Heavenly Pearls - Explanation of Forty Hadeeth Nawawi Course Videos

by Brother Abû 'Abdis-Salâm

http://www.islaam.net/main/display.php?id=1459&category=72

Sacred Scrolls: 40 Hadeeth Nawawi Class Notes

Taught by Shaykh Yasir Qadhi and Imam Suhaib Webb.

http://www.kalamullah.com/Books/Sacred_Scrolls_-_40_Hadeeth_Nawawi-1.pdf

40 Hadeeth Nawawi In Spoken Word Poetry

Here are the words to the poem.

1 Know that all actions are by intentions
2 And the deen was taught by angelic interventions
3 Islam is built on five pillars of might
4 And the angels in our mother’s wombs did write
5 The deen rejects all types of innovation
6 And the heart is the limbs temptation or salvation
7 The religion is based all on advice sincere
8 And the sanctity of a Muslims blood is severe
9 We don’t ask about that which is obscure
10 And Allah only accepts that which is pure

11 We leave things that are doubtful and suspect
12 And things that don’t concern us, we don’t inspect
13 And to love for you, what I would love for me
14 And blood to never be spilt, except for three
15 And to speak only good, if not, then refrain
16 Anger is from the heat of hell, avoid its flames
17 Everything is to be done in an excellent fashion
18 Fear Allah everywhere, treat people with compassion
19 Everything that happens is only by Allahs permission
20 Hayaa was forever written, as every prophets vision

21 Believe in Allah and be steadfast
22 Perform halal, avoid haram, pray, and fast
23 Purification is equal to one half of our Iman,
24 And oppression was forbidden to Allah and man,
25 Everyone has something they can give in charity
26 Even picking up litter, a selfless rarity
27 sin is what makes your heart feel resistance and unease
28 Upon us is the Sunnah, in times of difference and disease
29 The tongue is the most common catalyst to the fire
30 About those things kept silent, we should not inquire

31 Show indifference to the world, you shall be of the Zuhaad,
32 There’s no initiating harm, or reciprocating harm to add,
33 Evidence is to be brought forth by the accuser,
34 And who sees munkar, must be its remover
35 Be the servents of Allah, all together as brothers
36 Allah is in your service, so long as you are for each other
37 And every good deed Allah takes and multiplies
38 And He is for His awliya, their hearing, hands and eyes
39 He has forgiven us duress, mistakes and what we forget
40 We are strangers in this world, don’t settle just yet

41 Perfection occurs, when passions fall in line with the Divine
42 And Allah will forgive all sins, and He will not mind

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Imam Nawawi's 40 Hadith Series Is Complete!

I hope readers/followers have benefited from this blog. Please share the knowledge with others. InshAllah (if Allah wills), I will post up supplementary information regarding Imam Nawawi's 40 Hadith series.

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Hadith #42- The Expanse of the Forgiveness of Allaah The Most High, Seeking Allah's Forgiveness

http://www.islaam.net/main/display.php?id=204&category=24

Explanation of Hadeeth Number 42

In this hadeeth are immense good tidings, clemency and great generosity, and what cannot be enumerated of the types of grace and beneficence, compassion and mercy and what demands gratitude. And similar to it is his (sallAllaahu alayhi wa sallam) statement: "Allaah is more joyous by the repentance of His slave, than the joy of one of you when he finds his lost camel [in the desert]".

From Abu Ayyoob (radiAllaahu anhu), when he was on his death-bed, that he said: "Until now I have hidden from you something that I heard from the Messenger of Allaah (sallAllaahu alayhi wa sallam). I heard him say: 'If you did not commit sins then Allaah would create a new creation who would then commit sins [and repent], so He would forgive them'".

And there are many other narrations which are in agreement with the meaning of this hadeeth.

As for His, 'azza wa jall, statement: "O Son of Aadam, as long as you invoke Me and ask of Me" then this is in agreement with His statement: "I [treat My slave] in accordance to what he supposes of Me, so let him deem of Me whatever he wishes". And it has been narrated that when a slave commits a sin and then feels remorse, and says "O My Lord! I have committed a sin, so forgive me, for surely none can forgive sins except you!"; so Allaah ta'aalaa says "My slave knows that he has a Lord, who forgives sins and [also] punishes for them. So I testify to you that I have forgiven him". Then [the slave] does the same a second time, and a third, and so Allaah 'azza wa jall replies the same way each time. Then after that He says: "Do as you please, for I have forgiven you!", meaning when he commits a sin and then repents for it.

Know, that for the acceptance of repentance there are three conditions:

1. cessation from the sin
2. remorse for what has preceded
3. and firm resolve not to return to performing the sin

And if the sin involved taking the right of another person, then he must hasten to return his right and absolve himself from this transgression. And if the sin was between him and Allaah ta'aalaa, and a kaffaarah (expiation) is required for this sin, then it is also necessary that he fulfills this kaffaarah, and thus this becomes the fourth condition [for the acceptance of repentance]. And so, even if a person were to commit a sin many times in a single day, and then repent each time with its conditions, Allaah ta'aalaa would still forgive him.

And His, subhaanahu, statement: "for what you have done" implies that Allaah will forgive despite the repetition of the sin.

And His, subhaanahu, statement: "O Son of Aadam, were your sins to reach the clouds of the sky and you then asked forgiveness from Me, I would forgive you" means that if these sins had a physical form then they would fill the space between the sky and the earth - and this is the limit of multitude. However, even then His generosity, clemency, and forgiveness are still more and greater than that, and there can not even be the thought of comparison between them. So the sins of the creation are wiped away by His clemency and forgiveness.

And His, subhaanahu, statement: "and were you then to face Me" means that if the slave were to die upon eemaan, without associating any partners with Allaah. And there can be no solace or contentment for the Believer until he has faced His Lord. And Allaah ta'aalaa has said: "Verily Allaah does not forgive that partners be associated with Him [in worship], but He forgives [all sins] other than that for whomsoever He pleases" [Soorah an-Nisaa', 48].

And Abu Hurayrah (radiAllaahu anhu) said that the Messenger of Allaah (sallAllaahu alayhi wa sallam) said: "Having good supposition of Allaah is from the best worship of Allaah".

And Allaah knows best.

Summary

1. That the door of repentance is ever open to a person.
2. That Allaah forgives no matter how much we sin, as long as we truly repent.
3. That associating partners with Allaah (shirk) is a sin which He does not forgive.
4. That if we seek to live a life upholding Tawheed, then we have great hope that He will turn to us in mercy.

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http://fortyhadith.iiu.edu.my/hadith42.htm

Background

The main message of this hadith is calling upon Muslims to repent sincerely to Allah and to seek His forgiveness.

Lessons

There are three means or ways which enable a Muslim to be forgiven by Allah.

1. The first one is al-du'a which means to supplicate to Allah. Allah says in Surah Ghafir Ayah 60: And your Lord said: Call upon me, I will respond to you.

The Prophet, sallallahu 'alayhi wasallam, said: "Supplication is the essence of worship" [Al-Tirmidhi]. The Prophet, sallallahu 'alayhi wasallam, also said: "Supplicate to Allah as if you are certain about His response." Supplication is guaranteed that Allah will attend to or respond to it when certain conditions are fulfilled. At the same time there are other things that a Muslim should avoid doing in order for his supplication to be answered. The conditions of supplication have been discussed in previous hadiths. The most important thing is the full concentration and attention of the heart and to have full hope that Allah will respond to that du'a and not to rush it.

Muslims have to practice supplication frequently because it is a continuous process. Among the things that a Muslim asks Allah in his supplication are to forgive his sins, to be saved from the Hell-Fire and to be among those who enter Paradise. Muslims have to make du'a with full hope that there is a response. Allah says in a Hadith Qudsi: "I am as My servant expects of Me." [Muslim]. The Prophet, sallallahu 'alayhi wasallam, says in another hadith: "No Muslim who supplicates a supplication, that does not contain any sin or cutting of relations, Allah will grant him one of three things: either Allah will immediately respond to his supplication, or He may keep or store the answer for the Hereafter, or He will turn away from him an equivalent amount of evil or harm." The Companions asked what if they keep requesting Allah. The Prophet, sallallahu 'alayhi wasallam, replied: "Then Allah shall give you even both." [Imam Ahmad].

2. The second means that leads us to receive Allah's forgiveness is istighfar (seeking forgiveness), even if someone has committed many sins. What is meant by seeking forgiveness is the istighfar that is linked to repentance which in turn also necessitates that the Muslim gives up committing sins and does not persist on doing them. Istighfar is a form of worship. The Muslim has to do and perform a lot of istighfar every day. Allah commanded us to make istighfar and praised those who perform istighfar. Allah says in Surah al-Zumar Ayah 53: O My servants, who have transgressed against themselves! Despair not of the Mercy of Allah. Verily, Allah forgives all sins. Truly He is oft-forgiving, most merciful.

There are many forms of istighfar. There is what the Prophet, sallallahu 'alayhi wasallam, taught his Companions to say. It is also narrated that the Prophet, sallallahu 'alayhi wasallam, used to seek forgiveness from Allah more than seventy times a day, and in some narration more than one hundred times a day. Consequently, Muslims are recommended and required to do istighfar and seek the forgiveness of Allah at least one hundred times a day. The best statement of forgiveness is the statement that is narrated by the Prophet, sallallahu 'alayhi wasallam, when he said: "O Allah: You are my Lord. There is no God but You. You created me and I am Your servant. I am following Your covenant and promise to the best of my ability. I seek refuge in You from the evils that I have done. I profess to You Your bounties upon me and I confess my sins. Forgive me for no one forgives sins except You." The Prophet, sallallahu 'alayhi wasallam, says: "Whoever says this statement with certainty concerning it in the daytime and dies that day before the evening, he is one of the inhabitants of Paradise; and whoever says this statement with certainty concerning it during the night and dies that night before the morning, he is one of the inhabitants of Paradise." [Al-Bukhari]

Istighfar is recommended to be practiced by true and close servants of Allah and every Muslim. They are recommended to do so in the morning, preferably after the Fajr prayers, and in the evening until the sunset. This should be part of the supplications that they perform day and night. Allah says in Surah al-Nisa' Ayah 110: And whoever does evil or wrongs himself but afterwards seeks Allah's forgiveness, he will find Allah oft-forgiving, most merciful.

3. The third cause or means of seeking Allah's forgiveness is Tawhid. Tawhid means that a Muslim should worship Allah alone. Allah should be worshiped without associating or ascribing any partners with Him. Allah says in Surah al-Nisa' Ayah 116: Verily! Allah forgives not the setting up partners (in worship) with Him, but He forgives whom He wills sins other than that, and whoever sets up partners in worship with Allah has indeed strayed far away.

Tawhid, as the scholars say, melts away sins. Through fulfilling all the obligations of Tawhid, Muslims are going to be forgiven and rewarded. In a previous hadith in this collection of Imam Nawawi's Forty Hadith, we discussed the importance of the realization of the idea of Tawhid where Muslims have to love, fear, and glorify Allah the most. By Tawhid, Muslims seek refuge only in Allah and ask support and help from only Him. All of these great actions of Tawhid, which means that the heart becomes fully devoted to Allah, enable the Muslims to be true believers and Muwahideen. Only then Muslims will become enlightened, inspired, and their iman or faith will be strengthened and their sins will be forgiven. By realizing the idea of Tawhid, the Muslim also minimizes the chances of committing sins because his heart is fully devoted to Allah.

Tawhid is the greatest essence of the Message of every Prophet. All the Prophets, peace be upon them, were sent with the Message of Tawhid - that is Allah is the only One who deserves to be worshipped and to be totally obeyed. Unfortunately, many Muslims today do not observe the realization of Tawhid. Many Muslims violate Tawhid, for example, there are some groups of Muslims that supplicate and slaughter for dead Muslims. By doing these acts of shirk (associating someone with Allah), they are violating the most important messages of Islam and that is the realization of Tawhid.

If we want to be good Muslims to Allah, we should follow the way that awliya' Allah (closer servants of Allah) followed. We should follow their ways and practices as mentioned in Hadith 38. They had good morals, they loved Allah, feared Him, had total belief or faith in Allah and his Messengers, and they were obedient to Allah and followed His instructions - this included performing good deeds. This obedience was based on fear of Allah, repenting to Allah and submission to His will. Moreover, they were characterized with devotion, honesty, and sincerity.

If we want to do it in the right way we should adhere to what is mentioned above and act as the awliya' Allah acted when they were alive. Allah tells us in the Qur'an that this was what led the people of Noah to shirk when they started glorifying and giving their righteous dead people a higher status than they deserved. This led them to worshipping these dead people later on to the extent that some of them made idols of these famous figures. This eventually led to their destruction by Allah.

Because of misconceptions or the misunderstanding of the essence of the message of Tawhid, many Muslims today carry out bad or prohibited acts. Some of them may be excused because of one reason or another, but these are terrible acts that displease Allah and lead to shirk. This is very risky because many Muslims who fall into such categories must rethink about what they do. They should repent to Allah and seek His forgiveness because He is the One who we must seek forgiveness from. He is the one who we should supplicate to and He is the one who we should obey and count on.

The realization of Tawhid is very important for all Muslims. This is the last portion of the hadith. Moreover, it is the last hadith in Imam Nawawi's collection. This is very significant for us as Muslims since this last portion summarizes the most important thing in Islam and that is Tawhid. It is a message from Allah to all Muslims to make sure that their Tawhid is sincere and pure. It is important to realize that they should not ascribe any partners with Allah. By doing so, they are assured that they will receive the forgiveness of Allah even if they have committed other sins.

To realize Tawhid Muslims should fulfill all obligations towards Allah by fully submitting to His will, worshiping Him, obeying Him and following His guidance and revelation and to avoid the following:

1. Avoiding all forms of shirk, whether sayings or actions apparent or hidden.
2. They should also avoid disobedience or committing sins because sins weaken Tawhid.
3. Avoiding riya' (doing things for self-interest and to please others and not for the sake of Allah).
4. Muslims should also avoid bid'ah or heresy because this will lead to the weakening of Tawhid.
5. Avoiding all forms of hypocrisy specially in repeated actions which are considered as traits of the Munafiqun such as: failing to keep a promise, failing to be entrusted, lying, transgression in quarrels and disputes. In general, Muslims should avoid all illegal acts that will lead to dishonesty, insincerity, and transgression.

Conclusion

This hadith mentions three ways which lead to Allah's forgiveness. It should be noted that these are not the only ways. Muslim scholars mention other means and ways of receiving forgiveness, as we have seen in previous hadiths, such as running into hardships, being put on trial, sickness, patience, the torture in the grave, avoiding the major sins, the horrible situations on the Day of Judgment, following the Prophet, sallallahu 'alayhi wasallam, to perform the pillars of Islam, fasting specific days such as the day of Ashura' and the day of Arafah, and the intercession (shafa'ah) of the Prophet, sallallahu 'alayhi wasallam, and the intercession of the believers (which is conditional to Allah's permission and He being pleased with the person).

Hadith #41- The Sign of Faith, Desires to be subservient to Revelation

http://www.islaam.net/main/display.php?id=205&category=24

Explanation of Hadeeth Number 41

This hadeeth is similar to His - subhaanahu wa ta'aalaa - statement "But no, by your Lord, they can have no faith [emaan] until they make you (O Muhammad, sallAllaahu alayhi wa sallam) judge in all disputes between them" [Soorah an-Nisaa', 65].

The reason for the revelation of this aayah, as related by al-Bukhaaree (2359-2360), was as follows:

Az-Zubair (radiAllaahu anhu) had a quarrel with a man from amongst the Ansaar over the use of water from a stream, so they both went to the Messenger of Allaah (sallAllaahu alayhi wa sallam) for judgment between them. So he (sallAllaahu alayhi wa sallam) said: "O Zubair, irrigate your land and then let the water flow to [the land of] your neighbor." Through this, he (sallAllaahu alayhi wa sallam) encouraged az-Zubair to pardon his neighbor and to make affairs easy for him. However, the Ansaaree then said: "[You have judged in his favor] because he is the son of your uncle". So the color of the face of the Messenger of Allaah (sallAllaahu alayhi wa sallam) changed [from anger], and he said: "O Zubair, hold back the water [in your land] until it rises to the level of the stems [of the trees], and then let it flow [to your neighbors land]". And by this the Messenger of Allaah (sallAllaahu alayhi wa sallam) indicated to az-Zubair the means by which the Ansaaree could be corrected from his error [of not submitting to the judgment of the Prophet, sallAllaahu alayhi wa sallam].

So when the Ansaaree offended and angered the Prophet (sallAllaahu alayhi wa sallam) with what he said, he (sallAllaahu alayhi wa sallam) granted for az-Zubair the whole of his right that was due to him, without any concession for the Ansaaree.

And it has been authenticated from the Prophet (sallAllaahu alayhi wa sallam) in another hadeeth that he (sallAllaahu alayhi wa sallam) said: "By the one in whose hand is my soul, none of you believes until I am more beloved to him than his father or child or the whole of mankind". Abu az-Zinaad said that this is from the comprehensive speech of the Prophet (sallAllaahu alayhi wa sallam), as he has combined in these few, simple words great meaning and import. This is so since the types of love are three: the love which arises from a feeling of respect and greatness, such as the love of ones parents; the love which arises from compassion and mercy, such as the love of ones child; and the love which arises from seeing in another [person] traits which are similar to ones own, such as the love of the whole of mankind in general. Thus all the types of love have been enumerated [by the Prophet, sallAllaahu alayhi wa sallam, in this hadeeth].

Ibn Buttaal (rahimahu Allaah) said that the meaning of the hadeeth, and Allaah knows best, is that whosoever perfects and completes his faith (emaan) knows that Allaah 'azza wa jall has delivered him from the fire through the Messenger (sallAllaahu alayhi wa sallam), and through the Messenger (sallAllaahu alayhi wa sallam) was he guided away from misguidance and error.

And the import of the hadeeth is that one must not surrender ones soul to [any person] other than the Messenger (sallAllaahu alayhi wa sallam). And the Companions (radiAllaahu anhum) used to be alongside the Prophet (sallAllaahu alayhi wa sallam) in fighting their own fathers and sons and brothers [who were polytheists], and Abu 'Ubaydah (radiAllaahu anhu) killed his own father due to his harming the Messenger of Allaah (sallAllaahu alayhi wa sallam). And on the Day of Badr, Abu Bakr (radiAllaahu anhu) faced his own son, 'Abd-ur-Rahmaan, in the hope that he would be able to overcome him and kill him. So whosoever finds similar to this in his self then he can be assured that his desires are subservient to that which the Prophet (sallAllaahu alayhi wa sallam) brought.

And Allaah knows best.

Summary

1. That a person is not a Muslim unless he accepts what is in the Qur'aan and Sunnah without grudge and resistance. "But no, by your Lord, they can have no faith [emaan] until they make you (O Muhammad, sallAllaahu alayhi wa sallam) judge in all disputes between them, and find in themselves no resistance against your decisions, and accept (them) with full submission." [Soorah Nisaa', 65]
2. That we must train our hearts and minds to willingly submit to the teachings of the Qur'aan and Sunnah.
3. That all our laws, regulations, principles, values, norms, outlooks, etc, come from what has been revealed.

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http://fortyhadith.iiu.edu.my/hadith41.htm

Background

Imam Nawawi stated that the sanad (chain of authorities) of this hadith is authentic. However, many other scholars, including Ibn Rajab, stated that there are many defects in the chain of authorities. Sometimes the scholars consider a hadith as weak but this does not mean that what is stated in the hadith is weak. The meaning of this hadith has been emphasized in the Qur'an and strengthened by other hadiths. Allah says in Surah al-Nisa' Ayah 65: But no, by your Lord, they can have no faith, until they make you (O Muhammad, sallallahu 'alayhi wasallam) judge in all disputes between them, and find in themselves no resistance against your decisions, and accept them with full submission.

In Surah al-Ahzab Ayah 36, Allah says: It is not for a believer, man or woman, when Allah and His Messenger have decreed a matter that they should have any option in their decision.

Ustaz Jamaludin Zarabozo points out that there are sufficient authentic and acceptable evidences to prove what this hadith states. The main point that this hadith makes is that a believer will not be considered as fulfilling the obligatory level of faith or iman until he follows what the Prophet, sallallahu 'alayhi wasallam, has said - i.e. he loves what the Prophet, sallallahu 'alayhi wasallam, commanded him to do and hates what the Prophet, sallallahu 'alayhi wasallam, prohibited or made illegal.

Lessons

It is an obligation on every single believer to love what Allah loves and to hate what Allah hates to a degree that will motivate them to fulfill his or her obligations. If that love is increased above the level which will lead to fulfilling the preferable acts (mandoub), this is considered an additional preferable level. At the same time, he should hate or dislike what Allah hates or dislikes to the extent that will lead him to avoid all the prohibitions. If that level leads him to avoid what needs to be avoided, then that is an additional level that Allah will reward him for.

In the two Sahihs of Al-Bukhari and Muslim it is related that the Prophet, sallallahu 'alayhi wasallam, said: "None of you will be truly a believer until I become more beloved to him than himself, his children, his family, and all the people." The true love necessitates that one has to follow whatever has been commanded by Allah and the Prophet, sallallahu 'alayhi wasallam, as stated in Surah al-Imran Ayah 31-32: Say (O Muhammad sallallahu 'alayhi wasallam): "If you (really) love Allah then follow me, Allah will love you and forgive your sins. And Allah is oft-forgiving, most merciful." Say (O Muhammad sallallahu 'alayhi wasallam): "Obey Allah and the Messenger." But if they turn away, then Allah does not like the disbelievers.

The true believer is one who loves Allah and the Prophet, sallallahu 'alayhi wasallam, truly and sincerely from his or her heart, and loves whatever Allah loves and whatever the Prophet, sallallahu 'alayhi wasallam, loves, and hates whatever Allah hates and whatever the Prophet, sallallahu 'alayhi wasallam, hates or dislikes. This love will lead him to act in accordance with these likes and dislikes. If someone acts in a different way, the obligatory love to Allah and the Prophet, sallallahu 'alayhi wasallam, is not complete and has a defect. In this case, he has to repent and do his best to fulfill all the obligatory levels to achieve complete love to Allah and towards His Prophet, sallallahu 'alayhi wasallam.

All the sins or disobedience that take place as a result of desires happen because self-desire is given a higher degree or outweighs the love of Allah and the love of the Prophet, sallallahu 'alayhi wasallam. Allah attributes this in the Qur'an to the disbelievers. In Surah al-Qasas Ayah 50, Allah says: But if they answer you not, then know that they only follow their own lusts. And who is more astray than the one who follows his own lusts, without guidance from Allah?

Allah also commanded one of his Prophets not to follow his desires. In Surah Saad Ayah 26, Allah says: And follow not your desire, for it will mislead you from the Path of Allah.

Allah has made restraining desires one of the conditions to be fulfilled in order to enter Paradise. Allah says in Surah al-Nazi'at Ayah 40-41: But as for him who feared standing before his Lord, and restrained himself from impure evil desires and lusts. Verily, Paradise will be his abode.

Anyone who does anything that contradicts with the message that Allah sent His Prophet, sallallahu 'alayhi wasallam, with and violates any of the instructions or prohibitions, is a person who is following his own desires. It should be noted that desire has to do with likes and dislikes. Likes and dislikes are not the main goal. Scholars say that the main point here is not to be influenced by those likes or dislikes. If someone likes something that violates the shari'ah, this person is following his own desires. If that person is influenced by those likes or dislikes, this will lead to an act. The act will lead to forms of actions which either pleases or displeases Allah. In both cases, the person has full responsibility and accountability. The responsibility and accountability are not for the likes or dislikes. They are for what the likes or dislikes lead him to.

It is known that following the desires is the reason behind many evil acts and it is also the basis for bid'ah (heresy). When someone follows his desires without evidence or truth, this will lead him to fall into bid'ah easily. And those who are misled by their desires are the first to follow misconceptions, as stated by many scholars. Whenever there is a misconception they easily fall into problems or troubles.

There are signs of following desires. One of the signs is neglecting or turning away from seeking beneficial 'ilm (the needed knowledge of Islam). Another sign of following desires is turning one's back from the guidance that the Prophet, sallallahu 'alayhi wasallam, has come with.

Al-Imam Al-Shatibi, in his book Al-Muwafaqat, volume number 2, p. 168, mentions that the objective of shari'ah is to keep Muslims away from desires so that the believer will be a servant to Allah willingly and become an honest servant of Allah. He also states that following one's desires with regard to the rulings of shari'ah is a problematic issue where a person might use tricks to fulfill his desires, using deception in order to evade the rulings of shari'ah.

With regards to how one can control and deal with one's desires, firstly Al-Imam Al-Shatibi says that the main thing is to make the law of shari'ah and its rulings as a judging authority that every Muslim should respect, appreciate, and comply with. Secondly, some other scholars mention feeling Allah's presence, seeking knowledge, and the continuance remembrance of Allah are the ways of controlling self-desires. Thirdly, Imam Ibn Qayyim mentions about 50 ways of dealing with self-desires. Even those who are already influenced by self-desire can use any of these ways to get rid of their self-desires. He mentions this in his book Rawdat al-Muhebin (Garden of Lovers). The following are 15 selected ways:

1. Strong resolution.
2. Patience.
3. Self-courage.
4. Considering consequences.
5. Reflecting that Muslims have been created for a great mission which cannot be fulfilled except by controlling one's desires.
6. Not to be enslaved by self-desires.
7. To know that Satan is the enemy that gets through the servants of Allah. Satan uses desires to influence people.
8. To know that following self-desires will lead to someone's destruction and punishment by Allah.
9. To know that fighting desires by making an effort in order not to be influenced by the desires is one of the greatest forms of jihad. Fighting desires is the essential message of Islam. Muslims are required to make every effort to adhere to the teachings of the Qur'an and Sunnah.
10. To know that the one who lets the desires take over and lead him will spoil his intellectual opinion.
11. To know that following desires will weaken the eagerness for performing good deeds. The opposite is also true in this case - that is, not following desires leads to strengthening one's motivation to perform good deeds.
12. To know that not being misled by desires will lead to the honor in this life and the Hereafter.
13. To know that following desires is the main cause of the spiritual heart disease and the remedy of the disease is to not follow desires. We have to make jihad to fight desires otherwise we will not be able to fight our enemies.
14. To know that seeking knowledge and feeding it by performing the preferable acts will strengthen one's faith.
15. To know that we need to be enlightened by the Qur'an and Sunnah. This requires us to make the effort to recite the Qur'an in order to know the meaning and the wisdom behind the ayahs.

Conclusion

Though this hadith is considered a weak hadith, it states a very important meaning: in order to fulfill one's faith, one has to make a continuous effort to control his or her self-desires and to like what Allah and the Prophet, sallallahu 'alayhi wasallam, like, and to dislike what Allah and the Prophet, sallallahu 'alayhi wasallam, dislikes. This is actually a very important task which we are required to do in order to adhere to the path of Allah. The result will be attaining Allah's pleasure and being honored in this life and the Hereafter by being a truly honest, sincere servant of Allah.

Muslims must be sincere in their efforts to fight self-desires. The issue is not to like or dislike but what the result of this likes or dislikes is. For instance, if someone is sleeping before dawn in the early morning and then he hears the call for Fajr prayer but is too lazy or sleepy to wake up to perform the salah, this is considered following his self-desires. Everyone likes to sleep but the problem is the result of this leads us to delay or miss the Fajr prayer (a wajibat).

Another example is food. There are many things that we can eat but if they are not halal, we have to refrain from consuming them. A third example is the love of money. To like money is one thing but to be misled by money is a problem because this will lead the heart to be enslaved to money and the worldly life. This explains why the scholars say that committing sins is actually a result of desires.

We should make the shari'ah as the judging authority for everything we do. Before we do something, we should ask ourselves: Is this act based on a sound reason? If the answer is not, then we are following the desires. This is why Allah labels the Qur'an as Al-Furqan or as the criterion that distinguishes what is right and what is wrong.

Hadith #40- The World is the Means and the Sowing-Field for Attaining the Hereafter, The Muslim's attitude towards the worldly life

http://www.islaam.net/main/display.php?id=206&category=24

Explanation of Hadeeth Number 40

The Imaam Abu al-Hasan 'Alee bin Khalf said in his explanation of Saheeh al-Bukhaaree that Abu az-Zinaad said: The meaning of this hadeeth is an encouragement upon refraining from excessive socializing, upon purchasing little for ones needs, and upon abstention from the dunyaa. Abu al-Hasan then said: The explanation of this is that the stranger [in a town] does not socialize much or behave cheerfully with its people, but rather remains aloof and lonely, as he does not hope to pass by someone who knows him, with whom he may socialize and be friendly. Thus he remains lowly, submissive and in a state of fear. And similar to this is the traveler, who is unable to complete his arduous journey except with great strength and determination, and by keeping light of all burdens, and by avoiding being tenacious in retaining those things which may prevent him from completing his journey. And he only takes with him minimum provision for his journey, and a riding camel, which are enough to help him attain his destination. And this is an indication of his preference for abstention from the dunyaa, and for taking only that which is sufficient for him. And so, just as the traveler does not require more than that which will help him to reach his destination, so similarly the Believer does not require more of the dunyaa than that which will help him attain his goal [i.e. Paradise].

And al-'Izz 'Alaa-ud-Deen bin Yahyaa bin Hubairah (rahimahu Allaah) said: In this hadeeth is evidence that the Messenger of Allaah sallAllaahu alayhi wa sallam encouraged emulation of the strangers, since when a stranger enters a foreign land he does not compete with its people to attend their gatherings, nor does he worry about being seen in a state and condition opposite to that which is his normal habit in terms of his dress, nor does he try to behave contrary to the customs of the local people. And similarly is the condition of the traveler who does not take a permanent abode of residence, nor does he enter into arguments with the local people which might cause hatred between them, knowing that he will only be amongst them for a few days. So all the conditions of the stranger and the traveler are beloved for the Believer in this dunyaa, as the dunyaa is not his true abode of residence. Rather, the dunyaa is merely an obstruction that prevents him from reaching his true abode and dwelling place in the Hereafter.

And as for the statement of Ibn 'Umar (radiAllaahu anhu): "In the evening do not expect [to live until] the morning, and in the morning do not expect [to live until] the evening", then this is an encouragement from him for the Believers to always be prepared for the eventuality of death. And death is prepared for with good deeds. It is also an encouragement upon not having many hopes and desires, stretching far into the future. Hence, one should not postpone till the morning actions that can be performed at night, but rather, one should hasten towards the performance of good actions. And similarly, when one wakes in the morning he should not rely upon the evening and postpone his good actions till then.

And his, radiAllaahu anhu, statement "Take from your health before times of sickness" is an encouragement upon making use of ones health, and striving ones utmost during times of good health, fearing the onset of sickness which may prevent one from good actions. And similarly, his statement "From your life before your death" is an admonition to make use of the days of ones life, since the one who dies has his actions cut off and his hopes lost. And then his distress will increase no end due to his neglect and previous lack of remorse. So let us know that a time will come when we will spend a great length of time under the dirt, unable to perform any action and unable to remember Allaah 'azza wa jall. So upon us is to hasten to good actions while we are still capable of doing so. And thus, what is more comprehensive and honorable than this hadeeth in its meanings of good?

And some of the 'ulamaa have said that Allaah ta'aalaa has condemned having high hopes, as He has said: "Leave them to eat and enjoy, and let them be preoccupied with (false) hope. They will come to know!" [Soorah al-Hijr, 3].

And 'Alee radiAllaahu anhu said: "The Dunyaa has set out from the rear, while the Aakhirah has set out from the front, and for each of them are its sons: so be from amongst the sons of the Aakhirah, and do not be from amongst the sons of the Dunyaa. For verily, today is the time for deeds without any accounting, while tomorrow is the time for accounting without any deeds."

And Anas radiAllaahu anhu said: "The Prophet sallAllaahu alayhi wa sallam drew some lines [in the sand], and said 'This [line] is man, and this is his hope, and [the third line, between them] is his appointed time for death. So while he is in this state the closer line takes him'", and that is his appointed hour of death, which contains and constrains his life. So this is a warning to him to lower his hopes, and to expect his appointed time to be near, and to always remain in fear that it may come while he is in a state of heedlessness and indulgence. So the Believer should accustom his soul to seeking those things which will remind him of his death, and he should strive against his desires and never-ending hopes, for verily man is created with a disposition towards hope. 'Abdullaah bin 'Umar (radiAllaahu anhumaa) said: "The Messenger of Allaah, sallAllaahu alayhi wa sallam, saw me while I was strengthening with clay a shelter for my mother and myself, so he said 'What is this, O 'Abdullaah ?' So I replied: 'O Messenger of Allaah, it [the shelter] has become weak, and so we are repairing it'. So he (sallAllaahu alayhi wa sallam) said 'I do not see the affair [i.e. death or the resurrection] except that it is closer than that [ie the falling apart of the shelter]'."

We ask Allaah the glorious to show kindness to us and to help us abstain from the dunyaa, and to make us desire that which is with Him and ease on the Day of Resurrection, for verily He is the generous, the forgiving, the merciful.

Summary

1. That one can hold another's shoulder to say something to him.
2. That one should not seek name and fame in this world.
3. That one should not seek permanence in this world.
4. That a Muslim must always be aware of death.
5. That a Muslim should know that he may not live to see the night or the next day, thus making him more careful of his actions since he may not have time to repent.
6. That a Muslim should take advantage of his health to do good deeds.
7. That a Muslim knows that he has only this life to either make it to eternal happiness or eternal punishment.

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http://fortyhadith.iiu.edu.my/hadith40.htm

Background

There are so many verses in the Qur'an that make comparisons between the worldly life and the Hereafter. The priority and emphasis is made on the Hereafter where it is described as the real life and the worldly life as a life of nothing but entertainment and amusement. Allah says in Surah al-An'am, Ayah 32: And the worldly life is not but amusement and diversion but the home of Hereafter is best for those who fear Allah. Will you not then reason?

And in Surah al-'Ankabut, Ayah 64, Allah expresses the same meaning mentioned in the previous ayah. The same meaning is also expressed in other ayahs such as in Surah Muhammad Ayah 36, Surah Yunus Ayah 26, Surah al-Kahf Ayah 45 -46, Surah Fater Ayah 5, Surah al-A'la Ayah 16-17, and Surah al-Isra' Ayah 18-19.

In all of the above mentioned ayahs, Allah draws the attention of the believers toward the Hereafter to remind them that it is the final destination and the real life and enjoyment of the believers. Allah also comments on this life as nothing but amusement and diversion. It is a life of a test and trial. It is a life used as a means of getting us forward to the Hereafter.

In Islam there is no nullification of life as some people may misunderstand. There is a balance and adjustment between this life and the Hereafter. There should be no polarization or what Islam is - rahbanah or extremism. There should be no conflict between this life and the next life. There is a kind of moderate conception about this life and the Hereafter. Islam also makes it an obligation that the believers cultivate the earth and make it as an amanah for them to establish the Islamic civilization which is based on Tawhid, good morals and values. This civilization is guided by revelation. This is considered an obligation.

Furthermore, the concept of 'ubudiyyah (worshipping Allah) is a comprehensive concept where everything we do in this life, if it is guided by revelation and is done with a good intention, becomes a form of worship even though it is a worldly matter. If the thing is done in accordance with the teachings of shari'ah and the main guidelines of revelation, then there will be the adjustment and the harmony between this life and the Hereafter. The Muslim's life in this world and the Hereafter should be in total submission and devotion to the will of Allah. The Muslim should establish a good life, improve his way of life and aim for the Hereafter at the same time. By doing so, he is obeying Allah, being guided by His guidance and instructions. He will still enjoy this life but at the same time whatever he does will be recorded by Allah as his good deeds. Consequently, he will get the pleasure of Allah.

Lessons

The hadith starts with Abdullah bin 'Umar (Ibn 'Umar), radiyallahu 'anhuma, saying: "The Messenger of Allah, sallallahu 'alayhi wasallam, took me by the shoulder and said." Here we can learn many lessons as teachers and educators. We have to show care and attention to our audience if we want to be good educators or teachers. This can be achieved in many different ways. The Prophet, sallallahu 'alayhi wasallam, used to follow different approaches when dealing with his audience. Sometimes he called upon the name of a certain person and in other times, like in this hadith, he gets closer to the person he is speaking to by putting his hand on his shoulder.

Sometimes the Prophet, sallallahu 'alayhi wasallam, will start his advice or teaching with a statement that attracts the attention of the audience . For example, we can see this in a previous hadith (19) that has been said on the authority of Ibn 'Abbas when the Prophet, sallallahu 'alayhi wasallam, said "O young man, I will teach you some words (of wisdom)." Sometimes the Prophet, sallallahu 'alayhi wasallam, used the questioning style as we saw in a number of previous hadiths. The questioning style plays a significant role in conveying the message and attracting the attention of the audience. The Prophet, sallallahu 'alayhi wasallam, asks the question where the answer to that question is only known to him. The audience and the addressee will be more keen and motivated to know the answer.

In general, the Prophet, sallallahu 'alayhi wasallam, used all of these approaches or means to show care to the addressee, to attract their attention, and also to stress or emphasize the meaning he wanted to convey. This is also sometimes achieved by repeating what he says. Sometimes he would draw diagrams (e.g. a circle or a square) on the ground. Other times he would use analogy to clarify or simplify a certain concept. All of the above mentioned ways can be adopted as techniques for educating.

The Prophet, sallallahu 'alayhi wasallam, tells the believers how to deal with this life, and as usual he offers his audience with more than one choice. In this hadith, the Prophet, sallallahu 'alayhi wasallam, is giving two choices or levels with regards to living in this world:

1. To be as a stranger

This is usually the easier choice. The Prophet, sallallahu 'alayhi wasallam, used the analogy 'to be as a stranger' because, as Ibn Rajab points out, the stranger is usually prepared to eventually go back to his original place or home town. His heart will always long for his home. His main concern will be to be in preparation to do whatever possible and beneficial for returning. A stranger does not look like the other people in his current environment - he is different. Similarly, the believer should be different from those who only care about this life and worldly matters. He should rid himself of the yearning for this materialistic world, a world where some people do not care about the spiritual aspects and the Hereafter. As believers, we should be different from the 'people of this world'.

Ibn Al-Qayyim, a famous Muslim scholar, says that a Muslim is a stranger amongst the disbelievers and the Mu'min is a stranger amongst the Muslims, and the Muhsin is a stranger amongst the Mu'mins. This means that there are different levels of being a stranger: the lowest level is Islam, the second level is Iman and the third level is Ihsan. [Refer to Hadith 2]

2. To be a traveler or wayfarer, traveling along a path

This is a higher level than the stranger. The traveler is always traveling day and night without stopping, He is heeding towards his final destination. Even if he stops for a while, this is to provide himself with the needed power to continue his journey and to go farther until he achieves his main objective. A stranger might obtain and keep more things than he actually needs but the traveler takes as little as possible in terms of luggage or other things. Similarly, the believer who is in such a situation has a main objective or concern - and that is not to take more than what he needs (i.e. he should not be weighed down with materialistic things or wealth).

Another thing is the traveler needs to know that he is traveling on the right path, the straight path. For this, he needs to obtain the right knowledge (ilm). He also needs good, helpful companions to help him on his way.

Some scholars ask how would a person be contented with this life where the day distorts the month and the month distorts the year and the year will distort the age? That is how this person will be satisfied with this life if his age will lead him to his final destination and his life will lead him to death. One scholar said when a person looks back at his life since his awareness of this life until this moment, it will seem like a blink of an eye. What remains for the rest of his life is also like that 'blink of an eye'. If that is the case, the person should be careful and wise up.

Ibn 'Umar says: "When evening comes, do not expect (to live till) morning, and when morning comes, do not expect (to live till) evening." This saying is like an explanation to the hadith. Al-Bukhari mentions it because the Prophet, sallallahu 'alayhi wasallam, is talking to Ibn 'Umar.

If one still did not understand the message, Ibn 'Umar continues by saying: "Take from your health (a preparation) for your illness, and from your life for your death." This means that today you may be healthy, but you never know about the future. It is then wise and better to perform good deeds and to be closer to Allah now before being unhealthy or before dying. This meaning has been stressed by the Prophet, sallallahu 'alayhi wasallam, in other hadiths where he asks us to utilize our time and to do beneficial things whether in this life or in the Hereafter. We can relate to Imam Nawawi's other hadiths that have been previously mentioned in which certain charitable acts have been emphasized.

The impact of this hadith on the life of Muslims:

1. To increase the sense of responsibility in terms of our duties towards Allah, the Prophet, sallallahu 'alayhi wasallam, relatives, and the community members.
2. To motivate the Muslims to enjoin what is good and to forbid what is evil.
3. To be closer to Allah at all times.
4. To minimize weaknesses, shortcomings and sinful acts.
5. To maximize self-accountability and self-reckoning.
6. To emphasize taqwa and fearing Allah the Almighty.
7. To be safeguarded from being misled or enslaved by self-interests, desires and worldly temptations.

Challenges that threaten the above mentioned concept of dealing with this life in a good way:

1. The promotion of the materialistic aspects of life, especially by the media.
2. The complexity of contemporary life where there are more problems, and the engagement in life activities without proper balance.
3. Rapid life changes due to technology advancement and progress which in turn creates other problems, such as:
a. Adjustment between the old lifestyle and the new lifestyle.
b. The emergence of new values which lead to conflicts between sets of values.
c. Technology misuse.
d. The increase of social ills.
e. The weak religious awareness and education or spiritual training in the Islamic world (i.e. tazkiyyah).
4. The challenges of modernity.
5. The challenges of globalization and promotion of imposed corrupted western values.

Conclusion

These challenges add to the size of the responsibilities that face the Muslims who want to implement this hadith in their lives. Most of these challenges are addressed in previous hadiths. This hadith contains a helpful piece of advice for every single Muslim which helps us to deal with this life in a proper way by offering us two choices or levels. We need to understand all the above mentioned issues. This will help us to apply the hadith in a more positive way.

Some Muslims throughout history misunderstood this hadith. Consequently, they misunderstood the Islamic teachings regarding dealing with life. They understood it in a negative way. We also find other Muslims who are affected by the challenges of modernity and the excessive tension that is given to this life. We find minimum levels of good deeds. They are overwhelmed by the advancement of technology and end up with little iman or spirituality. The Islamic standpoint that should be understood is that there is no conflict or opposition between this life and the Hereafter. On the contrary, Islam establishes harmony where a Muslim lives in this life but his heart is devoted to Allah and the Hereafter. Whatever he does is with the objective of pleasing Allah and is to be done in accordance with the teachings of Islam and the guidance of revelation.