Hadith 26 :Every
Person's Joints There is Sadaqah
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 wa sallam, is His
Messenger
Abu Hurayrah, (radiyallāhu 'anhu), reported that
the Messenger of Allāh, (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
prayer is sadaqah; and removing harmful things from
pathways is sadaqah."
[Al-Bukhari and Muslim]
Abu Dzarr
Al-Ghifari (radiyallāhu’anhu) reported: The Allāh’s Messenger
(Sallallāhu ‘alayhi wa sallam) said, “When you get up every
morning charity is due from every joint bone of the body of
every one of you. Every utterance of Allāh's Glorification (i.e., Subhānallāh) is an act of charity, and
every utterance of praise of Him (i.e., Al-hamdulillāh) is an act of charity, and
every utterance of profession of Faith (i.e., Lā ilāha illallāh) is an act of charity, and
every utterance of His Greatness (i.e., Allāhu-Akbar) is an
act of charity; and enjoining good is an act of charity and forbidding what is
disreputable is an act of charity; and two rak’ah of Solāh which one
offers in the forenoon (Ad-Dhuha) will suffice for all this.”' [Recorded by
Muslim]
Background
The content of this hadith is the same as the previous one, Hadith
25. One possibility why this is so is that Al-Imam An-Nawawi (rahimallāh) wanted to emphasise 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 on Imam Nawawi (rahimullāh), who has written commentaries on
Sahih Muslim. Imam Muslim (rahimallāh) 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 (rahimallāh) quotes other hadiths with similar meanings. Two were recorded
by Imam Muslim (rahimallāh). From this a possibility of influence
can be derived. A third hadith is recorded by Imam Al-Bukhari (rahimallāh) and Imam Muslim (rahimallāh) 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 the second hadith, the performance of the Solah Dhuha is a substitution of some charitable
acts. The Prophet Muhammad,(Sallallāhu 'alayhi wa sallam), said that the solat of al-Dhuha has the same reward of doing these
charitable acts. In the hadith that is related by Imam
Al-Bukhari 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 (rahimallāh) is helping the one who is in need. Prophet
Muhammad, (Sallallāhu ‘alayhi wa sallam), emphasized
this idea: if a Muslim cannot help the one who is in need, he should abstain
from evil and not harm others.
Lessons
The hadith shows the great creation of man which has been emphasised in many surahs in the Qur'ān. Ibn Rajab (rahimallāh) says when the Prophet Muhammad, (Sallallāhu ‘alayhi wa sallam), mentions these small bones or joints, he
is emphasizing their structure and creation which are great bounties of Allāh subhānahu wa ta'ala. The Prophet
Muhammad, (Sallallāhu ‘alayhi wa sallam), calls upon us
to be thankful to Allāh 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 (rahimallāh) 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 (rahimallāh), 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 Allāh in this impressive and marvelous
way. Therefore, he continues to say, these are great blessings for which a
Muslim must be thankful to Allāh. 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 (rahimallāh) mentions that doing these charitable acts mentioned in the hadith is an obligation upon each Muslim.
Moreover, he classifies thankfulness to Allāh 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 Allāh. To be thankful to Allāh requires one to
refrain from disobedience (ma'siah) to Allāh, to strongly
disapprove sin, and not to misuse or abuse any of our limbs
(jawareh) or whatever Allāh has bestowed upon us.
Man has been given one of the most important bounties from Allāh and that is sight.
Man must not use it in disobedience. Allāh 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:
- What
is beneficial to the community such as what is mentioned in this hadith.
- Limited
to the person who performs it, as mentioned in Hadith 25.
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 emphasises 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 wa sallam), 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 obligatory five daily solat. We do them on our convenience and
according to our ability. By performing these acts regularly, we will be closer
to Allāh. 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 emphasises 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, ‘Abdullāh bin ‘Abbas (radiyallāhu 'anhum), 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 solāt. We know that solāt is obligatory, but by walking to solāt 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 Allāh 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 Allāh. The more we have the intention that we are doing these charitable acts
for the sake of Allāh, the more will be the reward from Allāh subhānahu wa ta'ala.
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 Allāh. 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.
Allāh Almighty says: "Verily, the Abrar
(pious and righteous) will be in Delight (Jannah).And verily; the Fujjar (the
wicked, disbelievers, sinners and evildoers) will be in the blazing Fire
(Hell)." [Al-Infitar, 82:13, 14]
Thus the believers
must constantly supplicate to Allāh Almighty for his
guidance to the straight path, righteous in our deeds and steadfast in Ad-Deen.
The Prophet,
(Sallallāhu ‘alayhi wa sallam) taught
the ummmah to seek Allāh’s forgiveness, guidance,
steadfast and hasanah.
‘Abdullāh Ibn ‘Umar (radiyallāhu’anhu) said: We
counted Messenger's saying a hundred times during one single sitting: ‘Rabb ighfir li
wa tubb ‘alayya innaka antat-tawwābul ghafūrur-raheem’ (O Allāh, forgive me and
accept my repentance, for You are the Accepter of Repentance, Oft-Forgiving
Most Merciful). [Recorded by Abu Dawud and At-Tirmidzi].
‘Abdullah bin Mas`ud
(radiyAllāh u‘anhu) reported that the Prophet
(Sallallāhu`alayhi wasallam) used to say: "Allāh umma inni as `alukal-huda wat-tuqa wal-`afafa
wal-ghina (O
Allāh ! I ask You for guidance, piety,
chastity and self-sufficiency)". [Recorded by Muslim].
Guidance here means
guidance at every turn of life and steadfastness on the path of truth. Fear of
Allāh
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 do’a of the Prophet (Sallallāhu
‘alayhi wa sallam) mentioned in this Hadith is very comprehensive and valuable.
Anas Ibn Mālik (radiyallāhu’anhu)
who said: “The supplication most often recited by Rasūlullāh (Sallallāhu
‘alayhi wa sallam):Rabbana-ātina-fid-dunya hasanah, Wa fil-ākhirati-hasanah, Wa-qina-`ādzabānnār (O
Lord! 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]. 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’” [Recorded in Jāmi’ At-Tarmidzi]
And Allāh Almighty Knows best.
[Excerpted
from Hadith 26 : "Charitable Acts II”, 40 Hadiths Of Imam Nawawi, By Dr. Jamal Ahmed Badi, via IC Truth]
