Glorious Hadith of the Day

[Questions on Islam]

Abu Hurairah (May Allah be pleased with him) reported:

The Messenger of Allah (PBUH) said, "The food for two suffices for three; and the food for three suffices for four persons.''

(Bukhari, At’ima 11; Muslim, Ashriba 178.)

 

Explanation: A Muslim is contented; since he is not very fond of his stomach, he does not stuff himself. Two people can easily be full up with a meal that will fill one person; three people can be full up with a meal that will fill two people.

Since a believer's being contented does not require him to turn his back on the world, he works hard and earns a lot; however, he enjoys sharing his earnings with the poor.

The hadith attracts our attention to the blessing of eating together. The Prophet (pbuh) does not say that if four people eat the meal for two people and eight people eat the food meal four people, they will go half hungry; on the contrary, he states that the food will be enough for everybody at the table. It means that as the number of those who eat increases, the blessing of the food also increases. Once the Companions asked:

- O Messenger of Allah! We eat, but we do not feel full. What is the reason for it?

The Messenger of Allah said,

- “You probably eat separately” The Companions said,

- Yes, we do.

Thereupon, the Prophet (peace be upon him) said,  

- “Eat the food together and say bismillah so that your food will be abundant.”

When the blessings and grants of God Almighty are tasted and shared with His slaves, they will increase and people will get great pleasure from the food they eat.

WHAT WE HAVE LEARNED FROM THE HADITH:

1. If people sit and eat together at a table, not individually, the meal becomes abundant.

2. Man should not stuff his stomach fully; he should give more than what he needs to the poor.

3. A person who has little food with him should not think that it will not be enough for others because that little food sometimes saves people from falling into hardship.

(Riyadus-Salihin - Imam Nawawi Translation and Explanation: Prof. Dr. M. Yaşar Kandemir, Prof. Dr. İsmail Lütfi Çakan, Asst. Prof. Raşit Küçük)

    

[Questions on Islam]

According to what is reported from Anas (May Allah be pleased with him), the Messenger of Allah (peace be upon him) stated the following:

“Allah Almighty becomes pleased when His slaves praise Him after eating something and drinking something.”

(Muslim, Dhikr 89)

 

Explanation: If a person praises Allah after eating something or drinking something, it means he thanks Allah for giving that blessing to him. In other words, thanking Allah like that is among the duties of a slave. Thanking naturally enables the blessings to continue and to increase. In that case, it is necessary to welcome all kinds of bounties and blessings so as not to suffer poverty and deprivation. Ingratitude will not do any good to a person and it will cause him to lose the bounty.

It is a duty of the slave to praise Allah but it is a great grace and grant that Allah becomes pleased with a slave who praises Him. It is a manifestation of His infinite mercy.

“Allah’s consent” is beyond all kinds of bounties and treats. He will not punish the slave with whom He is pleased and will not put him into trouble. To attain His consent means to attain salvation. That is the greatest blessing. The glad tiding in the hadith is understood better now. For, our Sublime Lord becomes pleased when His slaves who benefit from His bounties praise and thank him. It is so easy to attain His consent in a sense. It is enough for believers to be hopeful.  

WHAT WE HAVE LEARNED FROM THE HADITH:

1. There are various ways of attaining Allah’s consent.

2. To praise Allah for the bounties that have been eaten and drunk is one of them.  

3. Allah rewards His slaves beyond measure. Therefore, it is necessary to try to attain His mercy.

(Riyadus-Salihin - Imam Nawawi Translation and Explanation: Prof. Dr. M. Yaşar Kandemir, Prof. Dr. İsmail Lütfi Çakan, Asst. Prof. Raşit Küçük)

    

[Questions on Islam]

`Aishah (May Allah be pleased with her) reported:

The family of Muhammad (PBUH) never ate to the fill the bread of barley for two successive days until he died.

(Bukhari, Ayman 22; Muslim, Zuhd 22)

 

Explanation: The term the Prophet's family (Aal-i Muhammad), in a strict sense, includes the wives of the Prophet and his servants, whom he has to take care of and, in a broad sense, his descendants, the wives of his descendants, and the members of the Sons Hashim and Sons of Abdulmuttalib, who were forbidden to receive zakah.

We see that barley bread is mentioned in one of the narrations of our hadith, and wheat bread in the other. During the time of the Prophet, both barley and wheat were foods that were difficult to obtain and find. However, the person who had the most opportunities to eat both substances was the Prophet. Nevertheless, the Messenger of Allah never had a tendency to obtain the opportunities that the people in society could not have and to live differently from them. If people were starving, the Prophet and his family suffered it first place and more than anyone else. In fact, God Almighty offered the Prophet the treasures of the earth and to make the mountains of Makkah gold for him if he wished. The Messenger of Allah did not want them and said, “I will go hungry and be patient one day, and I will fill my stomach and thank Allah another day. For, belief has two halves, one of which completes the other: one half is thankfulness and the other half is patience. Allah states the following: "Verily in this there are Signs for such as are firmly patient and constant,- grateful and appreciative" (Ibrahim, 14/5). (See Ali al-Qari, Mirqat, IX, 89). Acting upon that narration and similar ones, we can say that the Prophet did not want a lifestyle that put luxury and wealth at the forefront in the world life and that he, instead, preferred a moderate life between hunger and satiety, which was conducive to patience and gratitude. It is necessary to understand correctly the claim that the Prophet was poor at first but became rich later. It is true that the Prophet sometimes had a lot of property but it is a fact that he did not keep property in his possession for a long time, that he did not accumulate it or keep it for himself and that he spent it for the sake of Allah. The fact that when the Prophet passed away, his armor was in pawn to a Jew in return for the barley he borrowed is something that should be considered very well.

WHAT WE HAVE LEARNED FROM THE HADITH:

1. The Prophet did not live in luxury and wealth at any stages of his life.

2. The Prophet led a moderate life between hunger and satiety.

3. It is a duty of believers to show patience in the face of poverty and to thank Allah in the face of richness.

4. No matter how rich man is, he should not live in luxury and extravagance.

(Riyadus-Salihin - Imam Nawawi Translation and Explanation: Prof. Dr. M. Yaşar Kandemir, Prof. Dr. İsmail Lütfi Çakan, Asst. Prof. Raşit Küçük)

    

[Questions on Islam]

Anas (May Allah be pleased with him) reported:

The Messenger of Allah (PBUH) was the best of all the people in behaviour.

(Bukhari, Adab 112; Muslim, Masajd 267, Adab 30)

 

Explanations: Anas Ibn Malik, who said that the Messenger of Allah (pbuh) was the person with highest ethics of all people, served him for ten years beginning from the age of 8-9. Therefore, Anas is one of those who knew the Messenger of Allah best.

Because of this characteristic of Anas, the Companions and Tabiun asked him about the Messenger of Allah from time to time and wanted him to give them information about him. Anas told them that the Messenger of Allah sometimes came to his house, that he performed prayers with his family, that he took care of his younger brother Abu Umayr one day when he was sad, that the Prophet did not get angry with him even once for ten years, that he did not reprimand him by saying why did you this or why did you did not do that and that the Messenger of Allah did not reprimand him even when he did not go to the place where he sent him; he mentioned his unique high ethics in various narrations and stated that the Prophet was a perfect person.

It is natural that God Almighty made His Prophet, whom He sent as a mercy to the realms (al-Anbiya, 21/107) and whom he praised as “And thou (standest) on an exalted standard of character” (al-Qalam, 68/4), the person with the most handsome face (Bukhari, Manaqib 22) and the best person in terms of ethics. For, He taught him the highest ethics before he became a prophet, controlled all of his deeds during his 23 year-prophethood and never allowed him to do anything wrong.

The highest ethics definitely fits the most handsome person.

WHAT WE HAVE LEARNED FROM THE HADITH:

1. The Messenger of Allah had highest ethics because he was educated by Allah.

2. Those who want to have high ethics and raise their children with high ethics must follow in the footsteps of the Messenger of Allah.

(Riyadus-Salihin - Imam Nawawi Translation and Explanation: Prof. Dr. M. Yaşar Kandemir, Prof. Dr. İsmail Lütfi Çakan, Asst. Prof. Raşit Küçük)

    

[Questions on Islam]

Anas (May Allah be pleased with him) reported:

The Prophet (PBUH) said, “Make things easy and do not make them difficult; cheer the people up by conveying glad tidings to them and do not repulse (them).’’

(Bukhari, Ilm 11, Adab 80, Jihad 164; Muslim, Jihad 6-7)

 

Explanations: The Prophet ordered his Companions on various occasions to make things easy and not to cause difficulties, and advised them to give people glad tidings and not to frighten them. For example, he gave the same advice to Abu Musa al-Ash’ari and Muadh Ibn Jabal when he sent them to Yemen as zakah officers. He advised them not to cause any difficulties to anyone while collecting zakah, to show understanding to people, and not to take more than they should receive or better than what they were given as zakah. In addition, he ordered them to mention the Muslims about the thawabs and rewards they would earn for their deeds of worship and not to frighten them in a way that would cause them to despair of the mercy of Allah because of the sins they committed.

That order of the Messenger of Allah (pbuh) addresses everybody who is honored with Islam. All Muslims, who were addressed as “You were sent to make things easy, not to cause difficulties” in the previous hadith, have to show understanding to those who do not know the beauty of Islam, its suitability for human character, that it gives people a deep peace, and that peace in society can be achieved only with it. For, man is the enemy of what he does not know. It is quite natural for those who do not know Islam to view Islam with suspicion and to act reservedly and timidly toward it. This beautiful religion has been deliberately misrepresented for a long time both to those who live in the Islamic land and to those who do not know Islam. It has been said that Islam is the religion of barbarism, that it does not attach importance to the human spirit, and it has even been propagated that it has no decrees except cutting hands.

To behave harshly and toughly toward a person who has grown up by hearing those slanders since childhood, who has not met anyone who knows and practices Islam by saying to him that he speaks against our religion will mean to help the enemies of Islam and to justify them in their propaganda.

In such a case, every Muslim should regard himself as a guide who was appointed by the Prophet to teach Islam. If our addressee is not a conscious enemy of Islam, we should make things easy and not cause difficulties. We should give him glad tidings; we should not frighten him. We should not forget the following principle of guidance, which Allah Almighty told the Prophet:

“Wert thou severe or harsh-hearted, they would have broken away from about thee.” (Aal-i Imran, 3/159)

The fact that the four words in the hadith are chosen from expressions and words that are close in meaning and reinforce the same meaning shows that the principle of ease is a moral principle that is applied to everybody throughout life, not from time to time.

WHAT WE HAVE LEARNED FROM THE HADITH:

1. Those who invite people to the way of Allah should have the highest ethics.

2. It is necessary to behave gently toward those who do not know Islam, to speak sweetly and not to frighten them.

3. Islam is the religion of ease. Therefore, it is necessary to make things easy for people and not to cause difficulties.

(Riyadus-Salihin - Imam Nawawi Translation and Explanation: Prof. Dr. M. Yaşar Kandemir, Prof. Dr. İsmail Lütfi Çakan, Asst. Prof. Raşit Küçük)

    

[Questions on Islam]

Abu Hurairah (May Allah be pleased with him) narrated:

The Messenger of Allah (PBUH) said, “Allah does not look at your figures, nor at your attire but He looks at your hearts”.

(Muslim, Birr 33)

 

Explanation:  People usually attach importance to appearance. Those who are beautiful, handsome and wealthy are shown more respect in society. Those who are ugly and the poor are not esteemed very much. Those criteria are the criteria ​​of shallow and superficial people who do not know the world of the spirit and the heart.

When Allah evaluates people’s deeds as good and bad, He looks at neither the beauty of the body nor the wealth because they are temporary criteria. What matters is the beauty of the spirit and the richness of the heart. More importantly, it is the reflection of that beauty of the spirit and the richness of the heart as goodness, good deeds and sincere worship, and to live with the excitement of doing favors to people, with the love of being able to worship Allah. It is those virtues that are permanent and that show the real value of man.

In another version of the same hadith in Sahih Muslim, the Prophet states that Allah appreciates deeds and worship along with the heart as follows:

“Allah looks at your hearts and deeds, not at your faces and wealth” (Muslim, Birr 34).

What is meant by Allah’s looking at the heart and deeds is as follows: If the heart and deeds are good, He will give thawabs and rewards to their owner. It is stated in a verse that Allah does not attach importance to material things and that He seeks spiritual beauty in human beings as follows: 

“It is not your wealth nor your sons, that will bring you nearer to Us in degree: but only those who believe and work righteousness - these are the ones for whom there is a multiplied Reward for their deeds, while secure they (reside) in the dwellings on high!” [Saba (34), 37].

That the Prophet pointed to his blessed chest, or more precisely, to his heart and said “Taqwa is here” three times (Muslim, Birr 32; Tirmidhi, Birr 18) shows that the true value of a person can be understood if he has a sincere heart.

The Prophet states the importance of the heart as follows at the end of the famous hadith, in which he explains that halal (legitimate) and haram (forbidden) things are definite and that it is necessary to avoid doubtful deeds:

“Know it well that there is a small piece of flesh in the human body. If that piece of flesh is good, the whole body will be good; if it gets spoilt, the whole body will get spoilt. That piece of flesh is the heart” (Bukhari, Iman 39; Muslim, Musaqah 107,108).

WHAT WE HAVE LEARNED FROM THE HADITH:

1. Allah takes into consideration the degree of sincerity and good will when He evaluates worship and good deeds.

2. The heart is a center that Allah values a lot, ​​and constantly controls and looks at. Therefore, it is necessary to purify it from bad feelings and to make it have the good state and deeds recommended by the religion.

3. What makes deeds of worship acceptable and valuable is the heart. Therefore, one should purify the heart from spiritual and social diseases like hatred and envy, and try to make it perfect.

(Riyadus-Salihin - Imam Nawawi Translation and Explanation: Prof. Dr. M. Yaşar Kandemir, Prof. Dr. İsmail Lütfi Çakan, Asst. Prof. Raşit Küçük)

    

[Questions on Islam]

Harithah bin Wahb (May Allah be pleased with him) reported:

I heard the Messenger of Allah (PBUH) say, “Shall I inform you about the inmates of Hell? It is every violent, impertinent and proud man”.

(Bukhari, Ayman 9, Tafsiru surah (68), 1, Adab 61; Muslim, Jannah 47)

 

Explanations: The first part of the hadith, which is not included above, is as follows:

“Shall I inform you about the people of Paradise? They are the people who are too weak to protect themselves, about whom no one cares because they are very modest, but whose request Allah will fulfill if they swear that something will happen like this or like that.“

Only the second part of the hadith that is about conceit is included above because of its relevance to the issue.

The Prophet mentions the most important characteristics of the people of Hell as hard-heartedness, rudeness, stinginess and conceit. They are people who regard themselves different from other people, despise people, and do not think that ordinary people deserve love, attention and material and spiritual things they have. The disorder of conceit and privilege cuts them off from society.

Conceit is a spiritual disorder that Allah does not like at all and gets very angry with. God Almighty, who loves His slaves very much, does not want anyone to treat them harshly or to hurt them. He wants the goods He gives to be given to them too and the love He puts in the hearts to be shown to them too. Allah does not like those who are conceited because they try to share the attribute of greatness, which is peculiar to Allah only.

What fits a slave is modesty, to know his place, to be aware of his mistakes and deficiencies, to understand his weakness, to accept his ignorance and to admit that he is of no value in the face of Allah’s infinite power.

If a servant acts conceitedly as if he does not know his weakness and inability, if he walks proudly as if he created the small mountains and if he does not value people, Allah Almighty will not forgive his arrogance.

The saying, “there is no knowledge like knowing that one’s shortcomings” is a good advice to those who suffer from the disorder of conceit.

WHAT WE HAVE LEARNED FROM THE HADITH:

1. Hard-heartedness, rudeness, stinginess and conceit are characteristics of the people of Hell.  

2. It is necessary to act modestly toward all people, especially Muslims.

(Riyadus-Salihin - Imam Nawawi Translation and Explanation: Prof. Dr. M. Yaşar Kandemir, Prof. Dr. İsmail Lütfi Çakan, Asst. Prof. Raşit Küçük)

    

[Questions on Islam]

Abu Hurairah (May Allah be pleased with him) reported:

The Messenger of Allah (PBUH) said, “The strong man is not the one who wrestles, but the strong man is in fact the one who controls himself in a fit of rage.’’

(Bukhari, Adab 76; Muslim, Birr 107, 108)

 

Explanations: A strong person can easily defeat someone weaker than him. If he knows tactics of wrestling, he can defeat his opponent much more easily. However, defeating the soul is not something to be done with strength. It has its own strategy.

When we are overwhelmed by our anger, we should consider the verses at the beginning of the topic and the hadiths that will follow (the verses and hadiths related to anger in Riyadus-Salihin). We must remember that Allah’s power and might on us is superior to our power and might over the person we are angry with. We should think as follows: If I do not forgive that ignorant and impertinent person now, how can I hope that Allah will forgive me tomorrow?

We must consider how an angry face loses its natural state and how an angry human face becomes ugly. On the other hand, we should imagine the facial beauty and friendliness of a mild-mannered, tolerant person.

We should reconsider how right we are to be angry and whether the person we are angry with can be right or not. While we are thinking about them quickly, we should also refer to some actual soothing things that the Prophet advised:

* First, we should take refuge in Allah from Satan, who infuriates and increases our anger, by saying audhu… bismillahi….

* If we are standing, we should sit; if we are sitting, we should lean or lie on the floor.

* If our anger still continues, we should get up and make wudu with cold water. We should not forget that only water will put out fire.

We should never forget that those who overcome their anger and forgive people’s faults are those with whom Allah is pleased.

WHAT WE HAVE LEARNED FROM THE HADITH:

1. Being strong is accepted by our religion. However, to overcome one’s anger is regarded to be superior to it.

2. It is one of the most distinctive characteristics of a good Muslim not to be affected by the ignorant people and not to get very angry with them.

(Riyadus-Salihin - Imam Nawawi Translation and Explanation: Prof. Dr. M. Yaşar Kandemir, Prof. Dr. İsmail Lütfi Çakan, Asst. Prof. Raşit Küçük)

    

[Questions on Islam]

Ka`b bin `Iyad (May Allah be pleased with him) reported:

The Messenger of Allah (PBUH) said, “Verily, there is a Fitnah (trial) for every nation and the trial for my nation (or Ummah) is wealth.’’

(Tirmidhi, Zuhd 26)

 

Explanation: The word fitnah means test and trial. This test and trial can be in good and bad things. As a matter of fact, the following is stated in the Quran: “And We test you by evil and by good by way of trial” [al-Anbiya (21), 35]. There are many testing occasions in this world. One of them, maybe the first is, wealth. For, wealth comes first among the things that man is fond of. As we have stated several times, excessive indulgence in wealth that will make us forget our duties toward Allah is not welcomed in our religion. On the other hand, wealth must be acquired through legitimate (halal) ways and zakah must be given out of it. If a person succeeds in the test of wealth, he will be rewarded both in the world and in the hereafter. Those who fail in this field do not achieve perfection in the world and they deserve penalty in the hereafter.

WHAT WE HAVE LEARNED FROM THE HADITH:

1. The world is a place of testing. Worldly possessions are a means of testing.

2. The means of testing of the Islamic ummah in this world is wealth. Every Muslim should pay special attention to that issue.

(Riyadus-Salihin - Imam Nawawi Translation and Explanation: Prof. Dr. M. Yaşar Kandemir, Prof. Dr. İsmail Lütfi Çakan, Asst. Prof. Raşit Küçük)

    

[Questions on Islam]

Abu Hurairah (May Allah be pleased with him) reported:

Messenger of Allah (PBUH) said, “Look at those who are inferior to you and do not look at those who are superior to you, for this will keep you from belittling Allah’s favor to you.’’

(Muslim, Zuhd 9)

 

Explanation: The narration of Bukhari is as follows:

“If one of you looks at someone who is superior to him in terms of wealth and creation, he should look at a person who is lower than him after that.” (Bukhari, Riqaq 30. see also Muslim, Zuhd 8)

First, we need to point out something about hadith methodology. An-Nawawi, the classifier, states that the first part of this narration is “unanimously agreed”, that is, Bukhari and Muslim narrated it together and that the text of the narration here is from Muslim. However, this narration does not exist in Bukhari’s book. Therefore, we only showed its place in Muslim’s book. The second narration, as it is stated by the classifier, does not belong to Bukhari only; it is also included in Muslim’s book as the source mentions. In other words, it is the second narration that is “unanimously agreed”.

The material and spiritual position of everybody in the world is not the same. Some people are rich and some are poor. Some people are more pious and religious; others are inferior to them. The wealth of the world can be not only in terms of wealth, property and money, but also in terms of things like children, power and post. People generally want those worldly things. A poor person wants to be like a rich person; a person who has no children or very few children wants to be like one who has a lot of children; he who does not have a post wants to be like a person who has a post. However, it is not appropriate because there are many people who are poorer than those who say they are poor; there are some people who have children but cannot be happy about it for some reason, and those who have posts but cannot bear the responsibility of their posts. If a person is to emulate, he should not emulate such temporary things, but things that are permanent and have value in the eye of Allah. He can emulate a person who is rich and spends his wealth in the way of Allah. It is necessary to emulate a person who is pious and religious and a person who has knowledge and uses his knowledge in the way of Allah because these qualities are permanent and valuable in the eye of Allah. Therefore, the Prophet advised everyone to look at those who are lower than themselves in terms of worldly possessions. Thus, everyone will have the opportunity to thank Allah for his own state. We learn from a narration about the issue that a person who looks at those who are superior to him in terms of religion and follow them and who looks at those who are inferior to him, praising Allah for making him superior to them will be recorded as a person who is grateful and patient by Allah and that a person who looks at those who are inferior to him in terms of religion and superior to him in terms of wealth and feels sad that he is not like them will not be recorded as a person who is grateful and patient by Allah (Tirmidhi, Qiyamah 58). 

WHAT WE HAVE LEARNED FROM THE HADITH:

1. It is appropriate for a person in terms of the sunnah to look at and emulate those who are inferior to him in terms of worldly affairs, property, goods and wealth and to look at and emulate those who are superior to him in terms of religious affairs and spiritual virtues.

2. Man should have the virtue of thanking for his state.

(Riyadus-Salihin - Imam Nawawi Translation and Explanation: Prof. Dr. M. Yaşar Kandemir, Prof. Dr. İsmail Lütfi Çakan, Asst. Prof. Raşit Küçük)

    

[Questions on Islam]

Ibn Abbas (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said,

“There are two blessings in which many people incur loss. (They are) health and free time (for doing good)”.

(Bukhari, Riqaq 1)

 

Explanation: It is obvious that health and time are important for worshiping, doing good deeds and charity, in other words for mujahada. However, the two great blessings that man thinks that will go on but one day realizes that he was wrong by seeing them suddenly go away are health and spare time. There are several expressions and proverbs about health used in all languages and they explain the importance of health sufficiently. What matters is to appreciate the value of health not by using nice words but by making use of it properly.

Spare time is becoming an increasingly difficult blessing to find, especially in terms of religion and work. Especially the people who suffer from the noisy, fast, turbulent and tiring daily life of big cities appreciate the value of their spare time much better. The people of modern age who spend their days with hustle and bustle and their nights by watching television are so much in need of the spare time that they can use for their spiritual life to attain spiritual happiness.

Health and spare time are gained to the extent that they are used in the way of mujahada. Otherwise they are completely lost because it is not possible to regain any second that passes. "Time is a sword"; if one does not pay attention, it will cut him. Health is also a blessing whose value is understood after it is lost.

Being careful and meticulous about using those two blessings in the way of closeness to Allah is the first and basic condition to get away from the majority who fail to appreciate them and to win the mujahada.

WHAT WE HAVE LEARNED FROM THE HADITH:

1. If health and spare time are used wisely, they mean happiness in both worlds for a slave.

2. Many people waste their time on useless things and their health on harmful things. They cannot appreciate those two great blessings.

3. Islam wants us to make use of time and health properly because life can be used only once in this world.

(Riyadus-Salihin - Imam Nawawi Translation and Explanation: Prof. Dr. M. Yaşar Kandemir, Prof. Dr. İsmail Lütfi Çakan, Asst. Prof. Raşit Küçük)

    

[Questions on Islam]

Jabir Ibn Abdullah (May Allah be pleased with him) narrates:
I heard the Messenger of Allah (peace be upon him)
say, three days before his death,

“Each of you should die
by having a good thought of (hoping good from) Allah.”

(Muslim, Jannah 81,82)

 

Explanation: As it is seen in the hadith, a narrator's indicating the time or the place he heard the hadith shows that he conveyed the information he gave accurately and soundly. By stating that he heard this hadith from the Prophet three days before his death, Jabir (May Allah be pleased with him) inspired confidence in terms of knowledge on the one hand and informed us about one of the last recommendations of the Prophet on the other hand. Thus, due to the importance of the issue, the Prophet advised his Companions and ummah to have good thoughts about and expectations from Allah in the last days of his life.

Having good thoughts means wishing and expecting good things. To have good thoughts about Allah means to wish His compassion, mercy, and grace, and to hope that He will treat us with forgiveness and mercy, and even to believe without hesitation that we will attain such happiness. As a matter of fact, as it is seen in the previous sacred hadith, the supreme Creator Himself says, “I am as My slave thinks of me; I will treat him as he expects from Me.”

It is not in man’s power to know and determine the state in which he will die. Therefore, that our beloved Prophet wants us not to die in a state other than having good thoughts means he wants us to live with hope and to meet death in that state. In other words, it is necessary to try to live a good life in order to expect good things from Allah. As a matter of fact, the following verse wants us to have belief all the time: “O ye who believe! Fear Allah as He should be feared, and die not except in a state of Islam.” (Aal-i Imran, 3/102)

Nawawi examined the sound hadiths about fear and hope and saw that the narrations about hope were many times more than the hadiths about fear. Ali al-Qari states the following regarding the issue: Only the hadith ”My Mercy prevails over my wrath“ (hadith number 420) is enough in this topic.

Worshipping is done with hope or fear. Worshipping with hope is superior because it is the slavery of free people, and what is done with fear is the slavery of slaves. Therefore, when the Prophet was reminded that he worshipped Allah a lot, he said, “Should I not be a thankful servant?” (see Bukhari, Tahajjud 6; Muslim, Munafiqin 79-81).

In order to have good feelings and expectations at the time of death, it is necessary to do good deeds while living. It is clear that those who spend their lives doing bad deeds cannot be very hopeful in their last days.

WHAT WE HAVE LEARNED FROM THE HADITH:

1. A believer should have good thoughts about Allah. This feeling should be more intense, especially when his death approaches.

2. Allah does not deprive and disappoint His slaves who expect forgiveness and mercy from Him.

3. It is necessary to try to do good things beforehand and to try to meet death having done good deeds in order to have a good thought at the end of life.

4. Fear and good deeds should prevail in health; hope and good thought should be superior at the time of illness and death.

(Riyadus-Salihin - Imam Nawawi Translation and Explanation: Prof. Dr. M. Yaşar Kandemir, Prof. Dr. İsmail Lütfi Çakan, Asst. Prof. Raşit Küçük)

    

[Questions on Islam]

Ibn `Abbas (May Allah be pleased with them) reported:

The Messenger of Allah (PBUH) went to bed hungry for several successive nights, his family did not have a thing for supper for many consecutive nights; and their bread was mostly of barley.

(Tirmidhi, Zuhd 38.)

 

Explanation: Abdullah Ibn Abbas is one of the Companions who knew the life of the Prophet and his family best because he was the son of the Prophet’s maternal uncle Abbas. Maymuna, one of the wives of the Prophet, was also Abdullah’s maternal aunt. Due to that relation and his young age, he often went to the Prophet’s house and he even spent the night there sometimes. As it is stated in the explanations of the hadiths mentioned so far, the Messenger of Allah avoided telling others about his personal state and the state of his family members. However, those who were close to him in terms of lineage and service explained to us the conditions under which both he and his family members lived. We have the opportunity to learn the life conditions of both the Prophet and his family from their narrations down to the last detail. They are examples that show us how the Prophet, the most beloved slave of Allah, lived a simple life, avoided luxury, extravagance and indulgence in the world, and they are principles that we should accept as guidelines.

WHAT WE HAVE LEARNED FROM THE HADITH:

1. The Prophet and his family members sometimes went hungry for days.

2. The Prophet showed the best example of asceticism and being contented with enough sustenance with his family.

(Riyadus-Salihin - Imam Nawawi Translation and Explanation: Prof. Dr. M. Yaşar Kandemir, Prof. Dr. İsmail Lütfi Çakan, Asst. Prof. Raşit Küçük)

    

[Questions on Islam]

According to what is reported from Abdullah Ibn Mas’ud (May Allah be pleased with him), the Messenger of Allah (peace be upon him) stated the following:

“Paradise is closer to you than your shoelaces; so is Hell.”

(Bukhari, Riqaq 29)

 

Explanation: To be at the same distance from two opposite facts at the same time makes it necessary to consider both. Therefore, it is necessary to live between fear and hope, and to carry the anxiety and hope of both of them. It is not reasonable to concentrate on just one of them and to forget the other. If Paradise and Hell are taken into account equally, man will organize his life better and arrange his deeds accordingly. Neglecting one of them can result in great regret in the end.

A person who does not feel the hope and anxiety of Paradise and Hell though they are very close to him lives in heedlessness. A believer lives with the hope of Paradise and the fear of Hell because he is alert. It allows him to lead a balanced life all the time.

WHAT WE HAVE LEARNED FROM THE HADITH:

1. Paradise and Hell are at the same distance from man.

2. Living with the feeling the fear of Hell and the hope of Paradise all the time prepares a person for a realistic and balanced life.

3. The Prophet wanted his ummah to lead a life between fear and hope and explained the truth clearly because he loved them very much.

(Riyadus-Salihin - Imam Nawawi Translation and Explanation: Prof. Dr. M. Yaşar Kandemir, Prof. Dr. İsmail Lütfi Çakan, Asst. Prof. Raşit Küçük)

    

[Questions on Islam]

Abu Hurairah (May Allah be pleased with him) said: I heard the Messenger of Allah (PBUH) say,

“I swear by Allah that I seek Allah’s Pardon and turn to Him in repentance more than seventy times a day.’’

(Bukhari, Daawat 3)

 

WHAT WE HAVE LEARNED FROM THE HADITH

1. Man should call himself to account every day and try to find his mistakes and sins. Then, he should turn to Allah by thinking about those sins and ask Allah to forgive him.

2. It is seen that the Prophet respected Allah greatly and set an example for his ummah regarding the issue.

3. If the Prophet repented more than seventy times a day though he is protected from committing sins and all his past mistakes were forgiven, we must repent at least as much as him every day since we indulge in sins.

4. Repentance is an opportunity for a Muslim to be renewed and purified. It is a great blessing for Allah’s slaves. The door of repentance is open until the last breath and until Doomsday strikes.

(Riyadus-Salihin - Imam Nawawi Translation and Explanation: Prof. Dr. M. Yaşar Kandemir, Prof. Dr. İsmail Lütfi Çakan, Asst. Prof. Raşit Küçük)

    

[Questions on Islam]

According to what is reported from Sahl bin Hunaif (May Allah be pleased with him) Abu Thabit, who is also known as Abu Thabit, Abu said and Abu Walid, the Prophet (PBUH) said:

“He who asks Allah for martyrdom, Allah will raise him to the high status of the martyrs, even if he dies on his bed”.

(Muslim, Imarah 157)

 

Explanation: Honesty is not honesty in words and deeds only. The sincerity of the heart also means honesty.

It is necessary to be sincere while asking for something from Allah. The hadith above clearly states that even if those who make such a sincere wish die in their beds, Allah will regard them as martyrs and will reward them as if they are martyrs only because of their sincerity in their wishes. It means that an honest intention and wish makes a person attain his wishes virtually, if not actually.

It is forbidden to wish death in our religion. However, wishing to be a martyr is considered something good. It is nice to want things that are good.

WHAT WE HAVE LEARNED FROM THE HADITH:

1. To desire something wholeheartedly is a way to attain it, even if virtually.

2. Martyrdom is an extraordinarily great and honorable rank that every Muslim should want to achieve because martyrs are together with prophets and veracious people in Paradise.

3. It is regarded good to wish to be a martyr.

(Riyadus-Salihin - Imam Nawawi Translation and Explanation: Prof. Dr. M. Yaşar Kandemir, Prof. Dr. İsmail Lütfi Çakan, Asst. Prof. Raşit Küçük)

    

[Questions on Islam]

Abu Hurairah (May Allah be pleased with him) reported:

The Messenger of Allah (PBUH) said, “The strong man is not the one who is good at wrestling, but the strong man is the one who controls himself in a fit of rage.’’

(Bukhari, Adab 102; Muslim, Birr 106-108)

 

Explanation: The strong person praised and appreciated by our religion is not the one who defeats his opponent in a race or wrestling, but the one who can refrain his soul from bad words and deeds when he is full of hatred and anger. Therefore, the following is stated in a hadith: “Struggling with the soul is more difficult than struggling with the enemy”. The following is stated in another hadith: “The most ferocious enemy is your soul” (see Ajluni, Kashful-Khafa, I, 143).

The hadith we are dealing with reveals, on the one hand, that it is harder to fight opponents within us than it is with opponents outside us; on the other hand, it leads them to the good without denying their strength. Thus, it encourages believers to act patiently in moments of anger and fury when they confront danger. Patience is the power to prevent doing illegitimate things in such situations even if it does not prevent grudge and fury.

The hadith warns especially those who act as if they are brave, who are fond of heroism and think that strength is in the show of physical power about who the real strong person is and invites all believers to such heroism. Race, wrestling and fighting in that sense are always in question. In that case, it is necessary to try to be a strong person in that sense.  

What should be done to soothe a person who got angry despite everything? We find the answer to that question in the next hadith.

WHAT WE HAVE LEARNED FROM THE HADITH

l. It is more difficult to fight and control the soul than to fight the enemy.

2. It is necessary to try not to get furious by considering the individual and social harm of it.

(Riyadus-Salihin - Imam Nawawi Translation and Explanation: Prof. Dr. M. Yaşar Kandemir, Prof. Dr. İsmail Lütfi Çakan, Asst. Prof. Raşit Küçük)

    

[Questions on Islam]

Abu Hurairah (May Allah be pleased with him) reported:

The Prophet (PBUH) said, "The most truthful statement a poet has ever made is the saying of Labid: Everything besides Allah is vain.''

(Bukhari, Manaqibul-Ansar 26, Adab 90, Riqaq 29; Muslim, Birr 2-6)

 

Explanations:

Labid Ibn Rabia, whose words the Prophet liked, was one of the leading poets of the Era of Jahiliyya. He came to the presence of the Prophet afterwards and became a Muslim. Thus, he attained the honor of being a Companion. We see that Labid is one of the who lived long, known as "muammarun". It is reported that he was over 150 years old when he died. He did not write or recite poems after becoming a Muslim. He explained the reason as follows: "I did not recite poems after Allah taught me the Quran". That behavior of his was his personal preference; it does not mean that Islam forbids poetry. On the contrary, our religion encourages poetry related to high goals and ideals; the attitude of the Prophet toward Hassan Ibn Thabit, who was known as "the poet of the Messenger of Allah", and his encouragement about poetry teach us how to view the issue.

That line of Poet Labid is in full compliance with the spirit of the belief of oneness introduced to humanity by the Quran and the understanding that everything other than Allah is temporary. As a matter of fact, God Almighty teaches that fact to His slaves with the verses like the following: “All that is on earth will perish. But will abide (for ever) the Face of thy Lord,- full of Majesty, Bounty and Honor” (ar-Rahman, 55 / 26-27) and “There is no god but He. Everything (that exists) will perish except His own Face" (al-Qasas, 28/88). Thus, the reason why the Prophet loved Labid's words is understood; at the same time, it sheds light on the ideas that poets should deal with in their poems.

WHAT WE HAVE LEARNED FROM THE HADITH:

1. The world and the things in it are temporary. That is why our religion does not like people’s being stuck to the world.

2. It is permissible to use a correct statement and poem as evidence for the truth.

(Riyadus-Salihin - Imam Nawawi Translation and Explanation: Prof. Dr. M. Yaşar Kandemir, Prof. Dr. İsmail Lütfi Çakan, Asst. Prof. Raşit Küçük)

    

[Questions on Islam]

Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said,

“The most perfect man in his faith among the believers is the one whose behaviour is most excellent; and the best of you are those who are the best to their wives.’’

(Tirmidhi, Rada’ 11)

 

Explanations: The aim of divine commands and prohibitions is to make man have perfect ethics. There is no doubt that the person who obeys Allah’s commands the most is the best and the most perfect believer. Belief becomes manifest in life in the form of high ethics. Acting upon this point of view, the Prophet said that the Muslim with the strongest belief would be the person with the highest ethics, and that a person who was not well-mannered would have a deficiency in his belief. People who get on well with others, with whom others get along well, treat everyone with a smiling face, want goodness for everybody, and try not to offend anybody are undoubtedly good-mannered people.

The measure of perfect belief is good behavior; the measure of being good is treating women well. A good person treats his family members well, loves them, takes care of them, overlooks their mistakes and tries to meet their needs in the best way possible. Due to his goodwill and sincere behavior toward his family members, he leaves such an impression on them that his family members consider him the best person in the world.

The head of the family who treated his wives the best is the Prophet Muhammad (pbuh), who is undoubtedly the best person in the world. A good person patterns himself after the Prophet in terms of getting well with his family and acts just like him as it is expressed below:

* He expresses his love for his wife from time to time and talks about the beautiful things he plans for her in the future.

* He finds various occasions for a nice conversation; he tells his wife about the useful information he sees, hears and reads.

* He sometimes makes jokes, laughs, makes the family members laugh and forms a friendly atmosphere at home.

The Prophet ran and raced with Hz. Aisha in various periods of his life. In the first races, she ran faster than the Prophet but when she put on weight afterwards, the Prophet ran faster than her and said to his beloved wife, “This is the return race of the previous one” (Abu Dawud, Jihad 61).

WHAT WE HAVE LEARNED FROM THE HADITH:

1. A believer treats all people, especially his family members, well. He wants goodness for them and overlooks their mistakes.

2. The measure of being good is to treat one’s spouse well. A person who does not treat his wife well is not a good person.

(Riyadus-Salihin - Imam Nawawi Translation and Explanation: Prof. Dr. M. Yaşar Kandemir, Prof. Dr. İsmail Lütfi Çakan, Asst. Prof. Raşit Küçük)

    

[Questions on Islam]

Abu Dharr Jundab Ibn Junada and Abu Abdurrahman Mu`adh bin Jabal (May Allah be pleased with them) reported:

The Messenger of Allah (PBUH) said, “Fear Allah wherever you are; do good deeds after doing bad ones; the former will wipe out the latter, and behave decently towards people”.

(Tirmidhi, Birr 55)

 

Explanation: The hadith above, which is one of the concise statements of the Prophet, is mentioned here because of the sentence “Fear Allah wherever (and however) you are”

Taqwa is a principle that is realized by obeying Allah’s commands and avoiding His prohibitions and that is the basis of the religion. It is also called respect to Allah and fear of Allah. Taqwa is divided into various degrees. The lowest level is to keep away from polytheism, and the highest level is to turn away from anything other than Allah (masiwa). There are degrees of taqwa that are different from one another. However, its natural consequence is to act with the consciousness that one is under divine observation (muraqabah). Taqwa means to be respectful to Allah, to be constantly awake, attentive and conscious when one is alone, in the society, in times of trouble and misfortune, in abundance and welfare, in poverty and hardship, to sum up, in all states.

The consequences of such a feeling and state are expressed as follows in our exalted book: Friendship of Allah [see Yunus (10), 62], divine praise [Aal-i Imran (3), 186], attaining the help of Allah [Aal-i Imran (3), 120], to get rid of misfortunes and to get sustenance from unexpected places [an-Nahl (16), 120], improvement of deeds and forgiveness of sins [al-Ahzab (33), 70-71], divine love [Aal-i Imran (3), 76], acceptance by Allah [al-Hujurat (49), 13], glad tidings at the time of death [Yunus (l0), 63], salvation from Hell [al-Layl (92), 17] and the end to attain permanent happiness in Paradise [Aal-Imrân (3) , 133].

Allah Almighty’s warning us against His wrath [see Aal-i Imran (3), 28] and the advice of the Prophet, “Respect Allah wherever and however you are,” invite Muslims to those good results. Thus, the Prophet calls the believers to act in accordance with the meaning of the verse “For Allah ever watches over you [an-Nisa (4), 1].

Since taqwa does not prevent sinning and since sinning does not prevent taqwa, it is necessary to do good deeds after the sins that will be committed due to being a human, and to eliminate the consequences of that mistake and sin, and even the sin itself. For, Allah Almighty states that good deeds eliminate bad deeds [see Hud (11), 114] and even transform them into good deeds [see al-Furqan (25), 70]. That is another positive result of the consciousness of observation (control). The good deeds’ transformation of mistakes into good deeds or at least elimination of the consequences of bad deeds means to propose and advise to be intolerant of bad deeds in this world, where it is impossible to commit no mistakes. To be able to disinfect the residues of sins and bad deeds with good deeds is really a great opportunity and chance.

Getting along with people is the result of ethical maturity and consciousness of observation in daily life and human relations. The criterion for this practice is stated by the Prophet as not doing to others what you do not want others to do to you.

WHAT WE HAVE LEARNED FROM THE HADITH

1. Good deeds eliminate bad deeds by either completely removing them or turning them to good deeds.

2. It means getting along with people to smile to them, not to harm them, to try to spread good deeds and not to do to others what you do not want to be done to you.

3. Taqwa or respecting Allah is a superior virtue that will protect a Muslim from all kinds of evil.

4. Respecting Allah everywhere and under any circumstances is an indication of the consciousness of observation.

(Riyadus-Salihin - Imam Nawawi Translation and Explanation: Prof. Dr. M. Yaşar Kandemir, Prof. Dr. İsmail Lütfi Çakan, Asst. Prof. Raşit Küçük)

    

[Questions on Islam]

Anas (May Allah be pleased with him) passed by some children and greeted them (by saying As-salamu `alaikum to them). Then, he said:

“The Prophet (PBUH) used to do the same.’’

(Bukhari, Isti’dhan 15; Muslim, Salam 15)

 

Explanations: Anas Ibn Malik, who was honored to serve the Messenger of Allah for ten years from his childhood to youth, gives more information regarding the issue in another narration and states the following:

In one of those childhood days when I was playing games with some children, the Messenger of Allah (pbuh) came over to us and greeted us. He held my hand and sent me on an errand. He himself sat in the shadow of the wall until I returned (Abu Dawud, Adab 136).

According to what we also learn from Anas, the Messenger of Allah occasionally visited Ansar, who were the Muslims native to Madinah. When he arrived at their homes, he would greet the children, caress their heads and pray for them (Nasai, as-Sunanul-Kubra, VI, 90).

Muslims’ greeting one another is one of the nice customs of our religion. Like the other principles of religion, it is necessary to teach children to greet one another. When the Prophet passed by or approached the children, he would greet them by saying “Peace be upon you, children”, which includes several subtleties:  

The Prophet’s (pbuh) greeting the children like the greeting of elder people honored them; thus, they felt close to him and the religion he taught.

The Messenger of Allah taught the children the necessity and importance of greeting by greeting them.

The fact that an adult person who is subjected to the commands of God Almighty greets children and takes care of them shows how humble the Messenger of Allah was.

As a matter of fact, it is not a religious obligation to greet children and it is not objectionable for them not to answer greetings.

A person who greets children contributes to their religious education. In addition, he also proves to both himself and God Almighty that he is a humble believer.

WHAT WE HAVE LEARNED FROM THE HADITH:

1. The Prophet was a humble person. He loved children very much, greeted and honored them.

2. The Companions of the Prophet tried to fulfill the sunnah of the Prophet exactly.

3. It is necessary to naturally teach children their religious and humanitarian duties when they are young.

(Riyadus-Salihin - Imam Nawawi Translation and Explanation: Prof. Dr. M. Yaşar Kandemir, Prof. Dr. İsmail Lütfi Çakan, Asst. Prof. Raşit Küçük)

    

[Questions on Islam]

Anas (May Allah be pleased with him) reported: The Prophet (PBUH) said:

"O Allah, there is no true life but the life of the Hereafter".

(Bukhari, Riqaq 1; Muslim, Jihad 126)

 

WHAT WE HAVE LEARNED FROM THE HADITH:

1. This worldly life is temporary and everything in the world will remain here.

2. Real life is the life in the hereafter, which is eternal. When a Muslim spends his temporary life in the world, he should always consider gaining the eternal life.

(Riyadus-Salihin - Imam Nawawi Translation and Explanation: Prof. Dr. M. Yaşar Kandemir, Prof. Dr. İsmail Lütfi Çakan, Asst. Prof. Raşit Küçük)

    

[Questions on Islam]

Abu Yahya Suhaib bin Sinan (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said,

“How wonderful is the case of a believer; there is good for him in everything and this applies only to a believer. If prosperity attends him, he expresses gratitude to Allah and that is good for him; and if adversity befalls him, he endures it patiently and that is better for him”.

(Muslim, Zuhd 64)

 

Explanation: Our beloved Prophet attracts attention to the enviable state of the believer and that he is good and happy in all cases and hence invites Muslims to patience and gratitude in the hadith above, which was narrated by that long-suffering, great Companion, who was subjected to the unbearable torture of the Makkan polytheists for the sake of his belief. It is a known fact that it is the basic desire of everybody to be good, to gain profits, to live happily and to look at the future with hope. It is not possible to think of an intelligent person who will accept evil, unhappiness, and harm because such a thing is against human nature.

In addition to that, it is another fact that the world is a land of difficulties, problems, suffering and contradictions. Therefore, it is a great happiness to find the truth among contradictions, to be happy among difficulties, to be able to lead a good life without being drowned in hardships and evil. What leads man to that happiness and success is nothing but belief because belief is a source of moderation in feelings and deeds, and continuity (stability) in good deeds. People make mistakes the moment they lose their moderation. Belief means establishing a contact with the divine will. If that contact is interrupted, man will encounter danger, harm and evil.

Life continues in the form of joy and sorrow together. Being spoiled in the face of the occasions of joy and being very upset in the face of sadness may affect the believer’s will and his moderate life far from extremes and lead him to great mistakes. A believer is saved from such a dangerous environment by thanking Allah when he attains blessings and by showing patience when he falls into trouble.

The hadith points out that characteristic of a mature Muslim, which is different from other people, and shows believers the best way to be strong and happy in the struggle for life.

People’s reactions to events are different. There are some people who do not attach much importance to the moments of great joy while there are some people who seem to fall into unusual extremes by forgetting about all restrictions. There are some people who face great troubles with great determinations while there are those who dramatize even very small difficulties as if they are unbearable disasters; there are even those who go to extremes – God forbid – and kill themselves and attempt to commit suicide.

It should not be forgotten that thanking Allah is the will to prevent being impertinence, excessiveness, and hence loss of boons. Patience is the discipline of not causing a misfortune to lead to other misfortunes and not using a sin as a reason for other sins. The hadith informs us that this will and discipline is peculiar only to the mature believer and shows the effect of belief on our reactions.

According to what we understand from the hadith, being a believer does not mean not to experience any misfortunes and hardships (al-Ankabut, 28/2). A believer faces problems and is tested like other people. However, he has the opportunity to escape from that environment of trouble and misfortune, and a life jacket called patience.

In that case, it is necessary to take part in the race to become a believer so that the “life of the world that is difficult to bear” will be a “desired life”. It is necessary to support our other believing brothers and sisters related to being “resolute believers”. That must be the meaning of the appreciation and encouragement mixed with wonder included in the hadith.

WHAT WE HAVE LEARNED FROM THE HADITH

1. Belief does not prevent trouble and misfortunes.

2. Trouble can be transformed into blessing thanks to patience.

3. Thanking Allah for blessings causes the increase of blessings; similarly, patience shown in the face of misfortunes transforms them turn into goodness.

4 Gratitude and patience are opportunities to spend all life doing good deeds. Allah has bestowed it on the believers.

(Riyadus-Salihin - Imam Nawawi Translation and Explanation: Prof. Dr. M. Yaşar Kandemir, Prof. Dr. İsmail Lütfi Çakan, Asst. Prof. Raşit Küçük)

    

[Questions on Islam]

Ka`b bin `Iyad (May Allah be pleased with him) reported:

The Messenger of Allah (PBUH) said, “Verily, there is a fitnah (trial) for every nation and the trial for my nation (ummah) is wealth.’’

(Tirmidhi, Zuhd 26)

 

Explanation: The word fitnah means test and trial. This test and trial can be related to something good and bad. As a matter of fact, the following is stated in the Quran: “We test you by evil and by good by way of trial” (al-Anbiya, 21/35). There are many means of testing in this world. One of them, maybe the first one, is wealth because wealth is one of the first things that human beings are fond of. As we have stated several times, indulging in property, wealth and goods so much as to prevent us from fulfilling our duties to Allah is not welcomed in our religion. On the other hand, it is necessary to acquire wealth through halal means and its zakah must be given. If a person succeeds in the test of wealth, he will be rewarded both in the world and in the hereafter. Those who fail this test will not achieve perfection in the world and they will deserve penalty in the hereafter. 

WHAT WE HAVE LEARNED FROM THE HADITH:

1. The world is a place of testing. Worldly wealth is also a means of testing. 

2. The means of testing of the Islamic ummah in this world is wealth. Every Muslim should pay special attention to this issue.

(Riyadus-Salihin - Imam Nawawi Translation and Explanation: Prof. Dr. M. Yaşar Kandemir, Prof. Dr. İsmail Lütfi Çakan, Asst. Prof. Raşit Küçük)

    

[Questions on Islam]

Abu Karima Miqdad bin Ma`dikarib (May Allah be pleased with him) reported: I heard the Messenger of Allah (PBUH) say,

“No man fills a container worse than his stomach. A few morsels that keep his back upright are sufficient for him. If he has to, then he should keep one-third for food, one-third for drink and one-third for his breathing.’’

(Tirmidhi, Zuhd 47)

 

WHAT WE HAVE LEARNED FROM THE HADITH:

1. Eating a little is one of the important reasons for maintaining health and efficient working of the mind.

2. Eating a little and remaining hungry for a while cause the body to stay healthy and some diseases to disappear because many diseases are caused by gluttony. Eating a lot is one of the important causes of stomach, intestinal, heart and vascular diseases. Those physiological and biological disorders also lead to mental and psychological disorders.

3. Instead of filling the stomach with food fully, one should allocate one third of it to food, one third to drinks, and leave one third empty to make breathing easy.

(Riyadus-Salihin - Imam Nawawi Translation and Explanation: Prof. Dr. M. Yaşar Kandemir, Prof. Dr. İsmail Lütfi Çakan, Asst. Prof. Raşit Küçük)

    

[Questions on Islam]

Al-Mustawrad bin Shaddad (May Allah be pleased with him) reported:

The Messenger of Allah (PBUH) said,

"This world in comparison with the Hereafter is similar to the amount of water one gets when he puts his finger in the sea. Let him then see what it returns with".

(Muslim, Jannah 55)

 

Explanation: When the eternal life in the hereafter is compared with the temporary life in the world, this hadith clearly shows how short and worthless the life we live in this world is. Life in the hereafter is a vast sea but life in this world is as little as the water remaining on the finger that is dipped into this sea.

Another fact that we need to learn from this hadith is as follows: All the goods, property, wealth, ranks and posts that are obtained in the world are temporary. A person who has them should not boast or be proud of them. On the contrary, as it is also mentioned in the previous hadiths, the real life is life in the hereafter. This world is the field of the hereafter. In the hereafter will man reap whatever he sows here. To put it briefly, this temporal world, which is finite, and the eternal life that is infinite, are too different in terms of value to compare.

WHAT WE HAVE LEARNED FROM THE HADITH:

1. The eternal life in the hereafter and the life in the world are incomparably different.

2. All kinds of goods, property, wealth, ranks and posts of the world are temporary.

3. The life in this world is the field of the hereafter.

4. The goal and purpose of man should be to earn the eternal life in the hereafter.

(Riyadus-Salihin - Imam Nawawi Translation and Explanation: Prof. Dr. M. Yaşar Kandemir, Prof. Dr. İsmail Lütfi Çakan, Asst. Prof. Raşit Küçük)

    

[Questions on Islam]

Ibn Abbas (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said,

“There are two blessings in which many people incur loss. (They are) health and free time (for doing good)”.

(Bukhari, Riqaq 1)

 

Explanation: It is obvious that health and time are important for worshiping, doing good deeds and charity, in other words for mujahada. However, the two great blessings that man thinks that will go on but one day realizes that he was wrong by seeing them suddenly go away are health and spare time. There are several expressions and proverbs about health used in all languages and they explain the importance of health sufficiently. What matters is to appreciate the value of health not by using nice words but by making use of it properly.

Spare time is becoming an increasingly difficult blessing to find, especially in terms of religion and work. Especially the people who suffer from the noisy, fast, turbulent and tiring daily life of big cities appreciate the value of their spare time much better. The people of modern age who spend their days with hustle and bustle and their nights by watching television are so much in need of the spare time that they can use for their spiritual life to attain spiritual happiness.

Health and spare time are gained to the extent that they are used in the way of mujahada. Otherwise they are completely lost because it is not possible to regain any second that passes. "Time is a sword"; if one does not pay attention, it will cut him. Health is also a blessing whose value is understood after it is lost.

Being careful and meticulous about using those two blessings in the way of closeness to Allah is the first and basic condition to get away from the majority who fail to appreciate them and to win the mujahada.

WHAT WE HAVE LEARNED FROM THE HADITH:

1. If health and spare time are used wisely, they mean happiness in both worlds for a slave.

2. Many people waste their time on useless things and their health on harmful things. They cannot appreciate those two great blessings.

3. Islam wants us to make use of time and health properly because life can be used only once in this world.

(Riyadus-Salihin - Imam Nawawi Translation and Explanation: Prof. Dr. M. Yaşar Kandemir, Prof. Dr. İsmail Lütfi Çakan, Asst. Prof. Raşit Küçük)

    

[Questions on Islam]

Ibn ‘Abbas and Anas bin Malik (May Allah be pleased with them) reported: The Messenger of Allah (PBUH) said,

“If a son of Adam were to own a valley full of gold, he would desire to have two. Nothing can fill his mouth except the earth (of the grave). Allah turns with mercy to him who turns to Him in repentance”.

(Bukhari, Riqaq 10; Muslim, Zakah 116-119)

 

Explanation: Man’s faults that require repentance are not just some extreme deeds that are committed disrespectfully toward Allah and that are known as sins by people. Greed and not being content are as bad as other sins. The hadith states that it is necessary to repent to Allah because of them.

Sins harm the spiritual world of man; excessive greed for the worldly possessions jeopardizes the future of man just like sins because insatiability exists in human nature. The feeling of not being content with what one has achieved and wanting more is dominant in man. It is because of that habit that he does not regard a valley full of gold enough and wants another one, as it is mentioned in another narration, “he wants three of them if he had two valleys full of gold”.

The Prophet expresses the main reason for that insatiability with the following hadith:

“Even if man gets old, his two feelings always remain young: the ambition to earn a lot, the desire to live long” (Bukhari, Riqaq 5; Muslim, Zakht 115).

When the Messenger of Allah says, “only earth (soil) fills man’s mouth” or according to another narration, “his stomach”, he means only death can save him from that greed and he does not become satisfied until he dies. This insatiability of man stems from his stinginess. Saving without spending is the most distinct feature of stinginess. Allah displays that deficit of man as follows:

“Say: ‘If ye had control of the Treasures of the Mercy of my Lord, behold, ye would keep them back, for fear of spending them: for man is (ever) niggardly’“ [al-Isra (17), 100].

The feeling of earning a lot can be beneficial as long as it is moderate and it does not distance man from the purpose of his creation. For, it is expected that a Muslim who earns a lot to will do more good deeds and charity with his wealth. It is necessary to be rich in order to be able to give the zakah and sadaqah that Islam orders to be given and to spend money in the way of Allah. Man needs to have a desire to earn a lot in order to be rich. However, if that feeling of earning a lot in the heart makes him forget his life in the hereafter and if the love of the world captures him and seizes his whole heart, that feeling becomes extremely dangerous.

Fortunately, Allah gave man the power to curb harmful feelings and excessive desires. It is always possible for a person who is dominant over his will to control those weaknesses. It is stated in the hadith as a glad tiding that God Almighty will help His slave who turns to his Lord and asks help from Him by praying to Him when he feels that he is overly attached to worldly possessions and pleasures.

The following subtlety is also noticed in the hadith. Since man was created from dust (soil), its nature includes the properties dust. The dust sometimes dries up, gets scorched by heat, and longs for water. Only abundant rains granted by Allah can resuscitate it. At that time, the earth revives and reveals its abundant beauties. Man is like that too. When his soul and inexhaustible ambition enslave him and cause him to lose his human qualities, the only way he can recover himself is to turn to Allah and ask Him for help. Otherwise, his hunger for worldly possessions will continue to increase. In that case, only the soil in the grave will satisfy man, who was created from soil.

WHAT WE HAVE LEARNED FROM THE HADITH:

1. It is a good trait to be content and to regard what Allah gives sufficient.

2. Greed perturbs man in the world; in addition, it will destroy him in the hereafter since it leads him to injustice.

3. The only way to get rid of the problem of greed for a person is to beg Allah to save him from that problem and turn to Him to forgive his sins caused by greed.

4. Allah accepts the repentance of His slave who repents because of his bad traits.

(Riyadus-Salihin - Imam Nawawi Translation and Explanation: Prof. Dr. M. Yaşar Kandemir, Prof. Dr. İsmail Lütfi Çakan, Asst. Prof. Raşit Küçük)

    

[Questions on Islam]

Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said,

“None of you should wish for death. If he is righteous, perhaps he may add to (his) good works, and if he is a sinner, possibly he may repent (in case he is given a longer life).’’

(Bukhari, Tamanni 6; Muslim, Dhikr 10)

 

Explanation: Nobody came to the world voluntarily. We were not asked whether we would desire the life we are leading now. The universe we live in and the preordained plan made for us are applied meticulously. Nobody has the opportunity to change that plan and to implement the plan they desire.

There is a supreme power that created both us and the universe and that arranges our deeds. That power wants us to accept His existence, to attribute everything that happens to us to Him, and to be content with our state. To want death and not to endure the misfortunes that come to us means to object to the one that determines our destiny. Is it possible for God Almighty, who created and manages everything so perfectly, to be unaware of our problems? Definitely not. It is impossible even to think of such a thing. In that case, our Lord deliberately sends us the misfortunes we suffer and regards it good for us to endure those misfortunes. It is stated in the Quran that if we show patience, He will give us numerous rewards.

It is in favor of the slave to live a long life even if he suffers and endures. A person who puts up with the misfortunes that hit him by saying “What can I do? It has come from Allah” and who tries to worship as much as he can may attain the consent of Allah. For, life is an opportunity. It is not possible to come to the world again after death and complete what is missing. That is the case for a good person.

As for those who are on the wrong path and who indulge in sins and disobedience, it is always possible for them to behave themselves, to understand the ugliness they live in and to return to a good life as long as they live. As a matter of fact, there are many people who understand their mistakes and regret what they had done.

Sa’d Ibn Abu Waqqas, one of the Companions who were given the glad tidings of Paradise, was very moved during a talk of the Prophet and said,

- Aah! I wish I were dead now! Then, he started sobbing.

Thereupon, the Messenger of Allah warned his dear friend as follows:

- “Sa’d! If you are a person of Paradise, it is better for you to live long and to do good deeds” (Ahmad Ibn Hanbal, Musnad, V, 267).

That warning of the Prophet shows that a long life is a good opportunity given to the believer.

There is no drawback to wishing death at a time when things get worse and there is no possibility of preventing evil because, in that case, the servant does not rebel against destiny; on the contrary, it becomes clear that he is afraid of falling into the quagmire of sin by being dragged by the flood of time.

(Riyadus-Salihin - Imam Nawawi Translation and Explanation: Prof. Dr. M. Yaşar Kandemir, Prof. Dr. İsmail Lütfi Çakan, Asst. Prof. Raşit Küçük)

    

[Questions on Islam]

Abud-Darda (May Allah be pleased with him) reported:

The Prophet (PBUH) said, “Nothing will be heavier on the Day of Resurrection in the Scale of the believer than good manners. Allah hates one who utters foul or coarse language.”

(Tirmidhi, Birr 61)

 

WHAT WE HAVE LEARNED FROM THE HADITH:

1. The deeds done in the world will be evaluated in the hereafter.

2. The most valuable and valid deed in the hereafter will be good manners (high ethics).

3. The people who do bad things and use bad language are the people whom Allah hates most and upon whom He inflicts the most wrath.

(Riyadus-Salihin - Imam Nawawi Translation and Explanation: Prof. Dr. M. Yaşar Kandemir, Prof. Dr. İsmail Lütfi Çakan, Asst. Prof. Raşit Küçük)

    

[Questions on Islam]

Abu Sa`id Al-Khudri (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said,

“Whoever amongst you sees an evil, he must change it with his hand; if he is unable to do so, then with his tongue; and if he is unable to do so, then with his heart; and that is the weakest form of belief”.

(Muslim, Iman 78)

 

Explanation:  The hadith above has a fundamental feature about how to change munkar, bad and evil deeds. The duty of enjoining what is good and forbidding what is evil includes all sane Muslims who are regarded responsible by the religion of Islam; we understand it clearly once again from the statement of the hadith and the order in which the tasks are listed. Islamic scholars generally state that the duty of changing bad deeds with the hand belongs to the administrators, with the tongue to the scholars, and with the heart to the weak and common people who cannot change them. Thus, it is understood that there is a duty for every Muslim. However, it is also said that people of all levels should fulfill whichever of the duties they can.

Muslims have to establish a structure that will fulfill these duties because they will not be regarded to have fulfilled their duties unless they bring up a management staff with Islamic sensitivities, scholars who will teach and advise what is right and wrong, good and bad, and people who are sensitive to those issues.

Although it is important and necessary for those who will fulfill the duty of enjoining what is good and forbidding what is evil to act accordingly themselves first so that their preaching will be effective, it is not an essential condition. Those who do not have those qualities enjoin themselves what is good and forbid themselves from what is evil first and then ask others to do so. Thus, they will fulfill two duties at once.

The duty of enjoining what is good and forbidding what is evil is fulfilled only by those who know it. However, if the good to be enjoined is related to the religious fards known by everyone and the evil to be forbidden is related to the prohibitions known by all Muslims, all Muslims are regarded equally responsible. If the orders and prohibitions are related to rare issues or about ijtihad, the issue concerns only scholars. Scholars can enjoin what is good and forbid what is evil related to the issues on which there is an agreement. They should not intervene in controversial issues.

Those who fulfill the duty of enjoining what is good and forbidding what is evil should know the method of conveying Islam well. General principles such as kindness, treating others well, gentle behavior, and approaching with compassion are the basic qualities that such people should have. Imam Shafii states the following regarding the issue

“Anyone who secretly gives advice to his fellow believer really gives advice and delights him. However, anyone who gives a person advice publicly and in front of others humiliates and abases his brother in religion.”   

While preventing bad deeds and changing them, it is necessary to treat very softly the ignorant people who have power and the oppressors who can do evil. Otherwise, mischief may occur and evil is committed instead of doing good deeds.  

To change a bad thing with the hand means to intervene in it. For example, breaking or throwing the drinking bowls of a person who drinks alcohol though it is prohibited, spilling alcoholic drinks, returning a stolen object to its owner or causing it to be returned are such things. However, while fulfilling that duty, the principle that no greater evil should be caused should always be remembered. If changing a bad deed is to cause a more severe evil such as the death of oneself or someone else, changing it with the hand must be abandoned; it should be uttered with the tongue and the method of giving advice would be sufficient. If uttering with the tongue is to be dangerous similarly, it is necessary to choose the way of changing it by the heart, which means hating it and regarding it disgusting. Doing so will not to prevent a bad deed but it is permissible to be contented with it because nothing else can be done. For, putting oneself at risk deliberately is not considered permissible in our religion. Although some scholars say that it is necessary to oppose evil openly even if one knows that he will die, this view is not regarded as appropriate.

We need to point out another issue that is important related to enjoining what is good and forbidding what is evil. The head of the family is responsible for his family and those under his guardianship just as the administrators who govern the state are responsible for the citizens. In that case, it is a duty of a person to change the evil deeds that he sees in his wife, children, younger siblings and those who serve him in accordance with the general rules of enjoining what is good and forbidding what is evil. 

WHAT WE HAVE LEARNED FROM THE HADITH

1. It is fard al-kifayah for Muslims to form an administration that will fulfill the duty of enjoining what is good and forbidding what is evil, to train scholars to fulfill this duty and to establish a congregation.

2. It is obligatory for every Muslim to prevent bad deeds with whatever means that is possible and available.

3. In general, it is the duty of the administrators to prevent the evil in society with the hand, that is, by using power, of the scholars with the tongue, that is, by conveying the message, teaching, warning and giving advice, of the common people to hate with the heart and to regard that deed as disgusting.

4. Enjoining what is good and forbidding what is evil is the common responsibility of the ummah of Islam.

(Riyadus-Salihin - Imam Nawawi Translation and Explanation: Prof. Dr. M. Yaşar Kandemir, Prof. Dr. İsmail Lütfi Çakan, Asst. Prof. Raşit Küçük)

    

[Questions on Islam]

Abu Hurairah (May Allah be pleased with him) reported:

The Messenger of Allah (PBUH) said, “When Ramadan begins, the gates of Jannah are opened, the gates of Hell are closed, and the devils are chained.’’

(Bukhari, Sawm 5, Bad’ul-Khalq 11; Muslim, Siyam 1, 2, 4, 5)

 

Explanation: The hadith above, which shows the mercy and beauty that the month of Ramadan brings to our spiritual life and hence to our daily life with three sentences, both prepares and warms us for the climate of Ramadan and fasting and thus gives us hope.

The gates of Paradise, which are reported to be opened in the first sentence of the hadith, are mentioned as gates of mercy and gates of the sky in some other narrations. In fact, those three definitions are different expressions of the same thing. In conclusion, the gates of the sky means the gates of mercy and the gates of mercy means the gates of Paradise.

The opening of the gates of Paradise means that divine mercy covers life on a larger scale than ever before. The natural result of this is that the gates of Hell are closed. The closing of the gates of Hell means narrowing the activity area of the devils, who are inviters to Hell, and limiting their influence. They are all, in a sense the cause and, in another sense, the effect of the pure religious life that starts to be led more deeply and comprehensively in the month of Ramadan

In conclusion, the hadith describes the change, mercy, blessing and happiness that the climate of Ramadan brings to the material and spiritual life of believers. The virtue of a season of intense worshipping shows itself in getting rid of the negative effects of devils to a great extent, avoiding sins and reaching mercy. In that case, trying to make use of this suitable atmosphere as much as possible is probably the smartest thing to do. We find, in the hadith, where the beauty, blessing and spiritual atmosphere we see in society originates from when Ramadan comes. Therefore, the issues mentioned in the hadith are extremely important in terms of our life of belief and happiness in both worlds. It is our duty to do things that will make Ramadan more effective in our lives.

WHAT WE HAVE LEARNED FROM THE HADITH:

1. Ramadan is a month and an exceptional time period when forgiveness, mercy and thawabs increase, and the influence and distortions of devils decrease and hence the gates of Hell are closed.

2. The mercy and blessing of times and places of intense worshipping can be increased by collective efforts.

(Riyadus-Salihin - Imam Nawawi Translation and Explanation: Prof. Dr. M. Yaşar Kandemir, Prof. Dr. İsmail Lütfi Çakan, Asst. Prof. Raşit Küçük)

    

[Questions on Islam]

Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (peace be upon him) recommended worshipping on Ramadan nights without giving a definite order and said,

“He who observes optional prayer (Tarawih prayers) throughout Ramadan, out of sincerity of belief and in the hope of earning reward will have his past sins pardoned.’’

(Muslim, Musafirin 174)

 

Explanation: Tarawih prayer performed with enthusiasm in crowded congregations during Ramadan nights is actually a night prayer like tahajjud (qiyam al-layl). As it is seen in the text of the second hadith, tarawih is also called Ramadan prayer. In both hadiths, the glad tiding is given that if this prayer performed on Ramadan nights is performed by believing that it is a religious duty and by expecting its return from Allah, it will be a means of forgiveness of the previous sins. At the beginning of the second hadith, Hz. Abu Hurairah, the narrator, states that the Prophet encouraged them to perform that prayer and gave advice about it but that he did not make it obligatory. It shows that tarawih prayer is a supererogatory prayer. The Prophet virtually regards it as a piece of belief with those hadiths. First of all, he himself continued performing tarawih prayer alone except for a few nights. Then he informed his companions that “the previous sins of those who believe that it is a religious duty and who perform it for the sake of Allah without any show off will be forgiven”. Acting upon the phrase “by believing” in the text, Imam Bukhari mentioned it under the heading “Performing the tarawih prayer is based on belief” in his Sahih. Taking the importance of the tarawih prayer into account, Abu Hanifa decreed that it was “sunnah al-muakkadah”.

Making use of Ramadan nights by believing that Allah will give the reward and by performing tarawih prayer for the sake of Allah becomes a means of the forgiveness of the previous sins, which is great happiness. This is a great glad tiding. Moreover, the sins to be forgiven were not limited with the words like “minor” or “major”. This generalization in the statement is sufficient to cherish the hope that all sins will be forgiven.

Tarawih prayer is performed after the night (isha) prayer in Ramadan. The Prophet performed it congregation for a few nights but he abandoned performing it in congregation and advised his Companions to perform it at home, fearing that the Muslims would have difficulties in fulfilling it. During the caliphate of Hz. Umar, it started to be performed as 20 rak’ahs in congregation in the mosque with his command. It has been performed in congregation since then. As Hz. Umar puts it, “Performing tarawih prayer in congregation became a very nice custom.”

There are sound narrations stating that tarawih prayer is performed as eight rak’ahs. Therefore, the eight rak’ahs of tarawih are regarded as sunnah ratibah, that is, sunnahs performed together with fard prayers. Due to the weakness of Ibn Abbas narration, it is accepted as mustahab to performed as 20 rak’ahs. However, because the Companions performed it as 20 rak’ahs since the time of Hz. Umar, it has been performed as 20 rak’ahs.

It is never appropriate to hurry unnecessarily in order to complete tarawih prayer, which is to be performed by “believing in the honor and virtue of Ramadan and wishing Allah’s consent”, as soon as possible. No imam should allow himself to be called “the super-fast imam” or “speedy imam” by leading tarawih prayer very quickly. Therefore, it would be appropriate to lead tarawih prayer without tiring or boring the congregation and by saluting after every four rak’ahs at most. The imams who perform tarawih prayer with khatm al-Quran should announce it beforehand and put up a notice in a suitable place in the mosque to inform the congregation about it and so as not to put people in a difficult situation.

WHAT WE HAVE LEARNED FROM THE HADITH:

1. Making use of Ramadan nights by performing tarawih prayer is a nice tradition of the ummah of Muhammad dating back to the time of the Prophet.

2. Tarawih prayer to be performed with belief and expecting its reward from Allah is a means of forgiveness for the previous sins.

3. Tarawih prayer has a special place among the supererogatory deeds of worship.

(Riyadus-Salihin - Imam Nawawi Translation and Explanation: Prof. Dr. M. Yaşar Kandemir, Prof. Dr. İsmail Lütfi Çakan, Asst. Prof. Raşit Küçük)

    

[Questions on Islam]

Abu Hurairah (May Allah be pleased with him) reported:

The Messenger of Allah  (PBUH) said, “He who observes fasting during the month of Ramadan with belief while seeking its reward from Allah, will have his past sins forgiven.’’

(Bukhari, Iman 28, Sawm 6; Muslim, Siyam 203, Musafirin 175)

 

Explanation: There are two important conditions for deeds and worship to be acceptable: The first one is belief in Allah and the second is sincerity. In other words, to do something by seeking the approval of Allah, by expecting its return only from Allah, and not to resort to show off. These two issues are expressed with the words iman (belief) and ihtisab (expecting) in the hadith.

The following question can come to mind “How does a person worship without believing?” It is correct. However, it is also a fact that there are some people who appear to believe and perform some good deeds and prayers for one reason or another though they do not really believe. On the other hand, a person believes that something is right and does it.  However, he does it due to some permanent reasons like show off, fear and prestige not due to sincerity. Although such deeds seem like worship and good deeds, they do not have the quality and that make the person doing them reach his goal. To put it more clearly, those deeds are not acceptable. The hadith draws attention to this very important aspect of the issue, and it gives the glad tiding that those who perform the fasting of Ramadan by believing its being obligatory, virtue and benefit, and expecting its reward only from Allah, that is, with complete sincerity, will be purified from their previous sins. Scholars interpreted the expression “previous sins” as minor sins. According to what the author Nawawi states, some fiqh scholars state that fasting in Ramadan can alleviate major sins if a person has no minor sins.

As it is clearly understood from the expression “He who observes fasting in Ramadan ...”, it means if he fasts every day in Ramadan. Is the glad tiding in the hadith valid for the least amount of “fasting”, for example, for a person who fasts for one day? It is not. However, those who start the fasting of Ramadan based on the two conditions mentioned in the hadith but who cannot continue due to a legitimate reason like illness are included within the scope of that glad tiding due to their initial intention and deed. Besides, it should not be thought that this and similar glad tidings of forgiveness are valid only for sinners. It causes an increase in the degrees of those who have no sins to be forgiven. As a matter of fact, prophets are like that.

WHAT WE HAVE LEARNED FROM THE HADITH:

1. To observe the fast of Ramadan by believing and expecting its reward from Allah is a means of purification from previous sins.

2. Believing in Allah and expecting the reward from Him is a prerequisite of every deed of worship.

(Riyadus-Salihin - Imam Nawawi Translation and Explanation: Prof. Dr. M. Yaşar Kandemir, Prof. Dr. İsmail Lütfi Çakan, Asst. Prof. Raşit Küçük)

    

[Questions on Islam]

Abu Hurairah (May Allah be pleased with him) reported: The Prophet (PBUH) said,

“He who observes fasting during the month of Ramadan with Faith while seeking its reward from Allah, will have his past sins forgiven.’’

We ask our Lord to make Ramadan a means of good deeds.

    

[Questions on Islam]

Zaid bin Khalid al-Juhani (May Allah be pleased with him) reported: The Prophet (PBUH) said,

“He who provides a fasting person something with which to break his fast, will earn the same reward as the one who was observing the fast, without diminishing in any way the reward of the latter.’’

(Tirmidhi, Sawm 82)

 

Explanation: It is stated in the hadith that a person who treats to a fasting person who is performing a supererogatory or fard fasting will gain as many thawabs as the person who fasted. It is also stated that it does not mean that he will share the thawabs of the fasting person; nothing will decrease from the thawabs of the fasting person.

On the other hand, as for providing a fasting person something with which to break his fast, it should not be understood to fill up the fasting person. As a matter of fact, according to what we learn from another narration in the Sahih of Ibn Khuzayma (III, 192 - 193), the Companions stated that not everyone could find enough things to fill up a fasting person. Thereupon, the Prophet said, “Allah Almighty gives this thawab to those who treat a fasting person to a date, a sip of water or a drink of milk.” In that case, it is enough to give a fasting person whatever is available with the intention of making him break his fast in order to gain as many thawabs as the fasting person. There is no point in giving luxurious things, wasting and show off. It is necessary to avoid such things.

WHAT WE HAVE LEARNED FROM THE HADITH

1. Anyone who provides a fasting person something with which to break his fast will gain as many thawabs as the fasting person does.  

2. There are numerous reasons and possibilities to gain thawabs. It is necessary to benefit from them.

(Riyadus-Salihin - Imam Nawawi Translation and Explanation: Prof. Dr. M. Yaşar Kandemir, Prof. Dr. İsmail Lütfi Çakan, Asst. Prof. Raşit Küçük)

    

[Questions on Islam]

Ibn `Abbas (May Allah be pleased with them) reported:

“The Messenger of Allah (PBUH) was the most generous of the men; and he was the most generous during the month of Ramadan when Jibril visited him every night and recited the Qur’an to him. During this period, the generosity of Messenger of Allah (PBUH) waxed faster than the rain bearing wind.”

(Bukhari, Badul-Wahy 5, 6, Sawm 7, Manaqib 23, Badul-Khalq 6, Fadailul-Quran 7, Adab 39; Muslim, Fadail 48, 50)

 

WHAT WE HAVE LEARNED FROM THE HADITH:

1. The Messenger of Allah was the most generous person.

2. The Prophet’s generosity doubled in the month of Ramadan.

3. Visiting righteous people and reading the Quran in Ramadan gain man a lot of thawabs.

4. It is mustahab to read the Quran more than usual times in Ramadan.

(Riyadus-Salihin - Imam Nawawi Translation and Explanation: Prof. Dr. M. Yaşar Kandemir, Prof. Dr. İsmail Lütfi Çakan, Asst. Prof. Raşit Küçük)

    

[Questions on Islam]

Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said,

“When any one of you is observing Saum (fasting) on a day, he should neither indulge in obscene language nor should he raise the voice; and if anyone reviles him or tries to quarrel with him he should say: `I am observing fast.’’’

(Bukhari, Sawm 9; Muslim, Siyam 163)

 

Explanation: Fasting is actually complete abstinence. In other words, it means to refrain from eating, drinking and sexual desires. In addition, it is a natural extension of this concept of abstinence to prevent one’s mouth from lying, telling bad words, gossiping and teasing others and to curb other organs too. It is necessary to act meticulously about those issues in order to achieve the expected result of fasting.

Telling lies, backbiting, uttering bad words and cursing do not invalidate fasting but they prevent the virtue and result expected from fasting. A person who fasts by abiding by Allah’s order and refrains from eating, drinking and sexual relations is definitely expected to control his tongue. Abstinence occurs when it is accomplished.

Our Almighty Lord showed us mercy and stated that only eating, drinking and having sexual intercourse would invalidate fasting. If all the prohibited things were to break invalidate fasting, we do not know how many people would succeed in fasting. However, the main result that is desired to be achieved by fasting is to gain willpower and resistance against other prohibitions. It will definitely be more appropriate to be more careful about prohibitions while fasting than other times. Therefore, the second hadith stating that the hunger and thirst of a person who does not improve himself and who does not abandon lying are worthless in the eye of Allah is the expression of this fact. [“Whoever does not give up forged speech and evil actions, Allah is not in need of his leaving his food and drink.” (Bukhari, Sawm 8, Adab 51)] Such a person may have fulfilled his fasting duty, but he cannot attain the perfection and virtue expected from fasting.

A fasting person should be meticulous about these issues; in addition, he should not get involved with someone else if he comes to him and utters bad words or wants to fight; as it is stated in the hadith numbered 1218, he should send him away by saying very gently, “Please! I am fasting.” This means complete willpower training. The fasting person should display himself not only with his fasting but also with the discipline of abstinence reflected in all his actions.

WHAT WE HAVE LEARNED FROM THE HADITH:

1. The fasting person should adopt a full discipline of abstinence and protect his tongue and other organs from harams.

2. Prohibitions such as lying, backbiting and talebearing do not invalidate fasting but they prevent the virtue and thawab of fasting.

3. The fasting that is valued in the eye of Allah is the fasting of a person who succeeds in keeping himself away from all prohibitions.

(Riyadus-Salihin - Imam Nawawi Translation and Explanation: Prof. Dr. M. Yaşar Kandemir, Prof. Dr. İsmail Lütfi Çakan, Asst. Prof. Raşit Küçük)

    

[Questions on Islam]

Abu Hurairah (May Allah be pleased with him) reported: The Prophet (PBUH) said,

“If any one of you forgetfully eats or drinks (while observing fasting) he should complete his Saum (fasting), for Allah has fed him and given him to drink.’’

(Bukhari, Sawm 26, Ayman 15; Muslim, Siyam 171)

 

Explanation: Eating or drinking something by forgetting is something that fasting people encounter the most. Nawawi wanted to relieve those who face such a state by mentioning a hadith about this issue under the title of issues related to fasting. The statement of the Prophet is very clear: “If one of you eats or drinks something by forgetting that he is fasting, let him complete his fasting because Allah has made him eat and drink.”

It means that eating or drinking something by forgetting does not harm and invalidate fasting. It is necessary for such a person to stop eating and drinking at the moment he remembers or is reminded that he is fasting and to complete that day fasting. Nothing is else is necessary except that because Allah treats to him. It is Allah who makes him forget, eat and drink.

Even if a fasting person forgets and eats or drinks something several times in a day, his fasting is not invalidated. In fact, an interesting incident is narrated regarding the issue:

A man came to Abu Hurayra and said,

- I got up in the morning with the intention of fasting but I ate and drank by forgetting that I was fasting. What do you think? Has my fasting been invalidated? Abu Hurayra said,

- No, it does not harm fasting. The man said,

- Then, I went to visit someone. I ate the food he brought by forgetting. Abu Hurayra said,

- It does not matter; your fasting has not been invalidated. The man continued,

- Then I went to visit another friend. I forgot that I was fasting and ate something there too. This time Abu Hurayra said:

- It seems that you are someone who is not accustomed to fasting.

Naturally, eating or drinking by forgetting does not invalidate fasting but it is necessary for a fasting person to have a different alertness and discipline of will. Therefore, it is necessary to be more careful in the first few days while fasting.

Although some scholars have tried to elaborate on the issue, it is a clear fact that the hadith above and similar hadiths show that eating and drinking by forgetting and even having sexual intercourse will not invalidate fasting.

WHAT WE HAVE LEARNED FROM THE HADITH

1. Allah’s grace and generosity to His slaves is great.

2. Forgetting eliminates responsibility.

3. If a person eats or drinks something by forgetting, his fasting will not be invalidated whether it is a supererogatory or fard fasting. He should accept what he eats and drinks as a treat from Allah and complete his fasting. Since fasting is not invalidated, neither qada (fasting for one day) nor kaffarah (fasting for sixty-one days on end) becomes necessary.

(Riyadus-Salihin - Imam Nawawi Translation and Explanation: Prof. Dr. M. Yaşar Kandemir, Prof. Dr. İsmail Lütfi Çakan, Asst. Prof. Raşit Küçük)

    

[Questions on Islam]

Salman bin `Amir (May Allah be pleased with him) reported: I heard the Prophet (PBUH) saying,

“When one of you breaks his Saum (fasting), let him break it on dates; if he does not have any, let him break his fast with water for it is pure.’’

(Abu Dawud, Sawm 21; Tirmidhi, Zakah 26, Sawm 10)

 

Explanation:  It is not necessary to break fasting by eating dates. It is only a recommendation. It is for the regions and countries where dates are abundant. Many things are imported nowadays but imported dates can be expensive for most people. Therefore, it is not possible to have dates for all families. In that case, fasting is broken with water, which can be found in every place and region where people live. As a matter of fact, the Prophet himself advised breaking fasting with water by mentioning the reason in the first hadith by saying “Water is clean”. The reason “abundance” is included for dates in a narration. The fact that the date directly mixes with the blood may be the reason why it is recommended first.

There are also some scholars who interpret the preference of dates or water as dates in winter and water in summer.

(Riyadus-Salihin - Imam Nawawi Translation and Explanation: Prof. Dr. M. Yaşar Kandemir, Prof. Dr. İsmail Lütfi Çakan, Asst. Prof. Raşit Küçük)

    

[Questions on Islam]

Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said,

“Allah the Exalted and Majestic said: `Every act of the son of Adam is for him, except as-Siyam (the fasting) which is (exclusively) for Me, and I will reward him for it.’
Fasting is a shield. When anyone of you is observing fast, he should neither indulge in obscene language nor should he raise his voice; and if anyone reviles him or tries to quarrel with him, he should say: `I am fasting.’
By Him in Whose Hand the soul of Muhammad is, the breath of one observing Saum is sweeter to Allah than the fragrance of musk.
The one who fasts, experiences two joys: he feels pleasure when he breaks the fast. He is joyful by virtue of his fast when he meets his Rubb.’’

(Bukhari, Sawm 9; Muslim, Siyam 163)

 

Explanation: The hadith above, which includes different narrations gathered together, determines the different aspects of fasting from other deeds of worship.

One of those aspects is that fasting is a deed of worship done solely for the sake of Allah; that is, it is a deed of worship that no one outside can know unless the fasting person expresses it, and it is far from pretentiousness and show off. For, fasting has no visible form, unlike other deeds of worship. On the other hand, there is no practice of fasting among the deeds of worship performed by polytheists whose existence is known in history in order to be close to their gods. In other words, no idolater worshipped idols by fasting. In this respect, fasting is a kind of worship performed solely for Allah.

Another aspect of fasting that is different from other deeds of worship is that its reward will be determined by Allah - which will be much more than the previously announced measures.

Both qualities are sufficient for us to understand the virtue and superiority of fasting.

In addition, attention is drawn to a determination, an attitude, a reality and a glad tiding about fasting in the hadith. The attitude in question is not to say bad words to and not insult anyone, and to protect oneself by saying gently "Please do not harass me, I am fasting”, if anyone says bad words to or insults him. For, fasting is like a protective shield against sins in the world and penalty of Hell in the hereafter.

The reality can be expressed as follows: A smell caused by hunger forms in the mouth of a person who fasts, especially on long summer days. That smell is more beautiful than the musk, which is known as the most beautiful smell by people, in the eye of Allah. However, this fact does not mean that a person should not remove that smell by using a miswak or brush.

There is a great relief and joy in the moments of iftar (breaking fast) and meeting Allah ... The first one of those two states of joy and relief is material, visible and temporary; the other one is spiritual and permanent. Both belong only to the fasting person. The relief at the time of iftar is mentioned as a definite proof of the relief in the presence of Allah. The relaxation of a fasting person at the time of iftar is as real as the relaxation of the fasting person when he meets Allah.

When the hadith determines and declares that the thawab to be given to the fasting person is determined by Allah, beyond and above the amount of thawab and reward to be given from ten times to seven hundred times in our religion, it naturally shows the exceptional place of fasting in our religion and its superior virtue. The virtue of fasting is due to the fact that our Almighty Lord states "it is for Me" and opens the door of endless grace and generosity to the fasting person by saying "Its reward is from Me." Such an honor and compliment is superior to everything. It forms the glad tiding in the hadith.

That "Every act of the son of Adam is for him" is stated in the hadith indicates that every deed of worship other than fasting has an aspect that a person can enjoy, cannot hide from others, and even wants to show to others. The absence of it only in fasting shows how pure and sincere deed of worship it is. That is the main point of the hadith.

WHAT WE HAVE LEARNED FROM THE HADITH

1. The only deed of worship that Allah says, "I will give its reward Myself" is fasting.

2. No sacrifice or deed to be done for Allah will be unrewarded.

3. Fasting means a person is armored against sins and the torment of Hell because it is stated that "Fasting is shield."

(Riyadus-Salihin - Imam Nawawi Translation and Explanation: Prof. Dr. M. Yaşar Kandemir, Prof. Dr. İsmail Lütfi Çakan, Asst. Prof. Raşit Küçük)

    

[Questions on Islam]

Sahl bin Sa`d (May Allah be pleased with him) reported:

The Messenger of Allah (PBUH) said, “People will continue to adhere to good as long as they hasten to break the Saum (fasting).’’

(Bukhari, Sawm 45; Muslim, Siyam 48)

 

Explanation: First of all, acting like that means devotion to the Sunnah of the Prophet. Then, it means opposition to the People of the Book, who delay fasting until the stars become visible in the sky. Unfortunately, some bid’ah sects appeared among Muslims too by delaying iftar and making it a custom. It is not appropriate to delay fasting in order to train one’s soul since it would mean abandoning the sunnah. Breaking the fast by drinking a sip of water does not prevent a person from training his soul by keeping it hungry for some more time. Moreover, to follow the Prophet is the best course of action. He who deviates from the Sunnah of the Prophet falls into some kind of aberration even if he worships. Therefore, the Companions hurried to break fasting and delayed eating suhoor.

Breaking fast (eating dinner) in Ramadan as soon as the sun sets is an indication that this ummah continues in a good way. We should not say, “What is the harm of delaying it for a few minutes?” There is no doubt that the Prophet did the best thing and advised us the most virtuous thing in all issues. Therefore, the best thing for us is to follow our beloved Prophet.

(Riyadus-Salihin - Imam Nawawi Translation and Explanation: Prof. Dr. M. Yaşar Kandemir, Prof. Dr. İsmail Lütfi Çakan, Asst. Prof. Raşit Küçük)

    

[Questions on Islam]

Sahl bin Sa`d (May Allah be pleased with him): The Prophet (PBUH) said,

“In Jannah there is a gate which is called Ar-Rayyan through which only those who observe Saum (fasting) will enter on the Day of Resurrection. None else will enter through it. It will be called out, “Where are those who observe fasting?’’ So, they will stand up and proceed towards it. When the last of them will have entered, the gate will be closed and then no one will enter through that gate.’’

(Bukhari, Sawm 4; Muslim, Siyam 166)

 

Explanation: Those who do good deeds and worship regularly like performing prayers, making jihad and doing charity will be called through the doors reserved for those deeds of worshipping. It is a special offer for those who fast, in other words, those who attach special importance to fasting, and those who fast a lot, to be called through the door called Rayyan. For, the word rayyan is exactly the opposite of “atshan”. Atshan means “parched, very thirsty” and rayyan means “who has quenched his thirst”. The fact that only those who suffer from thirst while fasting in the world will enter through that door and that nobody except them can enter through that door is an enviable advantage stated in the second hadith. In fact, it is clearly stated that those who enter through that door will never experience thirst: “Whoever enters through that door will not feel thirst forever” (see Ibn Majah, Siyam 2; Nasai, Siyam 43). Doubtlessly, this privilege shows the place and value of fasting among other deeds of worship.

(Riyadus-Salihin - Imam Nawawi Translation and Explanation: Prof. Dr. M. Yaşar Kandemir, Prof. Dr. İsmail Lütfi Çakan, Asst. Prof. Raşit Küçük)

    

[Questions on Islam]

`Abdullah bin `Amr bin Al-`as (May Allah be pleased with them) reported:

A man asked the Messenger of Allah (PBUH), "Which act in Islam is the best?'' He (PBUH) replied, "To feed (the poor and the needy) and to greet those whom you know and those you do not know.''

(Bukhari, Iman 6, 20; Isti’dhan 9, 19; Muslim, Iman 63)

 

WHAT WE HAVE LEARNED FROM THE HADITH:

1. A Muslim should try to do favors to everybody.

2. Giving food to and saluting everybody whether one knows or does not know has a special place and importance related to favors.

3. Muslims should use initiative for the establishment of warm relations and sincere friendships in society.

4. The Prophet's answers have priorities that take into account the special states of those who ask questions.

(Riyadus-Salihin - Imam Nawawi Translation and Explanation: Prof. Dr. M. Yaşar Kandemir, Prof. Dr. İsmail Lütfi Çakan, Asst. Prof. Raşit Küçük)

    

[Questions on Islam]

Abu Hurairah (May Allah be pleased with him) reported: The Prophet (PBUH) said,

“The religion (of Islam) is easy, and whoever makes the religion a rigour, it will overpower him. So, follow a middle course (in worship); if you can’t do this, do something near to it and glad tidings to you; and seek help (of Allah) at morn and at dusk and some part of night”.

(Bukhari, Iman 29)

 

Explanation:  Religion is a set of rules that Allah sent to His prophets for His slaves through Jibril (Gabriel) and that the prophets conveyed to the people. That is, religion is a lifestyle.

A believer who believes in Allah arranges his life within this system and knows that he has to abide by its rules.

This hadith states that the religion to which we have to adapt our lives consists of ease. It is a general rule. Religion is built on ease, not on difficulty. Allah, the Exalted, expresses it in the following verses: “Allah intends every facility for you; He does not want to put to difficulties” (al-Baqara, 2/185); “He (Allah) has chosen you, and has imposed no difficulties on you in religion” (al-Hajj, 22/78).

To make religion difficult, to transgress the limits in worship and to behave intolerantly do not mean religiousness but to torture one’s own self and make others hate religion. For, no matter how much a person worships and does righteous deeds, he cannot exceed the religion and cannot weary Allah.

There is both azimah (strict rule) and rukhsah (permission/exemption) in the religion. Those who follow the path of azimah and who choose rukhsah are religious. In both cases, it is the right thing not to exceed the limits and not to fall into extremes. The Prophet states the following: “Allah loves azimah as well as those who follow the way of rukhsah” (Suyuti, al-Jamius-Saghir, I, 286).

The hadith encourages ease in all deeds and also recommends avoiding exhausting oneself in order to do the best. It reminds us that we are only obliged to do things that we can easily overcome when we are to do something in the way of Allah. It teaches that we should be content with the amount that we can afford in the works that we will impose on each other. Those who engage in supererogatory prayers and deeds of virtue, and who go to extremes in a way to destroy themselves will eventually become so tired and weak that they will not be able to fulfill fard deeds properly. Therefore, the Prophet did not allow those who acted excessively in terms of religion and wanted them to act moderately. As a matter of fact, when Abdullah Ibn Amr was young, he received permission from the Messenger of Allah to worship excessively; when he got old, he lost his strength and power and said, “I wish I had accepted the lighter permission of the Messenger of Allah (pbuh)” (Bukhari, Sawm 55; Muslim, Siyam 182); he set an example for those who hesitate regarding the issue.

In that case, the thing to do is to follow the middle way, to be moderate, and not to exceed limits in worship and in good deeds. However, it is the duty of the believer to try to attain perfection. The criterion in this issue is not to deviate from the true path, to perform prayers and virtuous deeds for certain good deeds as much as possible, and to keep away from prohibitions. It is among the duties that our religion imposes on scholars to give glad tidings of Paradise, attaining salvation, and reaching happiness in the world and the hereafter to those who act like that.

Believers should make good use of some time periods to worship and to work hard. Three time periods are specifically recommended in this hadith: the first part of the day, the end of the day, and the last third part of the night. They are the moments when people are most vigorous. They are the best times for both prayer and study because all three times are the moments of wakefulness after sleeping times.

WHAT WE HAVE LEARNED FROM THE HADITH:

1. Ease is essential in religion, not difficulty.

2. It is necessary to give glad tidings rather than frightening people.

3. Easy times and moments of willingness should be preferred for supererogatory prayers.

4. The purpose of worship is to attain the consent of Allah.

5. Worship should be continuous even if it is a little.

(Riyadus-Salihin - Imam Nawawi Translation and Explanation: Prof. Dr. M. Yaşar Kandemir, Prof. Dr. İsmail Lütfi Çakan, Asst. Prof. Raşit Küçük)

    

[Questions on Islam]

Ibn Mas`ud (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said,

“Hell will be brought on that Day (the Day of Resurrection) with seventy bridles; and with every bridle will be seventy thousand angels, pulling it”.

(Muslim, Jannah 29)

 

Explanation: It is clearly stated in the Quran that Hell was created and that it will be taken from its current location on the Day of Reckoning. The following verse describes it: “And Hell, that Day, is brought (face to face)” (Fajr, 89/23) This description used in the hadith shows the greatness and horror of Hell. Hadith commentators and other Islamic scholars state that this description can be literal, not metaphorical, because there is no reason that prevents us from accepting what is stated in the hadith as it is.

WHAT WE HAVE LEARNED FROM THE HADITH:

1. Hell was created beforehand and it still exists.

2. On the Day of the Reckoning, both Paradise and Hell will be present.

(Riyadus-Salihin - Imam Nawawi Translation and Explanation: Prof. Dr. M. Yaşar Kandemir, Prof. Dr. İsmail Lütfi Çakan, Asst. Prof. Raşit Küçük)

Click for the video series we prepared about HELL

    

[Questions on Islam]

Nu`man bin Bashir (May Allah be pleased with them) reported:

“I have seen your Prophet (PBUH) when he did not find enough of even the inferior quality of dates to eat and fill his belly.’’

(Muslim, Zuhd 34, 36)

 

Explanations: The Companions who continued living after the Prophet attained many worldly blessings and riches. However, they did not forget their past and remembered their state during the time of the Prophet; they told the generations after them about both the Prophet and themselves. It does not mean that Muslims do not benefit from legitimate worldly blessings or that they do not regard them permissible. However, the hadith serves as a warning to them lest they should become overly attached to the world and worldly possessions. While making those warnings, it was inevitable that the person whom they would take as a model and guide was the Messenger of Allah because the Companions knew very well that it would be possible to attain the consent of Allah by obeying His prophet. In a version of the hadith in Muslim, the following addition, which is not included in the narration above, exists at the beginning of the statement of Nu’man Ibn Bashir: “Do you not enjoy as much food and drink as you want?” That is a warning to the people who are well-off. For, that additional sentence shows that the Companions and Muslims achieved everything they wanted at the end of a certain period. It should be worthy of such people not to forget both the days of poverty and hardship in the past and their brothers who did not have those blessings.

WHAT WE HAVE LEARNED FROM THE HADITH:

1. The Prophet experienced all kinds of problems and hardships of life and endured them.

2. There are lessons to be taken from every stage of the life of the Prophet.

(Riyadus-Salihin - Imam Nawawi Translation and Explanation: Prof. Dr. M. Yaşar Kandemir, Prof. Dr. İsmail Lütfi Çakan, Asst. Prof. Raşit Küçük)

    

[Questions on Islam]

`Aishah (May Allah be pleased with her) reported: I heard the Messenger of Allah (PBUH) saying:

“A believer will attain by his good behaviour the rank of one who prays during the night and observes fasting during the day.’’

(Abu Dawud, Adab 7)

 

Explanations: Deeds of worship are generally divided into two as fard (obligatory) and nafilah (supererogatory). Fard deeds of worship are the acts of worship commanded by Allah in the Quran and every believer must perform them personally. There is no other deed of worship or good deed to replace fard deeds. If a person had as much wealth as the world and spent his entire wealth for a two-rak’ah fard prayer that he could not perform, he would not be regarded to have paid his debt (performed that prayer) unless Allah forgave him. Therefore, the fasting and prayer mentioned in the hadith are nafilah fasting and prayers we perform in order to gain the consent of Allah though we are not obliged to perform them. The Prophet regarded the supererogatory fasting and the supererogatory prayer performed at night equal to good behavior in order to show that good behavior is very valuable in the eye of Allah.

The most acceptable night worship is waking up at the sweetest part of sleep and performing tahajjud prayers for the sake of Allah. The most acceptable daytime worship is fasting regardless of the heat of summer and even if one feels very thirsty. As a matter of fact, the phrase “a person who fasts during the day” in the hadith above is as follows in Muwatta of Imam Malik: a person who fasts even if he feels very thirsty in the heat of noon (Husn al-Khuluq 6).

To put it briefly, a person gains great thawabs by getting along well with people, that is, by treating them kindly, not acting arrogantly, not being violent, not getting furious, avoiding harming them, being patient in the face of their bad deeds and having a smiling face.

WHAT WE HAVE LEARNED FROM THE HADITH:

1. Good behavior is the most distinctive feature of a believer.

2. A believer gains thawabs just like those who fast and perform prayers for the sake of Allah when he treats people well.

(Riyadus-Salihin - Imam Nawawi Translation and Explanation: Prof. Dr. M. Yaşar Kandemir, Prof. Dr. İsmail Lütfi Çakan, Asst. Prof. Raşit Küçük)

    

[Questions on Islam]

Sahl bin Sa`d (May Allah be pleased with him) reported:

The Messenger of Allah (PBUH) had never seen bread made out of fine flour throughout his life, since Allah commissioned him until his death. He was asked, “Did you not have sieves at the time of the Messenger of Allah?’’ He replied, “The Messenger of Allah (PBUH) never saw a sieve.’’ He was asked, “How did you manage to eat barley bread made of unsieved flour?’’ He said, ‘‘We used to ground it and then blew away the husk, and what remained we kneaded into dough.’’

(Bukhari, At’ima 23)

 

Explanations: The narration above shows that the living conditions of the people of Makkah and Madinah at that time were very difficult and their living standards were very low. When Sahl Ibn Sa’d said that the Prophet did not see any sifted fine flour and sieve to sift flour, especially during his prophethood, he wanted to say that he had not used them before, not that he had not seen them. For, it is known that the Prophet went to Damascus during his childhood and youth. We learn from many narrations that both sifted flour and sieves (sifts) were abundant there. As it can be seen, hadiths teach us the social life, customs and traditions of that time, and the life of the people too. Therefore, hadiths are a field of study for both Muslims and non-Muslim scholars.

When Sahl stated that the Prophet did not see them, he wanted to say that he did not try to obtain them and preferred a simple life. However, the changing and developing conditions enabled the Muslims to have all the elements of civilization in a short time; they even took it to much more advanced stages, established and developed the great Islamic civilization that left its mark in history and left a good legacy to humanity.

WHAT WE HAVE LEARNED FROM THE HADITH:

1. The Prophet never longed for a luxurious life.

2. The Prophet preferred a plain and modest life.

(Riyadus-Salihin - Imam Nawawi Translation and Explanation: Prof. Dr. M. Yaşar Kandemir, Prof. Dr. İsmail Lütfi Çakan, Asst. Prof. Raşit Küçük)

    

[Questions on Islam]

Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said,

“Wealth does not diminish by giving Sadaqah (charity). Allah augments the honour of one who forgives; and one who serves another seeking the pleasure of Allah, Allah will exalt him in ranks.’’

(Muslim, Birr 69)

 

Explanations: Three principles of ethics are mentioned in the hadith above.  

The first principle is about giving sadaqah (alms). What ties the hands of all misers is the fear that their wealth will diminish when they help others. The Prophet emphasizes that this idea is wrong and states that money will not decrease by giving sadaqah. Allah Himself explains how wealth will not be reduced by giving sadaqah and promises that He will replace the wealth spent for His sake (Saba, 34/39). We see in a hadith that an appointed angel prays as follows every day: “O Allah! Give new ones to the giver!“ We see that Allah states the following in another hadith: “O Son of Adam!” Give so that you will be given too!“ We learn from all this that God Almighty blesses the wealth of His generous slave, makes up for his deficiencies, and gives new ones to replace the ones that are spent. It is possible to understand that wealth will not be lost by giving sadaqah as it is mentioned above or it is also possible to think that God Almighty will give thawabs in return for the goods given for Allah. According to that understanding, a person whose wealth decreases materially makes a good deal by earning thawabs spiritually. That profitable deal is mentioned in the Quran and it is stated that Allah will give Paradise to His servants in return for their lives and wealth (at-Tawba, 9/111).

The second ethical principle in the hadith is about pardoning and forgiveness. Allah, who loves His slaves very much, increases the value of a person who forgives one of His slaves and ignores his mistake, in the presence of His other slaves. Since the reins of the hearts are in His hands and He controls the hearts as He wishes, He enables those who forgive and pardon to be loved and respected by His other slaves. Another way of Allah’s increasing the value of a person is to take His slave to Paradise, to present the blessings of Paradise to him, showing that He values ​​him.

The second ethical principle in the hadith is that God Almighty will elevate the one who acts humbly for the sake of Allah. A believer acts humbly toward only a good believer. On the other hand, he can never act humbly toward those who are arrogant and conceited, who hold their heads up, look down on people and treat them unfairly. To act humbly toward such people, those who indulge the world and value everything with money means to sacrifice the dignity of Islam; nobody has the right to do so. Humility does not mean self-seekingness. Modesty does not mean cowardice. Modesty means to accept the truth at any cost. It means to show consent to one’s share. A believer bows down before a great person who deserves respect only for the sake of Allah. When he acts humbly, he never thinks of any material interests. Allah elevates such a slave in the presence of people, and appreciates him in the presence of His angels by granting him Paradise and showing him His face.  

WHAT WE HAVE LEARNED FROM THE HADITH:

1. Sadaqah does not decrease wealth.

2. Allah increases the value of a person who forgives people.

3. A person who acts humbly for the sake of Allah becomes a valuable and respected believer in the eye of people with the help of God Almighty.

(Riyadus-Salihin - Imam Nawawi Translation and Explanation: Prof. Dr. M. Yaşar Kandemir, Prof. Dr. İsmail Lütfi Çakan, Asst. Prof. Raşit Küçük)

    

[Questions on Islam]

Abu Hurairah (May Allah be pleased with him) reported:

The Messenger of Allah (PBUH) said, "He who gives in charity the value of a date which he legally earned, and Allah accepts only that which is pure, Allah accepts it with His Right Hand and fosters it for him, as one of you fosters his mare, until it becomes like a mountain.''

(Bukhari, Zakah 8; Tawhid 23; Muslim, Zakah 63, 64)

 

Explanation: It is stated in our glorious Book that Allah will destroy interest and increase sadaqah (charity) (see al-Baqara, 2/276). The hadith above explains how sadaqahs given from halal earnings are increased by Allah with an example that everyone can understand. A person who has a beautiful foal (young horse) takes care of it very well and feeds it so that it will be a big horse. Similarly, Allah accepts the sadaqah as little as a single date (of a palm tree) given by a slave from halal goods and increases it until it becomes like a mountain in terms of quantity or reward for that person. As a result, a person who gives a single palm as sadaqah is regarded to have donated something as big as a mountain. Increasing sadaqah by Allah is through multiplying their rewards and thawabs.

However, as it is stated in the parenthetical clause in the hadith, it is very important for sadaqah to be given from legitimately earned clean money or goods because Allah will never accept any sadaqah that is not halal and clean. Accepting sadaqah given from haram goods or money means commanding haram, which can never be thought of about Allah. Therefore, what matters is not the amount of sadaqah, but its being given from halal goods or money. Only pure words and deeds can reach the sublime level of Allah Almighty. He who wants sublimity should pay attention to his own quality first.

Halal goods and property are not be wasted. Halal earnings are not be wasted; they do not go to those who are not worthy of them. It is not necessary for a person who has a wealth of halal money to think "to whom I shall give sadaqah", to search or to get advice from the people around him. That pure money will find the person worthy of it. In other words, before looking for a good man by thinking “to whom I should give sadaqah”, it is necessary to “pay attention to earning pure and halal money”.

The statement ‘fa innallaha yaqbaluha bi yaminihi’, which is used for Allah and which means "Allah accepts that pure sadaqah with His right hand", in the hadith tells us that Allah accepts that charity. Otherwise, it is not possible to attribute a hand or foot to Allah Almighty. He is not like any creature and cannot be compared to any being.

WHAT WE HAVE LEARNED FROM THE HADITH

1. Allah accepts sadaqah given only from halal goods and money.

2. Sadaqah given from halal goods and money is acceptable in terms of quantity and value even if it is as little as a single date.

3. Allah increases a sadaqah that He accepts so much with His own generosity and grants that it cannot be predicted and imagined.

4. For sadaqah, it is necessary to pay attention to its being earned through halal ways, not its amount.

(Riyadus-Salihin - Imam Nawawi Translation and Explanation: Prof. Dr. M. Yaşar Kandemir, Prof. Dr. İsmail Lütfi Çakan, Asst. Prof. Raşit Küçük)

    

[Questions on Islam]

`Aishah (May Allah be pleased with her) reported: I asked:

“O Messenger of Allah! If I realize Lailat-ul-Qadr (Night of Power), what should I supplicate in it?’’ He (PBUH) replied, “You should supplicate: Allahumma innaka `afuwwun, tuhibbul-`afwa, fa`fu `anni (O Allah, You are Most Forgiving, and You love forgiveness; so forgive me).’’

(Tirmidhi, Daawat 84)

 

WHAT WE HAVE LEARNED FROM THE HADITH:

1. A Muslim who realizes that it is the Night of Qadr (Power), he needs to pray for the forgiveness of his sins.

2. It is sunnah to pray as follows on the Night of Qadr: “O Allah! You are Most Forgiving, and You love forgiveness; so, forgive me.”

3. One should stay awake on holy nights by praying, worshiping, reading the Qur’an and contemplating.

(Riyadus-Salihin - Imam Nawawi Translation and Explanation: Prof. Dr. M. Yaşar Kandemir, Prof. Dr. İsmail Lütfi Çakan, Asst. Prof. Raşit Küçük)

    

[Questions on Islam]

`Aishah (May Allah be pleased with her) said:

With the start of the last ten days of Ramadan, the Messenger of Allah (PBUH) would pray all the night, and would keep his family awake for the prayers. He tied his lower garment (i.e., avoided sleeping with his wives) and devoted himself entirely to prayer and supplication.

(Bukhari, Laylatul-Qadr 5; Muslim, I’tikaf 7)

 

Explanation: It is reported that the Prophet worshipped a lot on the nights of the last ten days of Ramadan, encouraged the people of his family to do so, and worshipped fully.

First of all, let us state out that though the expression “kullahu” is used in the hadith above, in the sense that he worshipped the whole night, it means “a large part”. For, Hz. Aisha definitely states that the Prophet did not spend any night awake until morning. However, as it is clearly seen in the sixth hadith, when the month of Ramadan started, the Prophet would worship more than other days. Especially in the last ten days of Ramadan, he would immerse himself in worship more than the other days of this holy month. Those statements show that he worshipped most on the last ten nights of Ramadan.

This deed of the Prophet, more precisely, this actual sunnah, shows that the Night of Power (Laylatul-Qadr) is within those days and that he tried to worship a lot in all the days that are likely to include the Night of Power in order to benefit from it. In addition, the fact that he broke off his relationships with his wives on those nights and that he awakened them to worship show that those nights are a golden opportunity.

(Riyadus-Salihin - Imam Nawawi Translation and Explanation: Prof. Dr. M. Yaşar Kandemir, Prof. Dr. İsmail Lütfi Çakan, Asst. Prof. Raşit Küçük)

    

[Questions on Islam]

Abu Hurairah (May Allah be pleased with him) reported:

The Messenger of Allah (PBUH) was asked about the deed which will be foremost to lead a man to Jannah. He replied, “Fear of Allah and the good conduct.’’ Then, he was asked about indulgence which will admit a man to Hell (Fire) and he answered, “The tongue and the genitals.’’

(Tirmidhi, Birr 62)

 

Explanations: The Companions of the Prophet asked him about what they wondered. Once, they asked him:

- What states and deeds of ours, what words of us will cause us to enter Paradise at the most? The Prophet (peace be upon him) said:

- “Respect for God and high ethics”. The highest respect, which shown by the slave to God Almighty and which we refer to as taqwa, and high ethics, which arranges the mutual relations of people, are the two states and deeds that cause people to enter Paradise the most.

Taqwa was explained through various verses included in the chapter “Taqwa” between the hadiths 70 and 74.

As for high ethics, Hasan al-Basri described it as doing a lot of favors, avoiding evil and having a smiling face.

One of our great scholars, Qadi Iyad, the author of Shifa ash-Sharif, states that high ethics means to get along well with people, to be loved by them, to show mercy, to endure the troubles people cause, to be patient in the face of their bad deeds, not to be arrogant, not to be violent, not to be furious, and not to scold them.

As it can be seen, the scope of high ethics is very wide.

The second question the Companions asked the Messenger of Allah was as follows:

- What causes us to go to Hell the most? He answered as follows:

- “The tongue and the genitals”

The tongue can send man to Paradise thanks to good words and dhikr; it can also send man to Hell due to ugly words, curses, backbiting, gossiping, slanders and other bad deeds against people and the Creator.

Muadh Ibn Jabal said to the Messenger of Allah,

- Say a deed that will take me to Paradise and drive me away from Hell.

The Prophet gave a long answer by stating that he asked him “something very difficult” and finished his words as follows:

- “Do you think that the sin that makes people fall into Hell face downwards is something other than what their tongues say?”

The Prophet states us that the other thing that send people to Hell most is the sexual organ. They do not cause any harm to man if they are used in the way created by God Almighty unless and they are used to commit sins. As a matter of fact, “men and women who protect their chastity and honor” are praised in the Quran for protecting themselves from sins; they attain the forgiveness of Allah and deserve the great rewards prepared for them.

It is meaningful that taqwa and high ethics are mentioned together with the tongue and sexual organ in the hadith. For, taqwa arranges the relationship between the slave and Allah; as for high ethics, it arranges the relationships among the slaves in the best way. On the other hand, the tongue can lead to the manifestation of bad deeds like denial of Allah, backbiting, gossiping, slander; the sexual organ may lead to adultery and similar bad deeds.

WHAT WE HAVE LEARNED FROM THE HADITH:

1. What leads man to enter Paradise most is taqwa and high ethics.

2. What leads man to enter Hell most is the tongue and the sexual organ.

(Riyadus-Salihin - Imam Nawawi Translation and Explanation: Prof. Dr. M. Yaşar Kandemir, Prof. Dr. İsmail Lütfi Çakan, Asst. Prof. Raşit Küçük)

    

[Questions on Islam]

According to what is narrated from Abu Ayyub (May Allah be pleased with him), the Messenger of Allah (peace be upon him) said,

“He who performs fasting in Ramadan and adds six days of fasting in the month of Shawwal is regarded to have fasted the whole year.”

(Muslim, Siyam 204)

 

Please click here in order to have information about the fast of Shawwal

    

[Questions on Islam]

Ibn Mas`ud (May Allah be pleased with him) reported: The Prophet (PBUH) said,

“The first son of Adam takes a share of the guilt of every one who murders another wrongfully because he was the initiator of committing murder”.

(Bukhari, Janaiz 33, Anbiya 1, Diyat 2, I’tisam 15; Muslim, Qasama 27)

 

Explanation: The first son of Hz. Adam was Qabil (Cain). He killed his younger brother Habil (Abel) unjustly. That incident was the first bloodshed on earth. It is stated in some narrations that this murder was committed because of marriage.

Qabil blazed a trail with that unjust murder and became a sinner. A share of the sin of everyone who walks on that bad trail is given to Qabil. As it is stated in the previous hadith, nothing is decreased from the sins of those who commit murders.

Killing an unjust person is one of the greatest crimes and sins according to Islam. The Prophet said, “The first cases to be decided among the people on the Day of Judgment will be those of blood-shed” (Bukhari, Diyat 1). The hadith shows that putting an end to a person’s life for no reason and unjustly is one of the biggest sins. That is the reason why murderers and killers will be called to account first on the Day of Judgment.

The hadith does not contradict the verse “Nor can a bearer of burdens bear another´s burdens” (Fatir, 35/18). The verse expresses the principle of “the crime’s being personal”. The hadith shows the responsibility of incitement, instigation and inducement to crime. Those two issues are considered as separate cases in today’s legal system.

WHAT WE HAVE LEARNED FROM THE HADITH:

1. Conducing to a good or bad deed brings about a partnership in reward or punishment.

2. The first unjust bloodshed incident in the history of humanity took place among the children of Hz. Adam.

(Riyadus-Salihin - Imam Nawawi Translation and Explanation: Prof. Dr. M. Yaşar Kandemir, Prof. Dr. İsmail Lütfi Çakan, Asst. Prof. Raşit Küçük)

    

[Questions on Islam]

Abu Hurairah (May Allah be pleased with him) reported:

The Messenger of Allah (PBUH) said, "Wealth is not diminished by giving (in charity). Allah augments the honour of one who forgives; and one who displays humbleness towards another seeking the pleasure of Allah, Allah exalts him in ranks.''

(Muslim, Birr 69)

 

Explanation: Our beloved Prophet gives the glad tiding, with a very clear and definite expression, that sadaqah (charity) will not reduce wealth, contrary to what people think. For, Allah has promised that He will return everything that is given away as charity. The verses and explanations regarding the issue are mentioned at the beginning of this topic.

Sadaqah means goods spent in order to be close to Allah. He who gives sadaqah receives its advanced benefit in the world since his goods increase; he will receive its benefit in the hereafter since his thawabs will increase many times.

The wealth from which sadaqah is given increases. Allah gives to the person who gives away. It may seem as if there is a decrease in appearance, but his wealth will be blessed and will increase spiritually and materially since its reward will be given in the world or in the hereafter or in both at least ten times. In other words, sadaqah increases the goods either materially or spiritually; it does not decrease goods by any means. Therefore, there is no need to be stingy. Generosity brings abundance.

The Prophet states that the dignity and honor of a person who forgives people's faults even though he can punish them will increase, and that the honor and prestige of those who behave modestly will increase, as if giving another example that sadaqah does not reduce wealth. Although those three issues seem to be a decrease at first glance, it is understood that the results are extraordinarily high. Actually, forgiveness and humility also mean charity in terms of trait.

In that case, the meaning of the hadith is as follows: Every favor and good deed is a source of abundance (blessing), honor and dignity.

WHAT WE HAVE LEARNED FROM THE HADITH:

1. Sadaqah given for Allah does not decrease goods/wealth. The blessing of sadaqah will definitely be seen.

2. He who wants to increase his wealth in the world and to increase his reward in the hereafter should give sadaqah.

3. Those who want to elevate their honor and dignity must be humble and forgiving towards people.

(Riyadus-Salihin - Imam Nawawi Translation and Explanation: Prof. Dr. M. Yaşar Kandemir, Prof. Dr. İsmail Lütfi Çakan, Asst. Prof. Raşit Küçük)

    

[Questions on Islam]

Thauban (May Allah be pleased with him) said: I heard the Messenger of Allah (PBUH) say,

“Perform Salah more often. For every prostration that you perform before Allah will raise your position one degree and will remit one of your sins”.

(Muslim, Salah 225)

 

Explanation: A slave covers a distance by being elevated one degree in return for every prostration and avoiding a mistake. In other words, glory and happiness for a slave is possible through worshipping. The fact that the Prophet gave that advice to the poor Muslims who were in his personal service should not be disregarded. There may be other ways for those who want to raise their degrees and to be saved from their sins. However, poor Muslims, in particular, can achieve that result by worshipping more.

According to what is learned from the versions of the same hadith in Muslim and Tirmidhi, when Thauban was asked to “mention a deed that will take man to Paradise” and that request was repeated three times, he narrated the hadith in question.

WHAT WE HAVE LEARNED FROM THE HADITH:

1. A slave is elevated through prostration and worshipping.

2. The hardest thing for the soul is to “prostrate”. Satan was cursed forever because he opposed the command of “prostration”.

3. Struggle with the soul is possible through increasing prostration. Therefore, it is necessary to increase worshipping.

4. The Companions answered the questions they were asked with what they heard and learned from the Prophet. They would not give fatwa based on their personal thoughts.

(Riyadus-Salihin - Imam Nawawi Translation and Explanation: Prof. Dr. M. Yaşar Kandemir, Prof. Dr. İsmail Lütfi Çakan, Asst. Prof. Raşit Küçük)

    

[Questions on Islam]

Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said,

“On the Resurrection Day, the rights will be paid to those to whom they are due so much so that a hornless sheep will be retaliated for by punishing the horned sheep which broke its horns”.

(Muslim, Birr 60)

 

Explanation: On the Day of Judgment, giving rights to their owners will be realized by punishing those who oppress people in the life of the world and those who violate the rights of others, and by enabling the oppressed and the innocent to get their rewards. They are included in various topics of Riyadus-Salihin when the relevant hadiths are explained. The unerring truth that needs to be known is as follows: “Then shall anyone who has done an atom’s weight of good, see it. And anyone who has done an atom’s weight of evil, shall see it” (az-Zilzal, 99/7-8). The absolute justice is the justice of Allah and it will be manifest on the Day of Reckoning. Belief in the hereafter comes before and is above all worldly sanctions for those who believe.

The hadith above is regarded as one of the narrations forming evidence that animals will also be resurrected on the Day of Judgment. The narration explains the following verse of the Quran: “When the wild beasts are herded together...” (at-Takwir, 81/5). Many evidences regarding the issue can be found in both the Quran and the sound sunnah. It is a religious obligation to deal with the religious evidence based on their apparent meanings and to understand them accordingly as long as there is no drawback in terms of reason and religion.

It cannot be said that gathering in the Gathering Place on the Day of Judgment is only for reward or punishment. Taking the right of a hornless sheep from a horned sheep through retaliation is called mutual retaliation; it has nothing to do with the retaliation made among responsible people. For, animals have nothing to do with responsibility. This simile allows us to understand that all kinds of rights will be given to their owners. It can be easily understood how fairly and equitably responsible people will be treated when even animals that are not responsible are treated like that.

WHAT WE HAVE LEARNED FROM THE HADITH:

1. Allah has absolute justice. All rights will be given to their owners on the Day of Judgment and no one will be wronged in the least.

2. The wrongdoers and those who grab people’s rights will be punished the most severely on the Day of Judgment.

3. People need to ask for forgiveness from those whom they wronged before they die.

4. Animals will also be resurrected on the Day of Judgment.

(Riyadus-Salihin - Imam Nawawi Translation and Explanation: Prof. Dr. M. Yaşar Kandemir, Prof. Dr. İsmail Lütfi Çakan, Asst. Prof. Raşit Küçük)

    

[Questions on Islam]

Abu Qatadah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) was asked about fasting on Mondays. He said,

“That is the day on which I was born and the day on which I received Revelation.’’

(Muslim, Siyam 197,198)

 

Explanation: The beloved Prophet tried to perform fasting on Monday, when his material and spiritual personality emerged, as an appreciation of and gratitude for those beauties. Naturally, the day when our beloved Prophet was born and was appointed as a prophet is very significant for us, his ummah, too. Therefore, if one tries to perform fasting on Mondays, he will follow the Sunnah of our beloved Prophet and will commemorate his memories of those days. It is definitely an appropriate deed to perform fasting on the day when prophethood and Islamic brightness that enlighten our belief shone first. On the other hand, the value of time and space is measured by the greatness and value of the events that took place in them. Monday is of great value since it is the day on which the birth of the Prophet, who is the sun of both realms, and the first divine revelation of Islam took place.

WHAT WE HAVE LEARNED FROM THE HADITH

1. It is mustahab to perform fasting on Mondays and Thursdays.

2. Our Prophet tried to perform fasting on Mondays and Thursdays.

3. Those who want their deeds to be presented to Allah while fasting should spend Monday and Thursday fasting.

    

[Questions on Islam]

`Umar (May Allah be pleased with him) said: I heard the Messenger of Allah (PBUH) say,

“If you all depend on Allah with due reliance, He would certainly give you provision as He gives it to birds who go forth hungry in the morning and return with full belly at dusk”.

(Tirmidhi Zuhd 33)

 

Being in a constant state of trust in Allah regardless of the circumstances and acting with the consciousness that it is Allah who gives sustenance mean reliance on Allah properly. Deeds such as working, making efforts and taking precautions are not the real reason for sustenance. It is Allah who gives sustenance. The other things are only means. The efforts to be made after having the consciousness that the real sustainer is Allah will become significant. Attributing sustenance to work and effort leads man to a grave mistake of regarding causes as the creator. For, as it is stated in the verse, “There is no moving creature on earth but its sustenance dependeth on Allah” (Hud, 11/6). The hadith above does not consider that working and seeking sustenance is contrary to reliance on Allah; on the contrary, it regards it a necessity to seek one’s share without being possessed by some unnecessary delusions and worries, with the ease and surrendering of the birds that go out to seek sustenance in the morning with empty stomachs but no worries and not to sit idle. What matters is not to shake the trust in Allah, who promised to give the sustenance of the whole realm, and not to be possessed by some unnecessary delusions and worries. For, such a deviation of confidence will be the reason for not reaching satisfactory results despite the efforts that are made.

It is essential for the slaves of Allah to be in complete trust in Him regarding sustenance, to take birds as an example in this aspect, and not to forget that “there are so many creatures that carry not their own sustenance” (see al- Ankabut, 29/60). It is necessary to emphasize once again that the feeling of trust in (reliance on) Allah is located in the heart. As long as this feeling maintains its place in the heart, efforts and deeds will never contradict reliance on Allah. If a difficulty occurs, it is based on Allah’s predestination; if an ease occurs, it is based on Allah’s making it easy. The slave should not make things difficult by regarding himself powerful; he should be content with doing his part and always refer the result to Allah and know it from Him.

WHAT WE HAVE LEARNED FROM THE HADITH:

1. Sustenance is based on Allah’s predestination. It is He who feeds the universe.

2. It does not contradict reliance on Allah to work in order to obtain one’s sustenance provided that he does not regard himself powerful.

3. Everybody is to work for his sustenance. However, he should not forget that Allah gives his sustenance.

4. The slave will be comfortable and at ease in proportion to his trust in Allah.

(Riyadus-Salihin - Imam Nawawi Translation and Explanation: Prof. Dr. M. Yaşar Kandemir, Prof. Dr. İsmail Lütfi Çakan, Asst. Prof. Raşit Küçük)

    

[Questions on Islam]

Anas (May Allah be pleased with him) reported:

The Messenger of Allah (PBUH) was the best of all the people in behavior.

(Bukhari, Adab 112; Muslim, Masajd 267, Adab 30)

 

Explanation: Anas Ibn Malik, who said that the Messenger of Allah (pbuh) was the best of all the people in behavior, served him for ten years beginning from the age of 8-9. Therefore, Anas is one of those who knew the Messenger of Allah best.

Because of this characteristic of Anas, the Companions and Tabiun asked him about the Messenger of Allah from time to time and wanted him to give them information about him. Anas told them that the Messenger of Allah sometimes came to his house, that he performed prayers with his family, that he took care of his younger brother Abu Umayr one day when he was sad, that the Prophet did not get angry with him even once for ten years, that he did not reprimand him by saying why did you this or why did you did not do that and that the Messenger of Allah did not reprimand him even when he did not go to the place where he sent him; he mentioned his unique high ethics in various narrations and stated that the Prophet was a perfect person.

It is natural that God Almighty made His Prophet, whom He sent as a mercy to the realms (al-Anbiya, 21/107) and whom he praised as “And thou (standest) on an exalted standard of character” (al-Qalam, 68/4), the person with the most handsome face ( Bukhari, Manaqib 22) and the best person in terms of ethics. For, He taught him the highest ethics before he became a prophet, controlled all of his deeds during his 23 year-prophethood and never allowed him to do anything wrong.

The highest ethics definitely fits the most handsome person.

WHAT WE HAVE LEARNED FROM THE HADITH:

1. The Messenger of Allah had highest ethics because he was educated by Allah.

2. Those who want to have high ethics and raise their children with high ethics must follow in the footsteps of the Messenger of Allah.

(Riyadus-Salihin - Imam Nawawi Translation and Explanation: Prof. Dr. M. Yaşar Kandemir, Prof. Dr. İsmail Lütfi Çakan, Asst. Prof. Raşit Küçük)

    

[Questions on Islam]

Anas (May Allah be pleased with him) reported that: The Messenger of Allah (PBUH) said,

“Let not one of you wish for death because of a misfortune which befalls him. If he cannot help doing so, he should say: ‘O Allah, keep me alive as long as You know that life is better for me, and make me die when death is better for me”.

(Bukhari, Marda 19; Daawat 30; Muslim, Dhikr 10, 13)

 

WHAT WE HAVE LEARNED FROM THE HADITH:

1. There is no drawback to wishing to die with the desire of rejoining Allah.

2. However, it is not appropriate to ask for death due to a calamity or misfortune since it will mean objection to qadar (divine predestination).

(Riyadus-Salihin - Imam Nawawi Translation and Explanation: Prof. Dr. M. Yaşar Kandemir, Prof. Dr. İsmail Lütfi Çakan, Asst. Prof. Raşit Küçük)

    

[Questions on Islam]

Abu Umamah (May Allah be pleased with him) reported: I heard the Messenger of Allah (PBUH) say,

“Read the Qur’an, for it will come as an intercessor for its reciters on the Day of Resurrection.’’

(Muslim, Musafirin 252)

 

WHAT WE HAVE LEARNED FROM THE HADITH:

1. Reciting/reading the Quran is one of the virtuous deeds.

2. The purpose of reading the Quran is to obey its orders and prohibitions. However, only reading also gains man thawabs and rewards.

3. On the Day of Judgment, the Quran will intercede for those who act according to it and read it with the intention of worshiping.

(Riyadus-Salihin - Imam Nawawi Translation and Explanation: Prof. Dr. M. Yaşar Kandemir, Prof. Dr. İsmail Lütfi Çakan, Asst. Prof. Raşit Küçük)