“Allah has Prescribed the Obligatory Deeds … “*

*Hadith 30: “Allah has Prescribed the Obligatory Deeds … “*

On the authority of Abu Thalaba al-Khushani Jurthoom ibn Naashir (may Allah be pleased with him):

On the authority of the Messenger of Allah (Allah’s blessings and

peace be upon him) who said, “Verily, Allah, the Exalted, has prescribed the obligatory deeds, so do not neglect them. He has set the limits, so do not go beyond them. He has forbidden some things, so do not violate them. And He has been silent about some things, out of mercy upon you and not out of forgetfulness, so do not seek after them.”

A hasan hadith recorded by al-Daaraqutni and others.

*Brief Commentary*

This hadith is a weak hadith. Therefore, there is no need to discuss it in detail. However, it should be pointed out that the commentators on this hadith do not take this hadith at face value. In other words, they do not say that every deed concerning which Allah was silent must be permissible or cannot be asked about or researched. There are many acts possible today that are not

mentioned in the Quran or sunnah while it is clear that they could not possibly be permissible or it is equally clear that the ruling for them needs to be researched.

For this reason, the scholars gave a number of different explanations

for the last part of this hadith, “And He has been silent about some things, out of mercy upon you and not out of forgetfulness, so do not seek after them.” Al-

Baitaar has summed up the three different possible explanations as follows:

• The prohibition was something particular for the time of the Prophet (peace be upon him).

• The prohibition is for all times but it is particular with respect to the kinds of research and questioning prohibited. It is only with respect to the difficult, detailed, impractical or irrelevant

questions. These are the types of matters that one should not ask about. In

general, they do not affect a person’s actions and may lead to confusion more than anything else.

• The prohibition is with respect to the general masses only and not with respect to the scholars.


The highest of ranks is that you should devote yourself to your Lord, and feel at ease with Him in your heart and consciousness and all of your limbs so much so that you hope for nothing but your Lord and fear nothing but your wrong action, and His love becomes so firmly established in your heart that you will never prefer anything to it. If you are like that you will not care whether you are on land or sea, on the plains or in the mountains. Your longing to meet your Beloved will be like the longing the thirsty person has for cold water, and the longing the hungry person has for wholesome food, and the remembrance of Allah will be sweeter to you than honey and more delicious than pure water to the thirsty person on a hot summer’s day.

Ibrahim ibn Adham Source: The compendium of knowledge and wisdom, Ibn Rajab al-Hanbali, Page 54



If a girl doesn’t wear hijab, does that mean she will go to hell? But what if she reads Salat, Quran regualrly, acts decently, doesn’t look at boys, doesn’t gossip/babckbite etc, will not wearing hijab condem her to hell despite all her good attributes?


Praise be to Allaah.

First of all it is essential to know that Muslim men and Muslim women are obliged to follow the commands of Allaah and His Messenger, no matter how difficult that may be for people and without feeling shy of other people. The believer who is sincere in his faith is the one who is sincere in carrying out his duty towards his Lord and obeying His commands and avoiding that which He has forbidden. No believer, man or woman, has the right to hesitate or delay with regard to commands; rather he or she should hear and obey immediately, in accordance with words of Allaah (interpretation of the meaning):

“It is not for a believer, man or woman, when Allaah and His Messenger have decreed a matter that they should have any option in their decision” [al-Ahzaab 33:36]

This is the case with the believers who are praised by their Lord in the aayah (interpretation of the meaning):

“The only saying of the faithful believers, when they are called to Allaah (His Words, the Qur’aan) and His Messenger, to judge between them, is that they say: “We hear and we obey.” And such are the successful (who will live forever in Paradise).

And whosoever obeys Allaah and His Messenger , fears Allaah, and keeps his duty (to Him), such are the successful” [al-Noor 24:51-52]

Moreover, the Muslim should not look at how small or great the sin is, rather he should look at the greatness and might of the One Whom he is disobeying, for He is the Most Great, the Most High; He is Mighty in strength and Severe in punishment, and His punishment is severe and painful and humiliating. If He exacts vengeance on those who disobey Him, then utter destruction will be their fate. Allaah says (interpretation of the meaning):

“Such is the Seizure of your Lord when He seizes the (population of) towns while they are doing wrong. Verily, His Seizure is painful (and) severe.

Indeed in that (there) is a sure lesson for those who fear the torment of the Hereafter. That is a Day whereon mankind will be gathered together, and that is a Day when all (the dwellers of the heavens and the earth) will be present” [Hood 11:102-103]

A sin may appear insignificant in the eyes of a person when before Allaah it is serious, as Allaah says (interpretation of the meaning):

“you counted it a little thing, while with Allaah it was very great”

[al-Noor 24:15]

This matter is as some of the scholars said: “Do not look at the smallness of the sin, rather look at the One Whom you are disobeying.” We have to obey Allaah and do as He commands. We must remember that He is watching in secret and in public, and avoid that which He has forbidden.

With regard to belief, if a Muslim who prays commits some sins or bad deeds, he is still a Muslim so long as he does not commit any action which would put him beyond the pale of Islam or do any of the things which nullify Islam. This sinful Muslim will be subject to the will of Allaah in the Hereafter; if He wills He will punish him, and if He wills He will forgive him. If he enters Hell in the hereafter, he will not abide there forever. But no person can be certain as to his fate, as to whether the punishment will befall him or not, because this matter is known only to Allaah.

Sins are divided into two categories, minor and major. Minor sins may be expiated for by prayer, fasting and righteous deeds. Major sins (which are those concerning which a specific warning has been narrated, or for which there is a specific hadd punishment in this world or torment in the Hereafter) cannot be expiated for by righteous deeds. Rather the one who commits such sins has to repent sincerely from them. Whoever repents, Allaah will accept his repentance. There are many kinds of major sins such as lying, zinaa, riba (usury/interest), stealing, not wearing hijaab at all, and so on.

Based on the above, we cannot say for certain whether a woman who does not wear hijaab will enter Hell, but she deserves the punishment of Allaah because she has disobeyed His command to her. With regard to her specific fate, Allaah knows best what it will be. We cannot speak about things of which we have no knowledge, because Allaah says (interpretation of the meaning):

“And follow not (O man, i.e., say not, or do not, or witness not) that of which you have no knowledge. Verily, the hearing, and the sight, and the heart of each of those ones will be questioned (by Allaah)” [al-Israa’ 17:36]

It is sufficient deterrent for the Muslim whose heart is aware to know that if he does a certain action he will be exposed to the punishment of his Lord, because His punishment is severe and painful, and His Fire is hot indeed.

“The Fire of Allaah, kindled,

Which leaps up over the hearts” [al-Humazah 104:6-7]

On the other hand, for the woman who obeys her Lord’s commands – including observing complete hijaab – we hope that she will enter Paradise and attain the victory of salvation from the Fire and its torments.

It is strange indeed that a woman whose character is good, and who prays and fasts and does not look at boys, and avoids gossip and backbiting, does not wear hijaab. If a person really achieves these righteous deeds, this is a strong indication that she loves goodness and hates evil. Let us not forget that prayer prevents immorality and evil, and that good deeds bring more of the same. Whoever fears Allaah concerning his nafs, Allaah will support him and help him against his nafs. It seems that there is much goodness in this Muslim woman, and she is close to the path of righteousness. So she should strive to wear hijaab as her Lord has commanded her. She should ignore the specious arguments and resist the pressures of her family. She should not listen to the words of those who criticize her, and she should ignore the specious arguments of those sinful women who want to make a display of themselves according to fashion, and she should resist the desires of her own self which may tempt her to show off her beauty and feel proud of it. She should adhere to that which will afford her protection and modesty, and rise above being a mere commodity to be enjoyed by every evil person who comes and goes. She should refuse to be a source of temptation to the slaves of Allaah. We appeal to her faith and her love for Allaah and His Messenger, and we urge her to observe the hijaab enjoined by Allaah and to obey the commands of Allaah (interpretation if the meanings):

“and not to show off their adornment” [al-Noor 24:31]

“and do not display yourselves like that of the times of ignorance, and perform As Salaah (Iqamat as Salaah), and give Zakaah and obey Allaah and His Messenger”[al-Ahzaab 33:33]

And Allaah is the Source of strength and the Guide to the Straight Path.

📝 *O People, Let’s be Just*

*O you who have believed, be persistently standing firm for Allah, witnesses in justice, and do not let the hatred of a people prevent you from being just. Be just; that is nearer to righteousness. And fear Allah; indeed, Allah is Acquainted with what you do.}*


This is the issue of allowing hatred and anger to prevent us from being just. Allah says about this {… and do not let the hatred of a people prevent you from being just…}, as we have read.

Sheikh Muhammad Saabooni said in his summarization of Tafsir Ibn Katheer, about this

*“meaning do not let your anger or hatred for a people carry you to leaving off being just to them. Rather you all need to practice being just to everyone, whether they are a friend or an enemy”*.

Now what we need to do is to compare this command from the Lord of the Worlds, to that which we find in our every day lives.

We must begin to really check to make sure that we are doing the best that we can when it comes to doing our due diligence in being good Muslims.

When the commands of Allah reach us and we realize that we have been running short, our response should be {We hear and we obey. *[We seek] Your forgiveness, our Lord, and to You is the [final] destination.}* [(2):185].

Therefore, what we need to do is to try to implement this command now that we realize it exists, as well as that which it requires from us.

We must try hard not to be from those people that, because we are upset with a person or group of people, that we are unjust. Not giving them their due rights should not even be an option anymore.

Rather we need to understand that the fact that we are not happy with them, that this does not negate the fact that Allah has in this very verse commanded us to be just, a few times.

There needs to be a distinction made by each one of us, about whether or not our feelings and desires are more beloved to us in terms of carrying them out, or that which Allah has written upon us.

This is seen in all aspects of our lives. Whether we are talking about getting in and out of cabs and realizing that the driver is trying to over charge us, so we think about short changing him to show who we are.

This also is seen when we go into work and one of our co-workers regularly irritates us and causes problems for us, and one day we find that someone is trying to lie on them to get them in trouble, while we know the truth.

In both of these situations, we need to do our bests to fear Allah in terms of how we decide to act.

We must stand up for that which is correct, even if we do not like the outcome, as we feel as though we will be giving aide to someone that is trying to be, or is regularly very troublesome to us.

This is because of the fact that we know what Allah has commanded us to carry out, regardless of how we feel about the person or the situation.

The fact that we were created and put on this earth for one purpose and one purpose alone, which is the worship of Allah and to be obedient to Him, should cause us to submit to His commands.

We must realize that as human beings we will want to get revenge, cause harm to those that we feel are harming us, not make things easy on those that we feel make them hard upon us, but this does not make these things right.

Overcoming our whims, desires and overwhelming need for revenge in order to submit to the Lord of the Worlds should no longer be an option.

We know that Allah has promised a mighty reward for those that have decided to submit to that which He has commanded and put it over everything else.

Look at what Allah says in Surah an Nisaa;

{ *These are the limits [set by] Allah, and whoever obeys Allah and His Messenger will be admitted by Him to gardens [in Paradisemo] under which rivers flow, abiding eternally therein; and that is the great attainment* .}


May Allah write us all among those people that do all that is necessary to receive this reward… Allahuma ameen

‘It is better to advise your friend than to severe relations with him.’

Abu Ad-Dardaa:

“It is better to advise your friend than to severe relations with him, for no one can take the

place of your friend if you lose him. Be generous and lenient with your friend, and do not

allow an envious person to come between you and him, for in this case, your friend might

die tomorrow and you grieve for him. However, how could you grieve after he dies, when

you have shunned him when he was still alive?”

(Sifaat us-Safwah, 1/364)


*An-Nur- The Light*

An-Nur comes from the root noon-waw-raa which points to four main meanings. The first main meaning is to give light and illuminate and the second to make visible, reveal,, and clarify. The third main meaning is to be flaming, blazing, and apparent to the senses, and the fourth main meaning to enlighten or give advice.

Linguistically, nur is used to indicate anything that gives off light, in the form of rays for example, and is that which makes things visible. Referring to Allah ‘azza wa jall, He is the one by whom everything is made visible, whose attribute is light, and He is the One who illuminates (munawwir) and the One who guides (Haadi) the heavens and the earth!

In the Quran and Sunnah we can find that Allah ‘azza wa jall has a nur (light) related to Him as an attribute of His essence. This is the same as His other attributes, for example sight, knowledge, might, etc. An-Nur says: And the earth will shine with the Light of its Rabb. [Quran, 39:69] This refers to the magnificent moment Allah ‘azza wa jall will come on the Day of Resurrection to judge mankind.

The Prophet salallahu ‘alayhi wa sallamstated about Allah’s attribute of nur: You are the Light of the heavens and the earth.[Al-Bukhaaree] He salallahu ‘alayhi wa sallam also said the very weighty words: Light is His hijaab (veil), if He uncovers it then the subuhaat (brightness and splendour) of His Face would burn His creation so far as His Sight reaches.[Muslim]

An-Nur says: There has come to you from Allah a light and a clear Book. [Quran, 5:15] This light is the Prophet Muhammad salallahu ‘alayhi wa sallam. The first step is to really treat the Quran and Sunah as your guide and deeply realize that only they are your way to receive the spiritual light of An-Nur. Through them you can see the reality of things and you will learn to clearly distinguish between good and bad.

May Allah guide us in following The Quran and Sunnah, so it can be a source of light for us in this life and the next.

Tell me an act which..

*Hadith 29: “Tell me an act which…”*

On the authority of Mu’adh Ibn Jabal (may Allah be pleased with him) who said: I said, “O messenger of Allah inform me of an act which will place me into paradise and keep me away from the Fire.” He said, “You have asked

about a great matter but it is easy for whomever Allah, Exalted be He, makes it easy. [You should] worship Allah

and not ascribe any partner to Him, establish the prayer, give the zakat, fast Ramadhan and make the pilgrimage to

the House.” He then said, “Shall I not inform you of the gates to goodness? [They are] fasting [which] is a shield, charity [which] extinguishes the sins like water

extinguishes a fire and the prayer of a man in the depths of the night [which also extinguishes sins] .” Then he recited

[the verses], “Who forsake their beds” until he reached, “they used to do.” Then he said, “Shall I not inform you of

the head of the matter, its pillar and its apex?” I said, “Certainly, 0 Prophet of Allah.” He said, “The head of the matter is submission [to Allah). Its pillar is the prayer. And

its apex is jihad.” Then he said, “Shall I not inform you of what controls all of this?” I said, “Certainly, 0 Prophet of Allah.” He took hold of his tongue and said, “Restrain

this.” I said, “0 Prophet of Allah, will we be held

accountable for what we say?” He said, “May your mother be bereaved of you, 0 Muaadh. Is there anything that has

people thrown on their faces– or he said on their noses-­ into the Fire except that which their tongues reap?”

Recorded by al-Tirmidhi and he said, “It is a hasan sahih hadith.”

*Brief commentary*

The importance of this hadith is obvious from the request put to the

Prophet (peace be upon him), “Inform me of an act which will place me in Paradise and keep me away from the Fire.” The Prophet (peace be upon him) stated the basic acts that lead one to Paradise. Then he went on from that to state the acts that open the gates to goodness. He also stated the head of the

matter, its pillar and its apex. At the end, he stated what controls all of those matters. In essence, nothing of great importance has been left out of this hadith.

The key to entering Paradise is the fulfillment of the five pillars of Islam.

Beyond entering Paradise, the Prophet (peace be upon him) explained the keys to the great rewards in Paradise. These keys are voluntary fasts, which

are a shield, charity and prayers during the late night, which extinguish


The main aspect of the issue of entering Paradise and escaping Hell is in the submission to Allah. The pillar or the foundation to that submission is prayer. Its apex or loftiest aspect is jihad in the way of Allah.

Controlling one’s tongue is what can control one’s acts to lead a person to

Paradise and save him from the Hell-fire and The greatest reason for people being thrown into the Hell-fire is from the effects of their tongues.