Al-Nawawi Forty Hadith

As Salamu Alaikum wa Rahmatullahi wa Barakatuhu

Hadith 28 : The Obligation of Binding Oneself to the Sunnah

On the authority of Abu Najeeh al-'Irbaad ibn Saariyah (radiAllaahu anhu) who said :

It was related by Abu Dawood and at-Tirmidhee, who said that it was a good and sound Hadeeth.

Explanation of Hadeeth Number 28

In some of the narrations of this hadeeth it occurs : "Verily this is a farewell sermon, so what do you charge/entrust us with ?" to which the Prophet sallAllaahu alayhi wa sallam replied : "Verily I have left you upon a White Plain [ie Clear Guidance], its Night is like its Day, and none deviates from it except that he is destroyed". And in another narration, his (radiAllaahu anhu) statement "a profound sermon" means that the sermon affected them and caused them to feel fear in their hearts, and brought tears to their eyes.

And his (sallAllaahu alayhi wa sallam) statement "I counsel you to have taqwaa (fear) of Allaah, and to listen and obey [your leader]" means the ruler, even if he may be a slave. And in some of the narrations it mentions "an Ethiopian slave". Some of the 'ulamaa have said that a slave cannot be the ruler, and that this has been mentioned by way of an example or supposition. And this is similar to his (sallAllaahu alayhi wa sallam) statement "Whosoever builds for Allaah a masjid like a bird's nest, Allaah builds for him a house in Paradise". And a bird's nest cannot be a masjid, but this is given simply by way of an example. Other 'ulamaa say that in this statement the Prophet (sallAllaahu alayhi wa sallam) is informing us that the Rulership will become corrupt, and will be given to other than its rightful owners, until it is even given to the slaves. So if this were to occur then still listen and obey, in order to secure the lesser of two evils, which are putting up with a Ruler who rules without right, or bringing about chaos and a great fitnah through revolt.

And his (sallAllaahu alayhi wa sallam) statement : "Verily he among you who lives long will see great controversy" is from amongst his (sallAllaahu alayhi wa sallam) miracles, as he informed his Companions of that which was to occur after him of differences and the spreading of evil. And he (sallAllaahu alayhi wa sallam) was aware of this in complete detail, but he did not reveal all these details to every individual. Rather he used to warn about it in a general fashion, but also explained it in detail to some individuals such as Hudhayfah and Abu Hurayrah (radiAllaahu anhumaa), and this is evidence to show their great position and status.

And as for his (sallAllaahu alayhi wa sallam) statement "so you must keep to my Sunnah" then the word 'sunnah' means the straight, correct and sound way which proceeds upon his normal/customary way, and that is the Clear Path. And "the Sunnah of the Khulafaa' ar-Raashideen (the Rightly Guided Caliphs), those who guide to the right way" are those in whom the Guidance was contained, and they are the Four by consensus of the Muslims - Abu Bakr, and 'Umar, and 'Uthmaan and 'Alee, may Allaah be pleased with them all.

And the Prophet (sallAllaahu alayhi wa sallam) ordered us with clinging to the Sunnah of the Khulafaa' ar-Raashideen for two reasons :
The First is in the form of taqleed (following without evidence) for the one who is incapable of making his own discernment/judgement.
The Second is in the form of deciding that which is more correct when faced with a difference of opinion amongst the Sahaabah themselves.

And as for his (sallAllaahu alayhi wa sallam) statement "Beware of newly invented matters [in the religion]" then know that such newly invented matters are of two types :
1) That matter which has no basis in the Sharee'ah, and this is baatil [rejected] and blameworthy
2) That matter which has a parallel or similarity in the Sharee'ah, then this is not blameworthy.
This is because the words 'newly invented matter' and 'bid'ah' are not deemed blameworthy purely on the basis of the words themselves, but due to their indicating opposition to the Sunnah and calling towards misguidance, and so they are not considered to be unrestrictedly wrong. For example, 'Umar (radiAllaah anhu) reinstated the Taraaweeh Prayer and said "What an excellent bid'ah is this." It is to be noted here that the Prophet (sallAllaahu alayhi wa sallam) had led the Taraaweeh Prayer in congregation for a few days, but then discontinued it due to his fear that the people would think it obligatory. This condition remained throughout the Khilaafah of Abu Bakr (radiAllaahu anhu), until 'Umar (radiAllaahu anhu) restarted what the Prophet (sallAllaahu alayhi wa sallam) had already laid a precedent for. Thus, he used the word bid'ah in a purely linguistic sense, and not in the Shar'ee sense that is used for blameworthy things.

And Allaah knows best.

Summary :

• That one should speak in a way, when it is needed, that reaches the very hearts of the people
• That the Sahaabah (radiAllaahu anhum) cried when listening to the sermon, and hence it is not wrong to cry during sermons
• That the advice given in this Hadeeth is parting advice from the Prophet (sallAllaahu alayhi wa sallam)
• That the first thing advised is to fear Allaah (ie to have taqwaa)
• That one should obey the Ameer ul-Mu'mineen completely
• That obedience is due to the Ameer ul-Mu'mineen, no matter who becomes so (as long he fulfills its conditions)
• That there will be controversy and difference of opinion after the Messenger sallAllaahu alayhi wa sallam
• That in all cases of difference it is obligatory to stick to the Sunnah, the way of the Messenger (sallAllaahu alayhi wa sallam) and to the way of the First Four Rightly Guided Caliphs
• That the Messenger (sallAllaahu alayhi wa sallam) has referred to his Sunnah and that of the Rightly Guided Caliphs as one thing, through his saying 'Cling to it'
• That one must be extremely careful about new things in the Deen
• That one must ensure that everything that one does as part of his religion indeed has proof for it in the Qur'aan and Sunnah
• That every invented matter in the Deen (which has no basis in the Sharee'ah) is a bid'ah, and bid'ah leads away from Paradise and towards the Hell Fire, and hence there cannot be a "good bid'ah"
• That innovations can be in belief and in actions, and are manifestations of controversy

As Salamu Alaikum wa Rahmatullahi wa Barakatuhu

Hadeeth 26 : The Virtue of Reconciling between People, and Judging Justly between them, and Helping them

On the authority of Abu Hurairah (radiAllaahu anhu), who said : The Messenger of Allaah (sallAllaahu alayhi wa sallam) said :

It was related by al-Bukhaaree and Muslim.

Explanation of Hadeeth Number 26

His (sallAllaahu alayhi wa sallam) statement "every joint" is in arabic represented by the word "sulaamaa", and this is explained as referring to the joints and limbs of the body. And it is established from another hadeeth, collected in Saheeh Muslim, that there are three hundred and sixty joints in the body. And Qaadee 'Iyaad has mentioned that the origin of the word "sulaamaa" referred to the bones of the palm, fingers and feet, but then it came to be used for all the bones of the body and its joints. And some of the 'ulamaa have explained that the intended meaning here of "charity" is that charity which is encouraged as a means of gaining additional reward, and is not an obligatory charity.

And his (sallAllaahu alayhi wa sallam) statement "to judge justly between two people is a charity" implies that one attains reconciliation between two people in a just manner.

And in another hadeeth narrated by Muslim : "Each morning, upon every joint of a person's body is due a charity; so every tasbeehah [subhaan Allaah] is a charity, and every tahmeedah [alhamdu lillaah] is a charity, and every tahleelah [laa ilaaha illaa Allaah] is a charity, and every takbeerah [Allaahu akbar] is a charity, and ordering the good is a charity, and forbidding the evil is a charity. These dues are fulfilled by praying two rakaa's of prayer at the time of duhaa [late morning]". So this hadeeth shows that the charity which is due on all the joints each day is accounted for by two raka'as of prayer, for verily the Prayer is an action that involves all of the limbs and joints of the body, so when a person prays every bone performs its part of the whole action, and Allaah knows best.

Summary :

• That it is recommended that an act of charity be done each day for every joint in the body
• That one must do so every day that one lives
• That the hadeeth enumerates some deeds which can be considered as acts of charity
• That one can understand these to apply to acts which are done to mediate between people, helping someone on his travel, walking to the masjid, and making the roads safe for others in any way

As Salamu Alaikum wa Rahmatullahi wa Barakatuhu

Hadeeth 24 : The Forbiddence of Oppression

On the authority of Abu Dharr al-Ghifaaree (radiAllaahu anhu) from the Prophet (sallAllaahu alayhi wa sallam) from his Lord ('azza wa jall) that He said :

It was related by Muslim.

Explanation of Hadeeth Number 24

This hadeeth is a hadeeth where the Prophet sallAllaahu alayhi wa sallam narrates something from Allaah ta'aalaa, and is referred to as a 'Hadeeth Qudsee'.

Regarding His 'azza wa jall statement "I have forbidden dhulm (oppression) for Myself, and I have made it forbidden amongst you", some of the 'ulamaa have said thats its meaning is : "it does not befit My Majesty and hence is not possible for Me", as Allaah ta'aalaa has said : "But it is not befitting of (the Majesty of) the Most Beneficent (Allaah) that He should beget a son". So dhulm is inconceivable in respect of Allaah ta'aalaa. And some of the 'ulamaa have said regarding this hadeeth : "It is not permitted for anyone to ask Allaah to Judge against his adversary except with the Truth, from His - suhaanahu - saying : "I have forbidden dhulm for Myself", so He - subhaanahu - does not oppress His slaves of His own accord, so how can anyone conceive that He would oppress one of His slaves for the sake of another one of His slaves ?"

And similarly He said : "so do not oppress one another" and this implies that the oppressed will he avenged for the oppression committed against him.

And His statement "all of you are astray except those whom I have guided ... all of of you are hungry except those whom I have fed ... all of you are naked except those whom I have clothed" is a reminder of our poverty before Allaah, and our inability to bring about good for ourselves and to fend off harm from ourselves, except by the Help of Allaah subhaanahu in that, and this returns to the meaning of the statement : 'laa howla wa laa quwwata illaa billaah', ie 'there is no movement or power except by the Will of Allaah'. So let the slave know that when he sees the traces of these blessings upon himself then this is from the blessing of Allaah, and so it is necessary for him to thank Allaah ta'aalaa for that. And for every thing that he receives in excess of these blessings he should increase in Praise and Thankfulness of Allaah ta'aalaa.

And His statement : "so seek guidance from Me and I shall guide you", then this generally informs the slave that when he sought guidance from his Master, then He guided him. And even if he received guidance before he asked for it from his Lord, then he still cannot say that he attained guidance by knowledge that he possessed. And similarly the meaning of "all of of you are hungry ..." till the end, is that Allaah has created all of creation in a state of poverty and need of food. So every one who eats was in a state of hunger until Allaah fed him, by sending his rizq (sustenace) to him and perfecting the favours that had been shaped for him. So let not the possessor of wealth think that the sustenace which he holds in his hand and which he has raised to his mouth has been provided to him by anyone other than Allaah ta'aalaa. And in this statement also is an indication of the required manners of the needy - as though He said : "Do not seek sustenance from anyone other than Me, for verily all those others from whom you might seek sustenance have themselves been provided for by Myself. So seek sustenance from me and I will provide for you", and similarly for that which follows this.

And His statement "you commit sins by day and by night" contains a censure against that [sins] which every believer feels ashamed of. For Allaah has created the night to be obeyed in, and to be worshipped sincerely in, as the deeds performed in the night are generally safe from riyaa' (ostentation) and hypocrisy. So does not the Believer feel ashamed that he does not spend his nights and days in the obedience of Allaah ? And also, Allaah has created witnesses from amongst mankind too, so what is expected of every intelligent and astute person is that he will obey Allaah, and will not openly display disobedience in front of the people. And how can it be that a Believer would sin whether openly or secretly, for verily Allaah subhaanaha wa ta'aalaa has said after that : "and I forgive all sins". And in the arabic of this statement are two forms of emphasis which indicate that Allaah will forgive all forms of sin. And He said this before His order to seek forgiveness from Him, so that no one who has committed a sin may despair of the Mercy of Allaah, no matter how great that sin may be.

And in His statement "if the first of you and the last of you, and the humans of you and the jinn of you" until the end, is an indication that the taqwaa (piety) of the pious is a Mercy granted to them, and that it does not affect or increase the Kingdom of Allaah in the least.

And as for His statement "... were all to stand together in one place" then in it is an exhortation to the creation to lay importance upon asking Allaah and to seek from Him in all affairs, and not to feel shy or decrease in asking Him, for verily that which is with Allaah does not decrease and His treasures are inexhaustible, so let not anyone think that what is with Allaah will diminish by His giving, as the Prophet sallAllaahu alayhi wa sallam has explained in another hadeeth : "Allaah's Hand is Full; it is not diminished by His giving all of the day and the night. Have you not seen that your Lord has been giving ever since He created the Heavens and the Earth, and all that has not diminished what is in His Right Hand by the least". And what is hidden in this is that His Qudrah (Power, Ability) is always ready for bestowing favours upon His creation, and it is not possible that He lose the ability to do so, or that He decrease in doing so, or that what He is able to do becomes restricted.

And His statement "except what is decreased of the Ocean when a needle is dipped into it" is a metaphor, whose purpose is to make understood what we testify for Allaah. And its meaning is that what is with Allaah does not decrease at all.

And His statement "it is but your deeds that I account for you, and then recompense you for. So he who finds good, let him praise Allaah" means that the slave should not consider his actions of obedience and worship of Allaah as being the sole result or his own nafs (soul), but rather he should consider them to be the result of the tawfeeq (guidance, good fortune) from Allaah, and hence he should Praise Him for that.

And He said "and he who finds other than that" and He did not say "and he who finds evil"; and the meaning of this is therefore "and he who finds anything other than that which is best". Then, such a person should not blame anyone except himself. And Allaah emphasises this through a nuance in the Arabic language, so that no person may think that there can be anyone else who partly or wholly bears resposibility for his actions.

And Allaah knows best.

Summary :

• That Allaah never oppresses
• That Allaah cannot oppress
• That it is Haraam for us to oppress one another
• That nobody is guided unless he is guided by Allaah
• That although the Guidance is to be found in the Qur'aan and the Sunnah, yet one cannot be guided by them unless Allaah turns our hearts to His worship
• That it is incumbent upon us to seek His guidance
• That if we sincerely seek His guidance then He will indeed guide us
• That sustenace and provision is from Allaah alone
• That we must seek sustenance and provision from Him Only
• That He will give us sustenance and provision if we ask it of Him
• That all of us are sinful to a greater or lesser extent, ie nobody is sinless
• That Allaah forgives all sins except that which He says He does not forgive, and which He has mentioned
• That none can forgive sins but He
• That it is obligatory to seek His forgiveness for our sins
• That nobody can either harm or benefit Allaah in the least
• That His Kingdom is not affected at all by all of mankind and jinn either becoming like the best among them or the worst among them
• If He were to give everyone what they requested from Him, then it would not decrease what He possesses of treasures and bouties
• That one will be judged on what he has done, so we must make sure our actions are always acceptable to Allaah
• That action is part of Eemaan
• That we cannot be successful without His Guidance, Help, Protection and Mercy, so we should always praise Him for the good that we receive
• That we have no one to blame but ourselves if we end up in misery due to our bad deeds

As Salamu Alaikum Wa Rahmatullahi wa Barakatuhu

Hadeeth 22 : Confinement to the Obligatory Deeds is Sufficient to be Entered into Paradise