Great reward for simple actions (7)

Transactions and morals

• Abu Hurayrah (may Allah be pleased with him) narrated that the Messenger of Allah said: "He who alleviates the suffering of a brother out of the sufferings of the world, Allah would alleviate his suffering from the sufferings of the Day of Resurrection, and he who finds relief for one who is hard pressed, Allah would make things easy for him in the Hereafter, and he who conceals (the faults) of a Muslim, Allah would conceal his faults in the world and in the Hereafter. Allah is at the back of a servant so long as the servant is at the back of his brother, and he who treads the path in search of knowledge, Allah would make that path easy, leading to Paradise for him and those persons who assemble in the house among the houses of Allah (mosques) and recite the Book of Allah and they learn and teach the Qur'an (among themselves) there would descend upon them the tranquility and mercy would cover them and the angels would surround them and Allah makes a mention of them in the presence of those near Him, and he who is slow-paced in doing good deeds, his (high) descent does not make him go ahead." [Reported by Muslim in the book of Dhikr, invocation, repentance, and asking for Allah's forgiveness, chapter on the virtue of gathering for reciting the Qur'an and Dhikr 8/71].

• Imam An-Nawawy (may Allah bestow mercy on his soul) said: This is a great Hadith which collects all kind of sciences, rules, and proprieties.

• The Hadith contains the virtue of fulfilling people's needs and benefitting them with what is available, such as knowledge, money, aid, advantage, or advice, etc.

• The Hadith also indicates the virtue of seeking knowledge and obligates people to seek Shari`ah knowledge for the sake of Allah because this is a condition in every act of worship, but scholars confine it to this matter because some people may be lenient in this or neglect it.

• As for the Prophet's saying: "Any group of people that assemble in one of the Houses of Allah," it is not only confined to masjids but schools, gatherings, and anything of the like. "And he who is slow-paced in doing good deeds, his (high) descent does not make him go ahead," it means that whoever neglects his righteous actions shall not catch the rank of the doers of righteous deeds, so a person should not depend on his nobility or his lineage while neglecting righteous deeds. [Sahih Muslim with the explanation of An-Nawawy 17/21-23].

• Abu Ad-Darda' (may Allah be pleased with him) narrated that the Messenger of Allah said: "Shall I inform you of something more excellent in degree than fasting, prayer and almsgiving (Charity)? The people replied: Yes. He (the Prophet) said: It is putting things right between people, spoiling them is the shaver (destructive)." [At-Tirmidhy said: This an authentic Hadith]. It was reported that the Prophet (peace be upon him) said: "Beware of hatred, for it is the razor. I do not tell you that it shaves the hair, but it shaves away the religion." [Reported by At-Tirmidhy in the book the description of the Day of Resurrection No. 2509, 4/663].

• The meaning of fasting and Salah here is the supererogatory not the obligatory duties.

• The shaver: is the quality which destroys religion as a razor shaves hair.

• It was said: It is cutting the ties of kinship and oppression.

• The Hadith exhorts to reconciliation among people and avoiding corruption because reconciliation is a cause for holding firm with the way of Allah and not to scatter or corrupt affairs among people, so whoever conciliates and removes corruption gains a higher degree than the fasting person who spends all night in Salah. [Tuhfat Al Ahwazy 3/320].

• Abu Mas`ud narrated that the Messenger of Allah said: "A person from amongst the people who lived before you was called to account by Allah on the Day of Resurrection. No good deeds were found in his credit except that he being a rich man had (financial) dealings with people and had commanded his servants to show leniency to those who were in straitened circumstances. Upon this Allah, the Exalted, and Majestic said: `I am more entitled to this attribute, so waive (his faults).'" [Reported by Muslim in the book of dealings, chapter on the virtue of giving respite to an insolvent 5/32].

• Al Bukhari reported on the authority of Abu Hurayrah (may Allah be pleased with him) that the Prophet (peace be upon him) said: "There was a merchant who used to lend the people, and whenever his debtor was in straitened circumstances, he would say to his employees, 'Forgive him so that Allah may forgive us.' So, Allah forgave him." [Sahih Al Bukhari in the book of dealings, chapter on whoever gives respite to an insolvent 3/10].

• These Hadiths show the virtue of giving respite to insolvent and reducing the debt or forgiving it at all whether it is few or much. [Sahih Muslim with the explanation of An-Nawawy 10/224].

• Some Companions said: "To fulfill my Muslim brother's needs is more beloved to me than seclusion for two months in a masjid." [A part from a Hadith reported by Ibn Abu Ad-Dunya in Istina` Al Ma`ruf 92, chapter on 36. Al Albany graded it as authentic in Sahih Al Jami` As-Saghir 176 and Silsilat Al Ahadith As-Sahihah 906].

• The Hadith stresses the virtue of fulfilling people's needs and its reward is very great.

• Abu Hurayrah (may Allah be pleased with him) narrated that the Messenger of Allah said: "A man who passed by a branch of a tree leaning over a road and decided to remove it, saying to himself: `By Allah! I will remove from the way of Muslims so that it would not harm them.' On account of this he was admitted to Paradise." [Reported by Muslim in the book of dutifulness and preserving the ties of kinship, chapter on the virtue of removing harm from the road, No. 1914, 128].

• It contains the virtue of removing harm from the road —as Imam An-Nawawy said— whether the harm is a harmful tree, a thorny branch, a rock, filth, or cadaver, etc."

• Removing harm from the road is one from the branches of faith. It also stresses the virtue of anything beneficial to Muslims and removing the harm from Muslims. [Sahih Muslim with the explanation of An-Nawawy 16/171].

• `Amr ibn Al `As (may Allah be pleased with him) narrated that he heard the Messenger of Allah (peace be upon him) saying: "If a judge gives a verdict according to the best of his knowledge and his verdict is correct (i.e. agrees with Allah and His Messenger's verdict) he will receive a double reward, and if he gives a verdict according to the best of his knowledge and his verdict is wrong, (i.e. against that of Allah and His Messenger) even then he will get a reward." [Reported by Al Bukhari and Muslim: Al Bukhari in the book of I`tisam (holding firm), chapter on the reward of a ruler when he observes Ijtihad then perform it correct or incorrect 8/157, and Sahih Muslim in the book of adjudications, chapter on showing the reward of a ruler if he observes Ijtihad then perform it correct or incorrect 5/131].

• Imam An-Nawawy said: Scholars said: Muslims hold consensus that this Hadith speaks about a knowledgeable ruler who is competent to pass a judgment. If he observes Ijtihad correctly, he shall have two rewards: A reward for observing Ijtihad and a reward for being correct, however if he was mistaken, he shall have the reward of observing Ijtihad.

• They said: In case a ruler is not competent to pass a judgment, it is not permissible for him to pass a judgment. However, if that ruler passes a judgment, he shall have no reward, moreover he shall be sinful and his judgment shall not be executed whether he is correct or not because his correctness is not based on a Shari`ah origin. So, he is sinful in all his rulings whether he is correct or not, and all his judgments are rejected, and he shall not be excused in any of them. [Sahih Muslim with the explanation of An-Nawawy 12/13-14].

• Abu Ad-Darda' (may Allah be pleased with him) narrated that the Prophet (peace be upon him) said: "Nothing will be heavier on the Day of Resurrection in the Scale of the believer than good manners. Allah hates one who utters foul or coarse language."  [Reported by At-Tirmidhy in the book of dutifulness and preserving the ties of kinship, chapter on Hadith reported about good-manners, No. 2002, 4/362, he said: A good and authentic Hadith].

• At-Tirmidhy reported in the previous source on the authority of `Abdullah ibn Al Mubarak that he described good-manners saying: It is smiling face, doing righteous deeds, and refraining from doing harm.

"From good-manner," it means that Allah loves good-manner and is pleased with its owner.[See: Tuhfat Al Ahwazy 3/145].

• Jarir ibn `Abdullah (may Allah be pleased with him) narrated that the Messenger of Allah said:"He who introduced some good practice in Islam which was followed after him (by people) he would be assured of reward like one who followed it, without their rewards being diminished in any respect." [Reported by Muslim in the book of knowledge, chapter on he who introduces some good practice, No. 1017, it is part of a Hadith].

• Imam An-Nawawy said that following: The Hadith exhorts to introducing some good practice in Islam and showing that the person shall have the same reward of the doers of these good practices until the Day of Recompense. Moreover, those who call the people to guidance shall have the same reward of the doers whether he initiates that guidance or revives it, and whether that guidance is teaching a knowledge, an act of worship, a manner, etc. [Sahih Muslim with the explanation of An-Nawawy 16/226 with slight paraphrasing].

• He said in other position: It exhorts to introducing good and initiating good practices. [Ibid. 7/104].

• It was reported from Abu Mas`ud Al Ansary (may Allah be pleased with him) that he said: "A man came to the Prophet (peace be upon him) and said: My riding beast has been killed, so give me some animal to ride upon. He (the Holy Prophet) said: I have none with me. A man said: Messenger of Allah, I can guide him to one who will provide him with a riding beast. The Messenger of Allah (may peace be upon him) said: One who guides to something good has a reward similar to that of its doer."  [Reported by Muslim in the book of emirate, chapter on the virtue of supporting a worrier for Allah's Sake].

• The Hadith exhorts to goodness, drawing attention to it, and supporting its doers and he shall have the reward for his action. [Briefly from Sahih Muslim with the explanation of An-Nawawy 13/39].

Index

•      Tuhfat Al Ahwazy, the explanation of Jami` At-Tirmidhy, Al Mubarakfury, 3<sup>rd</sup> edition, Beirut, Dar Al Kitab Al `Araby, 1404 AH, acopy from a stone print.
•      Sunan Ibn Majah, verified by Muhammad Fo'ad `Abdul-Baqy, Cairo, Dar Al Hadith,withoutthe date of the print.
•      Sunan At-Tirmidhy, verified by Ahmad Muhammad Shakir, Muhammad Fo'ad `Abdul-Baqy, Ibrahim `Atwah, Cairo, Dar Al Hadith, a photocopy.
•      Sahih Ibn Khuzaymah, verified, commented, and attributed its Hadiths by Muhammad Mustafa Al A`zhamy, 2^nd, Riyadh: verified, 1401 AH.
•     Sahih Al Bukhari, Istanbul: Al Maktabah Al Islamiyyah, Jeddah: distributed by Maktabat Al `Ilm, 1401 AH.
•    The text is in Fathul-Bary.
•      Sahih Al Jami` As-Saghir and its addition, Muhammad Nasir Al Din Al Albany, 1st edition, Beirut,Al Maktab Al Islamy, 1401 AH.
•      Sahih Sunan Ibn Majah, Muhammad Nasir Al Din Al Albany, 3rd edition, Beirut, Al Maktab Al Islamy, Riyadh: Maktab At-Tarbiyah Al `Araby Li Diwal Al Khalij [Arab Bearu for education of the gulf state], 1408 AH.
•      Sahih Muslim, Beirut, Dar Al Ma`rifah, a copy from Istanbul print: Al Matba`ah Al `Amirah, 1334 AH. And the edition of Beirut, Dar Ibn Hazm, 1416 AH.
•      Sahih Muslim with the explanation of An-Nawawy, Riyadh: Dar Al Ifta', a copy from the 1349 AH edition.
•      `Aridat Al Ahwazy for the explaination of Sahih At-Tirmidhy, Ibn Al `Araby Al Maliky, Beirut, Dar Al Kitab Al `Araby,without the date of printing.
•      Fathul-Bary with the explanation of Sahih Al Bukhari, `Abdul-`Aziz ibn `Abdullah ibn Baz read its origin and verified it, its books, chapters, and Hadiths were arranged by Muhammad Fo'ad `Abdul-Baqy, Muhib Al Din Al Khatib supervised its printing, Riyadh: Dar Al Ifta',without the date of printing, and the edition of Beirut, Dar Al Fikr, 1414 AH, written under the text of Sahih Al Bukhari. Fada'il Al A`mal, Muhammad ibn `Abdul-Wahid Al Maqdisy, verified by Magdy As-Sayyid Ibrahim, Cairo: Maktabat Al Qur'an 1407 AH.
•      Majma` Az-Zawa'id wa Manba` Al Fawa'id, `Ali ibn Abu Bakr Al Haythamy, by the editing of Al `Iraqy and Ibn Hajar, Beirut: Mo'asasat Al Ma`arif, 1406 AH.
•      Ma`arif As-Sunan: Sharh Sunan At-Tirmidhy, Muhammad Yusuf Al Husayny Al Bannury, Karatchi: Al Maktabah Al Bannuriyyah, without the date of printing.
•     Al Mu`jam Al Kabir, Sulayman ibn Ahmad At-Tabarany, verfied and attributed its Hadiths Hamdy `Abdul-Majid As-Salafy, 1400 AH.

Content:

Subjects

Introduction

Acts of worship

Masjids

Dhikr and invocation

charities and expenses

Jihad

Transactions and manners

Index

References

Content