Wisdom and lessons from Hadith for every single day of the year. In simple and understandable language. Also how to implement the hadith into one’s daily life and brief definitions of [some] Arabic words. 365 Hadiths in total to cover the entire year.

[Please select the links below to go to the relevant section]

Day 1 – Be Content

Day 2 – The Beauty of Modesty

Day 3 – Control Yourself When Enraged

Day 4 – Brotherhood in Faith

Day 5 – True Elevation

Day 6 – The Prohibition of Pride

Day 7 – The Evil Consequences of The Tongue

Day 8 – Loathsome qualities

Day 9 – Truthfulness leads one to Jannah

Day 10 – Breaker of ties and prolonged life

Day 11 – The Evil of Backbiting

Day 12 – The Two Faced Individual

Day 13 – The Rights of Every Muslim

Day 14 – His Character was The Quran

Day 15 – Honour your Parents

Day 16 – The Rights of Neighbours

Day 17 – The Excellence of Maintaining Family Ties

Day 18 – Honouring the Elderly: A Sign of Reverence for Allah

Day 19 – The Darkness of Oppression on The Day of Judgment

 

 

 

 

[More coming soon Insha-Allah]

 

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Day 1:  Be Content

عَنْ أَبِي هُرَيْرَةَ، عَنْ رَسُولِ اللَّهِ صلى الله عليه وسلم قَالَ

‏ “‏ إِذَا نَظَرَ أَحَدُكُمْ إِلَى مَنْ فُضِّلَ عَلَيْهِ فِي الْمَالِ وَالْخَلْقِ، فَلْيَنْظُرْ إِلَى مَنْ هُوَ أَسْفَلَ مِنْهُ ‏”‏‏.‏

Narrated Abu Huraira [Allah be pleased with him]:

 

Allah’s Messenger (ﷺ) said, “If anyone of you looked at a person who was made superior to him in property and (in good) appearance, then look at the one who is inferior to him.

[Sahih Bukhari:6490]

 

Meaning of selected words

Superior [فُضِّلَ] means, Allah has enriched you with wealth or pleasant appearance [or any blessing of Allah]. 

 

Commentary of Hadith

Ibn Mulaqin [804 AH] mentions in his commentary on Sahih Bukhari [al-Tawdih li Sharh al-Jami al-Sahih]:

 

هذا الحديث جامع لمعاني الخير كما قال الطبري

‘This hadith is all encompassing of all goodness as mentioned by Imam Tabari [310 AH].’

Ibn Mulaqin [Allah bless him] further comments, a summary of what he states is as follows:

• When it comes to matters of worship and religion, then look at those above you. This will push you to continue to increase in good actions and drawing close to Allah. 
• Contrary to matters of worship, when it comes to matters of the world, there will always be someone who is lower in status and wealth than you. 

– When a person ponders upon this then he will realise the blessings of Allah upon him. [End quote] [Tawdih li Sharh Jami al-Sahi, Volume 29, Page 537, Dar al-Nawadir, First Edition] 

Another similar narration mentioned in Sahih Muslim [2963]: 

انظرواالى مَنْ هُوَ أَسْفَلَ مِنْكُمْ وَلَا تَنْظُرُوا إِلَى من هو فوقكم فهو أجدر أن لاتزدروا نعمة الله عليكم

Abu Huraira reported Allah’s Messenger (ﷺ) as saying:

 

‘Look at those who stand at a lower level than you but don’t look at those who stand at a higher level than you, for that is better-suited that you do not disparage Allah’s favors.’ 

 

Wisdom of Hadith

Imam Nawawi [676 AH] states in commentary on Sahih Muslim [al-Minhaj], below is a summary:

• When a person looks at those who are given more than him [in the matters of the world], then he seeks that and belittles what Allah has given him. 
• Contrary to the mindset of the above, if a person looks at those who have less than him, he will be grateful to Allah, thank him and praise him for what he has. 
• Looking at those who have been given more of this world can lead to competition, which then leads to envy and hatred for one another. [END QUOTE] [al-Minhaj, Imam Nawawi, Volume 18, Page 96]
• The true richness of this world is the richness of the soul (being content with that which he has) [Hadith will soon be mentioned, Insha Allah].
• A person chasing the riches and glamour of this world, will never be satisfied. He will want more and more [Hadith will soon be mentioned, Insha Allah]. 

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Day 2:  The Beauty of Modesty

 

 

عَنْ أَبِي السَّوَّارِ الْعَدَوِيِّ، قَالَ سَمِعْتُ عِمْرَانَ بْنَ حُصَيْنٍ، قَالَ قَالَ النَّبِيُّ صلى الله عليه وسلم

‏ “‏ الْحَيَاءُ لاَ يَأْتِي إِلاَّ بِخَيْرٍ ‏”‏‏.‏

 

 

Narrated Abu As-Sawar Al-Adawi:

`Imran bin Husain said: The Prophet (ﷺ) said, “Haya’ (pious shyness from committing religious indiscretions) does not bring anything except good.“

 

[Sahih Bukhari and Sahih Muslim]

 

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Word	Meaning
Haya’ [الْحَيَاءُ]	A trait that motivates good deeds, and leaving evil acts.

Commentary

 

Ibn Mālik [854 AH] in his commentary on Masābīh summarizes the meaning of this hadith very comprehensively: 

 

الحياء عن فعل ما لا يرضاه الله تعالى خيرٌ كلُّه.

 

Being shy from committing action which displeases Allah is entirely good. [Abstaining from forbidden actions is always good] 

 

Ibn Al’ān al-Shafi [1057 AH] explains how Haya brings goodness in ‘ الفتوحات الربانية على الأذكار النواوية’:

 

لحسن ثمرته من القيام بالأوامر واجتناب النواهي

 

[Due to] the fruits [results] that a person will bear from fulfilling the commands [of Allah] and abstaining from the prohibitions.

Reflections

• Modesty is a beautiful quality.
• Whomsoever Allah wants good for, is adorned by it [A person can achieve this quality either naturally or by diligent effort].
• It leads to an excellent standard of character.
• This quality becomes a means of abstaining from evil and sins.

 

The pinnacle of Haya is being modest to Allah. Which is, a person protects his thoughts [from evil thoughts], his stomach [from impure consumption and doubtful sources] and ponders upon the afterlife.

 

Wisdom of Hadith

• This Hadith diverts our attention to the importance and virtue of Haya’.
• It encourages to have this trait in all circumstances.
• To differentiate between Haya’ and shyness which [shyness] is blameworthy at certain times.
• This hadith alludes to the fact that some qualities at times can be good and at other times harmful, however Haya’ is profitable at all times.

 

Implementing Hadith

• Be eager upon contemplating [about Allah and the afterlife] in solitude. Surely this type of contemplation will create in the soul, the quality of being modest to Allah.  

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Day 3: Control Yourself When Enraged

عَنْ أَبِي هُرَيْرَةَ أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ

لَيْسَ الشَّدِيدُ بِالصُّرَعَةِ إِنَّمَا الشَّدِيدُ الَّذِي يَمْلِكُ نَفْسَهُ عِنْدَ الْغَضَبِ

6114 صحيح البخاري كتاب الأدب باب الحذر من الغضب

2609 صحيح مسلم كتاب البر والصلة والآداب باب فضل من يملك نفسه عند الغضب

 

 

Abu Huraira reported: The Messenger of Allah, peace and blessings be upon him, said, “The strongest are not the best wrestlers. Verily, the strongest are those who control themselves when angry.’’

Source: Ṣaḥīḥ al-Bukhārī 6114, Ṣaḥīḥ Muslim 2609

Grade: Muttafaqun Alayhi (authenticity agreed upon) according to Al-Bukhari and Muslim

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Word	Meaning
الصُّرَعَةِ	A person when wrestles another, slams and overpowers the other.

 

Wisdom of Hadith

 

Imam Baydawi [685 AH] in ‘ تحفة الأبرار شرح مصابيح السنة’ states:

 

أن القوي في الحقيقة ليس من يصارع الرجال ويغلب عليهم، بل القوي من يقاوم نفسه، ويغلب عليها، بحيث يملكها حينما تكون أكثر تمردا وأشد تفرعنا، وذلك عند الغضب.

 

‘The strong person in reality is not the one who wrestles others and overpowers them, rather the strong person is the one who can control himself and overpower his anger. Such that he can control himself at the time when his mind is severely furious and uncontrollable, and this is at the time of anger.’

[3/276]

 

Wisdom of Hadith

 

Ibn Mulaqin [804 AH] explains the harms of anger and states in his commentary of Sahih Bukhari titled ‘التوضيح لشرح الجامع الصحيح’:

 

لأن الغضب يئول إلى التقاطع، ومنع ذي الرفق, وَرُبَّمَا آلَ إِلَى أَنْ يُؤْذِي الْمَغْضُوب عَلَيْهِ فَيُنْتَقَص ذَلِكَ مِنْ الدِّين

 

‘Anger leads to breaking of family ties and prevents kindness’. Also it can lead him to harm the person who he is angry with, as a result it harms his religion.’  

[28/489]

 

 

Wisdom of Hadith

 

Hafidh Ibn Hajar [852 AH] references a hadith [in Fathul al-Bari] mentioned by Imam Tabrani [360 AH], from Sufyan Ibn Abdullah al-Thaqafi: 

وقد ذكر الحافظ ابن حجر ﵀ في فتح الباري (١٠/‏٥٢٠) كلاما مهما في في شرح حديث لا تغضب، فقال: فِي الطَّبَرَانِيِّ مِنْ حَدِيث سُفْيَان بْن عَبْد اللَّه الثَّقَفِيّ «قُلْت يَا رَسُول اللَّه قُلْ لِي قَولًا أَنْتَفِع بِهِ وَأَقْلِلْ، قَالَ: لا تَغْضَب، وَلَك الْجَنَّة

 

‘I said O’ Messenger of Allah, tell me a statement that I can benefit from and is easy.’ He said: ‘Don’t get angry, and for you is Jannah’.  [Fathul Bari – 520/10]

 

 

Reflections

• This hadith means that a strong person in reality is not who overpowers others, rather a strong person is he who controls himself and overpowers his anger and rage.

 

Implementing Hadith

• Recite Ta’awwuz [أعوذ بالله من الشيطان الرجيم] at the time of rage:

 

إني لأعلم كلمة لو قالها لذهب ذا عنه أعوذ بالله من الشيطان الرجيم

“I know a word (sentence) the saying of which will cause him to relax if this man says it. ‘I seek refuge with Allah from Satan, the outcast.’” [Sahih Bukhari:6115]

• Reflect when a person reaches this state, what if Allah is angry with me like this on the day of Judgement.

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Day 4: Brotherhood in faith

عَنْ أَنَسٍ عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ

لا يُؤْمِنُ أَحَدُكُمْ حَتَّى يُحِبَّ لأَخِيهِ مَا يُحِبُّ لِنَفْسِهِ

 

[صحيح البخاري كتاب الإيمان باب من الإيمان أن يحب لأخيه ما يحب لنفسه]

Anas ibn Malik reported: The Prophet, peace and blessings be upon him, said, “None of you will have faith until he loves for his brother what he loves for himself.”

[Sahih Bukhari: 13]

Meanings of selected words:

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Word	Meaning
لا يُؤْمِنُ [None of you will have faith]	This word does not negate faith, rather it negates the perfection of faith. [In order for a person to complete his faith, he must have this quality of loving for his brother that which he loves himself].

Commentary of Hadith

 

The below commentary is summarised from [زاد المسلم فيما اتفق عليه البخاري ومسلم]: 

• This hadith teaches that a person can not reach the pinnacle and perfection of faith, until he loves for his brother what he loves for himself. 
• ‘Brother’ in this hadith refers to brother and sister in faith, as the verse of the Quran suggests:

إِنَّمَا ٱلْمُؤْمِنُونَ إِخْوَةٌۭ 

          The believers are but one brotherhood [49:10]

• Also from faith is to despise for his brother what he despises himself. 
• This hadith also applies to the general people as the hadith mentions:

قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم اتَّقِ الْمَحَارِمَ تَكُنْ أَعْبَدَ النَّاسِ وَارْضَ بِمَا قَسَمَ اللَّهُ لَكَ تَكُنْ أَغْنَى النَّاسِ وَأَحْسِنْ إِلَى جَارِكَ

تَكُنْ مُؤْمِنًا وَأَحِبَّ لِلنَّاسِ مَا تُحِبُّ لِنَفْسِكَ تَكُنْ مُسْلِمًا 

 

Be on guard against the unlawful and you shall be the most worshiping among the people, be satisfied with what Allah has alloted for you and you shall be the richest of the people, be kind to your neighbor and you shall be a believer, love for the people what you love for yourself and you shall be a Muslim.

[Sunan Tirmidhi: 2305]

[An example is you love faith [Iman] for the people] [end quote]

Qadhi Iyadh al-Maliki [544 AH] states in [إِكمَالُ المُعْلِمِ بفَوَائِدِ مُسْلِم]: ‘A person loves for his brother from the matters of obedience [to Allah] and permissible things, that which likes himself’. He also states: 

وبذله المعروف لهم، ومودته الخير لجميعهم وصرف الضر عنهم

‘To spend from the good on them, to desire goodness for all of them and to divert harm from them’. 

[End Quote] 

This hadith includes both, the matters of this world and the hereafter, as Allah says: 

على ذلك فالحديث يتناول أمر الدنيا، وأما الآخرة

فقد قال، تعالى: ﴿وَفِي ذَلِكَ فَلْيَتَنَافَسِ الْمُتَنَافِسُون﴾ [المطففين: ٢٦].

حكاه السنوسى ١/ ١٤٧

Ibn Battal al-Maliki [449 AH] states in his commentary on Sahih Bukhari:

وقال بعض الناس: المراد بهذا الحديث كف الأذى والمكروه عن الناس

Some scholars state: ‘The meaning of this hadith is that you prevent harm and detested things from the people.’ 

[End Quote] 

This hadith directs you to expanding and widening your heart for your brothers in faith. So do not be eager to gain the best things and not them, rather you love for them that which you love for yourself from the new and good things. 

 

Lessons of Hadith

• This hadith does not mean a person is not a believer if he does not love for his brother what he loves for himself. Rather, he has not reached the pinnacle and perfection of faith, until he brings this quality in his life. 
• Brotherhood in faith is a great pillar in faith and is required for the perfection of one’s faith. 
• This quality directs us towards preferring others over ourselves, which is also mentioned in the Quran. Regarding the companions [Allah bless them all]: 

 

وَيُؤْثِرُونَ عَلَىٰٓ أَنفُسِهِمْ وَلَوْ كَانَ بِهِمْ خَصَاصَةٌۭ ۚ

They give ˹the emigrants˺ preference over themselves even though they may be in need. [59:9]

• Absence of this quality results in deficiency of faith!
• To love each other for the sake of Allah [brotherhood in faith].
• The muslim ummah is like one body [hadith coming Insha Allah].
• Religion and faith is wishing good for one another [hadith coming insha Allah]. 

 

Wisdoms of Hadith

 

• Forbidden in faith is envy, which is that a favour is removed from someone whilst wishing the same favour for himself. 
• Bringing this quality into one’s life is a cure for envy.
• This hadith is an evidence for both: how to increase and perfect one’s faith [wanting good for your brother] and how faith decreases and becomes incomplete [not wanting good for your brother]. 

 

Implementing the Hadith

 

• Making supplication [Dua] to Allah for your muslim brother.
• Wishing and desiring good for your brothers in faith.
• Giving charity can help inculcate this noble trait.
• Spending time with the pious and sitting in their gatherings.
• Reciting the Quran and other related literature, pondering over its meanings.

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Day 5 – True Elevation

 

عَنْ أَبِي هُرَيْرَةَ، عَنْ رَسُولِ اللَّهِ صلى الله عليه وسلم قَالَ

 ‘مَا تَوَاضَعَ أَحَدٌ لِلَّهِ إِلاَّ رَفَعَهُ اللَّهُ’

 

[صحيح مسلم كتاب البر والصلة والآداب باب استحباب العفو والتواضع]

 

Abu Huraira [Allah bless him] reported: The Messenger of Allah, peace and blessings be upon him, said,

“No one humbles himself for the sake of Allah but that Allah raises his status.”

 

[Source: Ṣaḥīḥ Muslim 2588]

 

Commentary

 

A common conception is that if others perceive that he is more enriched than others with regards to the materialistic things of this world, the people will then love him, and this will be a means of his status being raised. 

However, the reality is that it will be a means of dislike and his status being lowered in their eyes. 

 

True elevation [in status] is to humble oneself and lower the wings of humility. If Allah has favoured you with something, then surely Allah has favoured him over you with other things. Therefore, be satisfied and content with what Allah has given you and do not look down on anyone. 

 

Here our Noble Messenger of Allah [peace be upon him] informs us that a person who displays humility for Allah, Allah will soon raise his status in this world by becoming loved by the people. With regards to the afterlife, Allah will bestow upon him great rewards and recompense him with the best of rewards. 

 

Lessons of Hadith

• Humility is a great quality, and whoever intends for his status to be raised by Allah, then display humility towards the people.
• This Noble Hadith indicates that a proud person, Allah will recompense him contrary to that of his intention. Which is that the proud person, whereas he was seeking for his status to be raised, rather he has attained disgrace and anger from Almighty Allah. 
• Pride is a quality that is detested, in contrast to humility, which is praiseworthy.  

 

Wisdom of Hadith

 

Imam Baihaqi [458 AH] quotes a statement of Imam Shafi [204 AH]:

 

أرفع الناس قدرًا من لا يرى قدره وأكبر الناس فضلًا من لا يرى فضله

 [شعب الإيمان: ٨٢٦٣]

‘The most exalted people are those who do not see their worth, and the best of people are those who do not see their virtue’.   

 

[Imam Baihaqi in Shubal Iman: 8263]

 

Humility is a means of a person’s status being raised in this world and the hereafter. Also it is a sign of a person’s sincerity in his faith, as Ibn Rajab in al-Jami al-Hikam states:

 

 ‘There are many people who have a pleasant appearance, abundant wealth and fame yet their heart is empty of piety. There are also people who don’t have any of that, yet their heart is filled with piety, so they become honoured by Allah.’  

 

Implementing Hadith

• Anyone who is older than you, then display humility towards them, and anyone who is younger than you then speak softly with them and deal with them gently. 
• Sitting with the poor and loving them. In a Hadith it states:

 

أَحِبُّواْ الْفُقَرَاءَ وَجَالِسُوهُمْ

[صَحَّحَهُ الإِمَامُ الذَّهَبيُّ في التَّلْخِيص، رَوَاهُ الحَاكِمُ في المُسْتَدْرَكِ بِرَقْم: ٧٩٤٧]

 

‘Love the poor and sit with them.’ 

[Mustadrak al-Hakim: 7947]

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Day 6 – The Prohibition of Pride

 

عَنْ عَبْدِ اللَّهِ، عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ

 

‏ “‏ لاَ يَدْخُلُ الْجَنَّةَ مَنْ كَانَ فِي قَلْبِهِ مِثْقَالُ ذَرَّةٍ مِنْ كِبْرٍ ‏”‏ ‏.‏

[ صحيح مسلم كتاب الإيمان باب تحريم الكبر وبيانه 91]

 

 

It is narrated on the authority of ‘Abdullah that the Messenger of Allah (ﷺ) related:

‘He who has in his heart the weight of a mustard seed of pride shall not enter Paradise.’

[Source: Ṣaḥīḥ Muslim 91]

 

Definition

 

The linguistic definition of كِبْر [pride] is:

 

[For best view on smaller devices, rotate horizontal] 

It is a belief that you are better than others

كِبْر

 

Commentary

 

In this hadith is a severe warning, the noble Prophet صلى الله عليه وسلم warned those that have pride, that they will not enter paradise, until they remove this detested quality.

 

Pride is a detested quality, on the outset it seems that this quality will bring about people honoring him and loving him. However, the reality is that this quality will bring about people detesting him and despising him. This is because he thinks that others are inferior in comparison to him. 

 

Rather to incline hearts towards him, then he should lower the wings of humility, be courteous and gentle with people. 

 

Finally, as a rule it is not permissible to tell a person [due to his pride] that ‘you are in the fire’. This is because this hadith is a hadith of warning, warning people of this loathsome quality. Rather a person should advise and warn them. Who enters paradise and the fire, is known only to Allah. 

 

Wisdom of Hadith

 

 

The definition of pride is mentioned by the Prophet صلى الله عليه وسلم: 

 

الْكِبَرُ بَطَرُ الْحَقِّ وَغَمْطُ النَّاسِ

 

‘Pride is to disregard the truth and to look down upon people.’

 

 

So two qualities are mentioned in the above statement:

 

• Rejecting the truth.
• Believing you are better than others.

 

Indeed believing you are better than others is the quality of the devil. Allah recalls the words of the rebellious Shaytaan:

 

قَالَ أَنَا۠ خَيْرٌۭ مِّنْهُ خَلَقْتَنِى مِن نَّارٍۢ وَخَلَقْتَهُۥ مِن طِينٍۢ

 

He [the devil] stated, “I am better than he is: You created me from fire and him from clay.” [7:12]

 

The Shaitan believed himself to be better than Adam [Allah bless him], due to his creation being from fire and that of Adam [Allah bless him] from being from clay. This pride led him to disobey Allah and not follow his commands. 

 

All mankind are equal before Allah and only through piety can a person get closer to Allah. 

 

Allah states:

 

يَـٰٓأَيُّهَا ٱلنَّاسُ إِنَّا خَلَقْنَـٰكُم مِّن ذَكَرٍۢ وَأُنثَىٰ وَجَعَلْنَـٰكُمْ شُعُوبًۭا وَقَبَآئِلَ لِتَعَارَفُوٓا۟ ۚ إِنَّ أَكْرَمَكُمْ عِندَ ٱللَّهِ أَتْقَىٰكُمْ ۚ إِنَّ ٱللَّهَ عَلِيمٌ خَبِيرٌۭ ١٣

 

O humanity! Indeed, We created you from a male and a female, and made you into peoples and tribes so that you may ˹get to˺ know one another. Surely the most noble of you in the sight of Allah is the most righteous among you. Allah is truly All-Knowing, All-Aware. [49:13]

 

 

 

This is also echoed by the noble Prophet صلى الله عليه وسلم in his final sermon: 

 

All mankind is from Adam and Eve, an Arab has no superiority over a non-Arab nor a non-Arab has any superiority over an Arab; also a white has no superiority over black nor does a black have any superiority over a white, except by piety and good action.

 

[Source: Ṣaḥīḥ al-Bukhārī 105]

 

 

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DAY 7 – The Evil Consequences of the Tongue

عَنْ أَبِي هُرَيْرَةَ أَنَّ رَسُولَ اللَّهِ ﷺ قَالَ: إِنَّ الْعَبْدَ لَيَتَكَلَّمُ بِالْكَلِمَةِ مَا يَتَبَيَّنُ مَا فِيهَا، يَهْوِي بِهَا فِي النَّارِ أَبْعَدَ مَا بَيْنَ الْمَشْرِقِ وَالْمَغْرِبِ

Narrated Abu Huraira [Allah bless him]:

That he heard Allah’s Messenger (ﷺ) saying, “A slave of Allah may utter a word without thinking whether it is right or wrong, he may slip down in the Fire as far away a distance equal to that between the east.“

[Sahih Bukhari: 6477, Sahih Muslim 2988]

Commentary

One of the reasons why a person will enter the hellfire will be due to his tongue [speech]. We find in a Hadith when Muadh Ibn Jabal [Allah bless him] asked the Prophet [صلى الله عليه وسلم] that will people enter the hellfire due to their speech. The Prophet [صلى الله عليه وسلم] said: ‘Will the people enter the hellfire except for their tongues? Meaning one of the main reasons a person will enter the hellfire is due to their tongues. 

Doesn’t the loathsome sin of backbiting occur except only with the tongue? Doesn’t lying which is a quality of Nifaq [Hypocrisy] occur except only with the tongue? Doesn’t slandering, gossiping and deceiving occur except only with the tongue?

Dear reader, your greatest enemy is the tongue! It is of the utmost importance that we be cautious regarding our tongue. If a person is watchful regarding his speech then this will be a means of being saved from abundant sin. However if a person speaks without being vigilant regarding it, then this can be a means of entering the hellfire, and we seek the protection of Allah from that.

Ponder over this Hadith! A statement said out of joke or jest or any other reason, could be a means of entering the hellfire. Our Noble Prophet [صلى الله عليه وسلم] has beautifully advised us that we should speak good or remain silent. 

 

مَّا يَلْفِظُ مِن قَوْلٍ إِلَّا لَدَيْهِ رَقِيبٌ عَتِيدٌۭ ١٨

 

Not a single word is uttered by one but there is a watcher near him, ready (to record).

[Everything we say is being recorded by the Angels. The Angel to the right records all the righetous actions whereas the Angel on the left records all the evil actions]

 

 

Wisdom of Hadith

• We learn from this hadith that even a statement said out of joke, if it entails sin [such as lying, mockery] could lead a person to the hellfire. Hence, we should be extremely careful regarding our speech!
• The importance of pondering and thinking regarding our speech. Any speech which includes sin as mentioned in another narration causes the displeasure of Allah.

 

 

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Day 8: 4 Loathsome Qualities

عَنْ عَبْدِ اللَّهِ بْنِ عَمْرٍو قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَرْبَعٌ مَنْ كُنَّ فِيهِ كَانَ مُنَافِقًا خَالِصًا وَمَنْ كَانَتْ فِيهِ خَصْلَةٌ مِنْهُنَّ كَانَتْ فِيهِ خَصْلَةٌ مِنَ النِّفَاقِ حَتَّى يَدَعَهَا إِذَا اؤْتُمِنَ خَانَ وَإِذَا حَدَّثَ كَذَبَ وَإِذَا عَاهَدَ غَدَرَ وَإِذَا خَاصَمَ فَجَرَ

34 صحيح البخاري كتاب الإيمان آية المنافق ثلاث

58 صحيح مسلم كتاب الإيمان باب بيان خصال المنافق

Abdullah ibn Amr reported: The Messenger of Allah, peace and blessings be upon him, said, “There are four signs that make someone a pure hypocrite and whoever has them has a characteristic of hypocrisy until he abandons it: when he makes a covenant he is treacherous, when he speaks he lies, when he makes a promise he breaks it, and when he argues he is wicked.”

[Source: Ṣaḥīḥ al-Bukhārī 34, Ṣaḥīḥ Muslim 58, Riyad 1584]

In the above hadith, four qualities are outlined, which are:

1. Deceitful
2. Lying
3. Betrayal
4. Quarrelsome/Insulting

 

These are from the loathsome qualities, and anyone who has any of them then this is a sign of hypocrisy [Nifaq].  Whoever has all four of these traits, as the Hadith mentions, then this is a sign of pure hypocrisy. Allah protect us!

 

Therefore, it is incumbent upon us that we protect ourselves from it, and we cleanse it from our hearts. 

al-Hafidh Ibn al-Arabi [543 AH] states in ‘Ahkam al-Quran’ regarding Nifaq:

 

النِّفَاقُ فِي الْقَلْبِ هُوَ الْكُفْرُ، وَإِذَا كَانَ فِي الْأَعْمَالِ فَهُوَ مَعْصِيَةٌ

 

‘Nifaq in the heart is disbelief, and if it is in a person’s actions, then this is disobedience’. [2/550]

 

 

He [Allah bless him] further explains 

 

فَقَالَتْ طَائِفَةٌ: إنَّ ذَلِكَ إنَّمَا هُوَ لِمَنْ يُحَدِّثُ بِحَدِيثٍ يَعْلَمُ كَذِبَهُ، وَيَعْهَدُ بِعَهْدٍ لَا يَعْتَقِدُ الْوَفَاءَ بِهِ، وَيَنْتَظِرُ الْأَمَانَةَ لِلْخِيَانَةِ فِيهَا. [2/550]

 

A group of people have stated: This is for the one who speaks whilst knowing he is a liar, he makes a covenant and has no intention of being loyal to the covenant, and he awaits for Amanah [trust] so that he can be treacherous and deceitful.  [End Quote]

 

 

This is of course contrary to a person who speaks whilst not knowing it is not the truth, in this and other cases when one is sincere, then this is not blameworthy. 

 

 

1.  The first of these detested qualities is being deceitful, which is when he is entrusted with something, he proves to be untrustworthy. Allah says:

 

 

 

إِنَّآ أَنزَلْنَآ إِلَيْكَ ٱلْكِتَـٰبَ بِٱلْحَقِّ لِتَحْكُمَ بَيْنَ ٱلنَّاسِ بِمَآ أَرَىٰكَ ٱللَّهُ ۚ وَلَا تَكُن لِّلْخَآئِنِينَ خَصِيمًۭا ١٠٥

 

 

 

Indeed, We have sent down the Book to you ˹O Prophet˺ in truth to judge between people by means of what Allah has shown you. So do not be an advocate for the deceitful. [4:105]

 

 

 

 

2. The second is lying:

 

 

إِنَّمَا يَفْتَرِى ٱلْكَذِبَ ٱلَّذِينَ لَا يُؤْمِنُونَ بِـَٔايَـٰتِ ٱللَّهِ ۖ وَأُو۟لَـٰٓئِكَ هُمُ ٱلْكَـٰذِبُونَ ١٠٥

 

 

 

No one fabricates lies except those who disbelieve in Allah’s revelations, and it is they who are the ˹true˺ liars. [16:105]

 

 

 

 

3. The third is breaking promises:

 

فَبِمَا نَقْضِهِم مِّيثَـٰقَهُمْ لَعَنَّـٰهُمْ وَجَعَلْنَا قُلُوبَهُمْ قَـٰسِيَةًۭ ۖ يُحَرِّفُونَ ٱلْكَلِمَ عَن مَّوَاضِعِهِۦ ۙ وَنَسُوا۟ حَظًّۭا مِّمَّا ذُكِّرُوا۟ بِهِۦ ۚ وَلَا تَزَالُ تَطَّلِعُ عَلَىٰ خَآئِنَةٍۢ مِّنْهُمْ إِلَّا قَلِيلًۭا مِّنْهُمْ ۖ فَٱعْفُ عَنْهُمْ وَٱصْفَحْ ۚ إِنَّ ٱللَّهَ يُحِبُّ ٱلْمُحْسِنِينَ ١٣

 

But for breaking their covenant We condemned them and hardened their hearts. They distorted the words of the Scripture and neglected a portion of what they had been commanded to uphold. You ˹O Prophet˺ will always find deceit on their part, except for a few. But pardon them and bear with them. Indeed, Allah loves the good-doers. [5:13]

 

 

4. The fourth is being quarrelsome and insulting:

 

 

يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَا يَسْخَرْ قَوْمٌۭ مِّن قَوْمٍ عَسَىٰٓ أَن يَكُونُوا۟ خَيْرًۭا مِّنْهُمْ وَلَا نِسَآءٌۭ مِّن نِّسَآءٍ عَسَىٰٓ أَن يَكُنَّ خَيْرًۭا مِّنْهُنَّ ۖ وَلَا تَلْمِزُوٓا۟ أَنفُسَكُمْ وَلَا تَنَابَزُوا۟ بِٱلْأَلْقَـٰبِ ۖ بِئْسَ ٱلِٱسْمُ ٱلْفُسُوقُ بَعْدَ ٱلْإِيمَـٰنِ ۚ وَمَن لَّمْ يَتُبْ فَأُو۟لَـٰٓئِكَ هُمُ ٱلظَّـٰلِمُونَ ١١

O you who have believed, let not a people ridicule [another] people; perhaps they may be better than them; nor let women ridicule [other] women; perhaps they may be better than them. And do not insult one another and do not call each other by [offensive] nicknames. [49:11]

Wisdom of Hadith

• Our religion is not that you only concern yourself with worship, and you overlook improving your character [Akhlaq]. Rather our religion consists of both worship and excellent character. 

 

 

Implementing the Hadith

• Focus on improving our character and purifying ourselves from all detestable qualities. Making sure that we speak nothing but the truth, fulfill our promises and avoid bad language at all times.

 

 

 

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Day 9: Truthfulness leads one to Jannah

 

Hadith

 

عَنْ عَبْدِ اللَّهِ، قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏ “‏ عَلَيْكُمْ بِالصِّدْقِ فَإِنَّ الصِّدْقَ يَهْدِي إِلَى الْبِرِّ وَإِنَّ الْبِرَّ يَهْدِي إِلَى الْجَنَّةِ وَمَا يَزَالُ الرَّجُلُ يَصْدُقُ وَيَتَحَرَّى الصِّدْقَ حَتَّى يُكْتَبَ عِنْدَ اللَّهِ صِدِّيقًا وَإِيَّاكُمْ وَالْكَذِبَ فَإِنَّ الْكَذِبَ يَهْدِي إِلَى الْفُجُورِ وَإِنَّ الْفُجُورَ يَهْدِي إِلَى النَّارِ وَمَا يَزَالُ الرَّجُلُ يَكْذِبُ وَيَتَحَرَّى الْكَذِبَ حَتَّى يُكْتَبَ عِنْدَ اللَّهِ كَذَّابًا ‏”‏ ‏.‏

 

It is obligatory for you to tell the truth, for truth leads to virtue and virtue leads to Paradise, and the man who continues to speak the truth and endeavours to tell the truth is eventually recorded as truthful with Allah, and beware of telling of a lie for telling of a lie leads to obscenity and obscenity leads to Hell-Fire, and the person who keeps telling lies and endeavours to tell a lie is recorded as a liar with Allah.

 

 

[Sahih Bukhari, Sahih Muslim]

 

 

Commentary

 

 

We learn from the teachings of The Prophet ﷺ that whenever he commands a matter, implicitly we understand that the opposite is forbidden. Likewise when he ﷺ forbids a matter, implicitly we understand that the opposite is allowed. 

However, in this noble Hadith he ﷺ commands us to speak the truth and at the same time clearly mentions the prohibition of lying, without leaving us to work it out. 

This illustrates to us the importance of speaking the truth and the evil of lying. 

Undoubtedly, speaking the truth leads one to goodness and piety, and due to this goodness and piety, it will eventually lead the one who is decorated in these two amazing qualities to Jannah. 

 

Vice versa, lying leads one to sin and evil, and due to this lying and evil, it will eventually lead the one who has these qualities to hell-fire. We seek the protection of Allah from this!

 

So dear reader, abstaining from lying is an extremely important matter. To the extent that even when joking, one should abstain from lying. The Prophet ﷺ explained this matter to us:

 

بَهْزِ بْنِ حَكِيمٍ، قَالَ حَدَّثَنِي أَبِي، عَنْ أَبِيهِ، قَالَ سَمِعْتُ رَسُولَ اللَّهِ صلى الله عليه وسلم يَقُولُ ‏ “‏ وَيْلٌ لِلَّذِي يُحَدِّثُ فَيَكْذِبُ لِيُضْحِكَ بِهِ الْقَوْمَ وَيْلٌ لَهُ وَيْلٌ لَهُ ‏”

 

 

[Sunan Abu Dawud: 4990]

 

 

‘’He who tells a lie in order to amuse people will be afflicted with loss.” He then used the expression ‘’May loss be upon him!’’ thrice. 

 

 

To conclude, it is necessary we hold firm to the path of truthfulness, and that we seek the company of the truthful ones both in faith and action. Also, we abstain from lying and from the company of those who will have a negative impact upon us. 

 

 

 

Wisdoms of Hadith

 

• One of the most virtuous ways in which a person reaches a lofty stage in paradise is al-Sidq (Being true in faith, action and speaking the truth).
• One of the most evil ways in which a person falls to the depths of the fire is lying.
• Speaking the truth has benefits in this world and the hereafter. As for this world, it saves a person from difficulty and harm, just like we learn from the incident of Kab Ibn Ahbar [] [See: ]. As for the hereafter, Allah says: 

 

قَالَ ٱللَّهُ هَـٰذَا يَوْمُ يَنفَعُ ٱلصَّـٰدِقِينَ صِدْقُهُمْ ۚ لَهُمْ جَنَّـٰتٌۭ تَجْرِى مِن تَحْتِهَا ٱلْأَنْهَـٰرُ خَـٰلِدِينَ فِيهَآ أَبَدًۭا ۚ رَّضِىَ ٱللَّهُ عَنْهُمْ وَرَضُوا۟ عَنْهُ ۚ ذَٰلِكَ ٱلْفَوْزُ ٱلْعَظِيمُ ١١٩

 

Allah will declare, “This is the Day when ˹only˺ the truthful will benefit from their Truthfulness. Theirs are Gardens under which rivers flow, to stay there forever and ever. Allah is pleased with them and they are pleased with Him. That is the ultimate triumph.” [5:119]

 

 

• The qualities of al-Sidq [truthfulness] is:

 

 

They are truthful and sincere in their beliefs which is believing in:

 

• The oneness of Allah. 
• The last day.
• The Angels.
• The Divine Scriptures.
• The Prophets [].

 

They also give they wealth to:

 

• Their Relatives.
• The Orphans.
• The Poor.
• The ‘Needy’ travelers.
• The Beggars.
• Freeing Captives.

 

They worship Allah by:

 

• Establishing Prayer.
• Fulfilling their Zakah.

 

Also they fulfill their oaths and finally their are patient during times of:

 

• Suffering 
• Adversity
• Expeditions

 

These are the ones who are truthful and from al-Sidq, just like Almighty Allah says:

 

 

۞ لَّيْسَ ٱلْبِرَّ أَن تُوَلُّوا۟ وُجُوهَكُمْ قِبَلَ ٱلْمَشْرِقِ وَٱلْمَغْرِبِ وَلَـٰكِنَّ ٱلْبِرَّ مَنْ ءَامَنَ بِٱللَّهِ وَٱلْيَوْمِ ٱلْـَٔاخِرِ وَٱلْمَلَـٰٓئِكَةِ وَٱلْكِتَـٰبِ وَٱلنَّبِيِّـۧنَ وَءَاتَى ٱلْمَالَ عَلَىٰ حُبِّهِۦ ذَوِى ٱلْقُرْبَىٰ وَٱلْيَتَـٰمَىٰ وَٱلْمَسَـٰكِينَ وَٱبْنَ ٱلسَّبِيلِ وَٱلسَّآئِلِينَ وَفِى ٱلرِّقَابِ وَأَقَامَ ٱلصَّلَوٰةَ وَءَاتَى ٱلزَّكَوٰةَ وَٱلْمُوفُونَ بِعَهْدِهِمْ إِذَا عَـٰهَدُوا۟ ۖ وَٱلصَّـٰبِرِينَ فِى ٱلْبَأْسَآءِ وَٱلضَّرَّآءِ وَحِينَ ٱلْبَأْسِ ۗ أُو۟لَـٰٓئِكَ ٱلَّذِينَ صَدَقُوا۟ ۖ وَأُو۟لَـٰٓئِكَ هُمُ ٱلْمُتَّقُونَ ١٧٧

 

 

Righteousness is not in turning your faces towards the east or the west. Rather, the righteous are those who believe in Allah, the Last Day, the angels, the Books, and the prophets; who give charity out of their cherished wealth to relatives, orphans, the poor, ˹needy˺ travellers, beggars, and for freeing captives; who establish prayer, pay alms-tax, and keep the pledges they make; and who are patient in times of suffering, adversity, and during battle. It is they who are true ˹in faith˺, and it is they who are mindful ˹of Allah˺. [2:177]

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Day 1:  Breaker of Kinship and Prolonged Life

 

لا يَدْخُلُ الْجَنَّةَ قَاطِعٌ

The Prophet (ﷺ) said: “The one who severs ties of kinship will not enter Paradise.”

 

[Sahih Muslim: 2556, Sahih Bukhari: 5984]

 

 

What we will cover Insha Allah:

 

 

• The definition of who is a قتات [Breaker of family ties].
• The difference between قتات and نميمة. 
• The difference between نميمة and غيبة
• Meaning of extended lifespan
• Lessons from the Hadith

 

 

 

Definition

 

 

Term	Definition
قتات	One goes to a person and tells him that so-and-so says about him such and such evil things, with the intention of causing animosity between them. This is called ‘نميمة’.  [We will Insha Allah mention the slight difference between قتات and نميمة soon].

[For smaller devices, tilt device horizontal for better view of table] 

 

 

E.g An example of نميمة is Person A hears something from Person B, which is Person B said a negative statement regarding Person C, whilst Person C is not present. Person A then goes and tells Person C that Person B said this with the intention of causing animosity between the two.

 

 

Commentary

 

 

This is an important matter due to the fact that The Messenger of Allah ﷺ informed us that Jannah will be forbidden for him. Also several verses of The Noble Quran also highlight the importance of maintaining family ties, and the one breaks it can lead to severe consequences:

 

 

ٱلَّذِينَ يَنقُضُونَ عَهْدَ ٱللَّهِ مِنۢ بَعْدِ مِيثَـٰقِهِۦ وَيَقْطَعُونَ مَآ أَمَرَ ٱللَّهُ بِهِۦٓ أَن يُوصَلَ وَيُفْسِدُونَ فِى ٱلْأَرْضِ ۚ أُو۟لَـٰٓئِكَ هُمُ ٱلْخَـٰسِرُونَ ٢٧

 

“Those who break the covenant of Allah after contracting it and sever that which Allah has ordered to be joined and cause corruption on earth. It is they who are the losers.”

 

 

[Surah Al-Baqarah – 2:27]

 

 

 

Qadhi Iyadh [544 AH] states: ‘القتات’ [one who breaks family ties] and ‘النمام’ is the same in terms of terminology, however the only difference is:

 

 

•   ‘النمام’ is one that is present when he hears the statement and then imparts it [with the intention of causing animosity between the two].
•  ‘القتات’ is one who hears the statement but the person speaking does not know he is there, he then imparts the message [with the intention of causing animosity between the two]. 

 

 

The meaning of the statement of the Prophet ﷺ ‘He will not enter Jannah’ is interpreted as the one who makes ‘نميمة’ permissible. This is despite knowing it is prohibited. 

Another interpretation is he will not initially enter Jannah but will spend some time in the hellfire. We seek the protection of Allah from the hellfire. Ameen. 

 

 

 

Another point of discussion is, is نميمة the same as غيبة [backbiting]? The correct view is that there is a difference between the two. The difference is:

 

• نميمة is to impart a statement which he heard from a person to someone else with the intention of causing animosity, without his pleasure, whether the person knows he is there or not.

 

• غيبة is to mention something regarding your brother which he dislikes however the intention of causing animosity is not there. 

 

 

 

There are various Ahadith in encouraging the maintenance of family ties. Which is being good to your family and relatives by spending on them or giving them ‘Salaam’ [greetings], which is keeping a connection with them and anything that is similar to it. 

 

It is mentioned in authentic Ahadith, that one who maintains family ties will have a prolonged life. For example the statement of The Prophet ﷺ:

 

 

 

‏ مَنْ أَحَبَّ أَنْ يُبْسَطَ لَهُ فِي رِزْقِهِ، وَيُنْسَأَ لَهُ فِي أَثَرِهِ، فَلْيَصِلْ رَحِمَهُ

[صحيح البخاري, كتاب الأدب, باب مَنْ بُسِطَ لَهُ فِي الرِّزْقِ بِصِلَةِ الرَّحِمِ]

 

 

Narrated Anas bin Malik رضي الله عنه :

 

 

Allah ‘s Apostle ﷺ said, “Whoever loves that he be granted more wealth and that his lease of life be prolonged then he should keep good relations with his Kith and kin.”

 

 

[Sahih Bukhari: 5986, Sahih Muslim: 2557]

 

 

The meaning of the above hadith regarding a prolonged life is as follows:

 

1. He will have Barakah in his life due to the reason of having ‘Tawfique’ [divine ability] in obedience to Almighty Allah and spending his life in that which will benefit him in the Akhirah, at the same time his righteous actions being protected from loss. 
2.  Ibn Hajar al-Asqalani [852 AH] explains the hadith by stating that he will have a ‘prolonged life’, due to beneficial knowledge which he left behind, Sadaqah al-Jariyah [ongoing charity], and pious children that pray for him, this is after he has passed away, so it is as though he is still alive. [This explanation explains ‘prolonged life’ in a metaphorical sense]. 

 

 

 

From this explanation is the statement of al-Khalil Ibrahim [عليهم السلام] 

 

 

وَٱجْعَل لِّى لِسَانَ صِدْقٍۢ فِى ٱلْـَٔاخِرِينَ ٨٤

 

 

Bless me with honorable mention among later generations. [26:84]

 

 

 

Also a Hadith in ‘Mu’jam al-Awsat’ from Imam Tabrani [360 AH] from Abu Darda [رضي الله عنه] that he was present with The Prophet ﷺ when someone said: 

 

 

 

ذُكرَ عندَ رسولِ اللَّهِ ﷺ منَ وصل رحِمَه أنسِئَ لَهُ في أجلِهِ فقالَ إنَّهُ ليسَ زيادةً في عمرِهِ قالَ اللَّهُ تعالى فإذا جاءَ أجلهم الآيةَ ولَكنَّ الرَّجلَ تَكونُ لَهُ الذُّرِّيَّةُ الصّالحةُ يدعونَ لَهُ من بعدِهِ.

[المعجم الأوسط, رقم: ٣٣٤٩]

 

 

 

‘Whoever maintains family ties, their lifespan will be extended.’  The Prophet ﷺ replied: ‘This is not [the meaning] of increase in his lifespan. For Almighty Allah says:

 

فَإِذَا جَآءَ أَجَلُهُمْ لَا يَسْتَأْخِرُونَ سَاعَةًۭ ۖ وَلَا يَسْتَقْدِمُونَ ٣٤

 

When their time arrives, they can neither delay it for a moment, nor could they advance it.’

 

 

 

However [the meaning is] a person has pious progeny that supplicate for him after he has passed away. 

 [Mu’jam al-Awsat: 3349]

 

 

 

3. That which is apparent to the Angels in ‘Lawhil-Mahfudh’ [The preserved tablet], which is: A person’s lifespan is 60 years, however if he maintains family ties then it increases by another 40 years. Surely Almighty Allah has complete knowledge in what occurs in it. This is the meaning of the verse:

 

 

 

يَمْحُوا۟ ٱللَّهُ مَا يَشَآءُ وَيُثْبِتُ ۖ وَعِندَهُۥٓ أُمُّ ٱلْكِتَـٰبِ ٣٩

 

Allah eliminates and confirms what He wills, and with Him is the Master Record. [13:39]

 

 

 

[Based on Zad al-Muslim, pg:1491-1492]

 

 

Lessons:

• Maintaining family ties is not just a social obligation but also a religious duty with serious consequences if neglected.
• Islam promotes unity, mercy, and forgiveness within families.
• To earn Allah’s pleasure and ultimately Paradise, one must strive to keep relationships intact and reconcile when conflicts arise. [A believer’s true purpose in life is the pleasure of Allah]. 

 

 

---

Day 11:  The Evil of Backbiting

عَنْ أَبِي هُرَيْرَةَ، أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ ‏”‏ أَتَدْرُونَ مَا الْغِيبَةُ ‏”‏ ‏.‏ قَالُوا اللَّهُ وَرَسُولُهُ أَعْلَمُ ‏.‏ قَالَ ‏”‏ ذِكْرُكَ أَخَاكَ بِمَا يَكْرَهُ ‏”‏ ‏.‏ قِيلَ أَفَرَأَيْتَ إِنْ كَانَ فِي أَخِي مَا أَقُولُ قَالَ ‏”‏ إِنْ كَانَ فِيهِ مَا تَقُولُ فَقَدِ اغْتَبْتَهُ وَإِنْ لَمْ يَكُنْ فِيهِ فَقَدْ بَهَتَّهُ ‏”‏ ‏.‏

[صحيح مسلم, كتاب البر والصلة والآداب, باب تَحْرِيمِ الْغِيبَةِ ص: ٢٥٨٩]

Abu Hurairah [رَضِيَ اللَّهُ عَنْهُ] reported: The Messenger of Allah [ﷺ], said, “Do you know what backbiting is?” They said, “Allah and His Messenger know best.” The Prophet [ﷺ] said, “To mention your brother in a way he dislikes.” It was said, “What if it is true about him?” The Prophet said, “If what you say about him is true, it is backbiting. If it is not true, it is slander.”

 

[Source: Ṣaḥīḥ Muslim 2589]

Definitions

Term	Definition
أَخَاكَ	This refers to your brothers in Islam, not in terms of lineage, hence all believers.
اغْتَبْتَهُ	To mention something regarding your brother [not in his presence] which is true, yet he dislikes it.
بَهَتَّهُ	To mention something regarding your brother, which is not true, yet he dislikes it.

[Rotate horizontal on smaller devices, for larger table]

 

 

* والغيبة مَأْخُوذَة من الْغَيْب؛ كَأَنَّهُ لما ذكره بِظهْر الْغَيْب بِمَا يسوءه كَانَ ذكره لَهُ غيبَة

 

The term ghibah (backbiting) is derived from al-ghayb (absence); it is as though, when someone mentions another in their absence with something that displeases them, this mention becomes ghibah (backbiting).

 

[Tafsir Sam’ani’]

 

 

Brief Commentary

No conversation takes place between two or more people without some form of backbiting being involved. This is despite knowing that Allah and his Messenger [ﷺ] have clearly prohibited it. 

Now, there are 3 levels of backbiting which is outlined by Imam Qurtubi [Allah bless him]:

 

1. Backbiting [الْغِيبَةُ]: This is when you mention regarding your brother [not in his presence] that which is true, yet he dislikes.
2. Tale-Bearing [الْإِفْكُ]: To spread something without knowing its reality.
3. Slander [الْبُهْتَانُ]: When you mention regarding your brother that which is not true.

 

 

Imam Qurtubi then brings a few narrations regarding Backbiting one of which is an (Athar) of Umar [رضي الله عنه]: 

 

قال عمر بن الخطاب رضي الله عنه: إياكم وذكر الناس فإنه داء، وعليكم بذكر الله فإنه شفاء

 

 

Beware of mentioning people [in a negative way], for indeed it is a disease.  Adopt the mentioning of Allah, for indeed it is a cure. 

 

It was said to Amr Ibn Ubaid رضي الله عنه:

 

لقد وقع فيك فلان حتى رحمناك، قال: إياه فارحموا

 

So-and-so person has attacked you [verbally] and we feel sorry for you. He replied: ‘Feel sorry for him’.  [As the person who is being backbitten will gain the other person’s reward]. 

 

 

Abu Asim رضي الله عنه said regarding backbiting: 

 

ما اغتبت أحدا مذ عرفت ما في الغيبة

 

I have never backbited anyone since I became aware of what is narrated regarding backbiting.

 

[End Quote of Qurtubi]

 

 

All three are Major sins, and severely disliked in Islam. 

A ‘grave’ punishment is mentioned in hadith for this dishonorable act:

 

عَنْ أَبِي بَكْرَةَ قَالَ قَالَ مَرَّ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بِقَبْرَيْنِ فَقَالَ إِنَّهُمَا لَيُعَذَّبَانِ وَمَا يُعَذَّبَانِ فِي كَبِيرٍ أَمَّا أَحَدُهُمَا فَيُعَذَّبُ فِي الْبَوْلِ وَأَمَّا الْآخَرُ فَيُعَذَّبُ فِي الْغَيْبَةِ

[349 سنن ابن ماجه كتاب الطهارة وسننها باب التشديد في البول]

 

 

Abu Bakrah reported: The Prophet, peace and blessings be upon him, passed by two graves and he said, “Verily, they are both being punished, but not for a sin difficult to avoid. As for one, he is punished for the habit of soiling himself with urine. As for the other, he is punished for the habit of backbiting.”

[Source: Sunan Ibn Mājah 349]

 

This [backbiting] can refer to any of the following:

• Any religious affair.
• Any worldly affair.
• His appearance.
• His character.
• His family.
• His clothing.
• His vehicle.
• His sadness.

Or anything else similar, whether it is done via speech or indication [such as making a gesture with the hands, implying a person is short].  

[البحر المحيط الثجاج في شرح صحيح الإمام مسلم بن الحجاج, 1442]

Imam Ibn Kathir [774 AH] mentions a very thought-provoking point:

Just like you detest eating dead flesh, also detest backbiting. Indeed, the penalty of backbiting is more severe than that of eating dead flesh. [Referring to the verse in the Quran which likens eating dead flesh to backbiting someone]. 

[END QUOTE OF IBN KATHIR] 

Furthermore, Imam Alusi [1270 AH] clarifies the reality of backbiting and states: ‘There is no difference if you mention something [that your brother dislikes] if he is present or not, as it is intentional [and therefore sinful].’

Imam Razi [606 AH] states: ‘This verse indicates that it is necessary to protect the honour of a Muslim by refraining from backbiting.’

An Important Reminder – Social Media

 

Before we touched upon that backbiting can be done via the medium of speech and also via indication. Another medium in which backbiting occurs, especially in today’s age and is extremely rife, is the medium of technology. 

Just because a person is not physically speaking, does not exempt a person from this sin.

Hence extreme caution must be taken when on devices such as Mobile phones, not to backbite anybody. 

وَٱتَّقُوا۟ ٱللَّهَۚ إِنَّ ٱللَّهَ تَوَّابࣱ رَّحِیمࣱ

And be conscious of Allah. Surely Allah is ˹the˺ Accepter of Repentance, Most Merciful.

If done in the past, sincere repentance must be made with a firm resolution not to commit in the future. 

Lessons

• The Noble Prophet ﷺ himself mentioned the definition of backbiting [ذِكْرُكَ أَخَاكَ بِمَا يَكْرَهُ].  
• The humility and respect of the Sahabah [رضي الله عنهم] when asked by the Prophet ﷺ, they replied ‘Allah and his messenger ﷺ know best’. 
• The prohibition of backbiting also extends to listening to backbiting. One should leave the place and not be involved in this evil act.  
• This is a sin in terms of religion and also character. 
• Backbiting and slander are major sins and every effort must be made to protect oneself from this major sin!

---

Day 12:  The Two Faced Individual

 

تجدون من شرار الناس يوم القيامة عند الله ذا الوجهين، الذي يأتي هؤلاء بوجه، وهؤلاء بوجه

 

 

The Messenger of Allah ﷺ said:

“You will find among the worst of people on the Day of Resurrection the one with two faces, who approaches some people with one face and others with another face.“

[Sahih Muslim, Book of Virtues (Kitab al-Birr wa’l-Silah wa’l-Adab), Hadith No. 2526]

*[Sahih al-Bukhari, Book of Manners (Kitab al-Adab), Hadith No. 6058] 

*slightly different wording

 

 

Definitions

Term	Definition
ذا الوجهين	It is named two faced because it is literally like he has two faces, due to who he is around with.
يأتي هؤلاء	How he presents himself to the people [i.e some people he shows one side and to others another side]

[Rotate horizontal on smaller devices, for larger table]

 

 

Commentary

 

This loathsome and evil trait is appearing to some people in a positive way and to others in a negative way.

 

For example, when Anas sits with Zaid, Anas speaks highly about Ahmad and that he is the best of people. However, when Anas sits with Khalid he speaks negatively about Ahmad and that he has no good in him. [This is being ‘two-faced’]. 

 

Allah protect us from this quality! Ameen. 

 

Ibn Battal al-Maliki [449 AH] states in “إكمال المعلم بفوائد مسلم” (Ikmāl al-Muʿallim bi-Fawāʾid Muslim):

 

وإنما سمي ذو الوجهين مداهنًا

 

The reason why the Prophet ﷺ called this trait two faced is due to the being deceitful. 

 

[end quote]

 

Almighty Allah says:

 

يَسْتَخْفُونَ مِنَ ٱلنَّاسِ وَلَا يَسْتَخْفُونَ مِنَ ٱللَّهِ وَهُوَ مَعَهُمْ إِذْ يُبَيِّتُونَ مَا لَا يَرْضَىٰ مِنَ ٱلْقَوْلِ ۚ وَكَانَ ٱللَّهُ بِمَا يَعْمَلُونَ مُحِيطًا ١٠٨

 

They try to hide ˹their deception˺ from people, but they can never hide it from Allah—in Whose presence they plot by night what is displeasing to Him. And Allah is Fully Aware of what they do.

 

Background of this verse

 

These were people during the Prophet ﷺ time who pretended to be Muslims outwardly but secretly conspired against the Muslim community and disobeyed Allah’s commands. They were more concerned with maintaining their public image than with earning Allah’s approval. [See Tafsir Ibn Kathir, Surah Nisa, Verse 108]

 

The author of Dalīl al-Fāliḥīn li-Ṭuruq Riyāḍ al-Ṣāliḥīn,  Muḥammad ibn ʿAllān al-Ṣiddīqī al-Shāfiʿī (d. 1057 AH) states:

 

Just like in the above verse, the hypocrites of Madinah are being to, this also applies to anyone who has this detested quality.   

 

However, If someone goes to all the different groups that he agrees with and doesn’t agree with the intention of giving sincere advice, then that is praiseworthy. 

 

[End quote of Dalil Faliheen, Vol:5, Pg:109-110]

 

Abd al-Salām ibn Muḥammad ibn ʿAbd Allāh al-Shinqīṭī [d. 1363 AH] states in his book Zād al-Muslim fī mā Ittafaqa ʿalayhi al-Bukhārī wa Muslim: 

 

“Allah has not condemned anyone as He has condemned the tale-bearer [نميمة], when Almighty Allah said:

 

هَمَّازٍۢ مَّشَّآءٍۭ بِنَمِيمٍۢ [١١] مَّنَّاعٍۢ لِّلْخَيْرِ مُعْتَدٍ أَثِيمٍ [١٢] عُتُلٍّۭ بَعْدَ ذَٰلِكَ زَنِيمٍ [١٣] 

 

[And] slanderer, gossip-monger, withholder of good, transgressor, evildoer, harsh, (and) after all that, notorious. 

[Surah Al-Qalam (68:11-13)]

 

 

Tale-bearing is often a characteristic of a two-faced person. [A person should distance themselves from such people] If necessary then communicate with them upon caution. It has been narrated by some of the ‘enlightened ones’ [Ārifeen] when they would visit the markets, they used to say: 

 

‘Who wants to purchase Hikmah [some wisdom]?’ No one would respond to the offer until they encountered a virtuous person. The virtuous person then said:

 

 ‘Share your wisdom with me.’ 

 

The عارِف [Ārif] stated, ‘There is no good in mixing with people [in a social context].‘

 

He [the virtuous person] replied: ‘You speak the truth.’ 

 

So he [Ārif] stated: ‘What if it is necessary?’

 

He replied: ‘Even then.’

 

The عارِف [Ārif] said: ‘[Rather] Only mix with the people with caution [to avoid sin].’ 

 

He replied: ‘You speak the truth.’” 

 

 [End Quote].

 

Undoubtedly this is golden advice in today’s era: ‘[Rather] Only mix with the people with caution [to avoid sin]’. 

 

The particle مِنَ” (min) indeed often signifies “a part of” or “from among” in different contexts. In this Hadith it mentions that being two faced is ‘شرار الناس’, however they are other examples from the hadith of the Prophet ﷺ:

 

“إِنَّ شِرَارَ عِبَادِ اللَّهِ الْمُخِيلُونَ الْمُفْتَخِرُونَ، الَّذِينَ إِذَا مَشَوْا اخْتَالُوا، وَإِذَا أَكَلُوا فَجَرُوا، وَإِذَا جَمَعُوا مَنَعُوا.”

“Indeed, the worst of Allah’s servants are the arrogant, boastful ones, who walk with pride, eat extravagantly, and withhold wealth when they gather it.”

(Musnad Ahmad, Hadith 8725)

 

Another example:

 

“إِنَّ مِنْ شِرَارِ النَّاسِ ذَا السُّلْطَانِ الْجَائِرِ، وَالْمُفْسِدِينَ فِي الْأَرْضِ، وَالنَّمَّامِينَ.”

“Indeed, among the worst of people are the unjust rulers, those who spread corruption on Earth, and those who slander and spread discord among people.”

(Shu’ab al-Iman, Hadith 7594)

 

Another example:

 

“مِنْ شِرَارِ أُمَّتِي الَّذِينَ يَبِيعُونَ الدِّينَ بِالدُّنْيَا”

 

“Among the worst of my Ummah are those who trade their religion for worldly gain.”

(Musnad Ahmad, Hadith 6823)

 

Lessons from the Hadith

 

Being two-faced is associated with several negative qualities, both in Islamic teachings and general moral understanding. Here are some of the most detested qualities found in such behavior:

 

Quality 1: Hypocrisy (نفاق)

 

• We have already seen from the above verse of the Quran [4:108] that being two faced, is a quality of hypocrisy, due to an individual outwardly presenting to have good intentions, however hiding deceit, ill will and disloyalty. 

 

Quality 2: Deceit and Dishonesty

 

• Being two faced also has the essence of being deceitful and being dishonest. We are reminded of this by our beloved Prophet ﷺ

 

عَنْ عَبْدِ اللَّهِ بْنِ عَمْرٍو، أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ:

 

“أَرْبَعٌ مَنْ كُنَّ فِيهِ كَانَ مُنَافِقًا خَالِصًا، وَمَنْ كَانَتْ فِيهِ خَصْلَةٌ مِنْهُنَّ كَانَتْ فِيهِ خَصْلَةٌ مِنَ النِّفَاقِ حَتَّى يَدَعَهَا: إِذَا حَدَّثَ كَذَبَ، وَإِذَا وَعَدَ أَخْلَفَ، وَإِذَا عَاهَدَ غَدَرَ، وَإِذَا خَاصَمَ فَجَرَ.”

 

“Whoever has these four characteristics will be a pure hypocrite, and whoever has one of them will have one characteristic of hypocrisy until he gives it up: when he is entrusted, he betrays; when he speaks, he lies; when he makes a promise, he breaks it; and when he disputes, he resorts to foul language.”

 

[Sahih Bukhari, Kitab al-Iman (The Book of Faith),  Baab ‘Alamat al-Munafiq (Chapter: The Signs of a Hypocrite), Number: 34]

 

[Sahih Muslim, Kitab al-Iman (The Book of Faith),  Baab Dhikr Khisal al-Munafiqeen (Chapter: Mention of the Characteristics of the Hypocrites), Number: 58]

 

Quality 3: Betrayal and Disloyalty

 

• Another quality that is found in being two faced, is the trait of being disloyal and also betrayal. This is because a two-faced individual betrays the trust of others, showing loyalty to one individual/group in their presence but really concealing disloyalty and conspiring against them behind their backs. 

 

Quality 4: Sowing Discord and Division

 

Two-faced behavior often involves gossip, slander, or twisting the facts, which leads to animosity and division among people.

 

Almighty Allah says: 

 

وَلَا تُفْسِدُوا فِي الْأَرْضِ بَعْدَ إِصْلَاحِهَا وَادْعُوهُ خَوْفًا وَطَمَعًا ۚ إِنَّ رَحْمَتَ اللَّهِ قَرِيبٌ مِّنَ الْمُحْسِنِينَ

 

“And do not cause corruption upon the earth after its reformation.” 

(Surah Al-A’raf, 7:56)

Quality: 5 Cowardice

 

• Two-faced individuals often lack the courage to stand by their principles or take responsibility for their actions. Instead, they seek to appease everyone or avoid confrontation.

 

 

Quality 6: Lack of Integrity [إخلاص]

 

• Such behavior demonstrates inconsistency in words and actions, reflecting a lack of moral character.

 

Quality 7: Selfishness and Opportunism

 

• Two-faced people prioritize their own interests, using deceit and manipulation to gain favor or achieve their goals at the expense of others. 

 

Conclusion

 

The essence of Islam is sincerity (إخلاص) and truthfulness (صدق). Being two-faced contradicts these fundamental virtues. The Prophet (ﷺ) warned that such behavior is despised both by Allah and among people, as it destroys trust, unity, and harmony in society.

 

We will conclude with two Ahadith from our beloved Prophet (ﷺ): 

 

“Actions are judged by intentions.“ (Sahih al-Bukhari, Book of Revelation, Hadith 1) [Outlining the importance of being sincere]

 

“Truthfulness leads to righteousness, and righteousness leads to Paradise.“ (Sahih Muslim, Book of Virtue, Hadith 2607)

 

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Day 13: The Rights of Every Muslim

“Understanding the Five Rights: A Commentary on the Hadith of Muslim Brotherhood

 

 

:عَنْ أَبِي هُرَيْرَةَ رضي الله عنه، أَنَّ رَسُولَ اللَّهِ ﷺ قَالَ

“حَقُّ الْمُسْلِمِ عَلَى الْمُسْلِمِ خَمْسٌ: رَدُّ السَّلَامِ، وَعِيَادَةُ الْمَرِيضِ، وَاتِّبَاعُ الْجَنَائِزِ، وَإِجَابَةُ الدَّعْوَةِ، وَتَشْمِيتُ الْعَاطِسِ.”

 

 

Abū Hurayrāh رضي الله عنه reports that The Prophet ﷺ said:

 

“The rights of a Muslim over another Muslim are five:

 

1. Returning the Salām (greeting of peace).
2. Visiting the sick.
3. Following the funeral (Janazāh).
4. Accepting an invitation.
5. Saying ‘Yarhamuk Allāh‘ (May Allāh have mercy on you) when he sneezes and says ‘Alhamdulillāh‘.“

 

The narration in Ṣaḥīḥ Muslim [2162] has the addition of:

 

وَإِذَا اسْتَنْصَحَكَ فَانْصَحْ لَهُ

 

“If he seeks your advice, give him sincere advice.”

 

[Ṣaḥīḥ al-Bukhārī, Kitāb al-Adab (كتاب الأدب), Bāb Ḥaqq al-Muslim ʿala al-Muslim Khams (باب حق المسلم على المسلم خمس), Hadith Number: 1240]

 

[Ṣaḥīḥ Muslim, Kitāb al-Salām (كتاب السلام), Bāb min Ḥaqq al-Muslim ʿala al-Muslim Raddu al-Salām wa ʿIyādat al-Marīḍ wa Ittibāʿ al-Janāʾiz (باب من حق المسلم للمسلم رد السلام وعيادة المريض واتباع الجنائز), Hadith Number: 2162a]

 

Imām Ibn Baṭṭāl al-Mālikī رَحِمَهُ ٱللَّهُ (d. 449 AH) states:

 

اتباع الجنائز ودفنها والصلاة عليها من فروض الكفاية عند جمهور العلماء

 

“To participate in the funeral of a muslim brother, which includes offering Ṣalāh al-Janāzah and his burial is from those acts which are a communal responsibility [Farḍ al-Kifāyah]. This is an agreement of the majority of the scholars.”

 

:وقال أصبغ بن الفرج

 

Imām Aṣbagh ibn al-Faraj رَحِمَهُ ٱللَّهُ (Student of Imām Mālik) states:

 

هى سُنَّة، وعيادة المرضى ندب وفضيلة. وأما إجابة الداعى فإن كانت الدعوة إلى وليمة النكاح، فجمهور العلماء يوجبون فرضًا، ويوجبون الأكل فيها على من لم يكن صائمًا إن كان الطعام طيبًا، ولم يكن فى الدعوة منكر، وغير ذلك من الدعوات يراه العلماء حسنًا من باب الألفة وحسن الصحبة.

 

[This part of the translation has been simplified for clarity and ease of understanding].

 

‘It [Ṣalāh al-Janāzah] is Sunnah, and visiting the sick is virtuous and recommended. As for accepting an invite to a Walīmah [wedding banquet] then the majority of the scholars state that it is necessary [Farḍ]. This is only under the following conditions:

 

• A person is not fasting (if fasting then it is no longer necessary)
• The food if Halal (lawful).
• There is nothing reprehensible in the Walīmah.*

 

Any other such invitations are regarded by scholars as good, from the perspective of uniting hearts, creating harmony and good companionship.

 

[شرح صحيح البخارى لابن بطال, ابن بطال أبو الحسن علي بن خلف بن عبد الملك (ت ٤٤٩هـ),  مكتبة الرشد – السعودية، الرياض, المجلد ٣: ص ٢٣٧-٢٣٨]

 

* In today’s day and age it is very rare to find a wedding banquet that is free from sin, detestable customs and contrary to the divine teachings. Hence, the best course of action is to avoid, unless an individual knows with certainty that it will be free from sin.

 

Imām al-Ghazālī رَحِمَهُ ٱللَّهُ (d. 505 AH) points our attention to a very important point which is, the closer a person is to someone, then the more rights he has over you and vice versa.

 

Imām al-Ghazālī رَحِمَهُ ٱللَّهُ states:

 

‘وإنما تتفاوت الرتب في تلك الحقوق’

 

‘The ranks in those rights vary’.

 

The individual’s closest to a person, not in any particular order, are:

• Parents
• Spouse
• Siblings
• Relatives
• Neighbors
• Brothers and sisters in Islam

 

We can find Aḥādīth on the virtues and importance of each of the above. For example:

 

الصَّدَقَةُ عَلَى الْمِسْكِينِ صَدَقَةٌ، وَهِيَ عَلَى ذِي الرَّحِمِ اثْنَتَانِ: صَدَقَةٌ وَصِلَةٌ

 

“Giving charity to a poor person is (counted as) charity, but giving to a relative has two rewards: charity and maintaining family ties.”

 

[Sunan al-Tirmidhī, Kitāb al-Zakāh (كِتَابُ ٱلزَّكَاةِ), Bāb Mā Jā’a Fī Ṣadaqah al-Raḥim (بَابُ مَا جَاءَ فِي صَدَقَةِ الرَّحِمِ), Hadith Number: 658]

 

Insha Allāh we will cover each one of the bullet points and more in greater detail later on in the book. 

 

He رَحِمَهُ ٱللَّهُ continues further and mentions:

 

‘تفاوت المحبة والأخوة حتى ينتهي أقصاها إلى أن يوجب الإيثار بالنفس والمال كما آثر أبو بكر رضي الله عنه نبينا ﷺ وكما آثره طلحة رضي الله عنه ببدنه إذ جعل نفسه وقاية لشخصه العزيز ﷺ’

 

“Love and brotherhood varies also until it reaches its pinnacle, such a state where an individual gives preference over himself and his wealth, like how Abū Bakr [رضي الله عنه] gave preference to our Prophet ﷺ. Also how Ṭalḥah [رضي الله عنه] gave preference to the Prophet ﷺ with his body, when he made it a shield (during the expedition) for the best of all creation ﷺ.” 

 

[إحياء علوم الدين, أبو حامد محمد بن محمد الغزالي الطوسي (ت ٥٠٥هـ), دار المعرفة – بيروت, المجلد: ٢, الصفحة: ١٩٤]

 

 

The author رَحِمَهُ ٱللَّهُ is referring to instances such as:

 

Narrated by Umar ibn al-Khattāb رضي الله عنه:

 

“During the journey of the Prophet ﷺ and Abū Bakr رضي الله عنه from Makkah to Madīnah, Abū Bakr رضي الله عنه would walk ahead of the Prophet ﷺ at times and behind him at other times. The Prophet ﷺ asked, ‘What is the matter, O Abū Bakr?’ He said, ‘O Messenger of Allāh, when I remember those pursuing us, I walk behind you; and when I fear an ambush, I walk ahead of you.’ The Prophet ﷺ said, ‘O Abū Bakr, if something were to happen, would you prefer it to happen to you rather than to me?’ Abū Bakr رضي الله عنه replied, ‘By Allāh, yes.’”

 

(Sunan al-Bayhaqi, Dalā’il al-Nubuwwah, 2/479)

 

Also:

 

Narrated by Imām Al-Bayhaqi in Dalā’il al-Nubuwwah:

 

“When the Prophet ﷺ and Abū Bakr رضي الله عنه were in the cave, Abū Bakr رضي الله عنه saw a hole and covered it with his foot so that nothing would come out to harm the Prophet ﷺ. A snake inside bit him, and he endured the pain silently. When his tears fell on the Prophet ﷺ, he wiped them and prayed for Abū Bakr’s رضي الله عنه healing.”

 

(Dalā’il al-Nubuwwah, 2/477, also mentioned by Imām Ibn Kathīr in Al-Bidāyah wa’l-Nihāyah, 3/223)

 

As for Ṭalḥah رضي الله عنه then the referred narration is:

 

Narrated by Abū Uthmān رضي الله عنه:

 

“On the day of Uhud, the Prophet ﷺ was left with only a few men around him. Among them was Ṭalḥah ibn Ubaydullāh رضي الله عنه, who fought fiercely in defense of the Prophet ﷺ. When the enemy surrounded the Prophet ﷺ, Ṭalḥah رضي الله عنه used his body as a shield, placing himself between the Prophet ﷺ and the arrows. His hand was severely wounded while protecting the Messenger of Allāh ﷺ.”

[Ṣaḥīḥ al-Bukhārī, Kitāb al-Maghāzī (كِتَابُ ٱلْمَغَازِي), Bāb Ghazwat al-Khandaq wa Hiya al-Aḥzāb (بَابُ غَزْوَةِ ٱلْخَنْدَقِ وَهِيَ ٱلْأَحْزَابُ), Hadith Number: 4064]

 

Replying to Salām is fard al-ayn [individual obligation] if it involves one individual, and fard al-kifāyah [communal obligation] if it involves a group of people, hence if one person from the group replies it suffices for everyone.

 

[دليل الفالحين لطرق رياض الصالحين, إمام محمد بن علان الصديقي الشافعي ١٠٥٧ هـ , دار الفيحاء, المجلد: ٤, الصفحة: ٧] 

 

“Replying to an individual who sneezes is a supplication of mercy for the individual, like the statement ‘Yarhamuk Allāh’ [Allāh have mercy on you]. It is Wājib [necessary] to reply to the individual if he heard it directly from the one who sneezes.

 

As for replying to ‘Salām’, then this is also Wājib, however there are certain exceptions which are mentioned in the books of fiqh.”

 

[زاد المسلم في ما اتفق عليه البخاري ومسلم, محمد الأمين الشنقيطي ١٣٩٣ هـ, دار ابن حزم, الصفحة: ١١٧]

 

The author رَحِمَهُ ٱللَّهُ is referring to instances when giving Salām is not recommended nor is it Wājib to respond. Examples are:

 

1. While a person is eating – It may cause difficulty in responding, and there is a risk of choking.
2. During prayer (Salāh) – The person praying cannot respond during the prayer.
3. When someone is using the restroom – It is inappropriate to greet someone relieving themselves.
4. When a person is reciting the Qurān – Interrupting their recitation may disturb their concentration.
5. During a lesson or lecture – It may be disruptive and impolite.

 

Any instance where one may think it will cause harm or some discomfort to the one who is being greeted, in those situations it will be better not to give salām, and Allāh knows best.

 

Imām Mullā ʿAlī al-Qārī  رَحِمَهُ ٱللَّهُ (d. 1034 AH) states regarding this hādith:

 

خِصَالٌ كُلُّهُنَّ فُرُوضُ كِفَايَةٍ

 

“Rights, all of which are communal obligations (Fard Kifāyah).”

 

Each of the five rights mentioned in the hadith are communal obligations [Fard Kifayāh], meaning if some people discharge it then the obligation falls from the rest.

 

So if some muslims participate in a muslims funeral or visit a sick person then the obligation falls from the rest from that locality.

 

This is when it involves a group of people and not an individual, in which case then it will become an individual obligation (Fard ‘Ayn).

 

Imām Mullā ʿAlī al-Qārī رَحِمَهُ ٱللَّهُ explains:

 

جَوَابُهُ، وَأَمَّا السَّلَامُ فَسُنَّةٌ، وَهُوَ سُنَّةٌ أَفْضَلُ مِنَ الْفَرْضِ لِمَا فِيهِ مِنَ التَّوَاضُعِ وَالتَّسَبُّبِ لِأَدَاءِ الْوَاجِبِ

 

“To answer to a Salām is Wājib, as for initiating the Sālam, then it is Sunnah. This is a [rare] case when a Sunnah is better than a Fard, due to it [initiating Salām] involves humility and its a cause for fulfilling a Wājib”. 

 

Another example of when a Sunnah can be more virtuous than a Fard is Sadaqah which can be more virtuous than Zakāh in certain circumstances.  Allāh knows best.

 

[مرقاة المفاتيح, الملا علي القاري ١٠٣٤ هـ, دار الفكر, المجلد: ٣, الصفحة: ١١٢٠]

 

Finally regarding advising one another, then one should be sincere in his advice, well wishing and not deceive him, as outlined by Imām al-Nawawī (d. 676 AH) in his commentary on Sahīh Muslim titled ‘Al-Minhāj Sharḥ Ṣaḥīḥ Muslim ibn al-Ḥajjāj’:

 

وَإِذَا اسْتَنْصَحَكَ فَمَعْنَاهُ طَلَبَ مِنْكَ النَّصِيحَةَ فَعَلَيْكَ أَنْ تَنْصَحَهُ وَلَا تُدَاهِنَهُ وَلَا تَغُشَّهُ وَلَا تُمْسِكَ عَنْ بيان النصيحة والله أعلم

 

[المنهاج شرح صحيح مسلم بن الحجاج, الإمام النووي ٦٧٦ هـ, المجلد: ١٤, الصفحة: ١٤٣]

 

Lessons

• The importance of brotherhood and unity in Islam
• Every muslim has rights over each other which must be maintained to one’s best ability.

 

 

 

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Day 14: His Character was The Quran ﷺ

Living the Qur’an: A Commentary on the Hadith of the Prophet’s Character ﷺ 

 

عَنْ سَعِيدِ بْنِ هِشَامٍ، قَالَ: أَتَيْتُ عَائِشَةَ، فَقُلْتُ: يَا أُمَّ الْمُؤْمِنِينَ، أَخْبِرِينِي بِخُلُقِ رَسُولِ اللَّهِ ﷺ؟ قَالَتْ: أَلَسْتَ تَقْرَأُ الْقُرْآنَ؟ قُلْتُ: بَلَى. قَالَتْ: فَإِنَّ خُلُقَ نَبِيِّ اللَّهِ ﷺ كَانَ الْقُرْآنَ

Sa‘id ibn Hisham (Radiyallahu anhu) said: “I came to Aisha (Radiyallahu anha) and asked, ‘O Mother of the Believers, tell me about the character of the Messenger of Allah (ﷺ).’ She said, ‘Do you not read the Qur’an?’ I said, ‘Yes.’ She said: ‘Then his character was the Qur’an.’“

[Sahih Muslim: 746]

 

 

Commentary

 

A simple study of the Noble Qur’an, the Prophetic Ahadith, and the Seerah (biography) of the Prophet ﷺ reveals the central role that good character plays in our Deen. The emphasis placed upon virtuous conduct is substantial, to the extent that a person who exemplifies excellent character is promised a distinguished status in the Hereafter—surpassing others and attaining the highest ranks in Paradise.

 

The Prophet ﷺ said:

 

عَنْ أَنَسِ بْنِ مَالِكٍ، قَالَ قَالَ رَسُولُ اللَّهِ ـ صلى الله عليه وسلم ـ ‏ “‏ مَنْ تَرَكَ الْكَذِبَ وَهُوَ بَاطِلٌ بُنِيَ لَهُ قَصْرٌ فِي رَبَضِ الْجَنَّةِ وَمَنْ تَرَكَ الْمِرَاءَ وَهُوَ مُحِقٌّ بُنِيَ لَهُ فِي وَسَطِهَا وَمَنْ حَسَّنَ خُلُقَهُ بُنِيَ لَهُ فِي أَعْلاَهَا ‏”

 

It was narrated that Anas bin Malik (Radiyallahu anhu) said:

“The Messenger of Allah (ﷺ) said: ‘Whoever gives up telling lies in support of a false claim, a palace will be built for him in the outskirts of Paradise. Whoever gives up an argument when he is in the right, a palace will be built from him in the middle (of Paradise). And whoever had good behavior, a palace will be built for him in the highest reaches (of Paradise).'”

 

[Sunan ibn Majah: 51]

 

In fact one of the primary purposes of The Prophet ﷺ was to show the Ummah excellent character. The Prophet ﷺ stated:

 

 

إِنَّمَا بُعِثْتُ لِأُتَمِّمَ صَالِحَ الْأَخْلَاق

“Indeed, I have been sent to perfect good character.”

[Musnad Ahmad: 8952]

 

 

Indeed The Prophet ﷺ embodied the Qur’an and reflecting the teachings, morals, ethics of The Quran in his noble life ﷺ. 

 

This is why Ummul-Mumineen Aa’isha [ Radiyallahu anha] said when asked regarding the character of the prophet ﷺ, ‘It was the Quran’. 

 

 

Imam al-Nawawi (d. 676 AH) states that the meaning of this Hadith is: 

 

 

الْعَمَلُ بِهِ وَالْوُقُوفُ عِنْدَ حُدُودِهِ وَالتَّأَدُّبُ بِآدَابِهِ وَالِاعْتِبَارُ بِأَمْثَالِهِ وَقَصَصِهِ وَتَدَبُّرُهُ وَحُسْنُ تِلَاوَتِهِ 

“Acting upon it (Quran), adhering to its limits, behaving according to its etiquette, taking lessons from the parables and stories of the Quran, reflecting on it, and reciting it beautifully.”

 

[ المنهاج شرح صحيح مسلم بن الحجاج,  أبو زكريا محيي الدين يحيى بن شرف النووي (ت ٦٧٦هـ), دار إحياء التراث العربي – بيروت]

 

 

 

The Prophet ﷺ embodied the Quran and had the pinnacle of great character. As Almighty Allah says:

 

 

وَإِنَّكَ لَعَلى خُلُقٍ عَظِيمٍ

“And indeed, you are of a great moral character.”

 

[Surah Al-Qalam (Chapter 68), Verse 4]

 

 

 

Imam Ibn Kathir (d. 774 AH) comments under this verse:

 

 

وَمَعْنَى هَذَا أَنَّهُ، عَلَيْهِ السَّلَامُ، صَارَ امتثالُ الْقُرْآنِ، أَمْرًا وَنَهْيًا، فَمَهْمَا أَمَرَهُ الْقُرْآنُ فَعَلَهُ، وَمَهْمَا نَهَاهُ عَنْهُ تَرَكَهُ. هَذَا مَعَ مَا جَبَله اللَّهُ عَلَيْهِ مِنَ الْخُلُقِ الْعَظِيمِ، مِنَ الْحَيَاءِ وَالْكَرَمِ وَالشَّجَاعَةِ، وَالصَّفْحِ وَالْحِلْمِ، وَكُلِّ خُلُقٍ جَمِيلٍ.

“And the meaning of this is that he, peace be upon him, came to embody the Qur’an, its commands and prohibitions. Whatever the Qur’an commanded, he carried out, and whatever it prohibited, he refrained from. This was in addition to what Allah had naturally endowed him with of noble character — such as modesty, generosity, courage, forgiveness, forbearance, and every beautiful trait.’’ 

 

[Tafsir Ibn Kathir]

 

 

 

Many amazing examples can be found regarding the perfection of The Prophet ﷺ character.

 

 

 

For example this narration from Sahih Muslim (2328a):

 

 

عَنْ عَائِشَةَ، قَالَتْ مَا ضَرَبَ رَسُولُ اللَّهِ صلى الله عليه وسلم شَيْئًا قَطُّ بِيَدِهِ وَلاَ امْرَأَةً وَلاَ خَادِمًا إِلاَّ أَنْ يُجَاهِدَ فِي سَبِيلِ اللَّهِ وَمَا نِيلَ مِنْهُ شَىْءٌ قَطُّ فَيَنْتَقِمَ مِنْ صَاحِبِهِ إِلاَّ أَنْ يُنْتَهَكَ شَىْءٌ مِنْ مَحَارِمِ اللَّهِ فَيَنْتَقِمَ لِلَّهِ عَزَّ وَجَلَّ ‏.‏

‘A’isha (Radiyallahu anha) reported that Allah’s Messenger (ﷺ) never beat anyone with his hand, neither a woman nor a servant, but only, in the case when he had been fighting in the cause of Allah and he never took revenge for anything unless the things made inviolable by Allah were made violable; he then took revenge for Allah, the Exalted and Glorious.

 

 

 

We see from this narration The Prophet ﷺ would not harm anyone either physically or verbally. Also he would never take revenge for the wrong done upon him, except if it involved something Allah had prohibited. 

 

A beautiful example of The Prophet ﷺ not taking revenge for the wrong done upon him was during the conquest of Makkah (Fath al-Makkah), despite having the means. 

 

The Prophet ﷺ was born and raised in Makkah, all his family resided there and all his belongings. When the Prophet ﷺ was bestowed with Prophethood, his people rejected him except those that believed in him, and was eventually forced out of Makkah. 

 

Eight years later when the Prophet ﷺ returned to Makkah victorious, he did not seek revenge, rather he forgave everyone and let them free without any retaliation. 

 

 

The Hadith is as follows:

 

عن القاسم بن سلام بن مسكينعَنْ أَبِيهِ بِهَذَا الْإِسْنَادِ قَالَ ثُمَّ أَتَى الْكَعْبَةَ فَأَخَذَ بِعِضَادَتَيِ الْبَابِ فَقَالَ مَا تَقُولُونَ وَمَا تَظُنُّونَ قَالُوا  نَقُولُ ابْنُ أَخٍ وَابْنُ عَمٍّ حَلِيمٍ رَحِيمٍ قَالَ وَقَالُوا ذَلِكَ ثَلَاثًا فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَقُولُ كَمَا قَالَ يُوسُفُ لَا تَثْرِيبَ عَلَيْكُمُ الْيَوْمَ يَغْفِرُ اللَّهُ لَكُمْ وَهُوَ أَرْحَمُ الرَّاحِمِينَ

 

وفي رواية أخرى قال لهم اذْهَبُوا فَأَنْتُمُ الطُّلَقَاءُ

 

18275 السنن الكبرى كتاب السير جماع أبواب السير باب فتح مكة حرسها الله تعالى

 

 

Al-Qasim ibn Salam reported: When his enemies came to the Ka’bah, they were holding onto its door and the Prophet, peace and blessings be upon him, said, “What do you say? What do you think?” They said three times, “We say you are the son of our brother.” The Prophet said, “I say to you as Joseph said to his brothers: No blame upon you today. Allah will forgive you, for he is the most merciful of the merciful.” (12:92)

 

In another narration, the Prophet ﷺ  said to them, “Go, you are free.”

[Source: al-Sunan al-Kubrá 18275]

 

 

We clearly see in this example the Prophet ﷺ implementing the teachings of forgiveness from the Qur’an. When Yusuf Alahis-Salaam forgave his brothers for the wrong that was done to him, similarly The Prophet ﷺ forgave the people of Makkah for the wrong that was done to him and his followers. 

 

So much more can be said regarding the excellent character of The Prophet ﷺ, yet still we can’t do justice to his beautiful and excellent character ﷺ. 

 

صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ

صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ

صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ

 

Lessons

• The importance of adhering to the Quran and its beautiful teachings.
• The lofty and excellent character of The Prophet ﷺ

 

 

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Day 15: Honouring Our Parents – A Divine Command

A Sacred Duty Beyond Gratitude: A Comprehensive Commentary on Honouring Parents

 

 

عَنْ أَبِي هُرَيْرَةَ ـ رضى الله عنه ـ قَالَ جَاءَ رَجُلٌ إِلَى رَسُولِ اللَّهِ صلى الله عليه وسلم فَقَالَ يَا رَسُولَ اللَّهِ مَنْ أَحَقُّ بِحُسْنِ صَحَابَتِي قَالَ ‏”‏ أُمُّكَ ‏”‏‏.‏ قَالَ ثُمَّ مَنْ قَالَ ‏”‏ أُمُّكَ ‏”‏‏.‏ قَالَ ثُمَّ مَنْ قَالَ ‏”‏ أُمُّكَ ‏”‏‏.‏ قَالَ ثُمَّ مَنْ قَالَ ‏”‏ ثُمَّ أَبُوكَ ‏”‏‏.‏

 

Narrated Abu Huraira (Radiyallahu anhu):

 

A man came to Allah’s Messenger (ﷺ) and said, “O Allah’s Messenger (ﷺ)! Who is more entitled to be treated with the best companionship by me?” The Prophet (ﷺ) said, “Your mother.” The man said. “Who is next?” The Prophet (ﷺ) said, “Your mother.” The man further said, “Who is next?” The Prophet (ﷺ) said, “Your mother.” The man asked for the fourth time, “Who is next?” The Prophet (ﷺ) said, “Your father. “

 

[صحيح البخاري: كتاب الأدب، باب مَنْ أَحَقُّ النَّاسِ بِحُسْنِ الصُّحْبَةِ، حديث رقم ٥٩٧١]

 

Introduction

 

Your mother and father hold immense virtue over you—they are the means of your existence and have cared for your well-being, providing you with food, clothing, education, and much more. For this reason, Islam grants them a lofty and honoured status. It is not permissible to disobey them,  to disregard them when they call out to you, or raise your voice in their presence.

 

Honouring the parents is one of the most important aspects in the life of a believer. To the extent that disobeying the parents is indirectly disobeying Allāh, and obeying the parents is indirectly obeying Allāh and a means of his pleasure. 

 

We find a statement of the eminent Sahabī Abdullah ibn Umar (Radiyallāhu anhumā’) reflecting this:

 

 

 عَنْ عَبْدِ اللهِ بْنِ عُمَرَ قَالَ‏:‏ رِضَا الرَّبِّ فِي رِضَا الْوَالِدِ، وَسَخَطُ الرَّبِّ فِي سَخَطِ الْوَالِد

 

Abdullah ibn ‘Umar (Radiyallahu Anhu) said, “The pleasure of the Lord lies in the pleasure of the parent. The anger of the Lord lies in the anger of the parent.

 

[سنن الترمذي: كتاب البر والصلة، باب ما جاء في رضا الوالدين، حديث رقم ١٨٩٩]

 

 

Insha-Allah the aim of this daily lesson, is to cover the Quranic guidance on this subject, the Prophetic teachings and statements from the pious predecessors (Salaf). 

 

 

Respecting Parents: A Divine Command

 

Honouring parents is a noble obligation, frequently emphasised in the Qur’an as a divine command. Allāh says:

 

 

وَقَضَىٰ رَبُّكَ أَلَّا تَعۡبُدُوا۟ إِلَّآ إِيَّاهُ وَبِٱلۡوَٰلِدَيۡنِ إِحۡسَٰنًاۚ

And your Lord has decreed that you not worship except Him, and to parents, good treatment.

 

[Surah Al-Isra (17:23)]

 

 

Imam al-Baghawi Rahimallahu (d. 516 AH) explains:

 

 

وَأَمَرَ بِالْوَالِدَيْنِ إِحْسَانًا بِرًّا بِهِمَا وَعَطْفًا عَلَيْهِمَا

Allah commanded to treat parents with goodness, dutifulness, and kindness to both of them. 

[تفسير البغوي — البغوي (٥١٦ هـ)]

 

 

The command to treat parents with kindness appears repeatedly throughout the Qur’an (see: 2:83, 4:36, 6:151, 17:23, 31:14, 46:15, 19:14, 19:32, 29:8, 31:15). It is among the most frequently emphasised moral values in the Qur’anic message.

Such is its significance that, as seen in the verse above, Allah often pairs devotion to Him with dutifulness to one’s parents. In another similar verse, Allah says:

 

أَنِ ٱشْكُرْ لِى وَلِوَٰلِدَيْكَ إِلَىَّ ٱلْمَصِيرُ

 

Be grateful to Me and to your parents.

Surah Luqmān (31:14)

 

 

Virtue of good treatment to Parents

 

 

A ḥadīth highlights that honouring parents ranks among the highest of deeds in Islam:

 

 

 أَبَا عَمْرٍو الشَّيْبَانِيَّ يَقُولُ‏:‏ حَدَّثَنَا صَاحِبُ هَذِهِ الدَّارِ، وَأَوْمَأَ بِيَدِهِ إِلَى دَارِ عَبْدِ اللهِ قَالَ‏:‏ سَأَلْتُ النَّبِيَّ صلى الله عليه وسلم‏:‏ أَيُّ الْعَمَلِ أَحَبُّ إِلَى اللهِ عَزَّ وَجَلَّ‏؟‏ قَالَ‏:‏ الصَّلاَةُ عَلَى وَقْتِهَا، قُلْتُ‏:‏ ثُمَّ أَيٌّ‏؟‏ قَالَ‏:‏ ثُمَّ بِرُّ الْوَالِدَيْنِ.

 

Abu ‘Amr ash-Shaybani Radiyallahu anhu said, “The owner of this house (and he pointed at the house of ‘Abdullah ibn Mas’ud) said, “I asked the Prophet ﷺ, which action Allah loves best. He replied, ‘Prayer at its proper time.‘ ‘Then what?’ I asked. He said, ‘Then kindness to parents.“

[صحيح البخاري: كتاب مواقيت الصلاة، باب فضل الصلاة لوقتها، حديث رقم ٥٢٧]

[صحيح مسلم: كتاب الإيمان، باب بيان كون الإيمان بالله أفضل الأعمال، حديث رقم ٨٥]

 

 

This ḥadīth shows that honouring one’s parents is among the most beloved deeds to Allah—its virtue placed immediately after the obligation of prayer (ṣalāh).

From this, we understand that in the realm of Ḥuqūq Allāh (the rights of Allah), the greatest act is prayer; whereas in the realm of Ḥuqūq al-ʿIbād (the rights of fellow beings), the greatest act is dutifulness to one’s parents.

Ibn ʿAbbās (raḍiyallāhu ʿanhumā) further emphasised this point, stating that honouring parents is among the closest acts by which a person may attain nearness to Allah.

 

 

إِنِّي لاَ أَعْلَمُ عَمَلاً أَقْرَبَ إِلَى اللهِ عَزَّ وَجَلَّ مِنْ بِرِّ الْوَالِدَةِ

I don’t know of a deed closer to Allah, Exalted and Majestic, other than dutifulness to the mother.

 

[الأدب المفرد للبخاري: باب بر الوالدين، حديث رقم ٤]

 

 

 

It is likewise a pathway to Paradise, as narrated by Taysalah ibn Mayyās (raḍiyallāhu ʿanhu):

 

 

قَالَ لِي ابْنُ عُمَرَ‏:‏ أَتَفْرَقُ النَّارَ، وَتُحِبُّ أَنْ تَدْخُلَ الْجَنَّةَ‏؟‏ قُلْتُ‏:‏ إِي وَاللَّهِ، قَالَ‏:‏ أَحَيٌّ وَالِدُكَ‏؟‏ قُلْتُ‏:‏ عِنْدِي أُمِّي، قَالَ‏:‏ فَوَاللَّهِ لَوْ أَلَنْتَ لَهَا الْكَلاَمَ، وَأَطْعَمْتَهَا الطَّعَامَ، لَتَدْخُلَنَّ الْجَنَّةَ مَا اجْتَنَبْتَ الْكَبَائِرَ‏.‏

 

 

‘Ibn ‘Umar Radiyallahu anhu said to me, ‘Do you wish to separate yourself from the Fire? Would you like to enter Paradise?’ ‘By Allah, yes!’ I replied. He asked, ‘Are your parents still alive?’ I replied, ‘My mother is.’ He said, ‘By Allah, if you speak gently to her and feed her, then you will enter the Garden as long as you avoid the major wrong actions.‘

 

[الأدب المفرد للبخاري: باب بر الوالدين، حديث رقم ٨]

 

 

The ḥadīth highlights that honouring one’s parents is a pathway to Paradise. Even if only one parent is alive, showing kindness to them remains a powerful act of devotion. Furthermore, it is a means by which Allah grants increase in one’s lifespan:

 

 

عَنْ معاذ بن أنس قَالَ قَالَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مَنْ بَرَّ وَالِدَيْهِ طُوبَى لَهُ زَادَ اللَّهُ عَزَّ وَجَلَّ فِي عُمْرِهِ

 

Mu’adh ibn Anas (raḍiyallāhu ʿanhu) reported: The Prophet ﷺ said, “Blessed is one who is good to his parents. Allah Almighty will extend his lifespan.”

 

[الأدب المفرد للبخاري: باب بر الوالدين، حديث رقم ٢٢]

 

The Mother’s Struggle and Her Elevated Status

 

 

The mother’s struggle has been highlighted in the Qur’an, Allah says:

 

وَوَصَّيْنَا ٱلْإِنسَـٰنَ بِوَٰلِدَيْهِ حَمَلَتْهُ أُمُّهُۥ وَهْنًا عَلَىٰ وَهْنٍۢ وَفِصَـٰلُهُۥ فِى عَامَيْنِ أَنِ ٱشْكُرْ لِى وَلِوَٰلِدَيْكَ إِلَىَّ ٱلْمَصِيرُ

And We have enjoined upon man [care] for his parents. His mother carried him, [increasing her] in weakness upon weakness, and his weaning is in two years. Be grateful to Me and to your parents; to Me is the [final] destination.

[Surah Luqman (31:14)]

 

 

In this verse, Almighty Allah highlights the immense hardships a mother endures—both during pregnancy and throughout the period of weaning.

 

Imam Ibn Kathir (d. 774 AH) explains this verse:

 

وَإِنَّمَا يَذْكُرُ تَعَالَى تربيةَ الْوَالِدَةِ وَتَعَبَهَا وَمَشَقَّتَهَا فِي سَهَرِهَا لَيْلًا وَنَهَارًا، ليُذكّر الْوَلَدَ بِإِحْسَانِهَا الْمُتَقَدِّمِ إِلَيْهِ، كَمَا قَالَ تَعَالَى: ﴿وَقُلْ رَبِّ ارْحَمْهُمَا كَمَا رَبَّيَانِي صَغِيرًا﴾ [الْإِسْرَاءِ: ٢٤] 

 

And Allah Most High only mentions the upbringing, toil, and hardship of the mother — her staying up at night and during the day — in order to remind the child of her prior kindness toward him. As Allah the Exalted says: “And say, ‘My Lord, have mercy upon them as they brought me up [when I was] small.’” [Surah Al-Isra, 17:24]

 

[تفسير ابن كثير — ابن كثير (٧٧٤ هـ)]

 

 

Just as the mother treats her child with kindness, it is incumbent upon the child to respond with kindness and compassion in return.

This is further emphasised in the ḥadīth where the Prophet ﷺ repeatedly said, ‘Your mother, your mother, your mother,’ underscoring that the mother is the most deserving of care and companionship. This is largely because of the immense hardships she endured during pregnancy, her natural nurturing, and the deep gratitude we owe her.

Truly, we can never fully repay our mothers, as the great Sahabi ʿAbdullāh ibn ʿUmar (raḍiyallāhu ʿanhumā) beautifully illustrated:

 

 

سَعِيدُ بْنُ أَبِي بُرْدَةَ قَالَ‏:‏ سَمِعْتُ أَبِي يُحَدِّثُ، أَنَّهُ شَهِدَ ابْنَ عُمَرَ وَرَجُلٌ يَمَانِيٌّ يَطُوفُ بِالْبَيْتِ، حَمَلَ أُمَّهُ وَرَاءَ ظَهْرِهِ، يَقُولُ‏:‏ إِنِّي لَهَا بَعِيرُهَا الْمُذَلَّلُ إِنْ أُذْعِرَتْ رِكَابُهَا لَمْ أُذْعَرِ

 

Sa’id ibn Abi Burda (raḍiyallāhu ʿanhu) said, “I heard my father say that Ibn ‘Umar (Radiyallahu anhuma’) saw a Yamani man going around the House while carrying his mother on his back, saying, ‘I am your humble camel. If her mount is frightened, I am not frightened.’ Then he asked, ‘Ibn ‘Umar? Do you think that I have repaid her?’ He replied, ‘No, not even for a single groan.’

 

[الأدب المفرد للبخاري: باب بر الوالدين، حديث رقم ١١]

 

 

We find a beautiful example of kindness to mothers in the life of Abu Hurayrah (raḍiyallāhu ʿanhu):

 

 

فَكَانَتْ أُمُّهُ فِي بَيْتٍ وَهُوَ فِي آخَرَ‏.‏ قَالَ‏:‏ فَإِذَا أَرَادَ أَنْ يَخْرُجَ وَقَفَ عَلَى بَابِهَا فَقَالَ‏:‏ السَّلاَمُ عَلَيْكِ يَا أُمَّتَاهُ وَرَحْمَةُ اللهِ وَبَرَكَاتُهُ، فَتَقُولُ‏:‏ وَعَلَيْكَ السَّلاَمُ يَا بُنَيَّ وَرَحْمَةُ اللهِ وَبَرَكَاتُهُ، فَيَقُولُ‏:‏ رَحِمَكِ اللَّهُ كَمَا رَبَّيْتِنِي صَغِيرًا، فَتَقُولُ‏:‏ رَحِمَكَ اللَّهُ كَمَا بَرَرْتَنِي كَبِيرًا، ثُمَّ إِذَا أَرَادَ أَنْ يَدْخُلَ صَنَعَ مِثْلَهُ‏.‏

 

His mother was in one house and he was in another. When he wanted to go out, he would stop at her door and say, “Peace be upon you, mother, and the mercy of Allah and His blessing.” She would reply, “And peace be upon you, my son, and the mercy of Allah and His blessing.” Then he said, “May Allah have mercy on you as you raised me when I was a child.” She answered, “May Allah have mercy on you as you were dutiful to me when I was old.” Whenever he wanted to go inside, he would do something similar.

 

 

A comprehensive explanation of the term ‘shukr’ (gratitude) is outlined in the tafsir titled ‘محاسن التأويل للقاسمي’ 

 

 

قالَ في (البَصائِرِ): الشُّكْرُ مَبْنِيٌّ عَلى خَمْسِ قَواعِدَ: خُضُوعُ الشّاكِرِ لِلْمَشْكُورِ، وحُبُّهُ لَهُ، واعْتِرافُهُ بِنِعْمَتِهِ، والثَّناءُ عَلَيْهِ بِها، وأنْ لا يَسْتَعْمِلَها فِيما يَكْرَهُ.

 هَذِهِ الخَمْسَةُ هي أساسُ الشُّكْرِ، وبِناؤُهُ عَلَيْها، فَإنَّ عُدِمَ مِنها واحِدَةٌ، اخْتَلَّتْ قاعِدَةٌ مِن قَواعِدِ الشُّكْرِ، وكُلُّ مَن تَكَلَّمَ في الشُّكْرِ، فَإنَّ كَلامَهُ إلَيْها يَرْجِعُ وعَلَيْها يَدُورُ.

 

Gratitude (shukr) is built upon five foundations:

1. The humility of the one showing gratitude before the One being thanked,
2. His love for Him,
3. His acknowledgment of His blessing,
4. Praising Him for it,
5. And not using it in a way that He dislikes. 

 

These five are the foundation of gratitude, and it is built upon them. If even one of them is missing, then one of the foundations of gratitude is compromised. Everyone who speaks about gratitude, their words ultimately return to these principles and revolve around them.

 

[محاسن التأويل للقاسمي — القاسمي (١٣٣٢ هـ)]

 

 

Your Father: The Gate to Paradise

 

 

The father is indeed a means of attaining Paradise simply by treating him well and respecting him.

Abu Dardāʾ (raḍiyallāhu ʿanhu) reported that the Prophet ﷺ said:

 

 

الْوَالِدُ أَوْسَطُ أَبْوَابِ الْجَنَّةِ فَإِنْ شِئْتَ فَأَضِعْ ذَلِكَ الْبَابَ أَوْ احْفَظْهُ

The father is the middle of the gates of Paradise, so keep to this gate or lose it.

 

سنن الترمذي: كتاب البر والصلة عن رسول الله صلى الله عليه وسلم، باب ما جاء من الفضْل في رضا الوالدين، حديث رقم ١٩٠٠

‏‏

 

 

In another ḥadīth the Prophet ﷺ explained that a child cannot truly pay back his/her father: 

 

 

عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ:

“لَا يُجْزِي وَلَدٌ وَالِدَهُ إِلَّا أَنْ يَجِدَهُ مَمْلُوكًا فَيَشْتَرِيَهُ فَيُعْتِقَهُ”

 

“A son cannot repay his father unless he finds him as a slave, buys him, and sets him free.”

 

[صحيح مسلم: كتاب العتق، باب فضل عتق الوالد، حديث رقم ١٥١٠]

The Manners of Addressing and Treating Parents

 

 

Almighty Allāh says:

 

 

فَلَا تَقُل لَّهُمَآ أُفٍّ وَلَا تَنۡهَرۡهُمَا وَقُل لَّهُمَا قَوۡلٗا كَرِيمٗا

Whether one or both of them reach old age [while] with you, say not to them [so much as], “uff,” and do not repel them but speak to them a noble word. 

 

 

In this verse, Allāh emphasises the importance of respectful speech and conduct toward our parents, instructing us not to say even ‘uff’—a mild expression of annoyance—when addressing them.

Imām Ibn Kathīr Rahimallāhu (d. 774 AH) explains:

 

 

لَا تُسْمِعْهُمَا قَوْلًا سَيِّئًا، حَتَّى وَلَا التَّأْفِيفَ الَّذِي هُوَ أَدْنَى مَرَاتِبِ الْقَوْلِ السَّيِّئِ

‘Do not let them hear any bad words, not even a sneer, which is the lowest level of bad words.’ 

 

 

If we are not even allowed to say ‘uff’—a mild expression not even considered a proper word—then how could we ever raise our voices or speak to our parents disrespectfully?

Instead, we are commanded to address them with respectful, gentle, and humble words, as Allah says:

 

 

وَقُل لَّهُمَا قَوۡلٗا كَرِيمٗا

‘..Speak to them a noble word.‘

 

[سورة الإسراء، الآية ٢٣]

 

It is likewise mentioned in a ḥadīth:

 

عَنْ عَبْدِ اللهِ بْنِ عَمْرٍو قَالَ‏:‏ جَاءَ رَجُلٌ إِلَى النَّبِيِّ صلى الله عليه وسلم يُبَايِعُهُ عَلَى الْهِجْرَةِ، وَتَرَكَ أَبَوَيْهِ يَبْكِيَانِ، فَقَالَ‏:‏ ارْجِعْ إِلَيْهِمَا، وَأَضْحِكْهُمَا كَمَا أَبْكَيْتَهُمَا‏.‏

‘Abdullah ibn ‘Amr (Radiyllahu anhu) said, “A man came to the Prophet ﷺ and made a pledge to him that he would do hijra. He left his parents who were in tears. The Prophet said, ‘Go back to them and make them laugh as you made them weep.‘”

 

[الأدب المفرد للبخاري: باب بر الوالدين، حديث رقم ١٣]

 

 

Duʿā’ for Parents: A Form of Gratitude

 

 

A child should supplicate to Allah, asking Him to have mercy on and bless their parents, as this is a divine command from Almighty Allah:

 

 

وَقُلْ رَبِّ ارْحَمْهُمَا كَمَا رَبَّيَانِي صَغِيرًا

 

“And say, ‘My Lord, have mercy upon them as they brought me up [when I was] small.’” 

[سورة الإسراء، الآية ٢٤]

 

 

A practical way to implement this is highlighted by the esteemed ḥadīth scholar Sufyān ibn ʿUyaynah (raḥimahullāh):

 

Sufyān ibn ʿUyaynah Raḥimahullāh stated regarding this verse:

 

قَالَ سُفْيَانُ بْنُ عُيَيْنَةَ فِي هَذِهِ الْآيَةِ: مَنْ صَلَّى الصَّلَوَاتِ الْخَمْسَ فَقَدْ شَكَرَ اللَّهَ، وَمَنْ دَعَا لِلْوَالِدَيْنِ فِي أَدْبَارِ الصَّلَوَاتِ الْخَمْسِ فَقَدْ شَكَرَ الْوَالِدَيْنِ 

 

Sufyān ibn ʿUyaynah Rahimallahu said about this verse: “Whoever performs the five daily prayers has shown gratitude to Allah, and whoever supplicates for his parents after the five prayers has shown gratitude to his parents.’’

 

[تفسير البغوي — البغوي (٥١٦ هـ)]

 

 

Here supplication can be in the form of Dua’ and also seeking forgiveness (Istighfaar) as outlined by Imam al-Sam’ani raḥimahullāh (وَمن اسْتغْفر لِأَبَوَيْهِ). 

 

[تفسير السمعاني — السمعاني (٤٨٩ هـ)]

 

 

Therefore, one should always supplicate for his parents especially during virtuous times and ask them to supplicate for you on their behalf.

 

We find in a ḥadīth narrated by Abu Hurayrah Radiyallāhu anhu that the supplication of a parent is always accepted: 

 

 

‏ ثَلاَثُ دَعَوَاتٍ مُسْتَجَابَاتٌ لاَ شَكَّ فِيهِنَّ دَعْوَةُ الْوَالِدِ وَدَعْوَةُ الْمُسَافِرِ وَدَعْوَةُ الْمَظْلُومِ

 

‘Abu Hurayrah Radiyallāhu anhu reported: The Messenger of Allāh ﷺ said, “There are three types of supplications that are surely answered, without any doubt: the prayer of a parent, the prayer of a traveler, and the prayer of one who is oppressed.”

 

[سنن أبي داود: كتاب الوتر، باب الدعاء بظهر الغيب، حديث رقم ١٥٣٦]

 

 

Therefore, seeking the duʿāʾ of one’s parents is highly encouraged.

 

 Serving Parents in Their Old Age

 

Special care must be given to parents in their old age, as they become weak and dependent on others. Almighty Allāh emphasises the importance of this when He states:

 

إِمَّا يَبۡلُغَنَّ عِندَكَ ٱلۡكِبَرَ أَحَدُهُمَآ أَوۡ كِلَاهُمَا 

 

Whether one or both of them reach old age [while] with you

 

[سورة الإسراء، الآية ٢٣]

 

 

Old age is specifically mentioned because it presents greater challenges, yet it brings greater rewards.

Therefore, one must practice patience, attentiveness, and provide physical care during the parents’ old age. This is why Almighty Allāh highlights old age explicitly in the above Qur’ānic verse.

Moreover, a stern warning is given regarding neglecting parents in their old age—such neglect can lead to being denied entry into Paradise.

 

 

عَنْ أَبِي هُرَيْرَةَ عَنْ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ رَغِمَ أَنْفُ ثُمَّ رَغِمَ أَنْفُ ثُمَّ رَغِمَ أَنْفُ قِيلَ مَنْ يَا رَسُولَ اللَّهِ قَالَ مَنْ أَدْرَكَ أَبَوَيْهِ عِنْدَ الْكِبَرِ أَحَدَهُمَا أَوْ كِلَيْهِمَا فَلَمْ يَدْخُلْ الْجَنَّةَ

 

[2551 صحيح مسلم كتاب البر والصلة والآداب باب رغم أنف من أدرك أبويه أو أحدهما عند الكبر فلم يدخل الجنة]

 

 

Abu Hurairah (Radiyallāhu anhu) reported: The Prophet ﷺ said, “Let him be humbled! Again, let him be humbled! Again, let him be humbled!” It was said, “Who is it, O Messenger of Allah?” The Prophet ﷺ said, “One whose parents reach old age, one or both of them, and he does not enter Paradise by them.”

 

 

 

Consequences of Disrespecting Parents

 

One of the Major sins that has been mentioned by the Prophet ﷺ is disobedience to parents, such is its severity that it has been mentioned directly after associating partners with Allah (Shirk), which as we know is the worst sin that can be committed. Our Beloved Prophet ﷺ stated:

 

 

عَنْ أَبِي بَكْرَةَ قَالَ قَالَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَلَا أُنَبِّئُكُمْ بِأَكْبَرِ الْكَبَائِرِ ثَلَاثًا قَالُوا بَلَى يَا رَسُولَ اللَّهِ قَالَ الْإِشْرَاكُ بِاللَّهِ وَعُقُوقُ الْوَالِدَيْنِ 

 

Abu Bakrah (Radiyallāhu anhu) reported: The Prophet ﷺ said three times, “Shall I not tell you about the worst of major sins?” They said, “Of course, O Messenger of Allah.” The Prophet said, “They are to associate partners with Allah and to be disrespectful to parents.” 

[صحيح البخاري: كتاب الأدب، باب عُقُوقُ الْوَالِدَيْنِ مِنَ الْكَبَائِرِ، حديث رقم 5976]
[صحيح مسلم: كتاب الإيمان، باب بيان الكبائر وأكبرها، حديث رقم 87]

 

 

 

Also we find in another provoking hadith, that it can be a means of punishment in this world:

 

 

عَنْ أَنَسٍ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ بَابَانِ مُعَجَّلَانِ عُقُوبَتُهُمَا فِي الدُّنْيَا الْبَغْيُ وَالْعُقُوقُ

 

Anas reported: The Messenger of Allah, peace and blessings be upon him, said, “Two deeds are quickly punished in the world: transgression and disrespect to parents.”

 

[المستدرك على الصحيحين للحاكم، حديث رقم ٧٣٥٠]

[سنن الترمذي: كتاب البر والصلة، باب ما جاء في عقوق الوالدين، حديث رقم ٢٥١١]
وألفاظه: «بابانِ معجّلانِ عقوبتهما في الدنيا: البغيُ والعقوقُ»
قال الترمذي: حديث حسن غريب.

[الأدب المفرد: باب العقوق، حديث رقم ٥٩١]
وفيه بلفظٍ قريب: «بابانِ يُعَجِّلُ اللهُ عُقوبتهما في الدنيا: البَغْيُ والعُقوقُ»
(بألفاظٍ مختلفة يسيرة)

 

 

Several ḥadīths also warn of the consequences of neglecting this command, including the loss of barakah (blessing) and experiencing hardship in life.

 

 

Birr al-Walidayn After Their Death

 

For those whose parents are no longer amongst them (Allah have mercy on them), there are ways in which you can continue to honour them. Such as:

 

• Duʿā’
• Charity on their behalf
• Upholding family ties
• Fulfilling their promises and wishes

 

Insha-Allah we will cover each point briefly. 

 

 

Duʿā’ (a form of gratitude)

 

One of which we have covered, which is to make Duʿā’ for them and ask Allāh to have mercy on them and grant them paradise (Jannah). 

 

 The most virtuous supplication to make for them is the Duʿā’ that is mentioned in the Qur’ān:

 

 

وَقُلْ رَبِّ ارْحَمْهُمَا كَمَا رَبَّيَانِي صَغِيرًا

 

“And say, ‘My Lord, have mercy upon them as they brought me up [when I was] small.’”

[سورة الإسراء، الآية ٢٤]

 

 

To make supplications in one’s own language and choice of words is also extremely rewarding, as these supplications stem from the heart.

 

One can make supplications such as:

 

• O’ Allāh grant them Jannah without any reckoning.
• O’ Allāh grant them protection from your punishment.
• O’ Allāh grant them the intercession of The Prophet ﷺ.

 

 

Also seeking forgiveness on their behalf is also recommended. Imam Ahmad Rahimāllhu (d. 241 AH) narrates a hadith indicating towards this:

 

 

 

عَنْ أَبِي هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِنَّ اللَّهَ عَزَّ وَجَلَّ لَيَرْفَعُ الدَّرَجَةَ لِلْعَبْدِ الصَّالِحِ فِي الْجَنَّةِ فَيَقُولُ يَا رَبِّ أَنَّى لِي هَذِهِ فَيَقُولُ بِاسْتِغْفَارِ وَلَدِكَ لَكَ

 

 

Abu Huraira (Radiyallahu anhu) reported: The Messenger of Allah ﷺ said, “Verily, Allah Almighty will raise the status of His righteous servants in Paradise, and they will say: O Lord, what is this? Allah will say: This is your child seeking forgiveness for you.”

 

[مسند الإمام أحمد، حديث رقم 10610]

 

 

Charity on their behalf (a form of continuous reward)

 

 

Giving charity is also a way a Muslim can continue honouring their parents after they have passed away (Allah have mercy on all of them). 

This is a form of continuous reward (Sadaqah al-Jāriyah) for them. 

 

We find in a hadith the Prophet ﷺ approved of this:

 

 

عَنْ عَائِشَةَ أَنَّ رَجُلًا أَتَى النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَقَالَ يَا رَسُولَ اللَّهِ إِنَّ أُمِّيَ افْتُلِتَتْ نَفْسَهَا وَلَمْ تُوصِ وَأَظُنُّهَا لَوْ تَكَلَّمَتْ تَصَدَّقَتْ أَفَلَهَا أَجْرٌ إِنْ تَصَدَّقْتُ عَنْهَا قَالَ نَعَمْ

 

 

Aisha (Radiyallāhu anha) reported: A man came to the Prophet ﷺ and he said, “O Messenger of Allāh, my mother died suddenly without writing a will. I think if she could speak, she would give in charity. Will she have a reward if I give charity on her behalf?” The Prophet said, “Yes.”

 

[صحيح البخاري: كتاب الجنائز، باب موت الفجأة البغتة، حديث رقم ١٣٨٨]

[صحيح مسلم: كتاب الوصية، باب وصول ثواب الصدقة عن الميت إليه، حديث رقم ١٠٠٤]

 

 

 

Another similar hadith is:

 

 

عَنْ أَبِي هُرَيْرَةَ أَنَّ رَجُلًا قَالَ لِلنَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِنَّ أَبِي مَاتَ وَتَرَكَ مَالًا وَلَمْ يُوصِ فَهَلْ يُكَفِّرُ عَنْهُ أَنْ أَتَصَدَّقَ عَنْهُ قَالَ نَعَمْ

 

Abu Huraira reported: A man said to the Prophet, peace and blessings be upon him, “My father has died and he left behind some property without drafting a will for it. Will his sin be expiated if I give charity on his behalf?” The Prophet said, “Yes.”

 

[صحيح مسلم: كتاب الوصية، باب وصول ثواب الصدقات إلى الميت، حديث رقم ١٦٣٠]

 

 

So one virtuous way and highly encouraging method of honouring parents after death, is to give charity on their behalf, this can be done in various ways, such as giving to the poor, building a Masjid in their name, donating towards a water pump or well and any charitable donation. 

 

 

Upholding family ties with family and loved ones

 

 

Upholding good ties with the friend’s of the father or mother after his or her passing away is highly recommended. We see this in a hadith:

 

عَنْ عَبْدِ اللَّهِ بْنِ عُمَرَ أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ أَبَرُّ الْبِرِّ أَنْ يَصِلَ الرَّجُلُ وُدَّ أَبِيهِ

Abdullah ibn Umar (Radiyallāh anhu) reported: The Prophet, peace and blessings be upon him, said, “Among the best acts of righteousness is to keep relations with a man who was loved by one’s father.”

 

[صحيح مسلم: كتاب البر والصلة والآداب، باب فضل صلة أصدقاء الأب والأم ونحوهما، حديث رقم ٢٥٥٢]

 

 

 

Fulfilling their promises and wishes

 

 

One should try his or her utmost best to fulfill their parents wishes (as long as it’s lawful). For example performing Hajj on their behalf, especially if it was obligatory during their lifetime. We find an example of this in a hadith:

 

 

عَنِ ابْنِ عَبَّاسٍ ـ رضى الله عنهما ـ أَنَّ امْرَأَةً، مِنْ جُهَيْنَةَ جَاءَتْ إِلَى النَّبِيِّ صلى الله عليه وسلم فَقَالَتْ إِنَّ أُمِّي نَذَرَتْ أَنْ تَحُجَّ، فَلَمْ تَحُجَّ حَتَّى مَاتَتْ أَفَأَحُجُّ عَنْهَا قَالَ ‏ “‏ نَعَمْ‏.‏ حُجِّي عَنْهَا، أَرَأَيْتِ لَوْ كَانَ عَلَى أُمِّكِ دَيْنٌ أَكُنْتِ قَاضِيَةً اقْضُوا اللَّهَ، فَاللَّهُ أَحَقُّ بِالْوَفَاءِ ‏”‏‏.‏

 

 

Narrated Ibn `Abbas (Radiyallahu anhuma’):

A woman from the tribe of Juhaina came to the Prophet (ﷺ) and said, “My mother had vowed to perform Hajj but she died before performing it. May I perform Hajj on my mother’s behalf?” The Prophet (ﷺ) replied, “Perform Hajj on her behalf. Had there been a debt on your mother, would you have paid it or not? So, pay Allah’s debt as He has more right to be paid.“

 

[صحيح البخاري: كتاب جزاء الصيد، باب الحج والنذور عن الميت والرجل يحج عن المرأة، حديث رقم ١٨٥٢]

 

 

We can find the above methods of honouring parents from the below hadith:

 

 

 عَنْ أَبِي أُسَيْدٍ، مَالِكِ بْنِ رَبِيعَةَ السَّاعِدِيِّ قَالَ بَيْنَا نَحْنُ عِنْدَ رَسُولِ اللَّهِ صلى الله عليه وسلم إِذَا جَاءَهُ رَجُلٌ مِنْ بَنِي سَلِمَةَ فَقَالَ يَا رَسُولَ اللَّهِ هَلْ بَقِيَ مِنْ بِرِّ أَبَوَىَّ شَىْءٌ أَبَرُّهُمَا بِهِ بَعْدَ مَوْتِهِمَا قَالَ ‏ “‏ نَعَمِ الصَّلاَةُ عَلَيْهِمَا وَالاِسْتِغْفَارُ لَهُمَا وَإِنْفَاذُ عَهْدِهِمَا مِنْ بَعْدِهِمَا وَصِلَةُ الرَّحِمِ الَّتِي لاَ تُوصَلُ إِلاَّ بِهِمَا وَإِكْرَامُ صَدِيقِهِمَا ‏”‏ ‏.‏ 

 

Narrated Abu Usayd Malik ibn Rabi’ah as-Sa’idi (Radiyallahu anhuma):

 

While we were with the Messenger of Allah! (ﷺ) a man of Banu Salmah came to Him and said: Messenger of Allah is there any kindness left that I can do to my parents after their death? He replied: Yes, you can invoke blessings on them, forgiveness for them, carry out their final instructions after their death, join ties of relationship which are dependent on them, and honour their friends.

 

[سنن أبي داود: كتاب الأدب، باب فِي بِرِّ الْوَالِدَيْنِ، حديث رقم ٥١٤٢]

Conclusion

 

Therefore, dear reader, treat your parents well, for surely they are a gate from the gates of paradise. Adopt leniency and good manners with your mother, and respect for your father and place them in an elevated status.

We will conclude with a beautiful hadith of birr al-walidayn:

 

عَنْ عَبْدِ اللَّهِ بْنِ عُمَرَ عَنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنَّهُ قَالَ بَيْنَمَا ثَلَاثَةُ نَفَرٍ يَتَمَشَّوْنَ أَخَذَهُمْ الْمَطَرُ فَأَوَوْا إِلَى غَارٍ فِي جَبَلٍ فَانْحَطَّتْ عَلَى فَمِ غَارِهِمْ صَخْرَةٌ مِنْ الْجَبَلِ فَانْطَبَقَتْ عَلَيْهِمْ فَقَالَ بَعْضُهُمْ لِبَعْضٍ انْظُرُوا أَعْمَالًا عَمِلْتُمُوهَا صَالِحَةً لِلَّهِ فَادْعُوا اللَّهَ تَعَالَى بِهَا لَعَلَّ اللَّهَ يَفْرُجُهَا عَنْكُمْ فَقَالَ أَحَدُهُمْ اللَّهُمَّ إِنَّهُ كَانَ لِي وَالِدَانِ شَيْخَانِ كَبِيرَانِ وَامْرَأَتِي وَلِي صِبْيَةٌ صِغَارٌ أَرْعَى عَلَيْهِمْ فَإِذَا أَرَحْتُ عَلَيْهِمْ حَلَبْتُ فَبَدَأْتُ بِوَالِدَيَّ فَسَقَيْتُهُمَا قَبْلَ بَنِيَّ وَأَنَّهُ نَأَى بِي ذَاتَ يَوْمٍ الشَّجَرُ فَلَمْ آتِ حَتَّى أَمْسَيْتُ فَوَجَدْتُهُمَا قَدْ نَامَا فَحَلَبْتُ كَمَا كُنْتُ أَحْلُبُ فَجِئْتُ بِالْحِلَابِ فَقُمْتُ عِنْدَ رُءُوسِهِمَا أَكْرَهُ أَنْ أُوقِظَهُمَا مِنْ نَوْمِهِمَا وَأَكْرَهُ أَنْ أَسْقِيَ الصِّبْيَةَ قَبْلَهُمَا وَالصِّبْيَةُ يَتَضَاغَوْنَ عِنْدَ قَدَمَيَّ فَلَمْ يَزَلْ ذَلِكَ دَأْبِي وَدَأْبَهُمْ حَتَّى طَلَعَ الْفَجْرُ فَإِنْ كُنْتَ تَعْلَمُ أَنِّي فَعَلْتُ ذَلِكَ ابْتِغَاءَ وَجْهِكَ فَافْرُجْ لَنَا مِنْهَا فُرْجَةً نَرَى مِنْهَا السَّمَاءَ فَفَرَجَ اللَّهُ مِنْهَا فُرْجَةً فَرَأَوْا مِنْهَا السَّمَاءَ 

 

Abdullah ibn Umar (Radiyallahu anhuma’) reported: The Messenger of Allah  said ﷺ “While three men were walking, they were overcome by rain and took refuge in a cave in a mountain. A boulder fell over the mouth of their cave, blocking them inside. One of them said to the others, ‘Look at the good deeds you have done for Allah that you may call upon Allah Almighty by them, for perhaps He will relieve you.’ One of them said, ‘O Allah, I had two old parents with my wife and young child. I tended to a flock and when evening came, I milked them and served my parents first before my child. One day I went in search of fodder and I did not come back until it was evening. I found them both sleeping, so I milked as I had done before. I brought the milk and stood by their heads, for I hated to disrupt their sleep or to serve my child before both of them. My child was crying at my feet, yet I continued standing over them until the approach of dawn. If You know I had done that seeking Your countenance, then relieve us of this distress that we might see the sky!’ Allah shifted the boulder until they could see the sky.”

[3465 صحيح البخاري كتاب أحاديث الأنبياء باب حديث الغار]

[2473 صحيح مسلم كتاب الرقاق باب قصة أصحاب الغار الثلاثة والتوسل بصالح الأعمال]

 

---

Day 16: The Rights of Neighbours in Islam

The Emphasis of Jibrīl (عليه السلام) on the Rights of the Neighbor

 

 

عَنْ ابْنِ عُمَرَ وَعَائِشَةَ رَضِيَ اللهُ عَنْهُمَا قَالَا: قَالَ رَسُولُ اللهِ ﷺ:

«مَا زَالَ جِبْرِيلُ يُوصِينِي بِالْجَارِ، حَتَّى ظَنَنْتُ أَنَّهُ سَيُوَرِّثُهُ»

 

Ibn ʿUmar and ʿĀ’ishah (Radiyallahu anhuma) reported: The Messenger of Allah ﷺ said:

 

“Jibril عليه السلام [i.e., the Angel Gabriel] continued to advise me regarding the neighbor [i.e., emphasised the rights and good treatment of neighbors] until I thought he would make him [i.e., the neighbor] an heir [i.e., include the neighbor among those who inherit in Islamic law, due to the importance given to him].”

 

[صحيح البخاري، كتاب الأدب، باب الْوَصَاةِ بِالْجَارِ، حديث رقم: ٦٠١٥-٦٠١٤]

[صحيح مسلم، كتاب البر والصلة والآداب، باب الوصية بالجار والإحسان إليه، حديث رقم: ٢٦٢٥]

 

 

 

There are five (5) sections covered in this daily lesson:

1. Emphasis on Neighbours in the Qur’an and Sunnah
2. Who is considered a Neighbour
3. Practical Rights and Duties towards Neighbours
4. Consequences of Neglecting Neighbourly Rights
5. Conclusion

 

 

 

Section 1: Emphasis on Neighbours in the Qur’an and Sunnah

 

The importance of neighbours and the rights due to them are not merely social conventions but are firmly rooted in the divine scriptures. Among the clearest examples of this emphasis is found in the Qur’an, where Allah, the Exalted, says:

 

وَٱعْبُدُوا۟ ٱللَّهَ وَلَا تُشْرِكُوا۟ بِهِۦ شَيْـًۭٔا ۖ وَبِٱلْوَٰلِدَيْنِ إِحْسَـٰنًۭا ۖ وَبِذِى ٱلْقُرْبَىٰ وَٱلْيَتَـٰمَىٰ وَٱلْمَسَـٰكِينِ وَٱلْجَارِ ذِى ٱلْقُرْبَىٰ وَٱلْجَارِ ٱلْجُنُبِ وَٱلصَّاحِبِ بِٱلْجَنبِ وَٱبْنِ ٱلسَّبِيلِ ۖ وَمَا مَلَكَتْ أَيْمَـٰنُكُمْ ۗ إِنَّ ٱللَّهَ لَا يُحِبُّ مَن كَانَ مُخْتَالًۭا فَخُورًۭا

 

“Worship Allah and associate nothing with Him, and to parents do good, and to relatives, orphans, the needy, the near neighbour, the distant neighbour, the companion at your side, the traveller, and those whom your right hands possess. Indeed, Allah does not like those who are self-deluding and boastful.“

[سورة النساء – الآية ٣٦]

 

Here, Almighty Allah mentions the command to worship Him and to show kindness to parents, and alongside them, He includes the rights of neighbours — highlighting their great importance and the strong emphasis our religion places on treating them well. Numerous other verses in the Qur’an further emphasise its significance.

 

We also find in the sayings of The Noble Prophet ﷺ a strong emphasis on treating neighbours well.

So much so that the Noble Prophet ﷺ connected the proper treatment of neighbours with the very essence of faith (Īmān). We find this reflected in a Hadith narrated by Abu Shurayh al-‘Adawi Khuwailid ibn ‘Amr رَضِيَ ٱللَّهُ عَنْهُ (d. 68 AH), from the Prophet ﷺ:

 

مَن كانَ يُؤْمِنُ بِاللَّهِ واليَوْمِ الآخِرِ فَلْيُحْسِنْ إلى جارِهِ

 

Whoever believes in Allah and the Last Day, let him treat his neighbour well.

 

[صحيح مسلم، كتاب الإيمان، باب الحث على إكرام الجار والضيف ولزوم الصمت إلا من الخير، حديث رقم: ٤٨]

 

 

Another similar hadith, also reported by Abu Shurayh al-‘Adawi Khuwailid ibn ‘Amr رَضِيَ ٱللَّهُ عَنْهُ, from the Prophet ﷺ : 

 

مَن كانَ يُؤْمِنُ بِاَللَّهِ واليَوْمِ الآخِرِ فَلْيُكْرِمْ جارَهُ

Whoever believes in Allah and the Last Day, let him honor his neighbor.

[صحيح البخاري، كتاب الأدب، باب من كان يؤمن بالله واليوم الآخر فلا يؤذ جاره، حديث رقم ٦٠١٩]

 

 

 

Imam Abu Bakr al-Jasas رَحِمَهُ اللَّهُ (d. 370 AH) mentions in his book ‘Ahkām al-Qur’ān’:

 

 

وقَدْ كانَتِ العَرَبُ في الجاهِلِيَّةِ تُعَظِّمُ الجِوارَ وتُحافِظُ عَلى حِفْظِهِ وتُوجِبُ فِيهِ ما تُوجِبُ في القَرابَةِ

 

The Arabs in the pre-Islamic era used to greatly honor the concept of protection of a neighbor (jiwār), safeguarding it diligently, and treating it with the same obligations and respect as kinship ties.

 

 

: قالَ زُهَيْرٌ

وجارُ البَيْتِ والرَّجُلُ المُنادِي أمامَ الحَيِّ عَقْدُهُما سَواءُ

 

“The neighbor of the house and the man who cries out before the tribe—Their bond is of equal weight.”

 

 

He رَحِمَهُ اللَّهُ further states:

 

 

والإحْسانُ الَّذِي ذَكَرَهُ اللَّهُ تَعالى يَكُونُ مِن وُجُوهٍ: مِنها المُواساةُ لِلْفَقِيرِ مِنهم إذا خافَ عَلَيْهِ الضَّرَرَ الشَّدِيدَ مِن جِهَةِ الجُوعِ والعُرْيِ، ومِنها حُسْنُ العِشْرَةِ وكَفُّ الأذى عَنْهُ والمُحاماةُ دُونَهُ مِمَّنْ يُحاوِلُ ظُلْمَهُ وما يَتْبَعُ ذَلِكَ مِن مَكارِمِ الأخْلاقِ وجَمِيلِ الفِعالِ. ومِمّا أوْجَبَ اللَّهُ تَعالى مِن حَقِّ الجِوارِ الشُّفْعَةُ لِمَن بِيعَتْ دارٌ إلى جَنْبِهِ؛ واَللَّهُ المُوَفِّقُ.

 

 

The kindness (iḥsān) that Allah the Exalted has mentioned can take various forms:

• Among them is helping the poor neighbor if one fears that they may suffer severe harm due to hunger or lack of clothing.

• Another form is good companionship, refraining from causing them harm, and defending them against anyone who seeks to wrong them—along with all that follows from noble character and virtuous deeds.

• Among the rights of neighbors that Allah the Exalted has made obligatory is preemption (shufʿah)—that is, the right of first refusal when a house is sold next to them.

And Allah is the One who grants success.

 

 

Finally Imam Abu Bakr al-Jasaas رَحِمَهُ اللَّهُ, mentions a ruling with regards to Neighbours (which was alluded to, in the last point regarding shuf’ah):

 

 

ذِكْرُ الخِلافِ في الشُّفْعَةِ بِالجِوارِ قالَ أبُو حَنِيفَةَ وأبُو يُوسُفَ ومُحَمَّدٌ وزُفَرُ: ” الشَّرِيكُ في المَبِيعِ أحَقُّ مِنَ الشَّرِيكِ في الطَّرِيقِ، ثُمَّ الشَّرِيكُ في الطَّرِيقِ أحَقُّ مِنَ الجارِ المُلازِقِ، ثُمَّ الجارُ المُلازِقُ بَعْدَهُما

 

 

Mention of the disagreement regarding preemption (shufʿah) based on neighborhood proximity: Imam Abū Ḥanīfah رَحِمَهُ اللَّهُ, Imam Abū Yūsuf رَحِمَهُ اللَّهُ, Imam Muḥammad رَحِمَهُ اللَّهُ, and Imam Zufar رَحِمَهُ اللَّهُ said:

 

“The partner in the actual property being sold has more right (to preemption) than the partner in the pathway (shared access or route), and the partner in the pathway has more right than the adjacent neighbor. Then the adjacent neighbor comes after both of them.”

 

[Note: The rulings and opinions presented here are based on Islamic jurisprudence (fiqh) and reflect the views of classical scholars from the Hanafi school. They are intended for educational purposes only and do not override or replace the laws of the land.

Muslims are advised to observe local laws and regulations and consult qualified scholars or legal professionals when needed.

The author and publisher bear no responsibility for the misuse or misapplication of any content in this book/article.]

 

 

 

Section 2: Who is Considered a Neighbour?

 

To begin with, in order to understand the definition of a neighbour, consider the following excerpt from Dalīl al-Fāliḥīn: 

 

In ‘Al-Misbah’: The neighbor (الجار) is the one who lives close to you in the same dwelling, and the plural form is ‘jiraan’. To live next to someone is ‘mujaawara’ (مجاورة) or ‘jawaaraan’ (جوارًا), derived from the verb ‘qaatala’. The noun ‘jawaaar’ (جوار) with the damma (ُ) refers to the one who lives closely with you in the same dwelling. Thaalib narrated from Ibn al-A’rabi  (Rahimallahuma) that the ‘neighbor’ is the one who lives next to you in a house.

 

As for the neighbor in Islamic law (شرعًا), in relation to wills (الوصايا): If someone bequeaths to their neighbors, they should (are encouraged) give to forty houses from each of the four sides.

 

Imām al-Rāzi Rahimallahu (d. 606 AH) explains the terms والجارِ ذِي القُرْبى and الجارُ الجُنُبُ in ‘Mafātih al-Ghayb’:

 

 

والجارِ ذِي القُرْبى  refers to the close neighbours and الجارُ الجُنُبُ refers to the distant neighbours. 

 

 

Proceeding, the Prophet ﷺ counted 40 houses (from each side) as neighbours.

 

K’ab Ibn Mālik رَضِيَ ٱللَّهُ عَنْهُ (d. 50 AH) narrates:

 

 أتى النبيَّ ﷺ رجلٌ فقال يا رسولَ اللهِ إني نزلتُ محلةَ بني فلانٍ وإنَّ أشدَّهم لي أذىً أقربُهم لي جِوارًا فبعث النبيُّ ﷺ أبا بكرٍ وعمرَ وعليًّا أن يأتوا بابَ المسجدِ فيقومُوا عليه فيصيحُوا ألا إنَّ أربعينَ دارًا جوارٌ ولا يدخلُ الجنةَ من خافَ جارُه بوائقَه

 

A man came to the Prophet ﷺ and said:

“O Messenger of Allāh, I have settled in the neighborhood of such-and-such tribe, and the one who harms me the most is the one closest to me in proximity.”

So the Prophet ﷺ sent Abū Bakr (d. 13 AH), ʿUmar (d. 23 AH), and ʿAlī (d. 40 AH) Radiyallāhu anhum to stand at the door of the mosque and publicly announce:

“Be aware! Forty houses count as neighborhoods. And he will not enter Paradise whose neighbour is not safe from his harm.”

 

[الراوي: كعب بن مالك رَضِيَ ٱللَّهُ عَنْهُ • الزيلعي، نصب الراية (٤/٤١٣) • [فيه] يوسف بن السفر أبو الفيض فيه مقال • أخرجه الطبراني (١٩/٧٣) (١٤٣)]

 

 

 

Imām Muslim رَحِمَهُ اللَّهُ (d. 261 AH) has also recorded this hadīth with the wording:

 

 

عن أبي هريرة رَضِيَ ٱللَّهُ عَنْهُ، أن رسول الله صلى الله عليه وسلم قال: لا يدخل الجنة من لا يأمن جاره بوائقه

Narrated by Abu Huraira رَضِيَ ٱللَّهُ عَنْهُ, that the Messenger of Allah ﷺ said:

“None will enter Paradise who does not secure his neighbour from his wrong actions.”

 

[صحيح مسلم، كتاب الإيمان، باب بيان تحريم إيذاء الجار، حديث رقم: ٤٦]

 

 

 

Imām al-Zuhrī رَحِمَهُ اللَّهُ (d. 124 AH) explaining the the extent of what constitutes forty houses:

 

 

وكانَ الزُّهْرِيُّ رَحِمَهُ اللَّهُ يَقُولُ: أرْبَعُونَ يُمْنَةً، وأرْبَعُونَ يُسْرَةً، وأرْبَعُونَ أمامًا، وأرْبَعُونَ خَلْفًا

 

Imām Al-Zuhrī رَحِمَهُ اللَّهُ used to say: ‘Forty houses to the right, forty to the left, forty in front, and forty behind.’

 

 

In fact the entire locality/village/area is considered neighbours. Imam Abu Bakr al-Jasas رَحِمَهُ اللَّهُ states: 

 

قَدْ جَعَلَ اللَّهُ الِاجْتِماعَ في مَدِينَةٍ جِوارًا، قالَ اللَّهُ تَعالى: ﴿لَئِنْ لَمْ يَنْتَهِ المُنافِقُونَ والَّذِينَ في قُلُوبِهِمْ مَرَضٌ والمُرْجِفُونَ في المَدِينَةِ لَنُغْرِيَنَّكَ بِهِمْ ثُمَّ لا يُجاوِرُونَكَ فِيها إلا قَلِيلا﴾ [الأحزاب: ٦٠] فَجَعَلَ تَعالى اجْتِماعَهم مَعَهُ في المَدِينَةِ جِوارًا

 

Allah has made gathering together in a city an act of jiwār (neighborly protection or co-existence). Allah the Exalted said:

“If the hypocrites, and those in whose hearts is disease, and the alarmists in the city do not desist, We will surely incite you against them; then they will not remain your neighbors therein except for a short while.”

[Surah Al-Ahzab, 33:60]

Thus, the Exalted made their living together with him in the city a form of jiwār. 

Section 3: Practical Rights and Duties Towards Neighbours

 

Our faith also outlines practical rights and responsibilities toward our neighbours. A few of these are listed below:

 

• Avoiding Harm: Loud noises, blocking pathways, gossip.
• Offering Kindness: Sharing food, helping with groceries, checking on them.
• Greeting and Visiting: Regular check-ins, especially during illness or hardship.
• Concealing Faults: Not exposing their shortcomings.
• Respecting Privacy: Not spying, staring, or invading space.
• Protecting Their Property: Looking out for their house in their absence.

 

Imam Alusi Rahimallāhu (d. 1270 AH) in his ‘Rūḥ al-Maʿānī fī Tafsīr al-Qur’ān al-ʿAẓīm wa-al-Sabʿ al-Mathānī’ outlines the various categories of neighbours and their specific rights due to each type:

 

الجيرانُ ثلاثةٌ: فجارٌ لَهُ حقٌّ واحدٌ، وهُوَ أدْنى الجيرانِ حقًّا، وجارٌ لَّهُ حقانِ، وجارٌ لَّهُ ثلاثَةُ حقوقٍ، فأمّا الذي له حقٌّ واحِدٌ، فجارٌ مشْرِكٌ ولا رحِمٌ لَهُ، لَه حقٌّ الجوارِ، وأمّا الذي لَهُ حقانِ، فجارٌ مسلِمٌ له حقٌّ الإسلامِ، وحقٌّ الجِوارِ، وأمّا الذي لَهُ ثلاثَةُ حقوقٍ، فجارٌ مسلِمٌ، ذو رحِمٍ، لَهُ حقُّ الإسلامِ، وحقُّ الرحمِ

 

 

”Neighbours are of three types:

One who has only one right — he is the least of neighbours in terms of rights: a neighbour who is a disbeliever (mushrik) and has no familial tie; his right is the right of neighbourliness.

One who has two rights — a Muslim neighbour who has the right of Islam and the right of neighbourliness.

One who has three rights — a Muslim neighbour who is also a relative; he has the right of Islam, the right of kinship, and the right of neighbourliness.’’

 

 

[الراوي: جابر بن عبدالله • • أخرجه الطبراني في (( مسند الشاميين)) (٢٤٥٨ )، وابو نعيم في ((حلية الأولياء )) (٥/ ٢٠٧)، والبزار كما في (( كشف الأستار)) (١٨٩٦)]

[(تفسير الآلوسي — الآلوسي) (١٢٧٠ هـ)]

 

 

 

Based on this, it is highly recommended to offer food to one’s neighbour. This is supported by the following ḥadīth:

 

 

عَنْ عَبْدِ اللَّهِ بْنِ عُمَرَ، أنَّهُ ذُبِحَتْ لَهُ شاةٌ فَجَعَلَ يَقُولُ لِغُلامِهِ: «أهْدَيْتَ لِجارِنا اليَهُودِيِّ، أهْدَيْتَ لِجارِنا اليَهُودِيِّ سَمِعْتُ رَسُولَ اللَّهِ – صَلّى اللَّهُ تَعالى عَلَيْهِ وسَلَّمَ – يَقُولُ: ما زالَ جِبْرِيلُ يُوصِينِي بِالجارِ حَتّى ظَنَنْتُ أنْ سَيُورِّثُهُ

 

 

From ʿAbdullāh ibn ʿUmar رضي الله عنهما (d. 73 AH), that a sheep was slaughtered for him, and he began saying to his servant:
“Have you given some to our Jewish neighbor? Have you given some to our Jewish neighbor?
For I heard the Messenger of Allah ﷺ say:

‘Jibrīl عليه السلام continued to advise me regarding the neighbor until I thought he would make him an heir.’”

 

جامع الترمذي، كتاب البر والصلة عن رسول الله صلى الله عليه وسلم، باب ما جاء في حق الجوار، حديث رقم: ١٩٤٣

 

Also another similar hadith:

‏ وعن أبي ذر رضي الله عنه قال‏:‏ قال رسول الله صلى الله عليه وسلم ‏:‏ ‏‏يا أبا ذر إذا طبخت مرقة، فأكثر ماءها، وتعاهد جيرانك‏‏ ‏‏

 

Narrated by Abū Dharr al-Ghifārī رضي الله عنه (d. 32 AH):

 

The Messenger of Allah (ﷺ) commanded me thus, “O Abu Dharr! Whenever you prepare a broth, put plenty of water in it, and and give some of it to your neighbours”.

 

صحيح مسلم، كتاب البر والصلة والآداب، باب الوصية بالجار والإحسان إليه، حديث رقم: ٢٦٢٥

 

In fact it is the right of the neighbour that they don’t spend the night hungry if food is available from the neighbours:

 

عَنْ عَبْدِ اللهِ بْنِ الْمُسَاوِرِ قَالَ‏:‏ سَمِعْتُ ابْنَ عَبَّاسٍ يُخْبِرُ ابْنَ الزُّبَيْرِ يَقُولُ‏:‏ سَمِعْتُ النَّبِيَّ صلى الله عليه وسلم يَقُولُ‏:‏ لَيْسَ الْمُؤْمِنُ الَّذِي يَشْبَعُ وَجَارُهُ جَائِعٌ‏.‏

 

Abdullāh ibn ʿAbbās رضي الله عنهما (d. 68 AH) informed Abdullāh ibn al-Zubayr رضي الله عنه (d. 73 AH), “I heard the Prophet ﷺ say, ‘He is not a believer whose stomach is filled while his neighbor goes hungry.'”

 

الأدب المفرد، كتاب الجار، باب لا يشبع دون جاره، حديث رقم: ١١٢

 

Section 4: Consequences of Neglecting Neighbourly Rights

 

 

Abū Hurairah Radiyallahu anhu (d. 57 AH) narrated: 

 

 قِيلَ لِرسولِ اللهِ ﷺ: إنَّ فُلانةَ تُصلِّي الليلَ وتصومُ النَّهارَ، وفي لِسانِها شَيءٌ يُؤذي جِيرانَها سَليطةٌ، قالَ: لا خيْرَ فيها، هي في النّارِ. وقيلَ له: إنَّ فُلانةَ تُصلِّي المكتوبةَ، وتَصومُ رمَضانَ وتَتصدَّقُ بالأثوارِ، وليْس لها شَيءٌ غيْرُه، ولا تُؤذِي أحدًا، قالَ: هي في الجنَّةِ.

 

‘A certain woman prays at night and fasts during the day, but she harms her neighbours with her tongue — she is harsh and abusive.”
He ﷺ said:
“There is no good in her. She is in the Fire.”

And it was said to him:

“Another woman only prays the obligatory prayers, fasts in Ramadan, and gives small amounts in charity (from pieces of cheese or curds), and she does not harm anyone.”
He ﷺ said:
“She is in Paradise.’

[الراوي: أبو هريرة • الحاكم، المستدرك على الصحيحين (٧٥١٠) • صحيح الإسناد]

 

 

We find another warning in a hadith:

 

عَنِ ابْنِ عُمَرَ قَالَ‏:‏ لَقَدْ أَتَى عَلَيْنَا زَمَانٌ، أَوْ قَالَ‏:‏ حِينٌ، وَمَا أَحَدٌ أَحَقُّ بِدِينَارِهِ وَدِرْهَمِهِ مِنْ أَخِيهِ الْمُسْلِمِ، ثُمَّ الْآنَ الدِّينَارُ وَالدِّرْهَمُ أَحَبُّ إِلَى أَحَدِنَا مِنْ أَخِيهِ الْمُسْلِمِ، سَمِعْتُ النَّبِيَّ صلى الله عليه وسلم يَقُولُ‏:‏ كَمْ مِنْ جَارٍ مُتَعَلِّقٌ بِجَارِهِ يَوْمَ الْقِيَامَةِ يَقُولُ‏:‏ يَا رَبِّ، هَذَا أَغْلَقَ بَابَهُ دُونِي، فَمَنَعَ مَعْرُوفَهُ‏.‏

Ibn ‘Umar said, “There was a time when no one was more entitled to a person’s money than his Muslim brother. Now people love their dirhams and dinars more than their Muslim brothers. I heard the Prophet ﷺ

say, ‘How many a neighbour will be brought together with his neighbour on the Day of Rising! He will say, “Lord, this man closed his door to me and refused to show me common kindness!“‘”

 

[الأدب المفرد، كتاب الجار، باب من أغلق الباب على الجار، حديث رقم ١١١]

 

 

 

In fact a bad neighbour is from the signs of the hour, consider the hadith narrated by Abu Hurairah (Radiyallahu anhu), the Prophet ﷺ said:

 

إن من أشراط الساعة سوء الجوار

 

Indeed from the signs of the hour, is an evil neighbour

[الراوي: أبو هريرة • الإمام ابن الجوزي، العلل المتناهية (٢ ‏/ ٣٦٨) •قَالَ أَحْمَدُ بْنُ حَنْبَلٍ لَيْسَ هَذَا بصحيح عُمَر بْن هارون لا يعرف]

[أخرجه المصيصي لوين (١٠٧) قال: نا يحيى بن المتوكل، عن عمر بن هارون الأنصاري، عن أبي هريرة مرفوعًا به]

 

 

We find a thought-proving hadith on the importance of avoiding harming neighbours, such that The Prophet ﷺ repeated three (3) times ‘by Allah‘ he is not a believer’!

 

Narrated by Abu Hurairah (Radiyallahu anhu), the Prophet ﷺ said:

 

وأخْرَجَ الحاكِمُ وصَحَّحَهُ عَنْ أبِي هُرَيْرَةَ، أنَّ رَسُولَ اللَّهِ ﷺ قالَ: ««واللَّهِ لا يُؤْمِنُ، واللَّهِ لا يُؤْمِنُ، واللَّهِ لا يُؤْمِنُ» قالُوا: وما ذاكَ يا رَسُولَ اللَّهِ؟ قالَ: «جارٌ لا يَأْمَنُ جارُهُ بَوائِقَهُ» قالُوا: فَما بَوائِقُهُ؟ قالَ: «شَرُّهُ

 

Narrated by Imam al-Hakim (Rahimallahu), who authenticated it, from Abu Hurayrah (Radiyallahu anhu):

The Messenger of Allah ﷺ said:

“By Allah, he does not believe! By Allah, he does not believe! By Allah, he does not believe!”
They asked, “Who is that, O Messenger of Allah?”
He said: “The one whose neighbor is not safe from his harm.”
They asked, “What is his bawā’iq (بَوائِقُهُ)?”
He said: “His evil (or harm).”

 

 

[ الراوي: أبو هريرة • الحاكم• المستدرك على الصحيحين (٧٢٩٩) ٤ ‏/ ١٨٢ • هَذَا حَدِيثٌ صَحِيحٌ عَلَى شَرْطِ الشَّيْخَيْنِ وَلَمْ يُخَرِّجَاهُ بِهَذِهِ السِّيَاقَةِ]

 

 

 

Section 5: Conclusion

 

We will end this daily lesson with this hadith: 

 

وأخْرَجَ الحاكِمُ وصَحَّحَهُ، عَنِ ابْنِ مَسْعُودٍ مَرْفُوعًا: ««إنَّ اللَّهَ قَسَمَ بَيْنَكم أخْلاقَكم كَما قَسَمَ بَيْنَكم أرْزاقَكُمْ، وإنَّ اللَّهَ يُعْطِي المالَ مَن يُحِبُّ ومَن لا يُحِبُّ، ولا يُعْطِي الإيمانَ إلّا مَن يُحِبُّ، فَمَن أعْطاهُ الإيمانَ فَقَدْ أحَبَّهُ، والَّذِي نَفْسُ مُحَمَّدٍ بِيَدِهِ، لا يُسْلِمُ عَبْدٌ حَتّى يُسْلِمَ قَلْبُهُ، ولا يُؤْمِنُ حَتّى يَأْمَنَ جارُهُ بَوائِقَهُ

 

Al-Ḥākim narrated (in his al-Mustadrak) and authenticated it, from Ibn Mas‘ūd (Radiyallahu anhu), that The Prophet ﷺ said:

“Indeed Allah has apportioned among you your manners [i.e., your character traits and conduct] just as He has apportioned among you your provision. Allah gives wealth to those whom He loves and to those whom He does not love, but He does not grant faith except to those whom He loves. So whoever He has granted faith to, then He has surely loved him. By the One in Whose Hand is the soul of Muḥammad, no servant truly submits [i.e., becomes a believer] until his heart submits, and he does not truly believe until his neighbour is safe from his harm [i.e., his mischief, evil, or wrongdoing].”

 

[الراوي: عبدالله بن مسعود • الحاكم، المستدرك على الصحيحين (٧٥٠٧) • صحيح الإسناد]

 

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DAY 17 – The Excellence of Maintaining Kinship

The True Meaning of Ṣilat al-Raḥim

 

 

This daily lesson comprises of 20 Chapters in total:

 

1. Definition of Ṣilat al-Arḥām.
2. Definition of Qatīʿat al-Arḥām.
3. Maintaining family ties (Ṣilat al-Arḥām) is among the greatest obligations and most virtuous acts of worship.
4. Maintaining family ties (Ṣilat al-Arḥām) increases one’s lifespan, expands provision
5. Maintaining family ties was among the first important matters the Prophet ﷺ called to at the beginning of his Prophethood
6. One who maintains family ties (ṣilah) will not be disgraced by Allah
7. Maintaining family ties is one of the means of entering Paradise
8. Maintaining family ties (Ṣilat al-Raḥim) is among the most beloved actions to Allah
9. Maintaining family ties is from the advice of the Messenger of Allah ﷺ
10. Maintaining family ties is one of the causes of being saved from punishment
11. Perfect ties of kinship — through which one attains divine assistance — are when a Muslim maintains ties even with those who sever them.
12. Maintaining family ties (ṣilat al-raḥim) is among the qualities of those who believe in Allah and the Last Day.
13. Maintaining family ties (ṣilat al-raḥim) is one of the reasons for the acceptance of deeds.
14. Maintaining family ties is one of the qualities of those with sound minds
15. Maintaining ties of kinship is one of the means of being safe from the curse and being saved from the Hellfire.
16. Giving charity to a relative is counted as two acts: charity and maintaining ties
17. Maintaining ties of kinship (ṣilat al-raḥim) takes different forms depending on the need
18. Maintaining ties of kinship is obligatory according to need
19. The virtue of kindness towards daughters and sisters
20. The best of expenditures is that which is spent on one’s dependents, family, and close relatives.

 

 

Chapter 1: Definition of Ṣilat al-Arḥām

 

When discussing maintaining  family ties, the word ‘Silah’ is often used in Qur’an and Hadith. 

 

In the book ‘صلة الأرحام’ it is stated: 

 

لغة: صلة: يقال: وصلتُ الشيء بغيره وصلًا، فاتصل به، وَوَصَلْتُهُ وصلًا، وصلةً، ضد: هجرته، وواصلته مواصلةً ووصالًا ، وهو مصدر وصل الشيء بالشيء: ضمّه إليه وجمعه معه

 

A summary of the above passage is:

 

The word “Ṣilah” (صلة) means connection or linking something to something else.

• It comes from the idea of joining two things together.
• When you say “I connected something to another,” that is called ṣilah.
• The opposite is cutting off or abandoning the connection.
• It also means continuing or maintaining the connection over time.
• So basically, ṣilah means keeping things joined, linked, or related.

 

 

Ibn al-Athīr (رحمه الله) states:

 

تكرر في الحديث ذكر صلة الرحم: وهي كناية عن الإحسان إلى الأقربين من ذوي النسب، والأصهار، والتعطف عليهم، والرفق بهم، والرعاية لأحوالهم، وكذلك إن بَعُدُوا أو أساءوا، وقطعُ الرحم ضِدُّ ذلك كله

 

“The phrase ‘Ṣilat al-Raḥim’ (maintaining family ties) is frequently mentioned in the ḥadīths. It is a way of referring to showing kindness to close relatives—whether through blood (kinship) or marriage (in-laws)—by being compassionate toward them, gentle with them, and caring for their needs and circumstances, even if they are distant or have behaved badly. Cutting the ties of kinship is the opposite of all of that.

 

فكأنه بالإحسان إليهم قد وصل ما بينه وبينهم: من عَلاقة القرابة والصِّهرِ

 

It is as if, by showing kindness to them, he has connected what exists between him and them—of the bond of kinship and marriage.

 

 

Above is the dictionary definition, as for the technical (Islamic terminology), the author states:

 

وصلة الرحم اصطلاحًا: الإحسان إلى الأقارب على حسب حال الواصل والموصول: فتارة تكون بالمال، وتارة بالخدمة، وتارة بالزيارة، وتارة بالسلام (٢) [وتارة بطلاقة الوجه، وتارة بالنصح، وتارة برد الظلم، وتارة بالعفو والصفح وغير ذلك من أنواع الصلة على حسب القدرة والحاجة والمصلحة

 

It means showing kindness to relatives based on the situation of both the one who is maintaining the tie and the one receiving it. Sometimes it is through financial support, sometimes through offering help or service, sometimes by visiting, and sometimes simply by offering greetings.

It may also take the form of a cheerful face, giving sincere advice, removing harm or oppression, forgiving and overlooking faults, and other types of connection—depending on one’s ability, the other person’s need, and what is most appropriate in the situation.

 

 

Chapter 2: Definition of Qatīʿat al-Arḥām

 

As for breaking ties (قطيعة الأرحام) Ibn al-Athīr (رحمه الله) defines it as:

 

قال ابن الأثير رحمه الله: «القطيعة: الهجران والضَّدُّ، وهي فعلية، من القطع، ويُريدُ به ترك البرِّ والإحسان إلى الأهل والأقارب، وهي ضدُّ صلة الرحم

 

“Al-Qaṭīʿah (cutting off ties) means abandonment or severing, and it is derived from the word ‘qaṭʿ’ (to cut). What is meant by it is the neglect of kindness and goodness towards family and relatives. It is the opposite of ‘Ṣilat al-Raḥim’ (maintaining family ties).”

 

 

Above is the dictionary definition, as for the technical (Islamic terminology), the author states:

 

وقطيعة الرحم اصطلاحًا: هجر القريب، وترك وصله، والإحسان إليه

Cutting off family ties (Qaṭīʿat al-Raḥim), in Islamic terminology, means abandoning a relative, not maintaining a connection with them, and withholding kindness and good treatment from them.

 

 

ثالثًا: صلة الأرحام من أعظم الواجبات، وأفضل الطاعات، وقطيعتها من أعظم الذنوب وأخطر الآفات؛ للأدلة من الكتاب والسنة الصحيحة الصريحة على النحو الآتي

 

Chapter 3: Maintaining family ties (Ṣilat al-Arḥām) is among the greatest obligations and most virtuous acts of worship, while cutting them off is among the gravest sins and most dangerous afflictions. This is due to clear and authentic evidence from the Qur’an and the Sunnah, as will be explained below.

 

 

أمر الله عز وجل بصلة الأرحام، فقال

 

Allah Almighty commanded the maintaining of family ties, as He said:

 

﴿وَاعْبُدُوا اللَّهَ وَلَا تُشْرِكُوا بِهِ شَيْئًا وَبِالْوَالِدَيْنِ إِحْسَانًا وَبِذِي الْقُرْبَى وَالْيَتَامَى وَالْمَسَاكِينِ وَالْجَارِ ذِي الْقُرْبَى وَالْجَارِ الْجُنُبِ وَالصَّاحِبِ بِالْجَنْبِ وَابْنِ السَّبِيلِ وَمَا مَلَكَتْ أَيْمَانُكُمْ إِنَّ اللَّهَ لَا يُحِبُّ مَنْ كَانَ مُخْتَالًا فَخُورًا﴾.

 

“Worship Allah and associate nothing with Him, and be good to parents, relatives, orphans, the needy, the near neighbor, the distant neighbor, the companion at your side, the traveler, and those whom your right hands possess. Indeed, Allah does not like those who are arrogant and boastful.”

(Surah al-Nisā’ 4:36)

 

 

In another verse:

 

وَآتِ ذَا الْقُرْبَى حَقَّهُ وَالْمِسْكِينَ وَابْنَ السَّبِيلِ وَلَا تُبَذِّرْ تَبْذِيرًا

 

And give the relative his due, and [also] the needy and the traveler, and do not spend wastefully.”
(Surah al-Isrā’ 17:26)

 

 

[Also see: سورة الروم، الآية: ٣٨; سورة البقرة، الآية: ٢١٥; سورة الأنفال، الآية: ٧٥; سورة الأحزاب، الآية: ٦; سورة النساء، الآية: ١]

 

 

Along with being mentioned in the Qur’an, it also has benefits:

 

صلة الأرحام يزيد الله بها في العمر، ويبسط في الرزق، ويصل من وصلها، وهي من أسباب المحبة بين الأهل والأقارب

 

Chapter 4: Maintaining family ties (Ṣilat al-Arḥām) increases one’s lifespan, expands provision, and Allah maintains ties with those who uphold them. It is also one of the causes of love and affection among family and relatives.

 

Anas ibn Mālik (Radiyallahu anhu) reported that the Prophet ﷺ said:

 

«من أحب أن يبسط له في رزقه، وينسأ له في أثره فليصل رحمه»

 

“Whoever would like his provision to be increased and his lifespan extended, let him maintain his family ties.”

 

متفق عليه: البخاري، كتاب الأدب، باب من بسط له في الرزق بصلة الرحم (٧/ ٩٦) برقم ٥٩٨٦ ومسلم، كتاب البر والصلة والآداب، باب صلة الرحم وتحريم قطيعتها (٤/ ١٩٨٢) برقم ٢٥٥٧

ينسأ له في أثره: أي يؤخر له في أجله، وبسط الرزق: توسيعه وكثرته، وقيل: البركة فيه

 

 

Yunsaʾ lahu fī atharihi” means: his appointed time (lifespan) will be delayed — i.e., his life will be prolonged.

“Basṭ al-rizq” refers to: the expansion and increase of provision, and it is also said to mean blessing within it

 

 

وأما التأخير في الأجل، فقيل: هذه الزيادة بالبركة في عمره والتوفيق للطاعات، وعمارة أوقاته بما ينفعه في الآخرة، وصيانتها عن الضياع في غير ذلك، ورجحه النووي

 

 

As for the extension of lifespan, it has been said that this increase refers to blessing in one’s life — through success in performing acts of obedience, using one’s time in ways that benefit him in the Hereafter, and being protected from wasting time on what is of no benefit. This was the preferred view of Imam al-Nawawī. For the other interpretations of this Hadith, see: Day 10: Breaker of Ties and prolonged Life.

 

 

وقيل: إن التأجيل في العمر بالنسبة لما يظهر للملائكة وفي اللوح المحفوظ، ونحو ذلك، فيظهر لهم في اللوح أن عمره ستون سنة، إلا أن يصل رحمه فإن وصلها زيد له أربعون، وقد علم الله عز وجل ما سيقع من ذلك وهو من معنى قوله تعالى: ﴿يَمْحُو اللَّهُ مَا يَشَاءُ وَيُثْبِتُ وَعِنْدَهُ أُمُّ الْكِتَابِ﴾ فيه النسبة إلى علم الله تعالى وما سبق به قدره، ولا زيادة بل هي مستحيلة، وبالنسبة لما ظهر للمخلوقين تتصور الزيادة، وهو مراد الحديث.

 

 

It has also been said that the extension of lifespan refers to what appears to the angels and what is recorded in the Preserved Tablet (al-Lawḥ al-Maḥfūẓ). For example, it may appear in the Tablet that a person’s lifespan is sixty years — unless he maintains family ties, in which case it is increased to one hundred. Allah ﷻ already knows what will happen, and this falls under the meaning of His statement:

“Allah erases what He wills and confirms, and with Him is the Mother of the Book.” (Surah al-Raʿd 13:39)

This relates to the knowledge of Allah and His preordained decree — in which no real increase occurs, as that is impossible. However, with respect to what is apparent to the creation (like angels), an increase can be perceived — and this is what the ḥadīth refers to.

 

 

وقيل: إن المراد بقاء ذكره الجميل بعده فكأنه لم يمت، حكاه القاضي، والله أعلم 

 

It has also been said that what is meant is the continuation of a good reputation after death, as if the person never truly died. This view was reported by al-Qāḍī, and Allah knows best.

 

Another Hadith in this regard:

 

وعن عائشة رضي الله عنها أن النبي ﷺ قال لها: «إنه من أُعطي حظه من الرفق فقد أعطي حظه من خير الدنيا والآخرة، وصلة الرحم، وحسن الخلق وحسن الجوار، يعمران الديار، ويزيدان في الأعمار» (٢).

 

[مسند الإمام أحمد (٦/ ١٥٩).  قال الحافظ ابن حجر في فتح الباري (١٠/ ٤١٥):  رجاله ثقات]

 

 

Aishah (Radiyallahu ‘anha) reported that the Prophet ﷺ said to her:

“Whoever is given their share of gentleness (kindness) has been given their share of the good in this world and the Hereafter. Maintaining family ties, good character, and good neighborliness — these build homes (brings blessings to the household) and increase lifespans.”

 

There are various other Ahadith that convey the same meaning, we will suffice with these two, and Allah is the source of all strength. 

 

 

صلة الأرحام من أول الأمور المهمة التي دعا إليها النبي ﷺ في أول بعثته، ففي حديث سفيان ابن حرب: أن هرقل عظيم الروم قال له حينما سأله عن رسالة النبي ﷺ «ماذا يأمركم؟ قال: أبو سفيان: قلت: يقول: «اعبدوا الله ولا تشركوا به شيئًا،واتركوا ما يقول آباؤكم، ويأمرنا بالصلاة، والصدق، والعفاف، والصلة»

 

 

Chapter 5: Maintaining family ties was among the first important matters the Prophet ﷺ called to at the beginning of his Prophethood.

 

In the ḥadīth of Sufyān ibn Ḥarb: Heraclius, the emperor of Rome, asked him about the message of the Prophet ﷺ. He said: ‘What does he command you to do?’ Abū Sufyān replied: I said, ‘He says: Worship Allah alone and do not associate anything with Him, abandon what your forefathers say, and he commands us to pray, to speak the truth, to be chaste, and to maintain family ties (ṣilah).’

 

[البخاري، كتاب بدء الوحي، باب كيف كان بدء الوحي إلى رسول الله ﷺ؟ برقم ٧.]

 

 

واصل رحمه لا يخزيه الله تعالى، وتكون قوة إيمانه وخشيته لله على حسب صلته برحمه؛ ولهذا كان النبي ﷺ أوصل الناس لرحمه كما قالت أم المؤمنين خديجة رضي الله عنها له: «… كلا والله ما يخزيك الله أبدًا، إنك لتصل الرحم، وتحمل الكلَّ، وتكسب المعدوم، وتقريء الضيف، وتعين على نوائب الحق …» (٢).

 

Chapter 6: One who maintains family ties (ṣilah) will not be disgraced by Allah, and the strength of his faith and his fear of Allah is proportionate to how well he maintains ties with his relatives. This is why the Prophet ﷺ was the best in maintaining family ties, as our mother Khadījah رضي الله عنها said to him:

‘Never! By Allah, Allah will never disgrace you. Indeed, you maintain family ties, bear the burden of others, earn for the destitute, honour the guest, and assist in times of truth and hardship…’” (al-Ḥadīth)

 

[متفق عليه: البخاري، كتاب بدء الوحي، باب كيف كان بدء الوحي؟ برقم ٣، ومسلم، كتاب الإيمان، باب بدء الوحي إلى رسول الله ﷺ، برقم ١٦٠.]

 

 

صلة الأرحام من أسباب دخول الجنة، فعن أبي أيوب الأنصاري رضي الله عنه أن رجلًا قال: يا رسول الله! أخبرني بعمل يدخلني الجنة، فقال ﷺ: «تعبد الله لا تشرك به شيئًا، وتقيم الصلاة، وتؤتي الزكاة، وتصل الرحم»

 

Chapter 7: Maintaining family ties is one of the means of entering Paradise. It is reported from Abū Ayyūb al-Anṣārī رضي الله عنه that a man said:
“O Messenger of Allah! Tell me a deed that will admit me into Paradise.”
The Prophet ﷺ replied:
“Worship Allah and do not associate anything with Him, establish the prayer, give zakāh, and maintain family ties.”

 

[البخاري، كتاب الأدب، باب فضل صلة الرحم (٧/ ٩٥)، برقم ٥٩٨٣]

 

 

وعن عبد الله بن سلام رضي الله عنه عن النبي ﷺ أنه قال: «أيها الناس، أفشوا السلام، وأطعموا الطعام، وصلوا الأرحام، وصلُّوا بالليل والناس نيام، تدخلوا الجنة بسلام».

 

It is reported from ʿAbdullāh ibn Salām رضي الله عنه that the Prophet ﷺ said:

 

“O people! Spread peace, feed the hungry, maintain family ties, and pray at night while others are asleep — you will enter Paradise in peace.”

 

[أخرجه ابن ماجه، كتاب الأطعمة، باب إطعام الطعام، برقم ٣٢٥١، واللفظ له، والترمذي، كتاب صفة القيامة، باب حدثنا محمد بن بشار، وقال: هذا حديث صحيح، برقم ٢٤٨٥، وأحمد في المسند (١/ ١٦٥)، و(٢/ ٣٩١) والدارمي في سننه، (١/ ١٥٦)، وصححه الألباني في إرواء الغليل (٣/ ٢٣٩)، وفي صحيح سنن ابن ماجه (١/ ٢٢٣) وفي صحيح سنن الترمذي (٢/ ٣٠٣)]

 

 

صلة الرحم من أحب الأعمال إلى الله تعالى بعد الإيمان بالله؛ لحديث رجل من خثعم قال: أتيت النبي ﷺ وهو في نفر من أصحابه، فقلت: أنت الذي تزعم أنك رسول الله؟ قال: «نعم» قال: قلت: يا رسول الله! أيّ الأعمال أحب إلى الله؟ قال: «الإيمان بالله» قال: قلت: يا رسول الله! ثم مه؟ قال: «ثم صلة الرحم» قال: قلت: يا رسول الله ثم مه؟ قال: «الأمر بالمعروف والنهي عن المنكر»، قال: قلت: يا رسول الله! أي الأعمال أبغض إلى الله؟ قال: «الإشراك بالله» قال: قلت: يا رسول الله! ثم مه؟ قال: «ثم قطيعة الرحم» قال: قلت: يا رسول الله! ثم مه؟ قال: «ثم الأمر بالمنكر والنهي عن المعروف»

 

 

Chapter 8: Maintaining family ties (Ṣilat al-Raḥim) is among the most beloved actions to Allah after faith in Him. This is based on the ḥadīth of a man from Khathʿam who said:

 

“I came to the Prophet ﷺ while he was among a group of his companions. I said: ‘Are you the one who claims to be the Messenger of Allah?’
He said: ‘Yes.’

I said: ‘O Messenger of Allah! What action is most beloved to Allah?’
He said: ‘Faith in Allah.’
I said: ‘O Messenger of Allah! Then what?’

He said: ‘Maintaining family ties.’
I said: ‘Then what?’
He said: ‘Enjoining what is right and forbidding what is wrong.’

I said: ‘O Messenger of Allah! What action is most hated by Allah?’
He said: ‘Associating partners with Him (shirk).’
I said: ‘Then what?’

He said: ‘Severing family ties.’
I said: ‘Then what?’
He said: ‘Enjoining evil and forbidding good.’”

 

 

[أبو يعلى في مسنده برقم ٦٨٣٩، وقال المنذري في الترغيب والترهيب (٣/ ٣٠٥): «رواه أبو يعلى بإسناد جيد» وصححه الألباني في صحيح الترغيب والترهيب (٢/ ٦٦٧)]

 

 

صلة الرحم وصية رسول الله ﷺ: لحديث أبي ذر رضي الله عنه قال: «أوصاني خليلي ﷺ بخصال من الخير: أوصاني أن لا أنظر إلى من هو فوقي، وأن أنظر إلى من هو دوني، وأوصاني بحب المساكين، والدنوِّ منهم، وأوصاني أن أصل رحمي وإن أدبرت، وأوصاني أن لا أخاف في الله لومة لائم، وأوصاني أن أقول الحق وإن كان مرًّا، وأوصاني أن أكثر من: لا حول ولا قوة إلا بالله؛ فإنها كنز من كنوز الجنة.

 

 

Chapter 9: Maintaining family ties is from the advice of the Messenger of Allah ﷺ:

 

From the ḥadīth of Abū Dharr (رضي الله عنه), who said:

 

“My close friend (the Prophet ﷺ) advised me with several traits of goodness:

 

– He advised me not to look at those who are above me, but rather to look at those who are below me.
– He advised me to love the poor and draw near to them.
– He advised me to maintain ties with my family, even if they cut me off.
– He advised me not to fear the blame of the blamer when it comes to (doing) what is right for the sake of Allah.
– He advised me to speak the truth even if it is bitter.
– And he advised me to frequently say: ‘Lā ḥawla wa lā quwwata illā billāh’, for it is a treasure from the treasures of Paradise.”

 

[ابن حبان في صحيحه (٢/ ١٩٤)، برقم ٤٤٩، والطبراني في المعجم الكبير (٢/ ١٥٦) برقم ١٦٤٨، وفي الأوسط والصغير (٧/ ٢٣٦) [مجمع البحرين] برقم ٤٣٧٧، وصححه شعيب الأرنؤوط في تخريجه لصحيح ابن حبان]

 

 

صلة الرحم من أسباب النجاة من العقوبة؛ لأن قطيعة الرحم تسبب العقوبة، في الدنيا والآخرة. فعن أبي بكرة رضي الله عنه قال: قال رسول الله ﷺ: «ما من ذنبٍ أجدرُ أن يعجّل الله لصاحبه العقوبة في الدنيا مَعَ ما يَدَّخرُ له في الآخرة: من البغي، وقطيعة الرحم»

 

Chapter 10: Maintaining family ties is one of the causes of being saved from punishment, because severing ties of kinship leads to punishment in both this world and the Hereafter.

 

It is narrated from Abū Bakrah (رضي الله عنه) that the Messenger of Allah ﷺ said:

 

“There is no sin more deserving for Allah to hasten punishment for its doer in this world—alongside what is stored for him in the Hereafter—than transgression (oppression) and severing ties of kinship.”

[أبو داود، كتاب الأدب، باب في النهي عن البغي (٤/ ٢٧٦) برقم ٤٩٠٢، والترمذي، كتاب صفة القيامة، بابٌ: حدثنا علي بن حجر (٤/ ٦٦٤) برقم ٢٥١١، وقال: «هذا حديث حسن صحيح»، وأخرجه البخاري في الأدب المفرد، باب عقوبة قاطع الرحم في الدنيا (١/ ١٤٧) برقم ٦٧]

 

 

 وعن جبير بن مطعم رضي الله عنه عن

النبي ﷺ أنه قال: «لا يدخل الجنة قاطع» (٢)، يعني قاطع رحم (٣)، ولفظ أبي داود: «لا يدخل الجنة قاطع رحم

 

 

It is narrated from Jubayr ibn Muṭʿim (رضي الله عنه) that the Prophet ﷺ said:

 

“The one who cuts off family ties will not enter Paradise.”
This refers to the one who severs ties of kinship.

The wording in Abū Dāwūd’s version is:

“The one who cuts off family ties will not enter Paradise.”

 

[متفق عليه: البخاري، كتاب الأدب، باب إثم القاطع (٧/ ٩٥)، برقم ٥٩٨٤، ومسلم، بلفظه، كتاب البر والصلة، باب صلة الرحم وتحريم قطيعتها (٤/ ١٩٨١) برقم ٢٥٥٦. من رواية مسلم المتقدمة برقم ٢٥٥٦. أبو داود، كتاب الأدب، بابٌ في صلة الرحم برقم ١٦٩٦]

 

 

وعن عائشة رضي الله عنها قالت: قال رسول الله ﷺ: «الرحم معلقة بالعرش تقول: من وصلني وصله الله، ومن قطعني قطعه الله

 

It is narrated from ʿĀ’ishah (may Allah be pleased with her) that the Messenger of Allah ﷺ said:

 

“The womb (ties of kinship) is suspended from the Throne, saying: ‘Whoever maintains me, Allah will maintain him; and whoever severs me, Allah will sever him.'”

 

[مسلم، كتاب البر والصلة، باب صلة الرحم وتحريم قطيعتها (٤/ ١٩٨١) برقم ٢٥٥٦.]

 

 

 

صلة الرحم الكاملة، التي تحصل بها الإعانة، هي أن المسلم يصل من قطعه. فعن أبي هريرة رضي الله عنه أن رجلًا قال: يا رسول الله! إن لي قرابة أصلهم ويقطعوني، وأحسن إليهم ويسيئون إليَّ، وأحلم عنهم ويجهلون عليَّ، فقال: «لئن كنت كما قلت فكأنما تسفهم الملَّ (٢)، ولايزال معك من الله ظهير عليهم (٣) ما دمت على ذلك» 

 

 

Chapter 11: Perfect ties of kinship — through which one attains divine assistance — are when a Muslim maintains ties even with those who sever them.

 

 

It is narrated from Abū Hurayrah (Radiyallahu anhu) that a man said:

 

“O Messenger of Allah! I have relatives whom I maintain ties with, yet they cut me off; I treat them well, yet they treat me badly; I am patient with them, yet they behave ignorantly towards me.”

The Prophet ﷺ replied:

“If you are as you say, then it is as if you are feeding them hot ashes. And you will continue to have a supporter from Allah against them, so long as you remain upon that.”

 

 

[مسلم، كتاب البر والصلة، باب صلة الرحم وتحريم قطيعتها (٤/ ١٩٨٢) برقم ٢٥٥٨]

 

 

وعن عبد الله بن عمرو عن النبي ﷺ قال: «ليس الواصل بالمكافئ، ولكن الواصل الذي إذا قَطَعَتْ رَحِمُهُ وصلها»  

 

 

On the authority of ʿAbdullāh ibn ʿAmr (radiyallahu anhu), the Prophet ﷺ said:

 

“The one who truly maintains family ties is not the one who merely reciprocates, but rather the one who, when his family severs ties with him, still maintains them.”

 

[البخاري، كتاب الأدب، بابٌ: ليس الواصل بالمكافئ، (٧/ ٩٧)، برقم ٥٩٩١]

 

 

What is meant by the ‘one who maintains ties’ (al-wāṣil) in this ḥadīth is the one who does so in a complete and perfect way. This is because mere reciprocation is a form of maintaining ties, but denying someone the status of a wāṣil does not necessarily mean they are a severer (of ties). People fall into three categories: the true maintainer (wāṣil), the reciprocator (mukāfiʼ), and the severer (qāṭiʿ).

• The wāṣil is the one who gives and shows kindness without being shown kindness in return. 
• The mukāfiʼ is one who gives only as much as he receives. 
• The qāṭiʿ is the one who takes but does not give, and is shown kindness but does not return it. 

Just as reciprocation can happen from both sides, so can severing of ties. Therefore, the one who initiates the act of maintaining ties is the true wāṣil.

 

[انظر: فتح الباري لابن حجر (١٠/ ٤٢٤)]

 

 

صلة الرحم من صفات المؤمنين بالله واليوم الآخر؛ لحديث أبي هريرة رضي الله عنه عن النبي ﷺ قال: «من كان يؤمن بالله واليوم الآخر فليكرم ضيفه، ومن كان يؤمن بالله واليوم الآخر فليصل رحمه، ومن كان يؤمن بالله واليوم الآخر فليقل خيرًا أو ليصمت» وهذا لفظ البخاري، ولفظ مسلم: «من كان يؤمن بالله واليوم الآخر فليكرم جاره»

 

 

Chapter 12: Maintaining family ties (ṣilat al-raḥim) is among the qualities of those who believe in Allah and the Last Day.

 

It is reported from Abū Hurayrah (may Allah be pleased with him) that the Prophet ﷺ said:

“Whoever believes in Allah and the Last Day should honour his guest; whoever believes in Allah and the Last Day should maintain his family ties; and whoever believes in Allah and the Last Day should speak good or remain silent.”
This is the wording of al-Bukhārī.

And the wording of Muslim includes: “Whoever believes in Allah and the Last Day should honour his neighbour.”

 

[متفق عليه: البخاري، كتاب الأدب، باب إكرام الضيف وخدمته إياه بنفسه، برقم ٦١٣٨، ومسلم، كتاب الإيمان، باب الحث على إكرام الجار والضيف ولزوم الصمت إلا عن الخير، وكون ذلك كله من الإيمان، برقم ٤٧]

 

صلة الرحم من أسباب قبول العمل؛ لحديث أبي هريرة رضي الله عنه قال: سمعت رسول الله ﷺ يقول: «إن أعمال بني آدم تُعرض كل خميس ليلة الجمعة فلا يقبلُ عمل قاطعِ رَحِمٍ» 

 

 

Chapter 13: Maintaining family ties (ṣilat al-raḥim) is one of the reasons for the acceptance of deeds.

 

It is reported from Abū Hurayrah (may Allah be pleased with him) that he said:

“I heard the Messenger of Allah ﷺ say: ‘The deeds of the children of Ādam are presented every Thursday night (i.e., the night of Jumuʿah), and the deed of one who severs family ties is not accepted.'”

 

[أحمد في المسند (١٦/ ١٩١)، برقم ١٠٢٧٢، وحسنه محققو المسند، وقال الهيثمي في مجمع الزوائد (٨/ ١٥١): «رواه أحمد، ورجاله ثقات»]

 

صلة الرحم من صفات أصحاب العقول السليمة، الذين يجمع الله بينهم وبين أحبابهم في جنات عدن، قال الله تعالى

 

 

Chapter 14: Maintaining family ties is one of the qualities of those with sound minds, whom Allah will unite with their loved ones in the Gardens of Eden. Allah the Exalted said:

 

﴿أَفَمَنْ يَعْلَمُ أَنَّمَا أُنْزِلَ إِلَيْكَ مِنْ رَبِّكَ الْحَقُّ كَمَنْ هُوَ أَعْمَى إِنَّمَا يَتَذَكَّرُ أُولُو الْأَلْبَابِ (١٩) الَّذِينَ يُوفُونَ بِعَهْدِ اللَّهِ وَلَا يَنْقُضُونَ الْمِيثَاقَ (٢٠) وَالَّذِينَ يَصِلُونَ مَا أَمَرَ اللَّهُ بِهِ أَنْ يُوصَلَ وَيَخْشَوْنَ رَبَّهُمْ وَيَخَافُونَ سُوءَ الْحِسَابِ﴾ (٢).

 

 

Is then the one who knows that what has been revealed to you from your Lord is the truth like the one who is blind? Only those with sound intellect take heed—

those who fulfill the covenant of Allah and do not break the pledge,

and those who maintain the ties which Allah has commanded to be maintained, fear their Lord, and dread the terrible reckoning.”

(Surah Ar-Ra‘d, 13:19–21)

 

 

The following verse (23) describes the reward for those mentioned earlier: they will be admitted into Paradise alongside their righteous loved ones. Allah says:

 

﴿جَنَّاتُ عَدْنٍ يَدْخُلُونَهَا وَمَنْ صَلَحَ مِنْ آبَائِهِمْ وَأَزْوَاجِهِمْ وَذُرِّيَّاتِهِمْ ۖ وَالْمَلَائِكَةُ يَدْخُلُونَ عَلَيْهِمْ مِنْ كُلِّ بَابٍ﴾

 

Gardens of perpetual residence. They will enter them, along with those who were righteous from among their fathers, their spouses, and their descendants. And the angels will enter upon them from every gate.

(Surah Ar-Ra‘d, 13:23)

 

 

قال ابن كثير رحمه الله: «والذين يصلون ما أمر الله به أن يوصل» من صلة الأرحام والإحسان إليهم، وإلى الفقراء والمحاويج، وبذل المعروف»

 

 

Ibn Kathir (may Allah have mercy on him) said:

“And those who join that which Allah has commanded to be joined” refers to maintaining ties of kinship, showing kindness to them, helping the poor and the needy, and doing acts of goodness.

[تفسير القرآن العظيم، (ص ٧٠٥)]

 

 

صلة الرحم من أسباب السلامة من اللعنة، والنجاة من النار، قال الله تعالى: ﴿وَالَّذِينَ يَنْقُضُونَ عَهْدَ اللَّهِ مِنْ بَعْدِ مِيثَاقِهِ وَيَقْطَعُونَ مَا أَمَرَ اللَّهُ بِهِ أَنْ يُوصَلَ وَيُفْسِدُونَ فِي الْأَرْضِ أُولَئِكَ لَهُمُ اللَّعْنَةُ وَلَهُمْ سُوءُ الدَّارِ﴾ 

 

سورة الرعد، الآية: ٢٥

 

Chapter 15: Maintaining ties of kinship is one of the means of being safe from the curse and being saved from the Hellfire.

 

Allah the Most High says:

 

“And those who break the covenant of Allah after contracting it, and sever that which Allah has ordered to be joined, and spread corruption on earth — for them is the curse, and for them is the worst abode.

(Surah Ar-Ra‘d, 13:25)

 

Chapter 16: Giving charity to a relative is counted as two acts: charity and maintaining ties.

 

الصدقة على ذي الرحم: اثنتان: صدقة وصلة، فعن سليمان بن عامر الضبي رضي الله عنه قال: قال رسول الله ﷺ: «الصدقة على المسكين صدقة، والصدقة على ذي الرحم اثنتان: صدقةٌ، وصلةٌ» 

 

 

It was narrated from Sulaymān ibn ‘Āmir al-Ḍabbi (may Allah be pleased with him) that the Messenger of Allah ﷺ said:

“Charity given to a poor person is [just] charity, but charity given to a relative is both charity and a tie of kinship.

 

[أخرجه أحمد في مسنده (٢/ ١٧، ١٨، ٢١٤)، والترمذي وحسنه، كتاب الزكاة، باب ما جاء في الصدقة على ذي القرابة، (٣/ ٣٨) برقم ٦٥٨، والنسائي، كتاب الزكاة، باب الصدقة على الأقارب برقم ٢٥٨٢، وابن ماجه، كتاب الزكاة، باب فضل الصدقة برقم ١٨٤٤]

 

 

والرحم التي أُمر بصلتها، هي كل ما يرتبط بقرابة، سواء كانت من الأصول: كالآباء والأمهات وإن علوا، والفروع وإن نزلوا، والحواشي: من الإخوة والأخوات، والأعمام والعمات، والأخوال والخالات، كما دل على أصل ذلك حديث أبي هريرة رضي الله عنه، قال: قال رجل: يا رسول الله! من أحق بحسن الصحبة؟ قال: «أمك، ثم أمك، ثم أمك، ثم أبوك، ثم أدناك، أدناك

 

 

And the ties of kinship that one is commanded to maintain include all those connected by blood relation—whether from the direct lineage (such as fathers and mothers and those above them, or children and those below them), or from the extended family—such as siblings, uncles and aunts (both paternal and maternal).

 

 

This is supported by the ḥadīth of Abū Hurayrah (may Allah be pleased with him), in which:

A man said, “O Messenger of Allah! Who is most deserving of my good companionship?”
The Prophet ﷺ replied: “Your mother, then your mother, then your mother, then your father, then the closest to you, then the next closest.”

 

[متفق عليه: البخاري، كتاب الأدب، باب من أحق الناس بحسن الصحبة، (٧/ ٩١)، برقم ٥٩٧١، ومسلم، كتاب البر والصلة، والآداب، باب بر الوالدين وأنهما أحق به، (٤/ ١٩٧٤) برقم ٢٥٤٨]

 

 

صلة الرحم أنواع على حسب الحاجة، فتكون بالنفقة لمن يحتاج ذلك، وتكون بالهدية، وبالتودد إليهم، وبالعون والإعانة على الحاجات، وبالنصيحة، وبدفع الضرر، وبالإنصاف معهم، وطلاقة الوجه، وبالعدل والقيام بالحقوق الواجبة، وبالدعاء، وبتفقد أحوالهم، والتغافل عن زلاتهم، والزيارة، وبالشفاعة الحسنة، والمعنى الجامع: إيصال ما أمكن من الخير، ودفع ما أمكن من الضرر. 

 

Chapter 17: Maintaining ties of kinship (ṣilat al-raḥim) takes different forms depending on the need. It may be through financial support for those in need, offering gifts, showing affection, providing help and assistance with their needs, offering advice, repelling harm, being fair with them, having a cheerful demeanor, being just and fulfilling obligatory rights, making duʿāʾ for them, checking up on their wellbeing, overlooking their faults, visiting them, and interceding on their behalf in a good way.

 

 

The general meaning is: to provide as much good as possible and to ward off as much harm as possible.

 

[انظر: فتح الباري لابن حجر (١٠/ ٤١٨)، وسبل السلام شرح بلوغ المرام للصنعاني (٤/ ١٥٣٣)، وتوضيح الأحكام شرح بلوغ المرام، لعبد الله البسام (٦/ ٢٤٤)]

 

 

ويجمع أنواع الصلة قول الله عز وجل: ﴿إِنَّ اللَّهَ يَأْمُرُ بِالْعَدْلِ وَالْإِحْسَانِ وَإِيتَاءِ ذِي الْقُرْبَى وَيَنْهَى عَنِ الْفَحْشَاءِ وَالْمُنْكَرِ وَالْبَغْيِ يَعِظُكُمْ لَعَلَّكُمْ تَذَكَّرُونَ﴾

All forms of maintaining kinship ties are encompassed in the saying of Allah the Almighty:

Indeed, Allah commands justice, and excellence, and giving to relatives, and He forbids immorality, and bad conduct, and oppression. He admonishes you so that you may take heed.

 

[سورة النحل، الآية: ٩٠]

 

صلة الرحم واجبة على حسب الحاجة ولو كانت بعيدة؛ لحديث أبي ذر رضي الله عنه قال: قال رسول الله ﷺ: «إنكم ستفتحون أرضًا يذكر فيها القيراط فاستوصوا بأهلها خيرًا؛ فإن لهم ذمة ورحمًا» وفي لفظ: «إنكم ستفتحون مصر … فإذا فتحتموها فأحسنوا إلى أهلها؛ فإن لهم ذمة ورحمًا» أو قال: «ذمة وصهرًا» (١).

 

 

Chapter 18: Maintaining ties of kinship is obligatory according to need, even if the relatives are distant; as in the hadith of:

 

Abu Dharr رضي الله عنه who said, The Messenger of Allah ﷺ said,

 

 

“You will conquer lands in which the qirāt (a large measure) will be mentioned. So treat their people well, for they have a covenant and kinship.”

And in another narration:

“You will conquer Egypt… so when you conquer it, be kind to its people, for they have a covenant and kinship.”

Or he said:

“A covenant and a bond through marriage.

 

[مسلم، كتاب فضائل الصحابة، باب وصية النبي ﷺ بأهل مصر، برقم ٢٥٤٣]

 

قال الإمام النووي رحمه الله: «قال العلماء: القيراط جزء من أجزاء الدينار، والدرهم وغيرهما، وأما الذمة: فهي الحرمة، والحق، وأما الرحم؛ لكون هاجر أم إسماعيل منهم، وأما الصهر؛ فلكون مارية أم إبراهيم منهم …»

 

 

Imam An-Nawawi, may Allah have mercy on him, said:

“The scholars said: The qirāt is a part of the dinar, the dirham, and others. As for the dhimmah (ذمة), it refers to the protection and the right. As for the rahm (kinship), it is because Hagar, the mother of Ismail, is from them. And as for the suhr (الصهر – bond through marriage), it is because Maryam, the mother of Ibrahim, is from them.

 

[شرح النووي على صحيح مسلم (١٦/ ٣٣٠ – ٣٣١)]

 

فضل الإحسان إلى البنات والأخوات، عن أنس بن مالك رضي الله عنه قال: قال رسول الله ﷺ: «من عال جاريتين حتى تبلغا جاء يوم القيامة أنا وهو» وضم أصابعه

 

 

 

Chapter 19: The virtue of kindness towards daughters and sisters

 

 

 

Anas ibn Mālik (may Allah be pleased with him) reported that the Messenger of Allah ﷺ said:

“Whoever supports two girls until they reach maturity will come on the Day of Judgement with me,” and he joined his fingers together.

 

[مسلم، كتاب البر والصلة، باب الإحسان إلى البنات، برقم ٢٦٣١]

 

وفي الترمذي: «وأشار بأصبعيه»

 

Also in the narration of al-Tirmidhī:

“And he ﷺ gestured with his two fingers.”

 

 

[الترمذي برقم ١٩١٤]

 

 

In another narration: 

 

وعن عقبة بن عامر رضي الله عنه قال: سمعت رسول الله ﷺ يقول: «من كان له ثلاث بنات فصبر عليهن، وأطعمهن، وسقاهن، وكساهن من جدته كن له حجابًا من النار يوم القيامة»

 

 

On the authority of ‘Uqbah ibn ‘Āmir (may Allah be pleased with him), he said:

I heard the Messenger of Allah ﷺ say:

“Whoever has three daughters, and he patiently supports them, feeds them, gives them drink, and clothes them from his wealth—they will be a barrier for him from the Hellfire on the Day of Judgment.”

 

[ابن ماجه، كتاب الأدب، باب بر الولد والإحسان إلى البنات، برقم ٣٦٦٩، والبخاري في الأدب المفرد برقم ٧٦]

There are various Ahadith on this subject of treating daughters and sisters well. Here is a summary of the rewards and virtue for their kind treatment:

 

• Companionship with the Prophet ﷺ in Paradise (See: Sahih Muslim, Hadith 2631; Sunan at-Tirmidhi, Hadith 1914)  
• Shield from the Hellfire (See: Sahih al-Bukhari, Hadith 1418; Sahih Muslim, Hadiths 2629, 2630; Sunan Ibn Majah, Hadith 3669; Adab al-Mufrad, Hadith 76)
• Means of entering Paradise (See: Sahih Muslim, Hadith 2630; Adab al-Mufrad, Hadiths 77, 78, 79; Sunan Ibn Majah, Hadith 3670; Sunan Abu Dawud, Hadiths 5147–5148; Sunan at-Tirmidhi, Hadiths 1912, 1916; Sahih Ibn Hibban, Hadiths 446, 448; Musnad Ahmad, Hadiths 11384, 11924, 12498, 12593, 1378)
• Double reward when giving charity to a daughter (See: Sahih al-Bukhari, Hadith 1461; Sahih Muslim, Hadith 998; Sunan an-Nasa’i, Hadith 2582; Sunan ad-Darimi, Hadiths 1636, 1637; Sunan at-Tirmidhi, Hadith 658; Sunan Ibn Majah, Hadith 1844)
• Source of immense mercy from Allah (See: Qur’an, 13:23, 52:21)
• A way to earn Allah’s pleasure through kindness and care (Quran – 13:23, 52:21)

 

(The references that are underlined are the hadiths that mention sisters). 

 

Regarding the hadith Sahih al-Bukhari, Hadith 1461; Sahih Muslim, Hadith 998 Imam al-Nawawi brings our attention to a profound point:

 

قال الإمام النووي رحمه الله: «وفي هذا الحديث من الفوائد … أن الصدقة على الأقارب أفضل من الأجانب إذا كانوا محتاجين، وفيه أن القرابة يرعى حقها في صلة الأرحام، وإن لم يجتمعوا إلا في أبٍ بعيد؛ لأن النبي ﷺ أمر أبا طلحة أن يجعل صدقته في الأقربين، فجعلها في أبي بن كعب وحسان ابن ثابت، وإنما يجتمعان معه في الجد السابع

 

 

Imam an-Nawawī رحمه الله said:

 

“This ḥadīth contains among its benefits: that giving charity to relatives is better than giving it to non-relatives if the relatives are in need. It also shows that the ties of kinship should be maintained even if the connection is only through a distant forefather. This is because the Prophet ﷺ instructed Abū Ṭalḥah to give his charity to his relatives, so he gave it to Ubayy ibn Kaʿb and Ḥassān ibn Thābit — even though they only shared a common ancestor in the seventh grandfather.”

 

[شرح النووي على صحيح مسلم (٧/ ٩١)]

 

 

Imam an-Nawawī رحمه الله then further explains: 

 

قال الإمام النووي رحمه الله: «فيه فضيلة صلة الرحم، والإحسان إلى الأقارب، وأنه أفضل من العتق … وفيه الاعتناء بأقارب الأم إكرامًا بحقها، وهو زيادة في برها.

 

This hadith contains the virtue of maintaining family ties (ṣilat al-raḥim) and being kind to relatives, and that it is better than freeing slaves. It also highlights the importance of caring for the mother’s relatives as an act of honouring her, which increases one’s dutifulness to her. 

 

الصدقة على ذي الرحم الذي يضمر العداوة في باطنه من أفضل الصدقات

 

Giving charity to a relative who harbours enmity inwardly is among the best forms of charity

 

Narrated from Hakim ibn Hizam (may Allah be pleased with him), that a man asked the Messenger of Allah ﷺ: “Which charity is best?” He replied:

 

“To a relative who harbours enmity (al-kāshiḥ).

 

أحمد (٣/ ٤٠٢)، والنسخة المحققة برقم ١٥٣٢٠، (٢٤/ ٣٦)، وله شواهد، وطرق، ولهذا قال محققو المسند: «حديث صحيح»

 

 

Below is a definition of the term al-kāshiḥ that is used in the above hadith:

 

[الكاشِحُ: هو الذي يضمر عداوته في كشحه: وهو خصره، يعني أن أفضل الصدقة على ذي الرحم القاطع المضمر العداوة في باطنه، [المنذري في الترغيب والترهيب (١/ ٦٨٢)]، وقيل: «الكاشح: العدو الذي يضمر عداوته ويطوي عليها كَشْحَهُ: أي باطنه، والكشح: الخصر، أو الذي يطوي عنك كشحه ولا يألفك، وفي حديث سعد: إن أميركم هذا لأهضم الكشحين: أي دقيق الخصرين» النهاية لابن الأثير (٤/ ١٧٦)]

 

Al-Kāshiḥ (الكاشِح):

He is the one who harbours enmity inwardly, in his kashḥ—meaning his side or waist. That is, the best form of charity is to a relative who has cut ties and secretly bears hostility.

[Al-Mundhirī in al-Targhīb wa al-Tarhīb (1/682)]

It is also said:
Al-Kāshiḥ is “an enemy who conceals his hatred and hides it within his kashḥ (i.e., his inward side or waist).” Or: “the one who turns his side away from you and does not befriend you.”

In the hadith of Sa‘d (Radiyallahu anhu):

“Indeed, your leader is ahḍam al-kashḥayn (أهضم الكشحين)” — meaning narrow-waisted or slim at the sides.

[al-Nihāyah by Ibn al-Athīr (4/176)]

 

أفضل النفقات النفقة على العيال والأهل والأقربين: قال الله سبحانه: ﴿قُلْ مَا أَنْفَقْتُمْ مِنْ خَيْرٍ فَلِلْوَالِدَيْنِ وَالْأَقْرَبِينَ وَالْيَتَامَى وَالْمَسَاكِينِ وَابْنِ السَّبِيلِ وَمَا تَفْعَلُوا مِنْ خَيْرٍ فَإِنَّ اللَّهَ بِهِ عَلِيمٌ

 

 

Chapter 20: The best of expenditures is that which is spent on one’s dependents, family, and close relatives. Allah the most high says:

 

Say: Whatever good you spend is (to be) for parents, relatives, orphans, the poor, and the traveler. And whatever good you do—indeed, Allah is All-Knowing of it.”

 

سورة البقرة، الآية: ٢١٥

 

فأولى الناس بالإنفاق من الخير وأحقهم بالتقديم أعظمهم حقًّا عليك، وهم الوالدان الواجب برهما، والمحرم عقوقهما، ومن أعظم برهما النفقة عليهما، ومن أعظم العقوق ترك الإنفاق عليهما؛ ولهذا كانت النفقة عليهما واجبة على الولد الموسر

 

 

So, those most deserving of your spending and most entitled to be prioritized are those with the greatest rights over you—namely, the parents.

It is obligatory to honour them, and forbidden to be undutiful to them. One of the greatest forms of honouring them is to spend on them, and one of the gravest forms of disobedience is to neglect providing for them.

Therefore, it is obligatory upon a financially able child to spend on their parents.

 

[تيسير الكريم المنان في تفسير كلام الرحمن (ص ٩٦)]

 

 

ومن بعد الوالدين: الأقربون على اختلاف طبقاتهم: الأقرب، فالأقرب، على حسب القرب والحاجة، فالإنفاق عليهم صدقة وصلة

 

 

After the parents come the other relatives, in varying degrees of closeness—those nearest, then those more distant—according to both their nearness and their level of need.

Spending on them is considered both an act of charity and an act of maintaining family ties (ṣilah).

 

وعن ثوبان رضي الله عنه قال: قال رسول الله ﷺ: «أفضل دينارٍ ينفقه الرجل: دينار ينفقه على عياله، ودينار ينفقه الرجل على دابته في سبيل الله، ودينار ينفقه على أصحابه في سبيل الله». قال أبو قلابة: وبدأ بالعيال، ثم قال: أبو قلابة: وأيُّ رجل أعظم أجرًا من رجلٍ ينفق على عيالٍ صغارٍ، يعفُّهم أو ينفعهم الله به، ويغنيهم

 

On the authority of Thawban (may Allah be pleased with him), the Messenger of Allah ﷺ said:

“The best dinar a man spends is: a dinar he spends on his family, a dinar he spends on his mount in the path of Allah, and a dinar he spends on his companions in the path of Allah.”

 

Abu Qilabah said: He started with the family. Then he said:

“And what man has a greater reward than one who spends on small children, protecting their honour or by whom Allah benefits them and enriches them?”

 

[ مسلم، كتاب الزكاة، باب فضل النفقة على العيال والمملوك وإثم من ضيعهم أو حبس نفقتهم عنهم، برقم ٩٩٤]

 

 

Also there is a warning in the hadiths from withholding wealth from those under his care:

 

وعن عبد الله بن عمر أنه قال لخازنه: أعطيت الرقيق قوتهم؟ قال: لا، قال: فانطلق فأعطهم، قال: قال رسول الله ﷺ: «كفى بالمرء إثمًا أن يحبس عمن يملك قوته» (١). ولفظ أبي داود: «كفى بالمرء إثمًا أن يضيِّع من يقوت» (٢).

 

 

On the authority of ʿAbdullāh ibn ʿUmar (may Allah be pleased with him), he once said to his treasurer:

 

“Have you given the servants their food?”

He replied, “No.”

So he said: “Then go and give it to them.” Then he said:

The Messenger of Allah ﷺ said: “It is enough of a sin for a man to withhold provision from those under his care.”

 

— In another narration by Imam Abū Dāwūd:

 

“It is enough of a sin for a man to neglect those he is responsible for feeding.”

(Ahmad: 6225; Abu Dawud: 1692)

 

 

[مسلم، كتاب الزكاة، باب فضل النفقة على العيال … برقم ٩٩٦, أبو داود، كتاب الزكاة، باب في صلة الرحم، برقم ١٦٩٢]

 

 

وعن جابر رضي الله عنه قال: أعتق رجل من بني عُذْرة – من الأنصار – عبدًا له عن دُبرٍ، فبلغ ذلك رسول الله ﷺ، فقال: «ألك مال غيره؟» فقال: لا، فقال: «من يشتريه مني؟» فاشتراه نعيم ابن عبد الله بثمانمائة درهم، فجاء بها رسول الله ﷺ فدفعها إليه، ثم قال: «ابدأ بنفسك فتصدق عليها، فإن فَضَلَ شيء فلأهلك، فإن فضل عن أهلك شيء فلذي قرابتك، فإن فضل عن ذي قرابتك شيء فهكذا، وهكذا» يقول: فبين يديك، وعن يمينك، وعن شمالك»

 

 

On the authority of Jābir (may Allah be pleased with him):

 

A man from the tribe of Banū ʿUdhrah — among the Anṣār — freed a slave of his as an endowment after his death (taʿdīq ʿan al-dubr). This news reached the Messenger of Allah ﷺ, so he said:

“Do you have any wealth other than him?”

The man replied, “No.”

So the Prophet ﷺ said:

“Who will buy him from me?”

Naʿīm ibn ʿAbdillāh bought him for 800 dirhams. The Prophet ﷺ brought the money and gave it to the man, then said:

“Start with yourself and give charity to it (i.e., spend on yourself). If anything remains, then to your family. If anything remains beyond your family, then to your relatives. If anything remains beyond your relatives, then in this direction and that” — pointing in front of him, to his right, and to his left.

 

[متفق عليه: البخاري، كتاب الأحكام، باب بيع الإمام على الناس أموالهم وضياعهم، برقم ٧١٨٦، و٢١٤١، ٢٢٣٠، ٢٢٣١، ٢٤٠٣، ٢٤١٥، ٢٥٣٤، ٦٧١٦، ٦٩٤٧، ومسلم، كتاب الزكاة، باب الابتداء في النفقة بالنفس، ثم أهله، ثم القرابة، برقم ٩٧٧]

 

 

:قال الإمام النووي رحمه الله: «في هذا الحديث فوائد منها

الابتداء بالنفقة بالمذكور على هذا الترتيب، ومنها: أن الحقوق والفضائل إذا تزاحمت قدم الأوكد فالأوكد، ومنها أن الأفضل في صدقة التطوع أن ينوعها في جهات الخير، ووجوه البر بحسب المصلحة، ولا ينحصر في جهة بعينها …»

 

 

Imam al-Nawawī رحمه الله said:

“This ḥadīth contains many benefits, among them:

 

• Beginning with spending according to the order mentioned (i.e., on oneself, then family, then relatives, etc.).
• That when rights and virtues compete, the most important takes precedence.
• The best way to give voluntary charity is to diversify it across different avenues of goodness and forms of righteousness, depending on what is most beneficial, and not to restrict it to a single category…”

 

[شرح النووي على صحيح مسلم (٧/ ٨٧)]

 

Table: Order of preference for spending (When needy)

 

Level 1: Yourself

level 2: Family

Level 3: Close relatives

Level 4: Extended family

Level 5: Neighbours, Friends, Local Community

Level 6: General Needy

 

---

 

Day 18 – Honouring the Elderly: A Sign of Reverence for Allah

A believer’s dignity is shown in respect for the elderly

 

 

:عن أبي موسى الأشعري رضي الله عنه قال: قال رسول الله ﷺ

«إن من إجلال الله إكرام ذي الشَّيبة المسلم»

 

Narrated Abu Musa al-Ash’ari (raḍiyallāhu ʿanhu), The Prophet ﷺ said:

 

Indeed, part of honoring Allah is to honor the elderly Muslim.

سنن أبي داود، كتاب الأدب، باب في تنزيل الناس منازلهم، حديث رقم ٤٨٤٣

 

 

 

Commentary

 

 

Covered in this daily lesson:

 

• Honouring and respecting elders.

• The merits of seniority in age.

• Cautions and reminders for those advanced in years.

 

In ‘Badhlu al-Majhūd fī Ḥall Sunan Abī Dāwūd‘ under the phrase ‘من إجلال الله‘ it states: ‘من إضافة الفعل إلى مفعوله’, which means:

 

Here, Allah is the one being honoured, not the one doing the honouring.
So the verbal noun “إجلال” (honouring) is linked to its object — hence “إضافة الفعل إلى مفعوله”

 

[بذل المجهود في حل سنن أبي داود، خليل أحمد السهارنفوري (ت ١٣٤٦)، ج١٣، ص٢٦٣]

 

 

 

Imām Muḥammad ibn ʿAllān al-Ṣiddīqī al-Shāfiʿī rahimallāhu (d. 1057 AH) pens in his commentary on Riyāḍ al‑Ṣāliḥīn titled ‘Dalīl al-Fāliḥīn li-Ṭuruq Riyāḍ al-Ṣāliḥīn’ explaining this phrase:

 

 

في السن وإن لم يكونوا أهل علم

That is, respect is afforded to them because of their age, even if they are not scholars or people of knowledge.

 

 

Therefore, the elderly should be shown respect regardless of their status or fame.

 

 

That is what al-Imām al-Nawawī rahimallāhu intended for his title heading ‘باب توقير العلماء والكبار وأهل الفضل وتقديمهم على غيرهم، ورفع مجالسهم، وإظهار مرتبتهم’ (Chapter: Revering the Scholars and Elders, Preferring them to others and raising their Status) – See chapter 44.

 

 

In fact, there is a Hadith (See: Sahih Bukhari, 3173; Sahih Muslim, 1669; Sunan an-Nasa’i, 4715) in which mentions that three companions (raḍiyallāhu ʿanhum) who were:

 

1. ʿAbdur-Raḥmān ibn Sahl (raḍiyallāhu ʿanhu) – the youngest of the three,
2. Muḥayyisa ibn Masʿūd (raḍiyallāhu ʿanhu), and
3. Ḥuwayyiṣa ibn Masʿūd (raḍiyallāhu ʿanhu) – eldest of the three,

 

went to speak to the Prophet ﷺ regarding a matter. When the youngest among them, ʿAbd al-Raḥmān ibn Sahl (raḍiyallāhu ʿanhu), began to speak first, the Prophet ﷺ said:

 

كَبِّرْ، كَبِّرْ

Let the elder speak first.

 

في «شرح الإعلام» لكن في مسلم بعد قوله كبر: الكبر في السن، قال المصنف: معناه يريد الكبر في السن

 

 

The author [i.e. al-Imām al-Nawawī rahimallāhu] said: its meaning is that he intended seniority in age.

 

This is how it is explained in Sharḥ al-Iʿlām.

However, in Ṣaḥīḥ Muslim, after the words “Kabbir, Kabbir,” the phrase “al-kabru fī al-sinn” (الكبر في السن) — “seniority in age” — is explicitly mentioned.

 

 

Athough ʿAbd al-Raḥmān ibn Sahl (raḍiyallāhu ʿanhu) began to speak first — since the issue directly concerned him — the Prophet ﷺ said, “كبر، كبر” (“Let the elder speak”). Through this, the Prophet ﷺ intended to highlight an important etiquette of speech — that precedence should be given to elders out of respect and honour.

 

 

Imām al-ʿĀqūlī (rahimallahu) states:

 

 

وقال العاقولي: هذا إرشاد وتأديب لأنهما ابنا عم أبيه وقد حضرا معه لنصره

“This (i.e. the Prophet’s ﷺ statement ‘Let the elder speak’) was a form of guidance and etiquette, because the two (men) were the cousins of his father and had come along to support him.

 

 

 

Imām al-ʿĀqūlī (rahimallahu) further states:

 

ويؤخذ منه استحباب تقديم الكبير سنًا لأن حويصة أسنّ من عبد الرحمن ورتبة فإنه في عداد والده

 

It is understood from this [hadith] that it is recommended to give precedence to the elder in age, because Ḥuwayṣa was older than ʿAbd al-Raḥmān and held a higher rank, being of the same generation as his father.

 

 

 

Although the matter directly concerned ʿAbdur-Raḥmān ibn Sahl (radiyallāhu ʿanhu), the Noble Prophet ﷺ nevertheless gave precedence to the eldest among them, out of respect for his seniority.

 

قال المصنف: واعلم أن حقيقة الدعوى إنما هي لأخيه عبد الرحمن لا حق فيها لابني عمه، وإنا أمر أن يتكلم الأكبر وهو حويصة لأنه لم يكن المراد بكلامه حقيقة الدعوى بل سماع صورة القصة وكيف جرت، وإذا أراد حقيقة الدعوى تكلم عبد الرحمن، ويحتمل أن يكون وكلهما في الدعوى

 

 

The author (المصنِّف) said:

“Know that the actual claim (الدعوى) belonged to his brother ʿAbd al-Raḥmān, and that his two cousins had no direct right in it. The Prophet ﷺ instructed that the elder — Ḥuwayyiṣa — should speak, because what was intended by his speech was not the actual legal claim itself, but rather to hear the account of the incident and how it occurred. When it came to making the actual claim, then ʿAbd al-Raḥmān would speak. It is also possible that ʿAbd al-Raḥmān had appointed both of them (i.e. his cousins) as his representatives (in the claim).”

 

The elderly possess many virtues, such as greater experience, which often brings wisdom. Even the appearance of white hair is regarded as a mark of honour and virtue.

The below virtues of white hair is taken from ‘ يا صاحب الستين’.

 

جاء عند الإمام مالك رحمه الله: أن رسول الله ﷺ قال: «أول الناس رأى الشيب إبراهيم عليه السلام، فقال: يارب ما هذا؟

فقال الله تبارك وتعالى: هذا وقار يا إبراهيم (أي حلم ورزانة) فقال: رب زدني وقارا»،

 

It is narrated by Imām Mālik (raḥimahu Allāh): that the Messenger of Allah ﷺ said:

 

“The first person to see grey hair was Ibrāhīm (ʿalayhi al-salām). He said: ‘O my Lord, what is this?’”

 

Then Allah, Blessed and Exalted, said:

“This is dignity, O Ibrāhīm” (meaning forbearance and composure). He said: “My Lord, increase me in dignity.”

[Author’s note: Thus, grey hair (shīb) is admired and regarded as a sign of honour, as naturally, the older a person becomes, the greater the respect they command due to their age.]

 

[ ما بين الأقواس من شرح الزرقاني، (٥/ ٢٩٥) مكتبة الحلبي مصر]

 

Another related hadith:

 

قال ﷺ: «لا تنتفوا الشيب، فإنه نور الإسلام، ما من مسلم يشيب شيبة في الإسلام إلا كانت له نورًا يوم القيامة»

 

The Prophet ﷺ said:

 

“Do not pluck out grey hairs, for it is a light of Islam. No Muslim grows a grey hair in Islam except that it will be a light for him on the Day of Resurrection.”

 

[حديث صحيح برقم (٧٣٤٠) في صحيح الجامع]

 

وزاد الحاكم في الكني: «ما لم يغيرها

 

Imam Al-Hākim Rahimallahu (d.378 AH) added in al-Kunay (الأسامي والكنى): “[Do not pluck out grey hairs] unless you change them [i.e., dye them or alter their colour].”

 

[الزيادة من شرح الزرقاني، (٥/ ٢٩٥)]

 

 

[Author’s Note: This clarifies that the prohibition is specifically against plucking grey hairs. Dyeing them a permissible colour is allowed, but dyeing them pure black is considered impermissible according to some schools of Fiqh. For a personal ruling, consult reputable scholars, as this note is not intended to provide detailed fiqh guidance.]

 

In another hadith it states that grey hair is a means of reward:

 

وقال ﷺ: «الشيب نور المؤمن، لا يشيب رجل شيبة في الإسلام إلا كانت له بكل شيبة حسنة ورفع بها درجة

The Prophet ﷺ said:

 

“Grey hair is a light for the believer. No man grows a grey hair in Islam except that he receives a good deed for each grey hair, and it elevates his rank [in Paradise].

 

[حديث صحيح برقم (٣٦٤٢) في صحيح الجامع]

 

Some of the virtues associated with grey hair include:

 

• A sign of dignity and honour.

• A source of light (nūr) on the Day of Judgement.

• A reward for each grey hair.

• An elevation in status in the hereafter.

 

:وهذا شاعر لخص أثر كل شيبة تظهر على العقلاء من الناس، فقال

 

 

And this is a poet who summarized the impact of each grey hair that appears on wise people. He said:

 

 

لقد جلَّ خطبٌ إن كان كلما … بدت شيبة يعرى من اللهو مركب

 

“Truly, it is a noble matter: whenever a grey hair appears, it strips away [from a person] the indulgence in frivolity and worldly distractions [leaving them more mindful and dignified].”

Another hidden blessing of grey hair is that it shifts one’s focus toward the Hereafter and serves as a powerful reminder, as the poem suggests:

 

 

:وللناس مع الشيب مذاهب
.فمنهم من رضي به واطمأن إليه، وعده نذيرا، واستعد لما بعده

 

“People have different attitudes toward grey hair: some are content with it and at peace with it, seeing it as a reminder [of the passage of time and the approach of old age] and preparing themselves for what comes after it [i.e., the Hereafter].”

 

.ومنهم من لم يأبه به، ولم يمثل له أي شيء، أو يعني له أي معنى، وما كأنه نزل بساحته

 

“And there are those who pay it no attention, for whom it signifies nothing [neither a reminder nor a source of reflection], as if it had not appeared in their life at all [they remain heedless of its spiritual and practical significance].”

 

وصنف آخر التفوا عليه، واحتالوا وسارعوا إلى إخفائه، بنتفه، أو صبغه بالسواد، أو تغيير لونه الحقيقي، ضجرًا به، وكرهًا له، أو تشاؤما منه، خصوصًا أنه إذا حلَّ تتابع

 

“And another type [of people] obsess over it, devise ways to conceal it, hastening to remove it (by plucking it), dye it black, or change its natural color, out of annoyance, dislike, or superstition, especially since it appears progressively [over time].”

 

.والمرء وإن أخفاه بطريقة أو أخرى، فإن الواقع والحقيقة لا يمكن إخفاؤهما

And even if a person conceals it by one means or another, the reality and the truth cannot be hidden.

 

[The “truth” here refers to ageing, which is a natural sign of getting closer to death and a reminder of the passage of life.]

 

 

 

We will conclude with a beautiful incident showing how the best of creation — our beloved Prophet ﷺ — honoured and respected the elderly.

 

Abu Bakr’s (raḍiyallāhu ʿanhu) father was ‘Uthman ibn ‘Aamir ibn ‘Amr, and his Kunyah – by which he was most family known – was Abu Quhafah (raḍiyallāhu ʿanhu). Abu Quhafah (raḍiyallāhu ʿanhu) embraced Islam on the day of Makkah Conquest. By the time the Prophet ﷺ returned triumphantly to Makkah, Abu  Quhaafah (raḍiyallāhu ʿanhu) became a very old man.

When Abu Bakr (raḍiyallāhu ʿanhu) took his father to the Messenger of Allah ﷺ in order to announce his entry into the fold of Islam, the Messenger of Allah ﷺ said, ”O Abu Bakr, should you have not left him where he was, so that i could have went to visit him.” Abu Bakr (raḍiyallāhu ʿanhu) said, ”O Messenger of Allah ﷺ he has a greater duty to come to you.” As we can clearly see from this narration, to honour the elderly was the way of The Prophet ﷺ; and on another occasion, The Prophet ﷺ said:

 

لَيْسَ مِنَّا مَنْ لَمْ يَرْحَمْ صَغِيرَنَا، وَيُوَقِّرْ كَبِيرَنَا

 

He is not one of us who does not show mercy to our young and does not honour our elders.

 

سنن أبي داود، كتاب الأدب، باب فِي الرَّحْمَةِ، حديث رقم: ٤٩٤٣

 

[The biography of Abu Bakr As-Sideeq, Dr. Ali Muhammad As-Sallaabee, pg: 33]

 

 

---

 

Day 19 – The Darkness of Oppression on The Day of Judgment

Ẓulm and Its Weight on the Day of Resurrection

 

 

عَنْ ابْنِ عُمَرَ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِنَّ الظُّلْمَ ظُلُمَاتٌ يَوْمَ الْقِيَامَةِ

Translation: Narrated Ibn ʿUmar (raḍiyallāhu ʿanhu): The Messenger of Allah ﷺ said, “Indeed, oppression (ẓulm) will be darkness on the Day of Resurrection.”

[صحيح البخاري, كتاب المظالم, باب الظلم ظلمات يوم القيامة, حديث رقم: ٢٤٤٧]

[صحيح مسلم, كتاب البر والصلة والآداب, باب تحريم الظلم, حديث رقم: ٢٥٧٩]

 

 

Covered in this daily lesson:

• Linguistic definition
• The Three Types of Ẓulm (Oppression)
• No injustice on the day of judgment
• A vivid explanation of this hadith
• The two sins oppression encompasses 
• Oppression is Darkness on the Day of Judgment 
• A muslim does not oppress another muslim
• Similar narrations
• The Corruption of Oppression and a profound poem
• Ruling on Oppression
• Final abode of the oppressor
• Conclusion

Commentary

 

 

 

Linguistic definition

 

Imam Raghib al-Asfahani (rahimallahu, d. 502 AH) states in ‘Mufradāt Alfādh al-Qurʾān’:

 

الظُّلْمَةُ is the state of darkness (absence of light).The plural is ظُلُمَاتٌ (darknesses). For example the statement of Allah, Most Exalted:

 

ظُلُماتٌ بَعْضُها فَوْقَ بَعْضٍ

[النور : 40]

Translation: Darknesses, one upon another.

 

 

Imam Raghib al-Asfahani (rahimallahu, d. 502 AH) then states:

 

ويعبّر بها عن الجهل والشّرك والفسق، كما يعبّر بالنّور عن أضدادها

“It is used to represent ignorance, polytheism, and sinfulness, just as light is used to represent their opposites.”

 

 

The Three Types of Ẓulm (Oppression)

 

Imam Raghib al-Asfahani (rahimallahu) mentions the three forms of oppression found in the Qur’an:

 

قال بعض الحكماء: الظُّلْمُ ثلاثةٌ:

 

“Some of the sages said: Injustice is of three types.”

 

First Type

 

الأوّل: ظُلْمٌ بين الإنسان وبين الله تعالى، وأعظمه: الكفر والشّرك والنّفاق

The first is injustice between a person and Allah Most High, and the greatest of it is disbelief, polytheism, and hypocrisy.”

 

Allah, Most Exalted, states:

إِنَّ الشِّرْكَ لَظُلْمٌ عَظِيمٌ

“Indeed, polytheism is a great injustice.”

[لقمان : 13] 

 

 

Second Type

 

والثاني: ظُلْمٌ بينه وبين الناس

“The second is injustice between a person and other people.”

 

Allah, Most Exalted states: 

إِنَّمَا السَّبِيلُ عَلَى الَّذِينَ يَظْلِمُونَ النَّاسَ

“The blame (or accountability) is only upon those who wrong people.”

[الشورى : 42] 

 

 

Third Type

 

والثالث: ظُلْمٌ بينه وبين نفسه

“And the third is injustice between a person and himself.”

Allah, Most Exalted states: 

 

فَمِنْهُمْ ظالِمٌ لِنَفْسِهِ

 

“And among them is one who wrongs himself.”

[فاطر : 32]

 

Imam Raghib then comments on this categorisation and then states:

 

وكلّ هذه الثّلاثة في الحقيقة ظُلْمٌ للنّفس، فإنّ الإنسان في أوّل ما يهمّ بالظُّلْمِ فقد ظَلَمَ نفسه، فإذا الظَّالِمُ أبدا مبتدئ في الظُّلْمِ

 

“And all three of these are, in reality, injustice against oneself, for a person, the moment he intends to commit injustice, has already wronged himself. Thus, the oppressor is always the one who initiates injustice against himself.”

 

 

Allah, Most Exalted, states: 

ما ظَلَمَهُمُ اللَّهُ وَلكِنْ كانُوا أَنْفُسَهُمْ يَظْلِمُونَ

“Allah did not wrong them, but rather they were wronging themselves.”

[النحل : 33]

[مفردات ألفاظ القرآن — الراغب الأصفهاني (٥٠٢ هـ)]

 

 

No injustice on the day of judgment

 

Oppression can also can come in the meaning of injustice as, Allah, Most Exalted states:

 

وَلَمْ تَظْلِمْ مِنْهُ شَيْئاً

[الكهف : 33] 

“And he did not wrong him in the least.”

 

أي: لم تنقص

“Meaning: it did not decrease (in any way).”

 

Complete justice will be carried out on the day of judgment and no one will be wronged in the least. Such that even the animals will receive complete justice.

 

It is reported from Abu Hurairah radiyallahu ‘anhu, The Prophet ﷺ stated:

 

‏ لَتُؤَدَّنَّ الْحُقُوقُ إِلَى أَهْلِهَا حَتَّى يُقَادَ لِلشَّاةِ الْجَلْحَاءِ مِنَ الشَّاةِ الْقَرْنَاءِ

“Rights will be given to their due, such that the hornless sheep would get its claim from the horned sheep.”

 

We also find in the Noble Qur’an that those that commit injustice, where they possess the entire world, they will give it to be saved from the punishment. Allah, Most Exalted, states:

 

وَلَوْ أَنَّ لِلَّذِينَ ظَلَمُوا ما فِي الْأَرْضِ جَمِيعاً

[الزمر : 47]

“And if those who did wrong had all that is on the earth…”

 

 

Imam Raghib al-asfahani states:

 

فإنه يتناول الأنواع الثّلاثة من الظُّلْمِ، فما أحد كان منه ظُلْمٌ مّا في الدّنيا إلّا ولو حصل له ما في الأرض ومثله معه لكان يفتدي به

 

“For it encompasses the three types of injustice (See: subheading ‘Linguistic definition’). There is no one who committed any injustice in this world except that, if he were to possess all that is on the earth and the like of it along with it, he would surely offer it as ransom.”

 

[مفردات ألفاظ القرآن — الراغب الأصفهاني (٥٠٢ هـ)]

 

A vivid explanation of this hadith

 

Imām Ibn Hubayrah (d. 560 AH) gives a vivid explanation of this hadith in his musnad collection ‘Al-Iṣḥāḥ ʿan Maʿānī al-Ṣiḥāḥ’:

 

في هذا الحديث من الفقه أن الظلم؛ إنما كان من عدم نور الظالم و إبصاره الأشياء كما هي فإنه لو نظر بعين بصيرته إلى أنه عن قليل يخرج عن ما ظلم فيه إلى مقر آخر يجده المظلوم فيه فردا لا يحال بينه وبينه؛ لكان قد امتنع أن يظلم صاحبه. فلما لم ينته عن ظلم أخيه كان ذلك على مثل ظلمة الليل المتصل من دنياه إلى أخراه، وليس له هناك ما يجلو عن شيئا من الظلمة فكان متنقلا من ظلمة إلى ظلمة، والنار مظلمة سوداء كما جاء في الحديث.

 

“From this ḥadīth, one can derive in fiqh that oppression (ẓulm) occurs due to the absence of light in the oppressor and the failure of their insight to perceive things clearly. As it is, if he were to look with the eye of his insight, he would see that in a short while he will leave what he has wronged and enter another realm where he will find the one he oppressed, alone, with nothing to come between them. He would then refrain from oppressing his companion. And when he did not refrain from oppressing his brother, it was as if he lived in the continuous darkness of night, from his worldly life to his Hereafter. And there, he has nothing to remove any of that darkness, so he moves from one darkness to another, and the Fire is a black darkness, as mentioned in the ḥadīth.

 

— الإفصاح عن معاني الصحاح – ابن هبيرة (٤ ‏/ ١٧٤)

 

The two sins oppression encompasses 

 

وقال ابن الجوزيّ – رحمه الله -: الظلم يَشتمل على معصيتين: أَخْذ مال الغير بغير حقّ، ومبارزة الربّ بالمخالفة، والمعصيةُ فيه أشدّ من غيرها، لأنه لا يقع غالبًا إلا بالضعيف الذي لا يقدر على الانتصار، وإنما ينشأ الظلم عن ظلمة القلب؛ لأنه لو استنار بنور الهدى لاعتبر، فإذا سعى المتقون بنورهم الذي حصل لهم بسبب التقوى، اكتنفت ظلماتُ الظلمِ الظالمَ حيث لا يُغني عنه ظلمه شيئًا  

 

Ibn al-Jawzī — may Allah have mercy on him — said: Oppression (ẓulm) encompasses two types of disobedience: taking another person’s wealth without right, and defying the Lord through rebellion.

And the sin in this [type of oppression] is more severe than others, because it usually occurs against the weak who are unable to defend themselves.

Oppression arises only from the darkness of the heart; for if it were illuminated by the light of guidance, one would act with consideration.

When the righteous strive with the light they have attained through their piety (taqwa), the darkness of oppression surrounds the oppressor, and his wrongdoing avails him nothing.

 

 

[كشف المشكل]

 

[Note: The first type refers to injustice toward people (ẓulm al-ʿibād), and the second refers to disobedience against Allah (ẓulm ilāhī).]

 

 

Oppression is Darkness on the Day of Judgment 

 

Imām Al-Qāḍī ʿIyāḍ (rahimallahu, d. 544 AH) states:

 

قيل: ظاهره أنه ظلمات على صاحبه حتى لا يهتدي يوم القيامة سبيلًا حيث يسعى نور المؤمنين بين أيديهم وبأيمانهم

 

“It is said: Its apparent meaning is that it is darkness upon its possessor, [to the extent that] he will not find a way on the Day of Resurrection, while the light of the believers moves ahead of them and to their right.”

 

 

وقد تكون الظلمات هنا: الشدائد، وبه فسروا قوله تعالى: ﴿قُلْ مَن يُنَجِّيكُم مِّن ظُلُمَاتِ الْبَرِّ وَالْبَحْرِ﴾ (الأنعام: ٦٣) أي شدائدهما

 

And the ‘darknesses’ here may refer to hardships, and on this basis they explained the statement of Allah Almighty:

Say, who rescues you from the darknesses of land and sea? — meaning the hardships of both.

 

 

 

وقد تكون الظلمات هاهنا عبارة عن الاتكال بالعقوبات عليه

“And the ‘darknesses’ here may refer to being subject to punishments for him.

 

— إكمال المعلم بفوائد مسلم – القاضي عياض (٨ ‏/ ٤٨)

 

al-Allamah al-Imam al-Shinqitee (rahimallahu) also states similar in Zad al-Muslim:

 

It is also possible that the meaning (الظلمات) is literal, therefore oppression is a cause for the oppressor to remain in darkness, and he will not be guided to the path where the light of the believers will be shining in front of them.

 

Translator’s note: The verse that is being alluded towards is the verse in Surah Hadid:

 

يَوْمَ تَرَى ٱلْمُؤْمِنِينَ وَٱلْمُؤْمِنَـٰتِ يَسْعَىٰ نُورُهُم بَيْنَ أَيْدِيهِمْ وَبِأَيْمَـٰنِهِم بُشْرَىٰكُمُ ٱلْيَوْمَ جَنَّـٰتٌۭ تَجْرِى مِن تَحْتِهَا ٱلْأَنْهَـٰرُ خَـٰلِدِينَ فِيهَا ۚ ذَٰلِكَ هُوَ ٱلْفَوْزُ ٱلْعَظِيمُ (١٢)

 

On that Day you will see believing men and women with their light shining ahead of them and on their right. ˹They will be told,˺ “Today you have good news of Gardens, under which rivers flow, ˹for you˺ to stay in forever. This is ˹truly˺ the ultimate triumph.”

 

A muslim does not oppress another muslim

 

We find in another hadith the importance of brotherhood and the obligation of treating one’s fellow muslim brother with justice and care. The Prophet ﷺ said, part of the hadith:

 

الْمُسْلِمُ أَخُو الْمُسْلِمِ، لَا يَظْلِمُهُ وَلَا يُسْلِمُهُ

“A Muslim is the brother of another Muslim; he does not oppress him, nor does he abandon him [to harm].”

2580 صحيح مسلم كتاب البر والصلة والآداب باب تحريم الظلم

 

 

Imam Ibn Hajar (rahimallahu) states in fathul bari:

 

فَإِنَّ ظُلْمَ الْمُسْلِمِ لِلْمُسْلِمِ حَرَامٌ

 

“Indeed, a Muslim wronging another Muslim is forbidden.”

 

Similar narrations

 

وزاد أحمد في روايته من طريق محارب بن دثار، عن ابن عمر في أوله: «يا أيها الناس اتقوا الظلم»، وفي رواية: «إياكم والظلم»، وأخرجه البيهقيّ في «الشعب» وزاد فيه: «قال محارب: أظلم الناس مَنْ ظَلَمَ لغيره».

 

Imam Ahmad (rahimallahu) added in his narration, through the route of Muḥārib ibn Dithār (rahimallahu), from Ibn ʿUmar (radiyallahu ‘anhu), at the beginning: “O people, fear injustice,” and in another narration: “Beware of injustice.” Imam Al-Bayhaqī (rahimallahu) also reported it in al-Shuʿab and added: “Muḥārib (rahimallahu) said: “The most unjust of people is the one who commits injustice on behalf of someone else.”

 

 

These narrations demonstrate the Prophet’s ﷺ strong emphasis on the prohibition of oppression and the gravity of its sin.

 

— البحر المحيط الثجاج في شرح صحيح الإمام مسلم بن الحجاج – محمد بن علي بن آدم الأثيوبي (٤٠ ‏/ ٥٦٥)

 

 

Opression is a sign of corruption and profound poem

 

Oppression is a sign of corruption of the natural disposition (fitrah) of a human being. From the signs is diversion from the straight path in the life of a human. Oppression does not spread in the ummah except that its consequence will lead to ruin and destruction.

 

عَنْ أَبِي مُوسَى الْأَشْعَرِيِّ، رَضِيَ اللَّهُ عَنْهُ، قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: “إِنَّ اللَّهَ ليُملي لِلظَّالِمِ، حَتَّى إِذَا أَخَذَهُ لَمْ يُفلته”، ثُمَّ قَرَأَ رَسُولُ اللَّهِ ﷺ: ﴿وَكَذَلِكَ أَخْذُ رَبِّكَ إِذَا أَخَذَ الْقُرَى وَهِيَ ظَالِمَةٌ إِنَّ أَخْذَهُ أَلِيمٌ شَدِيدٌ﴾

 

صحيح البخاري برقم (٤٦٨٦) وصحيح مسلم برقم (٢٥٨٣)

 

 

One of the poets mention:

 

لا تظلمنّ إذا ما كنت مقتدرا

فالظلم مصدره يفضي إلى الندم

تنام عيناك والمظلوم منتبه

يدعو عليك وعين الله لم تنم

 

 

Do not commit oppression when you have the power,

for oppression’s end leads only to regret.

Your eyes sleep while the oppressed stays awake,

calling upon Allah against you—while the Eye of Allah never sleeps.

 

The oppressor of others is not victorious (despite on the outset he is), however he has oppressed himself before he has oppressed others, he has ruined himself before he has ruined others, due to reason of injustice, corruption and oppression.

 

Surely, Allah has prohibited oppression upon his servant, and also prohibited wronging one another.

 

The word ظُّلْمَةُ is not singular, which is an indication that the oppressor (dhalim) will not be from the group mentioned in the above Qur’an Ayah. Therefore, this is a severe warning of the destiny that will result in for the oppressor (in this world and the hereafter), he will travel in darkness upon darkness.

 

The Prophet ﷺ has indicated towards this, he ﷺ stated:

 

مَنْ كَانَتْ عِنْدَهُ مَظْلَمَةٌ لأَخِيهِ فَلْيَتَحَلَّلْهُ مِنْهَا

“Whoever has wronged his brother, should ask for his pardon (before his death)’’ 

 

صحيح البخاري, كتاب الرقاق, باب الْقِصَاصِ يَوْمَ الْقِيَامَةِ, 6534 

 

This is because this is not possible on the day of judgment, and the darkness of the oppressor (dhalim) will be according to his oppression, that which he afflicted on other people.

 

Ruling on Oppression

 

Opression (Dhulm) is prohibited from the Qur’an, the Sunnah and al-Ijma (consensus). As for the  the Qur’an, the statement of Allah, Most Exalted:

 

إِنَّ الَّذِينَ كَفَرُوا وَظَلَمُوا لَمْ يَكُنِ اللَّهُ لِيَغْفِرَ لَهُمْ وَلَا لِيَهْدِيَهُمْ طَرِيقًا ۝ إِلَّا طَرِيقَ جَهَنَّمَ خَالِدِينَ فِيهَا أَبَدًا ۚ وَكَانَ ذَٰلِكَ عَلَى اللَّهِ يَسِيرًا

 

Translation: Indeed, those who disbelieved and committed wrongdoing—Allah would not forgive them, nor would He guide them to a path,
except the path of Hell, in which they will abide forever. And that is easy for Allah.

 

 

As for the Sunnah, the hadith in discussion and also the statement of The Prophet SW:

 

نْ أَبِي ذَرٍّ، عَنِ النَّبِيِّ صلى الله عليه وسلم فِيمَا رَوَى عَنِ اللَّهِ، تَبَارَكَ وَتَعَالَى أَنَّهُ قَالَ:‏‏ يَا عِبَادِي إِنِّي حَرَّمْتُ الظُّلْمَ عَلَى نَفْسِي وَجَعَلْتُهُ بَيْنَكُمْ مُحَرَّمًا فَلاَ تَظَالَمُوا

 

O My servants, I have forbidden oppression for Myself and have made it forbidden amongst you, so do not oppress one another. 

[صحيح مسلم, كتاب البر والصلة والآداب, باب تَحْرِيمِ الظُّلْمِ: 2577]

 

Final Abode of the Opressor

 

To summarise, The oppressor (dhalim), due to his corruption and oppression on the earth, will lead him to an evil abode.

 

Allah, Most Exalted, explains the abode of the oppressor:

 

يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَأْكُلُوا أَمْوَالَكُمْ بَيْنَكُمْ بِالْبَاطِلِ إِلَّا أَنْ تَكُونَ تِجَارَةً عَنْ تَرَاضٍ مِنْكُمْ ۚ وَلَا تَقْتُلُوا أَنْفُسَكُمْ ۚ إِنَّ اللَّهَ كَانَ بِكُمْ رَحِيمًا (29) وَمَنْ يَفْعَلْ ذَٰلِكَ عُدْوَانًا وَظُلْمًا فَسَوْفَ نُصْلِيهِ نَارًا ۚ وَكَانَ ذَٰلِكَ عَلَى اللَّهِ يَسِيرًا (30)

 

Translation: O you who believe, do not consume one another’s wealth unjustly, but only by way of trade conducted by mutual consent. And do not kill yourselves. Indeed, Allah is ever Merciful to you. And whoever does that in transgression and wrongdoing, We shall cast him into the Fire; and that is easy for Allah.

 

[al-Quran, Surah Nisa, Verse 29-30]

 

 

We also find in the Sunnah, The Prophet ﷺ describing the final abode of the oppressor:

 

مَنِ اقْتَطَعَ شِبْرًا مِنَ الأرْضِ ظُلْمًا طُوِّقَهُ مِن سَبْعِ أرَضِينَ يَوْمَ القِيامَةِ

“Whoever unlawfully takes even a handspan of land will be encircled with it from seven earths on the Day of Resurrection.”

 

[Sahih Bukhari, Hadith Number: 3198]

 

Allamah San’ani (rahimallahu) in his book ‘subul al-salam al-mawsila ila bulugh al-maram’ states: 

‘This hadith is from the evidence that oppression is prohibited, and includes all the types of oppression, such as: oneself, wealth, honour or in relation to the rights of a believer, disbeliever or sinner.’

 

Shaykh Abdullah al-basam states:

 

As for the believer, they will be illuminated with the light of their faith (iman). They will state: ‘O’ our lord complete for us our light’. 

 

Whereas for the oppressor, who oppressed his lord by associating others with Allah (Shirk), or oppressing themselves by disobedience, or oppressed others in shedding blood, consuming the wealth of others unjustly or the honour of others, will walk in the darkness and gloom of oppression, they will not be guided to the path.’ 

 

Statement of Abu Darda (radiyallahu ‘anhu)

 

وَكَفَى بِكَ ظَالِمًا أَنْ لَا تَزَالَ مُخَاصِمًا، وَكَفَى بِكَ آثِمًا أَنْ لَا تَزَالَ مُمَارِيًا، وَكَفَى بِكَ كَاذِبًا أَنْ لَا تَزَالَ مُحَدِّثًا فِي غَيْرِ ذَاتِ اللَّهِ

 

It is enough injustice for you that you remain constantly disputing;
it is enough sin for you that you persist in arguing;
and it is enough falsehood for you that you continue speaking about matters unrelated to Allah.

 

 

We end with the supplication of the People of A’raaf mentioned in the Qur’an:

 

رَبَّنَا لاَ تَجْعَلْنَا مَعَ الْقَوْمِ الظَّالِمِينَ (٤٧)

[سورة الأعراف، الآية: ٤٧]

 

 

Translation: Our Lord, do not place us with the wrongdoing people.

 

 

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Last Updated: 18/03/2026