A Charitable Act Upon Every Bone

*Hadith 26: A Charitable Act Upon Every Bone*

On the authority of Abu Huraira who said that the Messenger of Allah (peace be upon him) said, “Every small

bone of everyone has upon it a charitable act for every day upon which the sun rises. Bringing about justice between

two is an act of charity. Helping a man get on his mount, lifting him onto it or helping him put his belongings on to it, is a charitable act. A good word is a charitable act.

Every step you take toward the prayer is a charitable act. And removing a harmful thing from the path is a

charitable act.”

Recorded by al-Bukhari and Muslim.

*Brief commentary*

This hadith alludes to the marvelous creation of humans. When one thinks about how humans are created and how the different parts interact with each other, one cannot help but be amazed and awed. In particular, though, how should someone react to this great blessing of the small bones and joints in one’s body? The appropriate response is described in this hadith. For everyone of those bones and joints, one should do acts of charity and kindness as a means of gratitude to Allah. But this act of gratitude should not be done simply once in one’s life but, in fact, it should be

done every day.

“Bringing about justice between two is an act of charity.”

This wording implies bringing peace between two people, making

conciliation between two people, judging justly between two people and so forth. It implies bringing two people or parties together in such a way that one has not made something forbidden permissible or vice-versa. In this hadith, it is described as a kind of charity toward others. This may be because of the wonderful results that it brings about. It brings about peace, love and harmony between people who may have had, for whatever reason, some disharmony in

their relationship with one another.

“Helping a man get on his mount … is a charitable act.”

This is one of the simple acts by which one may please Allah and express gratitude for the many blessings he has received from Him. Sultan points out that every act wherein a Muslim helps his brother is an act that is pleasing to Allah.

“A good word is a charitable act”

Here again, one finds an excellent but easy means by which to spread

happiness and perform a charitable act. Very few humans are not without the physical and mental means to perform this act that is beloved to Allah and that should be performed as an expression of gratitude to Allah. The expression, “a good word,” includes many things. Sindi defines it as “any word by which Allah is remembered or any word which benefits any of

Allah’s creation.”

“Every step you take toward the prayer is a charitable act.”

This portion of the hadith indicates the importance of attending the prayer in congregation in the mosque. Every step one takes toward that prayer

in the mosque is a charitable act in gratitude for the bounties that Allah has given a person.

“And removing a harmful thing from the path 3 is a charitable act”

This is once again an act of charity in gratitude to Allah that is available to almost anyone. Moving something harmful from the road is a sign of gratitude to Allah. In that sense, it is a clear sign of one’s faith.

This hadith makes it clear that Islam is not about monasticism and

separating oneself from the community. Instead, each Muslim should

contribute to the community and make the community stronger. Each Muslim should be working on behalf of others until the community becomes like one solid body, as described in a hadith.

💫 *The Virtue of Patience*


Could you tell me Some of the verses and ahaadeeth that speak of the virtue of patience?.


Praise be to Allaah.

Allaah has made patience like a horse that never gets tired, an army that can never be defeated and a strong fortress that can never be breached. Patience and victory are twin brothers, for victory comes with patience, relief comes with distress and ease comes with hardship. Patience is of more help to the one who has it than men, as it helps without any need for equipment or numbers and its relationship to victory is like that of the head to the body.

In the Qur’aan, Allaah has guaranteed those who are patient that He will give them reward without measure.

He tells them that He is with them by guiding and supporting them and granting them a clear victory. Allaah says (interpretation of the meaning):

*“Surely, Allaah is with those who are As‑Saabiroon (the patient)”*

[al-Anfaal 8:46]

Allaah tells us that patience is better for those who are patient, as He says (interpretation of the meaning):

*“But if you endure patiently, verily, it is better for As‑Saabiroon (the patient)”*

[al-Nahl 16:126]

Allaah tells us if we are patient and pious, the plot of the enemy cannot do any harm, even if he is powerful, as He says (interpretation of the meaning):

*“But if you remain patient and become Al-Muttaqoon (the pious), not the least harm will their cunning do to you. Surely, Allaah surrounds all that they do”*

[Aal ‘Imraan 3:120]

Allaah tells us that the patience and piety of his Prophet Yoosuf brought him to a position of power and strength, as He says (interpretation of the meaning):

*“Verily, he who fears Allaah with obedience to Him (by abstaining from sins and evil deeds, and by performing righteous good deeds), and is patient, then surely, Allaah makes not the reward of the Muhsinoon (good‑doers) to be lost”*

[Yoosuf 12:90]

Allaah has connected success to patience and piety, and the believers understand that. Allaah says (interpretation of the meaning):

*“O you who believe! Endure and be more patient (than your enemy), and guard your territory by stationing army units permanently at the places from where the enemy can attack you, and fear Allaah, so that you may be successful”*

[Aal ‘Imraan 3:200]

Allaah has given glad tidings of three things to those who are patient, each of which is better than that for which the people of this world envy one another. Allaah says (interpretation of the meaning):

*“but give glad tidings to As‑ Saabiroon (the patient).*

156. Who, when afflicted with calamity, say: *‘Truly, to Allaah we belong and truly, to Him we shall return.’*

157. *They are those on whom are the Salawaat (i.e. who are blessed and will be forgiven) from their Lord, and (they are those who) receive His Mercy, and it is they who are the guided ones”*

[al-Baqarah 2:155-157]

Allaah exhorts His slaves to seek help with patience and prayer when facing calamities that may befall a person. Allaah says (interpretation of the meaning):

*“And seek help in patience and As-Salaah (the prayer) and truly, it is extremely heavy and hard except for Al-Khaashi‘oon [i.e. the true believers in Allaah — those who obey Allaah with full submission, fear much from His punishment, and believe in His Promise (Paradise) and in His Warnings (Hell)]”*

[al-Baqarah 2:45]

Allaah states that the victory of attaining Paradise and being saved from Hell will be won only by those who are patient, as He says (interpretation of the meaning):

*“Verily, I have rewarded them this Day for their patience; they are indeed the ones that are successful”*

[al-Mu’minoon 23:111]

Allaah tells us that the desire to earn His reward and to turn away from this world and its adornments is attained only by those who are patient and are believers. Allaah says (interpretation of the meaning):

*“But those who had been given (religious) knowledge said: “Woe to you! The reward of Allaah (in the Hereafter) is better for those who believe and do righteous good deeds, and this none shall attain except those who are As‑Saabiroon (the patient in following the truth)”*

[al-Qasas 28:80]

Allaah tells us that repelling evil with that which is better makes the evildoer become like a close friend. Allaah says (interpretation of the meaning):

*“The good deed and the evil deed cannot be equal. Repel (the evil) with one which is better (i.e. Allaah orders the faithful believers to be patient at the time of anger, and to excuse those who treat them badly) then verily he, between whom and you there was enmity, (will become) as though he was a close friend”*

[Fussilat 41:34]

But this is something that *“none is granted it (the above quality) except those who are patient — and none is granted it except the owner of the great portion (of happiness in the Hereafter, i.e., Paradise and of a high moral character) in this world”* [Fussilat 41:35].

Allaah tells us, and reinforces it with an oath, (interpretation of the meaning):

“By Al‑‘Asr (the time).

2. Verily, man is in loss,

3. Except those who believe (in Islamic Monotheism) and do righteous good deeds, and recommend one another to the truth [i.e. order one another to perform all kinds of good deeds (Al‑Ma‘roof) which Allaah has ordained, and abstain from all kinds of sins and evil deeds (Al‑Munkar) which Allaah has forbidden], and recommend one another to patience (for the sufferings, harms, and injuries which one may encounter in Allaah’s Cause during preaching His religion of Islamic Monotheism or Jihad)”

[al-‘Asr 103]

Allaah will divide His creation into two categories: *those who are on the right hand and those who are on the left hand (cf. al-Waaqi’ah 56:8ff); those who are on the right hand are those who recommend one another to patience and mercy.*

Allaah has chosen the people of patience and gratitude to benefit from His signs and be distinguished by this great good fortune. He says in four places in His Book (interpretation of the meaning):

*“Truly, therein are Ayaat (evidences, proofs and signs) for every patient, thankful (person)”*

[Ibraahem 14:5; Luqmaan 31:31; Saba 24:19; al-Shoora 42:33]

Allaah has made forgiveness and reward conditional upon doing righteous deeds and being patient, and that is easy for the one for whom He makes it easy. Allaah says:

*“Except those who show patience and do righteous good deeds: those, theirs will be forgiveness and a great reward (Paradise)”*

[Hood 11:11]

Allaah commanded His Messenger to wait patiently for His Decision, and told him that his patience is not but from Him, and by virtue of patience all calamities become easy, as He said (interpretation of the meaning):

*“So wait patiently (O Muhammad) for the Decision of your Lord, for verily, you are under Our Eyes”*

[al-Toor 52:48]

And He said (interpretation of the meaning):

*“And endure you patiently (O Muhammad), your patience is not but from Allaah. And grieve not over them (polytheists and pagans), and be not distressed because of what they plot.*

128. Truly, Allaah is with those who fear Him (keep their duty unto Him), and those who are Muhsinoon (good‑doers)”

[al-Nahl 16:127]

Patience is the foundation of the believer’s faith which has no other foundation. The one who has no patience has no faith, and if he has any, then it is only a little faith and it is very weak, and such a person worships Allaah as it were upon the edge (i.e. in doubt): if good befalls him, he is content therewith; but if a trial befalls him he turns back on his face (i.e. reverts to disbelief after embracing Islam). He loses both this world and the Hereafter (cf. al-Hajj 22:11). All he gets from them is a losing deal.

The best life is attained by the blessed through patience, and they rise to the highest degrees through their gratitude. So they fly on the wings of patience and gratitude to gardens of delight (i.e., Paradise). That is the bounty of Allaah that He bestows upon whomsoever He will, and Allaah is the Owner of Great Bounty. End quote from ‘Uddat al-Saabireen by Ibn al-Qayyim, p. 3-5.

With regard to the ahaadeeth which speak of the virtue of patience, they include the following:

Al-Bukhaari (1496) and Muslim (1053) narrated that Abu Sa’eed al-Khudri (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: *“…whoever is patient Allaah will bestow patience upon him, and no one is ever given anything better and more generous than patience.”* And Muslim (918) narrated that Umm Salamah (may Allaah be pleased with her) said: I heard the Messenger of Allaah (S) say: *“There is no Muslim who is stricken with a calamity and says what Allaah has enjoined – ‘Verily to Allaah we belong and unto Him is our return. O Allaah, reward me for my affliction and compensate me with something better’ – but Allaah will compensate him with something better.”*

And Muslim (2999) narrated that Suhayb (may Allaah be pleased with him)said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: *“How wonderful is the affair of the believer, for his affairs are all good, and this applies to no one but the believer. If something good happens to him, he is thankful for it and that is good for him. If something bad happens to him, he bears it with patience and that is good for him.”*

‘Umar ibn ‘Abd al-‘Azeez (may Allaah be pleased with him) said: Allaah has not bestowed any blessing upon His slaves then taken it away and replaced it with patience, but what He has compensated them with is better than what He has taken away.

And Allaah knows best.


وَلَقَدْ ءَاتَيْنَا دَاوُۥدَ وَسُلَيْمَٰنَ عِلْمًا ۖ وَقَالَا ٱلْحَمْدُ لِلَّهِ ٱلَّذِى فَضَّلَنَا عَلَىٰ كَثِيرٍ مِّنْ عِبَادِهِ ٱلْمُؤْمِنِينَ  ﴿١٥؅

وَوَرِثَ سُلَيْمَٰنُ دَاوُۥدَ ۖ وَقَالَ يَٰٓأَيُّهَا ٱلنَّاسُ عُلِّمْنَا مَنطِقَ ٱلطَّيْرِ وَأُوتِينَا مِن كُلِّ شَىْءٍ ۖ إِنَّ هَٰذَا لَهُوَ ٱلْفَضْلُ ٱلْمُبِينُ  ﴿١٦؅

وَحُشِرَ لِسُلَيْمَٰنَ جُنُودُهُۥ مِنَ ٱلْجِنِّ وَٱلْإِنسِ وَٱلطَّيْرِ فَهُمْ يُوزَعُونَ  ﴿١٧؅


“And We had certainly given to Daawood and Sulaymaan knowledge, and they said: ‘Praise [is due] to Allah, who has favoured us over many of His believing servants.’ And Sulaymaan inherited Daawood. He said: ‘O People! We have been taught the language of birds, we have been given from all things. Indeed, this is an evident bounty.’ And gathered for Sulaymaan were his soldiers of the jinn and men and birds, and they were [marching] in rows.” [Quran: 27:15-17]

Sulaymaan, may Allah exalt his mention, was one of the prominent Prophets of Allah, may Allah exalt their mention, who are well known in the religions of Judaism, Christianity and Islam. His story, which is an interesting one, is mentioned in the Noble Quran.

Sulaymaan, may Allah exalt his mention, inherited his prophethood and dominion from his father Daawood, may Allah exalt his mention. This was not a material inheritance, as Prophets do not bequeath their property; rather, it may even be given away to the poor and needy who are not related to them. Prophet Muhammad  sallallaahu `alayhi wa sallam ( may Allah exalt his mention ) (may Allah exalt his mention) said: “We (Prophets) do not inherit anything, and whatever we leave is to be used for charity.” [Al-Bukhari]

After his father’s death, Sulaymaan, may Allah exalt his mention, became king. He begged Allah for a kingdom of the stature that none after him would have, and Allah granted him his wish. Besides wisdom, Allah had blessed Sulaymaan, may Allah exalt his mention, with many abilities. He could command the winds and understand and talk to birds and animals. Allah directed him to teach both men and jinn to mine the earth and extract its minerals to make tools and weapons. He also favoured him by giving him a mine of copper, which was a rare metal in that era.

During his time, horses were the common mode of transportation. They were essential for defence, to carry soldiers, and cart provisions and weapons of war. The animals were well cared for and well trained. One day, Sulaymaan, may Allah exalt his mention, was reviewing a parade of his stable. The fitness, beauty and posture of the horses fascinated him so much that he kept on stroking and admiring them while the sun was nearly setting, and the time for the mid-afternoon prayer was passing by. When he realised this, he exclaimed (what means): “… Indeed I gave preference to the love of good [things] over the remembrance of my Lord until it [i.e., the sun] disappeared into the curtain [of darkness].” [Quran: 38:32]

Almighty Allah revealed: And to David We gave Solomon. How excellent a slave! Verily, he was ever oft returning in repentance (to Us)!

When there were displayed before him, in the afternoon, well-trained horses of the highest breed (for jihad in Allah’s cause). And he said: “Alas! I did love the good (these horses) instead of remembering my Lord (in my ‘Asr prayer)” till the time was over, and the sun had hidden in the veil of the night. Then he said: “Bring them (horses) back to me.” Then he began to pass his hand over their legs and their necks (till the end of the display).

And indeed We did try Solomon and We placed on his throne Jasadan (a devil, so he lost his kingdom for a while) but he did return (to his throne and kingdom by the Grace of Allah and he did return) to Allah with obedience and in repentance. He said: “My Lord! Forgive me, and bestow upon me a kingdom such as shall not belong to any other after me. Verily, You are the Bestower.”

So, We subjected to him the wind, it blew gently to his order whithersoever he willed, and also the devils from the jinns including every kind of builder and diver, and also other bound in fetters. (Saying of Allah to Solomon): “This is Our gift, so spend you or withhold, no account will be asked.” And verily, he enjoyed a near access to Us, and a good final return Paradise. (Ch38:30-40 Quran).

One day, Sulaymaan, may Allah exalt his mention, gathered his army, which had different battalions of men, jinn, birds, and animals, and marched them to Askalon (in Palestine). While they were passing through a valley, an ant saw the approaching army and cried out to warn the other ants saying (what means): “…Enter your dwellings that you not be crushed by Sulaymaan and his soldiers while they perceive not.” [Quran: 27:18] Sulaymaan, may Allah exalt his mention, hearing the cry of the ant, smiled. He was glad that the ant knew him to be a Prophet who would not intentionally harm Allah’s creation. He thanked Allah for saving the ants’ lives.

Allah the Almighty narrated (what means): “And gathered for Sulaymaan were his soldiers of the jinn and men and birds, and they were [marching] in rows until, when they came upon the valley of the ants, an ant said: ‘O ants! Enter your dwellings that you not be crushed by Sulaymaan and his soldiers while they perceive not.’ So [Sulaymaan] smiled, amused at her speech, and said: ‘My Lord! Enable me to be grateful for Your favour which You have bestowed upon me and upon my parents and do righteousness of which You approve. And admit me by Your mercy into [the ranks of] Your righteous servants'” [Quran: 27:17-19]

In Jerusalem, on a huge rock, Sulaymaan, may Allah exalt his mention, built a beautiful temple to draw the people to worship Allah. Today, this building is known as the Dome of the Rock. From there, a large band of followers joined Sulaymaan, may Allah exalt his mention, on pilgrimage to the Holy Mosque in Makkah. After they had completed their Hajj, they travelled to Yemen and arrived in the city of Sana’a. Sulaymaan, may Allah exalt his mention, was impressed by the clever method of channelling water all over the cities that the Yemenis deployed. He was keen to build similar water systems in his own country but did not have enough springs.

He set out to find a hoopoe bird, which could detect water under the ground. He sent signals all over for the hoopoe to call on him, but it was nowhere to be found. In anger, he declared that unless the bird had a good reason for its absence, he would punish it severely.
The hoopoe eventually came and explained to Sulaymaan, may Allah exalt his mention, the reason for its delay. “I have discovered something of which you are not aware. I have come from Sheba (Saba’) with important news,” said the bird. Sulaymaan, may Allah exalt his mention, became curious, and his anger subsided. The bird continued: “Saba’ is ruled by a queen who has plenty of everything, including a splendid throne. But in spite of all this wealth, Satan has entered her heart and the hearts of her people. She rules their minds completely. I was shocked to learn that they worship the sun instead of Allah, the Almighty.”

To check the hoopoe’s information, Sulaymaan, may Allah exalt his mention, sent a letter to the queen with the bird. He instructed the bird to remain hidden and to observe everything it saw.
The hoopoe dropped the letter in front of the queen and flew away to hide. She excitedly opened and read its content (which means): “Indeed, it is from Sulaymaan, and indeed. It is [i.e., reads]: ‘In the Name of Allah, the Entirely Merciful, the Especially Merciful, Be not haughty with me but come to me in submission [as Muslims].'” [Quran: 27:30-31]

The queen of Sheba, upon receiving the letter from Sulaymaan, may Allah exalt his mention, was very disturbed and hurriedly summoned her advisors. They reacted as to a challenge, for they felt that there was someone challenging them, hinting at war and defeat, and asking them to submit to his conditions.

They told her that they could only offer advice, but it was her right to command action. She sensed that they wanted to meet Sulaymaan’s threat of invasion with a battle. However, she told them: “Peace and friendship are better and wiser; war only brings humiliation, enslaves people and destroys everything that is good. I have decided to send gifts to Sulaymaan, selected from our most precious treasures. The courtiers who will deliver the gifts will also have an opportunity to learn about Sulaymaan and his military might.”

Sulaymaan’s ‘reconnaissance team’ brought him the news of the arrival of the queen’s messengers with gifts. He immediately realised that the queen had sent her men on a probing mission and, therefore, gave orders to rally his army. The envoys of the queen, entering amidst the well-equipped army of Sulaymaan, may Allah be pleased with him, realised that their wealth was nothing in comparison to that of the kingdom of Sulaymaan, in which the floors of his palace were made of sandalwood and inlaid with pure gold. They noticed Sulaymaan, may Allah exalt his mention, surveying his army, and were amazed at the number and variety of soldiers, which included lions, tigers, and birds. The messengers stood awestruck, realising that they were in front of an irresistible army.

The envoys marvelled at the splendour surrounding them. They eagerly presented their queen’s precious gifts and told Sulaymaan, may Allah exalt his mention, that the queen wished that he would accept them as a token of friendship. They were shocked by his reaction: he did not even ask to open the covers of the containers! He told them: “Allah has given me plenty of wealth, a large kingdom, and prophethood. I am, therefore, beyond bribery. My only objective is to spread belief in Tawheed – the Oneness of Allah.”
He also directed them to take the gifts back to the queen and to tell her that if she did not stop her type of worship (i.e., the worship of the sun) he would uproot her kingdom and drive its people out of the land.

The queen’s envoys returned with the gifts and conveyed the message. They also told her of the wonderful things they had seen. Instead of taking offence, she decided to visit Sulaymaan, may Allah exalt his mention. Accompanied by her royal officials and servants, she left Saba’, sending a messenger ahead to inform Sulaymaan, may Allah exalt his mention, that she was on her way to meet him.

Sulaymaan, may Allah exalt his mention, asked the jinn in his employment whether anyone among them could bring her throne to his palace before she arrived. One who had knowledge from the Scripture said: “I will bring it to you before this sitting is over.” Sulaymaan, may Allah exalt his mention, did not react to this offer; it appeared that he was waiting for a faster means. The jinn competed with each other to please him. One of them said: “I will fetch it for you in the twinkling of an eye!”

No sooner had this one, who had knowledge of the Book, finished his statement that the throne stood before Sulaymaan, may Allah exalt his mention. The mission had, indeed, been completed in the blinking of an eye. Sulaymaan’s seat was in Palestine, and the throne of the queen had been in Yemen, two thousand miles away. This was a great miracle performed by one of the soldiers of Sulaymaan, may Allah exalt his mention.

When the queen arrived at Sulaymaan’s palace, she was welcomed with pomp and ceremony. Then, pointing to the altered throne, Sulaymaan, may Allah exalt his mention, asked her whether her throne looked like it. She looked at it again and again. In her mind she was convinced that her throne could not possibly be the one she was looking at, as hers was in her palace; yet, she detected a striking similarity and replied: “It is as if it were the very one, and resembles mine in every respect.” Sulaymaan, may Allah exalt his mention, judged that she was intelligent and diplomatic.

He then invited her into the great hall, the floor of which was laid in glass and shimmering. Thinking it was water, as she stepped on the floor, she lifted her skirt slightly above her heels, for fear of wetting it. Sulaymaan, may Allah exalt his mention, pointed out to her that it was made of solid glass.
She was amazed. She had never seen such things before. The queen realised that she was in the company of an erudite person who was not only the ruler of a great kingdom, but also a messenger of Allah. She repented, gave up sun worship, accepted the faith of Allah, and asked her people to do the same.

Thus, the queen saw her people’s creed fall apart before Sulaymaan, may Allah exalt his mention. She realised that the sun which her people worshipped was nothing but one of Allah’s creations. The sun eclipsed within her for the first time, and her heart was lit by a never fading light – the light of Islam. Almighty Allah told us this story in Soorah An-Naml (lit. ants) in the Quran, in the twentieth to forty-fourth verses.

Sulaymaan’s public work was largely carried out by the jinn. This was a punishment for their sins of making people believe that they were all-powerful and that they knew the unseen and could foresee the future. As a prophet, it was Sulaymaan’s duty to remove such false beliefs from his followers.
Sulaymaan, may Allah exalt his mention, lived amidst glory, and all creatures were subjected to him. Then Allah, the Exalted, ordained for him to die. His life and death were full of wonders and miracles; thus, his death harmonised with his life and glory. His death, like his life, was unique. The people had to learn that the future is known neither by the jinn, nor by the Prophets, but by Allah Almighty alone.

Sulaymaan’s effort, may Allah exalt his mention, in this direction did not end with his life, for even his death became an example. He was sitting holding his staff, overseeing the jinn at work in a mine. He died sitting in this position. For a long time, no one was aware of his death, for he was seen sitting erect. The jinn continued with their sand toil, thinking that Sulaymaan, may Allah exalt his mention, was watching over them.

Many days later, a little worm began nibbling on Sulaymaan’s staff. It continued to do so, eating the lower part of the staff, until it fell out of Sulaymaan’s hand, and his great body fell to the ground. People hurried to him, and upon reaching his body realised that he had died a long time ago and that the jinn did not perceive the unseen, for had the jinn known the unseen, they would not have kept working, thinking that Sulaymaan was alive.

Regarding this, Allah the Exalted revealed (what means): “And to Sulaymaan [We subjected] the wind – its morning [journey was that of] a month, and We made flow for him a spring of [liquid] copper. And among the jinn were those who worked for him by the permission of his Lord. And whoever deviated among them from Our command – We  will make him taste of the punishment of the Blaze. They made for him what he will of elevated chambers, statues, bowls like reservoirs, and stationary kettles.

[We said]: ‘Work, O family of Daawood, in gratitude.’ And few of my servants are grateful. And when We decreed for him [i.e., Sulaymaan] death, nothing indicated to them [i.e., the jinn] his death except a creature of the earth eating his staff. But when he fell, it became clear to the jinn that if they had known the unseen, they would not have remained in humiliating punishment.” [Quran: 34:12-14]

From: Islamweb.net

Celebration of the New Year


🌠Those who want the Muslims to pray, make Tahajud & recite dhikr on New year and New year’s eve may have good intentions especially when they want acts of obedience and worship to be done at a time when sins are being committed.Good intentions will not benefit a person or make his innovated deeds rewardable.

*This is because this good and righteous intention does not make the actions legitimate, sound or acceptable in sharee‘ah. Rather it is essential that the action be in accordance with sharee‘ah in terms of its reason, type, quantity, manner, time and place.*



1⃣There have been Jaahili special occasions and special occasions of the disbelievers and misguided since the time of the Prophet (blessings and peace of Allah be upon him) until the present time, but we have not seen any text from the Prophet (blessings and peace of Allah be upon him) which encourages us to do acts of worship and obedience at the time when others are committing acts of evil and disobedience, or to do prescribed actions at the time when innovated actions are being done. There is no report of any of the well-known imams recommending doing such a thing.

2⃣There are special times for offering du’aa’ and prayers as prescribed in Islam.

The Prophet (blessings and peace of Allah be upon him) encouraged us to offer du’aa’ at these times, such as the last third of the night, which is the time when the Lord, may He be glorified and exalted, descends to the nearest heaven.

Encouraging people to do that at a time when no saheeh text has been narrated concerning it is introducing legislation concerning the reason or the time, and going against sharee’ah with regard to either of them is sufficient to deem the action to be a reprehensible innovation, so how about if it has to do with both of them?!

❓What about giving charity to poor families at the time of the Gregorian New Year, and we replied that it is not allowed.

If we Muslims want to give in charity, we can give to those who really deserve it, and we should not aim to do that specifically on the days of the kaafirs’ festivals. We should do that whenever there is a need, and make the most of good and great occasions such as the month of Ramadaan and the first ten days of Dhu’l-Hijjah, and other virtuous occasions when rewards are multiplied. End quote.

🔮 *The basic principle for a Muslim is to follow (the Sunnah) and not introduce innovations.* Allah says (interpretation of the meaning):

“Say (O Muhammad صلى الله عليه وسلم to mankind): ‘If you (really) love Allaah, then follow me (i.e. accept Islamic Monotheism, follow the Qur’aan and the Sunnah), Allaah will love you and forgive you your sins. And Allaah is Oft-Forgiving, Most Merciful.’

Say (O Muhammad صلى الله عليه وسلم): ‘Obey Allaah and the Messenger (Muhammad صلى الله عليه وسلم).” But if they turn away, then Allaah does not like the disbelievers’”.[Aal ‘Imraan 3:21, 32].

Ibn Katheer (may Allaah have mercy on him) said:

This verse states that everyone who claims to love Allah but is not following the path of Muhammad (blessings and peace of Allah be upon him) is lying in his claim unless he follows the path or religion of Prophet Muhammad (blessings and peace of Allah be upon him) in all his words and deeds, as it is proven in al-Saheeh that the Messenger of Allah (blessings and peace of Allah be upon him) said:

“Whoever introduces an action that is not part of this matter of ours will have it rejected.”Tafseer Ibn Katheer, 2/32

Shaykh Muhammad ibn Saalih al-‘Uthaymeen (may Allah have mercy on him) said:

You should love the Messenger more than you love yourselves, and your faith is not complete unless you do that. Do not introduce into his religion anything that is not part of it.

What the seekers of knowledge should do is explain to the people and tell them: Occupy yourselves with legitimate and sound acts of worship; remember Allah; send blessings upon the Prophet (blessings and peace of Allah be upon him) at all times; establish regular prayer; pay zakaah; and be kind towards the Muslims at all times. Liqaa’aat al-Baab al-Maftooh, 35/5

3⃣You are forgetting to do what you are obliged to do with regard to these sins and evils, which is enjoining what is good and forbidding what is evil, offering sincere advice to those who are going against Islam, and focusing on individual acts of worship when there are other communal acts of disobedience and evil which you should not do.

💡It is haraam to spread such innovations or to adhere to these acts of worship on such occasions. It is sufficient for you to warn against haraam celebrations on occasions of shirkmas & Shirkyear and other such innovations. You will be rewarded for that and you will be doing your duty with regard to these sins.

http://www.imadawah.com.* *(Dawah Without Borders)*


Between You and the One in the Grave

Sayings of the salaf

Between You and the One in the Grave

It is reported that Al-Hasan Al-Basrī – Allāh have mercy on him – once said during the funeral of a man:

May Allāh have mercy on the man who works for the likes of this day; for today you are able to do what these brothers of yours, the residents of these graves, cannot do. So make full use of your health and free time before the day of distress and accounts comes upon you.

Ibn Abī Al-Dunyā, Dhamm Al-Dunyā article 53.

Acts of Charity

*Hadith 25: Acts of Charity*

Also on the authority of Abu Dharr (may Allah be pleased with him): Some of the Companions of the Messenger of Allah (peace and blessings of Allah be upon him) said to the Prophet (peace and blessings of Allah be upon him), “0 Messenger of Allah, the affluent have made off with the rewards. They pray like we pray, fast like we fast and they also give in charity from their extra wealth.” He [the Prophet (peace be upon him)] said, “Has not Allah made things for you to do in charity? Verily, every tasbeehah is a

charitable act, every takbeerah is a charitable act, every tahmeedah is a charitable act, every tahleelah is a charitable act, ordering good is a charitable act, forbidding

evil is a charitable act, and you having sexual intercourse [with your wife] is a charitable act.” They said, “0 Messenger of Allah, when one of us fulfills his desire, he

will have a reward for that?” He said, “Tell me, if he were to fulfill it unlawfully, would he bear that sin? Similarly, if

he fulfills it lawfully, he will have a reward.”

Recorded by Muslim.

*Brief commentary*

This hadith is important because it indicates the different types of charity that exist and shows that there are various and many types of good

deeds available to every Muslim. It also shows that the good deeds are not simply the ritual acts of worship that are performed by all. Instead, there are numerous good deeds that are available to the one who seeks them.

This hadith is one of the many examples that demonstrate how eager

the Companions were to perform acts that were pleasing to Allah. The poorer Companions did not display any jealousy toward their richer comrades with respect to this world. Their concern was only that the richer Companions, due to their wealth, were able to

perform many deeds that they were not able to perform. They heard the verses of the Quran and they knew the great importance of giving in charity for the sake of Allah.

All of a believer’s life revolves around the meaning of these four

phrases (subhanallah, Allahu Akbar, Alhamdulilah, la ilaha illallah). He constantly reminds himself that there is none worthy of worship except Allah. The only one who he worships and submits to is Allah. The only

one he is seeking to please is Allah. Furthermore, Allah is greater than anything

else, especially in the heart of the believer. The Muslim should constantly extol Allah’s greatness and recognize that He is above and beyond any shortcoming or blemish whatsoever. And, the Muslim should always be thankful and full of praise for Allah.

When these four phrases are the driving force in a person’s life, the person’s heart will become pure.

One important deed that is available to those without wealth is the

ordering of good and the eradicating of evil. The reward for this may be much greater than the reward for giving some of one’s wealth. It is this characteristic of ordering good and eradicating evil that has set this nation apart from all other peoples.

The apparent meaning of this hadith is that a person will be rewarded

for having sexual intercourse with his wife even if the act was not accompanied by any virtuous intention. This is the understanding of some scholars, such as

ibn Qutaiba. Other scholars, including ibn Rajah and al-Haitami, object to this conclusion and state that the reward only comes about if the person had a pious

intention. For example, the person will be rewarded if he had intercourse with his wife with the intention of keeping himself and his wife free of illegal sexual acts or to have a pious child as the result of his act.

These Companions were surprised that simply by fulfilling one’s desires one would be rewarded. The Prophet (peace be upon him) responded in

a way that made it clear to all of them how that could be the case. In the same way that one is punished for doing something forbidden, one is rewarded for

doing something permissible (with the intent that it is a permissible act).


Today’s fatwa is regarding Taqwa (fear of Allah)


There is someone who avoids some haraam things, not for fear of Allah, may He be glorified and exalted, but for fear of people, and he admits that he does that for the sake of people. For example, he avoids going to places where men and women mix freely, or to the disco, or to haraam parties, so that a certain person will not see him, and it is not for the sake of Allah, may He be glorified and exalted, and this person admits that. Is this regarded as minor shirk, or what? What about children who only pray so that their parents will be pleased with them, and they do not do it for Allah, may He be glorified and exalted?


Praise be to Allah.


If someone refrains from committing a sin, then he must be refraining for one of the following reasons:

He refrains from sin out of fear of Allah. He will be rewarded for refraining from that sin, because the Prophet (blessings and peace of Allah be upon him) said in a hadith qudsi [that Allah said to the angels]: *“… and if he gives it (the bad deed) up for My sake, then record it for him as one good deed…”* Narrated by al-Bukhaari (7501).

He refrains from sin so as to show off to people, and seeking their praise. He will not be rewarded for refraining from it; rather he may be sinning thereby, because refraining from sin is an act of worship, and acts of worship should only be done for Allah.

Ibn Rajab said: But if he thinks of committing a sin then refrains from doing it out of fear of people, or to show off to them, then it was said that he will be punished for refraining from sin with this intention, because giving precedence to fear of people over fear of Allah is forbidden. Similarly, intending to show off to people is also forbidden. So if that (showing off) is combined with refraining from sin for that purpose, he will be punished for refraining.

End quote from Jaami‘ al-‘Uloom wa’l-Hikam (2/321).

Ibn al-Qayyim al-Jawziyyah (may Allah have mercy on him) said: … If someone refrains from (sin) for the sake of something other than Allah and not for the sake of Allah, he will be punished for refraining for the sake of something other than Allah, just as he would be punished for doing it for the sake of something other than Allah. This restraint and refraining is one of the deeds of the heart, and if it is done as an act of worship for something other than Allah, then he deserves punishment.

He refrains from sin to avoid embarrassment before people. There is no sin on him in this case for refraining; however, he may be rewarded for refraining if that was done for a shar‘i purpose that Allah, may He be exalted, loves, such as if he refrained from sin lest his action lead to aspersions being cast upon the du‘aat [those who call people to Allah] and religious people.

Ibn al-Qayyim (may Allah have mercy on him) said – differentiating between this case and the previous one: If it is said: how can he be punished for refraining from sin to avoid embarrassment before people and to preserve his status among them, and for fear that they turn against him, when Allah, may He be glorified, does not condemn that or disallow it?

The answer is: undoubtedly he will not be punished for that. Rather he may be punished for seeking to draw closer to people by refraining from that sin and showing off to them thereby, so that they think that he refrained from it for fear of Allah and knowing that He is watching, when in reality that was not the case. So there is a difference between refraining from sin in order to draw closer to people and to show off to them, and refraining from sin to avoid embarrassment before them, and fear of their harm and that he may lose respect in their eyes. In this case he will not be punished for it; in fact he may be rewarded for it, if he did that for a purpose that Allah loves, such as upholding the status of the caller to Allah, and so that people will continue to listen to him and benefit thereby, and so on.

End quote from Shifa’ al-‘Aleel, p. 170

He refrains from sin because he has no interest in it, and his refraining is not out of fear of Allah or for the sake of any of His creation. In this case he will not be rewarded, and he is not sinning.

Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said: This is the one who thinks of committing a bad deed, then he refrains from it either out of fear of Allah, or for some other reason. If he refrains from it out of fear of Allah, Allah will record an entire hasanah with Him for him, as is clearly stated in the hadith, and as it says in another hadith: *“Record for him one hasanah, for He only refrained from it for My sake.”*

Or he refrained from it for some other reason, in which case no bad deed will be recorded against him, as it says in another hadith: *“If he does not do it, nothing will be recorded against him.”* Thus the meanings of the different reports on this topic may be reconciled.

End quote from Majmoo‘ al-Fataawa (10/738).


Acts of worship are not accepted from the Muslim unless two conditions are fulfilled:

The intention (niyyah) should be sincerely for the sake of Allah, may He be exalted, alone. This means that in his words and deeds, both outward and inward, the individual is seeking Allah, may He be exalted, to the exclusion of all others.

It must be in accordance with the shar‘ that Allah, may He be exalted, has enjoined and has decreed that He is not to be worshipped except as He has prescribed. That is attained by following what the Prophet (blessings and peace of Allah be upon him) brought and not going against it, and not introducing any new acts of worship or new styles of performing acts of worship that are not proven to be soundly narrated from the Prophet (blessings and peace of Allah be upon him).

The evidence for these two conditions is the verse in which Allah, may He be exalted, says (interpretation of the meaning):

*“So whoever would hope for the meeting with his Lord – let him do righteous work and not associate in the worship of his Lord anyone”*

[al-Kahf 18:110].

Based on that, if a child prays for fear of his father or seeking to please his father, and does not intend alongside that to please Allah, then his prayer is not accepted, because prayer is an act of worship, and worship can only be done for Allah.

But if he intends in his prayer – which is usually the case – to please Allah, then to please his parents as a secondary objective, then in this case his prayer will be accepted, in sha Allah.

And Allah knows best.