Posts Tagged ‘Hadith’

From A Man’s Perfecting his Religion is Leaving Alone That Which Does Not Concern him

May 3, 2014 Leave a comment


It is imperative for us to build the levels of knowledge and action upon a firm, strong foundation, and that is the saying of the Messenger of Allah [sallallaahu ‘alayhi wa sallam],

“From a man’s perfecting his religion is his leaving alone that which does not concern him”. 

(Ahmad in his Musnad, at-Tirmidhi, Ibn Majah and others, Sharh Aqeedah at-Tahawiyah, no.268)



In Fayd ul Qadeer, the author writes,

“It is understood from this that from a man’s deficiency in his religion is his indulging in that which does not concern him. This includes everything of secondary importance, whichever form it may take. What should concern him is all that relates to the essentials of his livelihood, that which fulfills his need for sustenance, clothing, keeping himself chaste thereby, and the like thereof from the necessities of life, excluding those things relating to his own personal pleasures. He should be concerned with all that relates to his salvation in the Hereafter, that being Islaam, imaan, and ihsaan.


In this way he stays safe from ruin, all forms of evil and from argumentation. This is part of perfecting his religion, firm establishment of his piety and keeping away from following his desires. Whereas striving to accomplish other than this is loss of irreplaceable valuable time, in doing what he was not created for. So whoever worships his Lord, with realization of his closeness to his Lord, and of his Lord’s closeness to him, has perfected his religion, as has proceeded”.



It is further stated in Fayd ul Qadeer,

“Part of that which does not concern the worshiper is his learning fields of knowledge of lesser importance whilst leaving knowledge of greater importance, like the person who abandons knowledge which causes benefit to himself and engages himself in learning that which he could correct others with, like, for example, the knowledge of how to debate, excusing himself for that saying, “My intention is to benefit the people.” Yet if he was truthful, he would have busied himself with correcting himself and his heart, by removing bad characteristics, like jealousy, showing off, pride, haughtiness towards others and other destructive attributes. They say, “debating is equivalent to a quarter of Islam and other say: half of it, and some say: all of it”.


Leave what does not concern you

Islam consists of acting as well as abstaining. By relinquishing all that does not concern him and leaving that which is of no importance to him and that which doesn’t benefit him, a person perfects his religion. The only way this abandonment is accomplished is by having a full realization that, “From a man’s perfecting his religion is his busying himself with that which concerns him”, and what is of concern and importance to him is based upon levels and grades of importance, in beliefs, faith in the unseen and in hurrying to do good deeds mentioned in the Qur’an and Sunnah. By that he would have striven to act upon everything that he has been ordered with and would have abandoned everything prohibited. This is Islam and depending on how well these things are accomplished, determines the position of the worshipper with Allah [subhanahu wa ta’ala] and Allah knows best.



If we understand these two important principles, we are able to derive many other principles from them, and we would come to know that there is no way of recognising what “concerns us and what doesn’t concern us”, except through knowledge, which necessitates properly understanding the principle: “The more important takes precedence over that which is less important”. From here we would move on to acting upon the principle of “determining the most important.” In this way knowledge, speech and studies are purified so that the unimportant, the prohibited and the corrupted are removed, so all that is left being the beneficial pure things like remembrance of Allah, sunnah, fiqh…



In the same way had actions, characteristics and mannerisms are sifted out so that every attribute denounced in the Book and the Sunnah is removed and what remain are the beneficial worthy actions like reciting the Book of Allah, studying together the Sunnah of the Prophet [sallallaahu ‘alayhi wa sallam] enjoining the good, forbidding the evil…



This is the way the Muslim arranges and plans his affairs, portraying them in the form of everything good and beneficial whether it be intention, speech or action, avoiding everything detestable, hating that for himself as mentioned in the hadith,

“Verily Allah the Mighty and Majestic, is Generous, He loves generosity and noble character and hates the despicable character”.

[From as-Silsilah as-Sahihah, no.1378.]


al Manawee says in Fayd al Qadeer:

“This noble character is the manners and attributes ordained in the Religion, not those deemed noble in wordly affairs, for the elevated in them are in actual fact despised.”


[Adorning knowledge with actions by Husayn al-Awaayishah, page-16,17]




Do you know the creature most loved by Allah?

August 29, 2013 Leave a comment


It is related that Ibn Mas’ud, may Allah be pleased with him, said, “The Messenger of Allah, may Allah bless him and grant him peace, said,

‘All creatures are dependants of Allah and the most beloved of creatures to Allah is the one who is best to his dependants.”

Al Ajluni said in Kash al Khafa (1220): “At-Tabarani related it in al-Kabir and al-Aswat, Abu Nuaym in Hilaya al Awliya and al-Bayhaqi in ash-Shiab as marfu from Ibn Masud [radiAllahu anhu]



Abu Nu’ayrn related it, as did Abu Ya’Ia, at-Tabarani, al Bazzar,  Ibn Abi Dunya, and others related it as marfu’ from Anas [radiAllahu anhu]


At-Tabarani related from Ibn Masud [radiAllahu anhu] as:

“The most beloved of creatures to Allah is the one who is of most benefit to his dependants.”


Ad-Daylami related it from Anas [radiAllahu anhu] as a Marfu report with the words:

“All creatures are dependants of Allah and under His protection, and the most beloved of creatures to Allah is the one who is best to his dependants.”


In the transmission of al-Askari from Ibn Umar [radiAllahu anhu] is that he said,

“It was asked, ‘Messenger of Allah, which person is most beloved to Allah?’ He answered, ‘The most beneficial of people to other people.”’

At-Tabarani has marfu report from Zayd ibn Khalid:

“The best  action is that which is beneficial, the best guidance is that which is followed, and the best of people is the one most beneficial to other people.”

It is attributed to Anas in ad-Durar by al-Bayhaqi in ash Shi’sb and Abu Ya’la with a weak isnad.



Ibn ‘Adi reported from Ibn Mas’ud [radiAllahu anhu] with the words:

“All creatures are dependants of Allah, and the most beloved of them to Him is the most beneficial to his dependants.”

An-Nawawi said in his Fatwas that it is a weak hadith because its  isnad contains Yusuf ibn ‘Atiyya, who the Imams agree is weak.


Al-Haflz ‘Abdu’l-Adhim al-Mundhiri related it marfu’ in his  Forty Hadiths from Anas as:

“All creatures are dependants of Allah, and the most beloved of His creation to Him is the one who is the most beneficial to his dependants. “


Abu ‘Abdullah as-Sulami reported in his exegesis:

“The dependants of Allah are the poor in need of Allah. All creatures are in need of Allah. He is the One who tends to them.”


The hadith has different paths of transmission which reinforce one another.
AI- ‘Askari said,

“These words are metaphorical and can be expanded on. It is as if since Allah is responsible for providing for His slaves and in charge of them so all creatures are like His dependants. Similar to that is the hadith which begins: “Allah has two families among mankind: the people of the Qur’an, who are the people of Allah … “

[Ibn Majah (215). Al-Albani says that it is sound]

How excellent are these words of Abu’I-Atahtyya:

Among the dependants of Allah the noblest in His Sight
is the one who is more generous to his dependants.
We have not seen any praise for someone who acts
more eloquent than his own actions.


Another said:

All creation are the dependants of Allah
and under His protection.
The one he loves the most
is the one kindest to his dependants.

At- Tayyibi, writing in ss-Seghit; said:

The best of the slaves of Allah
is the one most beneficial to them.
Every faqih has related this from the Companions.
The God of the Throne, may He be exalted,
helps the youth as long as he helps his brother



According to Ibn Hajar al-Makki in Fatawa al-Hadithiyya:
“The hadith which says:

‘Created beings are the dependants of Allah, and the most beloved of them to Him is the one who is the most beneficial to his dependants,’ is related by paths, all of which are weak.



One of them has, ‘All creatures are the dependants of Allah and under His protection, so the most beloved of creatures to Allah is the one who is best to his dependants, and the most hated of creatures to Allah is he one who is most inhibiting to his dependants.”


[Injustice and the Unjust, page-3-6]


Giving preference to “Miskeen” over “Professional beggars”.

June 30, 2013 Leave a comment


Abu Hurairah (radiAllahu anhu) reported: Messenger of Allah (Sallallahu alaihi wasallam) said,

“A Miskeen (needy) is not the one who can be turned away with a date-fruit or two, or a morsel or two.

The true Miskeen is one who, despite his poverty, abstains from begging”.

[Al-Bukhari and Muslim].


In another narration Messenger of Allah (sallallahu alaihi wasallam) said,

” A Miskeen is not the one who goes round begging from people and who can be turned away with a morsel or two, or a date-fruit or two.

A true Miskeen is he who does not find enough to suffice him, does not disclose his poverty so that he might be given alms, and does not stand up to beg”.

[Al-Bukhari and Muslim].



This Hadith throws light on a very important problem relating to beggars who go door to door begging. They are, in fact, not poor because they accumulate a lot of wealth through small amounts which they collect every day.


The real needy and poor are those who are not well-to-do, but their appearance and dress hide their poverty. Their self-respect does not permit them to make a request for help.


The real purport of this Hadith is that it is the latter category of poor people, with a sense of self-respect, who should be given preference in financial help over the professional beggars because it is they who are really poor.

Dispute between the Hell and Jannah- Few beneficial points from Riyad us Saaliheen

June 3, 2013 Leave a comment


Abu Sa`id Al-Khudri (RadiAllahu anhu) reported: The Prophet Muhammed (sallallahu alaihi wasallam) said:

There was a dispute between the Hell and Jannah.

The Hell said: “The haughty and proud are my inmates.” Jannah said: “The modest and the humble are my residents”. Thereupon, Allah the Exalted and Glorious (addressing Jannah) said:
“You are My Mercy, through you I shall show mercy to those whom I wish”. (And addressing the Hell), He said: “You are (the means) of My punishment by which I shall punish such of My slaves as I wish and each one of you would have its fill”.




1] In this Hadith people who are termed as `modest’ and `humble’ are the rich in Faith and piety. They lead a life of patience and contentment. This Hadith gives glad tidings to such noble people. On the contrary, it has a threat of Hell for those who disobey Divine injunctions and are haughty and proud. Now, it is entirely one’s own choice which way he goes.

2] The dialogue between Jannah and Hell quoted in this Hadith is not something impossible. It is not at all difficult for Allah to create in them such intelligence and consciousness which can enable them to make a discussion on the subjects mentioned in the Hadith. Thus, there is no need to offer any justification for the veracity of such Ahadith.

These should, therefore, be taken as literally correct. This Hadith is mentioned in detail in Musnad Ahmad and is narrated by Abu Hurairah (RadiAllahu anhu) at greater length than in the narration of Abu Sa`id Al- Khudri (radiAllahu anhu) quoted in Kitab-ut-Tafsir (the Book of Commentary) of Sahih Al-Bukhari.

[End quote from Riyad us Saaliheen]



I (Dr Iftakhar Ahmed) say, that this hadith is also a refutation of Ashari/Jahmi belief who departed from the path of Salaf as Saalih. When we Salafis say that Allah speaks as it befits His Majesty but we do not know “how”, these Ashari and Jahmi comes up with  arguments  that “Speech is done only with  tongue  and lips” and therefore your (salafis) saying that Allah speaks  necessitates  that Allah too has tongue and lips (Astagfirullah).


We ask them regarding this hadith where Hell and Heaven dispute with each other by speaking to each other. Do you think it is done by tongue and lips? No. Its the power of Allah who can make speak anything just like our limbs will speak on the day of Judgement. And this is what Imam Nawawi (rahimahullah) said in his commentary.


Further readings about Ashari and Jahmi belief:


Shaykh Abdul-Qadir al-Jilanee on al-Istawaa

May 14, 2013 Leave a comment


Shaykh Abdul-Qadir al-Jilanee is reported to have said:

“It is essential to carry the Attribute of al-Istawaa upon it’s apparent sense – without ta’weel, and that He Ascended in Person over the Throne.


Istawaa does not mean sitting or touching – as the Mujassima and Karraamiyyah say.


Nor does it mean grandeur and highness – as the Ash’ariyyah say.


Nor does it mean conquering and dominating as the Mu’tazila say.


None of this is related in the Sharee’ah.


Neither has this been related by any one of the Salaf as-Saalih and the Taabi’een.

Nor from the Ashaabul Hadeeth.


Rather it is related from them that they carried the meaning of Istawaa with it’s apparent meaning.”

[‘Gunya at- Taalibeen’ (1/50)]


The Evil Deeds that Lead One to Hell by Ibn Taymiyyah (Rahimahullah)

April 1, 2013 Leave a comment


Sheikh al-Islaam Ibn Taymiyyah, may Allaah have mercy on him, was asked:

“What are the deeds of the people of Hell and what are the deeds of the people of Paradise?”

He replied,

“The deeds of the people of Hell are:


• associating partners in worship with Allaah
• disbelieving in His Messenger
• kufr (ingratitude, disbelief)
• hasad (malicious envy)
• lying
• treachery
• oppression and wrongdoing (dhulm)
• promiscuity
• backstabbing
• cutting off the ties of kinship
• cowardice at the time of jihad
• miserliness
• inconsistency between what is in one’s heart and the face one shows to people
• despairing of the mercy of Allaah 
• feeling secure from the plan of Allaah 
• panicking blindly at the time of crisis
• pride and extravagance at the time of plenty
• abandoning one’s duties towards Allaah 
• transgressing His limits
• violating His sanctity
• fearing a created being instead of the Creator
• showing off
• going against the Qur’aan and Sunnah in word or deed
• obeying a created being in some act of disobedience to the Creator
• blindly supporting falsehood
• mocking the signs of Allaah 
• rejecting the truth
• withholding knowledge and testimony that should be revealed
• witchcraft and magic
• disobeying one’s parents
• killing any soul forbidden by Allaah  except for reasons of justice
• consuming the wealth of the orphan
• riba (usury)
• desertion from the battlefield
• slandering the reputation of innocent, chaste, believing women”

(Yaqadhat uli al-I’tibar, p.222)

The Messenger of Allaah (sallallahu alaihi wasallam) mentioned all the sins that will lead one to Hell.


Muslim reports from ‘Iyadh bin Himaar that the Messenger of Allaah (sallallahu alaihi wasallam) said, during a lengthy khutbah:

“..the people of Hell are five:

1] the weak who lack the power to (avoid evil);


2] the (carefree) who pursue (everything irrespective of whether it is good or evil) and who have no concern for their families or their wealth;


3] the dishonest people whose greed cannot be concealed even in the case of minor things;


4] and those who betray you, morning and evening, with regard to your family and your property.


5] He also mentioned misers, liars and those who are in the habit of abusing people and using obscene, foul language”.

(Muslim in Kitaab al-Jannah wa Sifaat Na’imihaa Baab as-Sifaat allaatee yu’raf bihaa fid-dunyaa ahl al-Jannah wa ahl an-Naar, 4/2197 no. 2865)


Related links:

 Did you know Hell can Speak and See?

         ¶ The Weak and Destitute Will Form the Majority in Paradise


Beautiful conversation between Allah and the the Last Person to Enter Paradise

March 3, 2013 Leave a comment


The Prophet (sallallahu alaihi wasallam) has told us about the last man who will be brought out of Hell and into Paradise and the conversation that will take place between him and his Rabb, and the incredibly great honour that Allaah (subhanahu wa ta’ala) will bestow upon him. Ibn al-Ithir collected all the hadith on this topic in Jami’ al-Usool from which we will quote the following:


(i) ‘Abdullaah ibn Mas’oud (radiAllahu anhu) said:

“The Messenger of Allaah (sallallahu alaihi wasallam) said, “I know the last of the people of Hell who will be brought forth from it, and the last of the people of Paradise to enter it. It is a man who will come out of Hell crawling on all fours.” Allaah will say to him, “Go and enter Paradise”. So he will come to it and will suppose that it is full. He will go back and say, “My Rabb, I found it full”. Allaah (subhanahu wa ta’ala) will say, “Go and enter Paradise for there you have something like the world and ten times over [or you have something ten times better than the world].


He will says, “Are you making fun of me – or laughing at me – and You are the Sovereign of all?” I [‘Abdullaah] saw the Messenger of Allaah (sallallahu alaihi wasallam) smiling so broadly that his back teeth were visible. He used to say, “That is the one who is lowest in status of the people of Paradise”.

[al-Bukhaari, 11/386, ar-Riqaaq, at-Tawheed Baab Kalaam ar-Rabb ‘azza wa jall yawm al-qiyamah ma’a al-anbiyaa wa ghayrihim; and Muslim, with slight variation, no. 186, Baab aakhir Ahl an-Naar Khurujan; and at-Tirmidhi, no. 2598 in Safah Jahanam, Ch. 10]



(ii) ‘Abdullaah ibn Mas’oud reported that the Messenger of Allaah (sallallahu alaihi wasallam) said:

“The last person to enter paradise will be a man who will alternately walk, stagger and be touched by the Fire. Once he has passed out of the Fire, he will turn to face it and say, “Blessed be He Who has saved me from you. Allaah (subhanahu wa ta’ala) has given me something that He did not give to the earlier and later generations. Then a tree will be raised up for him, and he will say, “O my Rabb, bring me closer to this tree so that I may enjoy its shade and drink of its water”. Allaah (subhanahu wa ta’ala) will say, “O son of Aadam perhaps if I grant you this, you will ask Me for something else?” He will say, “No, O Rabb, I promise that I will not ask for anything else”. Allaah (subhanahu wa ta’ala) will excuse him because he is seeing something that he has no patience to resist so he will bring him closer and he will enjoy its shade and drink its water. Then another tree, better than the first, will be raised up for him and he will say, “O my Rabb, bring me near to this tree so that I may drink its water and enjoy its shade, then I will not ask you for anything more”. Allaah (subhanahu wa ta’ala) will say, “O son of Aadam did you not promise Me that you would not ask me for anything else? Perhaps if I bring you closer to this tree you will ask for more?” So the man will promise not to ask for any more, and Allaah will excuse him because he is seeing something that he has no patience to resist, so He will bring him closer and he will enjoy its shade and drink its water. Then a third tree will be raised up at the gate of paradise, and it will be better than the first two. The man will say, “O My Rabb, bring me closer to this [tree] so that I may enjoy its shade and drink its water, and I will not ask for anything more.” Allaah will say, “O son of Aadam, did you not promise Me that you would not ask Me for anything more?” He will say, “Yes, O Rabb, I will not ask you for anything more.” His Rabb, may He be glorified, will excuse him because he is seeing something which he has no patience to resist, so He will bring him closer. When he is brought close, he will hear the voices of the people of Paradise, and will say, “O my Rabb, admit me to it.” Allaah (subhanahu wa ta’ala) will say, “O son of Aadam what do you want so that you will never ask Me for anything else? Will it please you if I give you the world and as much again?” He will say, “O Rabb, are You making fun of me when You are the Rabb al-Aaalameen?”


Ibn Mas’oud smiled and said, “Why do you not ask me why I am smiling?” They asked, “Why are you smiling?” He said, “Because the Messenger of Allaah (sallallahu alaihi wasallam) smiled”. They asked, “Why are you smiling, O Messenger of Allaah (sallallahu alaihi wasallam)?” He said, “Because the Rabb of the Worlds will smile when He is asked, “Are You making fun of me when You are the Rabb of the Worlds?” He will say, “I am not making fun of you, but I am able to do whatever I will”””.

[Muslim, no. 187, Kitaab al-Imaan, Baab aakhir an-Naar khurujan]


And in the version of Abu Sa’eed, he adds, “Allaah (subhanahu wa ta’ala) will tell him, “ask for such and such” and when he has stated his wishes, Allaah (subhanahu wa ta’ala) will say, “You will have them and ten times more”. Then he will enter his house [in Paradise] and his two wives from among al-hoor al-‘eeyn will enter and say, “Praise be to Allaah (subhanahu wa ta’ala) who has created you for us and created us for you”. He will say, “No one has ever been given anything like that which I have been given.”

[reported by Muslim, no.188 Kitaab al-Imaan, Baab adna Ahl al-Jannah manzilatan]


[Source: al-Jannah wa an-Naar by Dr. Umar Sulaiman al-Ashqar, pg 53-54]

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