Merits of Heart Acts

This Hadīth mentions things whereby one reveres Allah and glorifies Him: - Honoring the old Muslim by treating him with respect, gentleness, and compassion. By doing so, one is glorifying Allah, because the elders have a special status in the sight of Allah. - Honoring the bearer of the Qur'an (its memorizer) in his heart. Included are the reciters and interpreters of the Qur'an. The bearer of the Qur'an, as this Hadīth says, must fulfill two things: 1. Not to exaggerate towards the Qur'an, that is not to go off the limit in applying it, tracing its ambiguities, and reading it too quickly or too slowly in such a way that one does not understand its meanings. 2. Not to turn away from the Qur'an by not mastering its recitation, knowing its meanings, and following it. Turning away also means ceasing to act upon the Qur'an after one has learned, out of negligence. Honoring the just ruler, i.e. the person in authority who treats his subjects fairly. So, he is honored for his public good and social reform.

بهجة الناظرين شرح رياض الصالحين لسليم الهلالي، ط1، دار ابن الجوزي، الدمام، 1415هـ. تطريز رياض الصالحين للشيخ فيصل المبارك، ط1، تحقيق: عبد العزيز بن عبد الله آل حمد، دار العاصمة، الرياض، 1423 هـ. دليل الفالحين لطرق رياض الصالحين لمحمد علي بن محمد بن علان، ط4، اعتنى بها: خليل مأمون شيحا، دار المعرفة، بيروت، 1425 هـ. رياض الصالحين للنووي، ط1، تحقيق: ماهر ياسين الفحل، دار ابن كثير، دمشق، بيروت، 1428 هـ. رياض الصالحين، ط4، تحقيق: عصام هادي، وزارة الأوقاف والشؤون الإسلامية القطرية، دار الريان، بيروت، 1428هـ. سنن أبي داود، تحقيق: محمد محيي الدين عبد الحميد، المكتبة العصرية، بيروت. عون المعبود شرح سنن أبي داود، ومعه حاشية ابن القيم: تهذيب سنن أبي داود وإيضاح علله ومشكلاته للعظيم آبادي ط3، دار الكتب العلمية، بيروت، 1415 هـ. كنوز رياض الصالحين، مجموعة من الباحثين برئاسة حمد بن ناصر العمار، ط1، كنوز إشبيليا، الرياض، 1430هـ. نزهة المتقين شرح رياض الصالحين لمجموعة من الباحثين، ط14، مؤسسة الرسالة، 1407هـ. مشكاة المصابيح، للتبريزي. تحقيق الألباني. الناشر : المكتب الإسلامي - بيروت. الطبعة : الثالثة - 1405 – 1985

Modesty is the kind of trait that induces humans to perform actions that beautify and adorn and to abandon actions that defile and dishonor. Hence, it brings nothing but good. The reason the Prophet (may Allah's peace and blessings be upon him) said this is because he met someone who was advising his brother against excessive modesty.

رياض الصالحين للنووي، ط1، تحقيق: ماهر ياسين الفحل، دار ابن كثير، دمشق، بيروت، 1428هـ. شرح رياض الصالحين للشيخ ابن عثيمين، دار الوطن للنشر، الرياض، 1426هـ. صحيح البخاري، ط1، تحقيق: محمد زهير بن ناصر الناصر دار طوق النجاة (مصورة عن السلطانية بإضافة ترقيم: محمد فؤاد عبد الباقي)، 1422هـ. صحيح مسلم، تحقيق: محمد فؤاد عبد الباقي، دار إحياء التراث العربي، بيروت. نزهة المتقين شرح رياض الصالحين لمجموعة من الباحثين، ط14، مؤسسة الرسالة، 1407هـ.

In the Hereafter, one will be with those whom he used to love in the worldly life. This Hadīth encourages having strong love for the messengers of Allah, the righteous people, and their followers according to their ranks. It also warns against loving those who oppose them. Love is a proof of one's strong relationship and connection with the one whom he loves, his agreement with his morals, and following his example. It is a proof of these things and leads to them as well. Also, whoever loves Allah, the Almighty, that very love is something that brings one closer to Him. Indeed, Allah is the Most Appreciative. He grants the one seeking His closeness a multiplied amount of what one exerts. Being with those whom one loves does not necessarily mean being equal in status or position. That differs according to one's good deeds and profitable actions. Being "with" them occurs by their mere sharing in something, not necessarily everything. If it happens that all enter Paradise, then they are all with each other, even if the degrees vary. So, whoever loves the Messenger (may Allah’s peace and blessings be upon him) or one of the believers, then he will be with him in Paradise by his good intention, because it is the fundamental element, and actions are subordinate to it. It is not necessarily understood that being with someone means occupying the same degree as his, or receiving the same reward as his from all aspects.

بهجة الناظرين شرح رياض الصالحين لسليم الهلالي، ط1، دار ابن الجوزي، الدمام، 1415ه. تطريز رياض الصالحين للشيخ فيصل المبارك، ط1، تحقيق: عبد العزيز بن عبد الله آل حمد، دار العاصمة، الرياض، 1423 هـ. دليل الفالحين لطرق رياض الصالحين لمحمد علي بن محمد بن علان، ط4، اعتنى بها: خليل مأمون شيحا، دار المعرفة، بيروت، 1425 ه. رياض الصالحين للنووي، ط1، تحقيق: ماهر ياسين الفحل، دار ابن كثير، دمشق، بيروت، 1428 هـ. صحيح البخاري، تحقيق: محمد زهير بن ناصر الناصر، ط1، دار طوق النجاة (مصورة عن السلطانية بإضافة ترقيم: محمد فؤاد عبد الباقي)، 1422ه. صحيح مسلم، تحقيق: محمد فؤاد عبد الباقي، دار إحياء التراث العربي، بيروت. كنوز رياض الصالحين، مجموعة من الباحثين برئاسة حمد بن ناصر العمار، ط1، كنوز إشبيليا، الرياض، 1430هـ. نزهة المتقين شرح رياض الصالحين لمجموعة من الباحثين، ط14، مؤسسة الرسالة، 1407هـ.

The Prophet (may Allah's peace and blessings be upon him) warned against Tiyarah, which is regarding something, audible or visible, as a bad omen whether it is from birds, animals, people with deformities, numbers, days, etc. He mentioned the "Tayr" (bird) in specific because it was commonly known during the pre-Islamic era of ignorance, as a bird would be urged to fly when someone intended to do something like travel, trade, or anything else. If the bird flew to the right, he would take this as a good omen and proceed with what he intended, whereas if the bird flew to the left, he would take this as a bad omen and refrain from doing what he intended. He informed us that it is Shirk. In fact, belief in bad omens is Shirk because none can bring goodness except Allah and none can ward off evil except Allah, alone with no partner. Ibn Mas‘ūd (may Allah be pleased with him) mentioned that a Muslim may feel in his heart something of this pessimism; however, he must dispel it with reliance on Allah along with utilizing the available means.

1. Tiyarah is Shirk because it entails the heart's attachment to other than Allah.
2. The importance of repeating significant issues to be memorized and to settle in the hearts.
3. Tiyarah is dispelled by reliance on Allah Almighty.
4. The command to rely on Allah alone and to have one's heart attached to Him.

سنن أبي داود (6/ 54) (3915). سنن ابن ماجه (4/ 560) (3538). سنن الترمذي (3/ 258) (1614). مسند أحمد (6/ 213) (3687). الجديد في شرح كتاب التوحيد، لمحمد القرعاوي (ص259). الملخص في شرح كتاب التوحيد، لصالح الفوزان (ص233).

The Prophet (may Allah's peace and blessings be upon him) explains a general rule in matters and that they fall under three categories in the Shariah: clearly lawful matters, clearly unlawful matters, and doubtful matters with the rulings on whether they are illegal or lawful being unclear and unknown to many people. So, whoever abandons those suspicious matters keeps his religion safe by avoiding falling into the unlawful and keeps his honor safe from people's criticism of him for engaging in such doubtful things. Whoever does not avoid doubtful matters risks falling into the unlawful or being maligned by people. The Messenger (may Allah's peace and blessings be upon him) provided a parable to demonstrate the condition of a person who engages in doubtful matters, saying that he is like a shepherd who grazes his cattle close to a piece of land protected by its owner; so, his cattle are likely to pasture in this protected land, given its proximity. Likewise, he who engages in a suspicious matter draws near to the unlawful and is likely to fall into it. Then, the Prophet (may Allah's peace and blessings be upon him) informed that there is a piece of flesh in the body, namely the heart, and when it is sound, the whole body is sound, and if it is corrupt, the entire body becomes corrupt.

1. The Hadīth urges us to avoid suspicious matters with unclear rulings.

صحيح البخاري (1/ 20) (52). صحيح مسلم (3/ 1219) (1599). التحفة الربانية في شرح الأربعين حديثا النووية (ص18). شرح الأربعين النووية، لابن عثيمين (ص105). فتح القوي المتين في شرح الأربعين وتتمة الخمسين، للعباد (ص41). فتح الباري لابن حجر (4/ 291). شرح النووي على مسلم (11/ 28).

The Prophet (may Allah's peace and blessings be upon him) urges us to rely upon Allah Almighty in bringing about benefits and warding off evils in terms of worldly and religious affairs, for indeed, no one gives or withholds and causes harm or brings benefit except He, Exalted be He. And that we should pursue the proper means to achieve the benefits and avert the evils while relying on Allah. Once we do this, Allah will provide for us as He provides for birds, who go hungry in the morning and return in the evening with full bellies. This practice of the birds falls under the pursuit of the proper means of seeking sustenance without lethargy and passive reliance.

1. The Hadīth highlights the merit of reliance upon Allah and that it is one of the best means whereby sustenance can be obtained.
2. Reliance upon Allah does not contradict the pursuit of the proper means, as he informed that true reliance does not run counter to going out in the morning and returning in the evening in search of sustenance.
3. The Shariah devotes attention to the acts of the heart, as reliance upon Allah falls under this category.
4. Attachment to the means alone constitutes a deficiency in one's religion, and abandonment of the means denotes a deficiency in one's reason.

سنن الترمذي (4/ 166) (2344). سنن ابن ماجه (5/ 266) (4164). مسند أحمد (1/ 332) (205). التحفة الربانية في شرح الأربعين حديثًا النووية (ص103). فتح القوي المتين في شرح الأربعين وتتمة الخمسين، للعباد (ص152). الأحاديث الأربعون النووية وعليها الشرح الموجز المفيد، لعبد الله المحسن (ص91).

The Prophet (may Allah's peace and blessings be upon him) swore by Allah for three things and he told them something else after that. The three things are as follows: 1. The wealth of a man will not diminish by charity; that its blessings due to the charity. 2. Allah augments the honor of a man who endures an oppression patiently; that is oppression that involves some sort of humiliation; Allah the Almighty will honor him on account of such oppression and humiliate the oppressor. 3. and he who opens a gate of begging, not forced by some need or necessity, but to enrich himself, Allah opens a gate of another need or takes away the blessing he possesses. Then, he stated that there are four types of people: 1. One whom Allah gives wealth and knowledge, and he fears his Lord and spends the wealth in the proper way, acts upon his knowledge, and maintains ties of kinship. Such a person will be in the highest rank. 2. One whom Allah gives knowledge, but not wealth. With a sincere intention, he says: "Had I possessed wealth, I would have acted like so-and-so." He will be treated according to his intention, and his reward is the same as that of the other. 3. One whom Allah has given wealth but no knowledge and he squanders his wealth ignorantly, does not fear Allah in respect to it, does not discharge the obligations of kinship, and does not acknowledge the rights of Allah. Such a person will be in the worst position. 4. One upon whom Allah gives neither wealth nor knowledge and he says: "Had I possessed wealth, I would have acted like so-and-so." He will be treated according to his intention, and both will have equal sin.

الجامع الكبير (سنن الترمذي), تأليف: محمد بن عيسى الترمذي, تحقيق وتعليق:أحمد محمد شاكر ومحمد فؤاد عبد الباقي وإبراهيم عطوة عوض -شركة مكتبة ومطبعة مصطفى البابي الحلبي - مصر الطبعة: الثانية، 1395 هـ - 1975 م صحيح الجامع وزيادته, تأليف: محمد ناصر الدين الألباني, الناشر: المكتب الإسلامي. بهجة الناظرين شرح رياض الصالحين, تأليف: سليم بن عيد الهلالي, دار ابن الجوزي. مرقاة المفاتيح شرح مشكاة المصابيح, تأليف: علي بن سلطان محمد الملا الهروي القاري, الناشر: دار الفكر, ط1 عام 1422ه.

This is Allah, the Almighty, addressing His angels, who are in charge of keeping records of human deeds. This discourse indicates divine generosity and forgiveness toward humans. For example, Allah says: “If My slave intends to do an evil deed, do not write it down until he does it.” Action could be an action of the heart, as it is normally an action of the organs. This is indicated in reports showing that actions of the heart are accounted for. One could be rewarded or punished for them. In this respect, Allah says: {Whoever intends [a deed] therein of deviation [in religion] or wrongdoing – We will make him taste of a painful punishment} [Sūrat al-Hajj: 25]. In an authentic Hadīth, the Prophet (may Allah's peace and blessings be upon him) said: "If two Muslims meet with their swords, the killer and the one killed are both in Hellfire." The Companions said: "That is (understood regarding) the killer. What about the killed one?" He replied: "He was also eager to kill his brother." These texts specify the general indication of “If he intends to do an evil deed, do not write it down until he does it.” This understanding does not contradict the evil deed being not written against one who commits it, because intention of the heart is an act. The angels' writing of an evil deed “as it is” means as one sin. Allah says: {Whoever comes [on the Day of Judgment] with a good deed will have ten times the like thereof [to his credit], and whoever comes with an evil deed will not be recompensed except the like thereof; and they will not be wronged} [Sūrat al-An‘ām: 160]. He also says: {And whoever does righteous deeds, whether male or female, while being a believer – those will enter Paradise and will not be wronged, [even as much as] the speck on a date seed} [Sūrat An-Nisā': 124]. Not doing an evil deed for fearing Allah yields one reward. Not doing it for inability, or fear of people, or any other reason does not bring a reward but may rather bring one misdeed in one's account. Intending to do a good deed but failing to undertake it brings one reward. This is generosity from Allah, the Almighty. Mere intention to do a good deed brings one reward; doing it brings ten up to seven hundred rewards. In this Hadīth, the Prophet (may Allah's peace and blessings be upon him) attributed the saying to Allah, the Almighty. The saying of Allah is legislation that involves divine promises and merits. It is different from the Qur'an. It is not created; the speech of Allah is different from Allah's creation.

صحيح البخاري، نشر: دار طوق النجاة (مصورة عن السلطانية بإضافة ترقيم محمد فؤاد عبد الباقي)، الطبعة: الأولى، 1422ه. صحيح مسلم، تحقيق: محمد فؤاد عبد الباقي، نشر: دار إحياء التراث العربي – بيروت. شرح كتاب التوحيد من صحيح البخاري، لعبد الله بن محمد الغنيمان، الناشر: مكتبة الدار، المدينة المنورة، الطبعة: الأولى، 1405 هـ.