Indexed OCR Text

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قَالَ العلماء : معناه لَمْ يَتْرُكْ لَهُ عُذراً إِذْ أَمْهَلَهُ هذِهِ المُدَّةَ. يقال : أَعْذَرَ الرجُلُ إِذَا بَلَغَ الغايَةَ
في العُذْرِ .
Abū Hurayrah
s narrates that the Messenger of Allah
said: "Allah dés
leaves no excuse for a person whose life He lengthens until he reaches 60
years of age." (Bukhārī)
The scholars have stated that the meaning of this is that there remains no
excuse for a person since Allah &s gave him such a long respite.
Commentary
This hadith explains that one, who lived a long life and had the ability to do good deeds but
did not do so, has no excuse for his shortcoming. Such a person should immediately repent,
engage in the worship of Allah Ky, and focus upon the Hereafter.
Additional Points
v Once a person reaches the age of 60, he should regard his time to leave the world to be
close.
Hadith 113
الثاني: عن ابن عباس ظه، قَالَ: كَانَ عمر ◌َّهُ يُدْخِلُنِي مَعَ أَشْيَاخِ بَدَرٍ فكأنَّ بَعْضَهُمْ وَجَدَ
في نفسِهِ ، فَقَالَ: لِمَ يَدْخُلُ هَذَا معنا ولَنَا أَبْنَاءٌ مِثْلُهُ ؟! فَقَالَ عُمَرُ : إِنَّهُ مِنْ حَيثُ عَلِمْتُمْ !
فَدعانِي ذاتَ يَومٍ فَأَدْخَلَنِي مَعَهُمْ فما رَأيتُ أَنَّهُ دعاني يَومَئذٍ إلَّا لِيُرِيَّهُمْ، قَالَ : مَا تَقُولُون
في قولِ الله : ﴿إِذَا جَاءَ نَصْرُ اللهِ وَالْفَتْحُ﴾؟ (الفتح: ١) فَقَالَ بعضهم: أُمِرْنَا نَحْمَدُ اللهَ
وَنَسْتَغْفِرُهُ إِذَا نَصَرِنَا وَفَتَحَ عَلَيْنَا، وَسَكتَ بَعْضُهُمْ فَلَمْ يَقُلْ شَيئاً. فَقَالَ لي : أَكَذلِكَ تَقُول
يَا ابنَ عباسٍ ؟ فقلت: لا. قَالَ: فما تقول؟ قُلْتُ: هُوَ أجَلُ رَسُول الله :﴿ أَعلَمَهُ لَهُ، قَالَ
: ﴿إِذَا جَآءَ نَصْرُ اللهِ وَالْفَتْحُ﴾ وذلك علامةُ أَجَلِكَ ﴿فَسَبِّحْ بِحَمْدِ رَبِّكَ وَاسْتَغْفِرْهُ إِنَّهُ كَانَ
تَوَّابًا﴾ فَقَالَ عمر طلّهُ: مَا أعلم مِنْهَا إلَّ مَا تقول . رواه البخاري .
Ibn Abbas
narrates: "'Umar 4% used to permit me to join the discussions
with the senior Sahabah who had taken part in the battle of Badr. It seemed
that some of them were annoyed at this and said: 'Why should this one
be permitted to join us when we also have children of his age?' 'Umar
replied: 'You know well where he comes from.' One day 'Umar dog summoned
me to join them and I think he did so in order to demonstrate it to them.'
'Umar dog asked them: 'What do you have to say about this verse: 'When the

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help of Allah and victory comes'?' Some of them said: 'We are commanded
to praise Allah & and seek His forgiveness when He helps us and grants
us victory.' Others remained silent and did not say anything. He then asked
me: 'Is this your opinion too, O Ibn 'Abbas?' I replied: 'No.' He asked: 'What
do you say?' I replied: 'It refers to the demise of the Messenger of Allah
. Allah & informed him by saying: 'When the help of Allah and victory
comes,' that is a sign of your demise, so 'glorify the praises of your Sustainer
and seek His forgiveness. Surely He accepts repentance.' (On hearing this),
'Umar & said: 'I know of no other explanation except yours." (Bukhārī)
Vocabulary and Definitions
"You know where he comes from," means that he is from the family of the Messenger of
Allāh
and has comprehensive understanding of Islam.
The "victory" referred to in Surah al-Nasr is the conquest of Makkah Mukarramah. Other
scholars say that it refers to other victories that the Muslims achieved. Sūrah al-Nasr is also
referred to as Sūrah al-Taudī (farewell) because it was an indication of the demise of the
Messenger of Allah
.
Commentary
'Umar de used to consult the senior Sahabah of Badr in matters of importance. In view of
the profound and outstanding knowledge of 'Abdullah ibn 'Abbas , 'Umar de included
him in the council as well.
When this Surah was revealed the Messenger of Allah
delivered a sermon in which he
said, "Allah gave a servant the choice between this world and what is with Him. He chose
that which is with Allah." Abu Bakr aog cried when he heard this and remarked, "May our
parents be your ransom, O Messenger of Allah!" The other Sahabahd
were surprised at
Abū Bakr's &
statement as they did not understand at the time that the slave who was
given the choice was the Messenger of Allah
.
It is from this Surah and hadith that scholars say that every good deed should be concluded
with istighfar and the praise of Allah KS. It is hoped that this will cause the mercy of Allah
des to descend and that the deed will be accepted by Him.
Additional Points
Knowledge and scholars are vital in the culture of Islam in order to promote its principles,
teachings and create a deeper understanding.
v A person may surpass his contemporaries and peers because of his in-depth understanding

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and comprehensive knowledge.
v 'Abdullah ibn 'Abbas'
knowledge and understanding of the Qur'an was so extensive
that he was given the title of 'the ocean of knowledge'. He was blessed with knowledge
because of the du'a' of the Messenger of Allah
V The close servants and friends of Allah &s are given glad tidings before their demise
that indicate towards a favourable end.
v It is permissible for a person to disclose his virtues in order to praise Allah des for His
bounties or for some other beneficial purpose, however it should not be done out of pride.
v It is acceptable to interpret the verses of the Qur'an based on understanding derived
from signs, indications and proofs; however, it is important that only those who are
thoroughly versed in the field should do so.
Hadīth 114
صلاةً بَعْدَ أنْ نَزَلَتْ عَلَيْهِ : ( إِذَا جَآءً
الثالث: عن عائشة رها، قَالَتْ: مَا صلّى رَسُول الله
نَصْرُ اللهِ وَالْفَتْحُ ) إلَّ يقول فِيهَا: (( سُبحَانَكَ رَبَّنَا وَبِحَمْدِكَ ، اللَّهُمَّ اغْفِرْ لي)) مُتَّفَقٌّ عَلَيْهِ .
وفي رواية في الصحيحين عنها : كَانَ رَسُول الله ﴿ يُكْثِرُ أنْ يقُولَ في ركُوعِه وسُجُودِهِ
: (( سُبْحَانَكَ اللَّهُمَّ رَبَّنَا وَبِحَمِدِكَ ، اللَّهُمَّ اغْفِرْ لِي))، يَتَأوَّلُ القُرآنَ. معنى : (( يَأَوَّلُ
القُرآنَ )) أي يعمل مَا أُمِرَ بِهِ في القرآن في قوله تَعَالَى : ( فَسَبِّحْ بِحَمْدِ رَبِّكَ وَاسْتَغْفِرْهُ ) .
وفي رواية لمسلم : كَانَ رَسُول الله ﴿ يُكثِرُ أنْ يَقُولَ قَبلَ أنْ يَمُوتَ :
(( سُبحَانَكَ اللَّهُمَّ وَبِحَمِدِكَ أَسْتَغْفِرُكَ وَأَتُوبُ إِلَيْكَ)). قَالَتْ عائشة: قُلْتُ: يَا رَسُول الله
، مَا هَذِهِ الكَلِماتُ الَّتِي أَرَاكَ أحْدَثْتَها تَقُولُهَا؟ قَالَ : (( جُعِلَتْ لِي عَلامَةٌ فِي أُمَّتِي إِذَا رَأيْتُها
قُلْتُها ( إِذَا جَاءَ نَصْرُ اللهِ وَالْفَتْحُ ) ... إِلَى آخِرِ السورة))
وفي رواية لَهُ: كَانَ رسولُ اللهِ ﴿ يُكثِرُ مِنْ قَولِ: (( سبْحَانَ اللهِ وَبِحَمْدِهِ أَسْتَغْفِرُ اللهَ
وأتُوبُ إِلَيْهِ )). قَالَتْ: قُلْتُ: يَا رسولَ اللهِ ، أَرَاكَ تُكثِرُ مِنْ قَولِ سُبحَانَ اللهِ وَبِحَمْدِهِ
أَسْتَغْفِرُ اللهَ وَأَتُوبُ إِلَيْهِ؟ فَقَالَ : ((أخبَرَنِي رَبِّي أَنِّي سَأَرَى عَلامَةً فِي أُمَّتَي فإذا رَأيْتُها
أكْثَرْتُ مِنْ قَولِ: سُبْحَانَ اللهِ وبِحَمْدِهِ أَسْتَغْفرُ اللهَ وَأَتُوبُ إِلَيْهِ فَقَدْ رَأَيْتُهَا: ﴿ إِذَا جَاءَ نَصْرُ
اللهِ وَالْفَتْحُ﴾ فتح مكّة ، ﴿ وَرَأَيْتَ النَّاسَ يَدْخُلُوْنَ فِىْ دِيْنِ اللهِ أَفْوَاجًا ، فَسَبِّحْ بِحَمْدِ رَبِّكَ
وَاسْتَغْفِرْهُ إِنَّهُ كَانَ تَوَّابًا﴾ .
'Ã'ishah
narrates: "After the revelation of the verse, 'When the help

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of Allah and victory comes', the Messenger of Allah
did not perform
any salah without saying, 'Glory be to You, O our Sustainer and praise be
to You. O Allah! Forgive me."" (Bukhārī, Muslim)
A narration of Bukharī and Muslim from 'A'ishah
š has: "The Messenger
of Allāh
would abundantly say in his rukū' and sajdah: 'Glory be to You,
O Allah, our Sustainer and praise be to You. O Allah! Forgive me,' thereby
practising upon the order of the Qur'an."
A narration of Muslim has: "Before the Messenger of Allah
passed away,
he used to abundantly say: 'Glory be to You, O Allah and praise be to You.
I seek forgiveness from You and I turn in repentance to You." 'A'ishah
narrates: "I asked: 'O Messenger of Allah! What are these words which you
have now started saying?' He replied: 'I have been given a sign regarding my
Ummah, which if I see, I should say these words. The sign that is referred
to is, 'When the help of Allah and victory comes ... ""
Another narration of Muslim has: "The Messenger of Allah
used to
abundantly say: 'Glory and praise be to Allah. I seek forgiveness from Allah
and I turn in repentance to Him." 'A'ishah wes said: "I asked: 'O Messenger
of Allah! I notice you saying these words abundantly: 'Glory and praise be
to Allah. I seek forgiveness from Allah and I turn in repentance to Him'?'
He replied: 'My Sustainer informed me that I will see a particular sign in
my Ummah and when I see it, I should abundantly say the words: 'Glory and
praise be to Allah. I seek forgiveness from Allah and I turn in repentance
to Him.' I have seen that sign: 'When the help of Allah and victory comes,'
and that victory refers to the conquest of Makkah, 'and you see the people
entering the religion of Allah in groups, then glorify the praises of your
Sustainer and seek forgiveness from Him. Surely He accepts repentance.""
Vocabulary and Definitions
SÚLES (tasbih) - (O Allah), You are free of every such blemish which does not befit Your status.
Su (tahmīd) - (O Allah), praise be to You with the most perfect of attributes.
Tasbīḥ (subļānallāh) is usually always mentioned before tahmīd (alhamdulillah) because clearing
and vindication precedes beautification and decoration.

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Commentary
After the revelation of Surah al-Nasr, the Messenger of Allah
realised that his demise
was near. He therefore began to praise Allah KS, glorify Him and recite abundant istighfār
in ruku' and sajdah, in obedience to the command of Allah des.
It is our belief that all the Messengers of Allah & are sinless. The Messenger of Allah
therefore sought forgiveness due to his humility and not because he committed sins. He
regarded his worship and conduct, as a slave of Allah Ks, to be deficient in fulfilling the
rights of Allāh &S. In addition, he engaged in abundant taubah in order to teach the Ummah
to do the same.
Additional Points
v One should be grateful to Allah & for His countless bounties.
v It is Mustahab (advisable) to recite istighfar and the du'a's mentioned in the ahadith, in
emulation of the Messenger of Allah
Hadith 115
قَبَلَ وَفَاتِهِ حَتَّى
الرابع : عن أنس ﴿ّه، قَالَ: إِنَّ اللهَ وَ تَابَعَ الوَحيَ عَلَى رسولِ الله .
تُوُفِّيَ أكْثَرَ مَا كَانَ الوَحْي . مُتَّفَقٌّ عَلَيهِ .
Anas
narrates: "Allah & sent revelation more frequently to the
Messenger of Allah
as he neared his demise, so that when he passed
away revelation was at its highest frequency." (Bukhārī)
Commentary
The abundance of revelation close to the demise of the Messenger of Allah
, was due to
the many delegations that came to Madinah Munawwarah after the conquest of Makkah.
These delegations posed many questions pertaining to the rules and regulations of Islam,
necessitating revelation. Further, there was a need to reveal the remaining aspects of the
sharī ah so that Islam was perfected before the demise of the Messenger of Allah
. It is
also possible that, due to the Messenger of Allah's
closeness to Allah &s during the end
stages of his worldly life, Allah & communicated with him more frequently.
Hadith 116
: (( يُبْعَثُ كُلُّ عَبْدٍ عَلَى مَا مَاتَ عَلَيْهِ
الخامس: عن جابر بنطلّهُ، قَالَ : قَالَ رسول الله
)) رواه مسلم .
Jābir &
narrates that the Messenger of Allah
said: "Every person will

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be resurrected in the state in which he passed away." (Muslim)
Commentary
Based on this hadith, scholars explain that a person who passes away in haj will be resurrected
reciting the talbiyah. In addition, one who dies with a musical instrument in his hand, in
a state of intoxication or while committing adultery will be resurrected in the very same
condition. The hadith, therefore, encourages us to engage in praiseworthy actions and speech
at all times so that we are resurrected accordingly.
The author appropriately concluded the chapter with this hadith because it encourages one
towards perfection, especially towards the end of one's life when death is imminent. As the
end result is decisive and conclusive, it is hoped that one who engaged in good deeds towards
the end of his life will have glad tidings of goodness for the Hereafter.
Additional Points
v A person should adhere firmly to the Sunnah of the Messenger of Allah
in his worship,
character and every aspect of life.
v One should increase in good deeds especially during old age and illness.
v One is encouraged to adopt good company in the form of friends, colleagues and social
groups.
CHAPTER 13
باب في بیان کثرة طرق الخير
Chapter on exposition of the numerous avenues of doing good
قَالَ الله تَعَالَى: ﴿وَمَا تَفْعَلُوْا مِنْ خَيْرِ فَإِنَّ اللهَ بِهِ عَلِيْمٌ﴾ ( البقرة: ٢١٥)،
Allāh &s says: "And Allah is well aware of the good you do." (Sūrah al-
Baqarah, 215)
وَقَالَ تَعَالَى: ﴿وَمَا تَفْعَلُوْا مِنْ خَيْرِ يَّعْلَمْهُ اللهُ﴾ ( البقرة : ١٩٧)،
Allāh & says: "Allah is aware of whatever good you do." (Sūrah al-Baqarah,
197)
وَقَالَ تَعَالَى: ﴿فَمَنْ يَّعْمَلْ مِثْقَالَ ذَرَّةٍ خَيْرًا يَّرَهْ﴾ ( الزلزلة: ٧)،

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Allāh &s says: "Whoever does an atom's weight of good, will see it." (Sūrah
al-Zalzalah, 7)
وَقَالَ تَعَالَى: ﴿ مَنْ عَمِلَ صَالِحًا فَلِنَفْسِهِ﴾ ( الجاثية: ١٥) والآيات في الباب كثيرة .
Allāh & says: "Whoever does good, does so for his own benefit." (Sūrah
al-Jāthiyah, 15)
Introduction
Good deeds are of many varieties and types. One who constantly engages in good deeds
remains enthusiastic in his quest for perfection and by alternating between the various
types of good deeds, one has the opportunity to earn the pleasure of Allah & at all times.
وأما الأحاديث فكثيرة جداً وهي غيرُ منحصرةٍ فنذكُرُ طرفاً مِنْهَا :
Hadith 117
الأول: عن أبي ذر جُنْدَبٍ بِنِ جُنَادَةَ ﴿هَ، قَالَ: قُلْتُ: يَا رسولَ الله، أيُّ الأعمالِ أَفْضَلُ ؟
قَالَ : ((الإيمانُ باللهِ وَالجِهادُ فِي سَبِيلِهِ )). قُلْتُ: أُّ الرِّقَابِ أَفْضَلُ؟ قَالَ : (( أَنْفَسُهَا
عِنْدَ أَهلِهَا وَأكْثَرَهَا ثَمَناً )). قُلْتُ: فإنْ لَمْ أَفْعَلْ ؟ قَالَ : ((تُعِينُ صَانِعاً أَوْ تَصْنَعُ لأَخْرَقَ ))
. قُلْتُ: يَا رَسُول الله، أرأيْتَ إِنْ ضَعُفْتُ عَنْ بَعْضِ العَمَلِ؟ قَالَ : (( تَكُفُّ شَرَّكَ عَنِ النَّاسِ
؛ فإنَّهَا صَدَقَةٌ مِنْكَ عَلَى نَفْسِكَ )) مُتََّقٌّ عليه .
((الصَّانِعُ)) بالصاد المهملة هَذَا هُوَ المشهور ، وروي (( ضائعاً )) بالمعجمة : أي ذا ضِياع
مِنْ فقرٍ أَوْ عيالٍ ونحوَ ذلِكَ ، (( وَالأَخْرَقُ )) : الَّذِي لا يُنقِنُ مَا يُحَاوِل فِعلُهُ .
Abu Dharr Jundub ibn Junadah 4% narrates: "I asked: 'O Messenger of Allah!
Which action is the best?' He replied: 'Belief in Allah and waging jihad in
His cause.' I asked: 'The freeing of which slave earns the most reward?'
He replied: 'A slave who is considered most valuable by his masters and
one who is highest in price.' I asked: 'What if I am unable to do this?' He
replied: 'Help a labourer or work for a person who is unable to work for
himself.' I asked: 'O Messenger of Allah! What if I become too weak to do
anything?' He replied: 'Restrain your evil from others. This will be a charity
from your side and it will be for your benefit." (Bukhārī, Muslim)
Commentary
The Qur'an and Sunnah teach us to be humane, generous and caring, rather than be self-

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centred. One who strives to develop these qualities will find immense satisfaction in life and
bring considerable joy to others as well.
Every person irrespective of his financial status or background has the opportunity of
engaging in various avenues of good in order to earn the pleasure of Allah & because even
effortless deeds such as saving others from one's harm are counted as good deeds in His sight.
A Muslim is also encouraged to spend from his most valuable wealth. The Qur'an states,
﴿لَنْ تَنَالُوا الْبِرَّ حَتَّى تُنْفِقُوْا مِمَّا تُحِبُّوْنَ﴾
You will never attain goodness until you spend of that which you love. (Sūrah
Āl 'Imran, 92)
There is no contradiction between this hadith and others which state that salah, kindness to
parents, feeding others, etc. are the best of deeds, since the Messenger of Allah
replied
to people based on their situations and circumstances.
Additional Points
v Recompense and reward is relative to the effort rendered.
v There is great reward in assisting those who are unable to do things for themselves.
V Īman in Allah & is the foundation and prerequisite for the acceptance of all good actions.
V Islam was instrumental in abolishing slavery.
Hadith 118
﴿، قَالَ : ((يُصْبحُ عَلَى كُلِّ سُلامَى مِنْ أَحَدِكُمْ
: أنّ رسول الله
الثاني : عن أبي ذر أيضا
صَدَقَةٌ : فَكُلُّ تَسِيحَةٍ صَدَقَةٌ ، وَكُلُّ تَحمِيدَةٍ صَدَقَةٍ ، وَكُلُّ تَهْلِيلَةٍ صَدَقَةٌ ، وَكُلُّ تَكَبِيرَةٍ صَدَقَةٌ
، وَأَمْرٌ بِالمعْرُوفِ صَدَقَةٌ ، ونَهِيٌّ عَنِ المُنْكَرِ صَدَقَةٌ ، وَيُجْزِىءُ مِنْ ذلِكَ رَكْعَتَانِ يَرِكَعُهُما
مِنَ الضُّحَى )) رواه مسلم .
Abu Dharr
narrates that the Messenger of Allah
said: "Every morning,
charity is due on behalf of every joint of your body. Every tasbīh (subhanallāh
- glorification of Allah ) is charity; every tahmīd (alhamdulillah - praise of
Allāh &s) is charity; tahlīl (la ilahā illallah - proclamation of the oneness of
Allāh &s) is charity; every takbir (allahu akbar - expression of the greatness
of Allāh &s) is charity; commanding good is charity; and forbidding evil
is charity. However, two rak'āts of salāh at mid-morning (Salat al-Duņā)
suffices for all of this." (Muslim)

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Commentary
The bounty and blessing of every joint in the human body is immense. One can well understand
their value when one considers those who are incapacitated. Hence, when one awakes every
morning safe from sickness and difficulty, one needs to be grateful to Allah &S. Charity has
been suggested for this purpose as it repels calamities and difficulties. By giving in charity,
it is hoped that the joints of the body will remain sound and healthy.
Various forms of giving charity have been taught to us in this hadith. The most obvious and
superior of these is monetary while the other forms have to do with the actions of the body
and the tongue. One who engages is all these forms of charity is fortunate indeed.
Șalāh has been specified as a suitable alternative for the charity of the joints because salah
incorporates all the previous mentioned forms of charity such as tasbīh, tahmīd, tahlīl, takbīr,
encouraging good and forbidding evil. The Qur'an states,
﴿إِنَّ الصَّلْوَةَ تَنْهَى عَنِ الْفَحْشَاءِ وَالْمُنْكَرِ﴾
Verily salāh prevents immoral behaviour and sins. (Sūrah al-'Ankabūt, 45)
Additional Points
The minimum number of rakāts for Salah al-Duha is two and the maximum is twelve.
Hadīth 119
الثالث: عَنْهُ ، قَالَ : قَالَ النَّبِيُّ: ﴿ه: ((عُرِضَتْ عَلَيَّ أعْمَالُ أُمَّتِي حَسَنُهَا وَسَيِّئُهَا فَوَجَدْتُ
فِي مَحَاسِنِ أعْمَالِهَا الأَذَى يُمَاطُ عَنِ الطَّريقِ ، وَوَجَدْتُ فِي مَسَاوِىءٍ أَعمَالِهَا النُّخَاعَةُ تَكُونُ
في المَسْجِدِ لا تُدْفَنُ )) رواه مسلم .
Abu Dharr &
narrates that the Messenger of Allah
said: "The good and
evil deeds of my Ummah were presented before me. I noticed that removing
a harmful object from the path was from among their good deeds and I
noticed that phlegm which is left unburied in the masjid was from among
their evil deeds." (Muslim)
Commentary
This hadith highlights the virtue of benefitting people and safeguarding them from harm.
Ibn Ruslan , said that he heard from scholars that it is appropriate to recite the testimony
of faith (&| y! ! Y) when removing a harmful object from the path. This is in order to unite
the lowest branch of īman (removing a harmful object from the path) with the highest (the

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RIYĀD AL-ȘĀLIĶĪN
testimony of faith). Further, when the intention of the heart is joined to the speech of the
tongue, actions reach perfection.
The hadith also urges us to refrain from harmful forms of speech. One should therefore be
wary of speaking lies, insulting, passing disparaging remarks, backbiting or sowing disunity
between people.
Additional Points
v It is compulsory to honour the masjid and uphold its etiquette. One therefore, should
not engage in improper behaviour such as spitting, shouting, belching and talking about
worldly matters in a masjid.
v It is meritorious to remove unpleasant and offensive objects from a masjid.
v Islam is all-encompassing and promises reward for any good deed that is done for the
pleasure of Allah &s.
Hadīth 120
الرابع: عَنْهُ: أَنَّ ناساً قالوا: يَا رَسُولَ الله ، ذَهَبَ أهلُ الدُّنُور بالأُجُورِ ، يُصَلُّونَ كَمَا نُصَلِّي
، وَيَصُومُونَ كَمَا نَصُومُ ، وَيَتَصَدَّقُونَ بِفُضُولِ أَمْوَالِهِمْ ، قَالَ: (( أَوَلَيْسَ قَدْ جَعَلَ اللهُ لَكُمْ مَا
تَصَدَّقُونَ بِهِ : إنَّ بِكُلِّ تَسِْحَةٍ صَدَقَةً ، وَكُلِّ تَكَبِيرَةٍ صَدَقَةً ، وَكُلِّ تَحمِيدَةٍ صَدَقَةٌ ، وَكُلِّ تَهْلِيلَةِ
صَدَقَةً ، وَأَمْرٌ بالمَعْرُوفِ صَدَقَةٌ ، وَنَهِيٌّ عَنِ الْمُنْكَرِ صَدَقَةٌ ، وفي بُضْعِ أَحَدِكُمْ صَدَقَةٌ )) قالوا
: يَا رسولَ اللهِ ، أَيَأْتِي أَحَدُنَا شَهْوَتَهُ وَيَكُونُ لَهُ فِيهَا أجْرٌ؟ قَالَ : (( أَرَأيْتُمْ لَوْ وَضَعَهَا فِي حَرَامٍ
أَكَانَ عَلَيهِ فِيهَا وِزرٌ؟ فَكَذَلِكَ إِذَا وَضَعَهَا في الحَلالِ كَانَ لَهُ أَجْرٌ )) رواه مسلم .
Abu Dharr &g
narrates that some people said: "O Messenger of Allah! The
wealthy have taken all the rewards: they offer salah as we do, they fast as
we do, but they can give their extra wealth in charity." The Messenger of
Allāh
said: "Has Allah & not given you something which you could
give in charity? Every glorification of Allah & is charity; every expression
of the greatness of Allah & is charity; every praise of Allah & is charity;
every proclamation of the oneness of Allah &s is charity; commanding good
is charity; forbidding evil is charity; and engaging in conjugal relations
with your wife is charity." The Sahabah
asked: "O Messenger of Allah!
If any of us fulfils his passions, is he rewarded for it?" He replied: "If he
were to have illicit relations, will it not be a sin against him? Similarly, if he
were to have lawful conjugal relations he will be rewarded for it." (Muslim)

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Commentary
All of the above-mentioned actions have been referred to as charity because their reward is
equivalent to giving charity. This is because they are done for the pleasure of Allah Les, even
though they may differ in status, nature, characteristics and effect.
The hadith highlights the aspect of morality and faithfulness in marriage and is particularly
important in our era of immorality and shamelessness. Islam teaches that fulfilling one's
desires with one's wife draws divine rewards when it is accompanied with the correct
intention. Such an intention could be to safeguard one's chastity or the chastity of one's
spouse from evil thoughts and gazes, to fulfil the spouse's marital rights, to produce offspring
that will believe in one Allah &s, or to increase the Ummah of the Messenger of Allah
Intending to rear pious offspring is a noble intention as they will serve as a perpetual reward
after their parent's demise by performing good deeds on the latter's behalf.
Additional Points
The Șahabah of the Messenger of Allah
used to compete in doing good deeds. They
constantly endeavoured to acquire greater rewards, and were remorseful when any
opportunity of reaping such rewards escaped them.
v A person will be rewarded for abandoning a sin if his intention is to obey Allah Kes, just
as he will be rewarded for performing a good deed.
From a legal perspective, the hadith proves the validity of analogy (qiyas).
v A permissible action can become an act of worship if it is done with a good intention.
Hadith 121
: (( لا تَحْقِرِنَّ مِنَ المَعْرُوفِ شَيئاً وَلَوْ أنْ تَلقَى أخَاكَ
الخامس : عَنْهُ ، قَالَ : قَالَ لي النَّبِّ
بِوَجْهِ طَليقٍ )) رواه مسلم .
Abu Dharr &og narrates: "The Messenger of Allah
said to me: 'Do not
regard any good deed to be insignificant even if it is meeting your brother
with a cheerful face." (Muslim)
Commentary
This hadith teaches us that no good deed should be regarded as insignificant as it may be a
means of earning Allah's &s pleasure. It also teaches us to smile because people are attracted
to a person who has a cheerful countenance. A smile removes ill feelings, makes others feel
comfortable, and creates love between people.

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Hadith 122
: (( كُلُّ سُلامَى مِنَ النَّاسِ عَلَيْهِ
السادس: عن أبي هريرةَ ◌ّهُ، قَالَ : قَالَ رَسُول الله
صَدَقَةٌ ، كُلَّ يَومٍ تَطْلُعُ فِيهِ الشَّمْسُ : تَعْدِلُ بَيْنَ الاثْنَيْنِ صَدَقةٌ ، وتُعِينُ الرَّجُلَ فِي دَابَتِهِ ،
فَتَحْمِلُهُ عَلَيْهَا أَوْ تَرِفَعُ لَهُ عَلَيْهَا مَنَاعَهُ صَدَقَةٌ ، وَالكَلِمَةُ الطَيَِّّةُ صَدَقَةٌ ، وبكلِّ خَطْوَةٍ تَمشِيهَا
إِلَى الصَّلاةِ صَدَقَةٌ ، وتُمِيطُ الأَذَى عَنِ الطَّرِيقِ صَدَقَةٌ )) مُتَّفَقٌّ عَلَيْهِ .
ورواه مسلم أيضاً من رواية عائشة ﴿ه، قَالَتْ: قَالَ رَسُول الله ﴿: ((إِنَّهُ خُلِقَ كُلُّ إِنْسان
مِنْ بَنِي آدَمَ عَلَى سِنِّيْنَ وثلاثمئة مِفْصَل، فَمَنْ كَبَّرَ اللهَ، وحَمِدَ الله ، وَهَلَّلَ اللهَ، وَسَبَّحَ
الله، وَاسْتَغْفَرَ الله، وَعَزَلَ حَجَراً عَنْ طَريقِ النَّاسِ ، أَوْ شَوْكَةً ، أَوْ عَظماً عَن طَرِيقِ النَّاسِ
، أَوْ أمَرَ بِمَعْرُوفٍ ، أَوْ نَهَى عَنْ منَكَر ، عَدَدَ السِِّينَ وَالثَّلاثِمِئَة فَإنَّهُ يُمْسِي يَومَئِذٍ وَقَدْ زَحْزَحَ
نَفْسَهُ عَنِ النَّارِ )) .
Abū Hurayrah &
narrates that the Messenger of Allah
said: "Every
day in which the sun rises, charity is due on behalf of every joint of the
body. Establishing justice between two people is charity; helping a man
to mount his animal or to load his goods onto it is charity; a good word
is charity; every step that you take towards salah is charity; removing a
harmful object from the path is charity." (Bukhārī, Muslim)
This is also narrated by Muslim from 'A'ishah
who said: The Messenger
of Allāh
said: "Every human being is created with 360 joints. The person
who expresses the greatness of Allah, praises Allah, proclaims the oneness
of Allāh, glorifies Allah, seeks forgiveness from Allah, removes a rock, thorn
or bone from the path of people, enjoins good or prohibits evil, has justly
accounted for the 360 joints and he will then have spent that evening
having distanced himself from the Hell-fire."
Vocabulary and Definitions
"A good word" includes the remembrance of Allah de, du'a' for oneself or others, greeting
people, giving appropriate praise and any beneficial speech that will result in happiness
and unity.
Commentary
In this hadith, we are told to be grateful on a daily basis for the health of our joints and
bodies. Gratitude may be expressed by engaging in any of the numerous forms of good

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deeds, however it should be remembered that sincerity is a precondition for the acceptance
of every good deed.
One who arbitrates or reconciles justly between people in order to bring about peace, receives
the reward of charity. In fact, reconciling between disputing groups is such a noble action
that speaking a lie becomes permissible for this purpose. Some scholars are of the view that
speaking a lie in such situations refers to tauriyah - when the speaker intends something
different to what the listener understands.
Additional Points
v This hadith, along with many others, encourages the performance of salah in congregation
in the masjid.
Hadīth 123
السابع: عَنْهُ، عن النَّبِيّ ﴿، قَالَ: (( مَنْ غَدَا إِلَى المَسْجِد أَوْ رَاحَ، أَعَدَّ اللهُ لَهُ في الجَنَّةِ
نُزُلاً كُلَّمَا غَدَا أَوْ رَاحَ )) مُنَّفَقٌّ عَلَيهِ .
(( النُّزُلُ)) : القوت والرزق وما يُهيأَ للضيف .
Abū Hurayrah 4% narrates that the Messenger of Allah
said: "Whoever
goes to the masjid at the times of dawn and dusk, Allah des prepares for
him a special feast in Paradise for every occasion he went to the masjid at
the times of dawn and dusk." (Bukhārī, Muslim)
Commentary
Allāh & will prepare a feast in Paradise for one who frequents the masjid to perform salah
or i'tikaf, recite the Qur'an or seek knowledge for the pleasure of Allah &s.
Hadīth 124
الثامن: عَنْهُ، قَالَ: قَالَ رَسُول اللـه ◌ُ﴾: ((يَا نِسَاءَ الْمُسْلِمَاتِ، لاَ تَحْقِرِنَّ جَارَةٌ لِجَارَتِهَا
وَلَوْ فِرْسِنَ شاةٍ )) مُنَّفَقٌ عَلَيْهِ .
Abū Hurayrah 4% narrates that the Messenger of Allah
said: "O Muslim
women! No neighbour should regard anything as insignificant for another
neighbour even if it be a sheep's trotter." (Bukhārī, Muslim)
Commentary
A person should not refrain from sending a gift to a neighbour considering it to be insignificant
or little because a gift may be insignificant to the person receiving it but its reward with Allāh

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des is immense. In addition, charity and gifts should be given according to one's financial
status; hence, the poor are also encouraged to give something that is affordable to them. It
is better to give something small rather than nothing at all. Allah &s says,
﴿فَمَنْ يَّعْمَلْ مِثْقَالَ ذَرَّةٍ خَيْرًا يَّرَهُ﴾
One who does an atoms-weight of good, will see its reward. (Sūrah al-Zilzal, 7)
The hadith may also mean that a person who has received a gift should not regard it as
insignificant.
Sheep's trotters are rarely sent as a gift because they are of little value; hence, the hadith
uses them as an example to emphasize the importance of giving in charity.
Hadith 125
التاسع: عَنْهُ، عن النَّبِّ ﴿هَ، قَالَ : ((الإيمانُ بِضْعٌ وَسَبِعُونَ أَوْ بِضِعٌ وسِتُونَ شُعْبَةً فَأَفْضَلُهَا
قَولُ : لا إلهَ إلَّ اللهُ، وَأَدْنَاهَا إِمَاطَهُ الأَذَى عَنِ الطَّريقِ ، والحياءُ شُعبَةٌ مِنَ الإيمان )) مُتَّفَقٌ
عَلَيهِ .
Abū Hurayrah
narrates that the Messenger of Allah
said: "Īmān has
more than seventy (or more than sixty) branches. The best of them is to
bear witness that there is none worthy of worship besides Allah and the
least of them is to remove a harmful object from the path. And modesty
is also a branch of īmān." (Bukhārī, Muslim)
Vocabulary and Definitions
¿LI (modesty) is literally defined as a feeling prompted by fear, for doing an action that will
draw a reprimand or admonishment from others. In terms of sharī ah, it can be defined as a
character trait that urges a person to abstain from evil deeds and shortcomings in fulfilling
the rightful obligations of people.
Commentary
Bayhaqi & and others have compiled books listing the various branches of īman. However,
Abū Sulayman al-Khațtābī "> and others are of the view that the exact number of branches
of īman is in the knowledge of Allah &s and the Messenger of Allah
alone.
The highest branch of īman is to utter the testimony of faith because it relates to the Oneness
of Allah &s and no other branch of iman holds any weight if it is absent.

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RIYĀD AL-ȘĀLIĶĪN
Modesty has been singled out because it generally upholds the remaining branches of īman.
One who has genuine modesty fears disgrace in both worlds, hence he acts on all divine
commands and abstains from all prohibitions. The highest form of modesty is that one should
constantly be wary that Allah &s should not see him doing anything that He has forbidden.
One can develop this state of mind by muraqabah (pondering and reflection) and acceptance
of the truth.
The all-encompassing nature of this hadith can be understood when one considers that rights
are due to Allah &s and His creation. The kalimah (testimony of faith) encompasses fulfilling
the rights of Allah, while removing obstacles from the path encompasses fulfilling the rights
of His creation.
Additional Points
v Iman consists of belief and actions, both of which vary in degrees of virtue and significance.
Hadith 126
، قَالَ : (( بَينَمَا رَجُلٌ يَمشي بِطَرِيقِ اشْتَدَّ عَلَيْهِ العَطَشُ
العاشر: عَنْهُ: أَنَّ رَسُول اللـه مُـ
، فَوَجَدَ بِئراً فَزَلَ فِيهَا فَشْرِبَ، ثُمَّ خَرَجَ فِإذَا كَلْبٌ يَلْهَثُ يَأْكُلُ الثَّرَى مِنَ العَطَشِ ، فَقَالَ
الرَّجُلُ : لَقَدْ بَلَغَ هَذَا الْكَلْبُ مِنَ العَطَشِ مِثْلُ الَّذِي كَانَ قَدْ بَلَغَ مِنِّي فَزَلَ الِثْرَ فَمَلأَ خُفَّهُ مَاءً
ثُمَّ أَمْسَكَهُ بفيهِ حَتَّى رَفِيَ ، فَسَقَى الكَلْبَ ، فَشَكَرَ الله لَهُ ، فَغَفَرَ لَهُ )) قالوا: يَا رَسُول اللهِ ،
إِنَّ لَنَا فِي الْبَهَائِمِ أَجْراً؟ فَقَالَ : (( فِي كُلِّ كَبِدٍ رَطْبَةٍ أَجْرٌ )) مُنَّفَقٌّ عَلَيْهِ .
وفي رواية للبخاري : (( فَشَكَرَ اللهُ لَهُ ، فَغَفَرَ لَهُ ، فَأَدْخَلَهُ الجَنَّةَ)) وفي رواية لهما : ((
بَيْنَمَا كَلْبٌ يُطِفُ بِرَكِيَّةٍ قَدْ كَادَ يقتلُ العَطَشُ إِذْ رَأَتْهُ بَغٍِّ مِنْ بَغَايَا بَنِي إِسْرَائِيل ، فَزَعَتْ
مُوقَها فَاسْتَقَتْ لَهُ بِهِ فَسَقَتْهُ فَغُفِرَ لَهَا بِهِ )) .
Abū Hurayrah
s narrates that the Messenger of Allah
said: "A man was
once walking on a path and he became very thirsty. He found a well into
which he climbed and drank. When he emerged, he saw a dog panting and
eating mud because of thirst. He thought to himself: 'This dog is experiencing
a similar degree of thirst to what I had experienced.' So he again climbed
down the well, filled his leather socks with water and holding it in his
mouth, climbed back out of the well and gave it to the dog to drink. Allah
appreciated this act of his and forgave him." The Șahabah
asked:
"O Messenger of Allah! Are we rewarded even because of animals?" He
replied: "There is reward for (showing kindness to) every living creature."
(Bukhārī, Muslim)

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RIYĀD AL-ȘĀLIĶĪN
A narration of Bukhārī has: "Allah && appreciated this act of his, forgave
him and admitted him into Paradise."
A narration of Bukhārī and Muslim has: "A dog on the verge of dying due to
thirst was walking around a well. An immoral woman from the Banī Isra'il
saw the dog, so she removed her leather socks, filled them with water and
gave it to the dog. Due to this she was forgiven."
Commentary
When Allah &s grants such a splendid reward for an act of kindness towards an animal, one
wonders the true extent of Allah's &s reward and kindness towards His close and beloved
servants.
The narration, which states that a woman (instead of a man) had given water to a dog is not
contradictory because it may refer to another incident.
Additional Points
We are urged to carry out as many good deeds as we can, no matter how insignificant
they may appear, as we have no idea which deed holds Allah's &s special mercy.
v Sincerity draws divine reward. The man's action of giving water to the dog was sincere
and devoid of ulterior motives, hence it attracted Allah's & forgiveness.
v Providing water to people is an exceedingly noble action in the sight of Allah &S. This
includes providing a water source for people in drought-stricken areas or giving a fasting
person water to drink.
V Allah &s is merciful to all His creation, even animals.
The fact that Allah &s forgives major sins due to minor acts of goodness displays His
grace and magnanimity.
Hadīth 127
الحادي عشر: عَنْهُ، عن النَّبِيّ ﴿، قَالَ: ((لَقَدْ رَأيْتُ رَجُلاً يَتَقَلَّبُ فِي الجَنَّةِ فِي شَجَرَةٍ
قَطَعَهَا مِنْ ظَهْرِ الطَرِيقِ كَانَتْ تُؤْذِي المُسْلِمِينَ )) رواه مسلم .
وفي رواية : (( مَرَّ رَجُلٌ بِغُصْنِ شَجَرَةٍ عَلَى ظَهرِ طَرِيقٍ ، فَقَالَ: وَاللهِ لأُنْحِيَنَّ هَذَا عَنِ
المُسْلِمِينَ لا يُؤْذِيهِمْ ، فَأُدخِلَ الجَنَّةَ )) .
وفي رواية لهما : (( بَيْنَمَا رَجُلٌ يَمْشِي بِطَريقِ وَجَدَ غُصْنَ شَوكٍ عَلَى الطريقِ فَأَخَّرَه فَشَكَرَ
اللهُ لَهُ ، فَغَفَرَ لَهُ )) .

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RIYĀD AL-ȘĀLIĶĪN
Abū Hurayrah
narrates that the Messenger of Allah
said: "I saw a
man enjoying the pleasures of Paradise because of a tree which he chopped
off from the path because it was obstructing the Muslims." (Muslim)
Another narration has: "A man passed by a branch of a tree which was
obstructing the path and thought to himself: 'By Allah, I will remove this
from the path of the Muslims so that it does not obstruct them.' For this
he was admitted into Paradise."
A narration of Bukhārī and Muslim has: "While a man was walking, he saw
a thorn tree on the path and moved it aside. Allah &s appreciated this act
of his and forgave him."
Commentary
This hadith explains the tremendous virtue of any deed that benefits the Muslims or removes
harm from them. Islam advocates cleanliness and orderliness in every aspect of life and this
is of particular importance with regard to public amenities such as roads, gardens and other
communal facilities. A Muslim should therefore be considerate and contribute to the overall
comfort and general well-being of others.
Hadith 128
: (( مَنْ تَوَضَّأَ فَأَحْسَنَ الوُضُوءَ ، ثُمَّ أَتَى الجُمعَةَ
الثاني عشر : عَنْهُ ، قَالَ : قَالَ رَسُول الله
فَاسْتَمَعَ وَأَنْصَتَ غُفِرَ لَهُ مَا بَيْنَهُ وَبَيْنِ الجُمُعَةِ وَزِيادَةُ ثَلاثَةِ أَيَّامٍ ، وَمَنْ مَسَّ الحَصَا فَقَدْ لَغَا
)) رواه مسلم .
Abū Hurayrah & narrates that the Messenger of Allah
said: "Whoever
performs a perfect wudū', then attends the Jumu'ah salah, listens attentively
to the sermon and remains silent, will have his sins forgiven until the next
Friday and another three days more. But, a person who plays with pebbles
has involved himself in a futile act." (Muslim)
Vocabulary and Definitions
A "perfect ablution" entails observing all the relevant Sunan and adab (etiquettes) associated
with it.
Commentary
The hadith highlights the importance of focusing the body and soul to the Jumu'ah sermon.
Playing with pebbles is a useless activity, hence any form of disinterest towards the sermon

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is forbidden. From other ahadith, we learn that even advising another person to remain silent
while the Jumu'ah sermon is in progress is forbidden.
Scholars have stated that the reward for a single day of Jumu'ah is multiplied tenfold, hence a
total of ten days' minor sins are forgiven, because the reward of every good deed is multiplied
by ten times according to a law mentioned in the Qur'an.
Additional Points
v It is meritorious to perfect one's wudu' and be punctual for Jumu'ah salah.
v The Jumu ah sermon is an important forum and channel through which people may learn
the teachings of Islam.
Hadīth 129
، قَالَ : (( إِذَا تَوَضَّأ العَبْدُ الْمُسْلِمُ ، أَو الْمُؤْمِنُ فَغَسَلَ
الثالث عشر : عَنْهُ : أنْ رَسُول الله
وَجْهَهُ خَرَجَ مِنْ وَجْهِهِ كُلُّ خَطِئَةٍ نَظَرَ إِلَيْهَا بِعَينِهِ مَعَ المَاءِ ، أَوْ مَعَ آخِرِ قَطْرِ المَاءِ ، فَإِذا
غَسَلَ يَدَيْهِ خَرَجَ مِنْ يَدَيِهِ كُلُّ خَطِيئَة كَانَ بَطَشَتْهَا يَدَاهُ مَعَ المَاءِ ، أَوْ مَعَ آخِرِ قَطْرِ المَاءِ ، فَإِذَا
غَسَلَ رِجْلَيْهِ خَرَجَتْ كُلُّ خَطِئَةٍ مشتها رِجْلاَهُ مَعَ المَاءِ أَوْ مَعَ آَخِرِ قَطْرِ المَاءِ حَتَّى يَخْرُجَ
نَقِيّاً مِنَ الذَّنُوبِ )) رواه مسلم .
Abū Hurayrah 4% narrates that the Messenger of Allah
said: "When a
Muslim servant or believer performs wudū' and washes his face, every sin
which he committed with his eyes leaves his face with the water or with the
last drop of water. When he washes his hands, every sin which his hands
committed leaves his hands with the water or with the last drop of water.
When he washes his feet, every sin which his feet walked towards leaves
his feet with the water or with the last drop of water. This continues until
he leaves completely purified of sin." (Muslim)
Commentary
When a person commits a sin, it leaves a stain or blemish on his limbs. People of piety can
sometimes see these stains because of their spiritual insight. Performing a perfect wudū' with
the correct intention will cause such sins to be physically washed away by the grace of Allah
&S. This is the literal meaning of the hadith. According to the figurative interpretation, the
hadith would mean that Allah &s forgives sins.
Additional Points
v In addition to believing that wudu' washes away sins, a person should be remorseful

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over having committed a sin and make a firm resolution not to commit the sin again.
v Wudu' washes away only minor sins because forgiveness for major sins requires taubah.
Wudu' cleanses the body from apparent impurities and purifies the carnal self from
spiritual impurities.
Hadīth 130
90,
*، قَالَ : (( الصَّلَوَاتُ الخَمْسُ، وَالجُمُعَةُ إِلَى الجُمُعَةِ
الرابع عشر : عنه ، عن رَسُول الله
، وَرَمَضَانُ إِلَى رَمَضَانَ مُكَفِّراتٌ لِمَا بَيْنَهُنَّ إِذَا اجْتُنِبَتِ الكَبَائِرُ )) رواه مسلم .
Abū Hurayrah 4
narrates that the Messenger of Allah
said: "The five
daily Șalahs, one Friday to the next Friday and one Ramadan to the next
Ramadan are expiation for whatever sins are committed between them
provided the major sins are avoided." (Muslim)
Commentary
This hadith is an explanation of a verse of the Qur'an,
﴿إِنَّ الْحَسَنْتِ يُذْهِبْنَ السَّيَّاتِ﴾
Good deeds obliterate evil deeds. (Sūrah Hud, 114)
Hāfiz Walī ud-Din 'Iraqi > stated that this hadith is proof that only minor sins are forgiven
through good deeds. However, Imam Qurtubi & stated that Allah &s forgives even the major
sins of a person through good deeds if his intention is sincere. Allah &s grants this favour
to whomever He chooses.
A question may be posed here: when so many good deeds can obliterate sin, what transpires
when all the sins of a person have been obliterated? Scholars explain that when one engages
in good deeds while having no minor sins, his status will be raised; or if a person has only
major sins, it is hoped that these will also be forgiven. However, it should be remembered
that the general rule is that major sins require taubah.
Additional Points
v During periods of goodness and blessings, one should be punctual upon good deeds and
activities that will lead one closer to Allah Les.
Hadith 131
: (( ألا أَدُلُّكُمْ عَلَى مَا يَمْحُو اللهُ بِهِ الخَطَايَا
الخامس عشر: عَنْهُ ، قَالَ : قَالَ رَسُول الله
وَيَرْفَعُ بِهِ الدَّرَجَاتِ ؟ )) قَالُوا: بَلَى، يَا رسولَ اللهِ ، قَالَ: (( إِسْبَاغُ الوُضُوءِ عَلَى المَكَارِهِ

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، وَكَثْرَةُ الخُطَا إِلَى المَسَاجِدِ ، وَانْتِظَارُ الصَّلاةِ بَعْدَ الصَّلاةِ فَذلِكُمُ الرِّبَاطُ )) رواه مسلم .
Abū Hurayrah 4% narrates that the Messenger of Allah
said: "Shall I
not inform you of that by which Allah &s expiates sins and by which He
raises ranks?" The Șahabah
replied: "Indeed, O Messenger of Allāh!"
He said: "Performing a complete wudū' despite difficulties, taking many
steps to the masjid and waiting for the next salah after having performed
the present one. That is ribat." (Muslim)
Vocabulary and Definitions
Lus means to guard the borders of the Islamic state, ensuring the safety and protection of
the Muslims.
"Waiting for the next salah" means that one's heart and mind are connected to the masjid,
consciously awaiting the next salah. This applies equally whether one is in a masjid, home
or place of work.
Commentary
This hadith means that tahārah, salah and worship are similar to jihad because these are a
form of struggle against the carnal self. This supports another hadith that states,
رجعنا من الجهاد الأصغر إلى الجهاد الأكبر
We returned from the minor jihad (fighting the enemy in battle) to the major
jihād (opposing the carnal desires).
The reason for this is that jihad against the external enemy is restricted to a particular time
and place, while jihad against the carnal self is a perpetual struggle.
Additional Points
v We are encouraged to perform wudū' perfectly even during difficult circumstances such
as severe cold or illness.
v It is compulsory to perform salah in congregation in the masjid, unless one cannot do so
due to a valid reason.
All the ahadith that relate to the forgiveness of sins apply to sins associated with the
rights of Allah &S. For sins relating to the rights of man, it is necessary to fulfil those
rights or seek forgiveness from the wronged individual.
v The hadith illustrates the virtue of residing far from the masjid because of the many steps
one will need to take to attend congregational salah. The hadith is supported by another