H35- 40 HADITH (Evil Acts That Spoil brotherhood)

Hadith-35

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

"Do not be envious of one another; do not artificially inflate prices against one another; do not hate one another; do not shun one another; and do not undercut one another in business transactions; and be as fellow-brothers and servants of Allah.
A Muslim is the brother of a Muslim. He neither oppresses him nor humiliates him nor looks down upon him. Piety is here - and he pointed to his chest three times. It is evil enough for a Muslim to hold his brother Muslim in contempt. All things of a Muslim are inviolable for another Muslim: his blood, his property and his honour."
[Muslim]

Background
Unity is one of the greatest objectives of Islam. There are many verses in the Qur'an that urge Muslims to unite. In Surah al-'Imran, Ayah 103, Allah says:
And hold fast, all of you together, to the Rope of Allah (which is Islam) and be not divided among yourselves.

This is a very well-known verse to Muslims. In Surah al-Taubah, Ayah 71, Allah says:
The believing men and women are 'awliya' (loyal) to one another.
There are many other verses in the Qur'an that urge joining unity, as well as verses that forbid disunity. We can see this in the same Surah al-'Imran, Ayah 103, in which Allah says:
….and be not divided among yourselves.

So in the same verse the Muslims are asked to be united and prevented from disunity. The Qur'an contains many such verses, for example: Surah al-'Imran Ayah 105-107; Surah al-Hujurat Ayah 10; Surah al-An'am Ayah 153 and 159; and in Surah al-Rum Ayah 31-32. All of these verses and many others in the Qur'an forbid the division or split of the Muslim community.

Moreover, we have many hadiths that command the Muslims to be united. One hadith is recorded by Imam Muslim: "Verily Allah likes three things for you and disapproves three things for you: He is pleased with you but you worship Him and disassociate anything with him; that you hold fast to the Rope of Allah and not to be scattered (disunited); and He disapproves for you irrelevant talk, persistent questioning, and wasting of wealth."

We find that Islam commands the Muslims to practice things that will bring unity - there are conditions and actions where the Muslims need to perform to accomplish this. At the same time, we also find that there are many actions that Islam forbids because these actions may lead to the disunity of the Muslim ummah. This Hadith 35 falls in the latter category.

lessons
The first action that the hadith forbids is envy (al-hasad). Muslim scholars like Imam Ghazali and others define envy as disliking to see a person receiving a bounty and wishing that he or she (the receipient) would lose it.

Ibn Rajab gives a different and broader definition. He states in his definition that it is part of human nature that a person dislikes anyone to be better than him in virtues. He says that people differ in their attitudes and he lists five categories of envy that people have:
There are some people who will make the effort through action or speech to abolish the bounty received by someone whom they envy.

There are others who will then try to get that bounty transferred to them. So they firstly try to take it away from the person they envy and then they try to get it for themselves. For instance, if a certain person is offered a certain position or authority, the envious one will try to do something by hand or by speech to take away that position or authority from that person. Then he will try to get that status or position transferred to himself.

There are some people who do not make any effort by action or speech to harm the one whom they envy. Ibn Rajab says this category of people can be of two types:
The one who does his best to eliminate the feeling of envy within himself but he cannot overcome it. In spite of this, he keeps fighting and struggling against it. Ibn Rajab says this type of person is excused from punishment.

The one who thinks about envy and practices it again and again. He does not make any effort to fight it even though he does not do any harm by action or speech. But he actually enjoys and practices envy - he wishes that the bounty of the envied one will be lost. Consequently, this person is subject to punishment.

There are those who, whenever they envy someone, do not harm him or her. They do not even wish the loss of the bounty from the envied one. Instead, they make the effort to attain a similar bounty or virtue for themselves. Ibn Rajab says: "If this bounty is wordly virtues or worldly bounties, there is no benefit in that." For example, if you see someone who has a Mercedes, and you try to attain a similar car for yourself, then there is no benefit in that. But if it is a righteous virtue, then it is good.

There are some people who, whenever they feel envy, do their best to stop it and they will do a favour or something good for the person whom they envied. In addition, they will also make du'a for that person until they love him - because envy is usually associated with hatred. They will wish that the envied ones are better than them - they do not bother themselves if others have things which are better than what they have. Ibn Rajab says these people are the best category of true believers since everyone is subject to indulge or be trapped by envy or being envious of others.

Why is envy (hasad) forbidden?
It can cause - by the permission of Allah - harm to others whom are envied. Consequently, they are considered as evil acts in Islam. They can cause - even by just wishing - the harming of a person. It is the virtue of Shaitan. And it is also the virtue of Jews to envy other people. This is mentioned in Surah al-Baqarah, Ayah 109 and in Surah al-Nisa', Ayah 54.

The Prophet, sallallahu 'alayhi wasallam, warned Muslims against envy when he said "Creeping upon you is the diseases of those people before you: envy and hatred. And hatred is the thing that shapes. I do not say it shapes the hair but it shapes the religion. By the One in whose Hand is my soul, you will not enter paradise until you believe, and you will not believe until you love one another. Certainly, let me inform you of that which may establish such things: spread the greetings and peace among yourselves." [Recorded by Imam Ahmad and Al-Tirmidhi]

Since this is a harmful act, Muslims are asked to recite certain Qur'anic verses such as Surah al-Falaq, Surah an-Nas, and Surah al-Ikhlas to protect from envious people. According to the Muslim scholars, it would be preferable to recite them after the five prayers along with Ayat-ul-Kursi.

Al-Tanajush is translated literary as "do not artificially inflate the prices against one another". Najash that is mentioned in this hadith can be interpreted, according to Ibn Rajab, in two ways:
It can be interpreted as bai' al-najash - the trading where a person offers a high price for a certain item not for the sake of buying it but for the sake of raising the price of the item so that in the end it is sold for more than its actual price/worth. This is usually done, even in the Muslim world today, by a previous agreement by the salesman and another person or relative who pretends that he wants to buy. This is done in the stock market or auctions where there is a person who keeps bidding higher prices for an item. He is doing a favour for the person who wants to sell. This is considered as bai' al-najash. The majority of Muslim jurists (fuqaha) say it is valid. However, they say that if the buyer finds that he has been manipulated in a way where the price exceeded drastically over the actual price, then he has the choice of returning the item.
The second interpretation of najash is a broader one, more than merely limiting it to trading. Ibn Rajab says here it means any kind of deceiving actions that will lead to harming others. He adds that all dealings that are conducted in a deceiving way are included here. He quotes Surah Fatir, Ayah 43 : "That the evil plot encompasses only him who makes it."
Ibn Rajab says that this hadith is a warning to Muslims not to hate one another, especially if it is because of self-interest. Why? Because Muslims are brothers in Islam. They should love each other and should not hate one another. Consequently, al-nameemah, backbiting and slander are forbidden because they will lead to hatred among the Muslim community. Ibn Rajab says that when the Muslims started dividing into different sects because of conflicting views regarding certain religious matters, this led to disputes and hatred among the community, and thus disunity.

We should not turn our backs on one another. Ibn Rajab says this means any form of disassociation. He says that the Prophet, sallallahu 'alayhi wasallam, said the Muslim is not allowed to disassociate himself from the others for more than three days. This is, as Ibn Rajab points out, in worldly matters. Whereas in the religious matters, disassociation is one of the punishments that Islam allows - e.g. to disassociate with those who commit sins in order to teach them a lesson. But scholars say that if the person who commits the sin is not likely to come back to the right path, then it is meaningless to disassociate with him. As one of the scholars pointed out, if the objectives of Islam are not fulfilled then disassociation is meaningless.

We should not undercut one another in business transactions. For example, if someone is trying to buy something from a salesman, in the middle of their negotiations another salesman appears and interferes and tries to get that customer to buy his product/service instead. This kind of transaction is forbidden because the customer has yet to make his final decision - it will lead to the disunity of the Muslim community.

The Prophet, sallallahu 'alayhi wasallam, asks us to be brothers to one another. Ibn Rajab says this is like justifying the actions that are mentioned by the Prophet, sallallahu 'alayhi wasallam, because these evil acts will lead to spoiling the brotherhood of the Muslims. If Muslims avoid these evil acts, then this will lead them to be brothers. Moreover, Ibn Rajab says this statement implies that Muslims have to make the effort to do whatever that will lead to achieving this brotherhood. This means fulfilling all the obligations towards Muslims, for example like returning the greetings, visiting the sick, helping the needy, accepting invitations, sending presents, shaking hands, and smiling.

Then the Prophet, sallallahu 'alayhi wasallam, says the Muslim is the brother of another Muslim. Ibn Rajab explains about this statement: "It is now obligatory for each brother that he tries to benefit his Muslim brother and to refrain from harming them." He adds that the major harm is oppression and injustice. If a Muslim is in need of your support and you fail to support or help him, this is unjust. There are many places in the Muslim world where the Muslims are in great need of help. They are being oppressed and nobody supports them. Accordingly, if we are not doing anything to help them, we are failing our Muslim brothers. We need to be united to solve the problems that we are facing today. Our main concern should be the unity of the ummah. A contemporary scholar, Abdurrahman Al-S'adi, says that one of the greatest forms of jihad is to make an effort to unite the Muslims. He states that cooperation among Muslims is an obligation.
We should not lie to our Muslim brothers. We should also refrain ourselves from belittling or making fun of other Muslims. We should not make signals or gestures that threaten the face value of our Muslim brothers. We should take care not to be cynical to others and not to undermine other Muslims.

The Prophet, sallallahu 'alayhi wasallam, says taqwa is in the heart. Ibn Rajab comments on this statement saying it is evidence that the most noble among people are the ones who are righteous even if they are not lucky in the sight of other people. If they are righteous, they are the most noble in the sight of Allah.

It can be said that all that has been mentioned in this hadith has to do with the heart: loving Muslims, and not to envy them. When we have taqwa in our hearts, we will not do the forbidden acts mentioned - our hearts will be purified and filled with love.

conclusion
"All things of a Muslim are inviolable for another Muslim: his blood, his property, and his honour." This important last statement, which was mentioned by the Prophet, sallallahu 'alayhi wasallam, in his farewell sermon (hajat alwadaa'), concludes or summarises what this hadith is about. This hadith clearly states that harming others either by saying or doing is considered an evil act. Allah says:

And those who annoy believing men and women undeservedly, they bear on themselves the crime of slander and plain sin.[Surah al-Ahzab: Ayah 58]

Allah made the believers as brothers so that they have mercy upon one another; so that they love one another; so that they help one another and support one another. This is how Muslims should be.

Source: (Jazak Allhu Khairan)

http://www.fortyhadith.com

H34- 40 HADITH (Enjoining what is good and discouraging what is evil)

Hadith-34

The concept of Al-Amr bil-Ma'ruf wan-Nahiu 'anil-Munkar (Enjoining what is good and discouraging what is evil)

On the authority of Abu Sa'id al-Khudri, radiyallahu 'anhu, who said: I heard the Messenger of Allah, sallallahu 'alayhi wasallam, say:

"When any one of you sees anything that is disapproved (of by Allah), let him change it with his hand. If he is not able to do so, then let him change it with his tongue. And if he is not able to do so, then let him change it with his heart, though that is the weakest (kind of) faith."
[Muslim]

Background
The essence of the Islamic da'wah is enjoining the good and forbidding the evil, since whenever a person conveys the Message, he is enjoining good and forbidding evil. Therefore, it is a mistake to consider these two as separate matters, since they are actually performed concurrently and are synonymous.

The main objective in fulfilling this obligation is to attain and maximize benefits, and to eliminate or minimize harm.

Qualities possessed by a Caller who enjoins the good and forbids the evil
Ikhlas (Sincerity) - since enjoining the good and forbidding the evil becomes an action pleasing to Allah and accepted by Him only if it is done with sincerity for Him.

'Ilm (Knowledge) - as Allah commands:Say: This is my path, I do call to Allah upon clear knowledge.[Surah Yusuf (12): Ayah 108]This is an important condition since the Caller must know what matters are good, so he enjoins it, and what matters are evil, so he forbids it. In Ibn Taymiyyah's al-Amar it is stated that it is necessary to possess the knowledge of good and evil and of the difference between them, and it is necessary to know the situation of the person being commanded or forbidden.

Hikmah (Wisdom) - which means saying or doing the right thing in the right way at the right time to the right person, as prescribed by Allah in His statement:Call to the way of your Lord with wisdom and beautiful admonition.[Surah an-Nahl (16): Ayah 125]Ibn Taymiyyah wrote: Enjoin the good in a good way and do not forbid the evil in an evil way.

Hilm (Forbearance) and Rifq (Gentleness) - especially in the face of opposition from the people. As Allah said to His Messenger, sallallahu 'alayhi wasallam:And by the Mercy of Allah you were able to deal gently with them. If you had been severe and harsh-hearted, they would have broken away from you.[Surah al-Imran (3): Ayah 159]The Prophet, sallallahu 'alayhi wasallam, also said: Indeed gentleness does not enter into anything except it beautifies it, nor is it removed from anything except that it makes it ugly [Reported by Imam Muslim].

Sabr (Patience) - since the people whom the Caller opposes in enjoining good and forbidding evil, may be stubborn to his call and may even try to harm him.

Ibn Taymiyyah says in al-Istiqaamah, concerning the call to the good and away from the evil: Knowledge must precede it, gentleness must accompany it and patience must follow it. Shaikh al-Humaid, the teacher of Shaikh Ibn Baz, said, in an explanation of Surah al-'Asr that Allah makes an oath that mankind will be in a state of deficiency, except with four conditions, which are: (a) iman, (b) good actions, (c) encouraging each other to the truth which means enjoining the good and forbidding the evil, and (d) encouraging each other to patience, which is required after enjoining good and forbidding evil. Furthermore each person will have a level of deficiency in accordance with the level of lack of any of these four.

Tawaadu' (Humility) - since the people will not heed if the Caller is arrogant or he seeks to put himself above others.

Qudwah (Good example) - for the Caller himself becomes a model to the people to whom he calls, doing those things which he enjoins and leaving those things which he forbids. Allah says:O you who believe! Why do you say that which you do not do. It is a most hateful thing to Allah that you say that which you do not do.[Surah as-Saff (61): Ayah 2-3]

Husnul-Istimaa' (Good listening) - which is that the Caller is attentive to the needs and feelings and also the complaints of the people whom he calls.
Shajaa'ah (Courage) - which does not refer to strength of the body; rather it is the strength of the heart, together with knowledge - this differentiates between true courage and mere recklessness.

Karam (Generosity).

lessons
Scholars say that before using the hand, we should start with advice, warning the people of the consequence of evil and encouraging and motivating them to good actions. When this method has been fully utilised and there is no change in the people, only then is it permissible to use the hand.

Imam ash-Shatibi says that the Caller must predict the consequences of what he says or do, whether by hand or by tongue.
If it is very likely that, as a result of attempting to change the evil, the Caller himself or another person will be harmed, then changing the situation is no longer obligatory upon him. Here harm does not refer to insults or curses, but to physical injury such as being beaten or killed. Harm can also mean that a bad reputation is spread concerning the Caller. Ibn Qudaamah also includes financial loss, whether immediate or later, to such an amount which the Caller cannot afford.
People differ in their ability to change things; in general, when someone is higher in his rank or authority, then there is more responsibility on him to remove the evil.

Principles of Inkaarul-Munkar (Forbidding what is evil)
Prioritise the evil, thus beginning with the higher priority before the lower.
Tadarruj (Being gradual). Note the gradual method by which Allah made the drinking of wine forbidden: Firstly, by saying that there were benefits in it and harm in it but the harm outweighed the benefits; secondly, by forbidding the people to approach the prayer in a drunken state; and finally, by an outright prohibition. This step-by-step method does not imply that wine was not forbidden in the early stages, but it is a methodology from which we can benefit.
Do not look for people's faults. Qadi Abu Ya'laa has noted an exception to this principle, which occurs when there are clues or information that an evil is taking place or is about to take place. Thus one may be able to prevent an evil, such as a murder or rape, from taking place by following up on information.

Establish that the evil is indeed taking place.
Choose a suitable time to forbid the evil.
The Caller should not delay until the evil has finished.
The Caller should exploit situations in which the people are more likely to respond to his call, for example when Yusuf, 'alayhi-salam, spoke to his companions in the prison about tauhid when they had been troubled by their dreams. Ibn Masoud said concerning this:Verily the heart has moments of yearning and responsivenessAnd moments of indifference and turning awaySo snatch it at the time of yearning and response And leave it at the time of indifference and turning away.

Speak in private, as Imam ash-Shafie wrote:Come to me with your advice when I am aloneAnd do not advise me in the crowdBecause advice amongst the people is a scoldingAnd I do not like to hear it aloudThen if you disobey me and do not heed my wordsDo not feel sad when you are not followed.
Do not instigate or provoke the people, but use a good argument, as Allah says:Call to the way of your Lord with wisdom and beautiful admonition, and argue with them with ways that are best.[Surah an-Nahl (16): Ayah 125]Imam Ghazali wrote: Don't convey the truth in a challenging manner.

Show forgiveness and kindness towards the people, and not to be affected by worry or anger in case the people show a negative response to the advice.
If a difference of opinion arose as a result of ijtihaad, then the Caller who holds one opinion should not forbid the other opinion.

Weighing the principles of benefits and harms, as Ibn Taymiyyah wrote in al-Amar: If enjoining the good and forbidding the evil would result in a greater evil, then it is haram to do it. Enjoining the good should not lead to a better deed being left out and forbidding the evil should not lead to a greater evil taking place.
Ibn Rajab states that in enjoining the good and discouraging the evil the conductor is motivated by different reasons:

It could be by hope in Allah's great reward for doing it.
It could be by fearing Allah's punishment for renouncing this obligation.
It could be by getting annoyed by seeing violations to what Allah has prescribed.
It could be due to being faithful to the community members who indulge in evil and by being kind and merciful to them by making the effort to save them from being subject to Allah's anger, displeasure and punishment in this life and in the Hereafter.

It could be by glorifying Allah and Loving Him much, for He deserves to be obeyed, remembered, and thanked.

Observing the last two motives alone can make burden of conducting this obligation a light, favorable one and will empower the conductor with enough potential belittle any difficulty or hardship he may encounter thereof.

conclusion
The last portion of the hadith clearly states that the least a Muslim can do in the case of witnessing an evil act is to change it by his/her heart. This means that he/she should dislike the evil he/she comes across. This is an action of the heart, such as saying: "O Allah, there is nothing that I can do to change this bad situation that You dislike and disapprove except that I hate it to take place. I do not agree to it. O Allah forgive me, guide me and save my heart to be influenced by it."

Unless this action of the heart is practiced, the heart of the believer who witnesses that evil will be subject to be influenced by that evil. A dark spot will be placed in that heart (as stated in another hadith related by al-Bukhari).With the repetition of such negative attitudes, the heart will be subject to more dark spots placed in it until it is concealed and no longer appreciates what is good and no longer dislikes what is bad or evil. This means that the Muslim who does not practice the lowest level of forbidding the evil, will be subject to turn into being an evil doer him/herself.

SOurce: (Jazak Allahu Khairan)

http://www.fortyhadith.com

H33- 40 HADITH ( The Plaintiff and The Defendant)

Hadith-33

Ibn 'Abbas, radiyallahu 'anhu, said that the Messenger of Allah, sallallahu 'alayhi wasallam, said:

"Were people to be given according to their claims, some would claim the wealth and blood of others. But the burden of proof is upon the claimant and the taking of an oath is upon the one who denies (the allegation)."[An excellent hadith which al-Bayhaqi and others have related. Parts of it is in the two Sahih books (i.e. in al-Bukhari and Muslim).]

Background
There are in every judicial dispute at least two litigating parties, the plaintiff and the defendant. The first claims what is contrary to the apparent fact; the second holds to the apparent fact and denies the claim. (Mahmassani: Falsaft al-Tashri' al-Islami - p 169, 170).
This hadith forms an important maxim. The text of the hadith has been expressed in the following way: "Evidence is for the person who claims; the oath is for the person who denies."(The Mejelle 1967 article # 76)

lessons
This hadith shows the supreme importance of proof to the administration of justice. The necessity of proof is a restrainer to false, weak, and unsubstantiated claims. (Mahmassani 168).
Therefore it becomes important to know upon who the onus of proof lies. There is no doubt that the burden is upon the plaintiff. This is explained by the fact that what is apparent is presumed to be the original state; any one who makes a claim to the contrary must prove such claim. (ibid)
The proof of a matter requires presentation of evidence until the matter attains the degree of certainty. Certainty is that which can be established by sight or proof. It can only be dispelled by another certainty. (ibid)

Since it is established that a defendant is presumed to be free from liability until the claimant proves the contrary, it is important to know who is the defendant and who is the plaintiff, who of the two must bear the onus of proof, and whose evidence takes precedence in case of conflict. (ibid p172).

The definition of "Plaintiff" and "Defendant"
There are three views regarding the above issue (Zarabozo 3/ 1167):
The plaintiff is the one who is not charged with anything or can remain silent of the two disputants.

The plaintiff is the one who is claiming something other than what is apparent or what has not yet been established in the past. The defendant is the one who is on the opposite side, arguing to what is apparent.

The defendant is the one rejecting a claim while the plaintiff is the one making the claim.
The meaning of al-Bayinah or "proof" (ibid)

Many jurists seem to think that "proof" refers only to witnesses. However, the meaning of proof is much more comprehensive and also applies to means of proof other than witnesses.
According to some early and contemporary scholars, "al-Bayinah" or proof is a noun that encompasses all means of establishing the truth. Circumstantial evidence, conclusive presumption, and clear signs that lead to a definite conclusion can all be taken into consideration .

Modern forms of criminal investigation can be used in making judicial conclusion. Otherwise, rights will be lost and injustice will be allowed to prevail.
The criteria for being an acceptable witness (ibid)
The witness must be sane and comptent.
In general, the witness must be an adult.
The witness must be a Muslim unless it be in a case dealing with non-Muslims.
The witness must be of sound memory.
The witness must be a person of integrity and honesty.
The importance of giving one's testimony

It is an obligation that people offer their testimony truthfully when called upon to do so. Allah the Almighty says:

And the witness should not refuse when they are called.[Surah al-Baqarah: Ayah 282]
It is considered a sin to conceal what one has witnessed. Allah tha Almighty says:
And conceal not the testimony, for he who hides it is certainly sinful of heart.[Surah al-Baqarah: Ayah 283]

A warning to those who make successful false claims
It is noted that Islam stresses on appealing to fearing Allah whenever there is misuse of authority, or taking chances over others in all human relations such as trading, family disputes, and making false claims against others.

The Prophet, sallallahu 'alayhi wasallam, said:"I am a human being. You come to me as litigants. Perhaps, one of you is better in presenting his argument than the other and I decide in his favour according to what I have heard. If I have decided anything for someone from the rights of his brother, he should not take it for I have portioned for him a portion of the Hell fire."
In another hadith the Prophet, sallallahu 'alayhi wasallam, warns us that taking as little as a spin of a palm of some one else's property unjustly will be horribly taken responsible for in the Day of Judgment.

In a third hadith the Prophet, sallallahu 'alayhi wasallam, cursed the one who changes for no good reason the landmarks of a property.

conclusion
Islam is a practical religion where it takes into account the possible natural conflicts, quarrels, and disputes among community individuals where people may claim something against one another. Islam establishes rules and principles by which these disputes are brought to an end in a just manner. A person is free of guilt or claims made against him or her until proven otherwise.

Source: (Jazak Allahu Khairan)

http://www.fortyhadith.com/

H32- 40 HADITH (Not Causing Harm)

Hadith-32

It was related on the authority of Abu Sa'id Sa'd bin Malik bin Sinan al-Khudri, radiyallahu 'anhu, that the Messenger of Allah, sallallahu 'alayhi wasallam, said:

"There should be neither harming nor reciprocating harm."

[A excellent hadith which Ibn Majah, Al-Daraqutni and others related as of sound isnad, but which Malik related in his Muwatta' as of broken isnad, from 'Amr bin Yahya, from his father, from the Prophet, sallallahu 'alayhi wasallam, but dropping (the name of) Abu Sa'id. This hadith has lines of transmission which strengthen one another (so that it may be regarded as of sound isnad).]

Background
There are other interpretations of the text. One of them is: "No harm and no harming". Another interpretation is given by Ustaz Jamaludin Zarabozo: "There is not to be any causing of harm; nor is there to be any requital of harm".

There is another version on the hadith in which the Prophet, sallallahu 'alayhi wasallam, says: "No harm or harming in Islam". There is the additional phrase "in Islam". In a third version, the hadith states: "It is cursed whoever harms a mu'min (believer)."

lessons
Imam Abu Dawud stated that this hadith is one of the hadiths around which all of fiqh revolves. Furthermore, this hadith leads to the birth of new branches in fiqh, mainly fiqh maxims (qaw'ed fiqhiyyah) and rules. The text of this hadith becomes one of the most important maxims. Later on other maxims were derived from the text of this hadith.

Some of them are as follows:
Harm is to be prevented from appearing as much as possible.
Harm is to be eradicated.
Harm is not to be removed by a similar harm.
A greater harm can be removed by a lesser harm. Based on maxim number 4, it was realised that if someone has no other options, he should take the lesser of the two harms. Another situation is that if there is a conflict between two harms, precedence is given to avoiding the greater harm.

The presence of a particular harm is accepted towards a general harm.
Preventing harm takes precedence over gaining or attaining benefits.
If there is a conflict between factors permitting something and others prohibiting something, the prohibition takes precedence; that is, it is going to be given the priority.

Something harmful is not given precedence just because it was pre-existing. In other words, the pre-existence of something does not allow it to continue to exist and be the cause of harm.
There is a real story related to maxim number 8. This story took place in Al-Andalus (Muslim Spain) where the people built a mosque. After several years or decades, many houses had been built around the mosque and at that time when the mu'zin wanted to make the call for prayer (Adhan), he used to climb up to the minaret. The fuqaha (jurists) ruled that the mu'zin should stop going up to the minaret in order not to cause any harm (from the minaret, one was able to see into other people's homes and thus invade their privacy).

Another maxim is if there is a conflict between individual harm and public harm, the prohibition of public harm will take precedence. The above are some of the maxims that are derived from the text of this present hadith.

When scholars talk about doing things right from the first time either based on experience or anticipation that certain things will cause harm, they urge people to take precautions to prevent any kind of harm. There are books written by Imam Muslim on this issue. When we look at these maxims, we see that they are very great where we have to anticipate the harm and not to allow it to take place. If it takes place, efforts should be done in order to bring it to an end or to remove it. If it cannot be removed, we should try our best to minimize the harm.

Based on the situation, if there is a conflict between a major harm and a minor harm, then the major harm should be avoided. This means that Muslims have to tolerate the minor harms for the sake of avoiding the major ones. In another situation, if we want to bring an end to a certain harm and if the result would be by bringing a similar or greater harm, then there is no need to remove it in this way. We should not remove harm by bringing a similar degree of harm. In this way the removal of harm would be useless. A greater consideration should be given to this point as this is related to ma'ruf (asking people to do good things) and munkar (asking people not to do harmful things). If the munkar (harm) is to be removed by creating a greater harm, this contradicts the objectives of the shari'ah. The objectives of the shari'ah are to prevent harm (if not, to minimize it) and to promote goodness and maximize it.

Regarding the interpretation of the text, Imam Ibn Rajab points out that what is stated in the hadith (i.e. the usage of the word "harm") is not a matter of emphasis. It is more sound because the two statements have different meanings.

Ibn Rajab and other scholars have given two interpretations of "harm/harming":
The first part of the hadith is the noun "no harm" and then the second part is the verb "harming". Harm is not allowed in shari'ah and causing harm without valid reasons is rejected and not accepted.

The second interpretation says that the first part of hadith (harm) means that the person causes harm to someone else by doing something which is beneficial to the doer. This kind of act is not allowed in Islam. The second part of hadith (harming) means that the person causes harm to someone else which is not even beneficial for him.For example, suppose a person builds another floor (story) on top of his house and this results in his house being higher than his neighbours.

This is beneficial to him but it causes harm to his neighbours as it invades their privacy. Ibn Rajab also says that the Prophet, sallallahu 'alayhi wasallam, rejected causing harm if there is no valid reason. However, in the punishment of a criminal, there would be harm but the reason is valid. The aim here is to bring justice. In bringing justice, if there is any harm to an unjust person or criminal, then this harm is legal and allowed.

Causing harm without a valid or good reason
Ibn Rajab says the Prophet, sallallahu 'alayhi wasallam, said that if the main objective is to actually cause the harm, then this is totally prohibited. There are many types of harms that are mentioned in the Qur'an:

Wasiyyah (will) - if a person has some money and he wants to give it to someone who is no related to him. He is allowed but he must not exceed the limits (one third). If he exceeds the limits, he will cause harm to the immediate inheritors. Another situation is to give someone more than he deserves, as stated in the Qur'an. To favour any one of the inheritors is harm. Ibn Abbas considers this as a major sin. Some Muslims practice this because of ignorance or self-interest. [See Surah An-Nisa' : Ayah 12]

Marriage and relationship between husband and wife. In al-raj'ah (returning), as stated in Surah Al-Baqarah Ayah 231 - someone divorces his wife and then he reconciles with her, but his intention in reconciliation is so that he can cause her harm. This is not allowed in Islam. Another point is aleyla' (disassociating with one's wife).

Traveling or being away from the family for a long time and without a good reason - this can cause harm to the wife and family.

Breastfeeding - in the case of divorce, the husband tries to take the baby away from the mother and not allow her to feed him. This is prohibited. [See Surah Al-Baqarah : Ayah 233]
Selling and trading - when someone is in great need of something, the seller (who knows this) sells him at a very high price - this is not allowed. Some scholars consider this as a form of riba' (profit) which is prohibited in Islam.

Somene who wants to buy is not good at bargaining, and because of this the seller sells at a very high price, more than it is worth. This is prohibited. According to Imam Malik if the price exceeds a third of what it is worth, it is considered harm.

Someone may do something for a beneficial reason and with a good intention. But he overdoes it, and consequently causes harm to others. Examples of this scenario are as follows:
Burning rubbish on your property on a windy day. This will cause harm to your neighbours. It may cause harm to the environment and the people in the neighbouring countries. This kind of harm should be brought to an end.

Building a high building, as mentioned above. Building a high building where it will obstruct air, sunlight, and moonlight, is not allowed because it will cause harm.
Digging a well that will cause damage to the well of one's neighbour. If one needs to dig a well, he should position it a little further away from his neighbour's.
Behaving on one's property in a way that will harm his neighbours.
Causing bad smell to spread from one's property to his neighbours'.
A person may have a property which is within the property of another person, on which he might cause the harm.

Ibn Rajab mentions that there are also some other types of actions which imply that Allah did not ask His servants to do anything that will cause us harm. He said that whatever Allah commands us to do is beneficial in this world and the Hereafter. And whatever Allah prohibits is harmful to us whether it is in this world or in the Hereafter. Examples of these actions include:
Tayammum (ablution without using water) - this is permissible for sick people or when there is no water.

The traveler or the sick does not have to fast - they can make up for it in the future.
Another example is taken from the biography of Prophet, sallallahu 'alayhi wasallam, where he saw someone walking and asked about him. The companions told him that this man made a vow or commitment that he will perform pilgrimage walking. The Prophet, sallallahu 'alayhi wasallam, said Allah is not in need for this one to torture himself. He asked his companions to tell the man to look for a ride, that is, to use an easier way or means to go for his pilgrimage.
The person who has debt. If you lend someone money and he is indeed in a very bad financial situation, then you should give him time for him to get the money and pay you back. These are just some examples that are mentioned by Ibn Rajab where there is a caused harm and that harm should be prevented.

conclusion
Any act that causes harm to others, whether individually or as a community and whether it is beneficial or not beneficial to the one who causes it, is prohibited in Islam. It should not exist in the first place and if it did, then a deliberate effort should be made to remove or minimize it. The scholars point out that those in authority should interfere and prevent such harmful acts.

Source: (Jazak Allahu Khairan)
http://www.fortyhadith.com/

H31- 40 HADITH (The Concept of Al-Zuhd (asceticism) in Islam)

Hadith-31

On the authority of Abu al-'Abbas Sahl bin Sa'd al-Sa'idi, radiyallahu 'anhu, who said:

A man came to the Prophet, sallallahu 'alayhi wasallam, and said: "O Messenger of Allah, direct me to an act which if I do it, [will cause] Allah to love me and people to love me." He, sallallahu 'alayhi wasallam, answered: "Be indifferent to the world and Allah will love you; be indifferent to what people possess and they will love you."
[A fine hadith related by Ibn Majah and others with good chains of authorities]

Background
This hadith is a weak hadith as pointed out by many scholars. Ibn Rajab gave a detailed argument about the weakness of this hadith. However, later scholars still recorded their commentaries on the text of the hadith for several reasons. The major two reasons are:
Sometimes the chain of the narrators (sanad) is not strong and the hadith consequently is not an authentic hadith. But the meaning of the text of the hadith is correct and acceptable. In this case the scholars still give their comments on the hadith.

The hadith is related to one of the major concepts in Islam which is al-zuhd. Unfortunately, many Muslims misunderstand and misinterpret this concept due to the influence of other cultures. We need to remove this misunderstanding or misinterpretation which is linked to this concept.

Ibn Rajab says that this hadith contains some great advice:
Prophet Muhammad, sallallahu 'alayhi wasallam, said the renouncing of this world will lead to the love of Allah. In other words, the one who practices this zuhd will be loved by Allah.
To renounce what people possess and that will cause the love of people to the person who practices zuhd. Al-zuhd has been emphasized in the Qur'an and hadiths especially zuhd in this world. In Surah al-Nisa' Ayah 77, Allah says:
Brief is the enjoyment of this world whereas the life to come is best for all who are muttaqun or conscious of Allah.

In Surah al-Ra'd Ayah 20, Allah says:
The life of this world is nothing but a flitting pleasure.
In Surat al-A'la Ayah 16-17, Allah says:

But may you prefer the life of this world although the life to come is better and more enduring.
In Sahih Muslim, on the authority of Jaber Ibn 'Abdullah, radiyallahu 'anhu, that the Prophet, sallallahu 'alayhi wasallam, one day was passing through the market and he passed by a dead goat, which had its ears cut. He held the goat by the ear and asked who would like to have it for one derham (which was a very low price of currency at that time). The people said they wouldn't take it even if it was free. What could they do with it? He, sallallahu 'alayhi wasallam, asked if they liked it if it was theirs. They said even if it was alive they would still not buy it because of its cut ears. So how could they buy it now especialy since it was dead. The Prophet, sallallahu 'alayhi wasallam, said: "This worldly life is so little in the sight of Allah as this dead animal or goat is so little in your sight".

There are many other hadiths where the Prophet, sallallahu 'alayhi wasallam, commanded Muslims to avoid asking others for anything, especially money, and to do the best not to indulge in the act of asking others.

lessons
One of the early scholars, Abu Muslim Al-Hawlani, says zuhd in this world does not mean forbidding what is permissible or wasting wealth. Zuhd with respect to this world is only where a person puts more trust in Allah, more than what was is in his own hands. If he was afflicted with calamity by losing something of this world, he is more hopeful for its reward and what is in store for him in the Hereafter than if it were to have remained with him.

Based on this, Ibn Rajab states that zuhd can be interpreted as three actions of the heart:
The Muslim should realize that all provisions come from Allah and not simply the result of his own acts. He should trust Allah and what Allah has more than what he has in his hands.
If he loses anything in this world, this should not bother him because he is looking for its reward.
The Muslim should not care whether he is going to be blamed or praised by others. He will not look for praise. In his heart, he is not touched by such praise. And if he is blamed, he will not be offended by being blamed. If the accusation is not true, he has nothing to worry about; if it is true then he has to face it and try to be a better Muslim.

We can also try to see and compare what was narrated by Al-Imam Abu Muslim Al-Hawlani and what has been narrated by other scholars. Al-Imam Ahmad bin Hanbal was asked one day if someone owns one thousand dinar, can he still be a zahid? He replied yes, he can be still a zahid if he does not feel rejoice if the money increases and he does not become sad if it decreases. We must not become slaves to money or our worldly possessions. We can be wealthy and zahid if we are still thankful to Allah and use wealth in the right way (provided also that we obtained this wealth in the right way). This meaning has been emphasised by Sufian Ibn 'Uyainah, one of the great scholars, when he was asked who is to be considered as zahid. He said whoever Allah bestowed a bounty on him then he is thankful and then when he is under trial, he is patient.

Sufian Al-Thawri - another scholar - said: Al-zuhd in this world is that you are ready in your heart and think of the Hereafter - you think of death. We should be prepared for the next world. This is a definition of zuhd. Zuhd means a status of the heart where a person fears he will not live a long life. This will motivate every one to be a good Muslim. If we have this feeling that we are going to leave this world at any time, this will lead us to be closer to Allah and fulfill our obligations and also to get away from disobedience.

This is why some scholars point out that there are different types of zuhd:

Al-zuhd in disobedience and sin
Not to be misled by our desires.
Not to exceed the limits of the permissible or the allowable acts (mubah). For example, we should not exceed the limits of sleeping (i.e. sleeping unnecessarily long hours) or eating (i.e. eating too much) which is permissible.

Ibn Rajab said the one who is hopeless of living a long life, then he is looking forward to meeting Allah and he is eager for the Hereafter - this is the maximum level of zuhd. Ibn Rajab then says that looking at this worldly life as blameworthy is not because of the day or night, which are signs of Allah, and not the place and not what He planted in the land, or the animals He created. All of these are bounties from Allah and beneficial to us. The blameworthy is actually with regards to the actions of the people in this life because most of these actions are not done in accordance to the guidance of revelation in a way that will lead to good consequences. Usually the consequences will be bad ones. People will not be able to do good things.

What should be done then is to be like the righteous and good people who used their lives as a means of getting them to the final destination. They were satisfied and contented by whatever they got. Even permissible acts and desires are treated in the same way. Sleeping and eating are good for us because this will help us to perform our obligations. That is why Ibn Rajab says all the early scholars looked for these permissible actions as means of fulfilling their obligations. He quoted al-Hasan al-Basri who said: Doing whatever is beneficial for you is not considered as the love of this world. So we should not belittle some professions and consider them as part of worldly life.

Some Muslims misunderstand zuhd. This will lead the Muslim community to become backward. Since we are entrusted for the establishment of Islamic civilization, this requires that we have professionals, and different fields of specializations. All these take effort and time. But what we do here is for the betterment of the community where there is a great need for professional people. If we do it with good intentions and for the sake of Allah we will be rewarded - this is the real zuhd.

Zuhd does not mean that we stay in one place and worship Allah. Worshiping Allah is a broad concept. The betterment of the community is considered as a form of worship. So asceticism or zuhd does not clash with any of the worldly affairs that the community needs. The zuhd here becomes that we do it in the right way, with a good intention and for the sake of Allah. This should not keep us from fulfilling the obligations towards Allah.

Ibn Rajab mentions that the worldly life is cursed because it keeps people away from Allah. They will be deprived from fulfilling the obligations. This life is a test for us, as stated in Surah al-Kahf Ayah 7. We either use it in the right way and be rewarded or we use it in the wrong way which will cause us to fail the test - we will go astray and indulge in disobedience.

conclusion
One thing that brings us closer to Allah and to be loved by Him is al-zuhd. There are other actions that make Allah love us:
To love Allah much. If we love Allah, He will love us.
The love of meeting Allah (as stated in another hadith).
The love of the Prophet, sallallah 'alayhi wasallam, more than we love ourselves and our family and to love his sunnah and to follow his model.
Remembrance of Allah, and all forms of dzikr.
To practice the preferable good deeds.
If we claim that we love Allah, we should test ourselves by taking the above points as criteria. By loving Allah, we will be successful in this life and the Hereafter

Source: (Jazak Allahu Khairan)

http://www.fortyhadith.com/

H30- 40 HADITH (Transgressing The Limits)

Hadith-30

It was narrated on the authority of Abi Tha'labah Al-Khushani Jurthum bin Nashir, radiyallahu 'anhu, that the Messenger of Allah, sallallahu 'alayhi wasallam, said:

"Verily Allah the Almighty has prescribed the obligatory deeds, so do not neglect them; He has set certain limits, so do not go beyond them; He has forbidden certain things, so do not indulge in them; and He has said nothing about certain things, as an act of mercy to you, not out of forgetfulness, so do not go enquiring into these."
[Related by Al-Daraqutni and others - Al-Nawawi said this is a hasan (fine) hadith]

Background
This hadith has been recorded by a number of scholars. They all recorded this hadith through the chain of Dawood Ibn Abi Hind on the authority of Makhool from Abi Tha'labah Al-Khushani. This hadith is regarded as a weak hadith by many scholars such as Al-Bukhari, Ahmad and Hatem. They point out that there are three defects in this hadith:

Makhool did not hear the hadith from Abi Tha'labah.

Even if it is assumed that he did hear from Abi Tha'labah, Makhool was classified among the third category of those who commit tadlis (tadlis is when a person narrates a hadith upon one of his teachers but he did not hear the particular hadith he is narrating directly from his teacher but from an intermediate source). For this hadith, there should be a direct term that reflects sama', that is this person heard the hadith directly from his teacher or sheikh. Otherwise, if he uses on the authority of, this cannot be accepted.

It is debatable whether this is actually a hadith or a saying of one of the Companions (sahabi). (Is it marfou' or mawqouf?)

Despite these three defects, the hadith has been accepted. Moreover, what has been mentioned in this hadith has been used by all jurists or fuqaha' as a way of categorizing rulings of shari'ah. It is from this hadith that the rules of the five well-known categorizations are derived: The obligatory (wajib), preferable (mandoub), forbidden (muharam), hateful (makrouh), and the permissible (mubah). Not only is the meaning acceptable, this hadith is also used for categorizing rulings of shari'ah (ahkam).

lessons
The meaning of the statement which says: "He (Allah the Almighty) has set certain limits, so do not go beyond them." has been emphasised in the Qur'an. Allah says:
These are the bounds, the limits set by Allah. Do not then transgress them for who transgress them are evil doers. [Surah Al-Baqarah (2): Ayah 229], and in Surah Al-Talq, Ayah 1, Allah says:

And those are the set limits of Allah and whosoever transgresses the set limits of Allah then he indeed has wronged himself.

By looking closer into the content of these verses, we find that the two verses are talking about the limits (hudud) that Allah set regarding family relationships, especially the relationship between husband and wife. The limits that govern the relationship between husband and wife are stated in two verses in two surahs. Moreover, in Surah Al-Nisa', Ayah 13 and 14, Allah talks about the regulations of inheritance (furud almirath). Favouring one person over another and giving a person more than he deserves is considered transgression in Islam. And if we lessen or decrease the right of another person, this is also considered transgression. We have to stick to what Allah has set for us regarding what a person should receive

.
Usually in family relationships, if there is no adherence to the Islamic bounds and guidelines, the consequences will inevitably be negative as we see in real life and in the Muslim world today. If we go to the courts we will see many cases where transgression has taken place. If the family life is not carried out in accordance with shari'ah, we will end up with many people transgressing the set limits. For example, the way divorce takes place violates the concept of family relationship where the spouses are not aware of what they say. They are not in control of their tempers. They end up saying things they do not mean (e.g. performing talaq out of anger) - things which might get them in a situation where they would need to go and consult the court or scholars regarding what to do. They start to look for a way to resolve the problem only when they are stuck and the situation deteriorates. Had they controlled their tempers and their tongues in the first place, they would not have reached this situation. It is only because they have violated the prescribed limits. (In the example of a husband having used words or terms which later on even he himself is not sure whether he has declared divorce or not, some scholars will refer it to the intention when the action took place.)

Another area in this regard is the area of the procedure of divorce itself that has been set by Allah. There are certain rulings that have to be observed by both parties, especially the husband. There are ways of minimizing the case of divorce. It has to occur in a totally controlled situation and in a way where there is an opportunity of getting back when it is carried out in the right way. There are adab (manners) that have to be followed if divorce has to take place. Most of the time divorce takes place when everybody lose control of their tempers, feelings or emotions. In Islam, if Muslims have to divorce, they are required to be fully aware of the situation and consequences, and that they have thought deeply about it and not simply divorce as a result of anger or a hasty decision.

Islam creates the procedure that if a person is actually considering divorce, he must be fully aware of what he is doing and his actions are based on sound reasons. This also means that both sides have given the act of divorce deep thought and they could not find any other solution to their dispute. The act of divorce should not lead to transgression - the wife and children should not be victims. To make sure of this, we should stick to the limits set by Allah. People have to be aware of this. They have to respect the family relationship. There should be strong commitment where both sides stick to what this commitment implies. This is so because Islam encourages the continuity of relationships. So here we have two considerations: (1) the respect of commitment, and (2) the continuity of that commitment.

Islam, as a practical religion, wants things to happen even if we dislike them. This is actually mentioned about the relationship between husband and wife. The hadith explains what the verse in the Qur'an says, that the believer should not hate another believer (wife). If he dislikes an aspect of her character or personality, he should appreciate other aspects of her character as well and vice versa. This is because there is no perfect person except Prophet Muhammad, sallallahu 'alayhi wasallam. Consequently, Islam encourages us to appreciate other people's characters.

Islam also asks us to be moderate in our life when it comes to dealing with people. So spouses should deal with each other in a moderate way. A hadith says: "When you like someone, you should like him moderately because he might become someone whom you dislike one day, and when you dislike someone dislike him moderately because he might become someone you like one day."

This hadith implies that we should be moderate in our actions and sayings and not to exceed the limits. Unfortunately today, this idea has been violated by the media through movies, songs, etc. where love is taken as the central issue in our daily lives. We rarely or never see any exception where love is moderate and in accordance with the Islamic guidelines. This explains why we have 'hopeless' people. Because they have lost their lovers (and most importantly because they have exceeded the limits set by Allah) their lives become miserable and meaningless. This is because of the effect of the culture and the environment which they are exposed to. So by exceeding the limits set by Allah, more problems and disasters occur.

Another area where people usually go beyond the limits is the area of fara'ed (inheritance). The limits and guidelines that have been set by Allah have been violated. Allah, in the Qur'an, and the Prophet, sallallahu 'alayhi wasallam, via revelation, have prescribed and made clear for us the limits. For example, in the case of death, it is made clear to us who should inherit and what is the allowance of each son or daughter. As a result we will have those who have priority and those who have less but still have their share. And we also have those who are even set aside because there is someone closer to inherit. They are considered mahjoub.

Nowadays we see people violate these limits all over the Muslim world. Most of the cases happen because of the transgression and domination of the relatives. Muslims all over the world have to observe the limits. Otherwise they will transgress and violate the guidelines set by Allah. They have to make sure that this is not halal and will not please Allah. They may enjoy it for months or years, but at the end they may suffer the severe punishment of Allah in the Hereafter. We hear different stories of people who transgress and victimize their relatives. A verse in the Qur'an says: Those people are considered transgressors and being unjust where Allah has forbidden injustice (zulm). These people will be totally responsible for what they have done. This is one statement that is mentioned in this hadith and has been emphasized by the Qur'an.

conclusion
All the meanings that are mentioned in this hadith are sound and acceptable even if the hadith itself - due to chain defect in the way it is narrated - is considered weak. A Maliki jurist Ibn Al'arabi said: "This hadith is one of the most important rulings in Islam and should be known to every Muslim."

Source: (Jazak Allahu Khairan)
http://www.fortyhadith.com/

H29- 40 HADITH (Actions That Leads to Paradise-2)

Hadith-29

From Mu'adh bin Jabal, radiyallahu 'anhu, who said: I said:

"O Messenger of Allah, tell me of a deed which will take me into Paradise and will keep me away from the Hell-fire." He said: "You have asked me about a great matter, yet it is, indeed, an easy matter for him to whom Allah Almighty makes it easy. (It is ) that you worship Allah without associating anything with Him, that you perform the prayers, that you pay the zakat, that you fast during Ramadan, and that you make the pilgrimage to the House.

"
Then he said: "Shall I not guide you to the gates of goodness? Fasting is a shield; charity extinguishes sin as water extinguishes fire; and a man's prayer in the middle of the night." Then he recited: "Who forsake their beds to cry unto their Lord in fear and hope, and spend of that We have bestowed on them. No soul knoweth what is kept hid for them of joy, as a reward for what they used to do". [Qu'ran, Surah al-Sajdah (32): Ayah 16-17]

Then he said: "Shall I not also tell you of the peak of the matter, its pillar, and its topmost part?" I said: "Yes, O Messenger of Allah." He said: "The peak of the matter is Islam (submission to Allah), the pillar is prayer; and its topmost part is jihad." Then he said: "And shall I not tell you of the controlling of all that ?" I said:" Yes, O Messenger of Allah". So he took hold of his tongue and said: "Restrain this." I said: "O Prophet of Allah, will we be held accountable for what we say?" He said: "May your mother be bereft of you! Is there anything that topples people on their faces (or he said, on their noses) into the Hell-fire other than the jests of their tongues?"
[Related by Al-Tirmidhi, who said it was a fine and sound hadith]

Background
Many other companions have asked similar questions like the ones in this hadith. In general, the Prophet Muhammad, sallallahu alayhi wasallam, gave the same answers. Ibn Rajab highlights another narration of the hadith recorded by Imam Ahmad which states that Mu'adh came to the Prophet, sallallahu alayhi wasallam, and said: "O Messenger of Allah, I want to ask you about a matter that has made me ill and burning from inside." The Prophet, sallallahu alayhi wasallam, said: "Ask whatever you wish." He said: "Inform me about a deed which will make me enter Paradise."This shows, as Ibn Rajab continues to say, Mu'adh's eagerness to know about good deeds.

lessons
This hadith is evidence that doing good deeds facilitates and leads to entering Paradise as it has been mentioned in the Qur'an: "This is the Paradise that you have made to inherit because of your good deeds which you used to do" (Surah al-Zuhkruf: Ayah 72). However, a person's good deeds are part of Allah's mercy and grace. Allah says: "But Allah who caused faith to be dear to you and have given it beauty in your heart, and has made hateful to you denial of the truth and all inequity and all rebellion against what is good" (Surah al-Hujarat (49): Ayah 7). So the meaning of this verse has been emphasized by this hadith. The performing of good deeds is a cause of entering paradise but they are themselves a gift from Allah.

There are debates among some scholars about the actions and whether we deserve to enter Paradise because of these actions. They raise the questions: Is it like a contract? Is it a deal? Or is this actually just a cause but entering Paradise is Allah's Mercy? If we just look at the matter as a deal or a contract, we would not be able to pay for even one of Allah's mercies.
The deeds that have been mentioned in this hadith have been emphasized in previous hadiths collected by Imam An-Nawawi, mainly Hadith 2, 3, 15 and 23. However, there are two additional good deeds mentioned in this hadith:

A man's prayer in the middle of the night. This includes, according to Ibn Rajab, three types of people:

Those who wake up during the night for dhikr, du'a, or praying tahajud.
Those who wait for the Isha' prayer and do not go to sleep until they perform Isha'.
Those who wake up for the Fajr prayer. All these three groups have been mentioned in the Qur'an. People who stay awake throughout the night (busy in entertaining themselves) miss these blessed deeds. The three types of people are guaranteed and promised with the blessing from Allah in the Hereafter where there are unpredictable and unimaginable rewards.

Jihad where and when it becomes an obligation (this deed is not stated clearly in other hadiths). It is a great blessing that gets Muslims closer to Allah. Scholars say that jihad is the greatest act of worship and the most important deed after the obligatory acts. Through jihad, Islam is protected and preserved and became dominant, where other nations lived under its rule peacefully with their rights maintained.

In Hadith 15, the Prophet, sallallahu alayhi wasallam, quoted the importance of saying good things or keeping silent. In this hadith the Prophet, sallallahu alayhi wasallam, says it is because of the tongue saying bad things that people are thrown into the Hell-fire. Ibn Rajab states that this indicates that restraining and controlling our speech is the crucial matter of all good things.

The one who controls his tongue controls all his affairs.
In this hadith, we see the emphasis is on the negative side of the tongue, whereas in the previous hadiths, the emphasis is on the positive side of the tongue. This means that the tongue can be used in two ways: to say good things or to say bad things. Most people have the tendency to be lenient about this issue. Though Muslims know that saying bad things is prohibited, they still do so, saying things that displease Allah such as backbiting, slandering and spreading rumours.

We will be held accountable for what we say. We will be rewarded for saying good things and we may be punished for saying bad things. Being cynical to others and saying things just for fun is something that a person is going to be accountable for. Even if a Muslim says things in the form of a cynical du'a (e.g. "May Allah guide him") or a joke to make fun of other Muslims and put him down, he will be held against this action. Even using gestures or attributes in a cynical way that can be interpreted that he is belittling a Muslim is considered a sinful act that displeases Allah.

The Muslim should have control over his tongue; otherwise his tongue can create a lot of problems for the community. In the fitnah (troubles) during Caliphate Othman, radiyallahu 'anhu, the Companions said they were considering saying bad things in that critical situation as a way of helping those who killed him. Consequently, the Muslim is always a good person who says only good things and for the benefit of his community. He should not say anything that may lead to any disputes among the Muslim community.

Another thing that is related to this and is mentioned by the scholars is the story of a man (from an Israel tribe) that the Prophet, sallallahu alayhi wasallam, narrated: "There were two relatives or brothers. One of them was pious and righteous and the other one used to commit sins. The pious person always tried to remind the sinful one, but he did not do so in the appropriate way of making da'wa. One day while he was passing by the sinner he said: 'I swear by Allah that He will not forgive you!' Upon this Allah said: 'Who is putting himself higher than My Authority?!" So Allah forgave the sinner and held the pious one accountable for what he said even though he was righteous."

This teaches us that we have to watch what we say especially when we are angry. That's why the Prophet, sallallahu alayhi wasallam, made the du'a : "I ask Allah to enable me to say the truth whether I am angry or pleased." Controlling ourselves needs training and effort. That's why we need al-tarbiyyah and al-tazkiyyah. This will be difficult in the beginning. But when we show Allah that we are serious, Allah will give us help and al-tawfiq (guidance) to the right path. Muslims need to make sincere efforts to reach a high degree of tarbiyyah and tazkiyyah. This will be part of their akhlaq. Muslims need ilm (knowledge) because if they are not aware of this, they may misinterpret things and get into sinful acts. Ibn Rajab says if the Muslim can control his tongue, he can control his other affairs. That is the wisdom that Muslims can get from this hadith.

Regarding the methodology of teaching and learning, this hadith sets forth a good example for Muslims to learn from. Mu'adh starts by asking a question, saying that he wants to ask about a matter that has him 'burning inside'. As a result of his question, he gets the reply. The Prophet, sallallahu alayhi wasallam, said: "Ask whatever you wish." He was open to any kind of questions. If someone has an inquiry regarding any matter, he should ask, and the person who has been consulted has to be open-hearted. The Prophet, sallallahu alayhi wasallam, later on in this hadith, guides Mu'adh in the form of questions: "Shall I not tell you...?" Asking questions from both sides (from Mu'adh, as a means to learn, and from the Prophet, sallallahu alayhi wasallam, as a means to teach) is one of the effective ways in the methodology of teaching and learning. If we want to learn we have to ask questions. If we want to teach, we have to communicate in this style and also ask questions. Asking questions will attract the attention of the listeners and will make them think about what is being said.

conclusion
The central idea in Islam is tawhid and taqwa (submission to Allah). All other deeds can be looked at as part of taqwa and tawhid. Without proper tawhid there would be no fear of Allah. If we fear Allah, and love Him the most, this should lead us to be closer to Him. Otherwise, our claim is not valid or incomplete. Our taqwa and fear should be up to the level. So tawhid is the essence of the message of Allah. He sent the Prophet, sallallahu alayhi wasallam, with this message and made him an example for us to emulate and follow. Consequently, tawhid (almutab'a) by following the Prophet, sallallahu alayhi wasallam, is part of submission to Allah.

Source: (Jazak Allahu Khairan)

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