Glorious Hadith of the Day

[Questions on Islam]

Abu Shuraih Khuwailid bin `Amr Al-Khuza`i (May Allah be pleased with him) reported: The Prophet (PBUH) said,

“O Allah, I declare inviolable the rights of two weak ones: the orphans and women”.

(Nasai, as-Sunanul-Kubra, ‘Ishratun-Nisa, 64, V, 363)

 

Explanation: The Prophet supported the weak throughout his life and took care of those who needed protection. He attached great importance to the protection and care of orphans and women.

Since orphans are children who have lost their fathers before reaching adulthood, both the orphans and their property have to be taken care of and be protected. It is imperative that those who undertake to guard them protect their property and goods meticulously, not spend their money unnecessarily and allow anyone to use it.

As for women, Allah wanted to make them respectable beings and gave them the quality of maternity. Therefore, He created their bodies slenderer than men and their spirits more subtle and delicate. Consequently, He asked men, who are stronger, to protect and take care of women.

The Prophet attracts attention to that fact in the hadith. He reminds us that it is necessary to treat orphans and women kindly and to show respect to their rights. It looks as if the Prophet reports to Allah with that statement that he repeatedly told people that orphans and women should be treated well.

WHAT WE HAVE LEARNED FROM THE HADITH:

1. It is necessary to avoid hurting orphans and women and violating their rights.

2. Since Allah takes care of the weak, those who are unjust to them will find Allah against 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]

Abu Musa Al-Ash`ari (May Allah be pleased with him) reported:

`Aishah (May Allah be pleased with her) showed us a sheet and a thick lower garment and said to us that the Messenger of Allah (PBUH) was wearing them when he died.

(Bukhari, Khumus 5; Libas 19; Muslim, Libas 35)

 

Explanations: As it is stated in detail in some narrations, that Hz. Aisha showed an old sheet and a thick lower garment aims to show that the Prophet did not value worldly things in any period of his life until he passed away. It is also important in terms of following the path and footsteps of the Prophet and guiding those who want to follow him. Indeed, many elites and exemplary personalities of the Islamic ummah followed and imitated the Prophet in that field as in other issues. While doing so, they acted with the consciousness that the only person to follow and imitate is the prophet and lived with the hope that they would be rewarded in the sight of Allah because of their deeds. Therefore, even the smallest detail of the life of the Prophet was narrated to us by the Companions and those narrations were included in the books of all branches of Islamic sciences.

WHAT WE HAVE LEARNED FROM THE HADITH:

1. The Prophet avoided wasting related to clothes as well as food and he regarded few clothes and little food enough.

2. Many Companions, especially the wives of the prophet who are regarded as the mothers of the believers, conveyed the life of the Prophet to the generations that came after them down to the last detail.

3. There are good examples for those who want to follow the Prophet’s life and his footsteps in every stage of his 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 Musa (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said,

“The relationship of the believer with another believer is like (the bricks of) a building, each strengthens the other.’’ He illustrated this by interlacing the fingers of both his hands.

(Bukhari, Salah 88, Mazalim 5; Muslim, Birr 65)

 

Explanation: As we see in many hadiths, the Prophet used similes and analogies while explaining some issues. In the hadith above, he likens the believers’ helping each other and their solidarity to the elements of a building holding each other tightly and interlocking. Such a building will be strong and durable. Otherwise, it cannot stand; it will collapse. If Muslims do not help each other, do not cooperate with each other and do not interlock tightly, they will lose their strength; they will not be able to stand, they will be destroyed. As a matter of fact, Islamic history is full of positive and negative examples of it.

It is not appropriate to consider the concept of mutual assistance among believers only in terms of its material aspect. The material aspect is only one of the elements of cooperation. Spiritual brotherhood, friendship and sincerity, loving and respecting one another, respect for rights and law are the basic elements that ultimately give rise to material solidarity. The orders and prohibitions of the religion of Islam, deeds of worship, fards, certain prohibitions and harams are the principles that ensure this brotherhood and cooperation.

In order to establish the structure whose qualities we have mentioned, Muslims should do anything necessary, set up the organizations required by the time and place they live in, and be like a solid building. Otherwise, they cannot practice Islam alone and survive.

WHAT WE HAVE LEARNED FROM THE HADITH:

1. Believers should help one another materially and spiritually, and form a unity like the stones and bricks of a building that are tightly interlocked.

2. It is not possible to practice Islam alone as an individual and to make it survive. Individuals cannot resist external pressure. The condition of resisting oppression and violence is unity and solidarity.

3. Societies that lose their unity cannot stand; they will collapse.

(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 have never seen the Messenger of Allah (PBUH) laughing so heartily that his uvula could be seen. He used to smile only.

(Bukhari, Adab 68; Muslim, Istithqa 16)

 

Explanation: Every deed of the Messenger of Allah was measured including his laugh. Traces of divine education were noticed in every deed of his. He never laughed aloud though he always smiled and, as a Companion said, though he was the one who smiled the most among people (Tirmidhi, Manaqib 10). Although he smiled so much as to make his molars visible in the face of a deed that he liked very much (for example, see hadith nr. 1887) and his pearly teeth shined brightly at that time, he did not laugh aloud, unlike many people.

Laughing aloud is a result of being unaware of the truth, not of humor, wit or being cheerful. Although the Messenger of Allah liked joking with the people around him and he liked the behavior of some of his Companions who joked, he never laughed aloud.

WHAT WE HAVE LEARNED FROM THE HADITH:

1. The Prophet would not laugh out loud because he was very solemn and dignified.

2. Since laughing aloud will cause people to lose their dignity, a Muslim should regard smiling enough.

(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,

“Do not ask me unnecessarily about the details of the things which I do not mention to you. Verily, the people before you were doomed because they were used to putting many questions to their Prophets and had differences about their Prophets. Refrain from what I forbid you and do what I command you to the best of your ability and capacity”.

(Bukhari, I’tisam 2; Muslim, Hajj 412, Fadail 130-131)

 

Explanation: Just as there are reasons for the revelation of some chapters and verses of the Quran so too are there reasons for the utterance of some hadiths of the Messenger of Allah (pbuh).

It is possible to understand the reason why this hadith, which we are trying to explain, was uttered from the following narration of Abu Hurairah:

The Messenger of Allah addressed us and said,

- “O Muslims! Hajj has been rendered for you; so, perform hajj”. A man asked:

- O Messenger of Allah! Every year?

The Messenger of Allah did not answer and kept silent. The man repeated his question three times. Thereupon, the Prophet said:

“If I had said ‘yes’, it would definitely have been fard for you; you would naturally not be able to perform hajj every year” (Muslim, Hajj 412). Then, he uttered the hadith in question.  

The Companion that asked the Prophet the question above was Aqra’ Ibn Habis. Since he knew that prayers, zakah and fasting were performed repeatedly, he asked that question by comparing hajj (pilgrimage) to them. He could not imagine the difficulty or even the impossibility of performing this worship by the Muslims every year. The Prophet did not answer his question first because keeping silent is an answer to an ignorant person. It is stated that the useful and good question is half of knowledge.

The Prophet did not keep silent about an issue that needed to be explained to the ummah and that people needed. If the question that was asked had been caused by such a need, he would definitely have answered it very clearly. However, we see that the Prophet did not regard Aqra’s question like that; on the contrary, he did not answer Aqra’s question even though he asked it again and again. However, when he saw that his silence was not regarded as an answer, he answered that question clearly too. It is understood from the way of answering the question by the Messenger of Allah that he did not welcome the person asking the question. For, Aqra Ibn Habis may have asked that question before the Messenger of Allah (peace be upon him) completed his statement and made the relevant explanations. As a matter of fact, Allah informed the believers about the good manners regarding the issue as follows:   

“O Ye who believe! Put not yourselves forward before Allah and His Messenger” [al-Hujurat (49), 1]. 

The Prophet advised the Companions to be content with what he declared about the issues determined through revelation like especially belief, fard deeds of worship, and halal and haram, not to scrutinize them, and to refrain from asking too many and unnecessary questions. Therefore, he said: “Leave me as I leave you related to the issues of your understanding.” He explained why it should be done like that by showing the destruction of the past ummahs, Jews and Christians as an example because they asked their prophets many and unnecessary questions. In addition, instead of accepting the answer given by their prophet, they would quarrel and disagree about it. This characteristic of theirs, that is, asking many and unnecessary questions, caused their destruction because of quarreling about the answers and falling into disagreement. For, conflict brings about divisions and groupings. Consequently, the unity and solidarity of society will disappear. Nations and ummahs that cannot ensure unity and solidarity within their own bodies will be destroyed. All this shows that it is forbidden to ask questions without necessity and to disagree on matters whose decrees are specified by Allah and His Messenger. For, if the end of something is destruction, it is obvious that it is haram or a major sin. In particular, conflicts cause hearts to split and the religion to weaken. Just as they are haram so too are the reasons that lead to them are haram.

It is necessary to avoid and keep away from the things that the religion prohibits. There is no tolerance in this regard. Excuses such as “I cannot do” or “I cannot quit because I am used to it” are not valid. Obligatory situations called darurah (absolute necessity) are always regarded as exception. That is an issue that varies according to time, place and individuals, and requires extensive explanations. The piety and taqwa of a person are evaluated by the prohibitions he keeps away from rather than his worship. For, keeping away from prohibitions cannot be something related to hypocrisy, show off and pleasing others. As for deeds of worship, they can exist in them to a certain extent.

Prohibitions need absolute avoidance but the commands of the religion need to be fulfilled by everyone as much as they can because there are various conditions and reasons of doing something. Those conditions and reasons may not exist at the same degree in everybody or may not exist at all. Therefore, everybody is held responsible to the extent that they can afford because Allah does not place a burden on anyone greater than they can bear [al-Baqara (2), 286]. Some people can do a certain deed while others cannot. Responsibility is based on the power of people. God Almighty states the following in the Quran: “So fear Allah as much as ye can; listen and obey and spend in charity for the benefit of your own soul and those saved from the covetousness of their own souls,- they are the ones that achieve prosperity” [at-Taghabun (64), 16].

Everyone has the same responsibility related to performing fard deeds of worship. As it was mentioned before, supererogatory prayers are limited to the power of each individual and they are optional. This rule is valid not only in deeds of worship but also in all commands of the religion.

WHAT WE HAVE LEARNED FROM THE HADITH:

1. It is haram to ask questions that will bring about problems, cause doubts, and increase disputes and conflicts.

2. Some serious disputes and conflicts cause the collapse of individuals and societies.

3. It is fard to keep away from the things that the religion definitely prohibits.

4. Tolerance and slackness are not permissible related to the prohibitions of the religion.

5. The commands of the religion are fulfilled by individuals according to their power.

6. It is not appropriate to argue over the Sunnah 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]

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

"Three things follow a dead person: Members of his family, his property and his deeds. Two of them return; and one remains with him. The people and his wealth return; his deeds remain with him".

(Bukhari, Riqaq 42; Muslim, Zuhd 5)

 

Explanation: Every person is born, grows, develops and dies. Every individual living in this world, whether male or female, lives in a narrow environment in their family or in a wide environment. He can obtain wealth and property through various ways. He does certain things and deeds until the end of his life. These deeds and acts may be good and righteous deeds that will please Allah as well as bad and ugly deeds that will not please Allah. Attaining or losing the happiness in the world and the hereafter is directly related to the deeds and acts of everyone in this world; it is even directly proportional to them.

The Prophet told us what a person would leave in the world and what he would take to the hereafter when he died; he explained what we should care about and encouraged us to do good and righteous deeds whose thawabs were permanent and that would make us happy in eternal life. Therefore, the Prophet said that three things followed the deceased person, that is, they went to his grave, that they were his relatives, wealth, and good or bad deeds, that the first two of them returned, and the third one, that is, his deeds that would cause him to be rewarded or punished in the hereafter would remain with the dead person. Thus, he drew our attention once again that what we needed to pay attention to was our worship and deeds.

WHAT WE HAVE LEARNED FROM THE HADITH:

1. After the death of a person, his family, relatives, property and wealth remain in the world. If they are good, it can be a means of the continuation of his thawabs.

2. The deeds of the deceased, that is, his good and bad deeds, go to the grave with him. They cause him to be happy or be punished 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]

`Iyad bin Himar (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said,

“Allah has revealed to me that you should humble yourselves to one another. One should neither hold himself above another nor transgress against another.’’

(Muslim, Jannah 64)

 

Explanation: Humility means being humble. To put it in a broader sense, humility means accepting the truth and submitting to it. It means to accept what is true and what is right without objection whether it is put forward by an old or young person, by a person who is respected by people or a person who is regarded worthless.  

A humble person cannot wrong anyone because a person who is an oppressor and wrongs others is a person who does not like anyone except himself and cannot see the values ​​in front of him because his head is high. He cannot accept that the truth can be revealed everywhere and by anyone because of his excessive conceit.

It is necessary to understand humility like Hasan al-Basri so as not to be caught by this wrong thought, which devastates the spiritual world of man. According to that great scholar of the generation of Tabiun, humility is to accept that every Muslim you meet on the way is superior to you. The great Sufi Fudayl Ibn Iyad (d. 187/803), who had the same understanding, said to Shuayb Ibn Harb, who was an ascetic person and a hadith scholar like him, while circumambulating the Kaaba:

Shuayb! If you think that someone worse than you and me has attended this year’s hajj, know that it is a very bad thought.

It means that a person who is not humble can be nothing but a conceited person and a poor oppressor. In other words, a conceited person always oppresses others because he regards himself superior to others and does not submit to the truth.

Hz. Umar’s justice originates from his unconditional surrender to the truth. Let us explain this aspect of his with a remarkable example. Once, when Umar was the caliph, he was walking with the Companion Jarud Ibn Mualla; they encountered Khawlah Bint Tha’laba. Khawlah, who was a young lady during the time of the Prophet (pbuh), and who was now an old woman. Once, she had complained about her husband to the Messenger of Allah (pbuh) and the first verses of the chapter of al-Mujadala were sent down to settle her issue. She called,

- O Umar!

When Umar (r.a) stopped, Khawlah addressed him as follows:

We used to call you “little Umar” for a long time. Then, you grew up and became “young Umar”. Now we address you as “Umar, the Leader of the Believers”. Fear Allah and take care of the affairs of people. Whatever is far becomes near for a person who fears the penalty of Allah. The one who fears death will be anxious about not missing any opportunity.

Thereupon, Hz. Umar was moved and began to weep. Jarud, who felt sorry for him, turned to Khawlah and said:

- That is enough woman! You have disturbed the Leader of the Believers. Hz. Umar turned to his friend and said,

- Leave her. Let her say whatever she wishes. Do you know who this woman is? This is Khawlah, esteemed by Allah, who heard her complaint from His Mighty Throne. By Allah if she wished to keep me here all night, I would go and pray and then come back and listen to her”.

That is what humility, which we have tried to explain so far, is. Those who surrender to Allah like that become valuable in the eye of God Almighty.

WHAT WE HAVE LEARNED FROM THE HADITH

1. Allah commands us to be humble toward one another.

2. He does not find it appropriate for His slaves to be belittled, despised and wronged.

3. That the Prophet said in the hadith above, “Allah has informed (revealed) me” shows that God Almighty informed him about things other than the ones in the Quran too. Hadiths are accepted as the second source of our religion after the Quran because the Messenger of Allah was informed by inspiration, by some knowledge being placed in his heart, by being taught something in sleep, and by being informed by an angel or by other means.

(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 Ash-Shikhkhir (May Allah be pleased with him) reported:

I came to the Prophet (PBUH) while he was reciting Surat At-Takathur. After reciting, he said, “Son of Adam says: `My wealth, my wealth.’ Do you own of your wealth other than what you eat and consume, and what you wear and wear out, or what you give in Sadaqah (charity) (to those who deserve it), and that what you will have in stock for yourself.’’

(Muslim, Zuhd 3-4)

 

Explanation: There is a close relationship between the words of the Prophet when he finished reading the chapter of at-Takathur, which he was reading when Abdullah Ibn Shikhkhir the narrator of the hadith above came, and the content of the chapter. Those who boast of their wealth, the number of their children and relatives are mentioned in the chapter and that attitude of the Arabs of Jahiliyya is criticized because the Arabs of the Era of Jahiliyya regarded their abundance as a reason for pride and superiority; not being content with those who were alive, they even considered their dead relatives. Allah declared that they would be called to account because of their deeds and that the true superiority would appear in the hereafter.

We have pointed out the fondness of man for property and wealth in the light of verses and hadiths on many occasions from the beginning of our topic. Due to that fondness, those who are unable to educate themselves well and those who do not have strong belief think that worldly wealth is permanent and that it will make them eternal in this world. However, all kinds of goods and wealth acquired in this world remain in this world. Man has nothing but the food he eats and consumes, and the clothes he puts on and wears out among the things that he attaches great importance to and boasts about in this world; they will be of no use to him in the hereafter except what he gives as charity for the sake of Allah and his spending for which he hopes reward. All of the property and wealth of a person other than them will be left to his inheritors, if any, or to others.

Sadaqah given from wealth and property includes all kinds of charity other than zakah, which is fard. There are various ways of charity that we all know. Establishing charity organizations, foundations, associations and similar non-governmental organizations to meet all kinds of needs of the needy, and to enable individuals and society to lead a comfortable life is one of the issues that our religion emphasizes and encourages because the reward of such good deeds continues until Doomsday.

WHAT WE HAVE LEARNED FROM THE HADITH:

1. All kinds of possessions and wealth remain in this world. Nobody takes any material possessions from this world to the hereafter.

2. If man accumulates property and wealth in this world apart from his essential needs, he becomes a servant and guardian for his heirs, or others if he has no heirs.

3. It is not welcomed or encouraged in our religion to indulge in wealth and to be greedy for worldly possessions except for essential needs.

4. Our religion encourages us to give sadaqah out of our wealth and property, to help the needy, and to do charity that will continue until Doomsday.

(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 (May Allah be pleased with him) reported:

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

(Muslim, Dhikr 22)

 

Explanation: The purpose of mentioning units for measuring length such as span, cubit and fathom is to explain that Allah will answer the good efforts of His slaves quickly and will reward their prayers with great thawabs. Allah’s answering His slave quickly expresses metaphorically that His mercy is vast. Otherwise, it is not possible to consider those lengths for Allah.

WHAT WE HAVE LEARNED FROM THE HADITH:

1. Allah rewards acts of worship and good deeds with ten times or more and punishes an evil deed only once.

2. As long as a slave does not associate partners with Allah, he should not despair of Allah’s mercy no matter how many sins he has committed. For, Allah will welcome His slave with forgiveness and pardon.

3. Allah does not disappoint His slaves related to their hopes

(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: The Messenger of Allah (PBUH) said,

“The just will be seated upon pulpits of light.’’ Those who are fair with regards to their judgement and their family and those who are under them.’’

(Muslim, Imarah 18)

 

Explanation:  We see that the expression ‘just administrator’ is dealt with in a wider content in the hadith. The just head of state, the just governor, the just district governor, the just judge, the head of the family who treat his family members fairly and do not wrong them, the administrator who uses the property of orphans or foundations fairly, etc. are included in this glad tiding.

This hadith shows with a dazzling expression that the administrators who treat the people under their administration fairly will have a great prestige in the eye of Allah. The expression of sitting next to Allah on the pulpits of light on the Day of Judgment can be metaphorical as some scholars say, or literal. What matters is to be able to attain the compliment and patronage of the sole owner of the Gathering Place and the Day of Judgment on that day of despair, when everyone will wait for a savior.

Since it is stated in various verses that Allah loves people who act justly [for example, see al-Maida (5), 42; al-Mumtehina (60), 8], it is quite natural that those who attain the love of Allah Almighty have a very honorable place next to Him.

WHAT WE HAVE LEARNED FROM THE HADITH:

1. People should try to act justly in everything they do.

2. Those who behave justly toward those under their administration will be honored by the special compliment of God Almighty 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]

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

“He who desires ample provisions and his life be prolonged should maintain good ties with his blood relations”.

(Bukhari, Adab 12, Buyu’ 13; Muslim, Birr 20, 2)

 

Explanation: According to what the Messenger of Allah states in the hadith above, there are two important benefits that can be achieved by taking care of relatives. One of those benefits is increase in sustenance, the other is prolongation of one’s life.

However, as we know, both sustenance and deaths have been determined. It is not possible for them to increase or decrease. As a matter of fact, Allah states the following:

 “When their term is reached, not an hour can they cause delay, nor (an hour) can they advance (it in anticipation).” (al-A’raf, 7/34).

At first sight, it may be thought that the hadith above is contrary to that verse. However, it is possible to explain the contradictory state in a few ways.

The first explanation can be made as follows: The “prolongation of life” mentioned in the hadith can be a metaphorical expression. In that case, it is necessary to understand the hadith as follows: 

Allah enables a person who takes care of his relatives to worship a lot and to do good deeds. He does not waste his time; he does things that will be useful to him in the hereafter. After his death, people will remember him as a good person. Thus, that person continues to earn thawabs as if he were alive. He can leave behind some good knowledge and valuable books that everyone can benefit from by doing the deeds that are mentioned in the hadith of sadaqah al-jariya (ongoing charity) and that gain man thawabs even after death. Or, he can build structures that everyone can benefit from. Thus, his name is not easily forgotten and it is remembered for many years. By allowing him to do these things that can fit into a long life, Allah prolongs his life. Or that person can bring up good children. His good deeds continue through those children.

The Second Explanation: The expressions increase in sustenance and prolongation of life may be literal, not metaphorical. In that case, prolongation of life should be understood as follows: 

The issue of “death’s not delaying or going forward for a moment” expressed in the verse is based on the knowledge of Allah. His knowledge does not change. It happens exactly as He determined and knew about it. What will change is the angel’s knowledge. Allah, who rules the universe through His angels, has assigned an angel the duty of life affairs. It is possible that Allah gave the following instruction to the angel about life: 

“If such and such a man takes care of his relatives, his lifespan will be seventy years. If he breaks off relationships with his relatives, his lifespan will be sixty years.“

Accordingly, the lifespan that changes is the lifespan known by the angel because the angel does not know whether a person will take care of his relatives in the future or not. He only knows what is going on. What will increase and decrease is the lifespan that the angel knows. The following verse shows it:

“Allah doth blot out or confirm what He pleaseth: with Him is the Mother of the Book.” (Ra`d, 13/39) What is meant by the Mother of the Book is Lawh al-Mahfuz (the Preserved Tablet).

Is that statement of the Messenger of Allah metaphorical or literal?

According to many scholars, it is metaphorical. In that case, the meaning of the hadith is that Allah Almighty helps those who do good and beneficial deeds as it is explained above.

The Third Explanation: Some scholars understand that expression as “Allah protects the mind and understanding ability of those who take care of their relatives from illnesses”; others explain it as follows: “the sustenance and knowledge being abundant and the body being sound”.

Those who regard the increase in sustenance and the prolongation of life as abundance tried to explain it with the hadith of charity. As it is known, charity increases wealth by blessing it. Since the taking care of relatives is also a charity, it also blesses wealth and life.

 WHAT WE HAVE LEARNED FROM THE HADITH:

1. It is a religious duty not to neglect relatives.

2. Allah increases the sustenance and prolongs the lifespans of those who take care of their relatives. In other words, their characteristics are as follows:

* They spend their lives worshipping Allah and doing things that please Him.

* They do not waste their time.

* They are happy and healthy; they take pleasure from life.

* Allah grants them good children.

* They are remembered as good people even after they die.

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

    

[Questions on Islam]

Shaddad bin Aus (May Allah be pleased with him) reported: The Prophet (PBUH) said,

“A wise man is the one who calls himself to account (and refrains from doing evil deeds) and does noble deeds to benefit him after death; and the foolish person is the one who subdues himself to his temptations and desires and seeks from Allah the fulfillment of his vain desires”.

(Tirmidhi, Qiyamah 25)

 

Commentary: This hadith highlights the importance of the accountability of one’s self. Mere desires which are not coupled with practical efforts are of no avail because Allah grants reward on good deeds and not on yearnings and desires which are not supported by noble actions.

Explanation: Man, who is responsible and has a certain lifespan in this finite world, has been under the influence of some power groups while evaluating the world and its aftermath. They are belief, the world, the soul, other people, and Satan.

Signs of wisdom, which are determined as "calling oneself to account (controlling one’s soul)" and "striving for afterlife" are largely related to perfect, that is, effective belief. "Calling oneself to account" means to make the mind dominate life. "The hereafter" is a very important and fundamental element to be taken into account in wisdom. It is the attitude of "smart people" in the real sense to arrange their deeds by considering their consequences in the hereafter. The verse "Let every soul look to what (provision) He has sent forth for the morrow" [al-Hashr (59), 18] shows how appropriate and intelligent deeds "those work for the hereafter with discipline" do. As a matter of fact, Imam Tirmidhi points out that the expression translated as “the one who controls his soul” means “the person who calls himself to account before he is called to account in the hereafter”. Then, he reports two views to support it:

Hz. Umar said:

“Call yourselves to account before being called to account. Get ready for the big hearing. The reckoning in the hereafter will be light and easy only for those who call their souls to account in the world. "

Maymun Ibn Mihran said,  

A slave can never have taqwa unless he controls his own soul as much as he watches his partner by thinking, "From where does he get what he eats and wears?"

The Prophet states the following in another hadith:

"The real value of things is measured according to their results" (Bukhari, Qadar 5; Riqaq 33; Tirmidhi, Qadar 4). The wise and sincere people will be known in the hereafter. A person who can account for his life there honestly will succeed in carrying the world to the hereafter with its good aspects. He complies with the definition of "wise person" in the hadith. The others’ talking about him one way or another is of no value.

"Subduing oneself to one’s temptations and desires” and “seeking from Allah the fulfillment of one’s vain desires” are mentioned as signs of weakness in the hadith. People who spend their lives in pursuit of their feelings and desires embrace empty hopes and wishes as a result of the anxiety of being called to account from time to time. They are caught by delusions. They will not change the result by any means. Perhaps the only remedy for those who obey their souls is to be consoled by their delusions. The following verses are serious warnings:

"O man! What has seduced thee from thy Lord Most Beneficent? Him Who created thee. Fashioned thee in due proportion, and gave thee a just bias. In whatever Form He wills, does He put thee together?" [al-Infitar (82), 6-8].

" Tell My servants that I am indeed the Oft-forgiving, Most Merciful, and that My Penalty will be indeed the most grievous Penalty" [al-Hijr (15), 49-50].

It is encouraged in our religion to ask from Allah. However, it is also necessary to do one’s part for such a hope. It is stated in verse 218 of the chapter of al-Baqara that it is necessary to fulfill the basic requirements of the religion such as belief, migration and jihad in order to hope for Allah's mercy. Hoping and requesting without doing anything is called "wish". A person who is contented with sheer wish is regarded not to have acted wisely; it means he acts nonsensically related to the most serious issue. Such a deed means sharing the same state as the unbelievers who take religion for fun, according to a verse - God forbid. Hoping for Allah's forgiveness in that case like some ignorant people by saying "Who will Allah forgive if He does not forgive me" means "being deceived by Allah". As a matter of fact, "being deceived by Allah means hoping for forgiveness while committing sins". (see Ajluni, Kashful-Khafa, II, 136.) Such people should remember the following verse:

“But this thought of yours which ye did entertain concerning your Lord, hath brought you to destruction, and (now) have ye become of those utterly lost” [Fussilat (41), 23].

It should not be forgotten that delusion is one of the tactics of Satan to mislead people [see an-Nisa (4), 120].

WHAT WE HAVE LEARNED FROM THE HADITH

1. Wisdom and far-sightedness are evident from one’s deeds.

2. The determination and description of the wise and stupid people are made based on their perception and evaluation of the world and the hereafter and according to the state of their preparation for the hereafter while in the world, not according to their claims or wishes.

3. It is necessary to try to do one’s part within the framework of belief and Islam in order to benefit from Allah's "mercy that is superior to His wrath". For, "the Mercy of Allah is (always) near to those who do good" [al-A'raf (7), 56].

4. It is necessary to control and question the soul all the time.

5. Allah rewards deeds, not wishes without deeds.

(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 and Abu Hurairah (May Allah be pleased with him) reported that the Prophet (PBUH) said:

“Never a believer is stricken with a discomfort, an illness, an anxiety, a grief or mental worry or even the pricking of a thorn but Allah will expiate his sins on account of his patience”.

(Bukhari, Marda 1, 3; Muslim, Birr 49)

 

Explanation: The hadith above states that all kinds of problems that distress man like sorrow, grief, fatigue and illness, whether they are temporary or permanent, physical or spiritual, related to the future or to the past, and even a thorn that pricks a Muslim’s feet, will be atonement for the mistakes of a Muslim. It shows that not all misfortunes that hit man mean punishment. What matters is to be patient when a misfortune hits.

The endurance of a Muslim who knows that the misfortunes that hit him will be atonement for his sins will increase and he will recover his morale. That should be the main purpose of the hadith mentioned here related to patience.

The hadith is evidence that diseases and everything that distresses a Muslim purify a Muslim from his sins.

Man should not endure two losses at the same time: suffering from pain and being deprived of its thawab; he should be patient in the face of the things that happen to him. The following should not be forgotten: “The real person that is hit by the misfortune is the one who is deprived of thawabs.”

WHAT WE HAVE LEARNED FROM THE HADITH:

1. Calamities and misfortunes are not always punishments. They are sometimes mercy.

2. If a believer shows patience, his afflictions will be atonement for his sins. That is also a blessing.

(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,

“Verily! The world is accursed and what it contains is accursed, except remembrance of Allah and those who associate themselves with Allah; and a learned man, and a learning person.’’

(Tirmidhi, Zuhd 14)

 

WHAT WE HAVE LEARNED FROM THE HADITH:

1. It is permissible to despise and curse the world and worldly possessions that keep a person away from Allah and from closeness to Allah.

2. The most precious and valuable thing in the world is the remembrance (dhikr) of Allah, and the deeds and behaviors that enables man to approach Allah.

3. The virtue of knowledge, the superiority of scholars, and the value of students who learn religious science have priority that cannot be compared to anything else in the 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]

Nu’man Ibni Bashir (May Allah be pleased with them) said,

Umar Ibn Khattab (May Allah be pleased with him) mentioned people’s obtaining worldly possessions and said, “I saw that the Messenger of Allah (peace be upon him) went hungry all day and could not find even an inferior quality of date to fill his stomach.” 

(Muslim, Zuhd 36)

 

Explanations: The sentences Nu’man Ibni Bashir reports from Hz. Umar show that after the death of the Prophet, the Muslims had more worldly wealth, possessions, posts and similar bounties than before because the Islamic land increased and many countries were dominated by the Muslims. The Muslims became rich in a short time thanks to the booty they obtained and the worldly bounties they had; they also attained some posts. Some of the Muslims attached importance to the worldly possessions while others preferred an ascetic life. The Caliph Umar observed this state and tried to educate the Companions related to those important issues. While doing it, he regarded it appropriate to highlight the life of the Messenger of Allah, who was an unobjectionable example for them. Thanks to this occasion, Hz. Umar reminded us of another fact: When the Companions of the Prophet were hungry and could not find anything to eat, the Prophet himself would not eat; he lived in the same way as they lived. This behavior is extremely important for an exemplary life, and it is a characteristic that must be emphasized and adopted by those who rule the society. In other words, the Prophet preferred a lifestyle that did not bring the world and worldly things to the fore, that is, a life of asceticism in almost every stage of his life. If we, as Muslims, want to take a life of a person as an example and try to behave like him, this must be the Prophet and our desires should be in line with his lifestyle.

WHAT WE HAVE LEARNED FROM THE HADITH:

1. The reason why the Prophet preferred an ascetic life was not related to his poverty. He preferred an ascetic life even when he was wealthy had many possessions.

2. The life of the Prophet serves as a model both for the Companions and the ummah. His being a model is not limited to time and space; it is valid for all times and places.

3. The rulers encourage themselves and those under their administration to lead an Islamic life by teaching and educating them. The first example they will show to the public regarding the issue should be the Prophet.

4. Even if the Muslims have many worldly possessions, they should not act contrarily to the commands of Islam and should not abandon worship and prayers by indulging in worldly things.

(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 states the following:
“O son of Adam! Verily as long as you call upon Me and hope in Me, I will forgive you no matter how many sins you commit. O son of Adam! Even if your sins fill the skies, I will forgive you if you ask forgiveness from Me.
O son of Adam! If you come to me with sins that cover the earth, I will come to you with forgiveness nearly as great as the earth if you have not associated partners with Me.”

(Tirmidhi, Daawat 98)

 

Explanation: The benefit of expecting the mercy of Allah is stated very clearly in this sacred hadith. Our supreme Lord Himself informs us that, regardless of the type and amount of the sins committed, all of the sins will be forgiven if a person asks for forgiveness from Allah on the condition that he has not associated partners with Allah. Could there be a greater glad tiding than this for a slave?

Phrases expressing magnitude such as “no matter how many, to fill the heavens and to cover the earth, etc.” that leave no room for doubt regarding the issue are used in the sacred hadith and it is insistently stated that sins will be forgiven regardless of their amount and type. Therefore, what matters is to expect forgiveness of sins and to beg Allah for forgiveness. As long as a slave makes such a wish with such a hope, he will have the chance to be forgiven.

There are two points to be considered in the sacred hadith. The first is to meet Allah without having associated partners with Him. The second one is to have the hope that one’s sins will be forgiven. Undoubtedly, in order to have full confidence and hope that one will be forgiven, it is necessary not to associate any partners with Allah, that is, to adhere strictly to the belief of oneness of Islam. Being careful at this point is the only condition of any hope of salvation and the happiness of Paradise.

WHAT WE HAVE LEARNED FROM THE HADITH:

1. Leading a life free from polytheism is the key to all kinds of happiness.

2. If Allah wills, He will forgive all sins except polytheism, regardless of their type and amount.

3. The only way to attain one’s wish is to beg Allah with hope and ask forgiveness.

4. Allah will never disappoint the people who cherish hope toward Him sincerely.  

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

    

[Questions on Islam]

The Messenger of Allah (peace be upon him) said,

“No righteous deed is more beloved to Allah than the one in the first ten days of Dhul-Hijjah. Fasting one day of them is equal to fasting a year, and spending one night of them worshipping is equal to spending the Night of Qadr (Power) worshipping.”

(Tirmidhi, Sawm, 52; Ibn Majah, Siyam, 39)

 

Explanation: Scholars draw attention to two issues about one day fasting on the ten days of Dhul-Hijjah being worth one year fasting: “That one year” does not include ”the ten days of Dhul-Hijjah“ and ”Ramadan“. Otherwise, there will be a contradiction in terms of calculation and fard will be confused with nafilah. In fact, no nafilah deed of worship - no matter how much and no matter how virtuous it is - can be equal to a fard deed.”

(Kütüb-i Sitte, Vol. 13, p. 136)

***

That period is ten nights and nine days in total, including the day of Arafah. It is very virtuous to fast during the day and to worship at night during that period. Since the tenth day is the first day of the Eid al-Adha, fasting is not performed on the tenth day. It is makruh tahrimi. May God Almighty enable us to spend those days and nights in the best way!

Magnificent Opportunity: the First Ten Days of Dhul Hijjah; Layal Ashara

    

[Questions on Islam]

Ibn `Umar (May Allah be pleased with them) reported: The Prophet (PBUH) said,

“All of you are guardians and are responsible for your subjects. The ruler is a guardian of his subjects, the man is a guardian of his family, the woman is a guardian and is responsible for her husband’s house and his offspring; and so all of you are guardians and are responsible for your subjects.’’

(Bukhari, Jumu’a 11, Istiqrad 20, Itq 17, 19, Wasaya 9, Nikah 81, 90, Ahkam 1; Muslim, Imarah 20)

 

Explanation: The Messenger of Allah states that there is no unaccountable person in the world. Every human being is accountable. When the Messenger of Allah expressed this fact, he started with the head of state, who was the most responsible person. In the previous narration, we saw that instead of the head of state, the word leader was used. Since the head of state is the president of the state, he is the greatest leader, the most important person, and hence the most responsible person.

Mehmed Akif, the national poet of Turkey, and the writer of the lyrics of the Turkish national anthem, expressed the responsibility that Hz. Umar, the great Caliph of Islam, felt as the head of state as follows:

If a wolf stole a sheep by the Tigris

Divine justice would ask Umar about it.

A person who is the head of state will try to fulfill his duty properly and will not allow any injustice because his responsibility is so great.

The part of the hadith that particularly interests us here is the second part, stating that the man is the shepherd of his family and that he is responsible for the people under his rule. A person’s family is the people of whom he takes care. They are usually his wife and children. If his close relatives like his mother and father need help and protection, he has to provide their food, clothing and other necessary needs to continue their lives.

In addition to those material needs that man is responsible for his family, there are also spiritual needs. It is the responsibility of the head of the family to teach them the principles of the religion they need to believe in, the principles of worship they need to do, and the ethical principles they need to follow. Giving those spiritual needs to them is more important and privileged than material needs because if a person is poor, his responsibility towards his family will fall to some extent and he will be able to take care of them as much as possible. However, since providing their spiritual education is not directly related to money, that responsibility will not fall in any way. For, Allah Almighty means that kind of responsibility in one of the verses we read in the title of our subject:

“O you who believe! Protect yourself and your family from fire.” When He says, “Enjoin prayer on thy people”, he means teach them to pray and help them do that task continuously. Some of the commands of the Prophet on this subject will be mentioned in the hadiths below. If a person does not give religious education to his children and if they indulge in sins because of ignorance, as many sins as his children commit by will be recorded for that irresponsible person who neglected their education.

The hadith holds everyone responsible for their duties. A woman is responsible for taking care of and protecting her husband’s home, and a servant is responsible for not damaging what is surrendered to him; he is responsible for the problems.

WHAT WE HAVE LEARNED FROM THE HADITH:

1. People are responsible for their duties toward Allah in the hereafter and toward the administrators in the world.

2. Responsibility varies according to the type and importance of the task undertaken by the person.

3. The head of state is responsible for meeting the material and spiritual needs of the people he governs.

4. It is the primary duty of a person especially the father who undertakes the livelihood of the child to provide him with religious education.

5. The woman is responsible for the management and protection of her husband’s house.

6. The servant is responsible for doing the work entrusted to him in the best way.

(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, “Richness is not the abundance of wealth, rather it is the contentment of the heart.’’

(Bukhari, Riqaq 15; Muslim, Zakah 130)

 

WHAT WE HAVE LEARNED FROM THE HADITH:

1. The real richness is the richness of the heart and contentment. It is necessary not to be deceived by the abundance of wealth and regard material wealth as true wealth.

2. Contentment is to accept what Allah has predestined for a person and to show consent to what he has obtained.

3. The ambition to acquire wealth leads man to transgression.

4. The one whose heart is not contented is poor no matter how rich he is.

5. Seeking knowledge and maturity means working for true wealth.

(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-Maqburi reported:

Abu Hurairah (May Allah be pleased with him) said that he happened to pass by some people who had a roast lamb before them. They invited him, but he declined, saying: “The Messenger of Allah (PBUH) left the world without having eaten his fill with barley bread.’’

(Bukhari, At’ima 23)

 

Explanations: The Companions acted very diligently related to obeying and following the Prophet. The reason why Abu Hurayra did not eat roast meat was not because it is not permissible to eat, but because he remembered that the Messenger of Allah did not fill his stomach even with barley bread. It is wrong to conclude that the Messenger of Allah never filled his stomach acting upon such narrations because both the Prophet and the Companions filled their stomachs from time to time but they generally ate a little and kept away from luxury and extravagance.

WHAT WE HAVE LEARNED FROM THE HADITH:

1. The Companions were very sensitive about obeying the Prophet.

2. The Prophet and his Companions ate a little food even when they had a lot of food.

(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 Al-Bahili (May Allah be pleased with him) reported:

The Messenger of Allah (PBUH) said, “I guarantee a house in Jannah for one who gives up arguing, even if he is in the right; and I guarantee a home in the middle of Jannah for one who abandons lying even for the sake of fun; and I guarantee a house in the highest part of Jannah for one who has good manners.”

(Abu Dawud, Adab 7)

 

Explanations: The Prophet first mentions two of the bad habits and wants them to be abandoned, and then mentions the reward to be given to those who abandon them; after that, he states that a person who is free of all bad habits will reach the highest level.

It is a bad habit, injustice, in short, cruelty, to struggle in order to show oneself as right and others as wrong and to humiliate one’s interlocutor. It is not appropriate to try to force someone to accept something that one knows to be true because if the other party resists not giving up what he knows to be true, unpleasant things may occur. There may be more harm than good.

One of the bad habits is to lie. To deceive someone who believes and trusts in you by telling lies is to betray him. Even if one tells a lie by joking, it is bad. The Prophet states the following in order to show how bad it is to tell lies in order to entertain people: “Woe to the person who tells lies to make people laugh! Woe to him! Woe to him!” (Abu Dawud, Adab 80; Tirmidhi, Zuhd 10).

High ethics, which we call good manners, is the most valuable virtue of man. When Allah states the superior aspect of the Prophet, He says “You have the highest ethics” (al-Qalam, 68/4). Muslims approach Allah and His Messenger and deserve their love to the extent that they improve their habits.

A person with bad manners harms himself before others because that state of his is a disease that will not easily heal, and perhaps will not leave him throughout life.

It is narrated that Abdullah Ibn Mubarak became friends with a bad-mannered man during a journey. He tried not to disturb him, to do what he wanted and not to offend him. As the journey ended and Ibn Mubarak was about to leave his bad-mannered friend, he began to cry as if he was leaving a very valuable friend. He said the following to those who were surprised by his state:

I cry because I feel sorry for this man. The journey is over and I left him but his bad habit is still with him.

A sane person should try to know himself, detect his bad habits and try to get rid of them.

WHAT WE HAVE LEARNED FROM THE HADITH:

1. Even if one is right, he should keep away from useless disputes.

2. One should not lie, even with the intention of joking.

3. The people whom Allah loves most are the ones with good manners.

4. People who have those qualities will be given palaces in various places of Paradise as reward.

(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 Hurayrah (May Allah be pleased with him) reported:

The Messenger of Allah (PBUH) said, “One who weeps out of fear of Allah will not enter the Hell till milk returns back in the udder; and the dust raised on account of fighting in the path of Allah and the smoke of Hell will never exist together”.

(Tirmidhi, Fadailul-Jihad 8; Zuhd 9)

 

Explanation: The hadith expresses clearly the happy outcome of shedding tears due to fear of Allah by using a very striking example. It is a well-known fact that it is not possible for the milk that has come out of an animal’s udder to return to that udder again. The Prophet compares the possibility of a person who shed tears for Allah going to Hell to such an impossible thing. Such expressions are called referring to what is impossible. There is an example of it in the Quran. Our Almighty Lord states that the gates of heaven will not open to those who deny His verses and act conceitedly, and that they will not enter Paradise until a thick rope can pass through the eye of the needle (see al- A’raf, 7/40).

That the probability of the doer of any deed going to Hell is measured by the return of milk to the udder from which it came out definitely gives complete confidence to those who do that deed. It forms the biggest incentive in this regard. The Prophet determined and declared such a deed as shedding tears out of fear of Allah.

Accordingly, the Messenger of Allah also gave the glad tiding that the dust raised by those who fight in the way of Allah will not come together with the smoke of Hell. It is stated in the narrations of the same hadith in Nasai that the dust of jihad and the smoke of Hell will never come together in the “nostrils”, “abdominal cavity” or “face” of a Muslim. What is meant by them is to state definitely that those who participate in the war in the way of Allah will not go to Hell. Therefore, the common characteristic of those who fight in the way of Allah and those who shed tears out of fear of Allah is “being away from Hell.”

It is also pointed out in the continuation of the narrations, especially in Nasai, that excessive stinginess and belief cannot come together in a person’s heart. As a matter of fact, Allah states the following: “And those saved from the covetousness of their own souls,- they are the ones that achieve prosperity” (al-Hashr, 59/9).

WHAT WE HAVE LEARNED FROM THE HADITH:

1. Weeping out of fear of Allah keeps you away from Hell.

2. Weeping out of fear of Allah is a high-value deed like fighting in the way of Allah.

3. The dust of jihad and the smoke of Hell never come together in a Muslim.

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

    

[Questions on Islam]

Mu`awiyah (May Allah be pleased with him) reported:

The Messenger of Allah said, “When Allah wishes good for someone, He bestows upon him the understanding of Deen.’’

(Bukhari, Ilm 10, Khums 7, I’tisam 10; Muslim, Imarah 175, Zakah 98, 100)

 

Explanation: The hadith above is included in many sound hadith books along with the sources mentioned above. Not only Muawiya but also prominent Companions in hadith narration such as Ibn Abbas, Abu Hurairah, Abdullah Ibn Umar and Abdullah Ibn Mas’ud also reported it from the Prophet, some of them in longer texts. In Bukhari’s narration, the hadith continues as follows: “I am not a giver; I am only a sharer. The giver is Allah, who is Aziz (Mighty) and Jalil (Glorious). This ummah will continue based on the command of Allah until the Day of Judgment. Those who oppose them will not be able to harm them.”

Two words mentioned in the hadith are particularly remarkable. The first one is “khayr (good, goodness, good deed)” and it includes either all good deeds or many good deeds. God Almighty always wants good things for His slaves; He never intends bad things and evil for them but He creates evil. He also gives the servant the mind and perception that will distinguish good from evil. It is the slave himself who chooses bad deeds and evil with his mind and will. The second word is “fiqh (understanding)”. The meaning of the word “faqih”, which is derived from fiqh, is “a person with deep understanding”. For, fiqh means to know something thoroughly, to know properly, to have a keen understanding and perception. The reason why the science of fiqh was given this name is that it requires such an understanding and perception. A person who is skilled in that science is called faqih. However, the understanding and perception that the people of science should have is not limited to the science of fiqh. It is needed in all branches of science. Therefore, it would not be appropriate to limit that hadith of the Prophet to a certain field of science.

Those who have understanding in all branches of science and knowledge, especially in religious sciences, become more successful people and pioneers. It is Allah who bestows this understanding on man. As it is clearly seen in the continuation of the hadith, the Messenger of Allah conveyed the Quran, which was revealed to him, to everybody without any discrimination. He did not teach it to some people by keeping it a secret from others. Although everybody received the same information and the same message, some of them gained a higher level of understanding and perception and were entitled to a distinguished place in society. Not all Companions were at the same level in terms of knowledge and understanding. While some of them understood only the apparent meaning of the verses and hadiths, others would penetrate into their subtlety and depths. Since the state of the companions is like that, it is certainly accepted that the degrees of the other members of the ummah will be different. The scholars who show people the truth and the reality, and teach and train them are the most superior and exemplary people in a society for whom Allah wishes goodness because they are the “heirs of the prophets”, who continue to teach people the divine truths brought by the prophets, who are the messengers of Allah Almighty on earth, from Allah Almighty.

WHAT WE HAVE LEARNED FROM THE HADITH:

1. Allah wants only good things for His slaves and helps them in their efforts to do good deeds.

2. Knowledge is the most important and most virtuous goodness.

3. Knowledge includes all the good things and God Almighty is pleased with people of science (ilm). 

(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 bin Malik (May Allah be pleased with him) reported:

The Messenger of Allah (PBUH) said, “Let none of you wish for death on account of an affliction that befalls him. If he has no alternative, let him pray: `Allahumma ahyini ma kanatil-hayatu khairan li, wa tawaffani idha kanatil-wafatu khairan li (O Allah! Give my life so long as the life is good for me, and take away my life if death is good for me)’.’’

(Bukhari, Marda 19, Daawat 30; 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]

Ibn Mas`ud (May Allah be pleased with him) reported:

The Prophet (PBUH) said, "Envy is permitted only in two cases: A man whom Allah gives wealth, and he disposes of it rightfully, and a man to whom Allah gives knowledge which he applies and teaches.''

(Bukhari, Ilm 15, Zakah 5, Ahkam 3, Tamanni 5, I’tisam 13, Tawhid 45; Muslim, Musafirin 268)

 

WHAT WE HAVE LEARNED FROM THE HADITH

1. Wealth and science are two values that stimulate people's feelings of stinginess.

2. Those who can make use of those two blessings in the right way are worth envying.

3. Envy (in a positive way) is a good trait.

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

    

[Questions on Islam]

Abul A’war Sa`id bin Zaid bin `Amr bin Nufail (May Allah be pleased with him) reported, one of the ten Companions who were given the glad tidings of entering Jannah reported:

I heard the Messenger of Allah (PBUH) say,
“He who dies while defending his property is a martyr;
he who dies in defence of his own life is a martyr; and
he who dies on defense of his faith is a martyr,
he who dies in defence of his family is a martyr.’’

(Abu Dawud, Sunnah 29; Tirmidhi, Diyat 21)

 

Explanation: The hadith stating that a person who is killed while struggling to defend his property against someone else and to protect it will be considered a martyr was narrated by nearly twenty Companions and is included in all reliable hadith books. It is forbidden in our religion to transgress someone else’s property and to seize it. As it is very well expressed in a Turkish proverb, property is a part of the soul. This protection is related not only to property, but also life, religion, chastity and honor, which are the most cherished values ​​that must be protected and to be fought for if necessary, as it is clearly stated in the hadith of Said Ibn Zayd. Therefore, a person who is killed while defending them is considered a martyr. The person who kills another person while defending them does not have to pay blood money and is not killed in retaliation. Since the hadith is general, there is no difference between a little and a lot of property in terms of defense. It is one of the issues on which almost all Islamic scholars agree. Imam Nawawi states that defending property is permissible, not wajib.

The right of self-defense is used against those who force a believer to renounce his religion or to do bid’ahs, or those who prevent him from fulfilling the requirements of his religion. Similarly, it is wajib for a person to protect the honor of his family. If he dies while protecting them, he becomes a martyr; if he kills a person who attacks him, no religious punishment will be imposed on him. Thus, it is the most natural right and duty of everybody to protect their religion, life, property, chastity and honor. One of the most important duties of the Islamic state toward individuals is to ensure the safety of their life, property, religion, chastity and honor. God Almighty will decide about a person who surrenders himself, his family and his property to the enemy by acting with the permission (rukhsah) given on this issue but if he shows courage and heroism and is killed, he attains the rank of martyrdom.

WHAT WE HAVE LEARNED FROM THE HADITH:

1. It is one of our main duties to protect and defend our property, life, religion, chastity and honor.

2. A person who is killed while defending his property, life, religion and honor attains the rank of martyrdom in the eye 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]

`Abdullah bin `Amr bin Al-`as (May Allah be pleased with them) reported: The Messenger of Allah (PBUH) said to me,

“O Abdullah! Do not be like so-and-so. He used to get up at night for optional prayer but abandoned it later.’’

(Bukhari, Tahajjud 19; Muslim, Siyam 185)

 

Explanation: When night worship is mentioned, tahajjud prayer comes to mind in general. However, the Quran that is regularly read at night, and dhikr and glorification that are made permanently are also deeds of worship.

The Prophet recommends that a prayer that is started or a good deed be continued. Therefore, he advises us not to undertake too many deeds of worship and charitable acts that cannot be performed continuously. For, he often reminded the Companions that constant deeds of worship and charities were more lovable and acceptable in the sight of Allah even if they were a little. Doing so means introducing principles to one’s life, being able to control oneself, questioning oneself and organizing one’s life. There is nothing more harmful than indecision because those who are hesitant cannot do anything or cannot end properly what they start. They are at a loss in either case.

A person who starts to do a good sunnah and continues it but who abandons it later is not welcomed in our religion because it means to take a step back and to lose degrees in spirituality after one has advanced in doing good deeds and worshipping and moved toward perfection. The duty of the believer is not to go back and lose, but to work in order to be more advanced, perfect and successful day by day.

WHAT WE HAVE LEARNED FROM THE HADITH:

1. It is necessary to be determined to constantly perform the charitable deeds, sunnahs, deeds of worship and prayers that one has made a habit.

2. It is be better not to mention the name of a person who is condemned for his inappropriate behavior.

3. Those who abandon the sunnahs and nafilahs, which are not fard and wajib, in worship are not welcomed; they are condemned

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