Weekly Rays of Guidance

Summary

It is vital that all our acts of worship such as Salah, Zakah, and giving charity are all done for Almighty Allah. Even in worldly matters we should be sincere.  

 Also another subtle point mentioned by Imam Alusi in his book ‘Ruhul Ma’ani’ under this verse is that, our purpose in creation is to worship Allah. The Akhirah [next life] should be our main focus in life and the world as a means to reach our main purpose. 

Summary

The main theme of this Hadith is to have a sincere intention in our actions and intentions. Which is everything we do and intend to do is for the pleasure of Almighty Allah.

Implementing righteous actions for worldly benefit will not bring any reward in the Akhirah [hereafter]. Such as seeking religious knowledge for worldly gain.

Finally we will be rewarded for a good [firm] intention, even if for some reason we do not carry it out.

Summary

In order to achieve ‘true success’ which is eternal life in paradise, then one must attain internal purity and external purity, which is purity of faith, character and righteous actions. [Summarised from Ma’riful Quran and others]

Purification [تَزَكَّىٰ] is mentioned before ‘Dhikr’ and ‘Salah’ [which is the next verse] because the foundation of all good actions is purification [sincere intention for the sake of Allah]. Once the soul is purified then the light of guidance will shine forth and become a means of blessings and benefit. [Extracted from Tahrir wa Tanwir]

We should ask Allah for the purification of our soul and refrain from boasting as Allah says:

وَلَوْلَا فَضْلُ ٱللَّهِ عَلَيْكُمْ وَرَحْمَتُهُۥ مَا زَكَىٰ مِنكُم مِّنْ أَحَدٍ أَبَدًۭا وَلَـٰكِنَّ ٱللَّهَ يُزَكِّى مَن يَشَآءُ [٢١]

‘Had it not been for the grace of Allah upon you, and His mercy, not a single person from you would have ever attained purity. But Allah purifies whomsoever He wills.‘ [24:21]

Summary

It was the noble practice of The Messenger of Allah (ﷺ) to seek forgiveness despite being free from sin. So how much more do we need to seek forgiveness for our shortcomings? 

One of the most praiseworthy times to seek forgiveness is the last portion of the night as mentioned in the divine scriptures. 

Finally, we have not worshiped Allah the way he deserves to be worshiped, so forgiveness should be sought for our deficiency.

مَا قَدَرُوا۟ ٱللَّهَ حَقَّ قَدْرِهِۦٓ ۗ ٧٤

They have not appraised Allāh with true appraisal. [22:74]

Summary

In this one verse, we learn how to become successful in this world and the next [Akhirah]*. Which is living a ‘pure’ life, results in being successful not only in this world, but the Akhirah also. 

* [This verse comes within the broader context of Surah Al-Mu’minun, which emphasises the qualities of successful believers].

Acceptance of our deeds is based on pure consumption and pure sustenance.

In conclusion, one must eat from Halal [lawful] food, avoid unlawful food and even be cautious of doubtful sources. 

Summary

The nature of humans is to desire more and more of the world. This desire will continue until a person leaves this world, except for the one who makes the Akhirah his main concern. Allah says regarding this state:

أَلْهَىٰكُمُ ٱلتَّكَاثُرُ[١] حَتَّىٰ زُرْتُمُ ٱلْمَقَابِرَ[٢]

Rivalry in amassing [wealth] has made you negligent [heedless of fulfilling Allah’s command]. [and this rivalry will continue making you negligent] until you reach the graves [when you die]. [It is only when a person dies that he realises the futility of amassing wealth because none of it will benefit him in the Akhirah].

[Surah Takaathur: 1-2]

Finally a mention of repentance is made in this hadith, anyone who makes sincere repentance, has remorse and makes a sincere intention not to commit the sin, will be forgiven.

إِنَّ رَبَّكَ وَٰسِعُ ٱلْمَغْفِرَةِ

“Indeed, your Lord is vast in forgiveness.”

Summary

This verse is a call to action, that we should diligently fulfill Allah’s commands, such as establishing Salah, and consistently engage in righteous deeds. These righteous actions serve as a pathway to earning Allah’s mercy, and it is through His mercy alone that we can attain Jannah.

The immense vastness of Jannah is beyond human comprehension and known only to Allah, as highlighted in Tafsir Qurtubi.

There are numerous supplications for seeking forgiveness, among which Sayyid al-Istighfar (the master of all invocations for forgiveness) holds a special status. You can read this powerful supplication here: Compilation of Supplications – Sayyid al-Istighfar.

Summary

Gratitude in times of ease and patience in times of hardship are both noble qualities. Each serves as a means of earning rewards in this life and the Hereafter, making all affairs good for the believer. Thus, regardless of the circumstance—whether ease or difficulty—it becomes a source of goodness.

Finally, this hadith teaches an optimistic outlook—seeing every moment as an opportunity to grow closer to Allāh, either through gratitude or patience.

Regarding gratitude, Allāh says: “If you are grateful, I will surely increase you [in favor].“ (Surah Ibrahim 14:7)

Regarding patience, Allāh says: “Indeed, the patient will be given their reward without measure.“ (Surah Az-Zumar 39:10)

Summary

“When a believer dies, the place where he used to worship on earth and the gate through which his deeds ascended to the heavens mourn for him. But for the disbeliever, neither the heavens nor the earth weep, as he had no righteous deeds to ascend.” 

Finally we understand from this verse, the importance of doing righteous actions and the effects it leaves behind, both spiritual and physical.

Summary

The reward is exclusive to the believer, as the rewards of the Hereafter are reserved solely for those who have faith.

The sins that are purified refer to minor sins as some sins can’t be expiated such as Ḥuqūq al-‘Ibād [حقوق العباد] except by seeking their pardon or giving back their right.*

Also major sins can’t be expiated except with sincere repentance [Tawbah]. However, if Almighty Allāh decides to forgive, then the matter is in His divine decree.

One of the reasons a person is rewarded and forgiven in this scenario is because of the hardship they are enduring, as well as being prevented from performing righteous actions — such as when an illness prevents them from engaging in the righteous actions they typically do.  

وَلَنَبْلُوَنَّكُم بِشَيْءٍ مِّنَ الْخَوْفِ وَالْجُوعِ وَنَقْصٍ مِّنَ الْأَمْوَالِ وَالْأَنفُسِ وَالثَّمَرَٰتِ وَبَشِّرِ الصَّابِرِينَ

“And We will surely test you with something of fear and hunger and a loss of wealth and lives and fruits. But give good tidings to the patient.”

— Surah Al-Baqarah (2:155)

Summary

The Prophet صلى الله تعالى عليه وسلم stated: “O young people, whoever among you has the means to marry, let him do so, for it helps lower the gaze and guards chastity. And whoever is unable, let him fast, for it will be a shield for him.“

Fasting is a ‘shield’ from committing sins as it curbs desires and also it is a means of increasing an individual in taqwā.

Also The Prophet صلى الله تعالى عليه وسلم said:

إنَّ الشيطان يَجري من ابن آدم مجرى الدم

“Verily, Shaitān flows through the son of Ādam like blood flows through his veins.“

By fasting it narrows the pathways of Shaitān, and weakens his influence.

Summary

The phrase in the hadith, “Every deed of the son of Ādam is for him,” means that all acts of worship are generally visible to others. As a result, a person may receive part of their reward in this world through praise, honor, and respect from people.

Fasting, on the other hand, is a sincere act of worship that remains hidden from others, protecting it from boastfulness and showing off. As a result, only Allāh knows of it.

The narration under study is a special category of hadith, known as al-Hadīth al-Qudsī.

Summary

عن ابن عباس رضي الله عنهما قال

وكان يلقاهُ في كلِّ ليلةٍ من رمضانَ فيدارِسُهُ القرآنَ

Ibn Abbas رضي الله عنهما reports: “Jibril used to meet him every night of Ramadan and study the Qur’an with him.”

The Prophet ﷺ would revise the Qur’an with Jibril عليه السلام every night of Ramadan, showing the importance of increased recitation and understanding, during the month of Ramadan.

The salaf (pious predecessors) would increase their recitation in the month of Ramadan, such that both Imam Abu Hanifah (d. 150 AH) and Imam Shafi (d. 204 AH) would complete the entire Qur’an 60 times in the month of Ramadan. 

It is reported from Imam Zuhri (d. 124 AH) that he stated at the dawn of Ramadan: 

فإنما هو تلاوة القرآن وإطعام الطعام

“It is the month of recitation of the Qur’an, and feeding people”. 

Imam Malik (d. 179 AH) was known for his strong attachment to the study of Hadith, but when the month of Ramadan came, he gave all his time to the recitation of the Qur’an. 

Similarly it is reported from Sufyan al-Thawri (d. 161 AH) that he would leave all other acts of worship, and turn to the recitation of the Quran. 

Extracted from:  Ibn Rajab, Lata’if al-Ma‘arif (p. 222, Dar Ibn Jawzi)

Summary

The meaning of this Hadith is:

إذا وجدت نفسك ترتاب في الشيء فاتركه

‘If you find yourself doubting something, leave it.’

فإن نفس المؤمن جبلت على أنها تطمئن إلى الصدق وتنفر من الكذب

‘For the soul of a believer is naturally inclined to find peace in truth and disdain from falsehood.’

A slightly different narration is found in Sahih Ibn Hibban is as follows:

 فإن الخير طمأنينة وإن الشر ريبة 

“Surely, goodness brings tranquility and evil brings doubt”.

It is reported with a weak Isnad (chain), the Prophet said to a man:

دع ما يريبك إلى ما لا يريبك، فقال وكيف لي بالعلم بذلك؟ قال: إذا أردت أمرًا فضع يدك على صدرك، فإن القلب يضطرب للحرام ويسكن للحلال، وإن المسلم الورع يدع الصغيرة مخافة الكبيرة.

“Leave what makes you doubt for what does not make you doubt.”

He asked, “And how can I know that?”

If you desire something, place your hand on your chest, for the heart finds discomfort at what is forbidden and finds peace in what is lawful. And indeed, a pious Muslim avoids the minor sins out of fear of falling into major ones.

Imam Tabrani (d. 360 AH) has the addition:

قيل له فمن الورع؟ قال: الذي يقف عند الشبهة

“It was said to him ﷺ, ‘Who is the pious (wara‘) person?’

He replied ﷺ, ‘The one who stops at doubts (shubuhāt).’’’

Summary

Imam al-Baqa’i (d. 885 AH) states in his Tafsir (نظم الدرر) under this verse:

إعلام بأن الله سبحانه وتعالى إنما يفرج عن أنبيائه ومن معهم بعد انقطاع أسبابهم ممن سواه؛ ليمتحن قلوبهم للتقوى؛ 

”It is made known that Allah, the Exalted, only relieves His Prophets and those with them after the means of assistance from others have been cut off; to test their hearts for piety.”

فتتقدس سرائرهم من الركون لشيء من الخلق، وتتعلق ضمائرهم بالله تعالى وحده.

“Their inner selves become purified from inclining towards any part of creation, and their hearts are solely attached to Allah, the Exalted.”

Tawakul increases in this way and a believer reaches the pinnacle of faith, as he or she has no one to turn too besides Almighty Allah.

Summary

Ibn Rajab al-Hanbali رحمه الله (d. 795 AH) states:

فهذه الوصية وصيةٌ عظيمةٌ جامعة لحقوق الله وحقوق عباده، فإنَّ حقَّ الله على عباده أنْ يتقوه حقَّ تقاته، والتقوى وصيةُ الله للأوّلين والآخرين

“This is great advice, encompassing both the rights of Allah and the rights of His servants. The right of Allah upon His servants is that they fear Him as He should be feared. Taqwa (God-consciousness) is the advice of Allah to the first and the last.”

Ibn Daqiq al-Id رحمه الله (d. 702 AH) states:

وحسن الخلق من صفات النبيين والمرسلين وخيار المؤمنين: لا يجزون بالسيئة السيئة بل يعفون ويصفحون ويحسنون مع الإساءة إليهم

“Good character is one of the traits of the Prophets and Messengers, and the best of the believers. They do not respond to evil with evil, but forgive, pardon, and act kindly even when wronged.”

Summary

The four sacred months are: Dhul-Qa‘dah, Dhul-Hijjah, Muharram and Rajab

Imam Abu Bakr al-Jasas (d. 370 AH) states in his Tafsir titled ‘Ahkam al-Quran’:

تَعْظِيمُ انْتِهاكِ المَحارِمِ فِيها بِأشَدَّ مِن تَعْظِيمِهِ في غَيْرِها، وتَعْظِيمِ الطّاعاتِ فِيها أيْضًا

Violating the sacred limits in them (the sacred months) is regarded as more serious than in other months, and acts of obedience are also held in greater esteem during them.

ومُواقَعَةُ المَحْظُوراتِ أعْظَمُ مِن حُرْمَةِ غَيْرِهِ نَحْوَ بَيْتِ اللَّهِ الحَرامِ ومَسْجِدِ المَدِينَةِ، فَيَكُونُ تَرْكُ الظُّلْمِ والقَبائِحِ في هَذِهِ الشُّهُورِ والمَواضِعِ داعِيًا إلى تَرْكِها في غَيْرِهِ

Committing prohibited acts in them is more serious than in other times — just as it is with the sanctity of the Sacred House of Allah (the Kaʿbah) and the Masjid of Madinah. Thus, refraining from wrongdoing and vile deeds in these sacred months and places serves as a motivation to avoid them at other times as well.

Summary

وفي الحديث كمال مراقبة القوم تعالى وكمال استحيائهم منه، حتى إنهم يرون تلك الأمور التي استهون غيرهم الوقوع فيها مهلكات لهم لعظم شهودهم جلال الله تعالى وعظمته

This ḥadith demonstrates the perfection of the companions (رضي الله عنهم) mindfulness of Allah, Exalted is He, and the completeness of their sense of shame before Him — to the extent that they regard matters which others take lightly as destructive for them, due to the greatness of their witnessing Allah’s majesty and His grandeur.

It is reported from the Salaf (pious predecessors):

لا تنظر إلى صغر الخطيئة وانظر إلى عظم من عصيت

“Do not look at how small the sin is; rather, look at the greatness of the One you have disobeyed!”

Also it is narrated from Abdullāh ibn al-Mubārak رَحِمَهُ اللهُ (d. 181 AH) with his sanad (chain) to Aa’isha رضي الله عنها (d. 58 AH) that she stated:

من سره أن يسبق الدائب المجتهد فليكف نفسه عن الذنوب ؛ فإنكم لن تلقوا الله بشيء خير لكم من قلة الذنوب 

“Whoever wishes to surpass the persistent  (Mujtahid), let him restrain himself from sins; for you will not meet Allah with anything better for you than having few sins.”

أن الإنسان ينبغي له أن يحذر من صغار الذنوب فلعلها تكون المهلكة له في دينه، كما يحترز من يسير السموم خشية أن يكون فيها حتفه

Therefore it is important for a believer to be cautious of minor sins, perhaps it could lead to destruction of his religion – just as one would beware of a small amount of poison, fearing that it could lead to his death.

Summary

Regarding the phrase (وَمَن كَفَرَ) ‘And whoever disbelieves’ Imam al-Baqa’i (d. 885 AH) states in his Tafsir (نظم الدرر) under this verse:

من لم يحجه مع الاستطاعة كفر بالنعمة إن كان معترفاًً بالوجوب, وبالمروق من الدين إن جحد

Whoever does not perform Hajj despite having the ability has shown ingratitude for the blessing if he acknowledges its obligation, and is considered to have deviated from the religion if he denies it.

[البقاعي: ٢/١٢٨]

Imam al-Alusi رحمه الله (d. 1270 AH) explains that there are times when we may or may not grasp the wisdom behind a divine command or prohibition; nevertheless, we are required to submit and adhere to it. He رحمه الله states:

أفعال الله تعالى وأحكامه لا بد فيها من حكمة ومصلحة، وهو مسلم، لكن لا نسلم أنه لا بد أن تظهر هذه المصلحة لنا؛ إذ الحكيم لا يلزمه إطلاع من دونه على وجه الحكمة.

The actions and rulings of Allah, the Exalted, must indeed contain wisdom and benefit — this is agreed upon. However, we do not concede that this benefit must necessarily be apparent to us, for the Wise One is not obligated to reveal the reason for His wisdom to those beneath Him.

[الألوسي: ٤/١١]

Summary

In another Hadith in Sahih al-Bukhari it states ‘Whoever does Hajj for Allah’, this displays to us that the reward is only for the one who does it sincerely for Allah. 

The signs of an accepted Hajj are:

• Sincerity 

• Does not engage in ‘رفث’ which means relations with one’s spouse and anything that brings a person close towards it, such as lewd speech. 

• Abstains from Minor and Major sins such as false speech.

• Abstains from Argumentation.

Regarding the phrase ‘like the day a mother gives birth’, Imam Ibn Hajar al-‘Asqalānī رحمه الله (d. 852 AH) states this hadith is one of the strongest proofs that it includes all sins, minor and major. 

However Imam al-Ṭabarī رحمه الله (d. 310 AH) states:

إنه بالنسبة إلى المظالم محمول على من تاب وعجز عن وفائها

With regards to injustice (to others) the phrase is understood to apply to those who repented but were unable to make amends. 

So therefore when it comes to Ḥuqūq al-‘Ibād [حقوق العباد], he must have repented sincerely, made an sincere effort to make amends but was unable to for whatever reason’ then he will attain this reward.

Imam Tirmidhi رحمه الله (d. 385 AH) states:

هو مخصوص بالمعاصي المتعلقة بحقوق الله خاصة دون العباد

 This is specific for those sins that relate to Ḥuqūq al-‘Allāh [حقوق الله], and not Ḥuqūq al-‘Ibād. 

Finally, In another similar narration it states ‘مَنْ أَتَى هَذَا الْبَيْتَ’ (whoever comes to the Ka’ba) therefore this will include both Umrah and Hajj. 

This meaning is further supported by the hadith in Sunan Daraqutni – ‘من حج أو العُمرة’ as reported by Imam al-Daraqutni رحمه الله (d. 385 AH) with a weak Isnad (chain).

Summary

The Messenger of Allah ﷺ stated regarding the sanctity of Makkah:

إنِ اللَّهَ تَعالى حَرَّمَ مَكَّةَ يَوْمَ خَلَقَ السَّماواتِ والأرْضَ فَهي حَرامٌ إلى أنْ تَقُومَ السّاعَةُ 

Indeed, Allah the Exalted made Makkah sacred the day He created the heavens and the earth, so it remains sacred until the Hour is established.

Imam al-Baghawi رحمه الله (d. 516 AH) states under this verse (90:1):

أَنَّ اللَّهَ تَعَالَى لَمَّا أَقْسَمَ بِمَكَّةَ دَلَّ ذَلِكَ عَلَى عَظِيمِ قَدْرِهَا مَعَ حُرْمَتِهَا

“When Allah, the Exalted, swore by Makkah, it indicated its great status along with its sanctity.”

Imam Ibn Rajab al-Hanbali رحمه الله (d. 795 AH) explains that righteous actions are multiplied in sacred places:

واعلم أنّ مضاعفة الأجر للأعمال تكون بأسباب 

منها: شرف المكان المعمول فيه ذلك العمل، كالحرم. ولذلك تضاعف الصّلاة في مسجدي مكّة والمدينة.

‘And know that the multiplication of reward for deeds occurs due to certain reasons:

Among them is the honor of the place where the deed is performed — such as the Sacred Sanctuary (al-Ḥaram). For this reason, the reward of prayer is multiplied in the mosques of Makkah and Madinah (also Masjid al-Aqsa).’ 

Finally, just as rewards are multiplied in these sacred places, one should also be guardful of committing any sins as reported by Imam Ibn Kathir رحمه الله (d. 774 AH) under the verse (وَمَن يُرِدْ فِيهِ بِإِلْحَادٍ بِظُلْمٍ نُّذِقْهُ مِنْ عَذَابٍ أَلِيمٍ):

يَهُمّ فِيهِ بِأَمْرٍ فَظِيعٍ مِنَ الْمَعَاصِي الْكِبَارِ

He intends therein a terrible matter (sin) from among the major sins.

This also includes minor sins, as also reported by Imam Ibn kathir from Imam Mujahid رحمه الله (d. 104 AH):

يَعْمَلُ فِيهِ عَمَلًا سَيِّئًا

He commits a sinful act within it.

Therefore those visiting Makkah or Madinah should:

• Be extra vigilant in avoiding sins (e.g. arguments, backbiting, gossiping).

• Maintain taqwā.

• Understand the sanctity of these blessed places.

Summary

Abu Bakr Ibn al-Arabi al-Maliki (d. 543 AH) states in his commentary on the Muwatta’ of Imām Malik: 

فإنه أمرٌ مدعوٌّ به في الحَرمين منَ النبّيينِ الكريمين

“For it is a matter that has been supplicated for in the Two Sacred Sanctuaries by the two noble prophets.”

Both Ibrāhīm عَلَيْهِ السَّلَام and the Prophet ﷺ supplicated for these two blessed cities, asking Allah to bestow barakah (blessings) upon them.

From the supplications (duʿā) of The Prophet ﷺ is:

اللَّهُمَّ حَبِّبْ إلَيْنا المَدِينَةَ كَحُبِّنا مَكَّةَ أوْ أشَدَّ

O Allah, make us love Madinah as we love Makkah—or even more.

Madinah al-Munawwarah is under divine protection, surrounded by angels, as mentioned in the following ḥadīth:

الْمَدِينَةُ مُشَبَّكَةٌ بِالْمَلَائِكَةِ، عَلَى كُلِّ نَقْبٍ مِنْهَا مَلَكٌ يَحْرُسُهَا

“Madinah is surrounded by angels; on every path leading to it, there is an angel guarding it.”

Finally, Madinah is a means of attaining the intercession (shifāʿah) of the Prophet ﷺ for those who remain patient, as mentioned in the following ḥadīth:

لَا يَصْبِرُ أَحَدٌ عَلَى لَأْوَاءِ الْمَدِينَةِ وَحَرِّهَا إِلَّا كُنْتُ لَهُ شَافِعًا وَشَهِيدً

“No one patiently endures the hardships and heat of Madinah except that I will be an intercessor and a witness for him.”

There are many virtues of this blessed city, and Insha-Allah we intend to publish an article on this blessed city – Madinah al-Munawarrah. 

صلى الله عليه وسلم

صلى الله عليه وسلم

صلى الله عليه وسلم

Summary

There are various virtues mentioned in the books of Hadith regarding the sanctity of Masjid al-Aqsa.

It is the land of ascension (Mir’aaj), an abode of the Prophets (عليهم السلام), where each step is a blessed step.

Ibn Abbas (Radiyallahu ‘anhuma) states:

 البيت المقدس بنته الأنبياء وسكنته الأنبياء، ما فيه موضع شبر إلا وقد صلّى فيه نبي أو أقام فيه ملك

‘The Ambiya built and inhabited Baytul Maqdis. There is no handspan within it where a Nabi has not offered Salah or an angel has not stood’.

[(Kitabul Buldan of Ibnul Faqih, pg. 147 and Mu’jamul Buldan, vol. 5, pg. 167)]

Sulaiman (عليهم السلام) also supplicated that those who offer Salaah therein, that their sins be wiped off.

 وَسَأَلَ اللَّهَ عَزَّ وَجَلَّ حِينَ فَرَغَ مِنْ بِنَاءِ الْمَسْجِدِ أَنْ لَا يَأْتِيَهُ أَحَدٌ لَا يَنْهَزُهُ إِلَّا الصَّلَاةُ فِيهِ أَنْ يُخْرِجَهُ مِنْ خَطِيئَتِهِ كَيَوْمِ وَلَدَتْهُ أُمُّهُ

And Sulaiman عليهم السلام asked Allah Almighty when he finished the foundations of the Mosque that none would come to it, intending only to pray, but that his sins would be expunged like the day he was born from his mother.

[سنن النسائي، حديث رقم ٦٩٣ – كتاب المساجد: فضل المسجد الأقصى والصلاة فيه]

It is highly recommended to visit Baitul Maqdis, as recorded in a hadith:

Maymunah (Radiyallahu anha’) reported: She said, “O Messenger of Allah ﷺ, tell us about the Sacred House in Jerusalem.” The Messenger of Allah ﷺ, said, “It is the land of the gathering and the Resurrection. Go there and pray, for one prayer in it is like a thousand prayers elsewhere.” She said, “What if I cannot endure traveling there?” The Prophet ﷺ said, “Let one send a gift of oil to light its lamps, for whoever does so is as if he has gone there.”

(شرح مشكل الآثار للإمام الطحاوي [ت: ٣٢١هـ]، رقم الحديث: ٦١٠)

(Sharḥ Mushkil al-Āthār by Imām al-Ṭaḥāwī [d. 321 AH], ḥadīth no. 610)

If one is unable to travel there, then he or she should donate towards the Masjid.

Summary

The reward of attaining the reward of Umrah for offering Salah in Masjid Qubā has been mentioned in the following hadith:

عن سَهْل بْن حُنَيْفٍ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَنْ تَطَهَّرَ فِي بَيْتِهِ ثُمَّ أَتَى مَسْجِدَ قُبَاءَ فَصَلَّى فِيهِ صَلَاةً كَانَ لَهُ كَأَجْرِ عُمْرَةٍ

Sahl ibn Hunayf (Radiyalllahu anhuma) reported: The Messenger of Allah ﷺ said, “Whoever purifies himself in his house, then comes to the mosque of Qubā and prays in it, he will have a reward like the Umrah pilgrimage.”

1412 سنن ابن ماجه كتاب إقامة الصلاة والسنة فيها باب ما جاء في الصلاة في مسجد قباء

It is recommended to visit every saturday as mentioned in the following hadith:

 وفي رواية‏:‏ كان النبي صلى الله عليه وسلم يأتي مسجد قباء كل سبت راكبًا وماشيًا وكان ابن عمر يفعله

In one narration: The Prophet ﷺ used to go to Masjid Qubāʾ every Saturday, riding or walking, and Abdullah Ibn ʿUmar (Radiyallahu anhuma’) used to do the same.

Note: As for during the day it has been mentioned in Sahih al-Bukhari 1191, 1192. 

The Prophet ﷺ himself was involved in the building of Masjid Quba and placed the stones with his ﷺ blessed hands. This is indicated in the Qur’an:

لَمَسْجِدٌ أُسِّسَ عَلَى التَّقْوَىٰ مِنْ أَوَّلِ يَوْمٍ أَحَقُّ أَنْ تَقُومَ فِيهِ ۚ فِيهِ رِجَالٌ يُحِبُّونَ أَنْ يَتَطَهَّرُوا ۚ وَاللَّهُ يُحِبُّ الْمُطَّهِّرِينَ

A mosque founded on righteousness from the first day is more worthy for you to stand in. Within it are men who love to purify themselves; and Allah loves those who purify themselves.

[Surah At-Tawbah (9:108)]

Summary

Ibn Qayyim al-Jawziyah Rahimallāhu (d. 751 AH) states in his Tafsir:

فالعسر وإن تكرر مرتين فتكرر بلفظ المعرفة فهو واحد، واليسر تكرر بلفظ النكرة فهو يسران

Hardship, even though it is mentioned twice, is repeated with a definite article (ال), so it refers to one (single) hardship; whereas ease is mentioned with an indefinite article, so it refers to two eases.

فالعسر محفوف بيسرين يسر قبله، ويسر بعده، فلن يغلب عسر يسرين

Hardship is accompanied by two eases; ease before (the hardship) and ease after it.

Finally he Rahimallāhu states:

وهذا لأن الرحمة غلبت الغضب، والعفو سبق العقوبة، والنعمة تقدمت المحنة، والخير في الصفات والأفعال، والشر في المفعولات لا في الأفعال

This is because mercy has overcome anger, pardon has preceded punishment, blessing has come before trial, goodness lies in the attributes and actions, while evil exists in what is acted upon, not in the actions themselves.

Summary

Regarding the phrase: 

كل الناس يغدو، فبائع نفسه فمعتقها

All people go out early in the morning and sell themselves, either setting themselves free

Imam Imām Muḥammad ibn ʿAllān al‑Shāfiʿī رَحِمَهُ اللَّهُ (d. 1057) explains in Dalīl al‑Fāliḥīn li‑Turūq Riyāḍ al‑Ṣāliḥīn:

وهؤلاء سعوا في خلاص نفوسهم وتوجهوا بقلبهم إلى ربهم وطلب ما عنده

“And these [people] strove for the salvation of their souls, turned with their hearts to their Lord, and sought that which is with Him.”

Then regarding the phrase:

أو موبقها

    Or ruining themselves 

Imām Muḥammad ibn ʿAllān al‑Shāfiʿī  رَحِمَهُ اللَّهُ states:

بائع نفسه لغير ربه من هواه أو الشيطان

“One who sells his soul to other than his Lord — to his desires or to Shayṭān.”

In conclusion, each day presents the believer with a choice: to obey Allah and attain salvation, or to disobey Him and become deserving of punishment.

A related ḥadīth highlighting both the virtue of Prayer (Ṣalāh) and the severe warning for its neglect has been narrated by ʿAbdullāh ibn ʿAmr رَضِيَ اللَّهُ عَنْهُ (d. 65 AH):

من حافظ على الصلاة كانت له نورًا وبرهانًا ونجاة يوم القيامة، ومن لم يحافظ عليها لم تكن له نورًا ولا برهانًا ولا نجاة يوم القيامة، وكان مع قارون وفرعون وهامان وأبيّبن خلف

“Whoever guards the prayer, it will be a light, a proof, and a salvation for him on the Day of Resurrection. And whoever does not guard it, it will not be a light, nor a proof, nor a salvation for him on the Day of Resurrection, and he will be (resurrected) with Qārūn, Firʿawn (Pharaoh), Hāmān, and Ubayy ibn Khalaf.”

(Musnad Ahmad: 6587)

Imām Muḥammad ibn ʿAllān al-Shāfiʿī رَحِمَهُ اللَّهُ quotes a ḥadīth related to the excellence of Ṣadaqah (charity), from Uqbah ibn Aamir رَضِيَ اللَّهُ عَنْهُ (d. 58 AH):

كلُّ امرئٍ في ظلِّ صدقتِه حتّى يُقضى بين النّاسِ

“Every person will be under the shade of his charity on the Day of Judgement, until judgment is passed among the people.”

(Musnad Ahmad: 17332, Sahih Ibn Hibān: 3310)

With regards to the excellence of the Qur’ān and a warning regarding its neglect: 

القرآن شافع مشفع، وماحل مصدق، فمن جعله أمامه قاده إلى الجنة، ومن جعله خلفه ساقه إلى النار

The Qur’an is an intercessor whose intercession is accepted, and a testifier whose case is believed (accepted). Whoever puts it in front of him, it will lead him to Paradise; and whoever puts it behind him, it will drive him to the Fire.

[Sahih Ibn Hibān: 124]

Almighty Allah says:

 (١٠٢) وَلَبِئْسَ مَا شَرَوْا۟ بِهِۦ أَنفُسَهُمْ ۖ لَوْ كَانُوا۟ يَعْلَمُونَ

And wretched is that for which they sold themselves, if only they knew.

— Surah al-Baqarah (2:102)

Summary

Imām Ibn Kathīr (d. 774 AH) states under this verse:

هَذِهِ الْآيَةُ الْكَرِيمَةُ دَعْوَةٌ لِجَمِيعِ الْعُصَاةِ مِنَ الْكَفَرَةِ وَغَيْرِهِمْ إِلَى التَّوْبَةِ وَالْإِنَابَةِ، وَإِخْبَارٌ بِأَنَّ اللَّهَ يَغْفِرُ الذُّنُوبَ جَمِيعًا لِمَنْ تَابَ مِنْهَا وَرَجَعَ عَنْهَا، وَإِنْ كَانَتْ مَهْمَا كَانَتْ وَإِنْ كَثُرَتْ وَكَانَتْ مِثْلَ زَبَدِ الْبَحْرِ. وَلَا يَصِحُّ حَمْلُ هَذِهِ [الْآيَةِ] عَلَى غَيْرِ تَوْبَةٍ؛ لِأَنَّ الشِّرْكَ لَا يُغْفَرُ لِمَنْ لَمْ يَتُبْ مِنْهُ

“This noble verse is a call to all sinners—disbelievers and others—to repent and return (to Allah). It also informs us that Allah forgives all sins for the one who repents from them and turns away from them, no matter what those sins may be—even if they are many and as abundant as the foam of the sea.

It is not correct to interpret this verse as referring to forgiveness without repentance, because shirk (associating partners with Allah) is not forgiven for one who does not repent from it.”

There are many narrations from the Prophet ﷺ, that encourage maintaining hope in the mercy of Allah, for example a narration recorded by Imam Ahmad رَحِمَهُ اللَّهُ  (d. 241 AH) from Anas ibn Malik رَضِيَ اللَّهُ عَنْهُ (d. 93 AH):

والذي نَفسي بيدِهِ لَوْ أَخْطَأْتُمْ حتى تَمْلَأَ خَطاياكُمْ ما بين السَّماءِ والأرضِ ثُمَّ اسْتَغْفَرْتُمْ لَغَفَرَ لَكُمْ، والذي نَفْسُ محمدٍ بيدِهِ لَوْ لمْ تُخْطِئُوا لَجاء اللهُ بِقومٍ يُخْطِئُونَ ثُمَّ يَسْتَغْفِرُونَ فَيَغْفِرُ لهُمْ

“By the One in Whose Hand is my soul, if you were to commit sins until your sins filled the space between the sky and the earth, then you sought forgiveness from Allah, He would forgive you. And by the One in Whose Hand is the soul of Muhammad, if you did not sin, Allah would bring a people who would sin, then seek His forgiveness, and He would forgive them.”  

(Musnad Ahmad: 3/238)

However, repentance with regret and firm conviction is needed for the forgiveness of the sins as outlined by Imam Nawawi رَحِمَهُ اللَّهُ (d. 676 AH) in Riyāḍ al-Ṣāliḥīn:

:شروط التوبة ثلاثة

The 3 conditions of repentance:

أحدها: أن يقلع عن المعصية

1st Condition: One must immediately stop committing the sin

الثاني: أن يندم على فعلها

2nd Condition: One must feel sincere remorse and sorrow in the heart for disobeying Allah

الثالث: أن يعزم أن لا يعود إليها أبداً

3rd Condition: One must genuinely intend never to commit the sin again.

,فإن كانت المعصية تتعلق بآدمي، فشروطها أربعة: هذه الثلاثة

,والرابع: أن يبرأ من حق صاحبها، فإن كانت مالاً أو نحوه رده إليه

وإن كانت حدّ قذف ونحوه مكنه منه، أو طلب عفوه

.وإن كانت غيبة استحله منها

If the sin involves the rights of another person (e.g., stolen property, slander, injustice):

A 4th condition is added:

Restoring the rights or seeking forgiveness from the wronged party.

Almighty Allah says:

وَمَن يَغْفِرُ الذُّنُوبَ إِلَّا اللَّهُ

“And who forgives sins except Allah?”

— Surah Āli ʿImrān (3:135)

Summary

Regarding the phrase:

قل آمنت بالله

Say, ‘I believe in Allah’

Imām Muḥammad ibn ʿAllān al‑Shāfiʿī رَحِمَهُ اللَّهُ (d. 1057) explains in Dalīl al‑Fāliḥīn li‑Turūq Riyāḍ al‑Ṣāliḥīn:

جدد إيمانك متذكرًا بقلبك ذاكرًا بلسانك مستحضرًا تفاصيل معاني الإيمان الشرعي

Renew your faith — remembering it in your heart, mentioning it on your tongue, and being mindful of the detailed meanings of true Islamic faith.

Then, regarding the phrase:

 ثم استقم‏

Then be steadfast

على عمل الطاعات والانتهاء عن جميع المخالفات إذ لا تتأتى الاستقامة مع شيء من الاعوجاج فإنها ضده، والحديث على وفاق الآية قبله

“It refers to performing acts of obedience and refraining from all forms of disobedience, for uprightness (istiqāmah) cannot coexist with any form of deviation — as it is its opposite. The ḥadīth is in agreement with the verse that precedes it.”

وقال بعض العارفين: مرجع الاستقامة إلى أمرين صحة الإيمان بالله

واتباع ما جاء به رسول الله ﷺ ظاهرًا وباطنًا

And some of the gnostics (ʿārifīn) said: The essence of uprightness (istiqāmah) goes back to two matters — soundness of faith in Allah and following what the Messenger of Allah ﷺ came with, both outwardly and inwardly.

وقال عمر رضي الله عنه: الاستقامة أن تقوم على الأمر والنهي ولا تروغ عنه روغان الثعلب

And ʿUmar رَضِيَ اللهُ عَنْهُ (d. 23 AH), said: Uprightness (istiqāmah) is to adhere firmly to the commands and prohibitions and not to evade them like the cunning of a fox.

Summary

Belittling others is classified among the major sins, as noted by Ibn Ḥajar al-Haytamī رَحِمَهُ اللَّهُ (d. 974 AH) in his seminal work Al-Zawājir ‘an Iqtirāf al-Kabāʾir.

السَّادِسَةُ وَالْعِشْرُونَ: سُخْرِيَتُهُ بِعِبَادِ اللَّهِ – تَعَالَى – وَازْدِرَاؤُهُ لَهُمْ وَاحْتِقَارُهُ إيَّاهُمْ

The twenty-sixth (Major Sin): his mocking of the servants of Allah — Exalted is He — and his belittling, scorning, and holding them in contempt.

[الزواجر عن اقتراف الكبائر,  أحمد بن محمد بن علي بن حجر الهيتمي السعدي الأنصاري، شهاب الدين شيخ الإسلام، أبو العباس (ت ٩٧٤هـ), دار الفكر, المجلد ١، الصفحة ١٣٠]

Even more reprehensible is the act of mocking or belittling someone who is weaker or more vulnerable than oneself.

Imām Muḥammad al-Amīn al-Shinqīṭī  رَحِمَهُ اللَّهُ (d. 1394 AH) elucidates this concept in his renowned work Aḍwā’ al-Bayān fī Īḍāḥ al-Qur’ān bil-Qur’ān:

وَمِن أقْبَحِ القَبِيحِ اسْتِخْفافُ الدَّنِيءِ الأرْذَلِ بِالأكْرَمِ الأفْضَلِ، واسْتِهْزاؤُهُ بِهِ

Among the ugliest of ugliness is belittling the lowly and despicable in comparison to the noble and superior, and mocking them.

[أضواء البيان — محمد الأمين الشنقيطي (١٣٩٤ هـ)]

The Salaf (pious predecessors) exercised great caution in this regard. Illustrative examples of their vigilance are provided below:

ولقد بلغ بالسلف إفراط توقيهم وتصونهم من ذلك أن قال عمرو بن شرحبيل: لو رأيت رجلا يرضع عنزا فضحكت منه لخشيت أصنع مثل الذي صنع

“Indeed, the extreme caution and self-restraint of the Salaf (pious predecessors) in this matter reached such a level that ʿAmr ibn Sharabīl رَضِيَ اللَّهُ عَنْهُ (d. 63 AH) said: ‘If I saw a man suckling a goat and I laughed at him, I would fear that I might end up doing the same thing he did.’”

Also, from Abdullah Ibn Mas’ud (d. 32 AH) رَضِيَ اللَّهُ عَنْهُ – he said:

وعن عبد الله بن مسعود: البلاء موكل بالقول؛ لو سخرت من كلب لخشيت أن أحول كلبا. [القرطبي:١٩/٣٨٣. ]

“Trials are tied to speech. If I were to mock a dog, I would fear being turned into a dog.”

[Tafsīr al-Qurṭubī, 19/383]

[القرآن – تدبر وعمل — شركة الخبرات الذكية]

In contrast to mockery, believers are enjoined to uphold brotherhood through the cultivation of love, respect, and unity. Allah states:

إِنَّمَا الْمُؤْمِنُونَ إِخْوَةٌ

The believers are but brothers.

Surah Al-Hujurat (49:10)

Summary

Ibn ʿAllān al-Ṣiddīqī al-Shāfʿī رحمه الله (d. 1057 AH) provides an exposition of this ḥadīth in his work Dalīl al-Fāliḥīn li-Ṭuruq Riyāḍ al-Ṣāliḥīn:

 ائتوا بالعمل الصالح وابتدروا إليه قبل ظهور المانع منه من الفتن، فهو قريب من حديث «اغتنم خمسًا قبل خمس: شبابك قبل هرمك، وصحتك قبل سقمك، وغناك قبل فقرك، وفراغك قبل شغلك، وحياتك قبل موتك» ثم وصف الفتن المانعة من كمال العمل أو من أصله بأنها

“Perform righteous deeds and hasten towards them before something prevents you from doing so, such as trials and tribulations. This is similar to the hadith: ‘Take advantage of five before five: your youth before old age, your health before sickness, your wealth before poverty, your free time before being preoccupied, and your life before death.* ’ Then he ﷺ described the tribulations which prevent the perfection of deeds—or even prevent them from being done at all—as being ‘فتناً كقطع الليل المظلم’”.

Imām Ibn ʿAllān al-Ṣiddīqī al-Shāfʿī رحمه الله further explains this phrase:

 كلما ذهب ساعة منه مظلمة عقبتها ساعة مثل ذلك. قال في «النهاية»: أراد فتنة سوداء تعظيمًا لشأنها. وفي الحديث إشارة إلى تتابع الفتن المضلة أواخر الزمان وكلما انقضى منها فتنة أعقبتها أخرى. وقانا الله من الفتن بمنه وكرمه

“Whenever one dark hour passes, it is followed by another hour just like it. In al-Nihāyah it is said: ‘He ﷺ intended a black trial, to magnify its severity.’ And in the hadith there is an indication of the succession of misleading tribulations in the latter times — whenever one trial ends, another follows it. May Allah protect us from tribulations by His grace and generosity”.

Regarding the phrase ‘A man would be a believer in the evening and turn to disbelief in the morning‘:

باقيًا على إيمانه الذي كان عليه (ويمسي)  وفي يصبح (كافرًا) يحتمل الكفران بالنعم لما يداخله من المعاصي المبعدة من ساحة الشكر

“One may remain steadfast in his faith in the evening, yet by morning fall into disbelief; disbelief here may refer to ingratitude for blessings, which result from sins that distance a person from the state of gratitude”.

The converse is also true, as indicated in the ḥadīth: ‘A man may be a believer in the morning and a disbeliever by the evening.’ Accordingly, one must safeguard both the morning and evening against acts of disobedience to Allah.

Imām Abū al-ʿAbbās al-Qurṭubī رحمه الله (d. 656 AH) observes that the term ‘disbelief’ may also be understood in its literal sense in his meticulous commentary on Sahih Muslim, Al-Mufhim limā Ushkila min Talkhīṣ Ṣaḥīḥ Muslim:

ويحتمل الكفر الحقيقي. ولا يمتنع حمله على ذلك لأن الفتن إذا تراكمت أفسدت القلب وأورثته القسوة والغفلة التي هي سبب الشقاء

“And it may also be understood as actual disbelief. There is no problem in interpreting it this way, because when tribulations accumulate, they corrupt the heart and produce hardness and heedlessness, which are the causes of misery’”.

Imām Abū al-ʿAbbās al-Qurṭubī رحمه الله provides an explanation of the expression, ‘he would sell his Faith for worldly goods‘: 

  أن سبب كفره بيعه: أي أخذه العرض في مقابلة دينه، بأن يأخذ أو يستحل مال أخيه المسلم أو يستحلّ الربا والغشّ أو نحوه مما أجمع على تحريمه وعلم من الدين بالضرورة

The cause of his disbelief is his selling, i.e., taking worldly gain in exchange for his religion, such as taking or deeming lawful his brother’s wealth, or deeming lawful usury, cheating, or anything else upon which there is consensus of its prohibition and which is known in religion by necessity.

Ibn ʿAllān al-Ṣiddīqī al-Shāfʿī رحمه الله concludes his commentary on this ḥadīth with the statement:

 ففي الحديث التمسك بالدين

“In this ḥadīth there is [a lesson about] holding firmly to the religion.”

There is another similar narration also from Abū Hurayrah (d. 59 AH) رضي الله عنه, as mentioned by Imām Ibn ʿAllān al-Ṣiddīqī al-Shāfʿī رحمه الله: 

وزاد في آخر الحديث: يبيع دينه بعرض من الدنيا قليل

“And in some narrations, he ﷺ added at the end of the ḥadīth: ‘…he sells his religion for a small portion of the worldly life.’”

Imām Ibn Abī al-Dunyā رحمه الله (d. 281 AH) cites a thought-provoking statement in his work on spiritual softening of the heart (based on Aḥadīth and statements of the Tabi‘ūn), Qaṣr al-Amal:

إِنَّ الصِّدِّيقِينَ كَانُوا يَسْتَحْيُونَ مِنَ اللَّهِ عز وجل أَنْ يَكُونُوا الْيَوْمَ عَلَى مَنْزِلَةِ أَمْسِ

Indeed, the truthful ones (al-Ṣiddīqūn) used to feel shy before Allah, Mighty and Majestic, that they should be today on the same level as they were yesterday.”

He رحمه الله additionally references a poetic composition: 

أَيْ بُنَيَّ إِنَّهُ مَنْ خَافَ الْمَوْتَ بَادَرَ الْفَوْتَ

وَمَنْ لَمْ يَكْبَحْ نَفْسَهُ عَنِ الشَّهَوَاتِ أَسْرَعَتْ بِهِ التَّبِعَاتُ

وَالْجَنَّةُ وَالنَّارُ أَمَامَكَ

O my son, indeed whoever fears death [i.e accountability in the hereafter] hastens [to do good deeds] before missing the chance.

And whoever does not restrain his soul from desires, consequences will quickly overtake him.

And Paradise and Hellfire are before you.

Summary

The Qur’an places tremendous emphasis on safeguarding the Salah (the five daily obligatory prayers), to the point that a believer must keep it constantly at the forefront of his mind. Imam al-Biqāʿī (d. 885 AH) states in his monumental tafsīr Naẓm al-Durar:

فَقِيلَ: ﴿حافِظُوا﴾بِصِيغَةِ المُفاعَلَةِ الدّالَّةِ عَلى غايَةِ العَزِيمَةِ

“It was said: Guard (ḥāfiẓū) is expressed in the form of muʿfā’ala, which indicates utmost determination and effort.” 

Therefore this suggests that the prayer is completed fully and properly as mentioned by Imām Al-Haralī.

He Rahimāllahu also states:

ويَجُوزُ أنْ يَكُونَ ذَلِكَ بِالنِّسْبَةِ إلى العَبْدِ ورَبِّهِ فَيَكُونُ المَعْنى: احْفَظُوا صَلاتَكم لَهُ لِيَحْفَظَ صَلاتَهُ عَلَيْكم فَلا يَفْعَلُ فِيها فِعْلَ النّاسِي فَيَتْرُكَ تَشْرِيفَكم بِها

It is also possible to understand it in relation to the servant and his Lord, so that the meaning becomes: “Guard your prayers for Him, so that He may guard His prayer over you,” preventing negligence or forgetfulness from diminishing the honor and dignity of your prayer.

Furthermore,

وقالَ الحَرالِيُّ: إنَّ اللَّهَ سُبْحانَهُ وتَعالى يُعْطِي الدُّنْيا عَلى نِيَّةِ الآخِرَةِ وأبى أنْ يُعْطِيَ الآخِرَةَ عَلى نِيَّةِ الدُّنْيا، خَلَلُ حالِ المَرْءِ في دُنْياهُ ومَعادِهِ إنَّما هو عَنْ خَلَلِ حالِ دِينِهِ، ومَلاكُ دِينِهِ وأساسُهُ إيمانُهُ وصَلاتُهُ، فَمَن حافَظَ عَلى الصَّلَواتِ أصْلَحَ اللَّهُ حالَ دُنْياهُ وأُخْراهُ، وفي المُحافَظَةِ عَلَيْها تَجْرِي مُقْتَضَياتُ عَمَلِها عَمَلًا إسْلامِيًّا وخُشُوعًا وإخْباتًا إيمانِيًّا ورُؤْيَةً وشُهُودًا إحْسانِيًّا فَبِذَلِكَ تَتِمُّ المُحافَظَةُ عَلَيْها

Imām Al-Haralī further explains: Allah gives worldly benefits based on the intention for the Hereafter, but does not give the Hereafter for worldly intentions. A person’s imbalance in worldly life or the Hereafter stems from a deficiency in religion, whose foundation is faith and prayer. Whoever guards their prayers will have their worldly and spiritual state rectified.

Guarding prayer entails performing it with:

• Along with its necessary pillars (Wājibāt) and prophetic practices (Sunan)

• Humility and sincere devotion

• Awareness and presence of heart

By that, the safeguarding of the prayer is completed.

(Note: Translation summarised for ease of understanding).

Finally, Imām Al-Haralī points to the concept of balance, one of the meanings of Wusṭā (وُسْطَى), as referenced in this Qur’anic verse:

وقالَ الحَرالِيُّ: لَمّا كانَ ما أُنْزِلَ لَهُ الكِتابُ إقامَةَ ثَلاثَةِ أُمُورٍ: إقامَةُ أمْرِ الدِّينِ الَّذِي هو ما بَيْنَ العَبْدِ ورَبِّهِ، وتَمْشِيَةُ حالِ الدُّنْيا الَّتِي هي دارُ مِحْنَةِ العَبْدِ، وإصْلاحُ حالِ الآخِرَةِ والمَعادِ الَّذِي هو مَوْضِعُ قَرارِ العَبْدِ

Al-Haralī said: When the Qur’ān was revealed, it established three matters:

1. The matter of religion—the relationship between a servant and his Lord.

2. The conduct of worldly life—which is the arena of the servant’s trials.

3. The state of the Hereafter—the ultimate resting place of the servant.

Hence one must pay attention to all three matters. 

The significance of Ṣalāh is underscored by the fact that it was made obligatory upon the prophets and messengers عليهم السلام, as noted by Imām Muḥammad ibn Naṣr al-Marwazī (d. 294 AH) in his work Taʿẓīm Qadr al-Ṣalāh:

مَا يَدُلُّ عَلَى افْتِرَاضِ الصَّلَاةِ عَلَى الْأَنْبِيَاءِ وَالرُّسُلِ، عَلَيْهِمْ وَعَلَى نَبِيِّنَا الصَّلَاةُ وَالسَّلَامُ قَالَ أَبُو عَبْدِ اللَّهِ: وَمِمَّا دَلَّ اللَّهُ تَعَالَى بِهِ عَلَى تَعْظِيمِ قَدْرِ الصَّلَاةِ وَمُبَايَنَتِهَا لِسَائِرِ الْأَعْمَالِ إِيجَابُهُ إِيَّاهَا عَلَى أَنْبِيَائِهِ وَرُسُلِهِ، وَإِخْبَارُهُ عَنْ تَعْظِيمِهِمْ إِيَّاهَا

That which indicates the obligation of prayer upon the Prophets and Messengers — peace and blessings be upon them and upon our Prophet ﷺ — is what Imām Abū ʿAbdillāh (Rahimallāhu) said: Among the ways by which Allah Most High has shown the greatness of the status of prayer and its distinction from all other deeds is His making it obligatory upon His Prophets and Messengers, and His informing us of how they themselves venerated it.

Furthermore he (Rahimallāhu) continues,

مَدْحُهُ تَعَالَى الْمُصَلِّينَ قَالَ أَبُو عَبْدِ اللَّهِ: وَمَدَحَ اللَّهُ عِبَادَهُ الْمُؤْمِنِينَ فَبَدَأَ بِذِكْرِ الصَّلَاةِ قَبْلَ كُلِّ عَمَلٍ فَقَالَ: ﴿قَدْ أَفْلَحَ الْمُؤْمِنُونَ الَّذِينَ هُمْ فِي صَلَاتِهِمْ خَاشِعُونَ﴾ [المؤمنون: ٢] فَمَدَحَهُمْ فِي أَوَّلِ نَعْتِهِمْ بِالْخُشُوعِ فِيهَا، ثُمَّ أَعَادَ ذِكْرَهَا فِي آخِرِ الْقِصَّةِ إِعْظَامًا لِقَدْرِهَا فِي الْقُرْبَةِ إِلَيْهِ، وَلِمَا أَعَدَّ لِلْقَائِمِينَ بِهَا الْمُحَافِظَينَ عَلَيْهَا مِنْ جَزِيلِ الثَّوَابِ، وَنَعِيمِ الْمَآبِ،   فَقَالَ: ﴿وَالَّذِينَ هُمْ عَلَى صَلَوَاتِهِمْ يُحَافِظُونَ أُولَئِكَ هُمُ الْوَارِثُونَ الَّذِينَ يَرِثُونَ الْفِرْدَوْسَ هُمْ فِيهَا خَالِدُونَ

His — Most High — praise of those who pray: Abū ʿAbdillāh said: Allah praised His believing servants, and He began by mentioning prayer before any other deed. He said: ‘Indeed successful are the believers, those who in their prayer are humble’ (al-Mu’minūn 23:2). So He praised them in the very first of their attributes for their humility in it. Then He repeated its mention at the end of the passage, to magnify its rank in drawing near to Him, and because of what He has prepared for those who establish it and safeguard it — of immense reward and blissful return. He said: ‘And those who maintain their prayers — it is they who will be the inheritors, who will inherit al-Firdaws; they will abide therein forever’(al-Mu’minūn 23:9–11).

Summary

Ibn ʿAllān al-Ṣiddīqī al-Shāfʿī رحمه الله (d. 1057 AH) provides an explanation of the phrase ‘Why do you do this while your past and future sins have been forgiven’ in his work Dalīl al-Fāliḥīn li-Ṭuruq Riyāḍ al-Ṣāliḥīn:

قال العارف با ابن أبي جمرة في أثناء كلام له على حديث: «لن يدخل أحدكم الجنة بعمله» ما لفظه: لا يخطر بخاطر أحد أن الذنوب التي خبر الله تعالى أنه بفضله غفرها للنبي من قبيل ما نقع نحن فيها، معاذالله، لأن الأنبياء معصومون من الكبائر بالإجماع، ومن الصغائر التي فيها رذائل

Imam Al-‘Ārifī Bā’ ibn Abī Jamrah (rahimallahu), while commenting on the ḥadīth (see Sahih Bukhari: 5673): “None of you will enter Paradise by his deeds alone,” said the following: “It does not occur to anyone that the sins which Allah, Exalted be He, has stated He has forgiven the Prophet ﷺ are of the kind that we fall into—may Allah forbid!—because the Prophets are, by consensus, protected (ma‘sūm) from major sins, and even from minor sins that involve vices.”

[Author’s Note: All the Prophets (عَلَيْهِمُ السَّلَامُ) are divinely protected from all sins, owing to the loftiness and exaltedness of their rank. This is the sound and correct position].

Regarding the reason why the Prophet ﷺ exerted himself in worship, it was out of gratitude to Allah. This explanation is provided by Imām Abū al-ʿAbbās al-Qurṭubī رحمه الله (d. 656 AH) in his meticulous commentary on Ṣaḥīḥ Muslim, al-Mufhim limā Ushkila min Talkhīṣ Ṣaḥīḥ Muslim:

قال القرطبي: ظن من سأله عن سبب تحمله المشقة في العبادة أنه إنما يعبد الله خوفًا من الذنب وطلبًا للمغفرة والرحمة، فمن تحقق غفران الله تعالى له لا يحتاج لذلك، فأفادهم أن لذلك سببًا آخر هو الشكر على المغفرة وإيصال النعمة لمن لا يستحق عليه منها شيئًا.

Imām Abū al-ʿAbbās al-Qurṭubī رحمه الله states: Whoever asked about the reason he endured hardship in worship thought that it was solely out of fear of sin and in pursuit of forgiveness and mercy. Since one who is certain of Allah’s forgiveness would have no need for that, he clarified that there is another reason: it is gratitude for the forgiveness received and a means of bestowing blessings upon those who do not deserve anything from him.

[المفهم لما أشكل من تلخيص كتاب مسلم, القُرْطُبي  (ت ٦٥٦), المجلد ٧، الصفحة ١٣٩]

والشكر: الاعتراف بالنعمة والقيام بالخدمة، فمن كثر منه سمي شكورًا، ومن ثم قال سبحانه: ﴿وقليل من عبادي الشكور﴾ (سبأ: ١٣) اهـ. ثم الأخذ بهذا الحال من مشاقّ الأعمال إنما يطلب ممن لا يفضي به ذلك إلى الملال كما هو شأنه، فإنه كان لا يملّ من عبادة ربه وإن أضرّ بدنه، وقد جاء عنه «وجعلت قرّة عيني في الصلاة»

Gratitude (shukr): is the recognition of a blessing and performing acts of service in response to it. Whoever abundantly practices it is called “Shakūr” (Most Thankful). Thus Allah, Exalted be He, says: “But few of My servants are grateful” (Surah Saba: 13).

Taking this attitude toward the hardships of worship is sought from someone whom such effort does not lead to weariness, as was the case with the Prophet ﷺ—he never grew tired of worshiping his Lord even if it harmed his body. Indeed, it is reported from him ﷺ: 

وَجُعِلَتْ قُرَّةُ عَيْنِي فِي الصَّلاَةِ

And the comfort of my eyes has been made in prayer.

[سنن النسائي، كتاب عشرة النساء، باب حب النساء، حديث رقم: ٣٩٤٠]

[Author’s Note: This ḥadīth reflects the Prophet’s ﷺ deep love for Ṣalāh and devoting himself to worship, a theme that will be explored further, Inshāʾ Allāh, in our discussion on the Prophet’s ﷺ practice of Iʿtikāf (spiritual seclusion)].

Summary

Imām al-Qurṭubī ((رحمه الله)) elucidates the meaning of this verse in his tafsīr:

فتحنا عليهم أبواب كل شيء كان مغلقا عنهم، ﴿حتى إذا فرحوا بما أوتوا﴾ معناه: بطروا، وأشروا، وأعجبوا، وظنوا أن ذلك العطاء لا يبيد، وأنه دال على رضاء الله -عز وجل- عنهم، ﴿أخذناهم بغتة﴾ أي: استأصلناهم، وسطونا بهم، و ﴿بغتة﴾ معناه: فجأة؛ وهي الأخذ على غرة. [القرطبي:٨/٣٧٩]

“We opened to them the doors of everything [referring to blessings, opportunities, and resources] that had been previously closed to them [indicating a state of deprivation or hardship].

Until, when they rejoiced at what they were given [i.e., they became boastful, arrogant, and overly impressed with the blessings, thinking they would never end and assuming this was a sign of Allah’s approval of them].

We seized them suddenly [i.e., We destroyed them completely and struck them with Our punishment unexpectedly, catching them off guard].”

Imām Ibn Kathīr (رحمه الله) cites a statement of al-Ḥasan al-Baṣrī رحمه الله (d. 110 AH) explaining this verse:

قال الحسن البصري: من وَسَّعَ الله عليه فلم يرَ أنه يَمْكُرُ به فلا رأي له، ومن قَتَّرَ عليه فلم يرَ أنه يَنظُرُ له فلا رَأْيَ له، ثم قرأ هذه الآية. [ابن كثير:٢/١٢٦]

“Al-Ḥasan al-Baṣrī (رحمه الله) said: Whoever Allah grants abundance to, yet does not realize that it may be a form of His plotting [i.e., a test or gradual leading to punishment], has no sound judgment; and whoever Allah restricts provision for, yet does not see that Allah is actually caring for him [i.e., testing or refining him], has no sound judgment—then he recited this verse.”

A fundamental principle is stated in al-Qurʾān – Tadabbur wa-ʿAmal:

انفتاح الدنيا إذا كان مصاحبا للبعد عن شرع الله فقد يكون سبباً أو مقدمة للهلاك

“When worldly abundance is accompanied by distance from the law of Allah, it may be a cause or a prelude to destruction.”

[Extracted from: al-Qurʾān – Tadabbur wa-ʿAmal]

Imām al-Suyūṭī (رحمه الله) cites a ḥadīth in this context in his work al-Durr al-Manthūr:

وأخْرَجَ أحْمَدُ، وابْنُ جَرِيرٍ، وابْنُ أبِي حاتِمٍ، وابْنُ المُنْذِرِ والطَّبَرانِيُّ في الكَبِيرِ وأبُو الشَّيْخِ، وابْنُ مَرْدَوَيْهِ والبَيْهَقِيُّ في الشُّعَبِ، عَنْ عُقْبَةَ بْنِ عامِرٍ، عَنِ النَّبِيِّ ﷺ قالَ: «إذا رَأيْتَ اللَّهَ يُعْطِي العَبْدَ في الدُّنْيا – وهو مُقِيمٌ عَلى مَعاصِيهِ – ما يُحِبُّ فَإنَّما هو اسْتِدْراجٌ، ثُمَّ تَلا رَسُولُ اللَّهِ ﷺ: ﴿فَلَمّا نَسُوا ما ذُكِّرُوا بِهِ فَتَحْنا عَلَيْهِمْ أبْوابَ كُلِّ شَيْءٍ﴾ الآيَةَ، والآيَةَ الَّتِي بَعْدَها

Imam Ahmad rahimallahu (d. 241 AH), Imam Ibn Jarir al-Tabari rahimallahu (d. 310 AH), Imam Ibn Abi Hatim rahimallahu (d. 327 AH), Imam ibn al-Mundhir rahimallahu (d. 656 AH), Imam al-Tabarani rahimallahu (d. 360 AH) in al-Muʿjam al-Kabīr, Imam Abu al-Shaykh rahimallahu, Imam Ibn Mardawayh rahimallahu, and Imam al-Bayhaqi rahimallahu in the Shu’ab al-Iman  narrated from ‘Uqbah ibn ‘Amir (radiyallahu anhu), who reported from the Prophet ﷺ, saying: ‘

When you see Allah granting a servant in this world—while he remains persistent in his sins—what he desires, know that it is a form of gradual entrapment (istidraj).

Then the Messenger of Allah ﷺ recited: “And when they forgot what they had been reminded of, We opened to them the doors of everything” [Surah Al-A’raf, 7:96], and the verse that follows it.

أخرجه أحمد ٢٨/ ٥٤٧ (١٧٣١١) واللفظ له، وابن جرير ٩/ ٢٤٨ – ٢٤٩، وابن أبي حاتم ٤/ ١٢٩٠ – ١٢٩١ (٧٢٨٨)، (١٨٥١٢). وأورده الثعلبي ٤/ ١٤٨

Summary

دلالة على أن الكبائر إنما تُغفر بالتوبة إذا ارتكبت، ومصداق هذا الحديث قوله تعالى ﴿إِنْ تَجْتَنِبُوا كَبَائِرَ مَا تُنْهَوْنَ عَنْهُ نُكَفِّرْ عَنْكُمْ سَيِّئَاتِكُمْ﴾ [النساء: ٣١]

“This (hadith) indicates that major sins are forgiven through repentance if committed. The proof of this is the saying of Allah, the Exalted, in His Book: ‘If you avoid the major sins that you are forbidden from, We will remove from you your evil deeds.’ (Surah An-Nisa, 4:31)”.

والمراد بما بينهن الصغائر ولا بعد في أن يكون بعض الأشخاص تغفر له الكبائر والصغائر بحسب ما يَحْضُرُهُ من الإخلاص بالقلب ويُراعيه في الإحسان والأدب وذلك فضل الله يؤتيه من يشاء اهـ قرطبي.

What is meant by ‘what is between them’ are the minor sins. There is no doubt that some individuals may have their major and minor sins forgiven depending on the sincerity of their heart, and the attention they give to excellence in their actions and manners. This is the grace of Allah, which He bestows upon whomever He wills.”

— Al-Qurtubi

[شرح صحيح مسلم ( الكوكب الوهَّاج والرَّوض البَهَّاج في شرح صحيح مسلم بن الحجاج), 5/210]

Imām Muḥammad ibn ʿAllān al‑Shāfiʿī رَحِمَهُ اللَّهُ (d. 1057) explains in Dalīl al-Fāliḥīn li-Turūq Riyāḍ al-Ṣāliḥīn that only those sins connected to the rights of Allah are forgiven through righteous actions; sins infringing upon the rights of others require the person’s forgiveness (see Weekly Lesson 27).

من الصغائر المتعلقة بحقوق الله تعالى

“From among the minor sins that pertain to the rights of Allah Most High [i.e., sins in which no human being’s right is violated, but which constitute shortcomings in one’s duty toward Allah].”

He  رَحِمَهُ اللَّهُ  further mentions, quoting Al-Ḥāfiẓ Walīy al-Dīn al-‘Irāqī  رَحِمَهُ اللَّهُ  (d. 806 AH): 

قال الحافظ وليّ الدين العراقي: استند العلماء في تقييد الذنوب المكفرة بالعمل الصالح بالصغائر لهذا الحديث فجعلوا التقييد فيه مقيدًا للإطلاق في غيره اهـ ملخصًا.

“Al-Ḥāfiẓ Walī al-Dīn al-‘Irāqī said: The scholars based their restriction of the sins expiated by righteous deeds to minor sins [i.e., excluding major sins unless followed by repentance] upon this ḥadīth. Thus, they treated the restriction mentioned in it as qualifying the general (unrestricted) wording found in other texts.”

There is a difference of opinion among the scholars as to which type of sins are forgiven through righteous actions. Consider the following:

وحكى ابن التين فيه خلافًا فقال: اختلف هل يغفر الله له بهذه المذكورات الكبائر إذا لم يصرّ عليها أم لا يغفر له سوى الصغائر؟ قال: وهذا كله لا يدخل فيه مظالم العباد

“Ibn al-Tīn transmitted a disagreement on this issue, saying: There is a difference of opinion as to whether Allah forgives major sins [i.e., grave offences requiring explicit repentance] through the mentioned acts [the deeds that expiate sins] if a person does not persist in them, or whether only minor sins are forgiven. He then said: All of this does not include the wrongs done to other people [i.e., violations of human rights, which are not forgiven without restoring the right or seeking the victim’s pardon].”

Some of the scholars have stated it is possible for the major sins also to be forgiven through righteous actions:

وقال القرطبي: لا بعد في أن يكون بعض الأشخاص تغفر له الكبائر والصغائر بحسب ما يحضره من الإخلاص ويراعيه من الإحسان والآداب، وذلك فضل الله يؤتيه من يشاء اهـ.

Al-Qurṭubī said: “It is not far-fetched that certain individuals may have both their major sins (al-kabā’ir) and minor sins (al-ṣaghā’ir) forgiven, in accordance with the level of sincerity (ikhlāṣ) that is present in their hearts and the degree of excellence (iḥsān) and proper conduct (ādāb) they uphold. And that is the bounty of Allah, which He grants to whom He wills.”

He  رَحِمَهُ اللَّهُ  further mentions a profound quote of Imam Ibn al-‘Arabī  رَحِمَهُ اللَّهُ (d. 543 AH), who preceded Imam al-Qurtubi رَحِمَهُ اللَّهُ (d. 656 AH) in this view:

قلت: وقد سبق إلى ذلك ابن العربي وجزم به فقال: لو وقعت الطهارة باطنًا بتطهير القلب عن أوصاب المعصية، وظاهرًا باستعمال الماء على الجوارح بشرط الشرع، واقترنت به صلاة جرّد فيها القلب عن علائق الدنيا وطر الخواطر، واجتمع الفكر على آخر العبادة كما انعقد عليه إحرامها واستمرّ الحال حتى خرج بالتسليم عنها، فإن الكبائر تغفر، وكذلك كان وضوء السلف اهـ. 

I (the author) said: Ibn al-‘Arabī preceded others in this view and stated decisively: “If purification (ṭahārah) occurs inwardly—by cleansing the heart of the ailments of sin [i.e., moral and spiritual impurities]—and outwardly—by using water upon the limbs in accordance with the conditions set by the Sharīʿah—and this is then accompanied by a prayer in which the heart is completely stripped of worldly attachments and distracting thoughts, and one’s focus remains gathered upon completing the act of worship just as it was concentrated at its beginning, and this state continues until one concludes the prayer with the salām, then indeed major sins (al-kabā’ir) are forgiven. And such was the wuḍū’ of the early generations (al-salaf).”

However the majority view is that major sins are only forgiven through sincere repentance and the conditions set by Imam Nawawi رَحِمَهُ اللَّهُ (see: weekly lesson 27):

والذي عليه جمهور العلماء أن صالح العمل لا يكفر الكبائر إنما يكفرها التوبة أو فضل الله تعالى.

And the position held by the majority of the scholars is that righteous deeds do not expiate major sins; rather, major sins are only expiated through repentance (tawbah) or through the grace and bounty of Allah Most High [i.e., Allah may forgive them purely out of His mercy without a specific act from the servant].

A final point of discussion concerns a potential objection: if Wudu expiates sins and is performed prior to Salah, then what sins does Salah itself expiate, given that Wudu has already forgiven those sins? He رَحِمَهُ اللَّهُ explains:

قال المصنف: وقد يقال إذا كفر الوضوء فماذا تكفر الصلوات؟ وإذا كفرت الصلوات فماذا تكفر الجامعات؟ ورمضان وغيرها مما ورد فيه ذلك؟ فالجواب ما أجاب به العلماء أن كل واحد من هذه المذكورات صالح للتكفير، فإن وجد ما يكفره من الصغائر كفره، وإن لم يصادف كبيرة ولا صغيرة كتبت له به حسنات ورفعت له به درجات، وإن صادف كبيرة أو كبائر ولم يصادف صغيرة رجونا أن يخفف عنه منها

The author said: ‘It may be asked—if wuḍūʾ expiates sins, then what do the prayers expiate? And if the prayers expiate sins, then what do the Fridays (Jumuʿahs) expiate? And (likewise) Ramaḍān and other acts regarding which such (expiation) has been mentioned?

The answer is what the scholars have stated: that each one of these actions mentioned is suitable for expiation. So if it encounters minor sins, it expiates them. And if it does not coincide with any major or minor sins, then good deeds are written for him through it and his ranks are elevated. And if it encounters a major sin—or major sins—and does not encounter any minor sins, then we hope that it will lighten (the burden) of those major sins for him.’

(Author’s note: It is also possible that a person may not perform a new Wudu for every Salah, particularly if he remains in a state of Wudu; in such cases, the Salah itself will serve to forgive those sins.)

To conclude, scholars classify people into categories based on their sins and intentions, affecting which sins are forgiven:

قال السيوطي: استشكل بأن الصغائر مكفرة باجتناب الكبائر، وحينئذٍ فما الذي تكفره الصلوات؟ والتحقيق في الجواب ما أشار إليه البلقيني أن الناس أقسام: من لا ذنب له مطلقًا وهذا له رفع الدرجات؛ ومن له صغائر بلا إصرار فهي المكفرة باجتناب الكبائر إلى موافاة الموت على الإيمان، ومن له صغائر مع الإصرار فهي التي تكفر بصالح الأعمال؛ ومن له كبائر وصغائر فالمكفر بصالح العمل الصغائر فقط؛ ومن له كبائر فقط فيكفر منها على قدر ما كان يكفر من الصغائر اهـ.

Imam al-Suyūṭī  رَحِمَهُ اللَّهُ  said: An objection was raised that minor sins are already expiated by avoiding major sins; thus, what then do the prayers expiate? The precise answer— as al-Bulqīnī رَحِمَهُ اللَّهُ  indicated— is that people fall into categories:

1. — Those who have no sins at all; for such individuals, their (acts of worship) serve to elevate their ranks.

2. — Those who have minor sins without persistence [i.e., they do not habitually continue upon them]; these are expiated by avoiding major sins until the person dies upon faith.

3. — Those who have minor sins along with persistence (upon them); these are the ones expiated by righteous deeds.

4. — Those who have both major and minor sins; what is expiated by righteous deeds are only the minor sins.

5. — Those who have only major sins; a portion of those major sins is reduced in proportion to what would have been expiated from minor sins.

Summary

The Human Being as Evidence of Divine Wisdom and Design

Imām al-Qurṭubī (رحمه الله، d. 671 AH) eloquently elucidates this verse by highlighting the human being as a profound manifestation of divine wisdom and precise design, stating:

[Aysar al-Tafāsīr li-Kalām al-ʿAliyyi al-Kabīr (wa-maʿahu Ḥāshiyatu Nahr al-Khayr, p. 1392]

Imām Ibn al-Qayyim (رحمه الله، d. 751 AH) draws an insightful parallel between the signs of Allah manifested in creation and those articulated in the Qur’an, stating:

أن القرآن حق؛ فأخبر أنه لا بد أن يريهم من آياته المشهودة ما يبين لهم أن آياته المتلوة حق. [ابن القيم:٢/٤٢٠

Imām Ibn ʿĀshūr (رحمه الله, d. 1393 AH) explains the phrase “We will show them Our signs in the horizons” as referring to the prophecies foretold by Allah in the Qur’an and conveyed by the Prophet ﷺ, all of which eventually came to pass. Thus, these signs—namely, the fulfilment of divine prophecies—became manifest in the horizons, that is, across the lands and regions of the world. He رحمه الله states:

فـي هذه الآية طرف من الإعجاز بالإخبار عن الغيب إذ أخبرتْ بالوعد بحصول النصر له ولدينه؛ وذلك بما يسَّر الله لرسوله صلى الله عليه وسلم ولخلفائه مِن بعده في آفاق الدّنيا والمشرق والمغرب عامة وفي بَاحة العرب خاصة من الفتوح وثباتها وانطباع الأمم بها ما لم تتيسر أمْثالها لأحد من ملوك الأرض والقياصرة والأكاسرة على قلة المسلمين

‘In this verse there is an aspect of the Qur’an’s miraculous nature through its informing of the unseen, as it foretells the promise of victory for him (The Noble Prophet ﷺ) and for his religion. This was realised through what Allah facilitated for His Messenger ﷺ and for his successors after him—across the horizons of the world, in both the East and the West in general, and in the Arabian Peninsula in particular—of conquests, their lasting establishment, and the imprint they left upon nations, in a manner the like of which was never made possible for any of the kings of the earth, nor the Caesars or the Chosroes, despite the small number of Muslims.’

والتاريخ شاهد بأن ما تهيأ للمسلمين من عجائب الانتشار والسلطان على الأمم أمر خارق للعادة، فيتبين أن دين الإسلام هو الحق وأن المسلمين كلما تمسكوا بعرى الإسلام لقوا من نصر الله أمرا عجيبا؛ يشهد بذلك السابق واللاحق. [ابن عاشور: ٢٥/١٨]

Finally, we will conclude with the statement of Almighty Allah:

وَفِي الْأَرْضِ آيَاتٌ لِّلْمُوقِنِينَ ۝ وَفِي أَنفُسِكُمْ ۚ أَفَلَا تُبْصِرُونَ

And on the earth are signs for the certain [in faith], And within yourselves. Then will you not see?

Sūrat adh-Dhāriyāt (51), Āyāt 20–21

Summary

From this concise yet profoundly rich hadith, we learn that every righteous deed is regarded as charity and serves as a means of reward for the one who performs it.

Therefore this hadith includes:

• Acts of worship (such as Ṣalāh and the recitation of the Qurʾān)

• Noble character and good conduct (such as assisting others and relieving their distress) 

• Abstaining from sin

Imam Abu al-Abbas al-Qurtubi (rahimallahu, 656 AH) summarises this hadith as follows:

كل ما يفعل من أعمال البرّ والخير، كان ثوابه كثواب من تصدق بالمال

“Everything that a person does from acts of righteousness and goodness carries a reward equal to the reward of one who gives charity with wealth.”

[أبو العباس القرطبي, المفهم لما أشكل من تلخيص كتاب مسلم, المجلد ٣, ص ٤٩]

Imam Ibn Hajar (rahimallahu, d. 852 AH) states:

وَفِي هَذَا الْكَلَامِ إِشَارَةٌ إِلَى أَنَّ الصَّدَقَةَ لَا تَنْحَصِرُ فِي الْأَمْرِ الْمَحْسُوسِ مِنْهُ فَلَا تَخْتَصُّ بِأَهْلِ الْيَسَارِ مَثَلًا، بَلْ كُلُّ وَاحِدٍ قَادِرٌ عَلَى أَنْ يَفْعَلَهَا فِي أَكْثَرِ الْأَحْوَالِ بِغَيْرِ مَشَقَّةٍ

And in this statement is an indication that charity is not confined to what is tangible or material; it is not limited, for example, to the wealthy. Rather, anyone who is able can perform it in most circumstances without difficulty [meaning that acts of goodness, even small or non-monetary, are counted as charity].

Even abstaining from a sin is regarded as charity. Imam Ibn Hajar (rahimallahu, d. 852 AH) mentions that Imam Ibn Baṭṭāl (rahimallahu, d. 449 AH) states:

دَلَّ هَذَا الْحَدِيثُ عَلَى أَنَّ كُلَّ شَيْءٍ يَفْعَلُهُ الْمَرْءُ أَوْ يَقُولُهُ مِنَ الْخَيْرِ يُكْتَبُ لَهُ بِهِ صَدَقَةٌ، وَقَدْ فُسِّرَ ذَلِكَ فِي حَدِيثِ أَبِي مُوسَى الْمَذْكُورِ فِي الْبَابِ بَعْدَ حَدِيثِ جَابِرٍ وَزَادَ عَلَيْهِ: إِنَّ الْإِمْسَاكَ عَنِ الشَّرِّ صَدَقَةٌ

This hadith indicates that everything a person does or says that is good is recorded for him as charity. This has been explained in the hadith of Abū Mūsā mentioned in this chapter after the hadith of Jābir (radiyallahu anhu), in which an addition is mentioned: “Indeed, refraining from evil is charity.”

We can understand from this that every righteous action—praised by Almighty Allah, the Prophet ﷺ, or even by people—is regarded as a form of charity, and thus carries a reward.

Imām al-Rāghib al-Aṣfahānī (rahimallahu, 502 AH) states:

الْمَعْرُوفُ اسْمُ كُلِّ فِعْلٍ يُعْرَفُ حُسْنُهُ بِالشَّرْعِ وَالْعَقْلِ مَعًا

al-maʿrūf is the name for every action whose goodness is recognised by both the Sacred Law and sound reason together. 

Furthermore, an act of goodness, even if that act is customary among the people, is rewarding. Imam Ibn Abī Jamrah (rahimallahu, d. 695 AH) states: 

يُطْلَقُ اسْمُ الْمَعْرُوفِ عَلَى مَا عُرِفَ بِأَدِلَّةِ الشَّرْعِ أَنَّهُ مِنْ أَعْمَالِ الْبِرِّ سَوَاءٌ جَرَتْ بِهِ الْعَادَةُ أَمْ لَا

The term “al-maʿrūf” (goodness) is applied to that which is known, through the evidence of the Sacred Law, to be among the deeds of righteousness—whether or not it is something that has become customary or habitual (among people).

Imam Ibn Hajar (rahimallahu, d. 852 AH) explains that a righteous action even if it not accompanied with an intention can be rewarding: 

وَالْمُرَادُ بِالصَّدَقَةِ الثَّوَابُ، فَإِنْ قَارَنَتْهُ النِّيَّةُ أُجِرَ صَاحِبُهُ جَزْمًا، وَإِلَّا فَفِيهِ احْتِمَالٌ

He said: What is meant by “charity (ṣadaqah)” here is reward (thawāb). If it is accompanied by intention (niyyah), then its doer is certainly rewarded; otherwise, there is the possibility of reward (i.e., it is hoped for, but not affirmed with certainty).

[ابن حجر العسقلاني, فتح الباري بشرح البخاري, المجلد١٠, ص ٤٤٨]

Summary

Imām al-Baghawi (rahimallahu, d. 516 AH) states:

قال أهل المعاني : هو ما يدبر فيهن من عجيب تدبيره ، فينزل المطر ويخرج النبات ، ويأتي بالليل والنهار والصيف والشتاء ويخلق الحيوان على اختلاف هيئاتها وينقلها من حال إلى حال

The scholars of meanings (commentators of the Qur’an) said: It refers to what He administers within them of His wondrous management—such as sending down the rain, bringing forth vegetation, bringing about night and day, summer and winter, creating living beings in their various forms, and moving them from one state to another.

[البغوي: ٤/٤٢٢]

Imām al-Sa’di (rahimallahu, 1376 AH) explains:

[ثم] أخبر [تعالى] أنه خلق الخلق من السماوات السبع ومن فيهن والأرضين السبع ومن فيهن، وما بينهن

Then He [the Exalted] informed that He created the creation consisting of the seven heavens and those within them, the seven earths and those within them, and whatever lies between them.

 وأنزل الأمر، وهو الشرائع والأحكام الدينية التي أوحاها إلى رسله لتذكير العباد ووعظهم، وكذلك الأوامر الكونية والقدرية التي يدبر بها الخلق،

And He sent down the Command — namely, the divine laws and religious rulings that He revealed to His messengers, for the purpose of reminding the servants and admonishing them. Likewise, [He sent down] the universal and decreed commands by which He governs creation. 

 كل ذلك لأجل أن يعرفه العباد ويعلموا إحاطة قدرته بالأشياء كلها، وإحاطة علمه بجميع الأشياء فإذا عرفوه بأوصافه المقدسة وأسمائه الحسنى وعبدوه وأحبوه وقاموا بحقه، 

All of this so that the servants may know Him and realise that His power encompasses all things entirely. And [so that they may know] the all-encompassing nature of His knowledge of all things; thus, when they come to know Him through His sanctified attributes and His Most Beautiful Names, they worship Him, love Him, and duly fulfil His rights [of obedience, devotion, and gratitude].

Allah, Most Exalted, then explains the purpose, as explained by Imam al-Sa’di (rahimallahu, 1376 AH): 

فهذه الغاية المقصودة من الخلق والأمر معرفة الله وعبادته 

Thus, the intended ultimate purpose of creation and command is knowing Allah (bringing faith in him) and His worship. 

فقام بذلك الموفقون من عباد الله الصالحين، وأعرض عن ذلك، الظالمون المعرضون

Those who were granted success among the righteous servants of Allah fulfilled this purpose, whereas the wrongdoers who turned away [out of heedlessness and rejection] failed to do so.

(تفسير السعدي — السعدي (١٣٧٦ هـ

Imam ibn A’shur (rahimallahu, d. 1393 AH) mentions that his teacher ‘Abu Muhammad ʿAbd al-Ḥamīd’ wrote to him regarding the ‘seven earths’: 

أنَّ الآيَةَ مُحْتَمَلَةٌ هَلْ مِثْلَهُنَّ في الشَّكْلِ والهَيْئَةِ أوْ مِثْلَهُنَّ في العَدَدِ

“The verse is open to interpretation: whether ‘like them’ refers to similarity in form and nature, or whether it refers to being like them in number.”

(التحرير والتنوير — ابن عاشور (١٣٩٣ هـ)

This interpretation doesn’t go Ahadith such as:

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]

The ultimate reality lies solely in the knowledge of Allah, and we believe in and submit to everything that comes from Him and His Messenger ﷺ.

Summary

Imām Mazhar al-Dīn al-Zaydānī (rahimallahu, d. 727 AH) mentions in Al-Mafātīḥ fī Sharḥ al-Maṣābīḥ — 

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(مغبون): اسم مفعولٍ من (غُبن): إذا خسر الرجل في تجارته، وذهب عنه مطلوبُه؛ يعني: لا يَعرف قَدْرَ هاتين النعمتين كثيرٌ من الناس؛  يعني: لا يعملون في زمان الصحة والفراغ الأعمال الصالحة، ولا يهيئون أمر الآخرة، حتى تتبدل الصحة بالمرض، والفراغُ بالاشتغال، فحينئذ يندمون على تضييع أعمارهم ولا ينفعهم الندم

The literal meaning of مغبون (Maghbūn): when a man incurs a loss in his trade and what he sought slips away from him – this person is referred to as Maghbūn. It is اسم مفعولٍ (a passive participle) derived from the noun غُبن (ghubn). It is explained as: many people do not recognize the true value of these two blessings.

That is, they do not carry out righteous deeds during times of health and leisure, nor do they make preparation for the Hereafter, until health is replaced by illness and free time by busyness. At that point, they regret having squandered their lives, but such regret is of no benefit.

[المفاتيح في شرح المصابيح  —   مظهر الدين الزيداني (ت ٧٢٧)]

We know from experience that good health is a blessing that reveals its value only when it is lost, this is when a person truly appreciates good health. In fact, a person who has good health has one-third of the entire world.

It is stated in a hadith narrated by Ubaydullah ibn Mihsan al-Khatmi رضي الله عنه: 

قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَنْ أَصْبَحَ مِنْكُمْ آمِنًا فِي سِرْبِهِ مُعَافًى فِي جَسَدِهِ عِنْدَهُ قُوتُ يَوْمِهِ فَكَأَنَّمَا حِيزَتْ لَهُ الدُّنْيَا

The Messenger of Allah ﷺ said, “Whoever among you wakes up secure in his household, healthy in his body, and has sufficient provision for his day, it is as if the world has been gathered for him.”

[سنن الترمذي كتاب الزهد لعلك ترزق به, حديث رقم  ٢٣٤٦]

We also find various examples of the Prophet ﷺ supplicating for Aafiayh (good health) and advising others to supplicate for the same. An example of such is:

عَنِ ‌الْعَبَّاسِ قَالَ قُلْتُ يَا رَسُولَ اللهِ عَلِّمْنِي شَيْئًا أَسْأَلُهُ اللهَ عَزَّ وَجَلَّ قَالَ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ سَلِ اللهَ الْعَافِيَةَ فَمَكَثْتُ أَيَّامًا ثُمَّ جِئْتُ فَقُلْتُ يَا رَسُولَ اللهِ عَلِّمْنِي شَيْئًا أَسْأَلُهُ اللهَ فَقَالَ لِي يَا عَبَّاسُ يَا عَمَّ رَسُولِ اللهِ سَلِ اللهَ الْعَافِيَةَ فِي الدُّنْيَا وَالْآخِرَةِ

Al-‘Abbas رضي الله عنه reported: I said, “O Messenger of Allah, teach me something to ask Allah Almighty.” The Prophet ﷺ, said, “Ask Allah for wellness.” I waited for some days, then I came back, saying, “O Messenger of Allah, teach me something.” The Prophet said to me, “O ‘Abbas! O uncle of the Messenger of Allah! Ask Allah for wellness in the world and the Hereafter.”

[سنن الترمذي أبواب الدعوات عن رسول الله صلى الله عليه وسلم ٣٥١٤]

Anecdotes taken from قيمة الزمن عند العلماء

From the lives of the Salaf, we see how much importance they attached to time, not wasting even a single moment. A few examples have been cited as inspiration and motivation.

Ibn Mas’ud’s (رضي الله عنه) Regret Over a Day that Passes of His Life

The eminent companion Abdullah ibn Masud (radiyallahu anhu), said: 

ما ندمت على شيء ندمي على يوم غربت شمسه، نقص فيه أجلي، ولم يزد فيه عملي

“I have never regretted anything as much as my regret over a day on which the sun sets and my life span decreases while my righteous actions have not increased.”

Hold the Sun So I Can Talk to You

It was narrated about Amir ibn Abd Qays, one of the ascetic Tabi’in, that a man said to him: “Talk to me.” Amir ibn Abd Qays replied:

أمسك الشمس

 “Hold the Sun (i.e, stop time).” 

What he meant was, stop for me the sun or prevent it from continuing its movement so that I can talk to you.

For time is ever moving, and does not return once it has passed, such that its loss is an irreplaceable loss that cannot be regained, for each time has its own actions to fill it.

Night and Day are Ever Working on You, Thus Work in Them

The pious caliph Umar ibn Abd al-Aziz (rahimallahu), said: 

إن الليل والنهار يعملان فيك، فاعمل فيهما

“Night and day are ever working on you, thus work in them.”

(i.e., by performing righteous deeds, refraining from sinful acts, cultivating good character, and seeking Allah’s pleasure in all actions).

O Son of Adam, You are But Days!

Al-Hasan al-Basri (rahimallahu), said:

يا ابن آدم، إنما أنت أيام، فإذا ذهب يوم ذهب بعضك

 “O Son of Adam, you are but days, such that with every day that goes by, part of you departs with it.” He also said:

أدركت أقواما كانوا على أوقاتهم أشد منكم حرصا على دراهمكم ودنانيركم

 “I have seen people who were more protective of their time than you are of your dirhams and dinars ” [denominations of money].

Hammad ibn Salamah (rahimallahu) was Either Narrating, Reading, Glorifying Allah, or Praying

His student Abdur-Rahman ibn Mahdi (rahimallahu) said: “If it was said to Hammad ibn Salamah: ‘You shall die tomorrow,’ he would not be able to increase his righteous actions.” 

Musa ibn Isma’il al-Tabudhakl (rahimallahu) said:

لو قلت لكم: إني ما رأيت حماد بن سلمة ضاحكا لصدقت، كان مشغولا: إما أن يحدث أو يقرأ، أو يسبح، أو يصلي، وقد قسم النهار على ذلك

 “If I told you that I have never seen Hammad ibn Salamah (rahimallahu) laughing, I would be telling the truth. He was always busy, either narrating the hadith , or reading, or glorifying (Allah), or praying, and he divided his day between them.” 

Yunus al-Mu’addib (rahimallahu) said: “Hammad ibn Salamah died while in prayer, may Allah have mercy on him.”

The Most Burdensome Time for al-Khalil ibn Ahmad is His Mealtime

al-Khalil ibn Ahmad (d. 170 AH) used to say: 

أثقل الساعات علي ساعة آكل فيها

‘The most burdensome time for me is when I must eat’. 

It is indeed amazing to what degree he was devoted to knowledge! And how precious his time was to him!

Most People Waste Time in Useless Matters

Imam Ibn al-Jawzi (rahimallahu) said:

I have seen the majority of people making strange use of time! Spending long nights in useless talk, or reading books of ghazal [love poetry] and entertainment, and spending long days in sleep, and you would find them at the end of the day by the river Dijlah or in the markets [Ibn al-Jawzi lived in Baghdad]. 

I likened them to people chatting while on a ship that is moving fast while they are unaware of its movement! I found that rare were those who understood the essence of existence, and it is those you find gathering their provisions and preparing for their departure. Thus be ever conscious of the passing of time, and hasten to use it before it is too late, and compete against time.

Imam Abu Yusuf Discussing a Matter of Fiqh on His Death Bed

Al-Qāḍī Ibrāhīm ibn al-Jarrāḥ (rahimallahu), one of the students of Imam Abu Yusuf (rahimallahu, d. 182 AH) stated:

Imam Abu Yusuf became ill, so I went to visit him, and found him unconscious. When he regained consciousness he said to me:

 “O Ibrahim, what is your opinion on this matter?”

 I said to him: “While you are in this state?” 

He said: “That is fine, let us discuss it, perhaps one may be saved by it.”

Then he said: “O Ibrahim, which is better in the casting of stones [during pilgrimage], to do so while walking or while mounted?” I said: “Mounted.” 

He said: “Wrong.” I said: “Walking.” He said: “Wrong.” I said: “Say your opinion, may Allah be pleased with you.” 

He said: “As for the case where one stops where one should make supplication, then it is better to do so while walking, but if it is elsewhere then it is better while mounted.” 

Then Al-Qāḍī Ibrāhīm ibn al-Jarrāḥ stated:

ثم قُمت من عنده، فما بلغت باب داره حتى سمعت الصراخ عليه، وإذا هو قد مات، رحمه الله عليه 

Then I left him, and as soon as I reached the door of his house, I heard screaming, and he passed away, may Allah have mercy on him. 

 [قيمة الزمن عند العلماء – عبد الفتاح أبو غدة]

(Translation taken from ‘The Value of Time’ by Shaykh Abdul Fattah Abu Ghuddah with slight additions)

(Translator’s Note: According to some Ulama, the reason Imam Abu Yusuf addressed this ruling was in connection with the presence of Shayṭān at the time of death, against whom he (rahimahullāh) was pelting, similar to the act of rami during the days of Hajj. Insha-Allah, more on the presence of Shayṭān at the time of death will be discussed in the following supplication, under the article titled “Compilation of Supplications from the Qur’an and Sunnah.” 

اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ الْهَدْمِ وَأَعُوذُ بِكَ مِنَ التَّرَدِّي وَأَعُوذُ بِكَ مِنَ الْغَرَقِ وَالْحَرَقِ وَالْهَرَمِ وَأَعُوذُ بِكَ أَنْ يَتَخَبَّطَنِي الشَّيْطَانُ عِنْدَ الْمَوْتِ وَأَعُوذُ بِكَ أَنْ أَمُوتَ فِي سَبِيلِكَ مُدْبِرًا وَأَعُوذُ بِكَ أَنْ أَمُوتَ لَدِيغًا

Transliteration: Allāhumma innī aʿūdhu bika mina al-hadmi, wa aʿūdhu bika mina at-taraddī, wa aʿūdhu bika mina al-gharaq, wa al-ḥaraq, wa al-haram, wa aʿūdhu bika an yatakhabbaṭanī ash-shayṭānu ʿinda al-mawt, wa aʿūdhu bika an amūta fī sabīlika mudbiran, wa aʿūdhu bika an amūta ladīghan.

Translation: O Allah, I seek refuge in You from being crushed (by a collapse), I seek refuge in You from falling, I seek refuge in You from drowning, burning, and senility, and I seek refuge in You from Satan confounding me at the time of death. I seek refuge in You from dying while turning away (in flight) in Your path, and I seek refuge in You from dying from a poisonous bite.

[Sunan Abi Dawud, Hadith Number: 1552]

While the author (rahimahullāh, d. 1417 AH) wrote this book with students of knowledge in mind, I have included these anecdotes to motivate both students of knowledge and the general audience, given the broad relevance of the hadith under discussion and Qur’anic verses such as:

وَالْعَصْرِ (١)

إِنَّ الْإِنسَانَ لَفِي خُسْرٍ (٢)

إِلَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ وَتَوَاصَوْا بِالْحَقِّ وَتَوَاصَوْا بِالصَّبْرِ (٣)

By time, mankind is at a loss, Except for those who believe and do righteous deeds, and advise one another to truth, and advise one another to patience.

[al-Qur’an, Surah Asr (103), Verses (1-3)]

Insha-Allah, these anecdotes from the Salaf will inspire us all to increase in righteous deeds and, at the very least, refrain from sinful actions. And Allah, The Most Exalted, is the source of all strength.