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Imaam an-Nawawi Hadeeth Number::18
عـن أبي ذر جـنـدب بـن جـنـادة ، وأبي عـبد الـرحـمـن معـاذ بـن جـبـل رضي اللهعـنهما ، عـن الرسول صلي الله عـليه وسلم ، قـال : ( اتـق الله حيثما كنت ، وأتبع السيئة الحسنة تمحها ، وخالق الناس بخـلـق حـسـن ).
رواه الترمذي [ رقم : 1987 ] وقال : حديث حسن ، وفي بعض النسخ : حسن صحيح
On the authority of Abu Dharr Jundub ibn Junaadah, and Abu 'Abd-ir-Rahmaan Mu'aadh bin Jabal (radiAllaahu anhumaa) that the Messenger of Allaah (sallAllaahu alayhi wa sallam) said :
Have Taqwaa (Fear) of Allaah wherever you may be, and follow up a bad deed with a good deed which will wipe it out, and behave well towards the people.
It was related by at-Tirmidhee, who said it was a Hasan (Good) Hadeeth, and in some copies it is stated to be a Hasan Saheeh Hadeeth.
Explanation of Hadeeth Number 18
The virtues and outstanding traits of Abu Dharr (radiAllaahu anhu) are many. He accepted Islaam while the Messenger of Allaah (sallAllaahu alayhi wa sallam) was still in Makkah, and was instructed by him to return to and keep close to his tribe [in order to call them to Islaam]. However, when the Prophet (sallAllaahu alayhi wa sallam) saw in him a great eagerness to remain with him in Makkah, and knowing that he would not be able to do so [due to the torment of the Quraysh], he said to Abu Dharr : "Have Taqwaa (Fear) of Allaah wherever you may be, and follow up a bad deed with a good deed which will wipe it out", and this is in accordance with the statement of Allaah ta'aalaa "Verily, the good deeds remove the evil deeds" [Hood, 114].
And his (sallAllaahu alayhi wa sallam) statement "and behave well towards the people" means that one should treat the people the way one would like them to treat oneself. And know that "Verily the heaviest thing to be placed in the Scales [on the Day of Accounting] will be the Good Character/Behaviour". And the Messenger of Allaah (sallAllaahu alayhi wa sallam) is reported to have said "Verily the most loved of you by me and the closest of you to me on the Day of Resurrection are the best of you in Character" [related by at-Tabaraanee, but judged weak by al-Haafidh al-Mundhiree in at-Targheeb wa at-Tarheeb]. And good character is from the characteristics of the Prophets and Messengers and the chosen ones from amongst the Believers - those who do not retaliate with evil, but rather forgive and pardon and behave well despite being treated badly.
Summary :
That one must remember Allaah with Fear no matter where he may be
That one must do a good act to cover up each bad act that he commits
That a Muslim must behave well towards others
Tags: " good ,character "
عـن ابـن عـمـر رضي الله عـنهـما ، قــال : أخـذ الرسول صلي الله عـلية وسلم بمنكبي ، فقال : ( كن في الدنيا كـأنـك غـريـب أو عـابـر سبـيـل ).
وكـان ابـن عـمـر رضي الله عـنهـما يقول : إذا أمسيت فلا تـنـتـظـر الصباح ، وإذا أصبحت فلا تـنـتـظـر المساء ، وخذ من صحـتـك لـمـرضـك ، ومن حـياتـك لـمـوتـك .
رواه البخاري [ رقم : 6416 ]
On the authority of 'Abdullaah bin 'Umar radiAllaahu anhu, who said : The Messenger of Allaah (sallAllaahu alayhi wa sallam) took me by the shoulder and said :
Be in this world as though you were a stranger or a wayfarer.
And Ibn 'Umar (radiAllaahu anhu) used to say :
In the evening do not expect [to live until] the morning, and in the morning do not expect [to live until] the evening. Take [advantage of] your health before times of sickness, and [take advantage of] your life before your death.
It was related by al-Bukhaaree.
Explanation of Hadeeth Number 40
The Imaam Abu al-Hasan 'Alee bin Khalf said in his explanation of Saheeh al-Bukhaaree that Abu az-Zinaad said : The meaning of this hadeeth is an encouragement upon refraining from excessive socialising, upon purchasing little for ones needs, and upon abstention from the dunyaa. Abu al-Hasan then said : The explanation of this is that the stranger [in a town] does not socialise much or behave cheerfully with its people, but rather remains aloof and lonely, as he does not hope to pass by someone who knows him, with whom he may socialise and be friendly. Thus he remains lowly, submissive and in a state of fear. And similar to this is the traveller, who is unble to complete his arduous journey except with great strength and determination, and by keeping light of all burdens, and by avoiding being tenacious in retaining those things which may prevent him from completeing his journey. And he only takes with him minimum provision for his journey, and a riding camel, which are enough to help him attain his destination. And this is an indication of his preference for abstention from the dunyaa, and for taking only that which is sufficient for him. And so, just as the traveller does not require more than that which will help him to reach his destination, so similarly the Believer does not require more of the dunyaa than that which will help him attain his goal [ie. Paradise].
And al-'Izz 'Alaa-ud-Deen bin Yahyaa bin Hubairah (rahimahu Allaah) said : In this hadeeth is evidence that the Messenger of Allaah sallAllaahu alayhi wa sallam encouraged emulation of the strangers, since when a stranger enters a foreign land he does not compete with its people to attend their gatherings, nor does he worry about being seen in a state and condition opposite to that which is his normal habit in terms of his dress, nor does he try to behave contrary to the customs of the local people. And similarly is the condition of the traveller who does not take a permanent abode of residence, nor does he enter into arguments with the local people which might cause hatred between them, knowing that he will only be amongst them for a few days. So all the conditions of the stranger and the traveller are beloved for the Believer in this dunyaa, as the dunyaa is not his true abode of residence. Rather, the dunyaa is merely an obstruction that prevents him from reaching his true abode and dwelling place in the Hereafter.
And as for the statement of Ibn 'Umar (radiAllaahu anhu) : "In the evening do not expect [to live until] the morning, and in the morning do not expect [to live until] the evening", then this is an encouragement from him for the Believers to always be prepared for the eventuality of death. And death is prepared for with Good Deeds. It is also an encouragement upon not having many hopes and desires, stretching far into the future. Hence, one should not postpone till the morning actions that can be performed at night, but rather, one should hasten towards the performance of good actions. And similarly, when one wakes in the morning he should not rely upon the evening and postpone his good actions till then.
And his, radiAllaahu anhu, statement "Take from your health before times of sickness" is an encouragement upon making use of ones health, and striving ones utmost during times of good health, fearing the onset of sickness which may prevent one from good actions. And similarly, his statement "From your life before your death" is an admonition to make use of the days of ones life, since the one who dies has his actions cut off and his hopes lost. And then his distress will increase no end due to his neglect and previous lack of remorse. So let us know that a time will come when we will spend a great length of time under the dirt, unable to perform any action and unable to remember Allaah 'azza wa jall. So upon us is to hasten to good actions while we are still capable of doing so. And thus, what is more comprehensive and honourable than this hadeeth in its meanings of good ?
And some of the 'ulamaa have said that Allaah ta'aalaa has condemned having high hopes, as He has said :
"Leave them to eat and enjoy, and let them be preoccupied with (false) hope. They will come to know!" [Soorah al-Hijr, 3].
And 'Alee radiAllaahu anhu said :
"The Dunyaa has set out from the rear, while the Aakhirah has set out from the front, and for each of them are its sons : so be from amongst the sons of the Aakhirah, and do not be from amongst the sons of the Dunyaa. For verily, today is the time for deeds without any accounting, while tomorrow is the time for accounting without any deeds."
And Anas radiAllaahu anhu said : "The Prophet sallAllaahu alayhi wa sallam drew some lines [in the sand], and said 'This [line] is Man, and this is his hope, and [the third line, between them] is his appointed time for death. So while he is in this state the closer line takes him'", and that is his appointed hour of death, which contains and constrains his life. So this is a warning to him to lower his hopes, and to expect his appointed time to be near, and to always remain in fear that it may come while he is in a state of heedlessness and indulgence. So the Believer should accustom his soul to seeking those things which will remind him of his death, and he should strive against his desires and never-ending hopes, for verily Man is created with a disposition towards hope. 'Abdullaah bin 'Umar (radiAllaahu anhumaa) said : "The Messenger of Allaah, sallAllaahu alayhi wa sallam, saw me while I was strengthening with clay a shelter for my mother and myself, so he said 'What is this, O 'Abdullaah ?' So I replied : 'O Messenger of Allaah, it [the shelter] has become weak, and so we are repairing it'. So he (sallAllaahu alayhi wa sallam) said 'I do not see The Affair [ie Death or the Resurrection] except that it is closer than that [ie the falling apart of the shelter]'."
We ask Allaah the Glorious to show kindness to us and to help us abstain from the dunyaa, and to make us desire that which is with Him and ease on the Day of Resurrection, for verily He is the Generous, the Forgiving, the Merciful.
Summary :
That one can hold another's shoulder to say something to him
That one should not seek name and fame in this world
That one should not seek permanence in this world
That a Muslim must always be aware of death
That a Muslim should know that he may not live to see the night or the next day, thus making him more careful of his actions since he may not have time to repent
That a Muslim should take advantage of his health to do good deeds
That a Muslim knows that he has only this life to either make it to eternal happiness or eternal punishment IMAM AN NAWAWI HADEETH
Tags: the world is like a stage
Hadeeth 42 : The Expanse of the Forgiveness of Allaah The Most High
عن انس رضي الله عنه ، قال : سمعت رسول الله صلي الله عليه وسلم يقول : ( قال الله تعالى : يا ابن ادم ! إنك ما دعـوتـني ورجوتـني غفرت لك على ما كان منك ولا أبالي ، يا ابن آدم ! لو بلغـت ذنـوبك عـنان السماء ، ثم استغـفـرتـ 6;ي غـفـرت لك ، يا ابن آدم ! إنك لو اتيتني بقراب الأرض خطايا ثم لقيتـني لا تـشـرك بي شيئا لأتـيـتـك بقرابها مغـفـرة ).
رواه الترمذي [ رقم : 3540 ] وقال : حديث حسن صحيح
On the authority of Anas (radiAllaahu anhu) who said : I heard the Messenger of Allaah (sallAllaahu alayhi wa sallam) say :
Allaah the Almighty has said : O Son of Aadam, as long as you invoke Me and ask of Me, I shall forgive you for what you have done, and I shall not mind. O Son of Aadam, were your sins to reach the clouds of the sky and you then asked forgiveness from Me, I would forgive you. O Son of Aadam, were you to come to Me with sins nearly as great as the Earth, and were you then to face Me, ascribing no partner to Me, I would bring you forgiveness nearly as great as it [too].
It was related by at-Tirmidhee, who said that it was a Hasan hadeeth.
Explanation of Hadeeth Number 42
In this hadeeth are immense good tidings, clemency and great generosity, and what cannot be enumerated of the types of Grace and Beneficence, Compassion and Mercy and what demands Gratitude. And similar to it is his (sallAllaahu alayhi wa sallam) statement: "Allaah is more Joyous by the repentance of His slave, than the joy of one of you when he finds his lost camel [in the desert]".
From Abu Ayyoob (radiAllaahu anhu), when he was on his death-bed, that he said:
"Until now I have hidden from you something that I heard from the Messenger of Allaah (sallAllaahu alayhi wa sallam). I heard him say: 'If you did not commit sins then Allaah would create a new Creation who would then commit sins [and repent], so He would forgive them'".
And there are many other narrations which are in agreement with the meaning of this hadeeth.
As for His, 'azza wa jall, statement: "O Son of Aadam, as long as you invoke Me and ask of Me" then this is in agreement with His statement: "I [treat My Slave] in accordance to what he supposes of Me, so let him deem of Me whatever he wishes". And it has been narrated that when a Slave commits a sin and then feels remorse, and says "O My Lord! I have committed a sin, so forgive me, for surely none can forgive sins except you!"; so Allaah ta'aalaa says "My slave knows that he has a Lord, Who forgives sins and [also] punishes for them. So I testify to you that I have forgiven him". Then [the slave] does the same a second time, and a third, and so Allaah 'azza wa jall replies the same way each time. Then after that He says: "Do as you please, for I have forgiven you!", meaning when he commits a sin and then repents for it.
Know, that for the acceptance of Repentance there are three conditions:
cessation from the sin,
remorse for what has preceeded,
and firm resolve not to return to performing the sin.
And if the sin involved taking the right of another person, then he must hasten to return his right and absolve himself from this transgression. And if the sin was between him and Allaah ta'aalaa, and a kaffaarah (expiation) is required for this sin, then it is also necessary that he fulfills this kaffaarah, and thus this becomes the fourth condition [for the acceptance of repentance]. And so, even if a person were to commit a sin many times in a single day, and then repent each time with its conditions, Allaah ta'aalaa would still forgive him.
And His, subhaanahu, statement: "for what you have done" implies that Allaah will forgive despite the repetition of the sin.
And His, subhaanahu, statement: "O Son of Aadam, were your sins to reach the clouds of the sky and you then asked forgiveness from Me, I would forgive you" means that if these sins had a physical form then they would fill the space between the sky and the earth - and this is the limit of multitude. However, even then His Generosity, Clemency, and Forgiveness are still more and greater than that, and there can not even be the thought of comparison between them. So the sins of the creation are wiped away by His Clemency and Forgiveness.
And His, subhaanahu, statement: "and were you then to face Me" means that if the slave were to die upon Eemaan, without associating any partners with Allaah. And there can be no solace or contentment for the Believer until he has faced His Lord. And Allaah ta'aalaa has said:
"Verily Allaah does not forgive that partners be asscociated with Him [in Worship], but He forgives [all sins] other than that for whomsoever He pleases" [Soorah an-Nisaa', 48].
And Abu Hurayrah (radiAllaahu anhu) said that the Messenger of Allaah (sallAllaahu alayhi wa sallam) said:
"Having good supposition of Allaah is from the best Worship of Allaah".
And Allaah knows best.
Summary :
That the door of repentance is ever open to a person
That Allaah forgives no matter how much we sin, as long as we truly repent
That asscociating partners with Allaah (shirk) is a sin which He does not forgive
That if we seek to live a life upholding Tawheed, then we have great hope that He will turn to us in Mercy hadeeth by: Imam an Nawawi
Tags: imam an nawawi
Hadeeth 25 : The Affluent have made off with the Rewards
عن أبي ذر رضي الله عنه أيضا ، أن ناسًا من أصحاب رسول الله صلي الله عليه وسلم قالوا للنبي صلي الله عليه وسلم : يا رسول الله ذهب أهل الدثور بالاجور ؛ يصلون كما نصلي ، ويصومون كما نصوم ، ويـتـصـد قــون بفـضـول أمـوالهم . قـال : ( أولـيـس قـد جعـل الله لكم ما تصدقون ؟ إن لكم بكل تسبيحة صدقة ، وكل تكبيرة صدقة ، وكل تحميدة صدقة ، وكل تهليلة صدقة ، وأمر بالمعروف صدقة ، ونهي عن المنكر صدقة ، وفي بعض أحـد كم صـدقـة ).
قالوا : يا رسول الله ، أيأتي أحدنا شهوته ويكون له فيها أجر؟
قال : ( أرأيتم لو وضعها في حرام ، أكان عليه وزر ؟ فكذلك إذا وضعها في الحلال ، كان له أجر ).
رواه مسلم [ رقم : 1006 ]
Also on the authority of Abu Dharr (radiAllaahu anhu) that some people from amongst the Companions of the Messenger of Allaah (sallAllaahu alayhi wa sallam) said to the Prophet (sallAllaahu alayhi wa sallam) :
O Messenger of Allaah, the affluent have made off with the rewards; they pray as we pray, they fast as we fast, and they give [much] in charity by virtue of their wealth.
He (sallAllaahu alayhi wa sallam) said :
Has not Allaah made things for you to give in charity ? Truly every tasbeehah [saying: subhaan Allaah] is a charity, and every takbeerah [saying: Allaahu akbar] is a charity, and every tahmeedah [saying: al-hamdu lillaah] is a charity, and every tahleelah [saying: laa ilaaha illaa Allaah] is a charity. And commanding the good is a charity, and forbidding an evil is a charity, and in the bud'i [sexual act] of each one of you there is a charity.
They said : O Messenger of Allaah, when one of us fulfils his carnal desire will he have some reward for that ?!
He (sallAllaahu alayhi wa sallam) said : Do you not see that if he were to act upon it [his desire] in an unlawful manner then he would be deserving of punishment ? Likewise, if he were to act upon it in a lawful manner then he will be deserving of a reward.
It was related by Muslim.
Explanation of Hadeeth Number 25
In the arabic the word used for affluent is 'duthoor' which implies a large amount of wealth. And in this hadeeth is an explanation of the Virtue of reciting tasbeeh and all of the other forms of dhikr (remembrance) of Allaah, and of ordering the good and forbidding the evil, and of ensuring that one has the intention of Pleasing Allaah even in the Mubaah (Permissible) actions, for by having such pure intentions they turn into actions of Obediance, deserving of reward.
And in this hadeeth is proof that it is permissible to ask a scholar about the evidence for some of the things in the scholar's fatwaa (legal verdict) that are not apparent to the questioner, as long as it is clear that the scholar does not dislike this and the questioning is done in a respectful fashion.
And his (sallAllaahu alayhi wa sallam) statement "And commanding the good is a charity, and forbidding an evil is a charity" is an indication that every single type of ordering the good or forbidding the evil carries the ruling of being a charity. Indeed, it is greater than the tasbeeh and the other forms of dhikr mentioned after it, because ordering the good and forbidding the evil is a Fard Kifaayah (Collective Obligation), and at times it may become obligatory upon every individual, and this is opposite to the case of the adhkaar (plural of dhikr) mentioned previously, which are only nawaafil (voluntary deeds). And the reward of performing the Obligatory deeds is much greater than that of the Voluntary deeds, as the statement of Allaah 'azza wa jall in a hadeeth Qudsee indicates : "And My slave does not come closer to Me by anything more beloved to Me than the deeds that I have Obligated upon him" [narrated by al-Bukhaaree]. Some of the 'ulamaa have said that the reward for the obligatory deeds is greater than that for the voluntary deeds by seventy levels, as is indicated by some ahaadeeth.
And as for his (sallAllaahu alayhi wa sallam) statement : "and in the bud'i (sexual act) of each one of you there is a charity" then the word "bud'i" is a general term that encompasses the meaning of intercourse and also the private parts themselves, and both of them correctly convey the intended meaning here. And it has already been mentioned that the Mubaah (Permissible) actions - ie not Obligatory nor Recommended - become like acts of Obediance, which are rewarded for, through the presence of the correct intention. So the act of intercourse also becomes an act of worship, if by it a person intends to fulfill the rights of his wife, and to live with her in a good way, or to seek a pious child, or as a protection for himself or his wife from illegal desires, or other than these from the praisewrothy purposes.
And their statement (radiAllaahu 'anhum) : "O Messenger of Allaah, when one of us fulfils his carnal desire will he have some reward for that ?" and his (sallAllaahu alayhi wa sallam) reply : "Do you not see that if he were to act upon it [his desire] in an unlawful manner then he would be deserving of punishment ?" until the end of the hadeeth, then this indicates the permissibilty of Qiyaas (using analogy to derive rulings), and this is the madhhab of the 'ulamaa, and none are opposed to this except the Dhaahiriyyah (Literalists - referring to the school of Daawood adh-Dhaahiree). And as for what has been narrated from some of the Taabi'een (the generation after the Sahaabah) and from other scholars to the effect that Qiyaas is rejected and blameworthy, then what they intended was not the Qiyaas that is known by the Mujtahid Fuqahaa (the Jurists who make ijtihaad in deriving rulings), and this is what is known as Qiyaas al-'Aks (literally, 'analogy of the opposite'), and the scholars of Usool have differed over acting upon it, but this hadeeth is a proof for those who do act upon it.
Summary :
That we should have concern for attaining the reward of Allaah
That such concern is from the characteristics of the First Generation of Muslims - the Companions
That comparing onself to another to see how many good deeds we are performing is permissible and recommended
That looking towards one who is rich so that we may do good things like him is desirable
That being rich is not a bad thing in and of itself
That everyone can perform acts of charity no matter what his station in life
That remembering Allaah with words is charity
That conjugal relations with ones wife is a charity
That one is rewarded for abstaining from the unlawful, and instead adopting a way which is lawful
by imam an nawawi , hadeeth number :25
Tags: imam an nawawi
Hadeeth 34 : Forbidding the Evil is from Eemaan
عن أبي سعيد الخدري رضي الله عنه ، قال : سمعت رسول الله صلي الله عليه وسلم يقول : ( من رأى منكم منكرًا فلغيره بيده ، فإن لم يستطع فبلسانه ، فإن لم يستطع فبقلبه ، وذلك أضعـف الإيمان ).
رواه مسلم [ رقم : 49 ]
On the authority of Abu Sa'eed al-Khudree (radiAllaahu anhu) who said : I heard the Messenger of Allaah (sallAllaahu alayhi wa sallam) say :
Whosoever of you sees an evil, let him change it with his hand; and if he is not able to do so, then [let him change it] with his tongue; and if he is not able to do so, then with his heart - and that is the weakest of faith.
It was related by Muslim.
Explanation of Hadeeth Number 34
Imaam Muslim has transmitted this hadeeth from Taariq bin Shihaab, who said : The first person to begin with the Khutbah before the Prayer on the Day of 'Eed [instead of the Prayer followed by the Khutbah] was Marwaan [the son of Yazeed]. So a man stood up to him and said : "The Prayer [should be] before the Khutbah !" So [Marwaan] replied : "That old way has been left." So Abu Sa'eed [al-Khudree] said : "As for this man [who spoke up to Marwaan] then he has completed the duty that was upon him. I heard the Messenger of Allaah (sallAllaahu alayhi wa sallam) say 'Whosoever of you sees an evil, let him change it [until the end of the hadeeth]'".
In this hadeeth is a proof that no one before Marwaan had changed the order of the 'Eed Prayer and Khutbah. And if it is asked why did Abu Sa'eed himself not attempt to change this evil, until the other man stood up against it, then this can be answered in a number of ways : It is possible that Abu Sa'eed was not present the first time Marwaan began to give the Khutbah before the Prayer, or that the man had begun to oppose Marwaan and then Abu Sa'eed arrived upon the scene and the two of them then opposed Marwaan together. Or it is possible that Abu Sa'eed was present but feared that if he opposed Marwaan then this would lead to a greater fitnah or he feared for his own life, and so he remained silent. Or it is possible that Abu Sa'eed was about to stand up against Marwaan, when the other man unexpectedly rose before him, and so Abu Sa'eed assisted him.
And it is narrated in another hadeeth that is agreed upon by al-Bukhaaree and Muslim, and is mentioned by them in their Chapters on the 'Eeds, that it was Abu Sa'eed who pulled at Marwaan's hand when he was about to climb onto the Mimbar, and Abu Sa'eed and the other man were together so Marwaan replied to them both with what is mentioned here, and so the meaning of what Abu Sa'eed said is that both of them completed their duties.
And as for his (sallAllaah alayhi wa sallam) statement "let him change it" then it is an order indicating obligation by the consensus of the Imaams, and this is in conformity to the Book of Allaah and the Sunnah regarding the obligation of commanding the good and forbidding the evil, and it is also part of giving Naseehah [sincere advice] which is the Deen [See hadeeth number Seven]. And as for His - ta'aalaa - statement : "O you who believe! Take care of your ownselves; no harm can come to you from those who are in error if you follow the right guidance" [Soorah al-Maa'idah, 105] then this is not in opposition to what we have mentioned. This is because the correct understanding of this Noble Aayah according to the 'Ulamaa of the Truth is that if one performs ones duty then one will not be harmed by the deficiencies of others. And this is similar to His statement : "and no bearer of burdens shall bear the burden of another" [Soorah al-An'aam, 164]. And if this is the case, then from what the Muslim has been charged with is commanding the good and forbidding the evil, and so if he does that and yet the one spoken to does not submit, then he carries no blame after that. This is because upon him is the commanding or the forbidding, but not the acceptance [of the correction], and Allaah knows best.
Then, commanding the good and forbidding the evil is a Fard Kifaayah [Collective Duty], so if a group of people establish it such that they suffice then the obligation falls from the rest of the people. But if all of the people leave it, then all of them, who are able to do it without difficulty, are sinful.
Further, sometimes it may be restricted to certain individuals, such as if it concerns an affair that none knows of other than he, or none other than he has the ability to stop that affair, such as the one who sees his wife or son or slave perform an evil.
The 'ulamaa have said that the obligation of commanding the good and forbidding the evil is not removed if a person merely suspects that his admonition will not be accepted - rather he is still obliged to perform it. Allaah ta'aalaa has said : "Verily, the reminding benefits the believers" [Soorah adh-Dhaariyaat, 55], and it has already preceeded that upon him is to admonish, and acceptance of the admonishment is not upon him. Allaah ta'aalaa has said : "The Messenger's duty is only to convey (the message) in a clear way" [Soorah an-Noor, 54]. The 'ulamaa have said : "It is not a condition for the commander of good or the forbidder of evil to himself be perfect in his condition, and fully complying with that which he commands and fully leaving that which he forbids. Rather upon him is to command, even if he himself is not upon that completely. This is because he has two duties upon him : firstly, to order his own soul upon good and forbid it from evil, and secondly to command and forbid other people. So if he fulfils one of them then the other still remains obligatory upon him."
And they said that the actions of commanding the good and forbidding the evil are not meant only for the government officals, but rather they are required from every individual amongst the Muslims, and every one possessing knowledge of what be must commanded or forbidden must do so. So if the matter is one which is well known and apparent, such as the Prayer or the Fasting [of Ramadaan] or Zinaa or drinking of alcohol, or other matters similar to these, then all of the Muslims have knowledge of them and so must command or forbid. But if the matter is from the finer matters of action or speech or that which is associated with ijtihaad, and they are not matters that the general populace have Knowledge of, then it is not for them to forbid, rather this is for the 'ulamaa.
And the 'ulamaa admonish others regarding those issues upon which there is ijmaa' [consensus]. But as for the issues over which there is a difference of opinion amongst the scholars, then they do not admonish regarding them. This is because, according to the first of the two madhhabs in this issue, every mujtahid is correct in his own ruling, and this madhhab has been adopted by many of the verifying scholars. And according to the second madhhab only one opinion is correct, but which ones are in error is not identifiable by us, and hence there is no sin [upon the one who has erred]. So in such cases the scholars do not admonish, but rather advise, as a form of naseehah [sincere advice], in order to keep clear of the difference of opinion, and this is good and desirable, as long as it is done gently and with kindness.
The Shaykh Muhyee ad-Deen an-Nawawi, rahimahu Allaah, said : "And know that this affair of commanding the good and forbidding the evil has been largely abandoned since a great length of time, and in this age nothing is left of it except very few formalities, despite its being an extremely important affair, by which Authority is established in the land - rather it is its foundation and basis. And if wickedness and evil become widespread in the land then the Punishment [of Allaah] will encompass both the pious and the wicked people. So if they do not take hold of the oppressors then they will all be very near to facing the Punishment of Allaah, as Allaah ta'aalaa has said : "And let those who oppose the Messenger's commandment beware, lest some Fitnah (trials, afflictions, etc) befall them or a painful torment be inflicted on them" [Soorah an-Noor 63]. So it is required of the one who seeks the Hereafter, and who exerts himself in attaining the Pleasure of Allaah 'azza wa jall, that he concerns himself with this affair, for indeed its benefit is great. And this is so especially since most of the people have left it, and let not the one who admonishes fear any [evil] repurcussions, due to the raising of his rank [with Allaah]. For verily Allaah ta'aalaa has said : "Verily, Allaah will help those who help His (Cause)." [Soorah al-Hajj 40]. And know that the reward is proportionate to the exertion made and hardship faced. And one should also not leave it due to the wrong-doer being ones friend or ones loved-one, for verily the true friend of a person is the one who exerts himself in building his Hereafter, even if this may bring about some loss in his worldly affairs. And the true enemy of a person is the one who exerts himself in taking away his Hereafter, or reducing it, even if by doing so he brings about some benefit in his worldly affairs."
And it is required of the one who commands the good and forbids the evil that he does so with gentleness, in order to ensure the greatest chance of attaining that which is desired [ie the correction and rectification of the wrong-doing individual]. And Imaam ash-Shaafi'ee rahimahu Allaah said : "He who admonishes his brother in secret has sincerely advised him and has adorned him, while he who admonishes his brother openly [in front of everyone] has humiliated him and disfigured him."
And from what the people [nowadays] have become negligient of in this affair is that if they see a trader selling goods or merchandise or animals that are defective, and he does not show this defect to his customers, then nobody admonishes the trader for this, nor do they inform the buyer about the defect. And they will be questioned about this [on the Day of Judgement] for verily the Religion is Naseehah [sincerity or sincere advice], and he who does not give sincere advice has cheated.
And his sallAllaahu alayhi wa sallam statement "let him change it with his hand; and if he is not able to do so, then [let him change it] with his tongue; and if he is not able to do so, then with his heart" means that he must hate it with his heart, and this does not stop the evil occurring nor change it to something good, but this is all that he is capable of doing.
And his sallAllaahu alayhi wa sallam statement "and that is the weakest of faith" means, and Allaah knows best, that this is the smallest possible fruit or result of his faith. And it is not upon the one who commands the good and forbids the evil to investigate and search and spy upon others, or to invade others privacy or to suspect others in order to find their wrongs. Rather, if he comes upon an evil then he changes it. And al-Maawardee (rahimahu Allaah) said : "It is not for him to invade the privacy of and spy upon others, except if he is informed by a trustworthy and reliable person that someone has secluded himself with another man in order to murder him, or with a woman in order to fornicate with her. Then in such cases it is permissible for him spy upon them and investigate, and to try to expose them in order to prevent the occurrence of that which cannot be rectified."
And as for his sallAllaahu alayhi wa sallam statement "and that is the weakest of faith" then it has already been mentioned that this means the smallest fruit of ones faith. And it has been related in a different narration of this hadeeth : "And after that there does not remain any Eemaan [Faith] even of the size of a mustard seed", ie. that after that there does not remain any level of Eemaan. And the word 'Eemaan' in this hadeeth carries the meaning of 'Islaam'.
In this hadeeth is a proof that the one who fears being killed or being beaten [for admonishing the wrong-doer] is no longer required to act to change the evil, and this is the madhhab of the Scholars of Truth from amongst the Early and Later scholars. However an extreme group has adopted the position that the responsibility to act remains even if he fears for his life or fears punishment.
And Allaah knows best.
Summary :
That it is everyone's individual duty to improve matters as far as he is able to do
That if one can correct something with ones hand without bringing about more harm, then he should do so
That if it is that one can only say something under the circumstances, then one should do so
That one must at least hate in ones heart the evil that has happened, even if one cannot do anything about it, and this is the weakest level of Faith
That if one does not feel anything in one's heart against the wrong then this indicates a lack of Faith
That one should take action whenever it is conducive to do so
عن أبي عبد الله جابر بن عبد الله الأنصاري رضي الله عنهما : أن رجلا سأل رسول الله صلي الله عليه وسلم ، فقال : أرأيت إذا صليت المكتوبات ، وصمت رمضان ، وأحللت الحلال ، وحرمت الحرام ، ولم أزد علي ذلك شيئًا ؛ أأدخل الجنة ؟ قال : ( نعم ).
رواه مسلم [ رقم : 15 ] On the authority of Abu 'Abdillaah Jaabir bin 'Abdillaah al-Ansaaree (radiAllaahu anhumaa) that :
A man questioned the Messenger of Allaah (sallAllaahu alayhi wa sallam) and said : Do you think that if I perform the obligatory Prayers, fast in Ramadaan, treat as lawful that which is Halaal, and treat as forbidden that which is Haraam, and do not increase upon that [in voluntary good deeds], then shall I enter Paradise ?
He (sallAllaahu alayhi wa sallam) replied : Yes
It was related by Muslim.
And the meaning of 'treat as forbidden the Haraam' is to stay away from it, and the meaning of 'treat as lawful the Halaal' is to perform it believing it to be permissible.
Explanation of Hadeeth Number 22
This man who questioned the Prophet (sallAllaahu alayhi wa sallam) was an-Nu'maan bin Qawqal. The Shaykh Aboo 'Amr bin as-Salaah (rahimahu Allaah) said : "What is apparent from his statement 'treat as forbidden that which is Haraam' is two issues. The first : that he believes those things to be forbidden. The second : that he does not perform those actions, which is different from the case of treating the Halaal as permissible, as in the latter case it is sufficient to believe that they are permissible [without actually performing all of them]."
The author of al-Mufham said that in this hadeeth the Prophet (sallAllaahu alayhi wa sallam) did not mention to the questioner any of the voluntary actions, and this is a proof indicating the permissibility of leaving all of the voluntary actions. But the one who does so, and does not perform anything from the voluntary deeds, has deprived his soul of a tremendous profit and an immense reward. And the one who persists upon leaving something from the Sunnah is considered to have a deficiency in his Religion, and an impairment to his decency and justice. And if his leaving it is due to disdain or indifference to it, or due to his detesting it, then this is considered to be fisq (sinfulness) that is deserving of punishment.
And our scholars have said : If the people of a land come to an agreement upon the leaving of a Sunnah, then they must be fought against until they return back to it. And the leaders from amongst the Sahaabah (radiAllaahu anhum) and those who followed them would persevere upon performing the voluntary deeds, and these would make easy persistence upon the obligatory deeds, and they would not distinguish between the voluntary and the obligatory in trying to attain reward.
And here the Prophet (sallAllaahu alayhi wa sallam) left out the Sunan and other voluntary acts in his advice to the man to make the Religion easy for him, due to his having recently accepted Islaam, as excessive obligations may have alienated him from the Religion. And he (sallAllaahu alayhi wa sallam) knew that if the man established himself upon Islaam and if Allaah opened his heart to the Deen, then he would, of his own accord, seek those voluntary actions which the other Muslims sought. Also, it is possible that the Prophet (sallAllaahu alayhi wa sallam) did not mention the voluntary deeds in his advice so that the man would not wrongly assume that such actions are also obligatory.
And similarly in another hadeeth :
A man asked the Prophet (sallAllaahu alayhi wa sallam) about the Salaah (Prayer), so he (sallAllaahu alayhi wa sallam) told him that they are five. So the man said : "Am I required to perform any more [other than these five] ?" to which the Prophet (sallAllaahu alayhi wa sallam) replied "No, except that which you perform voluntarily". Then the man asked about the Fasting, and the Hajj and other prescribed matters, and the Prophet (sallAllaahu alayhi wa sallam) answered him [in a similar manner]. Then at the end of this the man said : "By Allaah, I will not increase upon this, nor will I perform less than it", to which the Prophet (sallAllaahu alayhi wa sallam) said : "He will be Successful if he is truthful", and in another narration "If he holds onto that which he has been commanded with then he will enter Paradise".
And the Sunan and voluntary deeds have been prescribed to complete and beautify the Obligatory deeds. So in the case of this questioner, and the one mentioned before him, the Prophet (sallAllaahu alayhi wa sallam) did not include in his advice the voluntary deeds in order to make the Religion easy for them, until their own understanding of the Deen increased, which would then lead to a desire to attain the reward of the voluntary deeds.
So he who preserves the deeds obligatory upon him, and performs them in their time, without leaving anything from them or violating any of their requisites, then he will attain a tremendous and immense Success - may Allaah grant us that. And similarly, he who comes with the obligatory deeds and then follows that up with additional voluntary deeds will achieve a Success even greater than the first.
Summary :
The hadeeth is self-explanatory and clear
That Paradise is guaranteed for him who fulfills his Prayer and Fasting in the right way, with faith and perfect submission, and without asscociating any partners with Him, together with treating as lawful those things that are so, and treating as forbidden those things that are so
That some things become an obligation to be done or avoided under certain circumstances and given certain conditions, and those things are included in the hadeeth too
That treating as lawful that which is lawful and treating as forbidden that which is forbidden essentially covers the practising of the whole of the Deen
That fulfilling the conditions of this hadeeth for Paradise is the upholding of Tawheed by the Worshipper in his life Imaam an-Nawawi
Hadeeth Number:22
Tags: " Confinement to the Obligatory Deeds is Sufficient to be Entered into Para
On the authority of Abu Ya'laa Shaddaad bin Aws (radiAllaahu anhu), that the Messenger of Allaah sallAllaahu alayhi wa sallam said :
Verily Allaah has prescribed Ihsaan (proficiency, perfection) in all things. So if you kill then kill well; and if you slaughter, then slaughter well. Let each one of you sharpen his blade and let him spare suffering to the animal he slaughters.
It was related by Muslim
Explanation of Hadeeth Number 17
The Arabic terms "al-qitlah" and "adh-dhibhah", used for killing and slaughtering respectively, refer to the manner and situation of the performance of these acts.
And his (sallAllaahu alayhi wa sallam) statement "then kill well" is general to all situations, whether it be slaughtering animals, or killing a human in Qisaas (equal retaliation) or killing as a Shari'ah Punishment, or other than that.
This hadeeth is from the Comprehensive Statements of the Prophet sallAllaahu alayhi wa sallam, and contains many Principles. And the meaning of "killing well" is that one exerts himself the utmost in performing it well, and does not intend to cause unnecessary pain or torment through it. And "slaughtering well" in respect to livestock implies that one shows kindness to the animal to be slaughtered, and that one does not fell it to the ground cruelly or harshly, nor drag it from one place to another. It also includes facing it towards the Qiblah and taking the name of Allaah upon it, and cleanly and quickly cutting the throat and the two jugular veins, and then leaving it until it has turned cold. And it also includes recognising and acknowledging Allaah's favours upon us, and thanking Him and being grateful to Him for them, for verily He - subhaanahu - has subdued for us from amongst His creation whatever pleases Him, and has made Permissible for us what He could have made Forbidden, if He had so wished.
Summary :
That it is obligatory on one doing something to do it in the best possible way
That even killing must be done efficiently and well
That the knife must be sharpened before using it for slaughtering an animal
That sparing unnecessary suffering to the animal to be slaughtered is part of fulfilling the Deen
That one must try to do everything in life in the best and most efficient manner possible Imaam an-Nawawi Hadeeth number : 17
Tags: " slaughter ","kill in the best manner"
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Anger
Posted On 30/10/2007 09:53:21
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Volume 1, Book 3, Number 93:
Narrated Anas bin Malik(r.a):
One day Allah's Apostle(prophet(s.a.w) came out (before the people) and 'Abdullah bin Hudhafa stood up and asked (him) "Who is my father?" The Prophet replied, "Your father is Hudhafa." The Prophet(s.a.w) told them repeatedly (in anger) to ask him anything they liked. 'Umar(r.a) knelt down before the Prophet(s.a.w) and said thrice, "We accept Allah as (our) Lord and Islam as (our) religion and Muhammad(s.a.w) as (our) Prophet(s.a.w)." After that the Prophet(s.a.w) became silent. Volume 1, Book 12, Number 749:
Narrated Abu Huraira:
Allah's Apostle(prophet(s.a.w) said, "Say Aameen' when the Imam says "Ghair-il-maghdubi 'alaihim wala-ddaal-leen;" not the path of those who earn Your Anger (such as Jews) nor of those who go astray (such as Christians)"; all the past sins of the person whose saying (of Aameen), will be forgiven.
Volume 3, Book 40, Number 548:
Narrated 'Abdullah bin Az-Zubair(r.a):
An Ansari man quarrelled with Az-Zubair(r.a) in the presence of the Prophet(s.a.w) about the Harra Canals which were used for irrigating the date-palms. The Ansari man said to Az-Zubair(r.a), "Let the water pass' but Az-Zubair(r.a) refused to do so. So, the case was brought before the Prophet who said to Az-Zubair(r.a), "O Zubair(r.a)! Irrigate (your land) and then let the water pass to your neighbor." On that the Ansari got angry and said to the Prophet(s.a.w), "Is it because he (i.e. Zubair(r.a)) is your aunt's son?" On that the color of the face of Allah's Apostle(prophet(s.a.w) changed (because of anger) and he said, "O Zubair! Irrigate (your land) and then withhold the water till it reaches the walls between the pits round the trees." Zubair(r.a) said, "By Allah, I think that the following verse was revealed on this occasion": "But no, by your Lord They can have No faith Until they make you judge In all disputes between them." (4.65)
Volume 3, Book 40, Number 549:
Narrated 'Urwa:
When a man from the Ansar quarrelled with AzZubair(r.a), the Prophet(s.a.w) said, "O Zubair! Irrigate (your land) first and then let the water flow (to the land of the others)." "On that the Ansari said, (to the Prophet(s.a.w)), "It is because he is your aunt's son." On that the Prophet said, "O Zubair! Irrigate till the water reaches the walls between the pits around the trees and then stop (i.e. let the water go to the other's land)." I think the following verse was revealed concerning this event: "But no, by your Lord They can have No faith Until they make you judge In all disputes between them." (4.65)
Tags: " Anger "
Narrated 'Aisha(R.a):
(the mother of the faithful believers) The commencement of the Divine Inspiration to Allah's Apostle was in the form of good dreams which came true like bright day light, and then the love of seclusion was bestowed upon him. He used to go in seclusion in the cave of Hira where he used to worship (Allah alone) continuously for many days before his desire to see his family. He used to take with him the journey food for the stay and then come back to (his wife) Hazrath Khadija(r.a) to take his food like-wise again till suddenly the Truth descended upon him while he was in the cave of Hira. The angel came to him and asked him to read. The Prophet(s.a.w) replied, "I do not know how to read.
The Prophet(s.a.w) added, "The angel(jibreel(a.s)) caught me (forcefully) and pressed me so hard that I could not bear it any more. He then released me and again asked me to read and I replied, 'I do not know how to read.' Thereupon he caught me again and pressed me a second time till I could not bear it any more. He then released me and again asked me to read but again I replied, 'I do not know how to read (or what shall I read)?' Thereupon he caught me for the third time and pressed me, and then released me and said, 'Read in the name of your Lord(ALLAH(s.w.t)), who has created (all that exists) has created man from a clot. Read! And your Lord is the Most Generous." (96.1, 96.2, 96.3) Then Allah's Apostle(prophet(s.a.w)) returned with the Inspiration and with his heart beating severely. Then he went to Hazrath Khadija(r.a) and said, "Cover me! Cover me!" They covered him till his fear was over and after that he told her everything that had happened and said, "I fear that something may happen to me." Hazrath Khadija(r.a) replied, "Never! By Allah, Allah will never disgrace you. You keep good relations with your Kith and kin, help the poor and the destitute, serve your guests generously and assist the deserving calamity-afflicted ones."
Hazrath Khadija(r.a) then accompanied him to her cousin Waraqa bin Naufal bin Asad bin 'Abdul 'Uzza, who, during the PreIslamic Period became a Christian and used to write the writing with Hebrew letters. He would write from the Gospel in Hebrew . He was an old man and had lost his eyesight. Hazrath Khadija(r.a) said to Waraqa, "Listen to the story of your nephew, O my cousin!" Waraqa asked, "O my nephew! What have you seen?" Allah's Apostle(prophet(s.a.w)) described whatever he had seen. Waraqa said, "This is the same (angel jibreel(a.s)) who keeps the secrets whom Allah had sent to prophet Moosa(a.s). I wish I were young and could live up to the time when your people would turn you out." Allah's Apostle(prophet(saw)) asked, "Will they drive me out?" Waraqa replied in the affirmative and said, "Anyone (man) who came with something similar to what you have brought was treated with hostility; and if I should remain alive till the day when you will be turned out then I would support you strongly." But after a few days Waraqa died and the Divine Inspiration was also paused for a while.
Narrated Jabir bin 'Abdullah Al-Ansari(r.a) while talking about the period of pause in revelation reporting the speech of the Prophet(s.a.w) "While I was walking, all of a sudden I heard a voice from the sky. I looked up and saw the same angel(jibreel(a.s)) who had visited me at the cave of Hira' sitting on a chair between the sky and the earth. I got afraid of him and came back home and said, 'Wrap me (in blankets).' And then Allah revealed the following Holy Verses (of Quran):
'O you (i.e. Muhammad(s.a.w))! wrapped up in garments!' Arise and warn (the people ),... up to 'and desert the idols.' (74.1-5) After this the revelation started coming strongly, frequently and regularly."
Tags: " revelation "
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