنِ يَاسَرٍ رَضِيَ اللَّهُ عَنْهُ قَالَ: سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ: مَا مِنْ وَالٍ وَلِيَ رَعِيَّةً مِنَ الْمُسْلِمِينَ فَيَمُوتُ وَهُوَ غَاسٌ لَهُمْ إِلَّا حَرَّمَ اللَّهُ عَلَيْهِ الْجَنَّةَ (بخاري – مسلم)

(240) “Hazrat Ma‘qil ibn Yasar (may Allah be pleased with him) said: I heard the Messenger (peace and blessings of Allah be upon him) say that if a ruler who gains authority over Muslims dies while being oppressive and treacherous, Allah will certainly forbid Paradise to him.” (Bukhari, Muslim)

(٢٤١) وَعَن مَعْقَلِ بْنِ يَاسِرٍ رَضِيَ اللَّهُ عَنْهُ قَالَ: سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَا مِنْ عَبْدِ يَسْتَرْعِيهِ اللَّهُ رَعِيَّةً فَلَمْ يُعْطِهَا بِنَصِيْحَةٍ إِلَّا لَمْ يَجِدْ رَائِحَةَ الْجَنَّةِ (بخاري – مسلم)

(241) “Hazrat Ma‘qil ibn Yasar (may Allah be pleased with him) said: I heard the Messenger (peace and blessings of Allah be upon him) say that when Allah grants one of His servants authority over the general populace and he does not deal with them benevolently, he will not even smell the fragrance of Paradise.” (That is, he will in no way be able to enter Paradise.) (Bukhari, Muslim)

(٢٤٢) وَعَن مَعْقَلِ بْنِ يَاسَارٍ رَضِيَ اللَّهُ عَنْهُ قَالَ: سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ: أَيُّمَا وَالٍ وَلِيَ مِنْ أَمْرِ الْمُسْلِمِينَ شَيْئًا، فَلَمْ يَجْهَدْ لَهُمْ كَنُصْحِهِ وَجُهْدِهِ لِنَفْسِهِ كَبَّهُ اللَّهُ عَلَى وَجْهِهِ فِي النَّارِ
(طبراني)

(242) “Hazrat Ma‘qil ibn Yasar (may Allah be pleased with him) narrated that he said: I heard the Noble Messenger (peace and blessings of Allah be upon him) say that whoever assumes responsibility for any matter concerning Muslims and does not strive for their welfare and interests as he strives for his own, Allah will cast him into Hell face-first.” (Tabarani)

(٢٤٣) وَعَنْ عَائِدَ بْنِ عَمْرٍو رَضِيَ اللَّهُ عَنْهُ قَالَ: سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ: إِنَّ شَرَّ الرِّعَاءِ الْحُطَمَةُ (مسلم)

(243) “Hazrat A’idh ibn Amr (may Allah be pleased with him) said: I heard the Messenger (peace and blessings of Allah be upon him) say that the worst of rulers is the one who is oppressive” (that is, one who oppresses the general populace). (Muslim)

Explanation: In the above hadiths, the Prophet of Allah instructed rulers to be compassionate, just, and concerned for the welfare of the general populace. The Prophet (peace and blessings of Allah be upon him) also clearly stated that the ultimate fate of merciless, oppressive, and unjust rulers is Hell. When the Prophet (peace and blessings of Allah be upon him) sent Hazrat Mu‘adh (may Allah be pleased with him) as governor of Yemen, he gave him important advice, the final part of which was: ‘O Mu‘adh, beware of the supplication of the oppressed, for there is no barrier between the plea of the oppressed and Allah Almighty.’

When Hazrat Abu Bakr al-Siddiq, the first caliph of Islam, was elected caliph, he delivered a policy-setting speech, part of which stated: ‘Beware: from today, every weak person among you is strong in my sight, because I shall advance with the power of the state to help him. And the strong person among you is weak in my sight, because I shall take the right of the weak from him.’ Therefore, whoever Allah grants authority to govern should administer it according to the will of Allah and His Messenger, and should ensure justice for the general populace. For in Islam, the state has not been placed outside the bounds of the Shariah.

Responsibilities of the General Populace

(٢٤٤) وَعَنْ أُمِّ الْحُصَيْنِ رَضِيَ اللَّهُ عَنْهَا قَالَتْ، قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: إِنْ أُمْرَ عَلَيْكُمْ عَبْدٌ مُجَدَّعٌ يَقُودُكُمْ بِكِتَابِ اللَّهِ تَعَالَى فَاسْمَعُوا لَهُ وأَطِيعُوا (مسلم)

(244) “Hazrat Umm al-Husayn (may Allah be pleased with her) said: The Noble Prophet (peace and blessings of Allah be upon him) said: Even if a disfigured slave is appointed as your leader and governs you according to the Book of Allah, you must listen to him and obey him.” (Muslim)

(٢٤٥) عَنْ أَنَسٍ رَضِيَ اللَّهُ عَنْهُ أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: اسْمَعُوا وَأَطِيعُوا وَإِنِ اسْتُعْمِلَ عَلَيْكُمْ عَبْدٌ حَبَشِيٌّ كَأَنَّ رَأْسَهُ زَبِيبَةٌ (بخاري)

(245) “Hazrat Anas (may Allah be pleased with him) narrated that the Messenger (peace and blessings of Allah be upon him) said: Even if an Abyssinian slave with a head like a raisin is appointed as your ruler, you must listen to him and obey him.” (Bukhari)

Explanation: Islam places particular emphasis on group discipline, unity, and obedience. The instruction of the Prophet (peace and blessings of Allah be upon him) is that once you elect someone as your leader, you must obey him and follow his commands as long as he guides you according to the Qur’an and Sunnah. For the propagation and establishment of Allah’s religion in the world, and the progress and welfare of the Muslim ummah, depend on their united strength.

The Limits of Obedience

(٢٤٦) وَعَنْ ابْنِ عُمَرَ رَضِيَ اللَّهُ عَنْهُمَا قَالَ، قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: السَّمْعُ وَالطَّاعَةُ عَلَى الْمَرْءِ الْمُسْلِمِ فِيمَا أَحَبَّ وَكَرِهَ مَا لَمْ يُؤْمَرُ بِمَعْصِيَةٍ فَإِذَا أُمِرَ بِمَعْصِيَةٍ فَلَا سَمْعَ وَلَا طَاعَةَ (بخاري – مسلم)

(246) “Hazrat Abdullah ibn Umar (may Allah be pleased with them both) said: The Messenger (peace and blessings of Allah be upon him) said: It is obligatory for every Muslim to listen to and obey the ruler, whether he likes the command or dislikes it, so long as he is not commanded to commit a sin. However, if he commands a sinful act, there is no need to listen to him or obey him.” (Bukhari, Muslim)

(٢٤٧) وَعَنْ عَلِيِّ رَضِيَ اللَّهُ عَنْهُ قَالَ، قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: لا طَاعَةَ فِي مَعْصِيَةٍ إِنَّمَا الطَّاعَةُ فِي الْمَعْرُوفِ (بخاري – مسلم)

(247) “Hazrat Ali (may Allah be pleased with him) said: The Noble Prophet (peace and blessings of Allah be upon him) said: There is no obedience in sinful matters; obedience is only in righteous matters.” (Bukhari, Muslim)

(٢٤/٠) وَعَنْ أُمِّ سَلَمَةَ رَضِيَ اللَّهُ عَنْهَا قَالَتْ، قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: يَكُونُ أُمَرَاءُ تَعْرِفُونَ وَتُنْكِرُونَ فَمَنْ أَنْكَرَ فَقَدْ بَرِئَ، وَمَنْ كَرِهَ فَقَدْ سَلِمَ أَيْ مَنْ كَرِهَ بِقَلْبِهِ وَأَنْكَرَ بِقَلْبِهِ، وَلَكِنْ مَنْ رَضِيَ وَتَابَعَ، قَالُوا : أَفَلَا نُقَاتِلُهُمْ، قَالَ: لَا ، مَا صَلَّوْا ، لا،
مَا صَلَّوْا (مسلم)

(248) “Hazrat Umm Salamah (may Allah be pleased with her) narrated that she said: The Noble Prophet (peace and blessings of Allah be upon him) said: ‘There will come a time when rulers will be imposed upon you who will do both good and evil. Whoever objects to the evil will be absolved, and whoever regards it as evil in his heart and objects to it in his heart will also be safe. But whoever approves of it and follows it will share in that sinful act.’ The Companions asked, ‘O Prophet of Allah, should we not take up arms against such rulers?’ The Prophet (peace and blessings of Allah be upon him) said: ‘No, not as long as they continue to perform prayer.’” (Muslim)

Seeking Office Is Wrong

(٢٤٩) وَعَنْ عَبْدِ الرَّحْمَنِ بْنِ سَمُرَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ، قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: لَا تَسْأَلِ الإِمَارَةَ، فَإِنَّكَ إِنْ أُعْطِيتَهَا عَنْ مَسْأَلَةٍ وَكَلَتْ إِلَيْهَا ، وَإِنْ أُعْطِيتَهَا عَنْ غَيْرِ مَسْأَلَةٍ أُعِنْتَ عَلَيْهَا
(بخاري – مسلم)

(249) “Hazrat Abd al-Rahman ibn Samurah (may Allah be pleased with him) narrated that the Messenger of Allah (peace and blessings of Allah be upon him) told me: Do not ask for leadership. If you are given leadership after asking for it, you will be left to manage it on your own. But if you receive leadership without asking for it, you will be helped by Allah in fulfilling its duties.” (Bukhari, Muslim)

(٢٥٠) عَنْ أَبِي مُوسَى رَضِيَ اللَّهُ عَنْهُ قَالَ: دَخَلْتُ عَلَى النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: أَنَا وَرَجُلَانِ مِنْ بَنِي عَمِّى فَقَالَ أَحَدُهُمَا يَا رَسُولَ اللَّهِ أَمِّرْنَا عَلَى بَعْضٍ مَا وَلَاكَ اللَّهُ ، وَقَالَ الآخَرُ: مِثْلَ ذَلِكَ، فَقَالَ: إِنَّا وَاللَّهِ لَا نُوَلِّى

عَلَى هَذَا الْعَمَلِ أَحَدًا سَأَلَهُ وَلَا أَحَدًا حَرَصَ عَلَيْهِ، وَفِي رِوَايَةٍ لَا تَسْتَعْمِلُ عَلَى عَمَلِنَا مَنْ أَرَادَهُ
(بخاري – مسلم)

(250) “Hazrat Abu Musa (may Allah be pleased with him) said: One day, my two cousins and I appeared before the Noble Prophet (peace and blessings of Allah be upon him). One of my cousins said to the Prophet (peace and blessings of Allah be upon him), ‘O Prophet of Allah, appoint me over some area under the authority Allah has granted you.’ The second cousin made the same request. The Prophet (peace and blessings of Allah be upon him) said: ‘By Allah, we will never appoint to such a position anyone who asks for it or desires it.’ According to another narration, the Prophet (peace and blessings of Allah be upon him) said to them: ‘We will not appoint to any of our offices anyone who seeks them.’” (Bukhari, Muslim)

(٢٥١) وَعَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ، قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: تَجِدُونَ مِنْ خَيْرِ النَّاسِ أَشَدُّهُمْ كَرَاهِيَةً لِهَذَا الْأَمْرِ حَتَّى يَقَعَ فِيهِ
(بخاري – مسلم)

(251) “Hazrat Abu Hurayrah (may Allah be pleased with him) narrated that the Messenger of Allah (peace and blessings of Allah be upon him) said: You will find the best people to be those who detest this office most intensely until they become involved in it.” (Bukhari, Muslim)

Explanation: Those who are unwilling to accept a governmental responsibility or office because they understand its importance, when responsibility is imposed upon them in view of their honesty and sense of duty, perform their work with exceptional dedication and integrity. Consequently, they receive help from Allah and become among the finest people in society.

Responsibilities of Judges

وَإِذَا حَكَمْتُمْ بَيْنَ النَّاسِ أَنْ تَحْكُمُوا بِالْعَدْلِ إِنَّ اللَّهَ نِعِمَّا يَعِظُكُمْ بِهِ إِنَّ اللَّهَ كَانَ سَمِيعًا بَصِيرًا
(سورة النساء : ٥٨)

“And when you judge between people, judge with justice. Excellent indeed is that which Allah advises you. Surely Allah is All-Hearing, All-Seeing.” (Surah al-Nisa: 58)

(٢٥٢) وَعَنْ أَبِي بَكْرَةً رَضِيَ اللَّهُ عَنْهُ قَالَ: سَمِعْتُ
رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقُولُ: لَا يَقْضِيَنَّ حَكَمٌ بَيْنَ اثْنَيْنِ وَهُوَ غَضَبَانُ (بخاري – مسلم)

(252) “Hazrat Abu Bakrah (may Allah be pleased with him) said: I heard the Messenger (peace and blessings of Allah be upon him) say that no judge should decide between two people while angry.” (Bukhari, Muslim)

Explanation: If a judge gives a verdict while angry, there is a possibility that his anger will influence the judgment, resulting in the absence of justice. Therefore, the Prophet of Allah instructed judges to hear both sides and examine the evidence in a completely sound and normal state, and then deliver a proper and just verdict.

(٢٥٣) وَعَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ، قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: مَنْ جُعِلَ قَاضِبًا بَيْنَ النَّاسِ فَقَدْ ذُبِحَ بِغَيْرِ سِكِينٍ
أحمد – ترمذي – أبو داؤد – ابن ماجة)

(253) “Hazrat Abu Hurayrah (may Allah be pleased with him) said: The Messenger of Allah (peace and blessings of Allah be upon him) said: Whoever is appointed as a judge has been slaughtered without a knife.” (Ahmad, Tirmidhi, Abu Dawud, Ibn Majah)

Explanation: The Prophet (peace and blessings be upon him) gave the above example to explain the important and delicate responsibility of a judge. While adjudicating a dispute between two litigants, the judge will be so troubled by the gravity of his responsibility that he will feel as though he is being slaughtered without a knife, by means of some hard object.

(٢٥٤) وَعَنْ بُرَيْدَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ، قَالَ رَسُولُ اللَّهِ صلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: الْقُضَاةُ ثَلَاثَةٌ وَاحِدٌ فِي الْجَنَّةِ وَاثْنَانِ فِي النَّارِ فَأَمَّا الَّذِي فِي الْجَنَّةِ فَرَجُلٌ عَرَفَ الْحَقَّ فَقَضَى بِهِ، وَرَجُلٌ عَرَفَ الْحَقَّ فَجَارَ فِي الْحُكْمِ فَهُوَ فِي النَّارِ وَرَجُلٌ قَضَى لِلنَّاسِ عَلَى جَهْلٍ فَهُوَ فِي
النَّارِ
(أبو داؤد – ابن ماجة)

(254) “It is narrated from Abu Buraydah (may Allah be pleased with him) that the Noble Prophet (peace and blessings be upon him) said: Judges are of three types. One type will enter Paradise, while two types will enter Hell. The judge who understands the truth and gives judgment accordingly will enter Paradise. The judge who recognizes the truth but gives a judgment contrary to it will enter Hell. Likewise, the judge who gives judgment out of ignorance will also enter Hell.” (Abu Dawud, Ibn Majah)

What Method Should Be Followed in Judgment

(٢٥٥) وَعَنْ مُعَاذِ بْنِ جَبَلٍ رَضِيَ اللَّهُ عَنْهُ أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَمَّا بَعَثَهُ إِلَى الْيَمَنِ، قَالَكَ كَيْفَ تَقْضِي إِذَا عَرَضَ لَكَ قَضَاءٌ؟ قَالَ أَقْضِى

بِكِتَابِ اللَّهِ ، قَالَ: فَإِنْ لَمْ تَجِدْ فِي كِتَابِ اللَّهِ؟ قَالَ: فَبِسُنَّةِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، قَالَ: فَإِنْ لَمْ تَجِدْ فِي سُنَّةِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ؟ قَالَ: أَجْتَهِدُ رَأْيِي وَلَا آلُو، قَالَ: فَضَرَبَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عَلَى صَدْرِهُ وَقَالَ: الْحَمْدُ لِلَّهِ الَّذِي وَفِّقَ رَسُولَ رَسُولِ اللَّهِ لِمَا يَرْضِي بِهِ رَسُولُ اللَّهِ ترمذي – أبو داؤد – دارمي)

(255) “Mu‘adh ibn Jabal (may Allah be pleased with him) said: When the Messenger (peace and blessings be upon him) was sending him to Yemen, he asked, ‘When a case is brought before you, on what basis will you decide it?’ Mu‘adh replied, ‘I will decide according to the Book of Allah.’ The Prophet (peace and blessings be upon him) asked, ‘What if you do not find its ruling in the Book of Allah?’ He replied, ‘Then I will decide according to the Sunnah of the Messenger.’ The Prophet (peace and blessings be upon him) asked, ‘What if you do not find it in the Sunnah of the Messenger?’ Mu‘adh then said, ‘Then I will exercise my reasoning and decide the matter, and I will not be negligent in exercising my reasoning.’ Hearing this, the Prophet (peace and blessings be upon him) placed his hand on Mu‘adh’s chest and said, ‘All praise is due to Allah, Who has granted the representative of the Messenger of Allah the ability to reach a decision pleasing to the Messenger of Allah.’” (Tirmidhi, Abu Dawud, Darimi)

Intercession in the Judicial System

(٢٥٦) وَعَنْ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا أَنَّ قُرَيْشًا أَهَمَّهُمْ شَأْنُ الْمَرْأَةِ الْمَحْزُومِيَّةِ الَّتِي سَرَقَتْ فَقَالُوا : وَمَنْ يُكَلِّمُ فِيهَا رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، فَقَالُوا : وَمَنْ يَجْتَرِئُ عَلَيْهِ إِلَّا أُسَامَةُ بْنُ زَيْدٍ حِبُّ رَسُولِ اللَّهِ صلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَكَلَّمَهُ أُسَامَةُ، فَقَالَ رَسُولُ اللَّهِ صلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : أَتَشْفَعُ فِي حَدٍ مِنْ حُدُودِ اللَّهِ ثُمَّ قَامَ فَاخْتَطَبَ ثُمَّ قَالَ إِنَّمَا أَهْلَكَ الَّذِينَ قَبْلَكُمْ أَنَّهُمْ كَانُوا إِذَا سَرَقَ فِيهِمُ الشَّرِيفُ تَرَكُوهُ، وَإِذَا سَرَقَ فِيهِمُ الضَّعِيفُ أَقَامُوا عَلَيْهِ الْحَدَّ وَايْمُ اللَّهِ لَوْ أَنَّ فَاطِمَةَ ابْنَةَ مُحَمَّدٍ سَرَقَتْ لَقُطِعَتْ يَدُهَا
(بخاري – مسلم)

(256) “It is narrated from Aishah (may Allah be pleased with her) that the Quraysh were greatly concerned about a woman from the Makhzum clan who had committed theft. They said to one another, ‘Who can speak to the Messenger of Allah (peace and blessings be upon him) on her behalf?’ They said, ‘Who would dare to do so besides Usamah ibn Zayd, the beloved of the Messenger of Allah (peace and blessings be upon him)?’ Usamah spoke to him about the matter. The Messenger of Allah (peace and blessings be upon him) said, ‘Are you interceding regarding one of Allah’s prescribed punishments?’ Then he stood and delivered a sermon, saying, ‘The peoples before you were destroyed because, when a noble person among them committed theft, they let him go; but when a weak person committed theft, they imposed the prescribed punishment on him. By Allah, if Fatimah, the daughter of Muhammad, were to steal, I would cut off her hand.’” (Bukhari, Muslim)

Explanation: In Islamic law, the maximum punishment for theft is amputation of the hand. Once, a woman from the famous Makhzumi family of the Quraysh tribe, Fatimah bint Asad, committed theft, and her case was brought before the Prophet (peace and blessings be upon him). Her fellow clansmen became extremely distressed at the thought that this woman of noble lineage might have her hand amputated for theft. Consequently, they had the Prophet’s beloved companion, Usamah (may Allah be pleased with him), intercede to have her punishment waived. The Prophet (peace and blessings be upon him) was deeply displeased and delivered a sermon to the Companions present. He said that such intercession concerning the enforcement of a punishment prescribed by the Shariah was highly reprehensible. Not Fatimah bint Asad—even if Fatimah bint Muhammad had committed this act, I would certainly have cut off her hand. The Prophet (peace and blessings be upon him) further said that when some peoples before you began making unlawful intercessions and showing favoritism in their judicial systems, Allah destroyed them.

Chapter 9: The Hereafter

Death and Life After Death

قُلْ إِنَّ الْمَوْتَ الَّذِي تَفِرُّونَ مِنْهُ فَإِنَّهُ مُلَاقِيكُمْ ثُمَّ لَا تُرَدُّونَ إِلَى عَالِمِ الْغَيْبِ وَالشَّهَادَةِ فَيُنَبِّئُكُمْ بِمَا كُنْتُمْ
تَعْمَلُونَ (سورة الجمعة (۸)

“Tell them: The death from which you flee will surely overtake you. Then you will be brought before Allah, the Exalted Being who knows all that is hidden and manifest, and He will inform you of the deeds you used to perform in this world.” (Surah al-Jumu‘ah: 8)

(٢٥٧) وَعَنْ تَوْبَانَ رَضِيَ اللَّهُ عَنْهُ قَالَ، قَالَ رَسُولُ اللَّهِ صلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : يُوشِكُ الْأُمَمُ أَنْ تَدَاعَى عَلَيْكُمْ كَمَا تَدَاعَى الأَكِلَةُ إِلَى قَصْعَتِهَا ، فَقَالَ قَائِلٌ وَمِنْ قلةٍ نَحْنُ يَوْمَئِذٍ ؟ قَالَ : بَلْ أَنْتُمْ يَوْمَئِذٍ كَثِيرٌ وَلَكِنَّكُمْ غُنَاءٌ كَفَتَاءِ السَّيْلِ وَلَيَنْزِعَنَّ اللَّهُ مِنْ صُدُورِ عَدُوِّكُمُ الْمَهَابَةَ مِنْكُمْ وَلَيَقْذِفَنَّ اللَّهُ فِي قُلُوبِكُمُ الْوَهَنَ، قَالَ

قَائِلٌ يَا رَسُولَ اللَّهِ وَمَا الْوَهَنُ قَالَ: حُبُّ الدُّنْيَا
وَكَرَاهِيَةُ الْمَوْتِ (أبو داؤد)

(257) “It is narrated from Thawban (may Allah be pleased with him) that the Messenger of Allah (peace and blessings be upon him) said: Soon a time will come upon my Ummah when the nations of the world will rush against them as hungry people rush toward food. Someone asked, ‘Messenger of Allah, will we be very few in number on that day, so that the nations of the world will advance to wipe us out?’ The Prophet (peace and blessings be upon him) said, ‘No, rather you will be numerous on that day. But you will be like the foam on floodwater. Allah will surely remove your awe from the hearts of your enemies, and He will cast weakness into your hearts.’ Someone asked, ‘Messenger of Allah, what will cause this weakness and fear to appear in our hearts?’ The Prophet (peace and blessings be upon him) replied, ‘Your love of the world and your dislike of death.’” (Abu Dawud)

Explanation: On the basis of the knowledge granted by Allah, the Prophet of Allah sometimes made prophecies. The above Hadith is one of the Messenger’s prophecies. In it, the Prophet of Allah pointed toward a later age of the Muslims, when my Ummah would become so absorbed in worldly allurements that, instead of the Hereafter, they would regard worldly life as highly desirable and would have no desire to sacrifice their lives and wealth for Islam and the Islamic community. As a result, the fear of Muslims would leave the hearts of Islam’s enemies, and despite the Muslims’ large numbers, the enemies of Islam would eliminate their influence and authority from the world.

(٢٥٨) وَعَنْ شَدَّادِ بْنِ أَوْسٍ رَضِيَ اللَّهُ عَنْهُ قَالَ، قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: الْكَيِّسُ مَنْ دَانَ نَفْسَهُ وَعَمِلَ لِمَا بَعْدَ الْمَوْتِ، وَالْعَاجِزُ مَنْ أَتْبَعَ نَفْسَهُ هَوَاهَا وَتَمَنَّى عَلَى اللَّهِ (ترمذي)

(258) “It is narrated from Shaddad ibn Aws (may Allah be pleased with him) that the Noble Prophet (peace and blessings be upon him) said: Truly intelligent is the person who holds himself accountable and works for what comes after death. The incapable person is one who follows his own desires and yet indulges in vain hopes about Allah.” (That is, he acts according to the desires of his lower self while hoping that Allah will forgive him.) (Tirmidhi)

(٢٥٩) وَعَنْ عَبْدِ اللَّهِ بْنِ مَسْعُودٍ رَضِيَ اللَّهُ عَنْهُ قَالَ، قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: اسْتَحْيُوا مِنَ اللَّهِ حَقَّ الْحَيَاءِ، قُلْنَا إِنَّا لَنَسْتَحْيِي يَا رَسُولَ اللَّهِ وَالْحَمْدُ لِلَّهِ، قَالَ: لَيْسَ ذَاكَ وَلَكِنَّ الإِسْتِحْيَاءَ مِنَ اللَّهِ حَقَّ الْحَيَاءِ أَنْ تَحْفَظَ الرَّأْسَ وَمَا وَعَى وَتَحْفَظَ الْبَطْنَ وَمَا

حَوَى وَتَتَذَكَّرَ الْمَوْتَ وَالْبَلَى، وَمَنْ أَرَادَ الْآخِرَةَ تَرَكَ زِينَةَ الدُّنْيَا وَآثَرَ الآخِرَةَ عَلَى الْأُولَى، فَمَنْ فَعَلَ ذَالِكَ فَقَدِ اسْتَحْيَا مِنَ اللَّهِ حَقَّ الْحَيَاء (ترمذي)

(259) “Once, the Noble Prophet (peace and blessings be upon him) addressed the Companions and said, ‘Maintain profound reverence for Allah.’ The Companion who narrated this said, ‘We replied, “O Prophet of Allah, we thank Allah that we maintain complete reverence for Allah.”’ The Prophet (peace and blessings be upon him) said, ‘No, it is not as you have said. Rather, maintaining complete reverence for Allah means that you guard your head and what it contains, guard your stomach and what you put into it, and repeatedly remember death and decay. Whoever makes the Hereafter his objective rejects the adornments of this world and gives preference to the Hereafter over this world. Whoever does these things truly maintains complete reverence for Allah.’” (Tirmidhi)

Explanation: In the Hadith cited above, while explaining the significance of maintaining complete reverence for Allah, the Noble Prophet (peace and blessings be upon him) pointed to three matters. One of them is the brain, because it is the center of human thought. Guarding the brain means not allowing thoughts of reprehensible, wrongful, or sinful deeds to take root in it. Just as a vehicle is operated by its engine, a human being is directed by the brain. Thoughts of good or evil deeds first arise in the brain; afterward, the hands, feet, and other limbs put them into action. Therefore, when a person’s brain thinks good thoughts, the hands and feet will necessarily perform good deeds. If the brain conceives thoughts of wrongdoing and immoral acts, the limbs will turn those thoughts into action. For this reason, the Prophet of Allah instructed people to watch over the brain and the thoughts that arise within it.

The second is the stomach or abdomen. The food a person consumes is what stores energy in the body, and that energy keeps the brain’s faculty of thought active and alert. Therefore, if the food is impure and unlawful, the brain will be unable to produce pure thoughts through the energy generated from it. The third is the Hereafter, because thinking of the Hereafter compels a person to follow the right path in this world. A person who does not believe in the Hereafter is like a traveler without a destination. Just as a person without a destination wanders through lanes and alleys like a vagabond, attracted by every glittering sight along the road, so the person who forgets the Hereafter is drawn into the snares of the world and kept heedless of Allah.

(٢٦٠) وَعَنْ أَنَسٍ رَضِيَ اللَّهُ عَنْهُ أَنَّ رَجُلاً قَالَ: يَا رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مَتَى السَّاعَةُ؟ قَالَ: وَيْلَكَ وَمَا أَعْدَدْتَ لَهَا؟ قَالَ: مَا أَعْدَدْتُ لَهَا إِلَّا أَنِّي

أُحِبُّ اللَّهَ وَرَسُولَهُ، قَالَ: أَنْتَ مَعَ مَنْ أَحْبَبْتَ، قَالَ أَنَسٌ رَضِيَ اللَّهُ عَنْهُ مَا رَأَيْتُ الْمُسْلِمِينَ فَرِحُوا بِشَيْءٍ
بَعْدَ الإِسْلَامِ فَرَحَهُمْ بِهَا (بخاري – مسلم)

(260) “It is narrated from Anas (may Allah be pleased with him) that once a man asked the Prophet of Allah, ‘When will the Day of Resurrection occur?’ The Prophet (peace and blessings be upon him) said, ‘Woe to you! What have you prepared for it?’ The man replied, ‘I have not prepared much for the Day of Resurrection, except that I love Allah and His Messenger.’ The Prophet (peace and blessings be upon him) said, ‘On the Day of Resurrection, you will be with the one you love in this world.’ Anas (may Allah be pleased with him) said: The Muslims were so delighted by these words of the Messenger that after accepting Islam they had never before been seen so happy.” (Bukhari, Muslim)

Explanation: The Qur’an itself praises the piety, abstinence, sacrifice, and steadfastness of the noble Companions in the path of Allah. Despite this, the noble Companions remained constantly troubled by thoughts of the Hereafter. Therefore, they were deeply delighted by the above glad tidings from the Prophet (peace and blessings be upon him), because they were completely devoted to love of the Prophet. Thus, upon learning that they would be with the Prophet on the Day of Resurrection, they became immensely joyful.

Description of the Day of Resurrection

(٢٦١) وَعَنْ سَهْلِ بْنِ سَعَدٍ رَضِيَ اللَّهُ عَنْهُمَا قَالَ، قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ : يُحْشَرُ النَّاسُ يَوْمَ الْقِيَامَةِ عَلَى أَرْضِ بَيْضَاءَ عَفْرَاءَ كَفُرْصَةِ النَّقِيِّ لَيْسَ فِيهَا عَلَمٌ لأَحَدٍ (بخاري – مسلم)

(261) “It is narrated from Sahl ibn Sa‘d (may Allah be pleased with him) that the Messenger of Allah (peace and blessings be upon him) said: On the Day of Resurrection, humanity will be gathered on a reddish-white earth resembling a loaf made from kneaded flour, where there will be no sign of anyone’s house or dwelling.” (Bukhari, Muslim)

Explanation: After this worldly realm and all its objects have perished, Allah will gather all human beings and jinn on a vast, level plain so that their deeds performed in the world may be reckoned. There will be no houses, mountains, forests, or anything else behind which anyone could seek refuge. This enormous level plain is the Field of Gathering, compared with which our earth is merely a dot. The soil of the Field of Gathering will be white with a reddish hue.

(٢٦٢) وَعَن عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا قَالَتْ: سَمِعْتُ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقُولُ: يُحْشَرُ النَّاسُ يَوْمَ الْقِيَامَةِ حُفَاةً عُرَاةً غُرْلًاً، قُلْتُ يَا رَسُولَ اللَّهِ

النِّسَاءُ وَالرِّجَالُ جَمِيعًا يَنْظُرُ بَعْضُهُمْ إِلَى بَعْضٍ، فَقَالَ يَا عَائِشَةُ الْأَمْرُ أَشَدُّ مِنْ أَنْ يَنْظُرَ بَعْضُهُمْ إِلَى بَعْضٍ
(بخاري – مسلم)

(262) “It is narrated from Aishah (may Allah be pleased with her) that she said: I heard the Prophet of Allah say that on the Day of Resurrection, humanity will be gathered barefoot, naked, and uncircumcised. I asked, ‘O Messenger of Allah, in that condition men and women will look at one another.’ The Prophet (peace and blessings be upon him) said, ‘O Aishah, the situation on that day will be too terrible for anyone to even think of looking at another.’” (Bukhari, Muslim)

Explanation: On the Day of Gathering, all people will be assembled in the Field of Gathering without clothing, footwear, or garments, and even uncircumcised. In other words, they will be resurrected in the same state in which they emerged from their mothers’ wombs. The Qur’an states the following concerning this:

كَمَا بَدَأْنَا أَوَّلَ خَلْقٍ نُعِيدُهُ وَعْدًا عَلَيْنَا إِنَّا كُنَّا فَاعِلِينَ

“Just as We began the first creation, We will repeat it. This is a promise binding upon Us, and We will certainly fulfill it. (Surah al-Anbiya: 104)

The terror, panic, and fear of the Day of Resurrection will make people so frightened and bewildered that, although everyone will rise naked, no one will even turn to look at anyone else. Each person will remain distressed and anxious over his or her own concerns.

(٢٦٣) وَعَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ، قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : لَيَأْتِي الرَّجُلُ الْعَظِيمُ السَّمِينُ يَوْمَ الْقِيَامَةِ لَا يَزِنُ عِنْدَ اللَّهِ جَنَاحَ بَعُوضَةٍ وَقَالَ اقْرَؤُوا : فَلَا نُقِيمُ لَهُمْ يَوْمَ الْقِيَامَةِ وَزْنًا
(بخاري – مسلم)

(263) “It is narrated from Abu Hurayrah (may Allah be pleased with him) that the Noble Prophet (peace and blessings be upon him) said: On the Day of Resurrection, a large, well-built man will be brought forth, yet in the sight of Allah he will not weigh even as much as the wing of a mosquito. Then the Prophet (peace and blessings be upon him) instructed that the following verse be recited: ‘On the Day of Resurrection, We will assign no weight to them.’ (Because they will have no deeds worthy of being weighed.) (Bukhari, Muslim)

(٢٦٤) وَعَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ: قَرَأَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ هَذِهِ الْآيَةَ: يَوْمَئِذٍ تُحَدِّثُ أَخْبَارَهَا، قَالَ: أَتَدْرُونَ مَا أَخْبَارُهَا؟ قَالُوا : اللَّهُ وَرَسُولُهُ أَعْلَمُ، قَالَ: فَإِنَّ أَخْبَارَهَا أَنْ تَشْهَدَ عَلَى كُلِّ

عَبْرٍ أَوْ أَمَةٍ بِمَا عَمِلَ عَلَى ظَهْرِهَا أَنْ تَقُولَ: عَمِلَ عَلَيَّ كَذَا وَكَذَا يَوْمَ كَذَا وَكَذَا ، قَالَ : فَهَذِهِ أَخْبَارُهَا
أحمد – ترمذي)

(264) “It is narrated from Abu Hurayrah (may Allah be pleased with him) that once the Messenger of Allah (peace and blessings be upon him) recited the verse, ‘On that day, the earth will disclose all its news.’ Then the Prophet (peace and blessings be upon him) asked, ‘Can you say what the earth’s news will be?’ The Companions replied, ‘Allah and His Messenger know best; we do not know.’ The Prophet (peace and blessings be upon him) said, ‘The earth’s news is that it will testify to whatever good or bad deeds men and women performed upon it. The earth will say, “On such-and-such a day, such-and-such a person did such-and-such a deed upon my back.”’ The Prophet (peace and blessings be upon him) said, ‘This is the disclosure of the earth’s news.’” (Ahmad, Tirmidhi)

(٢٦٥) وَعَنْ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا أَنَّهَا ذَكَرَتِ النَّارَ فَبَكَتْ، فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: مَا يُبْكِيكِ ، قَالَتْ: ذَكَرْتُ النَّارَ فَبَكَيْتُ فَهَلْ تَذْكُرُونَ أهْلِيكُمْ يَوْمَ الْقِيَامَةِ؟ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: أَمَّا فِي ثَلاثَةِ مَوَاطِنَ فَلَا يَذْكُرُ أَحَدٌ أَحَدًا

عِنْدَ الْمِيزَانِ حَتَّى يَعْلَمَ أَيَخِفُ مِيزَانُهُ أَوْ يَثْقُلُ، وَعِنْدَ الْكِتَابِ حِينَ يُقَالُ هَاؤُمُ اقْرَءُوا كِتَابِيَهْ حَتَّى يَعْلَمَ أَيْنَ يَقَعُ كِتَابُهُ أَفِي يَمِينِهِ أَمْ فِي شِمَالِهِ أَمْ مِنْ وَرَاءِ ظَهْرِهِ، وَعِنْدَ الصِّرَاطِ إِذَا وُضِعَ فِي ظَهْرِ جَهَنَّمَ
(أبو داؤد)

(265) “Aishah (may Allah be pleased with her) said: Once I remembered Hell and began to weep. The Messenger of Allah (peace and blessings be upon him) asked, ‘Why are you crying?’ I replied, ‘I am crying because I remembered Hell. O Messenger of Allah, will you remember your family on the Day of Resurrection?’ The Prophet (peace and blessings be upon him) said, ‘There will be three places so terrifying that no one will remember anyone else. The first is beside the Scale, when everyone will be distressed, wondering whether the measure of his deeds will be light or heavy. The second is when the record of deeds is handed out, because everyone will be anxious to know whether his record will be received in his right hand or in his left hand from behind his back. (The disobedient servants of Allah will receive their records in their left hands from behind their backs.) Then the servant whose record is in his right hand will say, “Come and read my record.” The third place will be beside the Bridge of Sirat, when it is placed over the surface of Hell.’ (Abu Dawud)

Description of the Inhabitants of Paradise

إِنَّ اللَّهَ يُدْخِلُ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ جَنَّاتٍ تَجْرِي مِنْ تَحْتِهَا الأَنْهَارُ (سورة الحج)

“Allah will admit those who believe and perform righteous deeds into Gardens beneath which rivers flow.” (Surah al-Hajj: 23)

(٢٦٦) وَعَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ، قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: قَالَ اللَّهُ تَعَالَى: أَعْدَدْتُ لِعِبَادِيَ الصَّالِحِينَ مَالَا عَيْنٌ رَأَتْ، وَلَا أُذُنَ سَمِعَتْ ، وَلَا خَطَرَ عَلَى قَلْبِ بَشَرٍ فَاقْرَؤُوا إِنْ شَئْتُمْ: فَلَا تَعْلَمُ نَفْسٌ مَا أُخْفِيَ لَهُمْ مِنْ قُرَّةِ أَعْيُنٍ
(بخاري – مسلم)

(266) “It is narrated from Abu Hurayrah (may Allah be pleased with him) that the Noble Prophet (peace and blessings be upon him) said: Allah, Lord of the worlds, has said, ‘I have prepared for My righteous servants such blessings as no eye has seen, no ear has heard, and no heart has ever conceived.’ As proof of this, you may recite the following verse:

فَلَا تَعْلَمُ نَفْسٌ مَا أُخْفِيَ لَهُمْ مِنْ قُرَّةِ أَعْيُنٍ
(سورة السجدة : (۱۷)

“No soul knows what joy of the eyes has been concealed for the righteous servants.” (Surah al-Sajdah: 17)

(٢٦٧) وَعَنْ جَابِرٍ رَضِيَ اللَّهُ عَنْهُ قَالَ، قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: إِنَّ أَهْلَ الْجَنَّةِ يَأْكُلُونَ فِيهَا وَيَشْرَبُونَ وَلَا يَتْفُلُونَ وَلَا يَبُولُونَ وَلَا يَتَغَوَّطُونَ وَلَا يَمْتَخِطُونَ، قَالُوا : مَا بَالُ الطَّعَامِ؟ قَالَ: جُشَاءُ وَرَشْحٌ كَرَشْحِ الْمِسْكِ يُلْهَمُونَ التَّسْبِيحَ وَالتَّحْمِيدَ كَمَا يُلْهَمُونَ النَّفْسَ (مسلم)

(267) “Hazrat Jabir (may Allah be pleased with him) said: The Messenger (peace and blessings of Allah be upon him) said, ‘Indeed, the inhabitants of Paradise will eat and drink in Paradise. But they will have no need to spit, urinate, defecate, or blow their noses.’ The Companions asked, ‘What will happen to their food in their stomachs?’ The Prophet (peace and blessings of Allah be upon him) said, ‘It will leave them through belching and perspiration, but a fragrance of musk will emanate from it. And the glorification and praise of Allah will be instilled in the hearts of the inhabitants of Paradise just as breathing is instilled.’ (That is, the inhabitants of Paradise will continue reciting Subhanallah and Alhamdulillah as naturally as they breathe.)” (Muslim)

Description of Hell and its Inhabitants

وَمَنْ يَعْصِ اللَّهَ وَرَسُولَهُ فَإِنَّ لَهُ نَارَ جَهَنَّمَ خَالِدِينَ فِيهَا أَبَدًا (سورة الجن : (۲۳)

“And whoever disobeys Allah and the Messenger, for him is the Fire of Hell; he will remain there forever.” (Surah al-Jinn: 23)

(٢٦٨) عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ، أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: نَارُكُمْ جُزْءٌ مِنْ سَبْعِينَ جزْءًا مِنْ نَارِ جَهَنَّمَ، قِيلَ: يَا رَسُولَ اللَّهِ إِنْ كَانَتْ لَكَافِيَةٌ، قَالَ: فَضَّلَتْ عَلَيْهِنَّ بِتِسْعَةٍ وَسِتِّينَ جُزْءًا كُلُّهُنَّ مِثْلُ حَرِّهَا (بخاري – مسلم)

(268) “Hazrat Abu Hurayra (may Allah be pleased with him) reported that the Noble Prophet (peace and blessings of Allah be upon him) said: ‘Your fire in this world is one-seventieth of the fire of Hell in terms of heat.’ It was asked, ‘O Prophet of Allah, was this fire not sufficient?’ The Prophet (peace and blessings of Allah be upon him) said, ‘The fire of Hell has been increased over the fire of this world by sixty-nine parts in terms of burning power. Each of those parts is equal to the fire of this world separately.’” (Bukhari, Muslim)

(٢٦٩) وَعَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ، عَنِ النَّبِيِّ صلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ : أُوقِدَ عَلَى النَّارِ أَلْفَ سَنَةٍ حَتَّى احْمَرَّتْ ، ثُمَّ أُوقِدَ عَلَيْهَا أَلْفَ سَنَةٍ حَتَّى ابْيَضَتْ ثُمَّ أُوقِدَ عَلَيْهَا أَلْفَ سَنَةٍ حَتَّى اسْوَدَّتْ فَهِيَ سَوْدَاءُ مُظْلِمَةٌ (ترمذي)

(269) “Hazrat Abu Hurayra (may Allah be pleased with him) reported that the Noble Prophet (peace and blessings of Allah be upon him) said: ‘The fire of Hell was heated for a thousand years, until it became red. Then it was heated for another thousand years, until it became white. Thereafter, after it was heated for yet another thousand years, the blazing fire became black. Thus, it became intensely black and dark.’” (Tirmidhi)

The End