The Merit of Dzikirullah Gathering

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The Merit of Dzikirullah Gathering 

By Imam Nawawi

In the name of Allāh, the Most Gracious, the Most Merciful;

All the praise and Thanks is due to Allāh, the Lord of al-‘ālameen. I testify that there is none worthy of worship except Allāh, and that Muhammad, Sallallāhu ‘alayhi wasallam, is His Messenger

Abu Hurayrah (radiyallāhu’anhu) narrated from the Prophet (Sallallāhu ‘alayhi wasallam), who said:

“Allah (Subhānahu wata‘ala) have supernumerary angels who rove about seeking out gatherings in which Allah's name is being invoked: they sit with them and fold their wings round each other, filling in that which is between them and between the lowest heaven. When [the people in the gathering] depart, [the angels] ascend and rise up to heaven.”

The Prophet (Sallallāhu`alayhi wasallam) said: “Then Allah (Subhānahu wata‘ala) asks them - [though] He is most knowing about them: ‘Where did you come from?' And the angel say: ‘we have come from some servants of Yours on Earth: They were glorifying You (Tasbih: Subhana llah), exalting you (Takbir: Allahu Akbar), witnessing that there is no god but You (Tahlil: La ilaha illa llah), praising You (Tahmid: Al-Hamdu lillah), and asking [favours: mercy and forgiveness] of You.’

Allah (Subhānahu wata‘ala) says: ‘And what did they ask of Me?’ The angels say: ‘They asked of You Your Paradise.’ Allah (Subhānahu wata‘ala) says: ‘And have they seen My Paradise?’ They say: ‘No, O Lord.’ Allah (Subhānahu wata‘ala) says: ‘and how would it be were they to have seen My Paradise!’

The angels say: 'And they asked for protection of You. ‘Allah (Subhānahu wata‘ala) says:  ‘From what do they ask protection of Me?’ They say: ‘From Your Hell-fire, O Lord.’  Allah (Subhānahu wata‘ala) says: ‘And have they seen My Hell-fire?’ They say: ‘No, O Lord.’ Allah (Subhānahu wata‘ala) says: ‘and how would it be were they to have seen My Hell-fire!’

The angels say: ‘And they asked for Your forgiveness.’” The Prophet (Sallallāhu ‘alayhi wasallam) said: “Then Allah (Subhānahu wata‘ala) says: ‘I have forgiven them and I have bestowed upon them what they have asked for, and I have granted them sanctuary from that from which they asked protection.’”

“The angels say: ‘O Lord, among them is So-and-so, a much sinning servant, who was merely passing by and sat down with them.’”  The Prophet (Sallallāhu ‘alayhi wasallam) said: “And Allah (Subhānahu wata‘ala) says: ‘and to him [too] I have given forgiveness: he who sits with such people shall not suffer.’”

[Recorded by Muslim, also by Al-Bukhari, At-Tirmidzi, and An-Nasa‘ie]

This hadith indicates the assemblies that proceeded by dzikirullah: Tasbih, Takbir, Tahlil, Tahmid and followed by Istighfar and Du’a seeking Allah’s Mercy and Forgiveness are the assemblies that would be attended by of the angels, and gain the pleasure of Allah Subhānahu wata‘ala. Allah would bestow upon them what they have asked for.

There are several hadiths related to the virtue of the dzikirullah: Tasbih, Takbir, Tahlil, Tahmid, Istighfar and Du’a seeking Allah’s Favour.

Mu‘adz Ibn Jabal (radiyallāhu’anhu) reported that Rasūlullāh (Sallallāhu ‘alayhi wasallam) once held him by the hand and said: “O Mu’adz! I swear by Allāh that I love you. I advise you not to miss supplicating after every solāh saying: ‘Allāhumma a ‘inni ‘alā dzikrika, Wa shukrika, wa husni ‘ibâdatik. (O Allāh! Assist me in mentioning You, expressing gratitude to You, and worshiping You in the finest manner).”[Abu Dawud; An-Nasā‘ie]

Allah subhana wa ta'ala Says: "Not a word does he utter but there is a watcher by him ready to record it” [Surah Qaf, 50:18].

Abu Hurayrah (radiyallāhu‘anhu) reported: The Messenger of Allāh (Sallallāhu 'alayhi wasallam) said, "The uttering of the words: "Subhān-Allāh (Allāh is free from imperfection), Al-hamdu lillāh (All praise is due to Allāh), Lā ilāha illallāh (There is no true god except Allāh) and Allāhu Akbar (Allāh is the Greatest)' is dearer to me than anything over which the sun rises.'' [This is recorded by Muslim]

Commentary:  This Hadith highlights the fact that the formulas which mention the Praise and Glory of Allāh, His Majesty and Oneness are liked by the Prophet (Sallallāhu 'alayhi wasallam) more than anything in the world, because this is one of the virtues which will survive and will be rewarded, while the world and all that it has will perish.

On the authority of Abu Malik al-Harith bin `Asim al-Ash`ari, (radiyallahu 'anhu), who said: The Messenger of Allah, (Sallallahu`alayhi wasallam), said:"Purification is half of iman (faith). Saying 'Al-Hamdulillah' (Praise be to Allah) fills the scales. Saying 'Subhanallah wa al-Hamdulillahi' (Exalted be Allah and Praise be to Allah) fills the space between the heavens and the earth. Solah is a light. Sadaqah (charity) is a proof. Sabr (patience) is a shining glory. The Qur'an is an argument either for you or against you. Everybody goes out in the morning and sell themselves, thereby setting themselves free or destroying themselves." [Muslim]

The hadith shows the importance of these great deeds in Islam through which every Muslim can free him or herself from the punishment of Allah subhana wa ta'ala in the Hereafter or in the Day of Judgment. One has to free oneself from any kind of enslavement except to Allah subhana wa ta'ala. One has to be a servant and slave of only Allah and not anyone or anything else.

‘Abdullah Ibn Mas’ud (radiyallāhu‘anhu) reported: Rasūlullāh (Sallallāhu ‘alayhi wasallam) said: “I met Ibrāhīm (`alayhissalam) on the Night of Ascension (Isra’ and Al- Mi’raj), and he said to me: `O Muhammad, conveys my greetings to your Ummah, and tell them that Jannah has a vast plain of pure soil and sweet water. It is a plain levelled land, treeless plain and the seeds are: Subhān-Allāh, Al-hamdu lillāh, Lā ilāha illallāh and Allāhu Akbar (Allāh is free from imperfection; All the Praise be to Allāh; There is no true god except Allāh; and Allāh is Greatest).'' [This is recorded by At-Tirmidzi (3462); At-Tirmidzi in his takhrij says: “Then say: Lā-hawla-wa-lā quwwata-illa-billāh [il-‘alyyul ‘Azeem]’ (There is no change of any condition nor power except by Allāh [the Most High, the Most Magnificent] '' in that manner’.”]

Commentary: Qi’an is the plural of Qa’ which means plain levelled land that does not have any tree. Trees grow on the plain land of Jannah in return for remembrance and Glorification of Allāh. The more one remembers Allāh, the greater is the number of trees which grow on the piece of land that will be awarded to him.

Abu Musa (radiyallāhu’anhu) narrated: Rasūlullāh (Sallallāhu ‘alayhi wasallam) said to me, “Shall I not guide you to a treasure from the treasures of Jannah?” I said: “Yes, O Messenger of Allāh!”' Thereupon he (Sallallāhu ‘alayhi wasallam) said: “(Recite) Lā-hawla-wa-lā quwwata-illa-billāh [il-‘aly-yul ‘Azeem]’ (There is no change of any condition nor power except by Allāh [the the Greatest, the Most Magnificent]).'' [This is recorded by Al-Bukhari and Muslim].

Commentary: In this Hadith the invocation “Lā-hawla-wa-lā quwwata-illa-billāh [il-‘aly-yul ‘Azeem]”has been regarded a treasure of Jannah or one of the most precious stores of Jannah. The reason for its high eminence seems to be that through it, one makes a confession of his utter weakness and helplessness and attributes all power and authority to Allāh, and this is very much liked by Allāh. This statement is an outright admission that man has no power and if he can prevent himself from any mischief or do any good deed, it is only by the Will of Allāh and His Permission

Abu Darda (radiyallāhu’anhu) reported: The Messenger of Allāh (Sallallāhu ‘alayhi wasallam) said: "Shall I not inform you of the best of your actions which are the purest to your Rabb, which exalt you to the high ranks, which are more efficacious than spending gold and silver (in charity), and better for you than you should encounter your enemies whom you will smite their necks and they will smite your necks?'' They said, "Certainly.'' Rasūlullāh (Sallallāhu ‘alayhi wasallam) said, “Remembrance of Allāh the Exalted [i.e Subhān-Allāh, Al-hamdu lillāh, Lā ilāha illallāh and Allāhu Akbar Lā-hawla-wa-lā quwwata-illa-billāh il-‘alyyul ‘Azeem (Allāh is free from imperfection; All the Praise be to Allāh; There is no true god except Allāh; and Allāh is Greatest. There is no change of any condition nor power except by Allāh, the Most High, and the Most Magnificent)].”  [This is recorded by At-Tirmidzi].

Commentary: This Hadith also tells us about the eminence of remembrance of Allāh, as the basis of every good deed is remembrance of Allāh and expression of one's devotion and obedience to Him. Without these two, even the greatest virtue is useless and is of no value. Thus, we must always bear it in mind that remembrance of Allāh is superior to everything else.

Sa’ad bin Abu Waqqas (radhiyallāhu‘anhu) reported: We were with the Messenger of Allāh (Sallallāhu ‘alayhi wasallam) when he asked, "Is anyone of you unable to earn a thousand good deeds?'' One of those present asked: "How can one earn thousand good deeds in a day?'' Rasulullah (Sallallāhu ‘alayhi wasallam) replied, "By saying: Subhan Allāh a  hundred times, then one thousand good deeds will be recorded for him or one thousand sins will be blotted out from his record.'' [This is recorded by Muslim].

Commentary: One thousand good deeds in return for saying the Tasbih: "Subhan-Allāh'' is a minimum reward under the promise that says i.e., ten-fold reward would be given for each good deed. The words "Au yuhattu’’ is open to disagreement among the religious scholars. Some of them have mentioned it with "Au'' which means one gets one thousand good deeds or a thousand sins are forgiven; while others have mentioned this Hadith with the word "Wa yuhattu'', that is, one is given a thousand virtues and a similar number of sins are pardoned.

Abu Dharr (radiyallāhu`anhu) narrated that Rasūlullāh (Sallallāhu`alayhi wasallam) said: “For every bone of the son of Adam a charity must be given each day. Every Tasbihah [saying Subhān Allāh (Glory be to Allāh)] is a charity, every Tahmidah [saying Al-hamdu Lillāh (Praise be to Allāh)] is a charity, every Tahlilah [saying Lā ilāha ill-Allāh (There is no god but Allāh)] is a charity, every Takbirah [saying Allāhu Akbar [Allāh is Most Great]) is a charity, enjoining what is good is a charity, forbidding what is evil is a charity, and two raka`at offered in the mid-morning (Solat Ad-Duha) is most rewarding.” [This is recorded by Muslim, 720]

In another narration Abu Dharr, (radiyallahu 'anhu), reported that some of the Companions of the Messenger of Allah, (Sallallahu`alayhi wasallam), said to him:

"O Messenger of Allah, the rich have taken away all the rewards. They observe the solah as we do, and they keep the fasts as we do, and they give sadaqah (charity) from their surplus riches." Upon this he (the Prophet, Sallallahu`alayhi wasallam) said: "Has Allah not prescribed for you (a course) by following which you can also do sadaqah? Verily in every Tasbih (i.e. saying Subhanallah) there is a sadaqah, every Takbir (i.e. saying Allahu Akbar) is a sadaqah, every Tahmid (i.e. saying Alhamdulillah) is a sadaqah, every Tahlil (i.e. saying Lailaha illallah) is a sadaqah, enjoining of good is a sadaqah, forbidding of evil is a sadaqah, and having sexual intercourse with your wife is a sadaqah. They (the Companions) said: "O Messenger of Allah is there reward for him who satisfies his sexual passion among us?" He said: "Tell me, if he were to devote it to something forbidden, would it not be a sin on his part? Similarly, if he were to devote it to something lawful, he should have a reward."

[Muslim]

In another hadith recorded by both Muslim and Al-Bukhari, it is mentioned that the questioners were the poor of the Muhajruun or immigrants from Makkah. Ibn Rajab says that this hadith shows that those poor people thought that giving sadaqah (charity) can only be done through money, something which they could not afford. The Prophet, (Sallallahu alayhi wasallam), told them that all good deeds are considered as charitable acts.

Jabir bin Abdullah (radiyallāhu’anhu) reported: I heard the Messenger of Allāh (Sallallāhu 'alayhi wasallam) saying, "The best way to celebrate the remembrance of Allāh is to say: Lā ilāha illallāh (there is no true god except Allāh).'' [This is recorded by At-Tirmidzi].

Commentary: Since the Shahādah is the basis of Islam, its repetition in abundance has the greatest eminence. Some religious scholars regard only “Lā ilāha illAllāh” as eminent, while others hold that the second part of it (Muhammad is the Messenger of Allāh) is also included in it. Thus, in their opinion both these parts of the Shahādah should be recited together

Abu Hurayrah (radiyallāhu’anhu) reported: The poor Emigrants came to the Messenger of Allāh (Sallallāhu ‘alayhi wasallam) and said: "The wealthy have gone with the highest ranks and lasting bliss.'' He asked: "How is that?'' They replied: "They offer Solāh as we offer it; they observe fast as we do; (and as they are wealthy) they perform Hajj and ‘Umrah, and go for Jihad, and they spend in charity but we cannot, and they free the slaves but we are unable to do so.'' The Messenger of Allāh (Sallallāhu 'alayhi wasallam) said, "Shall I not teach you something with which you may overtake those who surpassed you and with which you will surpass those who will come after you? None will excel you unless he who does which you does.'' They said: "Yes, please do, O Messenger of Allāh'' He (Sallallāhu ‘alayhi wasallam) said, "You should recite: Tasbih “Subhān-Allāh (Allāh is free from imperfection)”, Takbir “Allāhu Akbar' (Allāh is Greatest)”, Tahmid “Al-hamdulillāh (Praise be to Allāh)” thirty-three times after each Solat.'' [This is recorded by Al-Bukhari and Muslim]

Abu Salih, the subnarrator of the Hadith said, when Abu Hurayrah (radhiyallāhu‘anhu) was asked about the manner of reciting Tasbih, Tahmid and Takbir, he said, "Recite: “Subhān-Allāh, wal-hamdulillāh, wallāhu Akbar”, till all are recited thirty-three times.

Commentary: This Hadith has already been mentioned, but with a slightly different wording with reference to Sahih Muslim. The elaboration made by Abu Salih apparently seems to indicate that all the three words should be recited in combination while other religious scholars have shown preference for reciting them separately. The purpose is, however, attained in either way. There does arise one question here: Should one recite each of these words thirty-three times or in all for thirty-three times? The wording of the Hadith does not make this clear. It makes it clear that each of these words is to be recited for thirty-three times. This is how their aggregate will come to ninety-nine. The Hadith that follows makes this point clear.

Abu Hurayrah (radiyallāhu’anhu)  reported Rasūlullāh (Sallallāhu ‘alayhi wasallam) said: "He who recites after every solāh: ‘Subhān-Allāh (Allāh is free from imperfection)’ thirty-three times; ‘Al-Hamdu lillāh (All the Praise be to Allāh)’ thirty-three times; ‘Allāhu Akbar (Allāh is Greatest)’ thirty-three times; and completes the hundred with: Lā ilāha illallāhu, wahdahu lā sharīka lah, lahul-mulku wa lahul-hamdu, wa Huwa `ala kulli shay iñ Qadīr (There is no true god except Allāh. He is One and He has no partner with Him. His is the sovereignty and His is the praise, and He is Omnipotent), will have all his sins pardoned even if they may be as large as the foam on the surface of the sea.''[This is recorded Muslim]

Abu Dharr (radiyallāhu`anhu) reported: The Prophet (Sallallāhu`alayhi wasallam) said:

"Allāh, the Almighty, says, `Whosoever does a good deed, will have (reward) ten times like it and I add more; and whosoever does an evil, will have the punishment like it or I will forgive (him); and whosoever approaches Me by one span, I will approach him by one cubit; and whosoever approaches Me by one cubit, I approach him by one fathom, and whosoever comes to Me walking, I go to him running; and whosoever meets Me with an earth-load of sins without associating anything with Me, I meet him with forgiveness like that".[Muslim]

This Hadith mentions the infinite Compassion and Mercy of Allāh to His obedient servants and a special expression of which will be made by Him on the Day of Resurrection. On that Day, He will servants at least ten times reward for each good deed. In some cases it may be far more than that, seven hundred times or more, as He would like. Such benevolence on His part warrants that a Muslim should never lose hope of His forgiveness.

Abu Hurayrah (radiyallāhu’anhu) reported: The Messenger of Allāh (Sallallāhu 'alayhi wasallam) said, "There are two statements that are light for the tongue to remember, heavy in the Scales and are dear to the Merciful: ‘Subhan-Allāhi wa bihamdihi, Subhan-Allāhil-Azeem [Glory is to Allāh and to Him is the praise, Glory is to Allāh, the Greatest, the Most Magnificent)'.''[This is recorded by Al-Bukhari and Muslim]

In another narration Abu Hurayrah (radiyallāhu`anhu) also reported: Rasūlullāh (Sallallāhu ‘alayhi wasallam) said, “He who recites in the morning and in the evening the statement: ‘Subhān-Allāhi wa bihamdihi, Subhān-Allāhil-‘Azeem (Glory is to Allāh and to Him is the Praise, Glory is to Allāh, the Greatest, the Most Magnificent)’ one hundred times, will not be surpassed on the Day of Resurrection by anyone with better deeds than one who utters the same words or utters more of these words.” [Muslim]

Commentary: This Hadith affirms that man's actions carry weight. On the Day of Judgement, his actions will be cast into the Balance. At that time Allāh will endow these actions with weight, or according to some scholars, those records which register man's actions will be weighed. This is quite possible for the reason that Almighty Allāh is Capable of weighing things without even their physical form. This discussion apart, when actions will be cast into the Balance, the formula mentioned in the Hadith, the utterance of which is very easy, will prove weighty. Every Muslim should make it a practice to repeat them frequently. Allah subhana wa ta'ala Says: "Not a word does he utter but there is a watcher by him ready to record it” [Surah Qaf 50:18].

It was narrated that the Prophet (Sallallāhu ‘alayhi wasallam) said to a man (one of the Sahabah): “What do you say when you prayer (Du’a after the Tashahhud)?” He said: “I recite the Tashahhud, then I say:  “Allāhumma inni as alukal-Jannah wa a‘udzu bika Minan-nār” (O Allāh, I ask You for Paradise and seek refuge in You from the Fire).I cannot murmur like you and like Mu‘adz.” Rasūlullāh (Sallallāhu ‘alayhi wasallam) said: “It is about them that we were murmuring.” [Narrated by Abu Dawud, 792: sahih].

Abdullah Ibn ‘Umar (radiyallāhu’anhu) said: We counted Allah’s Messenger saying a hundred times during one single sitting: ‘Rabb ighfir li wa tubb ‘alayya innaka antat-tawwābul-ghafūrur-rahīm’ (O Lord, forgive me and accept my repentance, for You are the Accepter of Repentance, Oft-Forgiving , Most Merciful). [Abu Dawud and At-Tirmidzi].

Commentary: This Hadith tells us about the etiquette of praying to Allāh. We should use the Names of Allāh befitting our prayers, i.e., the Names of Allāh signifying those Attributes of Allāh which have a special concern with the subject of our particular prayer, i.e., while seeking forgiveness, His Names concerning His Attributes of forgiveness and kindness should be used. On the other hand, while praying for worldly matters, we should mention His Qualities of charity and bestowing gifts etc.

‘Aishah (radiyallāhu‘anha) reported: Prior to his demise, Rasūlullāh (Sallallāhu ‘alayhi wasallam) used to supplicate frequently: “Subhan Allāhi wa bihamdihi; Astaghfirullaha wa atubu ilaih. (Allāh is free from imperfection, and I begin with praising Him. I beg forgiveness from Allāh and I turn to Him in repentance." [Al-Bukhari and Muslim].

Commentary: In general, asking of forgiveness all the time is necessary and commendable. But during the old age and the last days of one's life it is particularly very essential. In this way, the Sunnah of Rasūlullāh (Sallallāhu ‘alayhi wasallam) would also be followed.

 ‘Abdullah bin ‘Amr (radiyallāhu‘anhu) narrated that Abu Bakar As-Siddiq (radiyallāhu‘anhu) reported: I requested the Messenger of Allāh (Sallallāhu ‘alayhi wasallam) to teach me a supplication which I could recite in my Solāt. Thereupon he said, “Recite: ‘Allāhumma inni zalamtu nafsi zulman kathira, Wa la yaghfirudz-dzunuba illa Anta, Faghfir li maghfiratan min ‘indika, warhamni , Innaka Antal-Ghafūr-ur-Rahim (O Allāh! I have considerably wronged myself. There is none to forgive the sins but You. So grant me pardon and have mercy on me. You are the Most Forgiving, the Most Compassionate).” [Recorded by Al-Bukhari and Muslim].

‘Abdullah bin Mas‘ud (radiyallāhu‘anhu) reported: The Prophet (Sallallāhu ‘alayhi wasallam) used to supplicate: “Allāhumma inni as ‘alukal-Huda, Wat-Tuqa, Wal-‘Afafa, Wal-Ghina (O Allāh! I beseech You for Guidance, Piety, Chastity and Contentment).” [Muslim].

Commentary: This du’a contains four words, the meanings and implications of which constitute its essence. These words are guidance, piety (fear of Allah), chastity and sufficiency. Guidance here means guidance at every turn of life and steadfastness on the path of truth. Fear of Allah is the greatest means of piety and strongest defense against sins. Chastity is the state of being free from what is unlawful. Self-sufficiency is the antonym of poverty and here it means the self-contentment. What it implies is that one should not care for what people possess. This Du’a is very comprehensive and valuable.

Anas Ibn Mālik (radiyallāhu’anhu) who said: “The supplication most often recited by Rasūlullāh (Sallallāhu ‘alayhi wasallam): Allahumma-ātina-fid-dunya hasanah, Wa fil-ākhirati-hasanah, Wa-qina-‘ādzabānnār (O Allah! Bestow upon us in this world that which is good and in the Hereafter that which is good, and save us from the punishment of the Fire).’” (Al-Baqārah 2:201) [This is recorded by Al-Bukhāri, Muslim, and Tarmidzi].

Commentary: Tarmidzi (rahimullāh) said: “Hasanah is very comprehensive and includes in all kinds of good and benefits of this world and of the Hereafter. Good health, wealth and satisfaction of the world and good status in Jannah, forgiveness from sins and Allāh’s bounties and favours in both worlds are included in this duā’” [ Jāmi’ At-Tarmidzi]

Ibn Abi Hatim and Ibn Jarir recorded that Umm Salamah (radiyallāhu`anha), said that the Prophet (Sallallāhu `alayhi wasallam) used to supplicate: ‘Ya muqallibal-qulubi, thabbit qalbi `ala dinik (O Controller of the hearts make my heart steadfast in Your religion).” Rasulullah (Sallallāhu `alayhi wasallam) then recited: Rabbana la tuzia’qulubana ba’ daiz hadaitana wahab Lana min laduñ karahmah; Iñnaka an tal wahhāb. (Our Lord! Let not our hearts deviate (from the truth) after Thou have guided us, and grant us mercy from Thou. Truly, Thou are the Bestower.) (Al-’Imran, 3:8) [This is recorded by Muslim and At-Tirmidzi]

And Allāh Almighty Knows best.

[Excerpted with modification from “Forty Hadith Qudsi, Hadith No: 39: The Merit Gathering for Dzikirullah and du’a seeking Allah’s Favour”, By Imam Nawawi via I C Truth]

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Dzikirullah Is a Sadaqah

Hadith  25: Dzikirullah Is a Sadaqah
(Charitable Acts)

By Imam An-Nawawi

In the name of Allāh, the Most Gracious, the Most Merciful;

All the praise and Thanks is due to Allāh, the Lord of Al-`Ālameen. I testify that there is none worthy of worship except Allāh, and that Muhammad, Sallallāhu `alayhi wasallam, is His Messenger

Abu Dharr Al-Ghifari whose real name was Jundub bin Junadah (radiyallahu`anhu), reported that some of the Companions of the Messenger of Allah, (sallallahu`alayhi wasallam), said to him:

"O Messenger of Allah, the rich have taken away all the rewards. They observe the prayer as we do, and they keep the fasts as we do, and they give sadaqah (charity) from their surplus riches." Upon this he (the Prophet, Sallallahu`alayhi wasallam) said: "Has Allah not prescribed for you (a course) by following which you can also do sadaqah? Verily in every Tasbih (i.e. saying Subhanallah) there is a sadaqah, every Takbir (i.e. saying Allahu Akbar) is a sadaqah, every Tahmid (i.e. saying Alhamdulillah) is a sadaqah, every Tahlil (i.e. saying Lailaha illallah) is a sadaqah, enjoining of good is a sadaqah, forbidding of evil is a sadaqah, and having sexual intercourse with your wife is a sadaqah. They (the Companions) said: "O Messenger of Allah is there reward for him who satisfies his sexual passion among us?" He said: "Tell me, if he were to devote it to something forbidden, would it not be a sin on his part? Similarly, if he were to devote it to something lawful, he should have a reward."

[Recorded by Muslim]

Background

In another hadith recorded by both Muslim (rahimahullāh) and Al-Bukhari (rahimahullāh), it is mentioned that the questioners were the poor of the Muhajruun or immigrants from Makkah. Ibn Rajab (rahimahullāh) says that this hadith shows that those poor people thought that giving sadaqah (charity) can only be done through money, something which they could not afford. The Prophet, (Sallallahu`alayhi wasallam), told them that all good deeds are considered as charitable acts.

There are other versions this hadith of Abu Dharr (radiyallahu`anhu), as well as some other hadiths which show similar meanings. One of them is in Sahih Muslim which says that: "Every good act is an act of charity". In another version the hadith, it says: "Your smile to your brother is a charitable act. Ordering good is a charitable act. Forbidding evil is a charitable act. Helping a man who has bad eyesight to see things is a charitable act. Removing a stone, rubbish or bones is a charitable act. Emptying your cup in the cup of your brother is a charitable act."

Also in the Sahihain (Sahih Al-Bukhari and Sahih Muslim) it is mentioned that “A man spending money upon his wife is charity”. In another hadith in the Sahihain it is mentioned that “No Muslim plants a plant or soils a seed and has it eaten by a bird, animal or human except that it will be a charitable act for him”.

In another narration, Abu Dharr (radiyallāhu`anhu) narrated that Rasūlullāh (Sallallāhu`alayhi wasallam) said: “For every bone of the son of Adam a charity must be given each day. Every Tasbihah [saying Subhān Allāh (Glory be to Allāh)] is a charity, every Tahmidah [saying Al-hamdu Lillāh (Praise be to Allāh)] is a charity, every Tahlilah [saying Lā ilāha ill-Allāh (There is no god but Allāh)] is a charity, every Takbirah [saying Allāhu Akbar [Allāh is Most Great]) is a charity, enjoining what is good is a charity, forbidding what is evil is a charity, and two raka`at offered in the mid-morning (Duha) is most rewarding.” [This is recorded by Muslim, 720]

Lessons

According to Ibn Rajab (rahimahullāh), the hadith proves that the Companions of the Prophet, (Sallallahu alayhi wasallam), were so eager to do good acts and charitable deeds. They had very strong desires to do Al-Khayr and charity in order to please Allah subhana wa ta'ala. They were sad when they could not afford to donate their money to charity especially as it was being done by some other people. They had a strong desire to spend they wealth and to do good deeds when they saw some members among the Companions doing it. They wanted to be like them in terms of rewards and  tawab. They were able to do solah, fasting and other ibadah but one thing they could not do was giving money or sadaqah because they did not have any. But they were told to do more dzikir which is equal to giving money or charity in terms of rewards.

We can see here how the Companions were so keen to do all forms and acts of ibadah in order to please Allah subhana wa ta'ala. This should be the case with every Muslim. We should be eager to do every good deed which pleases Allah. At least we should have the will and desire to do it even if we cannot do it.

Ibn Rajab (rahimahullāh) states that the Islamic concept of charity in its broad sense can be divided into two types:

1.  The acts of goodness and kindness one can have towards other humans. Ibn Rajab (rahimahullāh) gave some examples such as education and teaching people, teaching the Qur'an, removing anything that harms people in their paths, and also doing whatever that contributes to the well-being of the Muslim community. This also includes making du`a (prayer) and istighfar (forgiveness) for the other Muslims.

2.   Keeping any harmful action away from others. This means that we must not perform a harmful act towards other people if it does not benefit them. It is the minimum thing that one can afford to do to benefit others.

Charitable acts are rewarded even without niyah or intentions. This can be understood from the first impression or the general observable meaning of the text of the hadith. But it seems that Ibn Rajab (rahimahullāh) is not happy with this interpretation. He says that a charitable act, according to many scholars, is conditional to a good intention. That is we must do it for the sake of Allah only and to seek His Pleasure. According to Ibn Rajab (rahimahullāh), this view is supported by two evidences:

1.   In another version of the hadith good intention was mentioned and hence it applies to the other places where good intention was not mentioned.

2.   In Surah Al-Nisa, 4:114, Allah says: "There is no good in most of their secret talks except one who exhorts to a good deed of charity or goodness or conciliation between people. To him who does this seeking the pleasure of Allah, We shall soon give him a reward of high value." Ibn Rajab (rahimahullāh) says that in this verse it is mentioned that the reward is conditional to a good intention only.

Each of the phrases of Dzikirullah such as Al-Tahmid, Al-Tahlil, and Al-Tasbih is a charitable act. This show us the importance if Dzikirullah. There are general types of dzikir and there are specific types of dzikir. Muslims should remember Allah all the time. The recommended time to do dzikir is during the morning and the evening and after the Salawat. Every Muslim should maintain and observe the dzikir in order to become among those who are described as Al-Dzakirun.

The acts of pleasing Allah are very wide and affordable to everyone. People differ in their ability, preference, potential, etc. There is room for all where everyone has the ability to perform some act of charity. Therefore a Muslim should take this advantage and do good deeds which are more convenient and suitable for him or her. However, we are encouraged to do as much of good deeds and charitable acts as we can.

There is story that Imam al-Dhahabi (rahimahullāh) related about a dialogue between Ibn al-Juwairiyah (rahimahullāh) and Imam Malik (rahimahullāh). He said that Ibn al-Juwairiyah (rahimahullāh) wrote a letter to Imam Malik (rahimahullāh) about ibadah and advised him to do more acts of worship. Imam Malik (rahimahullāh) was well known for his lectures in the Masjid Al-Nabawi where he used to disseminate `ilm (knowledge) and the sunnah of the Prophet, (Sallallahu`alayhi wasallam), that he learned. Ibn Juwairiyah (rahimahullāh) was known of his piety and devotions to worship. Imam Malik (rahimahullāh) replied Ibn al-Juwairiyah's letter saying that Allah has divided the acts of deeds among people as He divided rizq or wealth among them. Some are given talents in knowledge and how to spread it while others are given talents in jihad, fasting and so on. So what he (Imam Malik) was given is not less than what Ibn al-Juwairiyah (rahimahullāh) have been given and he hoped that both of them are on the right track and do the things that please Allah subhana wa ta'ala.

Also In the stories of the Sahabah we can find that everyone was good at doing some specific acts. This means talents are divided among people. Ibn Masud (radiyallahu`anhu) said that fasting the sunnah prevented him from reciting the Qur'an. It made him weak. So he chose the recitation of the Qur'an over the non-obligatory fasting. This is mentioned by Al-Shatibi (rahimahullāh) in his Al-I'tisam.

So people have choices and preferences in doing acts of `ibadah according to their ability and this is acceptable in Islam. Only a few people may have the ability to do many things together. One of them was Abu Bakar Al-Siqdiq, (radiyallahu 'anhu). He was given the talents to perform all forms of `ibadah and was good at doing them.

Ibn Al-Qayyim (rahimahullāh) mentions said that it is recommended to compete towards good deeds as mentioned in the Qur'an. People are allowed to compete for goodness and for the acts of charity in accordance with their talents and ability. There is a story of a man who was in Madinah who usually goes to solah with some money in his pocket. After the solah and on his way back, he would give the money to any needy person that he met. He was well known for doing this kind of charity. Then there is the story of an old man who was over 80 years old who used to do many good activities for the people of the village. He used to walk around the streets of the village and cleaned the roads and streets. Every morning after the Solat Fajar he would go to the school and clean the muddy and dusty road to that school. He was an illiterate man but yet he did a lot of good jobs for the villagers which other people did not bother to do. This is indeed a great deed in the sight of Allah. It is a good opportunity to get the pleasure of Allah. Therefore every Muslim should be doing this kind of action which is actually easy and simple but has great rewards. We cannot do all charitable acts at one time but we have to do whatever we can do. We have to have the intention to do any charitable act. The hadith that says: "Your smile to your brother is a charitable act" is a good example of this type of ibadah. It is common now to see many people who have the habit of smiling at other people. They are in fact good at this kind of charitable act. They are blessed with this behavior. It has a positive influence on other's behavior. When you smile to your brother and say "Assalamu `Alaikum" to him, you are in fact making him happy and this act will create a good environment among the Muslim community.

Scholars have emphasised the distinction between "Ghibtah" and "Hasad". Al-Ghibtah means to have the desire to achieve the good qualities that others have. Al-Ghibtah is a positive behavior which motivates you to do good, as good as other people does. For example, when you see a knowledgeable person, you admire and wish to be knowledgeable like him; when you see someone who does a lot of `ibadah, you wish to do the same; when you see a rich person who pays charity, you admire him and wish to be like him. So you admire these people for their good actions and hence you wish to be like them. Al-Ghibtah, then, is actually good and desirable. It influences our attitude and behavior in a positive way.

Al-Hasad, on the other hand, means 'envy'. It is a negative behavior which is prohibited and condemned in Islam. The Prophet, (sallallahu`alayhi wasallam), said that Al-Hasad demolishes the rewards. It is envy and jealousy that occurs when you see someone who is given some privileges that you do not have. It is Allah who gives His Bounty to anyone He chooses. So we should not feel any objection to Allah's plan. That is why Al-Hasad is considered a very bad behavior and a major sin.

We are encouraged to perform the acts of ordering good things and prohibiting evils because when we do it we contribute to the well-being of the society. We do not do it to offend or put down someone. We do it in order to help them. Carrying out this concept will always contribute to the betterment of the whole society. We have to do it with tolerance and patience so that the other party may accept it. When we do this act with good intentions, the other person sees it positively. He sees it as caring and concern from our side. So most likely, he will accept it. We should not do it in a harsh or aggressive way that it may offend others.

Abu Hurayrah (radiyallāhu`anhu) narrated from the Prophet (Sallallāhu`alayhi wasallam), who said:

“Allah (Subhānahu wata`ala) have supernumerary angels who rove about seeking out gatherings in which Allah's name is being invoked: they sit with them and fold their wings round each other, filling in that which is between them and between the lowest heaven. When [the people in the gathering] depart, [the angels] ascend and rise up to heaven.”

The Prophet (Sallallāhu`alayhi wasallam) said: “Then Allah (Subhānahu wata`ala) asks them - [though] He is most knowing about them: ‘Where did you come from?' And the angel say: ‘we have come from some servants of Yours on Earth: They were glorifying You [Tasbih: Subhana llah], exalting you [Takbir: Allahu Akbar], witnessing that there is no god but You [Tahlil: La ilaha illa llah], praising You [Tahmid: Al-Hamdu lillah], and asking [favours: mercy and forgiveness] of You.’

Allah (Subhānahu wata`ala) says: ‘And what did they ask of Me?’ The angels say: ‘They asked of You Your Paradise.’ Allah (Subhānahu wata‘ala) says: ‘And have they seen My Paradise?’ They say: ‘No, O Lord.’ Allah (Subhānahu wata`ala) says: ‘and how would it be were they to have seen My Paradise!’

The angels say: 'And they asked for protection of You. ‘Allah (Subhānahu wata`ala) says:  ‘From what do they ask protection of Me?’ They say: ‘From Your Hell-fire, O Lord.’  Allah (Subhānahu wata`ala) says: ‘And have they seen My Hell-fire?’ They say: ‘No, O Lord.’ Allah (Subhānahu wata`ala) says: ‘and how would it be were they to have seen My Hell-fire!’

The angels say: ‘And they asked for Your forgiveness.’” The Prophet (Sallallāhu`alayhi wasallam) said: “Then Allah (Subhānahu wata`ala) says: ‘I have forgiven them and I have bestowed upon them what they have asked for, and I have granted them sanctuary from that from which they asked protection.’”

“The angels say: ‘O Lord, among them is So-and-so, a much sinning servant, who was merely passing by and sat down with them.’”  The Prophet (Sallallāhu`alayhi wasallam) said: “And Allah (Subhānahu wata`ala) says: ‘and to him [too] I have given forgiveness: he who sits with such people shall not suffer.’”

[Recorded by Muslim, also by Al-Bukhari, At-Tirmidzi, and An-Nasa‘ie]

Abu Dharr (radiyallāhu`anhu) reported: The Prophet (Sallallāhu`alayhi wasallam) said:

"Allāh, the Almighty, says, `Whosoever does a good deed, will have (reward) ten times like it and I add more; and whosoever does an evil, will have the punishment like it or I will forgive (him); and whosoever approaches Me by one span, I will approach him by one cubit; and whosoever approaches Me by one cubit, I approach him by one fathom, and whosoever comes to Me walking, I go to him running; and whosoever meets Me with an earth-load of sins without associating anything with Me, I meet him with forgiveness like that".

[Muslim]

This Hadith mentions the infinite Compassion and Mercy of Allāh to His obedient servants and a special expression of which will be made by Him on the Day of Resurrection. On that Day, He will servants at least ten times reward for each good deed. In some cases it may be far more than that, seven hundred times or more, as He would like. Such benevolence on His part warrants that a Muslim should never lose hope of His forgiveness.

Conclusion

Scholars state that all permissible acts can be turned into `ibadah. These acts can be rewarded with the condition of having good intentions. So every normal activity that we do in our everyday life can be turned into `ibadah and we will be rewarded for doing it with good intentions. For example, when you are driving or putting petrol into your car with the intention of benefiting your family or relatives, you will be rewarded and this act will be considered as `ibadah. Also, when you make a telephone call to your family or relatives with good intentions, you will be rewarded for that. Hence, these simple acts of our everyday life can be turned into `ibadah and be rewarded. We need to train ourselves with this habit and In sha Allah we will get a great reward from Allah.

Mu`adz Ibn Jabal (radiyallāhu`anhu) reported that Rasūlullāh (Sallallāhu`alayhi wasallam) once held him by the hand and said: “O Mu`adz! I swear by Allāh that I love you. I advise you not to miss supplicating after every solāh saying: ‘Allāhumma a `inni `alā dzikrika, Wa shukrika, wa husni `ibâdatik. (O Allāh! Assist me in mentioning You, expressing gratitude to You, and worshiping You in the finest manner).”[ This is recorded by Abu Dawud; An-Nasā`ie]

This Hadith stresses the fact that one should seek the Help of Allāh for His remembrance, thanksgiving and worship, because one cannot do anything without His Help and Support. The Prophet (Sallallāhu`alayhi wasallam) combined between gratitude and the mentioning of Allāh, because they are the means of attaining true felicity. If one who does not mention Allāh is certainly of the ungrateful.

`Abdullah bin Mas`ud (radiyallahu`anhu) reported that the Prophet (Sallallahu`alayhi wasallam) used to say: “Allahumma inni as `alukal-huda wat-tuqa wal-`afafa wal-ghina (O Allah! I ask You for guidance, piety, chastity and self-sufficiency)".

[This is recorded by Muslim].

Commentary: This du’a contains four words, the meanings and implications of which constitute its essence. These words are guidance, piety (fear of Allah), chastity and sufficiency. Guidance here means guidance at every turn of life and steadfastness on the path of truth. Piety (fear of Allah) is the greatest means of piety and strongest defense against sins. Chastity is the state of being free from what is unlawful. Self-sufficiency is the antonym of poverty and here it means the self-contentment. What it implies is that one should not care for what people possess. In view of all these qualities, the prayer is very comprehensive and valuable

And Allāh Almighty Knows best.

[Excerpted from commentary on Hadith  25: “Charitable Acts I, 40 Hadiths Of Imam Nawawi, By Dr. Jamal Ahmed Badi, via IC Truth]

The Charitable Acts

Hadith 26: The Charitable Acts

By Imam An-Nawawi

In the name of Allāh, the Most Gracious, the Most Merciful;

All the praise and Thanks is due to Allāh, the Lord of al-`ālameen. I testify that there is none worthy of worship except Allāh, and that Muhammad, Sallallāhu `alayhi wasallam, is His Messenger

Abu Hurairah, (radiyallahu`anhu), reported that the Messenger of Allah, (Sallallāhu`alayhi wasallam), said:

“On every person's joints or small bones (i.e. fingers and toes), there is sadaqah (charity) every day the sun rises. Doing justice between two people is sadaqah; assisting a man to mount his animal, or lifting up his belongings onto it is sadaqah; a good word is sadaqah; every step you take towards solah is sadaqah; and removing harmful things from pathways is sadaqah.”

[Recorded by Al-Bukhari and Muslim]

Background

The content of this hadith is the same as the previous one, Hadith 25. Abu Dharr, (radiyallahu`anhu), reported that some of the Companions of the Messenger of Allah, (Sallallahu`alayhi wasallam), said to him: “O Messenger of Allah, the rich have taken away all the rewards. They observe the solah as we do, and they keep the fasts as we do, and they give sadaqah (charity) from their surplus riches.”

Upon this he (the Prophet, Sallallahu`alayhi wasallam) said: “Has Allah not prescribed for you (a course) by following whom you can also do sadaqah? Verily in every Tasbih (i.e. saying Subhanallah) there is a sadaqah, every Takbir (i.e. saying Allahu Akbar) is a sadaqah, every Tahmid (i.e. saying Alhamdulillah) is a sadaqah, every Tahlil (i.e. saying Lailaha illallah) is a sadaqah, enjoining of good is a sadaqah, forbidding of evil is a sadaqah, and having sexual intercourse with your wife is a sadaqah.” They (the Companions) said: “O Messenger of Allah is there reward for him who satisfies his sexual passion among us?" He said: "Tell me, if he were to devote it to something forbidden, would it not be a sin on his part? Similarly, if he were to devote it to something lawful, he should have a reward." [Recorded by Muslim]

One possibility why this is so is that Al-Imam An-Nawawi (rahimahullāh) wanted to emphasize the importance of sadaqah (charitable acts) so he decided to repeat the meaning of the previous hadith. Another possibility is that this hadith may contain more examples of sadaqah than what was mentioned in the previous one. A third possibility is the influence of Al-Imam Muslim (rahimahullāh) on Imam Nawawi (rahimahullāh), who has written commentaries on Sahih Muslim. Imam Muslim (rahimahullāh) recorded many hadiths which address the issue of sadaqah. It can be concluded that what has happened is due to the influence of Imam Nawawi's involvement in this great scholarly research on explaining and interpreting Sahih Muslim.

Ibn Rajab (rahimahullāh) quotes other hadiths with similar meanings. Two were recorded by Imam Muslim. From this a possibility of influence can be derived. A third hadith is recorded by Imam Al-Bukhari (rahimahullāh) and Imam Muslim (rahimahullāh) where the hadith mentions the number of bones as 360. In this hadith the number is not mentioned. It only mentions every small joint (bone).

In one of these hadiths, the performance of Solah al-Duha is mentioned as a substitution of some charitable acts. The Prophet Muhammad, (Sallallāhu `alayhi wasallam), said that the Solat al-Duha has the same reward of doing these charitable acts.

Abu Dharr (radiyallāhu`anhu) narrated that Rasūlullāh (Sallallāhu`alayhi wasallam) said: “For every bone of the son of Adam a charity must be given each day. Every Tasbihah [saying Subhān Allāh (Glory be to Allāh)] is a charity, every Tahmidah [saying Al-hamdu Lillāh (Praise be to Allāh)] is a charity, every Tahlilah [saying Lā ilāha ill-Allāh (There is no god but Allāh)] is a charity, every Takbirah [saying Allāhu Akbar [Allāh is Most Great]) is a charity, enjoining what is good is a charity, forbidding what is evil is a charity, and two raka`at offered in the mid-morning (Duha) is most rewarding.” [This is recorded by Muslim, 720]

In the hadith that is related by Imam Al-Bukhari (rahimahullāh) and Imam Muslim (rahimahullāh), it mentions something that is not mentioned in the previous hadith. One more charitable act that is mentioned by Ibn Rajab (rahimahullāh) is helping the one who is in need. Prophet Muhammad, (Sallallāhu `alayhi wasallam), emphasized this idea: if a Muslim cannot help the one who is in need, he should abstain from evil and not harm others.

Abu Hurairah (radiyallahu`anhu) narrated that the Prophet (Sallallahu`alayhi wasallam) said:“A Muslim is the brother of a Muslim: he does not wrong him nor does he forsake him when he is in need; whosoever is fulfilling the needs of his brother, Allah is fulfilling his needs; whosoever removes distress from a believer, Allah removes from him a distress from a distressful aspect of the Day of Resurrection; and whosoever conceals the faults of a Muslim, Allah will conceal his faults on the Day of Resurrection.” [Recorded by Al-Bukhari and Muslim]

Lessons

The hadith shows the great creation of man which has been emphasised in many surahs in the Qur'an. Ibn Rajab (rahimahullāh) says when the Prophet Muhammad, (Sallallāhu `alayhi wasallam), mentions these small bones or joints, he is emphasizing their structure and creation which are great bounties of Allah subhana wa ta'ala. The Prophet Muhammad, (Sallallāhu `alayhi wasallam), calls upon us to be thankful to Allah by doing charitable acts for each one of these bones.

Al-Ustaz Jamaludin Zarabozo highlights the significance of the word 'salameh', the small bone, when he refers to the small bones in the hands and feet and how they are put together. Once again, we notice how scholars may be influenced by each other. It is not strange to notice that Ustaz Jamaludin is influenced by Ibn Rajab (rahimahullāh) since he translated most of his work. He asks the Muslims to see how these bones are magnificently put together. It is their interaction that allows the dexterity and speed that the creatures possess in their hands. It also gives proper balance to the feet.

Al-Shaikh Al-Bitar, (rahimahullāh) one of the commentators on An-Nawawi's Forty Hadith, states that these bones are some of the keys to the progress and civilization of man. These bones enable human beings to move, grasp, construct and build things. Most of what people perform and what has been manufactured is due to these small and minute bones that have been created by Allah in this impressive and marvelous way. Therefore, he continues to say, these are great blessings for which a Muslim must be thankful to Allah. We can be thankful by doing the above mentioned charitable acts: to do good deeds, to help others, and to benefit the community.

Ibn Rajab (rahimahullāh) mentions that doing these charitable acts mentioned in the hadith is an obligation upon each Muslim. Moreover, he classifies thankfulness to Allah into two categories:

1.  Obligatory (wajib) thankfulness. Muslims are required to fulfill the obligations (wajibat) and refrain from the prohibitions (muharramat). This is the minimum level of being thankful to Allah. To be thankful to Allah requires one to refrain from disobedience (ma'siyah) to Allah, to strongly disapprove sin, and not to misuse or abuse any of our limbs (jawareh) or whatever Allah has bestowed upon us. Man has been given one of the most important bounties from Allah and that is sight. Man must not use it in disobedience. Allah bestowed us with the bounty of hearing and we should use it in a beneficial way.

2.  Preferable (mustahab) thankfulness. This is for Muslims who seek to be among the righteous and competing believers. This type can be classified into subcategories:

2.1 - Those that are beneficial to the community such as what is mentioned in this hadith.

2.2 - Limited to the person who performs it, as mentioned in Hadith No: 25: sadaqah; dzikirullah; enjoining of good; and forbidding evils.

Though the above mentioned classifications may be perceived positively or negatively, it should not take us away from the great meaning of the charitable acts where we can look at them from a different angle. Not from the angle of whether they are preferable (mandoub: if we do it, we will be rewarded and if we do not do it, we will not be blamed) or obligatory (wajib). Sometimes preferable things become obligatory. For instance, if a blind man wants to cross the road and you are the only one to help him, helping him becomes obligatory. If every one of us is expecting someone else to help the blind man, he will end up with nobody willing to help him. This sort of attitude will weaken the bonding within the community. There are many negative examples that can be seen today. The recklessness of some Muslims who do not help needy people is often noticed in the Muslim community these days. As a result, the Muslim is blamed when he is the only one who is capable of doing that action but does not do it.

This hadith aims to emphasize the charitable acts that benefit the society since they are great deeds and the people who do them are rewarded. Most Muslims forget these charitable acts.

Another hadith emphasizes that Muslims are like one body where they care for each other. We should set ourselves as models in our morality, behaviour, values and qualities in order for others to follow our steps and listen to us. Only by this will the level of confidence be increased in the community. People will listen to each other when they see good examples and this is what meant by the verse that the Prophet Muhammad, (Sallallāhu `alayhi wasallam), is a good model for Muslims

As Muslims, we have to observe the charitable acts. We should do as much as we can without making any commitment to any of them. These charitable acts are not done regularly as the Five Daily solah. We do them on our convenience and according to our ability. By performing these acts regularly, we will be closer to Allah. When every Muslim exercises these charitable acts, we will end up with a harmonious and cooperative society. By doing this, we contribute to the increasing of goodness and the minimising of evil - this is the main purpose of da'wah.

This hadith emphasizes the significance of certain deeds: bringing about justice between two people and reconciling them. Getting people who deviated in their thoughts back to the community is part of islah (reconciliation). When the Khawarij started thinking of fighting their own community, `Abdullah bin `Abbas, (radiyallahu`anhu), went to them and had a dialogue with them. He tried to remove any misconceptions. He was successful in getting two-thirds of them into the Muslim community. This is one meaning of charitable acts. Another meaning is to give help to those who are in need for help. We should not wait until we are asked. We have to offer help when we see people in need. This is what is meant by wala' (loyality) to the community.

Saying a good word is a charitable act, as mentioned in Hadith 25. There are many ways that we can do this. For example, when we notice that someone is unhappy, we can bring pleasure to him by saying a good word to him and relieving his sadness or worry.

Another deed is the step to perform solah. We know that prayer is obligatory, but by walking to prayer we perform a charitable act in every step. When Muslims keep this in their minds, they will be encouraged to do such deeds.

The last charitable act that is mentioned in this hadith is removing a harmful thing from the road or from someone's pathway. Some people may look at this as insignificant or unimportant. But this does not mean that the act is degrading. In the sight of Allah it is a great act and we will be rewarded for doing it. Doing such an act may prevent a terrible accident from happening. For example, omitting a nail from the street may prevent car accidents and consequently keep the safety of our community. We should not care about the comments of others because we are doing it for the sake of Allah. The more we have the intention that we are doing these charitable acts for the sake of Allah, the more will be the reward from Allah Subhana wa ta'ala.

Abu Dharr (radiyallāhu`anhu) reported: The Prophet (Sallallāhu`alayhi wasallam) said:

"Allāh, the Almighty, says, `Whosoever does a good deed, will have (reward) ten times like it and I add more; and whosoever does an evil, will have the punishment like it or I will forgive (him); and whosoever approaches Me by one span, I will approach him by one cubit; and whosoever approaches Me by one cubit, I approach him by one fathom, and whosoever comes to Me walking, I go to him running; and whosoever meets Me with an earth-load of sins without associating anything with Me, I meet him with forgiveness like that".[Muslim]

This Hadith mentions the infinite Compassion and Mercy of Allāh to His obedient servants and a special expression of which will be made by Him on the Day of Resurrection. On that Day, He will servants at least ten times reward for each good deed. In some cases it may be far more than that, seven hundred times or more, as He would like. Such benevolence on His part warrants that a Muslim should never lose hope of His forgiveness. 

Conclusion

Islam calls for and encourages its followers to build a caring society, where members of the society care for one another, support one another and help one another. Social charitable acts discussed above are considered obligatory daily activities which form ways and means of being thankful to Allah. This concept needs to be promoted in the classroom, masjid and the media in every possible way.

Unfortunately, contemporary media plays a negative role in this sense. Movies promote negative values which lead to an uncaring society, resulting in, for example, selfishness, greediness and ego-centric personalities.

One way of changing this negative role to a positive one is to change the existing concept of entertainment. Another alternative is to initiate new branches of communication such as educational communication and psychology of the media.

And Allāh Almighty Knows best.

[Excerpted from Commentary on Hadith  26: “Charitable Acts II, 40 Hadiths Of Imam Nawawi, By Dr. Jamal Ahmed Badi, via IC Truth]