Category Archives: hadith

Hadith 16 : Don’t Be Angry

On the authority of Abu Huraira (may Allah be pleased with him): A man came to the Prophet (peace and blessing of Allah be upon him) and said, “Advise me.” He [the Prophet (peace be upon him)] said, “Do not become angry.” The man repeated [his request] several times and he [the Prophet (peace be upon him)] said, “Do not become angry.” (Recorded by al-Bukhari)


Anger is a natural human reaction when being faced with something that one dislikes. One cannot prevent its occurrence, especially if injustice is upon him, but one can train and must train oneself to react as how Allah is please.

This is a good article explaining about anger, its triggers, its consequences, management. HERE

Shaytan’s Involvement

Prophet sallallahu alaihi wasalam said,

Anger is from shaytan, and shaytan was created from fire (Ahmad and Abu Dawud)

This suggest that shaytan continually strives to anger people and justify their anger so that they will lose balance, speak sinfully, commit crime, preserve hatred and resentment in their heart, causing them to behave in ways that will insure his companionship in Hell.

Anger Management

I have looked up for anger management for teenagers around the internet. Here are a bit of summary.

i. Knowing what trigger your anger. Identifying it and find ways to prevent it in the future.
ii. Knowing the consequences of anger. How much damage itwill do to you and others too. Choose solution that will have no damage.
iii. Keep calm and step away for a while.
iv. Talk to someone with an open mind.
v. Feeling angry is not a bad thing but acting it out uncontrollably is.

Besides that, in a long run there are things you can adopt to help you be able to control your emotion such as
i. Not to fret over small stuff
ii. Knowing that life is not fair and that Allah allows things to appen to you for a reason
iii. Exercise regularly. Enter competition. It helps you in training your level of endurance and patience. (do not take the examples of sportsmen who cannot control their anger though)
iv. Talk to people who are wise and exchange opinion on matters. Their insights may be invaluable. More often than not, you will come to realize some of the youth anger can be channeled positively.
There are four views, of which two of them are from the earlier scholars and the other two are from the contemporary scholars, about the interpretation of the Prophet’s, sallallahu ‘alayhi wasallam, statement “Do not get angry”:

i. A person should learn how to change his character and adapt the characteristics of generosity, kindness, calmness, modesty, patience and forgiving. If a person adapts these qualities, then he may be able to restrain himself when he is about to get angry.
ii. One should not act based on anger or while being angry.
iii. When a person is about to get angry, he should control himself, be patient and not get angry. This is a contemporary view from Sheikh Al-Bitar.
iv. Ustaz Jamaluddin Zarabozo says that the text can be interpreted in the following way: a Muslim must think before acting or speaking. As soon as the feeling of anger appears to oneself, then there is a need to think of why the anger appears and whether it is necessary to be angry. While asking these questions, the person must remember Allah and the Hereafter (Akhirah). This will cause the person to calm down and not get angry.

Most importantly let us look at how Prophet Muhammad sallallahu alaihi wasalam tells us to deal with anger. Remember we said that anger is from shaytan thus our utmost interest is to avoid the trap of shaytan as much as we can.

Anger is a feeling that can be controlled. In the same way that a believer should think before they speak, they should think before they act on the feeling of anger. As soon as the feeling of anger rises, one should ask oneself, “Why am I getting angry? Is this something really worth getting angry over?”

Among them are
i. Taking wudhu’ when you are feeling angry

AbuWa’il al-Qass said: We entered upon Urwah ibn Muhammad ibn as-Sa’di. A man spoke to him and made him angry. So he stood and performed ablution; he then returned and performed ablution, and said: My father told me on the authority of my grandfather Atiyyah who reported the Apostle of Allah (peace be upon him) as saying: Anger comes from the devil, the devil was created of fire, and fire is extinguished only with water; so when one of you becomes angry, he should perform ablution.

ii. Another remedy mentioned by Allah’s Messenger sallallahu alaihi wasalam

Narrated Sulaiman bin Sarad, r.a.

Two men abused each other in front of the Prophet while we were sitting with him. One of the two abused his companion furiously and his face became red. The Prophet said, “I know a word (sentence) the saying of which will cause him to relax if this man says it. Only if he said, ‘I seek refuge with Allah from Satan, the outcast.’ ” So they said to that (furious) man, “Don’t you hear what the Prophet is saying?” He said, “I am not mad.” (Bukhari)

iii. To change the state you are in

Narrated Abu Dharr, r.a.

The Apostle of Allah (peace be upon him) said to us: When one of you becomes angry while standing, he should sit down. If the anger leaves him, well and good; otherwise he should lie down.

Scholars commented that the one who is standing is in a position to take revenge, while one sitting is less prepared for that, amd one stretched out on the ground is in the state of least readiness. Thus the Prophet sallallahu alaihi wasalam intended to distance the angry person from confrontation until his anger has subsided.

What You Should Do or Not Do When You are Angry

The Prophet, sallallahu ‘alayhi wasallam, said:

“If one of you becomes angry then he should be silent.” (Ahmad)

This is an important advice because during anger, most of our actions and speech may not be correct.

Narrated ‘Abdur Rahman bin Abi Bakra: Abu Bakr wrote to his son who was in Sijistan: Do not judge between two persons when you are angry, for I heard the Prophet, sallallahu ‘alayhi wasallam, saying: “A judge should not judge between two persons while he is in an angry mood.” [Al-Bukhari; Vol. 9, No. 272]

This hadith is related to the previous hadith (Hadith 15) – it sets out to avoid the judge from making unjust judgement.

Not Being Angry Does Not Make You Weak

What Allah says about the Muttaqun

Al Imran 3: 133-134

133. and march forth In the Way (which leads to) Forgiveness from Your Lord, and for Paradise as wide as are the heavens and the earth, prepared for Al-Muttaqûn (the pious – see V.2:2).
134. those who spend [in Allâh’s Cause – deeds of charity, alms, etc.] In prosperity and In adversity, who repress anger, and who Pardon men; Verily, Allâh loves Al-Muhsinûn (the good­doers).

Perhaps this hadith will help us strengthen our self control when we are confronted with anger.

Narrated Abu Huraira, r.a.

Allah’s Apostle Peace and blessings of Allah be upon him said, “The strong is not the one who overcomes the people by his strength, but the strong is the one who controls himself while in anger.”

Prophet Muhammad sallallahu alaihi wasalam is the Best Example

Prophet Muhammad sallallahu alaihi wasalam example was reported by many of his companions. He, who was sent to mankind to teach them good moral conduct, learned to control his anger toward the Unbelievers and teach them appropriate expressions. He used to speak against being angry.

The Prophet (s), the best example for all mankind, would never get angry or take revenge for his own personal interest. His (s) anger was reserved for the sake of Allah (swt).

We think that we have it tough, when one of his days was probably tougher than the whole of our lifetimes! When we look at his life, our own difficulties seem so pathetic in comparison. Imagine spending 13 years completely devoting his life spreading the word of Islam and suffering hardship. This was a man who had the burden of the whole of mankind’s future on his shoulder. Yet he had the tolerance and self-discipline to be able to forgive those around him who were themselves so ignorant.

The best example of this was when the Prophet (saw) went to a place called Ta’if. This was at the time when the followers of Islam were at their weakest and the Prophet himself had suffered the loss of both his wife Khadijah (May Allah be pleased with her) and his uncle Abu Talib. He went to this town in the hope that they would listen to what he had to say. Instead he was insulted and chased out of the town by the children who threw stones at him till (it was described) the blood flowed from his body to his feet making his sandals sticky with his own blood. The Prophet was so depressed that he prayed to Allah, who then sent down the Angel of the mountains who asked for the Prophet’s permission to fold the mountains together and crush to death all those that lived there. But what was the prophet’s reply? “Yes, kill them all as they did not listen to me”? No, off course not! His answer was “No, I hope Allah will bring from them people who will worship Allah alone, associating none with Him.”

This was the example of the Prophet, even though he felt bitterness and was very angry with them, he had the discipline and control to not let his emotions control his actions and he forgave them realizing that they were merely misguided.

Righteous Anger

Not all anger is sinful. Anger that inspires a person to avenge his own personal feelings is indeed blameworthy. However, anger can also be felt for the sake of Allah and for His religion. This is the anger that a Muslim should feel when his religion is attacked, his beliefs blasphemed, and the honor and lives of the people are transgressed against. However, this anger, if it is truly and sincerely for Allah’s sake, will only inspire us to noble deeds and to personal sacrifice, and never to base, unjust, or ignoble actions.

The Companions relate that the Prophet (peace be upon him) would never became angry for anything. However, if the sanctity of Allah was profaned, then nothing could assuage his anger.” [ Sahîh al-Bukhârî and Sahîh Muslim ]

The Prophet (peace be upon him) never acted angrily for personal reasons. He never once so much as raised his voice to his servants or his family. Anas relates that he worked as the Prophet’s servant for ten years, and not once did the Prophet (peace be upon him) so much as say “ uff ” to him, or ask him when he did something “Why did you do that?” or ask him when he neglected something: “Why didn’t you do that?” [ Sahîh al-Bukhârî and Sahîh Muslim ]

The Companions relate: “The Prophet (peace be upon him) exhibited more shyness than a maiden in seclusion. If he saw something that he disliked, we would see it in his face.” [ Sahîh al-Bukhârî ]


Anger is a normal reaction that everyone has. However some have better control and self restraint over another. There are too many negative consequences among them damaged relationship, hatred, fuelling more anger. To top it will affect the health such increase in blood pressure.

There are several tips to manage anger as narrated by Prophet sallallahu alaihi wasalam that we can follow Insya Allah.

Not being angry is not a sign of weakness, in fact as what Prophet Muhammad sallalhu alaihi salam, the strong ones are those who can control their anger.

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Hadith 15 : Good Character

Abu Hurairah, radiyallahu ‘anhu, reported that the Messenger of Allah, sallallahu ‘alayhi wasallam, said:

“Let whosoever believes in Allah and in the Last Day either speak good or be silent. Let whosoever believes in Allah and in the Last Day honour his neighbour. Let whosoever believes in Allah and in the Last Day honour his guest.”

[Al-Bukhari & Muslim]

Whoever Believes in Allah and the Last day

Prophet Muhammad sallalhu alaihi wasalam mention this three times in this hadith underlying the basic foundation that we believe in.

Prophet Muhammad sallahu alaihi wasalam when he said this, he was reminding us, those who believe in Allah and also there is the last day that we will face Allah concerning what we did in our life, then these are the set of things that we must do.

All our actions have underlying motives which are, the believe in Allah and that this life is a temporary one and everything we do now will have its equal compensation in the Hereafter.

Achieving the Perfect Religion

This hadith clearly tells us that, to achieve perfect religion is through manners and behavior. This hadith is also called half of Islam. It contains the rulings concerning the tongue and the behaviour of Muslims towards others. It also emphasises that we are responsible for what we say.

The first part of the hadith, prophet sallallau alaihi salam cautions the believers to not be careless about their speech. The tongue can be the source of harm to him both in the dunya and the hereafter.

We have learned in hadith 12 : to leave alone things that do not concern us
On the authority of Abu Hurairah, radiyallahu ‘anhu, who said : The Messenger of Allah, sallallahu ‘alayhi wasallam, said :

Part of the perfection of someone’s Islam is his leaving alone that which does not concern him.”
[Hadith hasan – Recorded by Tirmidhi

This hadith tells us that a believer must consider the result of what he is going to say.

What Should We Say?

The Prophet (s) instructed us to ‘speak good things’ or remain silent. What does it mean to ‘speak good things’? There are numerous types of speech that fall into this category, including reciting Qur’an, remembering Allah, making supplications, enjoining the good and forbidding the evil, giving dawah, enjoining family relations, making peace between two people etc.

Speaking good words also implies refraining from bad speech. As we discussed in the hadith concerning the perfection of Islam, it should be remembered that saying something about someone that they would not like to hear, even if it is to say that they are short or fat etc, is considered backbiting in Islam and is a punishable sin. Allah (swt) says in the Qur’an:

“And do not backbite one another. Would one of you like to eat the flesh of his dead brother? You would hate it [so hate backbiting]. And fear Allah. Verily, Allah is the One who accepts repentance, Most Merciful.” (Surah al-Hujuraat:12)

The Prophet (s) once stated that nothing caused people to enter Hellfire like the actions of their tongue. So we need to weigh our statements before we make them. If they contain good then we can say them, but if they contain bad then we should refrain from speaking the words and that will be recorded as a good deed for us Insha Allah

If the speech is deserving of reward from Allah, then say it. Otherwise silence is better.

Remember what Allah said in Surah Qaf 50: 18

18. not a word does He (or she) utter, but there is a watcher by Him ready (to record it).

There are instances though that silence is not always the virtue
i. Silence in the face of injustice which one is able to prevent it
ii. Good advice and da’wah should never be neglected
iii. Prophet salllahu alaihi salam warned that failure to mention Allah’s names in a gathering would result in regret on the Day of Judegement

Perhaps this hadith can remind us further
Narrated Abu Huraira:

The Prophet; said, “A slave (of Allah) may utter a word which pleases Allah without giving it much importance, and because of that Allah will raise him to degrees (of reward): a slave (of Allah) may utter a word (carelessly) which displeases Allah without thinking of its gravity and because of that he will be thrown into the Hell-Fire.”


to honour his neighbour

Allah orders good treatment of the neighbours in the Quran

Nisa 4: 36

36. Worship Allâh and join none with Him In worship, and do good to parents, kinsfolk, orphans, Al-Masâkin (the poor), the neighbour who is near of kin, the neighbour who is a stranger, the companion by Your side, the wayfarer (you meet), and those (slaves) whom Your Right hands possess. Verily, Allâh does not like such as are proud and boastful;

‘A’isha reported that the Prophet, may Allah bless him and grant him peace, said, “Jibril, may Allah bless him and grant him peace, kept on recommending that I treat neighbours well until I thought that he would order me to treat them as my heirs.” (Bukhari)

Some hadith concerning the status of beighbours.

‘A’isha said, “I said, ‘Messenger of Allah, I have two neighbours. To whom should I give my gifts?’ He replied, ‘To the one whose door is nearer to you.'”

Al-Hasan was asked about the neighbour and said, “The term ‘neighbour’ includes the forty houses in front a person, the forty houses behind him, the forty houses on his right and the forty houses on his left.”

Ibn ‘Abbas told Ibn az-Zubayr, “I heard the Prophet, may Allah bless him and grant him peace, say, ‘A man is not a believer who fills his stomach while his neighbour is hungry.'”

Generally one should be concerned about his neighbor and assist him, or at least refrain from annoying him. Whether Muslim or non muslim, whether near or far.

What people usually do
i. Sharing some food with the neighbours. If they can take your food (culturally), you can always give some food that you cook extra. By the way cake and sweets are usually accepted by everyone.
ii. When parking your vehicle, try to never block their pathway.
iii. Smiling and asking how they are
iv. Helping as much as you can.


Be generous to guests

If indeed we consider ourselves as believers, we are told to honour our guests. This is part of Islam.
Generosity to the guests mean
– To welcome them when they arrive, and to at least accompany them till the door when they are departing.
– To organise and prepare their necessities, food, sleeping place, etc. due to which they experience ease.
– To treat them with honour and respect, in fact serve them with your own hands.Pleasant speech

Narrated Abu Shuraih Al-Adawi:
My ears heard and my eyes saw the Prophet when he spoke, “Anybody who believes in Allah and the Last Day, should serve his neighbor generously, and anybody who believes in Allah and the Last Day should serve his guest generously by giving him his reward.” It was asked. “What is his reward, O Allah’s Apostle?” He said, “(To be entertained generously) for a day and a night with high quality of food and the guest has the right to be entertained for three days (with ordinary food) and if he stays longer, what he will be provided with will be regarded as Sadaqa (a charitable gift). And anybody who believes in Allah and the Last Day should talk what is good or keep quite (i.e. abstain from all kinds of dirty and evil talks).”

However prophet salllahu alaihi waslaam prohibited a guest from causing difficulty for the host

Narrated Abu Shuraih Al-Ka’bi:

Allah’s Apostle said, Whoever believes in Allah and the Last Day, should serve his guest generously. The guest’s reward is: To provide him with a superior type of food for a night and a day and a guest is to be entertained with food for three days, and whatever is offered beyond that, is regarded as something given in charity. And it is not lawful for a guest to stay with his host for such a long period so as to put him in a critical position.”

Generosity to one’s neighbour and guest, when done in obedience and seeking the acceptance of Allah, is an act of worship. Therefore must be free of extravagance, showing off or expecting reward from the guests.

It’s interesting to note that complete and correct practice of the religion of Islam, entails meeting the rights of Allah through worship and obedience, and the rights of other human beings through acts such as refraining from backbiting and honouring them as neighbours and guests. Both these things need to be perfected before we can perfect our Islam.

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Hadith 13 : Consideration of Others


On the authority of Abu Humzah Anas ibn Maalik, the servant of the Messenger of Allah (peace and blessings of Allah be upon him), from the Prophet (peace and blessings of Allah be upon him) who said, “None of you [truly] believes until he loves for his brother what he loves for himself.”(Recorded in Bukhari and Muslim).

1.      Similar Hadith

In the Musnad of Imam Ahmad, the Prophet, sallallahu ‘alayhi wasallam, said:

“The servant does not reach the reality of faith until he loves for others what he loves for himself.”

In Sahih Muslim from Abdullah ibn Amr Al-Ass, the Prophet, sallallahu ‘alayhi wasallam, said:

“…..Whoever wishes to be delivered from the fire and enter the garden should die with faith in Allah and the Last Day and should treat the people as he wishes to be treated by them.

These hadiths (above) carry similar meanings that are to love for other Muslims what one loves for oneself. These are principle behaviour of how Muslims should be with each other.

Here the Prophet sallalalhu alaihi wasalam dealt with the subject of faith, which is in the heart and is also reflected in deeds and behavior. These are among the hadith that teach us the perfection of Islam.

i.            On the authority of Abu Hurairah, radiyallahu ‘anhu, who said : The Messenger of Allah, sallallahu ‘alayhi wasallam, said :

“Part of the perfection of someone’s Islam is his leaving alone that which does not concern him.”

ii.            “Let him who believes in Allah and the Last Day either speak good or keep silent, ..” [Bukhari and Muslim. Refer to Hadeeth 15 of this collection]

  1. A man said to the Prophet, sallallahu ‘alayhi wasallam: “Counsel me”. He said : ” Do not become angry”. The man repeated [his request] several times, and he said: “Do not become angry.” [Al-Bukhari. Refer to Hadith 16 of this collection]
  1. “None of you [truly] believes until he wishes for his brother what he wishes for himself.” [Al-Bukhari. This hadith we are studying]

In this hadith, we look at a form of perfection of Iman that necessitates consideration of others and desiring all that is good for them. Good would mean guidance to Islam, virtuous conduct and things that are lawful.

2.      Loving One Another

If you want others to be nice to you, you firstly are nice to others.

You would dislike any harm or difficulty to happen to your brother just as you do not want it to happen to you.

A believer with this perfection would be kind to people and also can be seen in his efforts to help his brothers out of hardship even if he would have difficulties doing so.

Also if you truly wish good for your brother, you don’t compete to gain something that he already possessed nor will you deprive your brother for something that you yourself cannot get.

He will share his wealth, knowledge and time for the benefits of his brothers in the world and the Hereafter.

While this is easy from the believer with sound eemaan in his heart, it is painfully difficult for the hypocrites especially when there is no worldly advantage.

3.      How do we Attain it?

  1. Love good things for them as much as we love it for ourselves
  2. Treat them the way we want them to treat us
  • Part of good treatment of others are excusing them and giving them fair chances. Hamdun al-Qassar, one of the great early Muslims, said, “If a friend among your friends errs, make seventy excuses for them. If your hearts are unable to do this, then know that the shortcoming is in your own selves.” [Imam Bayhaqi, Shu`ab al-Iman, 7.522] Seventy here just mean a big number. In this case would mean male a lot of excuses for your friend who erred. To overlook their small mistake. Try to recall the good things that they have done.
  • Thinking well of others. This will help put your heart at peace. You do not fret over the little things your friend said and do. You will try to interpret his words and actions as he is doing the best he could or he doesn’t mean what he said. ‘Umar  radialllahu anhu said, “Do not think ill of a word that your believing brother utters as long as it can be interpreted in a good way.”

3. Stop assuming bad of the intention of others. The intention belongs to Allah totally. We are not able to know the true intention of others. We can only observe from what we see.

4. Using good words and avoiding foul language even though in the modern trendsetting now, using foul language has become very much accepted and in fact its promoted as a cool image. Hold on to the correct principal. Always use good words or better be silence. Nothing of Allah’s command will make you lose honour.

Surah Al-Ahzab 33 : 70

“O you who believe! Keep your duty to Allah and fear Him, and speak always the right word”

Surah Al-Isra’ 17: 53

“And tell My servants that they should always say those words that are the best. Satan verily, sows a state of conflict and disagreements among them.”

5. Be humble. It is always good

4.      Ponder This

Ibn Rajab said that we should wish other Muslims to be better than us in worshipping (ibadah) and manners (akhlaq), but at the same time we should wish for ourselves to be better than what we are now. It is not good enough to just wish for something good for other Muslims but at the same time we are deficient and not striving to be better Muslims ourselves. It is from the goodness that we have attained that we also love for other Muslims to have. It is not fair to them that we wish for them to attain the same deficiency that we have in ourselves. Therefore, it is a matter of continuous competition among us to attain the goodness.

And thus when we see a Muslim who is not practicing, we should not have hate for them. We must hate the sin, for we hate what Allah hates but we must try our best to show the best of example, and try to advise and call them to good.

We should care for them and love for them what we love for ourselves. For example, if they commit a sin then we love for them that they leave the sinful act. We should advise them out of our love for them.

Some feel relieve when they see others not doing. Or they feel good thinking that they are better than them. These are diseases in the heart. We want to be among those who are close to Allah and we want our brothers to also be those who are close to Allah.

Allah Musta’an. May Allah bestow on us wisdom and put arrogance out of our heart.

5.      The Hindrance

What will make many of us unable to fulfill this hadith

  1. Arrogance

You must make constant heart check that you have no arrogance in you. There are many form of arrogance. It can be by belittling others, looking down on others, feeling superior to others. Sometimes some people, in the effort of having high confidence of himself, trained themselves to be arrogant.

The Prophet, sallallahu ‘alayhi wasallam, said:

“He who has in his heart the weight of a mustard seed of pride shall not enter Paradise.” A person (amongst his hearers) said: “Verily, a person loves that his dress should be fine, and his shoes should be fine.” He (the Prophet, sallallahu ‘alayhi wasallam) remarked: “Verily, Allah is Graceful and He loves Grace. Pride is disdaining the truth (out of self-conceit) and contempt for the people.” Sahih Muslim: Book 001, Number 0164

2. Hassad (Envy) & Ghibta (Jealousy)

Hasad and ghibta are terrible diseases in the heart.

Hassad is where you see something good in someone, and not only do you want it, but you want them to lose it.

Whereas ghibta is you see that good in someone else, and you want it too but not to the extent that they lose it.

Both of the heart disease will definitely be a block to how you can love for your brother as you love yourself. The key to this is to be content to what you have and learn to be happy of what other have for them. Make du’a for yourself to be more content and make du’a that Allah provides barakah in their rizq. Know that what Allah gives to each person has already been decreed and when you have hasad or unhappy with what others have, you are essentially being unhappy to Allah’s decree.

Having said that, the only type of jealousy that is allowed is the jealousy of the deen thus competing to please Allah.

Prophet Muhammad sallallahu alaihi wasalam said in a hadith

There is no jealousy except with respect to two people: A man whom Allah had given wealth and he uses it up for the sake of the Truth and a man whom Allah has given wisdom and he decides by it and uses it accordingly.” (Recorded in al-Bukhari)

Indeed, a true Islamic community is when it is built upon love and compassion for its members. Every member should care for and help one another. They should treat others in ways they want to be treated.

The type of society built on love and compassion, in which the believers truly love for one another what they love for themselves, was the society built by the Prophet (s) and his Companions. They sacrificed for each other, gave of their wealth and sustenance, and in some cases, even gave their loved ones.

Imagine we are actually doing this among our sisters and brothers just as the ansar did for the muhajireen, what kind of community will we be able to build? May Allah help us to purify our intentions and actions and make us of those who realise this level of faith. Ameen.

6.      Lessons

This hadith deals with the subject of faith which is in the heart but is reflected in the deeds and behavior.

Among the lessons and benefits we can reap from this hadith are

  • Liking for one’s brother what he likes for himself also implies disliking for him what he dislikes for himself of evil, harm and difficulty.
  • Fulfilling this hadith should make one be kind in his treatment of people.
  • How much efforts are we willing to exert to help people in their hardships?
  • This kind of behaviour comes easily from sound heart of a believer. However for the hypocrites, they would find it impossible.
  • A heart full of arrogance and envy would find it difficult to have love for his brother as he for himself.
  • Wanting good for others include wanting deen for them.

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Hadith 12 : Leave alone that which does not concern him

On the authority of Abu Hurairah, radiyallahu ‘anhu, who said : The Messenger of Allah, sallallahu ‘alayhi wasallam, said :
“Part of the perfection of someone’s Islam is his leaving alone that which does not concern him.”
[Hadith hasan – Recorded by Tirmidhi

1. Fundamental Guidelines of Perfection of Islam

This hadith is considered to be among the fundamental guidelines towards perfection of Islam and refining the soul. While we tr our best to avoid the prohibited and also performing religious obligations, progressing towards Ihsan requires that one be always mindful of Allah and his own manners and behavior.

Ibn Rajab, one of the commentators of Imam Nawawi’s Forty Hadith, mentioned that this hadith is a foundation of manners, behaviour and etiquette in Islam. Ibn Rajab also quote Imam Ibn Abi Zayd Al-Qairawani, one of the Maliki Imams, as saying that the following four hadiths set the main concept for good manners and behaviour:

i. As the hadith mentioned above.

ii. “Let him who believes in Allah and the Last Day either speak good or keep silent, ..” [Bukhari and Muslim. Refer to Hadeeth 15 of this collection]

iii. A man said to the Prophet, sallallahu ‘alayhi wasallam: “Counsel me”. He said : ” Do not become angry”. The man repeated [his request] several times, and he said: “Do not become angry.” [Al-Bukhari. Refer to Hadith 16 of this collection]

iv. “None of you [truly] believes until he wishes for his brother what he wishes for himself.” [Al-Bukhari. Refer to Hadith 13 of this collection]

Let us reflect on this hadith and contemplate on how we carry our daily life.

2. Avoid Things that Are not Concern to You

This hadith states that a believer should avoid things that are of no concern to him. They are of no benefit to this life nor to the hereafter, in terms of belief, speech or actions. In justifying this point, the Maliki jurist Imam Ibn Al-Arabi said that a person is not able to take care of all the necessary matters, why would he then get involved in the unnecessary matters that are of no real concern.

What are the things that are of no concern to all of us? With the general principle, anything that is forbidden, doubtful, disliked and over indulging in permissible acts.

We should avoid concern of people’s affair that has no impact on us. Gossiping and backbiting. We should not intrude uninvited into the affairs of others unnecessarily.

Even when someone cancels an appointment with you, you should avoid asking the reason why. This is a practice that we must try. Perhaps the excuse is too embarrassing to share or a secret they prefer to conceal. It is best not to put them in the position that they would be embarrass or they would have to lie.

In this time of social network and information overload and add to it normal human curiosity, it is easy to pry into people’s everyday life. One may be sharing their life on their social network status, but it is another thing if we go around telling everyone about others.

Also, with social network and vast topics of everything by everyone, people tend to go on useless debates that achieve nothing. This is the same as those who like to look for argument and debate, raising their voice and talking in superiority.

3. How to Attain This?

This is not an easy task. It is an effort against shaytan and also our nature inclined to curiosity. It’s a practice that we must try to cultivate.

Perhaps some reminders would benefit us.

Our tongue needs to be controlled. From the hadith of the Prophet sallallahu alaihi wasalam, “Indeed, from the excellence of a person’s Islam is a sparseness of words about words does not concern him.” (at Tirmidhi, graded hasan).

Prophet Muhammad sallalalhu alaihi wasalam emphasised the harm in failure to do so when he said to Muadh, “Does anything topple people onto their faces in the Fire except the fruitd of their tongues?”

Ibn Mas’ud has been quoted saying, “there is nothing more in need of prolonged imprisonment than my tongue.”

We have to remember the words that we utter and the words that we type are all accountable deeds. We must have taqwa in all of these. Umar bin Abdul Aziz observed, “One who counts his speech a part of his deeds will minimize his words except about what concerns him.” Let us remind ourself again

Surah Al Zalzalah 99: 7-8

So Whosoever does good equal to the weight of an atom (or a small ant), shall see it.
And Whosoever does evil equal to the weight of an atom (or a small ant), shall see it.

Indeed being in silence due to fear of Allah and embarrassment before Him is far better than having to say everything to everyone. Allah says in Surah an Nisa

An Nisa 4: 114
There is no good In Most of their secret talks save (in) Him who orders Sadaqah (charity In Allâh’s Cause), or Ma’rûf (Islâmic Monotheism and All the good and righteous deeds which Allâh has ordained), or conciliation between mankind, and He who does this, seeking the good pleasure of Allâh, we shall give Him a great reward.

Allah has reminded us what kind of talk would be beneficial. From this verse they are
– Encouraging charity
– Calling people to good
– Conciliation between mankind.

Prophet sallallahu alaihi wasalam issued a severe warning when he said, “Sufficient for a person as sin is his speaking about all that he hears.” One, who speaks too much, can hardly be free from untruth exaggeration or exposure of that which should be concealed. It is better to practice restraint and occupy oneself with righteous deeds. This should leave no opportunity for idle pastimes and attention to affairs of no benefit.

4. What Should We Do?

1. A believer should train him/herself to concentrate to be involved in the beneficial matters so that this in itself will be the person’s attitude.
2. Manage your time well. During idle time make dzikir. Listen to good lectures. This will give you no time to allow your mind to roam about and think about things which are unnecessary. Do not waste time, money and effort in things that are of no benefit in this life and the hereafter.
3. Rasululullaah sallahu alaihi wasalam said, “Be keen to what is beneficial to you. And do not be reckless. At Tirmidhi. It is far more beneficial to involve yourself with activities that is beneficial to deen, health and ilm than going through gossip magazines for example. Certainly, these are not beneficial at all. Not to mention, may lead to haram.
4. Prioritise your affairs to how Allah would be pelase with. Occupy yourself with beneficial things.
5. Taqwa is highly needed. Remembering Allah’s prohibition and also what he dislike and the punishment that follows it would help strengthen our fight against our desire.

5. Our Concern

Having said this, we should be concern with the states of or family, friends and communities in terms of the deen. When teachings of Allah is violated, when there is injustice, when someone is in trouble, when a fellow Muslim is in need of advise – these are the examples when we should be concern about others.

When we have friends who are missing in our study circle for example, we should follow up with his being. Just like when Prophet sallallahu alaihi wasalam asked the whereabout of Kaab when he was missing in the battle of Tabuk.

We should also be concern with Muslims all over the world who are suffering. Do not forget to make du’a for them.

6. Lessons
This hadith is all about the perfection of akhlaq and how we carry ourselves with others.
Among the lessons and benefits we can reap from this hadith are
• Do not waste time with things that do not bring benefit to you
• Avoid trying to satisfy our curiosity to other people’s affair by asking questions that do not concern you.
• Have taqwa when speaking
• Remember that talking and also tying is an accountable deed that will be counted even how small it is.
• Guard your tongue
• Stay away from the prohibited and even the dislike as much as we can
• Avoid the need for debate and argument for every topic that does not bring benefit.
• Allah reminded us talk that are beneficial would be encouraging charity, calling people to good and reconciliation between mankind.
• Constant remembrance of Allah
• Do not leave your time idle. An idle mind is the devil’s playground.
• Be keen to do beneficial thing
• Wemust be concern with the affair and difficulty of those close to us, community and also the ummah.

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Hadith 11 – Adherence to What is Certain

On the authority of Abu Muhammad al-Hasan bin Ali bin Abi Taib, the grandson of the Messenger of Allah, sallallahu alayhi wasallam, and who is dearest to him, radiyallahu anhuma, who said: I committed to memory from the Messenger of Allah, sallallahu alayhi wasallam, (the following words):

Leave that about which you are in doubt for that about which you are in no doubt.

[Al-Tirmidhi and al-Nasaíi related it, and al-Tirmidhi said: It is a good and genuine Hadith]

Hadith 6 – Avoidance of Doubtful Matter

This hadith, include the meaning of hadith 6: Avoidance of doubtful matter. Do you remember the gist of the hadith 6? We did it HERE

Hadith 6 advocates taqwa in avoiding things that are doubtful. Hadith 6 also talks about the heart for when it is good then only the whole body is good. A corrupt heart, will only yield to a corrupt body.

Principle of Worship : Action Upon Certainty

Hadith 11 is about encouragement to adhere to things that are certain – that the heart feels reassured rather than anxiety. This is the principle that is applied by the pious people whose deeds are governed by consciousness of Allah at all times.

Also acting upon certainty serves to defeat the attempts of shaytan at confusing the worshipper with imaginary fears and distracting him from his worship. This is called waswasah and it must be ignored.

Waswasah – Shaytan’s Devilish Insinuations
Waswasah is one of shaytan’s strategies against the Children of Adam. They would whisper to the Muslims in matters of ritual purification like ablution and solah when they intend to perform them. These are among the areas of attack

i. To keep them away from following the sunnah of the prophet sallallahu alaihi wasalam.

Making them believe that all the teachings in the sunnah are not enough to worship Allah properly. Then people will invent other methods, hoping to increase reward from Allah, while they are in fact reducing or cancelling it altogether.

Prophet sallahu alaihi wasalam used to take wudhu’ and ghusl with very little water. If a person under the influence of shaytan would not be satisfied with little water.

Whoever wants to rid himself from this trial has to believe, with certainty, that the truth is in following the sunnah of the Prophet salllahu alaihi wasalam in both his words and actions has to be on the right path. In essence this should encourage us to seek the true knowledge so that we remain certain of our actions.

ii. Solah
– making one doubt in their number of rakaah
– making them doubt about their niyah of their prayer. So you see some people who make niyah out loud before their takbeer and kept repeating, “usalli” many times. This is an exaggeration of obedience to shaytan and acceptance of his waswasah. Alhamdulillah we don’t make niyah out loud and we are certain about our prayer that niyah’s place is in the heart.
– Remember this hadith
Uthmaan ibn Abi’l-Aas (radi Allahu anhu) came to the Prophet (sal Allahu alaihi wa sallam) and said: “The Shaytaan comes between me and my prayer and recitation of Quran, and he is confusing me.” The Messenger of Allah (sal Allahu alaihi wa sallam) said: “That is a devil called Khinzab. If you notice that, then seek refuge with Allah from him, and spit drily to your left three times.” Uthmaan ibn Abi’l-Aas (radi Allahu anhu) said: “I did that, and Allah took him away from me.” [Muslim]

The people under the influence of waswasah by shaytan are a joy to the khanzab and his companions. We seek refuge in Allah from them.

iii. Purification
– Some people doubt they have thoroughly cleaned themselves. A story as an example of exaggeration of such
– Abu al faraj bin Al juziy reported from Abu Al Wafa’ bin Uqayl that a man said to him: “I dip in water many times, and still doubt whether I have washed properly or not, so what is your opinion?” The sheikh said to him, “Go, for the obligation of solah is withdrawn from you.” He said, “Why do you say so?” The sheikh replied: “Because the Prophet said: “There are three persons whose actions are not recorded: a lunatic whose mind is deranged till he is restored to consciousness, a sleeper till he awakes, and a boy till he reaches puberty. Whoever dips in water many times, yet still has doubt whether he is wet or not, is a lunatic.”
– Ponder this
Zin Al Abidin once said to his som, O son, get me some clothing to wear when I respond to the call of nature: for I have seen flies landing on filth, then touching cloth afterwards. Then he observed that neither the Prophet sallalahu alaihi wasalam nor his companions used to war more than two pieces of clothing, so he cancelled his request.
– The deen is easy. If we follow the sunnah, we won’t be putting hardship on ourselves Insya Allah.
– Also be aware in wasting when taking wudhu’
The Prophet Muhammad (peace be upon him) said,
“There is a shaytan (devil) for ablution called `walhan’, meaning greedy, avoid the waste of water.”(at Tirmidhee)

iv. Waswasah about breaking wudhu’

For example
i. When one doubts the number of rakaah he has prayed
– If he is not sure whether it is three or four, he takes the lesser number (that is certain) and continued praying and perform sujud sahwi.
ii. If he is confused with the number of tawaf
– Take the lesser number (that is certain) and continue.
iii. Ablution
– Also another worship that shaytan likes to infect the worshiper with suspicions. Many have fallen into this trap. Repeating their wudhu’ and prayers because of suspicions. This is exactly what shaytan wants – that you waste your time because of your suspicions. Waste water and make things difficult on yourself and sometimes others too.
– Doubt is not sufficient to invalidate ablution. This is an important principle.
– When one is uncertain, one must assume that his ablution is still in effect and continue in one’s worship.
– A hadith narrated by Abu Hurayrah aid that the messenger of Allah aid, If any of you have pain in his abdomen, but is doubtful whether or not anything has issued from him, he should not leave the mosque (to make wudhu’) unless he hears a sound or perceives a smell.”
– We must make every effort to defeat the strategies of shaytan.


This shows the importance of knowledge. The knowledge of what invalidates will help us come up with certainty and eliminate problems of being doubtful. The knowledge of the sunnah will help us avoid the bidaah and uncertainty, Insya Allah.


In this hadith emphasis on avoidance of waswasah is emphasised. It is important to have great care for the deen, but being excessive in doing things based on suspicions is an indication that one is under the influence of shaytan.
• Shaytan is always looking for ways to lead us astray
• Shaytan also try to put ideas in us and make us doubt our ibadah.
• Making ibadah difficult by being suspicious is among the work of shaytan.
• Among the most common room for attack in purity, abution and solah.
• One way to combat waswasah is knowledge of the sunnah.
• The knowledge of sunnah will help us be certain what is right or excessive in the deen.
• Seek refuge in Allah against waswasah of shaytan.

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Imam an Nawawi

Imaam an-Nawawi

Jamaal ud-Deen Zarabozo

Taken from Commentary on the Forty Hadeeth of an-Nawawi

The Life of an-Nawawi

Before commenting on the Forty Hadeeth of an-Nawawi, it would be proper to introduce Imaam an-Nawawi to the reader. It is important for Muslims to take the time to learn about the lives of the pious predecessors. The great scholars and pious individuals of the past can be great examples for the living. Their behaviour and actions can have a great effect upon the hearts. Their examples demonstrate that in every age, there were pious Muslims who followed the way of the Prophet (SAAS) and his noble Companions, without compromise and without giving into the desires of this world. They demonstrate to the Muslims of today that the guidance of the Qur’aan and Hadeeth was sufficient for them to lead their lives in manners pleasing to Allah, although they did not sit with and learn directly from the Prophet (SAAS) or even his close companions.

Today, Muslims face many of the same problems, temptations and difficulties that these pious predecessors faced. The pious predecessors read and intensively studied the Qur’aan and Hadeeth to attain guidance for their lives. They applied the Qur’aan and Sunnah in their lives under various circumstances. What they derived from the Divine Guidance should be considered a light for all of those who come after them who face circumstances similar to theirs.

There are many aspects of an-Nawawi’s life, in particular, that may set an example for those living today. In his introduction to his Master’s Thesis on an-Nawawi, Ahmad al-Haddaad echoed these views when he stated,

The third reason [for writing about an-Nawawi] was to bring to the forefront the life of this extraordinary man who lived in a later time. It is hoped that this biography will bring to us and the coming generations great benefits with respect to seriousness and striving for knowledge, with respect to asceticism and fearing Allah, and with respect to the bravery in publicly speaking the truth. The lives of the pious have greatest effect on those who hear about them. Allah has certainly spoken the truth when He said, “And all that We relate to you (O Muhammad) of the news of the messenger [is] in order that We may make your heart strong and firm.” (Hood 120) [1]

The goal here is to be brief. Therefore, only certain aspects of his life will be highlighted. [2]

Background to an-Nawawi’s Life:

Islam in the Seventh Century of Hijrah

The Seventh Century of Islam was a very turbulent time, especially for the area of Sham (“Greater Syria”). It was during this Century that the Mongols invaded the East and the Crusaders controlled part of the Muslim lands from the West. In the year 656 AH, the Mongols invaded and conquered Baghdad, the capital of the Abbasids. In 658, however, under the reign of al-Mudhafar Qutuz ibn Abdullaah and military leadership of al-Dhaahir Baibars, the Muslims handed the Mongols a stunning defeat at Ain Jaloot. Also, in 679, when the Mongols again tried to conquer Aleppo, they were defeated. From that time onwards, Muslim forces continues to battle and make headway against the Mongols. Similarly, the Crusaders were defeated and removed from Sham in the year 691.

By the grace and mercy of Allah, these turbulent times did not mean the end of Islam studies for the inhabitants of that area. In fact, when Noor ad-Deen Zanki (d. 569) entered Sham he found that the light of learning had been extinguished. Therefore, he made a concerted effort to encourage the people of that area to renew their studies of Islam. In the process, he opened many schools for the study of Islam. In fact, he opened the first Dar al-Hadeeth in Damascus, Aleppo and elsewhere. This same spirit of spreading knowledge and establishing educational institutions was carried on by those who ruled after Noor ad-Deen Zanki, especially Saif ud-Deen Qalaawoon (d. 689). Therefore, one does not find a shortage of scholars and learning even during that turbulent century of Islamic history.

An-Nawawi’s Birth and Upbringing

Muhi ad-Deen [3] Abu Zakariya [4] Yahya ibn Sharaf al-Hizaami an-Nawawi was born in the 631 A.H. (1233 C.E.) in the village of Nawa, south of Damascus, Syria. Coming from Nawa, he is given the descriptive name of an-Nawawi, which is also sometime written an-Nawaawi.

An-Nawawi did not come from a well-known family. There is very little mention, if any, of his grandfather, father and other relatives. This implies that they were a modest family. They also were not known for producing great scholars. However, his father did have a reputation for being very pious and God-fearing. His father had a garden in which he would grow food for his family. He would avoid, and taught his family to avoid, eating anything which may be forbidden in any way whatsoever. This was a true application of the following Hadeeth from Sunan at-Tirmidhi:

“O People! Verily Allah is good and He does not accept but what is good. Allah has ordered the believers with the same command that He ordered the messengers. He said, ‘O Messengers, eat of the good and pure things and work righteous deeds. Verily, I am knowledgeable of what you do.’ And He said, ‘O believers! Eat of the good and wholesome things that We have provided for you.’ And he mentioned a man who was on a long journey, with disheveled hair and dust-ridden, stretching out his hands to the sky, saying, ‘O Lord, O Lord,’ while his food is of the forbidden and his provisions are of the forbidden. How is he going to responded to [by Allah]?”

From his youth, Yahya an-Nawawi was not attracted to sports or playing. Indeed, other children chided him for this. From an early age, he turned his attention to his studies. He hated any activity that would take him away from memorising the Qur’aan. On one occasion, the children forced him to play with them and he cried because of the time that he was wasting. [5] It is not surprising then that he memorised the Qur’aan at an early age.

At the age of eighteen, his father took him to Damascus to continue his studies. He excelled in the Shafi’ee school of fiqh, memorising some of its most important texts. He performed the pilgrimage to Makkah, visited Madinah and other locations but then returned to Damascus until prior to his death, when he returned to his hometown of Nawa.

An-Nawawi’s Personal Life:

His Pursuit of Knowledge

An-Nawawi first studies at the Saaramiya school in Damascus. This is where his father left him. He had no housing there whatsoever. After some time, he approached the Shaikh of the school to ask if he had any housing, as many of the schools house their students. They had no housing so the Shaikh suggested that he go to Rawaahiyah School. There he was given a very small room in which he lived for a number of years. In fact, he remained in that small room until he was named the head of the Ashrafiyah school, a number of years later. [6] It was stated that, when one visited him, the room was so small and the books were so many, that the only was one could sit down was to remove the books and pile them on top of each other to make some room to sit.

After Saaramiyah, he continued his studies at the Rawaahiya school in Damascus. At one point in time, he was attending twelve lectures a day on assorted topics, including Arabic language, hadith, fiqh and Islamic legal theory. Some of his well-known teachers [6] included Ishaaq ibn Ahmad al-Maghrabi al-Maqdisi (d. 650 A.H.), Abdur-Rahmaan al-Anbari (d. 661 A.H.) and Abdul-Azeez al-Ansaari (d. 662 A.H.). He studied Sahih Muslim from Abu Ishaaq Ibraaheem al-Waasiti. In 655 A.H., at the age of 24, he began teaching at the Ashrafiyah school. His reputation and excellence as a scholar began to be recognised by the scholars and inhabitants of Damascus.

His pursuit of knowledge dominated his entire life. He would put all of his time into studying, learning, and teaching. It is even stated that he would not sleep except when sleep would overtake him. He would rest on his book and sleep for a little, then he would act startled upon awakening and continues studying. He once said about himself, “I spent two years without lying on the ground [to sleep] on my side.” That is, he would always study and write until sleep overtook while in a sitting position. Al-Qutb al-Yauneeni said about him, “He would not waste any moment of the day or night but he would spend it busy with attaining knowledge. Even when he walking and in the streets he will be busy going over what he had remembered and reviewing his notes. He continued gaining knowledge in that way for a period of six years.” [6]

It seems – and only Allah knows the reality – that Allah truly blessed his time. Perhaps this was due to a sincere intention to please Allah. As mentioned above, he would attend up to twelve classes a day. Commenting on that fact, al-Diqr wrote,

He used to have twelve study sessions a day with his teachers. These included explanations, verifications, commentaries, explaining the different aspects and expressions as well as exacting the correct wordings. This would take, at a least approximation, twelve hours a day. Then he would need to review what he had learned and memorise what need to be memorised. The very least approximation is that this would also take twelve hours a day. This is twenty-four hours in a day! When would he sleep? When would he eat? When would he perform the acts of worship? When would he perform the voluntary late night prayers? It is well-known that he performed those types of acts of obedience and worship. When would all of that take place? He was in need of studying and reviewing for all the twenty fours in a day and nihgt. This shows how Allah blessed and graced this man. Allah blessed him in his time. He gave him the ability to complete in one day what it takes everyone else two years to accomplish. This is the only way we can explain this tremendous undertaking that made him one of the greatest scholars of his time in about ten years. In fact, it made him the leader (Imam) of his time. This is also the only way we can explain all of his wonderful, detailed and radiant writings in a span of time that lasted no more than fifteen years. He spent all of his lifetime and living hours in learning, teaching and writing. [7]

His Austerity

He led a very austere and simple life. Some narrations state that all the clothing he possessed was a turban and long gown. He did not desire any of the pleasures of this world. At one point in time, he would not eat anything except some cake and olives that his father would send him from time to time from Nawa. One of the reasons for this was that he was certain that such food came from permissible sources.

He would refuse even permissible things out of fear that they may lead him to doubtful matters. Indeed, he refused to eat any of the fruits of Damascus because he knew that orchards, many of which were endowments and for orphans and others, were not handled properly and he feared that the food he would be eating was not from a permissible source. Another reason he gave for not eating the fruit was that much of it was handled through sharecropping and there was a difference of opinion among the  scholars concerning the validity of sharecropping. In a footnote, al-Haddaad points out that, in reality, all of those matters boiled down to one thing: al-Nawawi was afraid to involve himself in any matter concerning which there was even the slightest doubt. [8]

An-Nawawi desired to live a simple and pure life, although it would have been possible for him to live otherwise, given his teaching position and influence. Cheif Justice Sulaimaan al-Zara’i narrated that he visited an-Nawawi on the day of Eid. An-Nawawi was eating some kind of broth with no meat. He asked Sulaimaan to eat with him and he said that is was not appealing to him. Sulaimaan’s brother went and bought some roasted meat and sweets. Sulaimaan told an-Nawawi to eat from it and he refused. Sulaimaan said to him, “O my brother, is this forbidden?” He said, “No, but it is the food of the tyrants [and extravagant].” In this matter, he was following the example of the Prophet (SAAS) who could have enjoyed many of the bounties of this world, but, instead, his household would go days without cooking any meat or having their full of bread for two days straight. [9] It seems that an-Nawawi did not consider such food as impermissible, in general, as obviously the Prophet (SAAS) ate such foods. However, it seems that he was never sure that there source was permissible, so he refused to eat such foods. [10]

He was also well-known for his modesty. Part of his modesty included never being served by any of his students. At the same time, he continued to serve his students even into his old age.

An-Nawawi would fast perpetually (every day except the days of Eid). [11] In general, he would only eat once a day, after the last obligatory prayer of the day; and he would only drink once a day, before dawn. When he drank, he would drink cold water out of fear that it may make him drowsy. Al-Haddaad argues that this was done by an-Nawawi so that he would dedicate all of his time to work and worship instead of the pleasures of this life. Al-Haddaad writes that it is said that knowledge is not attained by rest. In fact, he states, a person will not receive even part of knowledge unless he dedicates himself to it. If a person dedicates all of himself to knowledge, then he may achieve a portion of it. Al-Haddaad states that perhaps this was an-Nawawi’s perception of knowledge. He left his heart completely free and open to receive the blessed knowledge of the religion of Islam.[12]

He did not accept a stipend for his teaching. It seems that he may have accepted money for the first year or two. That money he did receive, he would spend on books that were left as endowments after him. However, after that time, he refused to accept any money whatsoever for his services. [13]

One material possession of this world that an-Nawawi did have was books. In general, a student is greatly in need of books. He is perhaps as much in need of books than he is of food and water, as al-Haddaad pointed out. As alluded to earlier, an-Nawawi’s small room was like a warehouse of books. Once of the testimonies as to how many books an-Nawawi had may be found in his introduction to at-Tahqeeq wherein he said, “I have with me, of the books of Shafi’ee fiqh, and all praises are due to Allah, about one hundred books, including well-known books, rare books and others.” [14] Al-Haddaad comments, “If that was the case with the number of books of fiqh, which were not as plentiful as they were in later eras, then what about the number of books of hadith he must have had, as there were many more books of hadith available at his time.” [15] Taaj ud-Deen as-Subki (683-756), who was a Chief Justice (Qaadi al-Qudha), was asked to complete one of an-Nawawi’s works, al-Majmoo. He tried to excuse himself by saying that he did not have the number of references available to him that an-Nawawi had.

It seems clear though, that an-Nawawi’s goal was not simply to possess a large library. His books were not for decoration or display. Instead he benefited greatly from these works and, from his lectures and writings, numerous people have benefited from them since then.

1. Taken from HERE.

A Short Biography of Imaam an-Nawawi

Imaam an-Nawawi (rahimahu Allaahu ta’aalaa – died 676 Hijree) was without doubt one of the greatest scholars this Ummah has been blessed with. His works have had a tremendous benefit and influence for the Muslims throughout history, and from amongst his works is his collection of 42 ahaadeeth of the Prophet sallAllaahu ‘alayhi wa sallam which together form a comprehensive explanation of this Great Deen of Islaam. This work is commonly referred to as “an-Nawawi’s Forty Hadeeth” and without doubt it contains immense benefit and guidance.The complete name of Imaam an-Nawawi is Abu Zakaria Mohiuddin Yahya, son of Sharaf An-Nawawi. Nawawi refers to Nawaa, a place near Damascus, in the suburb of the city of Howran. Imaam an-Nawawi was born at Nawa in the year 631 A.H.(about 1255 CE) His father, a virtuous and pious man, resolved to arrange for proper and befitting education as he had discovered the symptoms of heavenly intelligence and wisdom in his promising child at an early stage.

The Imaam’s Simplicity and Good Manners:

The learned persons, elite of the society and the public greatly respected the Imaam on account of his piety, learning and excellent character. He used simple dress and ate simple food. Devout scholars do not care about worldly chattels, they give preference to religious and academic pursuits, and the propagation of Faith. They experience more heavenly delight and joy in such activities than those who seek satisfaction in luxurious foods, precious clothes and other worldly things. Imaam an-Nawawi had a prominent place among the erudite notables of his age. He was a God-fearing person having illustrious and glorious aims regarding the propagation of Faith.The celebrated Shaykh Mohiuddin expresses his impression about Imaam an-Nawawi thus:

“Imaam an-Nawawi had three distinctive commendable qualities in his person. If anybody has only one out of these three, people turn to him in abundance for guidance. First, having knowledge and its dissemination. Second, to evade completely from the worldly inclinations, and the third, inviting to all that is good (Islam) enjoining Al-Ma’ruf [i.e., Islamic Monotheism and all that Islam orders one to do] and forbidding Al-Munkar [polytheism and disbelief and all that Islam has forbidden]. Imaam an-Nawawi had all three in him.”

His works and his death:

The learned Imaam had a very short life but even during this short period, he had written a large number of books on different subjects. Every work of the Imaam is a masterpiece and a treasure of knowledge. Hundreds and thousands of people benefit from these works.Some of his works :

  • Al-Minhaj fi Sharh Sahih Muslim – A Commentary on Sahih Muslim
  • al-Arba’een (ie The Forty Hadeeth)
  • Riyaad-us-Saliheen
  • Kitaab-ur-Raudah
  • Tahdheeb-ul-Asmaa was-Sifaat
  • Kitaab-ul-Adhkaar
  • At-Taqreeb fee Ilmil-Hadeeth wal-Irshad feehi
  • Sharh Sunan Abee Dawood (Incomplete)
  • Tabaqaat Ash-Shaafi’iyyah
  • Muhimmatul-Ahkaam
  • Bustaan-ul-‘Aarifeen
  • Al-Khulaasatu fil-Hadeeth

At about the age of 45, Imaam an-Nawawi returned to his hometown. Soon after his arrival at Nawaa, he fell ill and died. However, Imaam an-Nawawi is still living in the hearts of Muslims. His works are of everlasting value. May Allah have Mercy upon him.

 This one taken from HERE.

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Islam is Easy

From a few weeks ago, I was using this book to read up simple hadith to the littler ones. The book is published by Perniagaan jahabersa

We are on the second hadith

الدين يسر

The religion (Islam) is easy.

We looked at the arabic word

religion – الدين

easy -يسر

We highlighted the verses from surah Inshirah and surah lail

(مَعَ ٱلۡعُسۡرِ يُسۡرًا (٥) إِنَّ مَعَ ٱلۡعُسۡرِ يُسۡرً۬ا

 فَسَنُيَسِّرُهُ ۥ لِلۡيُسۡرَىٰ

There are the words يسر in it. Even though the spelling seems different (because of grammar rules). That is why it is best to learn the arabic words in the arabic letters itself.

Also take note of the name Yassir.

and the du’a that we know that Prophet Musa alaihi salam said when commanded to speak to Firawn in Surah Taha 20: 25-26

 رَبِّ ٱشۡرَحۡ لِى صَدۡرِى (٢٥) وَيَسِّرۡ لِىٓ أَمۡرِى

the opposite of يسر is عسر which means difficulty. And you can see both of these words in Surah al Inshirah and Surah al lail.

About the hadith

Islam is simple and easy to follow. It guides mankind to the correct way of life.

Truly if we learn to worship Allah the way that Allah wants and the way that prophet sallallahu alaihi salam teaches, we will find our heart more at peace and is actually more easy Insya Allah.

Other religion may view that Islam  is difficult because we have to pray five times a day, fast, go for pilgrimage, wear hijab, grow beard, but we say to them most of the time their religion seems “easy” is because they have left what their religion told them anyway. To start with they are not on the path that Allah wants, and whatever they are following are not as what is being taught.

Then we look at some difficult religious practices that forces hitting themselves and self inflict pain themselves either for expiation of sins or required by their religion to attain higher level. This is for sure is not easy. Alhamdulillah our religion do not make us get into dirty rivers or surrender our children for hard labour or to be worshipped.

The requirement of our religion is always promoting cleanliness such as wudhu’, ghusl. Tawbah as expiation of sins. pain that is not self inflicted will expiate our sins, Insya Allah.

May Allah make it easy for us to worship Him.

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