Allah with His ultimate knowledge knew what we are going to do.
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He could easily have put the good-doers into Jannah and the evil-doers into the Hellfire. But Allah is Adil Just so He created us in this life as to test us which way to go. What we are going to do will match what has already been written but it's not a matter of causation - what we do is out of our own willingness and ability and we do have full responsibility on whatever choice we make.
Looking at guidance and misguidance, guidance hidayah is a gift rahmah from Allah. It is Allah who created us and gave us the mind so we can distinguish between right and wrong to a certain capacity. It is Allah who equipped us with fitrah to like the truth and good and to dislike the wrong and evil It is Allah who gave us the ability and power to do things and it is Allah who sent the Messenger with the Message to guide us in things, which are beyond the reach of our conception.
So when it comes to guidance it is a bounty from Allah. But when it comes to misguidance, it has to do with us. When we do bad deeds, it is from our own willingness and ability. Those who turn away from guidance do so because they want to turn away, i. They have been misguided because they are arrogant - they refuse to listen. And so when they swerved from the right way, Allah let their hearts swerve from the truth. These people are called Ahlul Fatrah and will be excused and not be punished, even though there are misguided.
There are certain situations where we can do something about our qadar. Finding a cure is also qadar. Thus, a qadar could be dealt with through another qadar. We look for another job, the consequence of which is another qadar. The majority of the Sahabahs said they should go back but some said they should proceed. Then one Sahabi said he knew a hadith where the Prophet, sallallahu 'alayhi wasallam, said, "If you hear that this disease exists in a country, don't travel to that country. Another Sahabi it seems from the second group asked him whether he was running away from a qadar.
Thus, whenever there is a problem, a challenge or any hardship which we can remove, overcome, solve or minimize, it is a must that we do so. Some scholars like al-Imam al-Jilani use the term: "overcoming qadar" in this regard. In one hadith, the Prophet, sallallahu 'alayhi wasallam, said, "Be keen for whatever is beneficial for you. Seek the help of Allah. And don't be reckless. The right concept of qadar is: we are responsible for whatever we do. For example: If we were to drive recklessly and caused an accident where someone died or was injured, we cannot simply say that it is qadar, abusing the concept to justify our mistakes.
It is qadar that the incident took place because it is by the permission of Allah. But we are responsible for the death because it is through our willingness and ability that it happened. That's why in the courts we will be found guilty. If qadar can be used as an excuse, then many crimes will go unpunished - a thief can simply claim that his stealing was qadar! Those who abuse the concept of qadar are those who fail to be responsible. They abuse it to justify their failure. The correct way of using qadar as an excuse is: if someone exerts himself to do his best to fulfil an obligation but due to an unavoidable circumstance, which was out of his control, he could not achieve that obligation - then he might be excused.
For example, a student has studied hard for an exam but on the day of the exam he falls sick and does poorly or cannot even attend the exam, then he can say that it is qadar and that it is the will of Allah. When it comes to religious obligations, the matter is the same. We cannot blame qadar for committing sins or failing to do a wajib as some Muslims might do.
We have to know that we are responsible. We might get into a weak status of Iman in doing a sin or delaying a wajib. Islam is such a practical religion that it gives us room for repentance and getting back to the right path. In the above hadith the Prophet, sallallahu 'alayhi wasallam, defines Al-Islam, i. But the first two definitions can be interchanged with each other - sometimes Islam can be used to describe internal actions and Iman can mean external actions. There are a few hadiths which The Prophet, sallallahu 'alayhi wasallam, mentions that there are more than seventy actions which are considered as Iman.
The Prophet, sallallahu 'alayhi wasallam, mentions at the end of this hadith that the deen consists of these three things. Some Scholars say the Muslims are considered strangers among the Disbelievers; and the Mua'minin are considered strangers among the Muslims; and the Muhsinin are considered strangers among the Mua'minin.
Al-Ihsan the highest level of Iman where we worship Allah as if we see Him or if we don't see Him we know He sees us is about fearing Allah and glorifying Him. This will lead us to strive for our best in performing our ibadah - we will be more sincere in our ibadah. Thus Al-Ihsan is also about the best actions of the heart. The actions that will lead to Al-Ihsan: to love Allah the most, to fear Allah the most, to seek the help of Allah, to have hope in Allah that He will give us mercy and guide us, to trust Allah wholly.
When Jibril, aliyyhi as-Salam, asks the Prophet, sallallahu 'alayhi wasallam, about the Hour the Day of Judgement , the Prophet, sallallahu 'alayhi wasallam, replies that neither he nor Jibril knows the answer. This is an example set by the Prophet, sallallahu 'alayhi wasallam, where even someone with vast knowledge like himself does not know everything and admits so. Al-Imam Malik was asked forty questions by someone and to most of them he answered "I don't know - Allah knows better". The man was surprised that the great Imam Malik didn't know the answers.
Seeing the man surprised, Imam Malik told him that when he goes back to his town, to tell the people that he met and asked al-Imam Malik questions and Imam Malik said he didn't know the answers. Al-Imam Malik didn't want to be accountable for giving wrong answers. Thus, if we are to become an educator or a scholar, we should have the courage to admit what we do not know. We should not give an answer which may contain incorrect information. We believe in these signs but we should not worry about them too much - we should not worry about when these signs will occur.
We should actually be careful as some of these signs are bad deeds and we must steer away from these bad deeds. Conclusion This hadith contains everything about Islam: the five pillars of Islam, the beliefs that make up Iman including the belief of fate or qadar , the attainment of the highest level of Iman which is Ihsan, the adab of seeking knowledge and of teaching. Most Scholars say that the reason why al-Imam al- Nawawi included this hadith in his collection, even though it seems that it repeats some portions of Hadith 2, is because of the importance of the 5 pillars of Islam.
This Hadith stresses the fundamental aspects of the outward submission to Allah. This submission is based on some pillars, similar to a structure. If a person fulfills these aspects, he has laid a solid foundation for his deen as a 'home'. The other acts of Islam, which are not mentioned in this hadith, can be taken as fine touches to complete this structure. This depends on how much is being violated - e. This use of metaphors and similes can be found in many Surahs in the Quran and in many other hadiths.
The Bani Israel, having failed to obey Allah's commandments in the Taurah, are described as a donkey which is burdened with heavy books on its back but doesn't understand anything from them. Scholars have said that this metaphor also applies to other nations, which fail to fulfill their amanah. He, sallallahu 'alayhi wasallam, used the metaphor of rain as the Message falling down on different types of land, producing different results.
Using metaphors to convey the Message is a very important 'tool' and it is the methodology used in the Quran and by the Prophet, sallallahu 'alayhi wasallam. There are many modes of expression used in the Quran and Hadith and they are used for different purposes. Dealing with the misconceptions and false assumptions of the disbelievers, the Quran and Hadith use rational thinking. When describing Jannah and the Hellfire, the style used by the Quran and Hadith is the visual mode of expression - they are described in such detail that it is like we can actually visualize Jannah or the Hellfire in front of us.
One of the Sahabahs said that he had already seen Jannah and the Hellfire. The other Sahabahs were puzzled and asked him how this could be so as nobody is able to see them until the Hereafter. He replied, "I saw them through the eyes of the Prophet, sallallahu 'alayhi wasallam. If I were to be given the chance to see Jannah and the Hellfire with my own eyes, I would not trust my sight.
I trust the eyes of the Prophet, sallallahu 'alayhi wasallam, more than I trust my own eyes. These modes of expression thinking styles used by the Quran and Hadith should be well understood and used by Muslims today to convey the Message of Islam when doing da'wah as it is the most effective way. We need to adhere to these conditions. If we say the Shahadah sincerely and with honesty, we will not do anything which contradicts with or violates the Shahadah. We should remember that Allah initially commanded us to pray fifty times a day and it was eventually reduced to five times with the reward of fifty - the prayer times are very reasonably spread out throughout the day - it can even help us to manage our time - it can help us to manage our affairs, allowing the Muslim community to meet during congregation and care for and help each other which will lead in turn to solidarity.
Thus, the prayers should not be seen as a burden as some Muslims might regard them today. Third Pillar: Zakat The giving of Zakat has been pointed out by the Prophet, sallallahu 'alayhi wasallam, for certain things and in certain ways or percentages and under certain conditions. The Scholars say that knowing the details of Zakat only becomes an obligation when a person owns the type of property or thing which requires him to give Zakat for. Farmers or traders or property owners need to know the conditions and percentages of Zakat that they are obligated to give.
Fourth Pillar: Hajj Pilgrimage Hajj to the House Kaabah is an obligation that we need to do only once in our lifetime - only if we meet certain conditions, e. If we meet these conditions then we should perform the Hajj as soon as possible and not to delay it. Some Scholars say that if we have the means to perform the Hajj several times, then it is better to use this money to help others to fulfill their obligations - we will be rewarded for their pilgrimage or to use the money for the betterment of the community.
For each of these Pillars there are conditions, sunnan, ethics adab , etc. Why do we always hear that every year hundreds of Muslims lose their lives or get injured during Hajj? Most of these incidents are due to the negligence of the adab or violation of the sunnan. The elderly, women and handicapped should be reminded to go when it is less crowded.
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Thus, it is important that we observe the adab. However, we should continue with these good deeds outside of Ramadhan - praying in the mosque, Tahajjud, Qiamu alil, reciting the Qur'an, helping and caring for others etc. The Prophet, sallallahu 'alayhi wasallam, when asked what the best way is to finish reading the whole Qur'an, said to do it in one month, i.
This is something we should practice all the time and not have to wait for Ramadhan to do it. If we cannot achieve this, at least try to read one or two pages a day a quarter of a hizb. Similarly we should try to do the night prayers tahajjud , be it only two raka'at and not everyday, outside of Ramadhan. We should not make personal commitments in performing these preferable actions where the Shariah has not made this itself.
This might lead us to giving up on our commitment and hence, the good deed. The best way is to do it on ease and convenience aiming at the continuity of these good deeds. Conclusion All the Pillars of Islam have rulings, conditions and mannerisms ahkam wa adab applied to them. It is important that we know these ahkam and adab and regularly remind ourselves, especially before Ramadan or before performing the Hajj, so that we perform the Pillars properly and according to the Shariah.
Thereafter, it is a lump looking like it has been chewed for a similar period. Then an angel is sent to him, who breathes the ruh spirit into him. This Angel is commanded to write Four decrees: that he writes down his provision rizq , his life span, his deeds, and whether he will be among the wretched or the blessed. Apart from 'Abdullah bin Mas'ud, this hadith was also narrated by many other companions Sahabahs. The conflicts are as follows: 1. The addition of the word "nutfah" the drop of a fluid This word is not mentioned in Bukhari neither Muslim's narration.
However it was added to other narrations including the one chosen by al-Imam al-Nawawi to provide a better interpretation or explanation but instead it gave two conflicting views of the creation of mankind in terms of stages of the fetus: First View: The three stages of the fetus consist of forty days each, equaling to a total of days for the stages to complete.
It is only after this days that the ruh spirit is breathed into the fetus, as well as the recording of the fetus' provision life span, deeds and destiny. This view, the inclusion of the word "nuftah", is the view held by the majority of the Scholars. One problem with this view is that the stages of the fetus as interpreted in this hadith contradict the facts proven by science today. Another problem concerns the Fatwa on abortion. Scholars say that abortion is allowed provided there is a very good reason - e. Second View: The word "nutfah" does not belong to the text of the hadith.
This changes the meaning of the hadith which interprets the three stages of the fetus as taking place in the first forty days. This view correlates with scientific facts. And this means that the ruh is breathed into the fetus after forty days, and not days.
Consequently the Fatwa on abortion states that abortion is allowed only before forty days. The authenticity of the last section of the Hadith Some Scholars say that the last section of the hadith i. But since the issue in this hadith is related to matters which we cannot perceive with our limited human perception, this last section is accepted and included here because 'Abdullah bin Mas'ud may have derived the meaning from another hadith of the Prophet, sallallahu 'alayhi wasallam, to explain this hadith better. There are other hadiths collected by Al-Bukhari and Muslim, which touch on the same issue.
But there are some differences between the texts of those hadiths and this one. Those hadiths narrate the Prophet, sallallahu 'alayhi wasallam, as saying: One of you will perform the acts of the people of the Paradise Ahlul Jannah as it appears in the eyes of the people. This is like the Munafiqin or hypocrites - they do the acts of the Mua'minin. They appear, in our eyes, to be doing the acts of the Ahlul Jannah but Allah knows best. Their end will be a disaster - by being Munafiqin they are actually denying the message of God in their deep hearts as Allah mentioned in the Qur'an and their end will be in the Hellfire since they do not submit to Allah in their hearts.
This explanation of the other hadiths is important in the understanding of this hadith. We must remember that some narrators will narrate a hadith by its meaning, and not exactly as it was said by the Prophet, sallallahu 'alayhi wasallam. Some people, on hearing this hadith as it is and without further explanation, might feel despair, fearing that they fall into the bad group of people mentioned.
This will lead to determination jabriah - they may think that no matter what they do, if their end has already been written, then why should they bother to do good deeds. This is the wrong attitude to have as it is based on a wrong perception. Allah is Just. We should trust Allah. We should be optimistic and not pessimistic.
We follow Allah's commands and make the effort to be good Muslims and we should not despair. During one of the battles, a companion Sahabi said to the Prophet, sallallahu 'alayhi wasallam, that he was following him, sallallahu 'alayhi wasallam, to fight in the hope that an arrow will be shot through his the Sahabi's neck, coming in from the front and going out the back.
The Prophet, sallallahu 'alayhi wasallam, said, "If you are honest with Allah, Allah will be honest with you. The Prophet's, sallallahu 'alayhi wasallam, words here are generic and can be used for all situations. If we are honest with Allah, Allah will not leave us - He will help us - He will guide us, etc. The closer we are to Allah, the more He will help us and guide us. Thus, the last section of this hadith is an exception and applies only to few people such as the Munafiqin.
But this, on the other hand, does not mean that we live in hope alone. The Scholars say that we must combine hope with fear - when we worship Allah, we should have hope as well as fear of Him. Fearing Allah is a positive thing. The more we fear Allah, the closer we get to Him. The more we fear Allah, the more calm and at peace we will be.
This is unlike the natural 'fear' where if we fear something, e. Scholars say that we should have an equal amount of hope to the amount of fear. This is so we will have a better status of Iman faith - there is no despair and at the same time there is no excessive hope over-confidence which could lead to laziness and the non-fulfillment of our obligations. This is why we need to combine hope and fear, as well as love Allah the most and have trust in Him.
This above hadith is about Allah's Creation and Qadar. The statement: "that which has been written will overtake him" should be understood in the positive sense and not negatively. Allah with His ultimate knowledge knows what will happen as it has been explained in the previous hadith. Al-Qadar can be categorized as: 1. Al-Qadar al-Sanawi - the annual qadar which takes place once a year Lailatul qadar - where it matchs what has been written in Al-Lauhulmahfudz.
What has been written in Al-Lauhulmahfudz is only known to Allah. It is not revealed to us - we don't know about our destiny, what our rizq is, where we'll end up, etc. To us it is ghaib and unknown. We are simply being told about Ilmu Allah or the ultimate knowledge of Allah. What has been written does not cause us to do what we do. It is not a cause and affect situation, as believed by many Muslims. Many Muslims believe that as it has already been written, therefore this will cause us to do whatever has been written.
The truth is even though it has been written and even though we will do it, we will not do it because it has been written. It is actually an association, or a matching. What we are going to do matches the knowledge of Allah, because Allah's knowledge is ultimate. In other words, what we are going to do matches what has been written. This shows the glory of Allah, the ultimate knowledge of Allah. So we should not have the understanding that things are imposed on us.
Otherwise this will nullify the whole concept of iman faith and the whole concept of Creation and all other related concepts. We are responsible for what we choose and for what we do. Referring to the last section of this hadith where a person's final destiny changes at the last minute and he ends up not as expected, there are examples in the Sirahs where some people embrace Islam in the last minute - e. There are also many examples today where non-practicing Muslims or those doing bad deeds, having reached the last stages of their lives at the age of 50 or 60 , will repent and turn into a good Muslim.
The same applies for thousands of new converts every year. These people, according to the will of Allah, will be forgiven and enter Paradise. And it is because of the person himself, such as in the case of hypocrites. To have the correct understanding of the concept of qadar, we need to know more about the creation of the human being. What is mentioned in this Hadith is actually a miracle.
It describes the stages of the fetus and the creation of man 1, years before science and technology confirm it as fact. This description of the stages of the fetus can also be found in the Quran but without the mention of the periods of times. In other words, scientists were only able to observe this phenomenon in the last few decades whereas it was already mentioned in the Qur'an and Hadith hundreds of years ago.
A conference regarding the Creation was held in Europe several years ago and some Muslim Scholars were invited to attend. When these Scholars gave the Islamic perspective regarding the stages of the fetus, showing that this was documented in the Quran and the Hadith, some of the people who attended the conference embraced Islam - they were convinced that it is a Divine revelation. The intellect is part of us, part of the creation of Allah. Based on this, a person is regarded as mukallaf, responsible to understand and accept the massage of Allah if he is sane.
If someone is mentally disturbed or insane, then he is not mukallaf. It consists of love and hate. Even though we are created with this fitrah, it is subject to change due to the environment, to our parents, upbringing, etc. Therefore there are people who might love what is bad due to a spoiled or a corrupted fitrah.
The Scholars say the original fitrah is still there within these people - if we try to 'awaken' the fitrah, these people will come back to loving good and hating bad. This is related to the fitrah - it causes us to have this natural disposition or innate towards loving what is good and hating what is bad. An action cannot take place without this willingness and power - we do something only if we are willing and we have the power to do it. But this willingness and power are neutral and can be manipulated and used in either good or bad ways.
Desires are part of what is known as the internal challenges - things which influence our willingness and ability. The nafs which encourages us to do bad deeds ii. The nafs which blames us for our bad deeds or thoughts of bad deeds if we have iman and knowledge - e. The peaceful nafs al-Mutma'inah We can be dealing with these three different aspects of the nafs in a short period of time, e. There are also external challenges which attract the internal challenges : o The existing muharamat prohibitions - e.
All that Satan can do is to insinuate. He will try to convince us to do bad deeds by promoting evil and making it appear nice and acceptable to us, or convince us to delay doing good deeds. As we can see, both cases are done through coloring our perception. We can see that some of the components of the human being help us while some are challenges.
For example, the Fitrah and Aql are strong components which direct us to do good. However there is a limit to our intellect and for this Allah sent us the Messengers with the revelations to guide us.
Allah's Guidance helps us by telling us what is good and what is bad, in what forms the insinuation of Satan can come in, etc. When we recite the Qur'an with contemplation, we will attain the insight basirah which will activate the blaming-self and the nafs ul mutma' inah. The Qur'an tells us that we have been created to be tested: Allah Who has created death and life that He may test you which of you is best in deed. But He warns us that our will is going to be tested by internal and external challenges.
If we have the insight basirah , if we recite the Quran, if we are close to Allah, if we have the wisdom hikmah , then what will be activated is the sound mind and the shahawat selfdesires will be controlled and we will not be misled by them. Satan will not come close to us because he knows that if he does so he will not be able to influence us. If we look at it this way, our life is a challenge - it's a real test that we have to go through.
Even with all these components Allah has equipped us with, we still need Tawfiqul Allah guidance from Allah. Without tawfiq we might be misled by our desires or by the insinuation of Satan. Thus we need to be closer to Allah. We need to do du'a to Allah calling on Him all the time and to devote our hearts to Him so that we are constantly seeking His help, His refuge, His Hidayah guidance.
That's why at least 17 times a day we say "Guide us to the Straight Way" - we need Allah's guidance again and again. The guidance is not only to the path but it is also within the path. These are the two types of guidance hidayah - i to the path is becoming a Muslim and ii within the path is increasing our S. The Scholars say we need guidance within the path every second of the day - we need Allah's guidance more than we need to breathe. Allah gave the man rizq by providing fruits on which he survived.
For 70 years the man lived and worshipped only Allah, as there were no challenges there. When the time came for the man to die, Allah commanded the angel to bring his soul to Him. Allah asked the man, "O My servant, to Paradise or to Hellfire? For 70 years I worshipped you. I have done nothing bad, only good deeds worshipping you. He then commanded the angel to put the man's 70 years' worth of good deeds on the other scale.
The bounty of sight weighed heavier than the deeds of 70 years. In summary, if for 70 years we were to worship Allah and do good deeds and refrain from bad deeds, we will still not be able to repay Allah for one of His bounties. The Scholars say if you want to know Allah's bounty on you, close your eyes. If we close our eyes and imagine that we can no longer see and try to picture how our life would be, only then can we truly appreciate and value the mercy of Allah. Conclusion The hadiths are the sources of our iman faith , knowledge, and guidance as we are taught by the Prophet, sallallahu 'alayhi wasallam.
Studying and understanding the Hadiths will activate our insight basirah , enlighten our hearts, and uplift our souls. This will by the help of Allah, lead us and keep us on the right path to the end, insha Allah. Imam Nawawi said it should be memorised by every Muslim. This hadith is used as a criterion for judging external actions or performance of Ibadah. If an action is not done in accordance with the Shariah or the Sunnah of the Prophet, sallallahu 'alayhi wasallam, it will be rejected and not accepted by Allah based on text of this hadith.
This hadith complements Hadith 1, which was a criterion for judging the intentions or the internal actions of the heart. The Scholars say that the acceptance of actions of Ibadah is based on the above two conditions: i. The intention - the action should be done with sincerity, for the sake of only Allah.
It should be done in accordance with the Sunnah of the Prophet, sallallahu 'alayhi wasallam. Emulating and following the Prophet, sallallahu 'alayhi wasallam, is a Qur'anic obligation. Allah, the Almighty says: Verily, in the apostle of God you have the best example to emulate for everyone who looks forward with hope and awe to Allah and the Last Day, and remembers Allah unceasingly. Lessons This hadith is related to a very important concept which is following the Sunnah and violating this concept will lead to bida'ah [which will be discussed in detail, insha Allah, in Hadith 28].
Scholars classify actions of the Prophet, sallallahu 'alayhi wasallam, into actions done for the purpose of Ibadah worshiping Allah and actions which are not done for that purpose i. There are clear indicators for actions done for the purpose of Ibadah such as commands to do or not to do something, warnings for not doing something, etc. Muslims are only obliged to follow the first kind of Sunnah.
Looking at it in a positive way, the actions i. Time Any ibadah that we do has to be done in it's designated or specified time. There are fixed times in the day for the five prayers. For fasting, the month for fasting is Ramadhan. The period that we can fast is from fajr to sunset. Similarly, there is a specific time in the year when we can perform the Hajj - from the 8 to the 12 Zulhijjah. Place The Shariah has specified that certain ibadahs have to be performed in designated places. The places for performing the Hajj, I'tikaf, doing Ihram for Hajj have been fixed by the Shariah and this is something which is sometimes violated by Muslims, e.
Quantity For most of the ibadahs the Shariah has specified a certain number of times that the ibadahs or their components need to be performed. For prayers, there are specified number of rakaahs and sujud and for Tawaf there is a fixed number of rounds 7 , etc. We should not violate these rules intentionally. To violate intentionally may make the ibadah subject to be rejected. Way Every ibadah was described or shown to us by the Prophet, sallallahu 'alayhi wasallam - being our best model to follow and emulate.
The way that the ibadahs are performed by him have to be followed - it should not be violated. There are different ways of performing different prayers - Salat ul-Janazah has no ruku' or sujud. Even the size of the stones used for throwing at the Jamrat has been specified by the Prophet, sallallahu 'alayhi wasallam, as not to be too big.
Before we perform any ibadah, we should know and learn the way the Prophet, sallallahu 'alayhi wasallam, performed it and we should do it in the right way as he did it. The Prophet, sallallahu 'alayhi wasallam, said, "Pray as you have seen me praying. Type If the Shariah has specified a type of ibadah, then we should stick to that type.
Al- Udhiah sacrifice - the type of animal to be sacrificed has been specified by the Shariah and this should not be violated. Recently a Sheikh in one of the Muslim countries made a fatwa that Muslims can use chicken as sacrifice - this is a violation of the type. If a Muslim cannot afford to offer a sacrifice, then they don't have to do it as it is not a wajib i. In certain years, some of the Sahabahs companions purposely did not perform the sacrifice so that the people did not think that it was a wajib. A clear distinction should be made about the actions of the Prophet, sallallahu 'alayhi wasallam - whether they were done only from time to time or whether they were done continuously on a regular basis.
For example, some of the nawafil are things which he, sallallahu 'alayhi wasallam, would do from time to time. We should observe this. Certain Surahs being recited on certain days - it is narrated that the Prophet, sallallahu 'alayhi wasallam, would sometimes recite Surah As-Sajdah 32 and Surah Al-Insan 76 on Fridays. But some Muslims would recite these two Surahs every Friday. We should be aware of this because if we do something regularly people will think that it is wajib even though it is not.
If the Prophet, sallallahu 'alayhi wasallam, did something only from time to time, then we too should do it from time to time, especially when we do it in congregation. There were actions which he, sallallahu 'alayhi wasallam, would do haphazardly. There are things he, sallallahu 'alayhi wasallam, would do because of the custom of that time. These actions were not done by the Prophet, sallallahu 'alayhi wasallam, for the purpose of ibadah. We too should not do these actions for ibadah - our intentions should match the intentions of the Prophet, sallallahu 'alayhi wasallam.
So if anyone wants to keep long hair today, it should not be done for ibadah. Again this was not done for the purpose of ibadah. We should not follow these examples of the Prophet, sallallahu 'alayhi wasallam, for the purpose of ibadah. How do we differentiate between the actions of the Prophet, sallallahu 'alayhi wasallam, which were done for the purpose of ibadah and those which were not?
The Scholars say if the Prophet, sallallahu 'alayhi wasallam, commanded us to do an action or commanded us not to do something, then this is considered an ibadah. Or if the Prophet, sallallahu 'alayhi wasallam, mentioned that the doer will receive certain rewards if an action is done, then it is an ibadah. Or if the failure for doing a certain action would result in punishment, then the action is an ibadah. This issue of introducing something which doesn't belong to the Shariah is associated with the concept that Islam is a complete religion [Surah Al-Ma'idah 5 : ayat 3]: Today have I perfected your religion for you, and have bestowed upon you the full measure of My blessings, and willed that Islam shall be your Religion.
Since it is complete, there is no need for additions or deletions to the religion. Al-Imam al-Shatibi mentions that if certain actions are taken as ibadah where in reality they are not, this will lead to bid'ah. There is a hadith which tells the story of three men who only wanted to do 'good deeds' all the time - one said he will not get married, the second one said he will pray all night and not sleep, and the third said he will fast every day. This shows that the actions that the three men thought were ibadah would have resulted in bid'ah as they weren't practiced by the Prophet, sallallahu 'alayhi wasallam.
Al-Shatibi also mentions that avoiding eating certain types of food for the purpose of ibadah should not be done. We can avoid these foods for health or other good reasons but not for the purpose of ibadah. He also says that if there are two ways of fulfilling an obligation, we should follow the easier way. If the weather is cold and if we have the choice of using warm or cold water for wudu' , we should use warm water.
We shouldn't use cold water and inflict discomfort on ourselves, trying to show that we are stronger Muslims and hoping for extra rewards. Or if there is choice of going to two masjids mosques of different distances, we should go to the nearer one. The Prophet, sallallahu 'alayhi wasallam, was passing through a place when he noticed someone standing in the middle of the street in the sun. The Prophet, sallallahu 'alayhi wasallam, asked the Sahabahs what this man was doing. They said that he made a commitment to fast while standing in the sun.
The Prophet, sallallahu 'alayhi wasallam, told them to tell the man to continue his fasting because this was a good thing to do anyway and fulfilling a commitment is an obligation but to get out of the sun. Scholars deduce that we should not attach any hardship to our ibadah hoping that it will make it more rewardable.
Shariah is based on ease. Therefore we should always choose the easier way when performing an ibadah because this will enable us to do it properly - if we were to choose the difficult route then we may, after a while, find difficulty in keeping to our commitment in performing this ibadah. An attached hardship to an ibadah, which has not been specified by the Shariah, should be avoided - we should not place any hardship in performing any ibadah. The Scholars say if someone violates the Shariah by adding something new to an ibadah, the ibadah is rejected depending on what kind of violation has been done.
For example, in prayer if someone violates its conditions, then his ibadah will definitely not be accepted. If an action is any kind of bid'ah, then it is subject to being rejected and the person who performed that action will be asked about it and might be subject to be punished. But if there is a valid excuse for doing that action, the action will not be rewarded but the person may be excused and not punished by Allah.
Ibnu Rajab mentions that there are certain actions, which violate the Shariah, but the Scholars have differing views about them. For example, if a man wears natural silk while performing his prayer, is his prayer acceptable? Or if someone prays in a house which is stolen, taken by force from the owner. Most Scholars say the action is acceptable but the person will be asked about his wrongdoing wearing silk, praying in a stolen place. Hadith 5 sets a criterion for the Muslim by which he can assess and evaluate his actions to ensure their rightness and acceptability.
He who guards against doubtful things keeps his religion and honour blameless, and he who indulges in doubtful things indulges in fact in unlawful things, just as a shepherd who pastures his flock round a preserve will soon pasture them in it. Beware, every king has a preserve, and the things Allah has declared unlawful are His preserves. Beware, in the body there is a flesh; if it is sound, the whole body is sound, and if it is corrupt, the whole body is corrupt, and behold, it is the heart. One is the tabwib, or the way that he gave the title for each chapter of his book. He would choose a certain statement which he would then use for the title of the chapter.
This title reflects his fiqh. Also the way the hadith is recorded, where it is placed, under which chapter, and the fact that sometimes a hadith is repeated in many chapters - all these reflect the fiqh of Imam al- Bukhari. But why did Imam al-Bukhari start Kitab al-Buyu' with this hadith? What does this imply? There are many implications. One of them is that these doubtful matters are related to the things that we buy and sell, that we trade in. It is also said that his father once mentioned to him that for forty years he never brought anything doubtful into their home.
It can be observed that Imam al-Bukhari was influenced by his father's attitude in two ways: i. His father brought only halal things into the house. Whatever the family ate, drank, wore or used was halal. There were no doubts. This is the environment Imam al-Bukhari was brought and raised up in. It is also said that whenever his father made du'a to Allah subhanallahu ta'ala, Allah answered his du'a because of the fact that he never dealt with anything which was doubtful.
This is reflected in the behaviour and attitude of Imam al- Bukhari. Hence like in this hadith where he chose to record it at the beginning of the chapter Kitab al-Buyu'. Imam al-Bukhari is also known as a great muhadith. The muhadithun uses specific terms to indicate the status of a narrator. He would not use direct terms - rather, he would use indirect ones. This also reflects his piety and righteousness. He would not simply label a narrator a liar. Instead he would say: "He has been labelled a liar". Another matter which is related to Imam al-Bukhari is that whenever there was controversial issues or the clashing of views, he would follow the cautious approach.
For example, whenever there was conflicting opinions whether something is an obligation or not, such as the recitation of Al-Fatihah in prayers, he would be in favour of the view that treats it as an obligation. Another school of thought has a different approach where some scholars follow whatever the evidence leads them to - provided it is sound and authentic. Only a minority number of acts fall into the third category, that which is doubtful. It can be noted here that the Prophet, sallallahu 'alayhi wasallam, is using a metaphor, or analogy, twice in this hadith.
As mentioned before, using metaphors or analogies in communicating ideas is very effective and powerful. From the metaphor and the way it is worded "just as a shepherd who pastures his flock round a preserve will soon pasture them in it" , we can say that the doubtful things are closer to the unlawful things.
This hadith emphasizes the importance of glorifying Allah subhanallahu ta'ala. If we want to glorify Allah, we have to glorify His injunctions, commandments, whether they are obligations so we perform them , or whether they are prohibitions so we don't perform them. A Salaf once narrated: "Don't look at how minor the sin is that you committed, but look at the glory of the One you disobeyed, i. Allah subhanallahu ta'ala. And the glorification of Allah is actually one of the principles of Tawhid. We mentioned before that the great actions or the principles of Tawhid are done by the heart.
That is why the heart is mentioned at the end of this hadith. Looking at the hadith at first glance, we might have asked what the heart has to do with the rest of the hadith. It is in the heart that we glorify Allah. It is the action of heart when we refrain from the unlawful. If the heart is strong, sound, has no weaknesses, and is full of iman faith , then this would lead us to refrain ourselves from muharramat and makruhah undesirable acts.
Therfore only those with a strong and sound heart, i. But those whose hearts are diseased and whose iman is weak, may go around the doubtful matters. Little by little they will indulge in the makruhah, delaying things and eventually getting into the muharram or delaying or even negating the wajib. It has to do with the status of the heart. That is why the scholars talk about the life of the heart.
For example, when you see Muslims praying in the masjid mosque , you see hundreds of people praying together. But what distinguishes them is the status of their hearts, whether it is devoted to Allah or not. How strong and pure is the heart? How sound is the heart? That's where people differ. This is what we should concern ourselves with, and compete - taking care of our hearts, purifying them, taking away any diseases from our hearts, to activate iman in the heart in order to make it alive. The Prophet, sallallahu 'alayhi wasallam, mentioned about Abu Bakr as-Sidiq where he said that If you put the iman of all the Muslim ummah on one scale and the iman of Abu Bakr as-Sidiq on the other scale, the iman of Abu Bakr as-Sidiq would outweigh the iman of the whole ummah.
The Prophet, sallallahu 'alayhi wasallam, once said about Abu Bakr: "When I call someone to Islam, he will have some hesitation The minute I talked to him about Islam, straight away he believed in me, he believed in Allah and that I am the Messenger of Allah. And at the same time we have to make sure that there should be no diseases or anything bad within our hearts, e.
Only then will the heart be sound. In another related hadith the Prophet, sallallahu 'alayhi wasallam, mentioned that: "The heart will be exposed to fitan trials again and again. The heart which is influenced by fitnah will have a black spot placed on it. And if the heart avoids the fitnah, there will be a white spot on it. Even though the heart pumps out blood and the person is alive, the heart in reality is not alive, because the iman is weak, making the heart unsound.
Hence avoiding and getting away from the fitan is important in order to have a pure heart, especially in these contemporary times where it is full of evil that attracts the heart. The evil doers promote evil and impose it on others. As mentioned by the great contemporary scholar, Sheikh Abdur Rahman ad- Dusari, there are many thieves today who steal the hearts, sometimes without the owner even being aware of it.
If you read any hadith of the Prophet, sallallahu 'alayhi wasallam, it talks about a matter, whether it is something good that we should do, or something bad that we should not do. And then in the hadith the Prophet, sallallahu 'alayhi wasallam, will mention a principle. Usually, the principle, which is the main point of the hadith, is the last words or sentence. The hadith above mentions about the lawful and unlawful being evident, and then there is the doubtful matter.
And then there is the last sentence of the hadith. This is the bottom-line of the hadith, the main thing, the main issue. If we want to get away from the muharramat unlawful , and also from the doubtful matters, we have to care about our heart. We have to purify our heart and make sure it is sound and alive, and it is not lost from us. One wisdom we can learn from the hadith is from the way the Prophet, sallallahu 'alayhi wasallam, tells us about something: he will discuss a concept and then give us the principle.
This principle helps us not only with the concept mentioned in the hadith, but it actually helps us, if we use it in the right way with the right understanding, in other similar matters and situations. When it comes to trading there are many matters that are doubtful, matters which existed then and even now, e.
Therfore we have to be careful if the matter related to trading is clear and evident, permissible or not permissible, or if it is doubtful, in which case we have to avoid it. Related to the above issue is the issue of al-ma'kulat food where there are many doubtful matters about what we eat.
If we check the ingredients that are used in many manufactured food today, e. For example, lecithin is used in the manufacture of foodstuff especially in the west and Muslim countries import a lot of food from the west. If it is not specified otherwise then there is a high probability that the lecithin is derived from khanzir pig because it is cheaper to produce.
Otherwise, it should be mentioned whether it is derived from soya or plants or from halal production. Another ingredient is emulsifier. Emulsifiers are labelled as the letter 'E' followed by a series of numbers. Some emulsifers contain things that are not permissible. There are efforts done by some Muslim scientists where they try to identify such ingredients. This can then be used as a checklist to check against when we buy food for our family.
We should be very careful when we read the ingredients of foodstuff if we want to ensure that what we eat is halal. We should take care of our health. A lot of what we eat today or what is in the market is not fresh. There are so many preservatives, colouring and chemicals which, if used excessively, might affect our health. We have to be careful in the sense that although it is in general permissible, if it is used excessively it will affect our health - then we are not doing good for our health as a Muslim. Some of the interpreters of the collection of the Forty Hadiths try to identify or pinpoint some matters that are doubtful in general.
Sometimes they mention matters or controversial issues where the related evidences from the Qur'an and Sunnah are conflicting and there is no apparent way to resolve the conflict. They mention general matters where views of scholars may also be conflicting. Some permissible matters might lead a person to do what is forbidden or lead him to fail to do what is obligatory.
For example, the issue of staying up late. According to the view of some scholars, it is makrooh to stay up late for no valid reason, just chatting or doing nothing or just wasting time. The scholars also say that there are matters which were inferred or concluded based on certain hadiths where the authenticity of the hadith is questionable. They say this can also be treated as doubtful matters.
The main key to the issue that the Prophet, sallallahu 'alayhi wasallam, gave us, again, is the heart. If we care about our heart, we will be more sensible. If the heart is sound, strong, full of iman faith , we will be more responsible, and we will care more about what we do and what we don't do. This becomes the measure to those matters which are doubtful. Even though some interpreters gave some principles by which we can distinguish those doubtful matters, it can still be debated or questioned.
But if the heart is good, strong and full of iman, the person will be able to distinguish between the doubtful matters and other clear evident matters, where he would also be able to refrain from the doubtful matters. Sometimes people may know something is haram and not just doubtful, but yet they still get involved in it because of the weak status of their hearts.
So here again we would like to emphasize the main key to dealing with the problem of doubtful matters is the heart. If we all care about the heart, make sure it is in a good status, then insha- Allah we will be able to be saved by the help of Allah. We will be guided by Allah, because the heart will be full of light. Imam Nawawi himself compiled another book, the Book of Azkar, where he recorded the hadith about azkar. It is mentioned by the Prophet, sallallahu 'alayhi wasallam, that remembering Allah will purify the heart.
However, we have to do it regularly and on a continuous basis. We should do the azkar after prayers. Another thing is as-Salatu 'ala an-Nabi the sending of prayers and blessings to the Prophet, sallallahu 'alayhi wasallam. This is also an important matter. We don't train ourselves to practice this Salatu 'ala an-Nabi, sallallahu 'alayhi wasallam. We just write SAW or an alphabet after mentioning the Prophet, sallallahu 'alayhi wasallam.
We even abbreviate the phrase "subhanahu wata'ala". These are mistakes because du'a cannot be abbreviated. This is commonsense. Why do we abbreviate? Is it to save our time? Or to save ink? The Prophet, sallallahu 'alayhi wasallam, said: "Do you know the greedy? The one whom my name is mentioned in front of him or her, and he does not say "sallallahu 'alayhi wasallam".
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In another hadith the Prophet, sallallahu 'alayhi wasallam, said that if we practice as-Salatu 'ala an- Nabi, Allah will send His "prayers" and blessings upon us yusalli 'alaih. What does this mean? It is a light that will be in the heart. This is termed as as-solatu minallah 'ala al-'abd. Moreover each time we say "sallallahu 'alayhi wasallam" we will be rewarded ten times.
Hence we should strive to not lose out on obtaining all these good things. We should love the Prophet, sallallahu 'alayhi wasallam, more than ourselves, our families, our parents or our children. This hadith helps the Muslim in dealing with such matters. There is an early ongoing preparation which is needed in such a case - to purify one's heart. There are some actions that can help us achieve this task, like: hayya' modesty , murakabah self reckoning , muhasabah self accountability , dzikr remembrance of Allah , and as-Salatu 'ala an-Nabi, sallallahu 'alayhi wasallam.
These are things that, insha Allah, can help us and enlighten and purify our heart, and also help us to identify and avoid the doubtful matters - this is the main point, the key, the principle of the hadith. According to Imam Ibnu al-Salah, nasihah is "truly seeking the best, in terms of intention and action, for the one whom he is making nasihah to".
This hadith is a profound statement as Sheikh Jamaal al-Din Zarabozo says that in this one brief statement the Prophet, sallallahu 'alayhi wasallam, described the essence of Islam. Nasihah hence forms the bulk and the most important pillar of Islam since it encompasses Islam, Iman and Ihsan. Lessons Nasihah to Allah The nasihah should be to Allah first.
This includes the fulfillment of the obligations in the best way possible Ihsan. This should be the goal for every Muslim. To do nasihah to Allah one should have the correct intention in one's heart to fulfill the rights of Allah, even when one is excused and it is beyond one's ability to perform these obligations. Sometimes a person may not be able to perform an obligation but at least he has good intentions in his heart to fulfill it in the first place.
The actions of the heart i. Honesty is also another aspect of this great concept. In whatever we do we should always be honest with Allah, similarly with ikhlas sincerity. In fact ikhlas should be the first thing that a Muslim should attain when we talk about nasihah to Allah. However, when we call people to the Sunnah - as advised by Imam Ahmad - we should do it in a nice and proper way and not to end up fighting about it.
One problem today is that many Muslims are unaware of the Sunnah and the status of the Sunnah - so one of the things we should do is to make these people love the Sunnah, and we should not do so in an aggressive or confrontational way as this might lead to the people being confused, offensive and rejecting the Sunnah. There are so many bid'ah being practiced today and the way to remove bid'ah amongst the people is to revive the Sunnah The Salaf said: "Bid'ah only arises when the Sunnan is not known or practiced.
We have to set good role models of those who love, and follow the Sunnah and we should teach others in a nice, proper way so that others too can understand, love and appreciate the Sunnah. Then they will use the Sunnah as a scale to judge things. Slowly, insha Allah, bid'ah will be reduced and minimized. When we try to educate people about the Sunnah, we should be careful not to confuse them by focussing on minor issues. Sunnan can be broken into different levels and we should start from the highest level.
40 Hadith Nawawi - pyfylemogy.tk - Sayings and Teachings of Prophet Muhammad (صلى الله عليه و سلم)
He said: "The one questioned about it knows no better than the questioner. Then he said: "O Omar, do you know who the questioner was? He said: "He was Jebreel Gabriel , who came to you to teach you your religion. On the authority of Ibn Omar, the son of Omar bin Al-Khattab, may Allah be pleased with both, who said : I heared the messenger of Allah say : "Islam has been built on five [pillars]: testifying that there is no god but Allah and that Muhammed is the messenger of Allah, performing the prayers, paying the zakat, making the pilgrimage to the House, and fasting in Ramadan.
On the authority of Abdullah bin Masud, who said : the messenger of Allah, and he is the truthful, the believed narrated to us : p "Verily the creation of each one of you is brought together in his mother's belly for forty days in the form of seed, then he is a clot of blood for a like period, then a morsel of flesh for a like period, then there is sent to him the angel who blows the breath of life into him and who is commanded about four matters: to write down his means of livelihood, his life span, his actions, and whether happy or unhappy.
By Allah, other than Whom there is no god, verily one of you behaves like the people of Paradise until there is but an arm's length between him and it, and that which has been written over takes him and so he behaves like the people of Hell-fire and thus he enters it; and one of you behaves like the people of Hell-fire until there is but an arm's length between him and it, and that which has been written over takes him and so he behaves like the people of Paradise and thus he enters it.
On the authority of Aishah, who said : The messenger of Allah said: p "He who innovates something in this matter of ours that is not of it will have it rejected. On the authority of Al-Numan bin Basheer, who said : I heared the messenger of Allah say : "That which is lawful is plain and that which is unlawful is plain and between the two of them are doubtful matters about which not many people know.
Thus he who avoids doubtful matters clears himself in regard to his religion and his honor, but he who falls into doubtful matters falls into that which is unlawful, like the shepherd who pastures around a sanctuary, all but grazing therein. Truly every king has a sanctuary, and truly Allah's sanctuary is His prohibitions. Truly in the body there is a morsel of flesh which, if it be whole, all the body is whole and which, if it be diseased, all of it is diseased. Truly it is the heart. On the authority of Tamim Al-Dari that the prophet said: p "Religion is sincerity".
We said: "To whom? Abdullah bin Omar narrated that the messenger of Allah said: p "I have been ordered to fight against people until they testify that there is no god but Allah and that Muhammed is the messenger of Allah and until they perform the prayers and pay the zakat, and if they do so they will have gained protection from me for their lives and property, unless [they do acts that are punishable] in accordance with Islam, and their reckoning will be with Allah the Almighty. On the authority of Abu Hurairah, who said : I heared the messenger of Allah say : "What I have forbidden to you, avoid; what I have ordered you [to do], do as much of it as you can.
It was only their excessive questioning and their disagreeing with their prophets that destroyed those who were before you. On the authority of Abu Hurairah, who said : the messenger of Allah said : p "Allah the Almighty is good and accepts only that which is good. Allah has commanded the faithful to do that which he commanded the messengers, and the Almighty has said: "O ye messengers! Eat of the good things and do right". And Allah the Almighty has said : "O ye who believe! Eat of the good things wherewith We have provided you" Then he mentioned [the case of] a man who, having journeyed far, is dishevelled and dusty and who spreads out his hands to the sky [saying] : "O Lord!
O Lord! On the authority of Al-Hasan bin Ali, the grandson of the messenger of Allah, who said : I memorized from the messenger of Allah his saying : "Leave that which makes you doubt for that which does not make you doubt. On the authority of Abu Hurairah, who said : The messenger of Allah said : "Part of someone's being a good Muslim is his leaving alone that which does not concern him. On the authority of Anas bin Malik, the servant of the messenger of Allah, that the prophet said : "None of you [truely] believes until he wishes for his brother what he wishes for himself.
Abdullah bin Masud narrated that the messenger of Allah said : "The blood of a Muslim may not be legally spilt other than in one of three [instances] : the married person who commits adultery; a life for a life; and one who forsakes his religion and abandons the community. Abu Hurairah narrated that the messenger of Allah said : "Let him who believes in Allah and the Last Day either speak good or keep silent, and let him who believes in Allah and the Last Day be generous to his neighbour, and let him who believes in Allah and the Last Day be generous to his guest.
On the authority of Abu Hurairah, who said : a man said to the prophet : "Counsel me". He said : " Do not become angry". The man repeated [his request] several times, and he said: "Do not become angry ". Abu Yaala Shaddad bin Aws said that the messenger of Allah said : "Verily Allah has prescribed proficiency in all things. Thus, if you kill, kill well; and if you slaughter, slaughter well.
Let each one of you sharpen his blade and let him spare suffering to the animal he slaughters. On the authority of Abu Dhar Jundub bin Junadah, and Muadh bin Jabal that the messenger of Allah said : "Fear Allah wherever you are, and follow up a bad deed with a good one and it will wipe it out, and behave well towards people.
On the authority of Abdullah bin Abbas, who said : One day I was behind the prophet and he said to me: "Young man, I shall teach you some words [of advice] : Be mindful of Allah, and Allah will protect you. Be mindful of Allah, and you will find Him in front of you. If you ask, ask of Allah; if you seek help, seek help of Allah. Know that if the Nation were to gather together to benefit you with anything, it would benefit you only with something that Allah had already prescribed for you, and that if they gather together to harm you with anything, they would harm you only with something Allah had already prescribed for you.
The pens have been lifted and the pages have dried. Be mindful of Allah, you will find Him before you. Get to know Allah in prosperity and He will know you in adversity. Know that what has passed you by was not going to befall you; and that what has befallen you was not going to pass you by. And know that victory comes with patience, relief with affliction, and ease with hardship. Uqbah bin Amre Al-Ansari narrated that the messenger of Allah said : p "Among the words people obtained from the First Prophecy are : If you feel no shame, then do as you wish. On authority of Sufian bin Abdullah, may Allah be pleased with him said: p I said: "O Messenger of Allah, tell me something about Islam which I can ask of no one but you".
He said:" Say:'I believe in Allah', and thereafter be upright. Prayer is light; charity is a proof; patience is illumination; and the Quran is an argument for or against you. Everyone starts his day and is a vendor of his soul, either freeing it or bringing about its ruin. On the authority of Abu Dharr Al-Ghafari, of the prophet is that among the sayings he relates from his Lord is that He said:p "O My servants, I have forbidden oppression for Myself and have made it forbidden amongst you, so do not oppress one another.
O My servants, all of you are astray except for those I have guided, so seek guidance of Me and I shall guide you. O My servants, all of you are hungry except for those I have fed, so seek food of Me and I shall feed you. O My servants, all of you are naked except for those I have clothed, so seek clothing of Me and I shall clothe you. O My servants, you sin by night and by day, and I forgive all sins, so seek forgiveness of Me and I shall forgive you.
O My servants, you will not attain harming Me so as to harm Me, and you will not attain benefiting Me so as to benefit Me. O my servants, were the first of you and the last of you, the human of you and the jinn of you to become as pious as the most pious heart of any one man of you, that would not increase My kingdom in anything. O My servants, were the first of you and the last of you, the human of you and the jinn of you to be as wicked as the most wicked heart of any one man of you, that would not decrease My kingdom in anything.
O My servants, were the first of you and the last of you, the human of you and the jinn of you to rise up in one place and make a request of Me, and were I to give everyone what he requested, that would not decrease what I have, any more than a needle decreases the sea if put into it. O My servants, it is but your deeds that I reckon up for you and then recompense you for, so let him who finds good praise Allah, and let him who finds other than that blame no one but himself. On the authority of Abu Dharr : p Some of the companions of the messenger of Allah said :" O Messenger of Allah, the affluent have made of with the rewards, they pray as we pray they fast as we fast, and they give away in charity the superfluity of their wealth.
Likewise, if he has acted upon it lawfully he will have a reward. On the authority of Abu Hurairah, who said: The messenger of Allah said : p "Each person's every joint must perform a charity every day the sun comes up : to act justly between two people is a charity; to help a man with his mount, lifting him onto it or hoistingd up his belongings onto it is a charity: a good word is a charity, every step you take to prayers is a charity and removing a harmful thing from the road is a charity.
On the authority of Al-Nawwas bin Samaan, that the prophet said: p "Righteousness is good morality, and wrongdoing is that which wavers in your soul and which you dislike people finding out about. And on the authority of Wabisa bin Mabad, may Allah be pleased with him, who said: p I came to the messenger of Allah and he said: "You have come to ask about righteousness? I said:" Yes. Righteousness is that about which the soul feels tranquil and the heart feels tranquil, and wrongdoing is that which wavers in the soul and moves to and from in the breast even though people again and again have given you their legal opinion [in its favor].
On the authority of Abu Najih Al-Erbadh bin Sariah, who said : p The messenger of Allah gave us a sermon by which our hearts were filled with fear and tears came to our eyes. We said: "O Messenger of Allah, it is as though this is a farewell sermon, so councel us.