بسم الله الرحمن الرحيم
Main Idea of the Hadith:
-> The Significance of fulfilling the needs of a Muslim brother, for it is a way to Paradise.
-> The Virtues and Benefits of Seeking Knowledge
The entire Hadith depends on a قاعدة فقهيه (Jurisprudential Rule): الجزاء من جنس العمل [The Recompense is of the same nature as the Deed]
Both this and the previous Hadith encourage brotherhood, however the style of both Hadiths are different. The previous Hadith forbids Muslim from ill conduct which destroy Islamic brotherhood, while this Hadith encourages the Muslim. These two Hadiths come in sequence, which indicates that Imam An-Nawawi wants to draw our attention to the importance of Islamic brotherhood.
"من نفس عن مؤمن كربة من كرب الدنيا نفس الله عنه كربة من كرب يوم القيامة"
Whosoever relieves a calamity of the worldly calamities from a believer, Allah will relieve for him a calamity of the calamities of the Hereafter
Calamities are terrrible events which causes a lot of damage, harm, great sadness, and sorrow.
Relieve is not an accurate translation of the word "نفس".
نفس means to lessen something, while relief is the translation of the word "فرج".
In this life, the Muslim is exposed to various types of hardships. He may fall into deep depression and sadness, and require the help of his Muslim brothers. The real Muslim should run to extend a helping hand to his brother and try his best to comfort him and remind him of Allah, in order to bring him back to tranquility and peace of mind.
E.g. Oppression
The Prophet ﷺ said:
انْصُرْ أَخَاكَ ظَالِمًا أَوْ مَظْلُومًا ". قَالُوا يَا رَسُولَ اللَّهِ هَذَا نَنْصُرُهُ مَظْلُومًا، فَكَيْفَ نَنْصُرُهُ ظَالِمًا قَالَ " تَأْخُذُ فَوْقَ يَدَيْهِ
"Help your brother, whether he is an oppressor or he is an oppressed one. People asked, "O Allah's Messenger (ﷺ)! It is all right to help him if he is oppressed, but how should we help him if he is an oppressor?" The Prophet (ﷺ) said, "By preventing him from oppressing others." [Bukhari]
E.g. A man is subjected to torture because of firmness on his Religion. Calamities due to Religion are more deserving to be helped. In Surah Al-Anfal [8:72]:
"Verily, those who believed, and emigrated and strove hard and fought with their property and their lives in the Cause of Allah as well as those who gave (them) asylum and help, - these are (all) allies to one another. And as to those who believed but did not emigrate (to you O Muhammad), you owe no duty of protection to them until they emigrate, but if they seek your help in religion, it is your duty to help them except against a people with whom you have a treaty of mutual alliance, and Allah is the All-Seer of what you do."
The calamities of this worldly life to the calamities of the Hereafter are incomparable. The calamities of the hereafter are much greater than that of the worldly life. In just one scene of the hereafter, Allah says in Surah Al-Hajj [22:2]:
"The Day you shall see it, every nursing mother will forget her nursling, and every pregnant one will drop her load, and you shall see mankind as in a drunken state, yet they will not be drunken, but severe will be the Torment of Allah."
If this is just a scene, then what about the calamities of the Hereafter?
"و من يسر على معسر يسر الله عليه في الدنيا و الآخرة"
And whosoever makes it easy for an indebted person, Allah will make it easy for him in this world and the Hereafter.
Hard conditions and harshness of living may push a person to borrow from others and incur a large debt on himself. By the advent of time, one finds that he is unable to pay the debt. If a person sees his brother in this position, he should strive to relieve this brother from this hardship.
There are three ways you can help a brother in debt:
1) If you are the lender, you can reschedule the debt for him.
2) To remit the debt. In Surah Al-Baqarah [2:280]:
"And if the debtor is in a hard time (has no money), then grant him time till it is easy for him to repay, but if you remit it by way of charity, that is better for you if you did but know."
3) If you are just helping him, you can give him money.
If you do any of these three, Allah will make what is difficult easy on you, and expand your livelihood in this life. In the Hereafter, Allah will make the hardships of the Hereafter easy for you. Of these, the Prophet ﷺ said,
من أنظر معسرًا أو وضع له، أظله الله يوم القيامة تحت ظل عرشه يوم لا ظل إلا ظله
He who gives respite to someone who is in straitened circumstances, or grants him remission, Allah will shelter him in the shade of His Throne, on the Day of Resurrection, when there will be no shade except its shade. [At-Tirmithi]
We will all be gathered in the hereafter, and the sun will come close to the heads, and people will sweat in accordance to their sins. The sweat of some will reach their ankles, while others will drown in their sweat. At that time, those who make it easy for their indebted brothers will be under the shade of Allah - which is His Throne.
"و من ستر مسلما ستره الله في الدنيا و الآخرة"
And whoever conceals the faults of a Muslim, Allah will conceal his faults in this world and in the hereafter
Regardless of what a person has reached of Piety, he is bound to slip at times. We are not infallible. A person who slips loves to be concealed; not exposed to people. He should like for his brothers what he likes for himself, so accordingly, he should not expose his Muslim brother if he falls into sin.
He should not be like the hypocrites or those who have weak faith who expose those who fall into faults in front of people. He should conceal his brother, advise him, bring him back to the right path, and supplicate to Allah to conceal him. If he does that, Allah will conceal him in this world and the next. The reward is of the same nature of the deed.
Concealing the faults of others is not absolute. There are three cases:
1) Those who are known to be pious. Our duty towards them is to conceal them. If we expose them, we are backbiting them, and encouraging the spread of sins amongst the community. Allah said in Surah An-Nur [24:19]:
"Verily, those who like that (the crime of) illegal sexual intercourse should be propagated among those who believe, they will have a painful torment in this world and in the Hereafter. And Allah knows and you know not."
2) A person who is known for obscenity and committing sins, and publicizes them without feeling shame. It is obligatory for people to expose him in order to warn the other Muslims of him, and this is not considered as backbiting. If he insists on committing sin, even after you expose him to public, you should expose him to the authority, in order for him to receive the necessary punishment and reduce the level of sins in the community.
3) Where you are not sure of the person. One should adhere to the origin in Islam; which is to conceal such a person. But you should not stop at concealing him, you should search after him until you become sure whether he is under the category of people you should conceal or expose.
Those who forbid the Munkar and enjoin Ma'ruf are not infallible. We should conceal them if they fall into sins, because if the society knows of their sin, they will be encouraged to commit sin. If such and such religious person commits sin, they would feel free to do it as well.
We love our faults concealed. If we commit sin, we should keep it a secret between us and Allah, repent to Allah for it, and ask Allah to conceal us.
An unmarried man commited adultery and told the Prophet ﷺ. The Prophet ﷺ applied the punishment on him, then said,
اِجْتَنِبُوا هَذِهِ اَلْقَاذُورَاتِ اَلَّتِي نَهَى اَللَّهُ تَعَالَى عَنْهَا, فَمَنْ أَلَمَّ بِهَا فَلْيَسْتَتِرْ بِسِتْرِ اَللَّهِ تَعَالَى, وَلِيَتُبْ إِلَى اَللَّهِ تَعَالَى, فَإِنَّهُ مَنْ يَبْدِ لَنَا صَفْحَتَهُ نُقِمْ عَلَيْهِ كِتَابَ اَللَّهِ عَزَّ وَجَلَّ
"Avoid these filthy practices which Allah, the Almighty has prohibited. He who commits any of these, should conceal with Allah's Most High Veil (i.e. should not speak about it), and should turn to Allah, the Most High in repentance, for if anyone uncovers his hidden sins (to us), we shall inflict on him the punishment prescribed by Allah, the Al-Mighty" [Al-Haakim in Al-Muwatta]
"والله في عون العبد ما كان العبد في عون أخيه"
Allah will be in the slaves need, as long as the slave is in his brothers need
We should help our Muslim brother who is in need of help, in order for Allah to help us when we are in need. This help, however, is restricted to helping him in Al-Birr and At-Taqwa, as Allah says in Surah Al-Maa'idah [5:2]:
"وَتَعَاوَنُوا عَلَى الْبِرِّ وَالتَّقْوَىٰ ۖ وَلَا تَعَاوَنُوا عَلَى الْإِثْمِ وَالْعُدْوَانِ ۚ وَاتَّقُوا اللَّهَ ۖ إِنَّ اللَّهَ شَدِيدُ الْعِقَابِ"
"Help you one another in Al-Birr and At-Taqwa (virtue, righteousness and piety); but do not help one another in sin and transgression. And fear Allah. Verily, Allah is Severe in punishment."
This type of help enhances the unity of the community.
There are several ways to help ones Muslim brother, such as helping him solve his problems, or just listening to him, giving him monetary help, helping him carry heavy items, etc. You will be rewarded by Allah for all these.
The Prophet ﷺ said,
وتعين الرجل على دابته فتحمله عليها، أو ترفع له عليها متاعه صدقة
"and assisting a man to ride an animal or to load his luggage on it is charity" [Al-Bukhari and Muslim]
Abu Bakr رضي الله عنه used to milk the sheep of the people in the neighborhood, and continued to do that even when he became a Caliph.
Another type of help is to intercede on behalf of your brother for a good cause which he has right to. In Surah An-Nisa [4:85]:
"Whosoever intercedes for a good cause will have the reward thereof, and whosoever intercedes for an evil cause will have a share in its burden. And Allah is Ever All-Able to do (and also an All-Witness to) everything."
The one who intercedes on behalf of others will gain two rewards:
1) The good that his brother receives from his intercession
2) A similar reward for the people who accepted his intercession and fulfilled the need of that person
كَانَ النَّبِيُّ صلى الله عليه وسلم إِذَا أَتَاهُ السَّائِلُ ـ وَرُبَّمَا قَالَ جَاءَهُ السَّائِلُ ـ أَوْ صَاحِبُ الْحَاجَةِ قَالَ " اشْفَعُوا فَلْتُؤْجَرُوا، وَيَقْضِي اللَّهُ عَلَى لِسَانِ رَسُولِهِ مَا شَاءَ "
"Whenever a beggar or a person in need of something came to the Prophet (ﷺ) , he used to say (to his companions), "Intercede (for him) and you will be rewarded for that, and Allah will fulfill what He will through His Apostle's tongue." [Bukhari]
There are two types of Intercession which are prohibited:
1) Interceding which involves transgressing the limits of Allah. This is Haraam.
In Surah An-Nisaa [4:85]:
"Whosoever intercedes for a good cause will have the reward thereof, and whosoever intercedes for an evil cause will have a share in its burden. And Allah is Ever All-Able to do (and also an All-Witness to) everything."
E.g. Interceding with authorities to release a drug dealer.
2) Interceding for those who deserve the prescribed punishment when their case has reached the authorities. If their case has not reached the authorities, it is permissible to intercede.
عن عائشة رضي الله عنها: أَنَّ قُرَيْشًا، أَهَمَّهُمْ شَأْنُ الْمَرْأَةِ الْمَخْزُومِيَّةِ الَّتِي سَرَقَتْ فَقَالُوا مَنْ يُكَلِّمُ فِيهَا رَسُولَ اللَّهِ صلى الله عليه وسلم فَقَالُوا مَنْ يَجْتَرِئُ عَلَيْهِ إِلاَّ أُسَامَةُ بْنُ زَيْدٍ حِبُّ رَسُولِ اللَّهِ صلى الله عليه وسلم . فَكَلَّمَهُ أُسَامَةُ فَقَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم " أَتَشْفَعُ فِي حَدٍّ مِنْ حُدُودِ اللَّهِ "
Narrated Aishah رضي الله عنها: The Quraish were troubled by the affair of a woman from the tribe of Makhzum who stole. So they said: 'Who will speak about her to the Messenger of Allah (ﷺ)?' They said: 'Who can do it other than Usamah bin Zaid, the one dear to the Messenger of Allah?' So Usamah spoke with him, the Messenger of Allah (ﷺ) said: 'Do you intercede about a penalty from Allah's penalties?" [At-Tirmithi]
The Second Part of the Hadith:
"و من سلك طريق يلتمس فيه علما سهل لله به طريق إلى الجنة"
Whoever follows a path to seek knowledge, Allah will make easy for him a path to Paradise
Seeking knowledge refers to the Knowledge of Religion; of Islam (العلم الشرعي). This type of knowledge is the best and most honourable type of knowledge. Although it is the most honourable type of knowledge, only few seek it. Most parents spend a fortune for their children to study worldly knowledge, whilst neglecting to teach them religious knowledge, which is their way to Paradise.
A path to knowledge can refer to:
1) The actual physical path to the places of knowledge
2) The sensible path to knowledge (through reading books, listening to the lectures, etc.)
Allah making the path to Paradise easy has three explanations:
1) Allah will make the seeking of religious knowledge which directs them to Paradise easy. He will facilitate the means of gaining knowledge for them.
2) Allah will make it easy for them to benefit from the knowledge and act upon it, so it becomes a reason for them to enter Paradise. Some people seek knowledge but do not benefit from it.
3) Allah will make the physical path to Paradise, the Siraat, easy for the person.
The Qur'an
We should learn the Quran, because it is the Speech of Allah, and the source of knowledge. In Surah Al-Maa'idah [5:15-16]:
"O people of the Scripture (Jews and Christians)! Now has come to you Our Messenger (Muhammad) explaining to you much of that which you used to hide from the Scripture and passing over (i.e. leaving out without explaining) much. Indeed, there has come to you from Allah a light (Prophet Muhammad ) and a plain Book (this Quran)."
"Wherewith Allah guides all those who seek His Good Pleasure to ways of peace, and He brings them out of darkness by His Will unto light and guides them to a Straight Way (Islamic Monotheism)."
How should I study the Qur'an?
1) We should strive to recite the Qur'an properly.
2) By memorizing it
3) By following the way of the Salaf when dealing with the Qur'an. Whenever they learnt 10 verses, they would not go beyond it until they acted upon it.
There are several ways of understanding the Qur'an. Ibn Taymiyah رحمه الله gave us some guidelines:
a) To practice Tafseer of the Qur'an through the Qur'an itself.
b) To understand the Quran through the Sunnah
c) To understand the Qur'an through the opinions of the companions who witnessed the revelation
d) To understand the Qur'an through the sayings of the Tabi'een
e) Avoid interpreting the Qur'an through your own opinion, because this leads to misguidance.
The Sunnah
This is the second source of religious knowledge. The Prophet ﷺ said,
نضر الله امرأ سمع منا حديثا فحفظه حتى يبلغه غيره فرب حامل فقه إلى من هو أفقه منه ورب حامل فقه ليس بفقيه
May Allah keep him fresh (and radiant) who hears a hadith from me, remembers it and he conveys it to others, for, many a scholar of fiqh may carry it to one more learned than him in fiqh and many a scholar of fiqh is not himself a Faqih (jurist). [At-Tirmithi]
1) We should seek the authentic Hadith of the Prophet ﷺ
2) We should memorize some Hadith
3) We should learn the Fiqh of Hadith; which is to extract jurisprudential provisions from the texts of Hadith
4) We should implement the obligations of the Sunnah and avoid the prohibitions.
The Ruling on Seeking Religious Knowledge
This varies:
1) It can either be an individual duty (فرض العين). The Prophet ﷺ said:
طَلَبُ الْعِلْمِ فَرِيضَةٌ عَلَى كُلِّ مُسْلِمٍ
"Seeking knowledge is a duty upon every Muslim" [Ibn Majah]
This includes knowledge of Allah, His Names, His Attributes, His rights upon us, etc.
2) It can also be a collective duty (فرض كفاية). If some Muslims study it, it is dropped in the others. Examples of this are the Laws of Inheritance.
3) It can also be Mustahhab (Recommended); for the Student of knowledge to study various sciences.
Allah said in Surah Al-Mujadalah [58:11]:
"O you who believe! When you are told to make room in the assemblies, (spread out and) make room. Allah will give you (ample) room (from His Mercy). And when you are told to rise up [for prayers, Jihad (holy fighting in Allah's Cause), or for any other good deed], rise up. Allah will exalt in degree those of you who believe, and those who have been granted knowledge. And Allah is Well-Acquainted with what you do."
It is obligatory for you to convey the knowledge to others. This is your زكاة العلم. The Prophet ﷺ said,
بَلِّغُوا عَنِّي وَلَوْ آيَةً
"Convey on my behalf, even if be a verse" [At-Tirmithi]
Ones knowledge that he acquires and then spreads, is among the believers good deeds and righteous works that will follow him.
The Prophet ﷺ said,
إذا مات الأنسان انقطع عمله إلا من ثلاث: صدقة جارية، أو علم ينتفع به، أو ولد صالح يدعو له
When a man dies, his deeds come to an end, except for three: A continuous charity, knowledge by which people derive benefit, pious son who prays for him. [Muslim]
"و ما اجتمع قوم في بيت من بيوت الله يتلون كتاب الله و يتدارسونه بينهم إلا نزلت عليهم السكينة و غشيهم الرحمة و حتفهم الملآئكة و ذكرهم الله فيمن عنده"
No group of people gather in one of the houses of the houses of Allah, reciting the Book of Allah and studying it amongst themselves, but tranquility descends upon them, Mercy envelopes them, the Angels surround them, and Allah mentions them amongst those that are with Him
This indicates that the Mosque is not limited to a place where we establishing prayer, but where we acquire knowledge, recite Qur'an, and practice different types of worships.
When we recite the Qur'an in a group, it is when people recite one by one and the group listens. There are people who recite the Quran in one voice as an act of worship. The Scholars criticized such a way, called it an innovation, as there is no evidence that the Prophet ﷺ did it. Allah said in Surah Al-A'raaf [7:204]:
"So, when the Quran is recited, listen to it, and be silent that you may receive mercy."
Reciting the Qur'an in unison for learning is permissible, but one should not perform it as a means of worship.
This is not limited to Mosques. The Prophet ﷺ said,
مَا جَلَسَ قَوْمٌ مَجْلِسًا يَذْكُرُونَ اللَّهَ فِيهِ إِلاَّ حَفَّتْهُمُ الْمَلاَئِكَةُ وَتَغَشَّتْهُمُ الرَّحْمَةُ وَتَنَزَّلَتْ عَلَيْهِمُ السَّكِينَةُ وَذَكَرَهُمُ اللَّهُ فِيمَنْ عِنْدَهُ
"No people sit in a gathering remembering Allah, But the angels surround them, mercy covers them, tranquility descends upon them and Allah remembers them before those who are with Him." [Ibn Majah]
The meaning of mentioning is that Allah will praise them to the Angels.
"و من بطأ به عمله لم يسرع به نسبه"
And whosoever is slowed down by his deeds, will not be hastened forward by his lineage
The Connection between the entire Hadith with this part: Fulfilling the needs of your brother in Islam, acquiring knowledge, acting upon it, are all good deeds. If you have shortcomings in good deeds, your lineage will not help you enter Paradise or elevate you. Paradise is achieved, after the Mercy of Allah, through your good deeds.
In Surah Al-Hujurat [49:13]:
"O mankind! We have created you from a male and a female, and made you into nations and tribes, that you may know one another. Verily, the most honourable of you with Allah is that (believer) who has At-Taqwa. Verily, Allah is All-Knowing, All-Aware."
The son and wife of Nuh عليه السلام, the father of Ibrahim عليه السلام, the uncle of the Prophet ﷺ will all enter the Hellfire. Allah said in Surah Al-Mu'minoon [23:101]:
"Then, when the Trumpet is blown, there will be no kinship among them that Day, nor will they ask of one another."
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