On the authority of Abu Huraira (may Allah be pleased with him) from the Prophet (may Allah’s peace and blessings be upon him) who said, “Whoever relieves a believer’s distress of the distressful aspects of this world, Allah will rescue him from a difficulty of the difficulties of
the Hereafter.
Whoever alleviates [the situation ofj one in dire straits who cannot repay his debt, Allah will alleviate his lot in both this world and the Hereafter. Whoever conceals [the faults of] a Muslim, Allah will conceal [his faults] in this life and the Hereafter. Allah is helping the servant as long as the servant is helping his brother.
Whoever follows a path in order to seek knowledge thereby, Allah will make easy for him, due to it, a path to Paradise. No people gather together in a house of the houses of Allah, reciting the Book of Allah and studying it among themselves, except that tranquillity is descended upon them, mercy covers them, the angels surround them and Allah makes mention of them to those in His presence.
Whoever is slowed by his deeds will not be hastened forward by his lineage.”
Recorded by Muslim with that wording.
- “Whoever relieves a believer’s distress..
- “Whoever alleviates one in dire straits who cannot repay his debt..
- “Whoever conceals [the faults of] a Muslim..
- “Allah is helping the servant as long as the servant is helping his brother.”
- “Whoever follows a path in order to seek knowledge
- “No people gather together in a house of the houses of Allah
- “Whoever is slowed by his deeds will not be hastened forward by his lineage
- Other Points Related to This Hadith
General Comments About the Hadith: This hadith is closely related to the previous hadith in that it states some of the most important acts that strengthen the Islamic brotherhood. In fact, this hadith is one of the most important encouraging Muslims to help one another in their worldly lives. They should help one another by removing hardships, being easy with each other in times of debt, concealing each others’ faults and mistakes and generally assisting one another in what is good. When a Muslim does these kinds of acts, Allah will reward him in a similar fashion.
Furthermore, it encourages the Muslim to strive after knowledge as this striving is a way to finding the path to Paradise. Of course, the most important means of attaining knowledge is the study of the Quran. The study of the Quran is an act that is blessed by Allah. Finally, if deeds like the above are not present and the person has not done what it takes to enter Paradise, his lineage, no matter how noble or wealthy, will be of no avail to him.
1. “Whoever relieves a believer’s distress of the distressful aspects of this world, Allah will rescue him from a difficulty of the difficulties of the Hereafter.”
A kurbah is that which distresses the soul and preoccupies the mind. In this world, many aspects can be described as kurbah. A person could face difficulties, problems and challenges almost every day in his life. If a Muslim truly seeks to please Allah, his attitude toward his brother should not simply be a passive one. In other words, it should not be sufficient for him that he does not harm his brother in any way. Beyond that, he should actively seek to help his brother and remove from him any difficulties that he might be facing. Ifhe does so, Allah will reward him in a similar fashion. This is, again, one of those many pieces of evidence that demonstrate that the reward for an action is of the same nature as the action itself. Hence, if someone removes a difficulty from someone else, his reward will be to have a difficulty removed from himself.
This hadith demonstrates the importance of fulfilling the needs of one’s brother. This type of deed, with its great reward, is open to many Muslims. This is so because it can be accomplished by using one’s knowledge, wealth or authority. It may be by simply advising him to what is best or guiding him to something good. It could also be by praying to Allah to help the other person and relieve his plight.
The word translated as “relieves” is actually naffasa. This means to lighten or relieve the burden. It comes from the expression, (giving breath to one who is about to suffocate). It is as if one relaxes the suffocating person and opens a passage for him to breath so that he is able to take a breath. Other similar authentic hadith use the word (faraja). This is a much stronger term. This implies removing the distress and all of the psychological worries that go with it. The reward for relieving is also relieving a burden while the reward for removing will be the removal of a burden.
The important aspect to note here is that Allah promises a relief of a burden that is of the Hereafter only for one who relieves his brother’s distress and it does not mention a relief of burden in this world. But in the other cases mentioned in this hadith, Allah makes mention of rewards in both this life and the Hereafter. This aspect has been explained in a number of ways. One explanation is that a kurbah is a great hardship. Not everybody faces such a difficulty in this world, as opposed to the later mentioned cases of being in dire straits or needing one’s faults concealed. No one escapes experiencing those aspects in this world at one time or another.
A second explanation is that the kurbah or hardships of this world are nothing in comparison to the hardships that one will face in the Hereafter. Therefore, Allah preserves the reward for such a deed for the Hereafter when the person will be greatly in need of such a favor from Allah. This is indeed a great reward from Allah for relieving a brother’s burden in this life. To understand the above statement, one can refer to many hadith describing the kinds of hardships that mankind will face on the Day of Judgment. For example, the Prophet (peace be upon him) said, “The people will sweat so profusely on the Day of Resurrection that their sweat will sink seventy units into the earth and it will rise up until it will reach the people’s ears.” (Recorded by al-Bukhari.)
The Prophet (peace be upon him) also said, “One the Day of Resurrection, the sun would draw so close to the people that there would be left only the distance of one mile. .. The people would be submerged in perspiration according to their deeds. Some will be up to their knees, some up to the waist and some would have the bridle of perspiration,” and he pointed with his hand toward his mouth. (Recorded by Muslim.)
One of the greatest hardship or stresses that Muslims face nowadays is the onslaught of non-Islamic values and civilizations. Even in their own Muslim lands, Muslims are faced with hardships in applying Islam. In some areas, Muslims are put into prison, both men and women, simply for demonstrating some of the outward manifestations of their faith. This is truly a great kurbah and distress. If other Muslims come to their rescue and relieve them from such difficulties, Allah willing, as this hadith demonstrates, their reward will be great as Allah will relieve them from difficulties and hardships on the Day of Judgment.
One can only imagine what society would be like– indeed, what the world would be like– if every Muslim would take this approach to life. The Muslim would go out in search of those who are in need and troubled because he knows that by helping them, he is actually helping himself and, Allah willing, saving himself from great hardship in the Hereafter. This characteristic of actively seeking opportunities to help others should be found in everyone who considers himself a true believer and Muslim.
Incidentally, according to al-Haitami, the mentioning of relieving a believer’s stressful situation was simply for the purpose of honoring believers and emphasizing the importance of their good treatment. Otherwise, he says, the reward stated in this hadith applies to relieving a distressful situation of any human. This is because, as was mentioned previously, there is a reward for assisting any living creature. He also points out that the level of reward, though, decreases as the honor of the person helped decreases. Hence, first come believers, then comes non-Muslim citizens of the Islamic state followed. by a non-citizen of the Islamic state who is allowed to visit the state and then comes non-Muslim citizens of non-Islamic states.
“Whoever alleviates [the situation of] one in dire straits who cannot repay
his debt, Allah will alleviate his lot in both this world and the Hereafter.”
2. “Whoever alleviates [the situation of] one in dire straits who cannot repay his debt, Allah will alleviate his lot in both this world and theHereafter.”
The Day of Judgment can be a very difficult and compelling day. This is how Allah described it with respect to the disbelievers, “The sovereignty that day with be the true sovereignty, belonging to the Most Gracious. And it will be a hard day on the disbelievers” (al-Furqaan 26). The only way to be rescued from such difficulties on that Day is by attaining the grace and mercy of the Master of that Day, Allah. In this hadith, the Prophet (peace be upon him) has mentioned one of the ways by which one may attain that mercy from Allah.
Relieving one brother’s debt is an act that is beloved to Allah- and has obvious implications for the strength of the brotherhood. There are basically two ways by which one can relieve a person’s debt and gain the blessings mentioned in this hadith. First, the loaner can wait until the impoverished debtor has the means to repay the debt. In fact, this is an obligation commanded by Allah. It is not right for a Muslim to demand his money back from a brother who he knows sincerely cannot afford to pay him. Allah says, “And if the debtor is in straitened circumstances, then grant him time until it is easy for him to repay” (al-Baqara 280).
A second option is to reduce the debt or to forgive the debt completely. After the above statement, Allah says, with a reminder of one’s meeting with Allah in the Hereafter: “But if you remit it [the debt] by way of charity, that is better for you if you did but know. And be afraid of the Day when you shall be brought back to Allah. Then every person shall be paid what he earned, and they shall not be dealt with unjustly” (al-Baqara 280-281 ).
This hadith also includes giving the one in debt charity or a gift to help him pay off his debts. One may also extend him another loan so that he may pay off his current loan and have more time to pay off his new loan. There are numerous hadith related to this topic that also demonstrate the emphasis that Islam places on such behavior among brothers. For example, the Messenger of Allah (peace be upon him) also said, “There was a trader who used to give loans to the people. If he noticed that one was in straitened circumstances, he would tell his boy [working for him], ‘Excuse him so that Allah may overlook [and forgive our sins] for us.’ Therefore, Allah overlooked [his sins] and forgave him.” (Recorded by alBukhari and Muslim.)
Al-Bukhari and Muslim also record that the Prophet (peace be upon him) stated, “A man died and he was spoken to [about his deeds] and he said, ‘I used to have business with the people and I would give time to the rich to repay and reduce the debt of the poor. ‘ Therefore, he was forgiven.” The Prophet (peace be upon him) also stated, “Whoever would be pleased to have Allah save him from a distress on the Day of Resurrection should then relieve one in straitened circumstances or completely remove his debt.” (Recorded by Muslim.)
Ibn Uthaimeen points out that if a Muslim makes life very difficult for another Muslim by making him repay a debt that he simply cannot afford to pay, then Allah may also make life difficult for him both in this life and on the Day of Judgment. Al-Qaari points out that the reward for this kind of act is true regardless of whether the debtor was a non-Muslim or a Muslim.
3. “Whoever conceals [the faults of] a Muslim, Allah will conceal [his faults] in this life and the Hereafter.”
This is another teaching of the Prophet (peace be upon him) that can be found in numerous of his hadith. For example, a hadith in Sunan ibn Maajah also states, “Whoever conceals his brother Muslim’s private affairs will have Allah conceal his private affairs on the Day of Resurrection. And whoever uncovers his brother Muslim’s private affairs will have Allah uncover his private affairs, to the point that He will expose what occurred in his house.” There is also another hadith in which the Messenger of Allah (peace be upon him) stated, “O gathering who believe with their tongues but faith has yet to enter into their hearts, do not backbite the Muslims. And do not search for their private matters. Whoever searches for their private matters will have Allah follow up his private matters. And whose private matters Allah follows, He will expose him even [if his act were done] in his house.”(Recorded by Ahmad and Abu Dawood).
One of the early scholars stated, “I came across a people who had no [known] shortcomings. However, they would mention the shortcomings of the people and so then the people mentioned the shortcomings they had. I came across another people who had [known] shortcomings but they refrained from speaking about the shortcomings of the people. Therefore, because of that, their shortcomings were forgotten.”
In general, a true believer would not like the mistakes and faults of others to be broadcast about. If a person made a mistake, it is not good that his sin be told to everyone and he be made a spectacle. When a person is happy with such events, it is a sign that his faith has a shortcoming. Allah is definitely not pleased with such a situation as He has said in the Quran, “Verily, those who like that lewd sinful acts should be propagated among those who believe, they will have a painful torment in this world and in the Hereafter” (al-Noor 19). Allah says in the Quran, “Truly, We did offer the Trust (moral responsibility) to the heavens and the earth and the mountains, but they declined to bear it and were afraid of it. But man bore it. Verily, he was unjust [to himself] and ignorant [of its results]” (33:72)
Ibn Uthaimeen points out that all humans– except for those humans whom Allah protects from this by giving them knowledge and righteousness- have the characteristics of injustice to themselves and ignorance. Out of injustice to himself, a person knows that something is wrong and harmful to himself but he still does it. Secondly, people also do things ignorantly, not knowing what is right or wrong.
Therefore, by their nature, all humans are going to have some faults, shortcomings and mistakes. So a Muslim should conceal his brother’s faults and not inform others of them, unless he must do so out of necessity. The sinful brother may have temporarily yielded to his desires or did something wrong without realizing how wrong it was. But the person who notices those mistakes in others most likely also has his own mistakes and shortcomings. He would not like others to know when he makes mistakes and, therefore, he should not spread the mistakes of others. If he, for example, sees someone lying or cheating in his business transactions, instead of publicly announcing that, he should go to the person and advise him to change his ways. If he does so, that should be the end of the matter and there is no need to inform others of his mistake (unless they have been injured by his acts). If he does not change his ways, then one may be forced to warn others about him.
3.1 Those Whose Sins Should be Concealed
Obviously, everybody commits sins and has faults. Everyone should love that Allah would conceal those faults and not reveal them to others. Part of Allah’s concealing of a fault is his overlooking it and excusing it. If a person is desirous of that reward, he should not expose the slips and faults of his brother Muslims. He should not speak about them and he should not mention them to others. But does this ruling apply to every Muslim? First, it must be noted that this hadith is giving a recommendation and not a command. Al-Haitami states that there is a consensus that if somebody witnesses a sin and he does not conceal that sin but he reports that action to the proper authorities, he is not committing a sin by not concealing the act. It would have been better or preferred for him to have concealed that act but there is no sin on him for reporting such an act.
Second, there are two types of people. One type is known to be religious, performs the obligatory and recommended acts and, in general, remains away from what is forbidden. A second type is one who is known to openly and brazenly commit sins and acts that are forbidden by the shareeah. In the light of the teachings of this hadith, the action with respect to each type is different. As for the first type of people– the religious ones who are not known for committing sins– if a person witnesses such a one committing a sin, he should conceal it on his behalf. Everyone is prone to make mistakes one time or another and there is no need for a person’s life or reputation to be ruined because of one mistake that he has made. Allah willing, if a Muslim conceals the sin of such a brother, Allah will conceal for him his sins and forgive them. Allah will conceal them for him in this life and will conceal them and forgive them in the Hereafter.
However, the following conditions must be met for this approach to be followed:
(1) The sin that the person committed must be one related to the “rights of Allah” and not the rights of mankind. In other words, if a Muslim witnessed another pious Muslim sampling alcohol for the first time, he may, if he so wills, conceal that sin for the Muslim because it does not harm anyone else. However, if a Muslim witnessed another pious Muslim stealing something from somebody else, then he cannot remain silent because another individual’s rights have been violated.
(2) The sin must have been already finished. In other words, if a person is committing a sin at the present moment in front of another Muslim, he must put a stop to that sin, even if it means he must tell others about it. In the example above, he should try to stop the person from drinking and even ask others to help him. However, if he comes and the person had just finished the drink and put the glass down, then he may conceal his fault.
(3) The person whose fault is being concealed must be a religious person who is known for performing the obligatory deeds and is not known whatsoever for performing evil deeds. In other words, it must have been a slip on his part and almost everyone is bound to slip some time.
(4) The concealment must not be in a situation where one has been called to be a witness to what has occurred. It also must not be a case where one has to testify to the integrity of a witness or of a narrator of reports. In those cases, the person does not have the right to conceal the other person’s faults.
(5) The benefit of concealing the person’s sin must outweigh the benefit of letting his sin be known. If it is better for a person’s sin to be known, it should not be concealed. According to ibn Uthaimeen, if the benefit and the harm seem to be the same in both cases, it would be best to conceal the sin.
As al-Bugha and Mistu point out, this does not mean that one does not advise the person and remind him of Allah. He should be reminded. He should be told not to repeat that sin that he has committed and so forth. This is part of the obligatory naseehah (sincere advice) that every Muslim should make toward his brother. According to ibn Rajah, included in this category of those whose sins should be concealed is a person who comes, full of repentance and sorrow, asking for the prescribed punishment to be implemented on him without explicitly stating what sin he has committed. He should not be asked to admit to his crime but instead he should be told to repent privately and conceal his sin. This was the practice of the Prophet (peace be upon him). The Prophet (peace be upon him) did not ask Maaiz what sin he committed when he came to the Prophet (peace be upon him) asking to be punished.
3.2 Interceding on Behalf of Righteous Muslims
If a righteous Muslim who is not known for committing sins should blunder and commit a mistake, the others should keep his mistake concealed. Furthermore, if the mistake concerned another’s right, they should intercede on behalf of the pious Muslim. In other words, they should convince the one who was wronged to forgive his brother, to overlook his mistake and not to take the matter to the authorities and press charges. The Prophet (peace be upon him) stated, “Intercede [on each other’s behalf] and you will be rewarded.” (Recorded by al-Bukhari and Muslim.)
The Prophet (peace be upon him) sated, “Overlook the slips of the righteous and pious people, except in matters concerning which there is a prescribed penalty.”‘ Another hadith states that the cloak of Safwaan ibn Umayyah was stolen. The Messenger of Allah (peace be upon him) ordered that the hand of its thief be cut off. Safwaan told the Prophet (peace be upon him), “This is not what I want. It is charity for him.” The Prophet (peace be upon him) then told him, “Why did you not do that before he was brought to me?”
So, if the sin that the person has committed has reached the authorities, and the matter is no longer a private matter between two citizens, for example, then there is no longer any room for intercession. It happened during the time of the Prophet (peace be upon him) that a woman had stolen something. The Quraish were concerned about the woman. They, therefore, asked Usaamah ibn Zaid, the beloved of the Prophet (peace be upon him), to speak to the Prophet (peace be upon him) on her behalf. The Prophet (peace be upon him) stated, “Do you intercede regarding the prescribed punishments of Allah?” Then he stood and stated in a speech, “Verily, the people before you were destroyed: When a honorable person among them would steal, they would leave him; and if a poor person would steal, they would apply the punishment to him. By Allah, if Fatimah the daughter of Muhammad were to steal, I would cut her hand off.” (Recorded by al-Bukhari and Muslim.)
3.3 Those who are Not Deserving of Intercession
The second category of people are those who openly and repeatedly commit sins. They are known for committing such sins and they do not actually even care what anyone says about them and their sins. This person is not deserving of having his sins concealed. In fact, al-Haitami states it is a must that his sins not be concealed. Instead, others should be told about him so that they may take their precautions against him. Concealing his sins will just give him the opportunity or encouragement to do even more sins. Furthermore, he should be taken to the authorities to be dealt with in the proper manner to try to curb his evil.
Al-Hasan al-Basri stated that there is no such thing as backbiting with respect to such people. Obviously, if a person is openly committing such sins he could not possible care- or he does not have the right to object- if people mention those sins behind his back. According to ibn Rajah, it is permissible to search into the affairs of such people if they are accused of committing specific crimes. This view is based on the Prophet’s statement after punishing a man for illegal sexual intercourse, recorded in al-Bukhari and Muslim, “O Unais, go to that woman and if she confesses her crime, have her stoned to death.” According to Imam Malik, no one should even step in and try to intercede on such a person’s behalf. Instead, the process should be left until he is taken to the authorities and given the proper punishment.
4. “Allah is helping the servant as long as the servant is helping his brother.”
Some of the virtues of helping one another and fulfilling each others’ needs were discussed in the commentary to Hadith Number 25 and Hadith Number 26. In this particular hadith, this is another example of being rewarded in a manner similar to the nature of one’s deed. However, the believer should ponder over this particular example. If Allah is helping a person, is there anyone or anything that can repel Allah’s help? Is there any greater help than the help that can come from Allah? How can one achieve that magnificent help? It is by turning to his brethren and helping them. As he helps his brothers, Allah will help him.
This also gives a picture of what the ideal Islamic society should be like. It is a society in which its members help and assist one another. However, they help and assist one another only in certain deeds and, obviously, not in other deeds. Allah has stated, “Help one another in acts of piety and righteousness. And do not assist one another in acts of sinfulness and transgression. And be aware of Allah. Verily, Allah is severe in punishment” (al-Maaidah 2). Hence, the different members of society should be working together and helping one another for everything that is good and righteous. They should help each other fulfill their needs and they should assist each other to make life easier for all.
Another hadith of the Prophet (peace be upon him) demonstrates the importance of helping and serving one’s brothers. Anas narrated that the Prophet (peace be upon him) and his Companions were on a journey. During that journey, some of the Companions were fasting while the others were not. Those who were fasting became weak and were not able to perform the chores that one needs to perform while traveling, such as preparing the food, feeding the animals and so forth. Therefore, those who were not fasting tended to the needs of everyone. Although fasting is a deed that is extremely pleasing to Allah, the Prophet (peace be upon him) stated about their situation, “Those who were not fasting took all of the reward today.” (Recorded by alBukhari and Muslim.)
The Prophet’s statement was an exaggerated statement to demonstrate that those who did not fast possibly received even more reward than the people who were fasting. This is because they were assisting and helping their brothers who were in need. Thus, their reward was very great. In fact, even after becoming the rulers, Abu Bakr and Umar used to continue to serve the people and help them fulfill their needs. Among the Arabs, it was considered very bad for women to milk the animals. Therefore, before becoming the ruler, Abu Bakr started the practice of milking the animals for the womenfolk in his area who did not have men present to milk for them. After becoming the ruler, he continued to do that on their behalf. Umar also used to deliver water to the elderly widows even after he became the ruler.
Al-Bugha and Mistu state that assisting one’s brother is not restricted to assisting him by doing some deed on his behalf. It also includes the other deeds previously referred to in this hadith, such as rescuing him from a distressful situation, relieving his debt and interceding on his behalf. One should use one’s physical and material means as well as other means, such as reputation and authority, to help one’s brother. ‘
5. “Whoever follows a path in order to seek knowledge thereby, Allah will make easy for him, due to it, a path to Paradise.”
According to most of the commentators, what is meant by knowledge here is the knowledge of the religion. This is the most important type of knowledge that one can attain. This interpretation seems to be correct as it is that knowledge that most seemingly will lead one to the Path to Paradise. Secular knowledge may not necessarily lead to that path as can be seen from the many scientists and scholars who have no fear of Allah or knowledge of the path to Paradise. The meaning of the Prophet’s statement, as ibn Rajah mentioned, includes both the actual physical following of a path in order to seek knowledge as well as the non-physical means by which one attains knowledge. The first category would include walking or riding to the lectures or places of the scholars to meet with them and learn from them. The latter category would include actions like reading, studying, memorizing, researching, pondering and so forth. All of these are part of the “paths” by which one attains knowledge.
The words, “Allah will make easy for him, due to it, the path to Paradise,” could imply, as ibn Rajah states, that Allah will make the attaining and seeking of knowledge easy upon him and it is that knowledge that is the path to take him to Paradise. In this way, it is similar to Allah’s statement in the Quran, “And We have indeed made the Quran easy to understand and remember, is there then anyone who will remember [and receive admonition]?” (al-Qamar 17)
Another interpretation, also given by ibn Rajah, is that Allah will make it easy for the seeker of knowledge, who has a sincere intention to please Allah, to benefit from his knowledge and to act on the basis of his knowledge. In this way, it will be a type of “cause” for his guidance and it will lead him to Paradise. Furthermore, Allah may make other knowledge easy for the person to obtain and benefit from and this will lead him to Paradise. It is said that if a person acts on the basis of his knowledge, Allah will bestow upon him new knowledge that he did not possess. The evidence for this concept is in the following verses of the Quran: “And Allah increases in guidance those who walk aright” (Maryam 76)
“While as for those who accept guidance, He increases their guidance and bestows on them their piety” (Muhammad 17). The hadith may also be a reference to making the physical path to Paradise in the Hereafter easier for the person. Knowledge shows the straightest and shortest path to Allah and His pleasure. Whoever follows the path that is lit by the light of true knowledge is following a path that directs him to Allah’s pleasure, without any curves to it. In the Hereafter, he will easily be able to follow the Path to Paradise or the bridge over the Hell-fire. In fact, the path of knowledge– when that knowledge is truly applied– is the only path that leads directly to Allah. It is the path of Allah’s revelation, of the knowledge that He revealed to His messengers. In this life, it guides the person out of the darkness of ignorance and confusion. In fact, for this reason, the Book of Allah has been called “light,” because it leads out of darkness into light.
Allah says, “Indeed, there has come to you from Allah a light and a plain Book 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 the Straight Way” (al-Maaidah 15-16). Hence, the one who seeks knowledge is following the best and easiest path to Allah. Therefore, the path to Paradise will be made easy for him in both this life and the Hereafter. Actually, there is no way for a person to know what the path to Paradise is except through knowledge. What is meant here by “knowledge,” again, is that knowledge which is contained in the books Allah revealed and which His messengers taught mankind. If a person is ignorant of that knowledge, he, in reality, has no knowledge of the path to Allah or the path to Paradise.
The reason true knowledge should lead one to Paradise is that true knowledge increases one’s knowledge of Allah. This knowledge leads to love of Allah as well as fear and hope in Allah. It leads one to act in ways that are pleasing to Allah. In fact, Allah has said about the people who have that true knowledge, “It is only those who have knowledge among His slaves who fear Allah” (Faatir 28).
5.1 The Concept of Seeking Know ledge
The Prophet (peace be upon him) said, “For whoever Allah desires good, He gives him understanding of the religion. And, verily, knowledge comes through leaming.” The Prophet (peace be upon him) also said, “Seeking knowledge is an obligation upon every Muslim.” In the hadith under discussion here, the Prophet (peace be upon him) stated, ” Whoever follows a path in order to seek knowledge by it. .. “
When one studies these hadith and others similar to them, one important conclusion is clear: Knowledge does not come to a person without effort. The person must seek that knowledge. In reality, therefore, he must sacrifice something in order to gain that knowledge. Usually, he must sacrifice his time and, often times, he must sacrifice some of his wealth in order to attain that knowledge. When he does that, then Allah makes it easy upon him to attain that knowledge and follow it to Paradise. The most knowledgeable Muslims of all time were the Companions of the Prophet (peace be upon him). They set the example of what it means to strive and sacrifice for the sake of knowledge.
The Prophet (peace be upon him) made a special supplication for ibn Abbaas, that Allah grant him knowledge and understanding of the Quran. Yet by what means did ibn Abbaas attain that knowledge? Was it through sacrifice and valuing knowledge or was it by him expecting that knowledge would come to him? He would sit outside of the doors of the older Companions waiting for them to come out of their houses, putting up with the heat and the hot wind. His purpose was to ask them about hadith of the Prophet (peace be upon him) which they knew better than him, because they were older during the time of the Prophet (peace be upon him). When they would come out to him, they would say, “Why didn’t you send someone for us?” He would reply, “No, it is more proper that I come to you.”
Another example is Abu Huraira. The Prophet (peace be upon him) made a supplication that Abu Huraira acted upon. That supplication meant that he would not forget any hadith of the Prophet (peace be upon him) afterwards. However, it is recorded of Abu Huraira that he would divide the night into three portions. One portion was for sleep, one for prayer and the other for studying hadith. Imam al-Bukhari recorded in his Sahih that Jaabir ibn Abdullah traveled for one month to get a single hadith from Abdullah ibn Unais. In a version recorded by al-Tabaraani, it states that Jaabir said, “I used to hear a hadith on the authority of the Prophet about retribution and the one who narrated that hadith [directly from the Prophet] was in Egypt, so I bought a camel and traveled to Egypt. . .”
The Companion Abu Ayyoob traveled all the way to Egypt to ask Uqba ibn Amr about one hadith. He told Uqba that only he and Uqba were left who had heard that particular hadith directly from the Prophet (peace be upon him). After hearing the hadith his business was completed in Egypt and he returned to Madinah. Furthermore, the Follower Yahya ibn Abu Katheer said, “Knowledge is not acquired with laziness.” (Recorded by Muslim.)
Unfortunately, nowadays, too many people want knowledge to be served to them on a silver platter. They want everything according to what is convenient and easy for them. They are not very much willing to sacrifice in order to attain that knowledge. If there is going to be a lecture, it has to be at a time and place convenient for the person otherwise he will not attend. Many times, people will not even give up their time for shopping in order to benefit from a visiting speaker’s lecture. If there is a book for sale on Islam, they will only buy it if it is cheap– much cheaper than any other book that they could purchase today, either on computers, cooking or whatever. Is it any wonder, with this kind of attitude, that the number of scholars and the number of people who have a relatively deep knowledge of Islam are very few today? This knowledge is something very precious. It will lead a person to great heights in Paradise, Allah willing. Therefore, no one should expect to get it without a corresponding willingness to sacrifice and strive for it.
6. “No people gather together in a house of the houses of Allah, reciting the Book of Allah and studying it among themselves … “
After mentioning the importance of seeking knowledge, the Prophet (peace be upon him) mentioned one of the greatest means by which knowledge is attained: the reading and study of the Quran. This also implies that if one seriously reads and studies the Quran, the path to Paradise will be made easy for him. This hadith demonstrates the great blessings that come about through the reading and study of the Quran. Indeed, in another hadith, the Prophet (peace be upon him) stated, “The best of you is one who learns the Quran and teaches it.” (Recorded by alBukhari.)
The purpose of the Quran is not simply its recitation. The purpose of reading it is to ponder over its meaning and to understand it. Allah has said “[This is] a Book that We have revealed to you, full of blessings, that they may ponder over its verses and that men of understanding may remember” (Saad 29). However, the purpose of understanding it is to apply it. As was noted
earlier, the Quran is either a proof for a person or a proof against a person. When a person understands it and applies it, it takes him along the path to Paradise. The Prophet (peace be upon him) stated, “No people.” The way that he said it, in the indefinite, implies that the blessings mentioned here accrue to any people who do this act. They do not have to be scholars or pious people or whatever. Any group of people who come together and do this act will receive these blessings, as long as their intention is sincere for the sake of Allah
6.1 Reading the Quran is the Best form of Dhikr(“Remembrance of Allah”)
There are numerous verses of the Quran and hadith of the Prophet (peace be upon him) demonstrating the importance of dhikr or making remembrance of Allah. For example, Allah has said, “Recite what has been revealed to you of the Book and establish the prayers. Verily, the prayer prevents one from great sins and evil deeds. And the remembering of Allah is indeed greater. And Allah knows what you do” (alAnkaboot 45). The remembrance of Allah should have a great effect on a person, as it should drive him to worship and obey Allah. However, in applying those verses and hadith concerning the virtues of dhikr, some people seem to forget that the best form of dhikr is the reciting of the Book of Allah. Allah has said, “And We have not taught him [the Prophet (peace be upon him)] poetry, nor is it suitable for him. This is only a reminder (dhikr) and a plain Quran” (Yaseen 69). Allah also says, “This is a reminder (dhikr). And verily for the pious is a good final return” (Saad 49).
6.2 How and Where to Study the Quran
In this hadith, there is a particular reference to gathering together to read and “study” the Quran in one of the houses of Allah. According to al-Teebi, the Prophet (peace be upon him) explicitly said, “houses of Allah,” instead of “mosque” so that all of the places that have been built with the intention of pleasing Allah and spreading His religion would be included in the reward mentioned in this hadith. In other words, it is also inclusive of the Quran schools and other places which are not mosques but were built with the intention that people would come there to study and read the Quran.
Others say that the Prophet (peace be upon him) did not intend to imply anything by his specific mention of “the houses of Allah.” The houses of Allah were mentioned by the Prophet (peace be upon him) because, in general, those are the places in which the Quran is read and studied. However, this does not mean that the reward mentioned by the Prophet (peace be upon him) just applies to those houses. Instead, it applies to any place in which people gather together to read and study the Quran.
In this hadith, the Prophet (peace be upon him) also explicitly mentioned the gathering together to recite and study the Quran. According to the majority of the scholars, to study the Quran in a group in the mosque itself is a preferred way of studying the Quran.
However, it is narrated that Imam Malik disapproved of such an act. But his followers have interpreted his statement as referring to a specific type of group study, where the group as a whole recites the Quran together simultaneously. In this way, the teacher cannot tell whether or not they are all properly reciting it as he may not be able to hear some of the voices very well. This was not the practice of the early scholars. Instead, everyone should read a portion of the Quran, one at a time in a clear and comprehensible fashion.
According to Taataay, the proper fashion to study the Quran which this hadith is referring to is the manner in which the Prophet (peace be upon him) learned the Quran from the angel Gabriel. This is where the teacher first recites the Quran to the student and then the student repeats what the teacher has recited. This is Taataay’s interpretation of the hadith of ibn Abbaas recorded by al-Bukhari and Muslim in which he stated that during every Ramadhan, the angel Gabriel would “study” the Quran with the Prophet Muhammad (peace be upon him). However, that is not what the hadith of ibn Abbaas explicitly states. Therefore, it is difficult to be definitive with respect to that conclusion.
Al-Teebi says that the word translated here as, “study,” includes all of the aspects by which one understands the Quran. This includes the learning and teaching of the Quran itself. It also includes the study of the commentary and explanation of the meaning of the verses Al-Teebi’ s interpretation seems to be feasible. In this hadith, the Prophet (peace be upon him) mentioned both the reading of the Quran and its study. There must be some difference between the two facets. The first aspect is the actual reciting of the words of the Quran, which is a must. The second aspect is the effort to understand what those words mean and how one must apply them in one’s life.
6.3 The Results of Reading and Studying the Quran
This hadith mentions, implicitly or explicitly, the five very important results that accrue from reading the Quran:
(1) Reading and studying the Quran is a path to gaining knowledge. Therefore, when a group of Muslims read and study the Quran, Allah will make the path to Paradise easy for them.
(2) When people read and study the Quran, tranquillity is descended upon them. In a hadith in both Sahih al-Bukhari and Sahih Muslim, it is recorded that a Companion was reciting Surah al-Kahf when clouds surrounded him and continued coming closer and closer to him. His horse was becoming fearful at the sight. In the morning, he mentioned that to the Prophet (peace be upon him) and he said, “That is the tranquillity that descends with the Quran.” This is a special feeling of calm and peace when a person remembers Allah or recites the Quran. The heart becomes at rest and peace with itself. In fact, this is the only real way for the heart to become truly full of peace and tranquillity. Allah says in the Quran, “Those who believed and whose hears find rest and tranquillity in the remembrance of Allah: verily, it is in the remembrance of Allah that hearts do find rest and tranquillity” (al-Rad 28).
(3) When reading and studying the Quran, the Muslims are covered with mercy. The meaning of this phrase is that they are literally covered and completely enveloped by Allah’s mercy. The reading and study of the Quran is an act of piety. And Allah has said in the Quran, “Verily, the mercy of Allah is close to the pious doers of good” (al-Araaf 56).
(4) The angels surround those who read and study the Quran. AlHaitami states that the angels of mercy and blessings surround them and cover the spaces between them and the lowest heaven, as is mentioned in some other hadith. They do this to listen to the words of remembrance and to invoke blessings upon those who are remembering Allah. They protect those people from any form of evil. They also do not leave any opening for the Satan to enter.
(5) Allah mentions those who read and study the Quran to those in His presence. Al-Sindi wrote that the One making the mention is the greatest One and He is mentioning them to a very great creation, the noble angels. If this were the only honor bestowed upon those who remember Allah, this would be sufficient for them. The Prophet (peace be upon him) said, “Allah has said, ‘I am as My servant expects of Me. I am with him when he mentions [or remembers] Me. If he remembers Me to himself, I mention him to Myself. If he mentions me to a gathering, I mention him to a gathering that is better than his.” (Recorded by al-Bukhari and Muslim.) Allah has also said, “Therefore, remember Me, I will remember you” (al-Baqara 152). Allah’s mentioning of a slave is in reference to His mentioning that slave and praising him in the presence of the angels that are with Allah.
These last four results of reading and studying the Quran actually occur with respect to every form of dhikr or remembrance of Allah. The Prophet (peace be upon him) stated, “No people sit together remembering Allah except that the angels surround them, mercy covers them, tranquillity descends upon them and Allah mentions them to those in His presence.” (Recorded by Muslim.)
7. “Whoever is slowed by his deeds will not be hastened forward by his lineage.”
All of mankind comes from the same source. Allah says, “O mankind, fear your Lord who created you from one soul and created from it its mate and from them spread forth many men and women” (al-Nisaa 1). All people share this common lineage. And they have all been created for the same purpose and they are all expected to heed the guidance that has come from Allah. In reality, there is nothing naturally or inborn that separates one human being from another. There is no difference, other than superficial ones, between a white man and a black man, an Arab or a non-Arab. The only thing that is going to distinguish them is their taqwa that is in their hearts and which is manifested in their deeds. Allah has said, “O mankind, We have created you from a male and female and We have made you into nations and tribes, so that you may recognize one another. Verily, the most honorable of you with Allah is he who has the most taqwa. Verily, Allah is All-Knowing, All-Aware” (al-Hujuraat 13).
Furthermore, all humans will stand in front of Allah by themselves and alone. At that time, all of the worldly blood ties and relations will be forgotten and will mean nothing. Everyone will just care about themselves and be worried about themselves. They will not be coming to the aid of others. Allah describes that day in the following words: “Then, when the Trumpet is blown, there will be no kinship among them that Day, nor will they ask [about one another]” (al-Muminoon 101). The only helpful factor for the person on that day will be the good deeds that he performed in this life. Allah says, “For all there will be ranks according to what they did. And your Lord is not unaware of what they do” (al-Anaam 132).
If a person himself did not work for Paradise, then he is not going to be blessed with Paradise due to what others have done, no matter how close their blood relationship may be. Allah has said, “Man can have nothing but what he strives for” (al-Najm 39). If the deeds are not there, one’s lineage is not going to help the person whatsoever. This is true for the noblest lineage of mankind. In fact, when Allah revealed the verse, “And warn your tribe of near kindred [O Muhammad]” (al-Shuaraa 214), the Prophet Muhammad (peace be upon him) went to the top of the hillock of Safa and said, “O gathering of Quraish! Purchase your own souls for I cannot save you from Allah. Oh tribe of Abd Manaaf, I cannot save you from Allah. O Abbaas ibn Abdul-Muttalib, I cannot save you from Allah. O Safiyyah, the aunt of the Messenger of Allah, I cannot save you from Allah. O Fatima daughter of Muhammad, ask of me what you will of my wealth but I cannot save you from Allah.” (Recorded by al-Bukhari and Muslim.)
What then are the deeds that a person should wish to have filling his record of deeds since his blood relations are not going to be able to come to his rescue? The Prophet (peace be upon him) has already alluded to such deeds. The person should help his brother when he is in need, he should rescue him from distressful situations, he should be forgiving when his brother is in dire circumstances and he should conceal his brother’s sins. Furthermore, he should strive after knowledge and he should get with others to read and study the Quran. These are some of the most important acts that he can perform. If he performs these acts sincerely for the sake of Allah, then, regardless if he were from the noblest or the lowest of families, Allah will be pleased with him and Allah will enter him into Paradise.
8. Other Points Related to This Hadith
• As stated in the commentary above, the reward for an act is of a similar nature to the act itself. However, the mercy and grace of Allah is so great that the act itself cannot compare to the type of reward that Allah will give for it. For example, although relieving a brother’s difficulty in this world is rewarded by Allah relieving one’s own difficulty, there is no comparison between removing a worldly difficulty and a difficulty or hardship on the Day of Judgment. The latter, which is the reward for the act from Allah, is much greater and much more needed by the human than the former. This demonstrates how gracious and merciful Allah is. Every believer should consider and remember these facts. If he does so, this should make his heart softer and filled with love for Allah.
• Al-Baitaar points out that Muslim society is built upon two foundations, as is implied by this hadith: mutual support and knowledge. Muslims must help each other and relieve each others’ suffering. But that must be done in accordance with what is correct and approved by the shareeah. Many times people of this world help each other but they help each other in actions that are not proper or which are acts of dhulm and wrongdoing. The only way to avoid that is by knowing what is correct and what are the proper actions to take.
• A Muslim should help all others in what is righteous and good. However, a Muslim should never take part in anything or support anything that is evil and sinful. Therefore, if a person is begging a Muslim for money with which he wants to buy cigarettes or alcohol, the Muslim should not help him or give to that cause. Even if the beggar is the person’s father or mother, he should not give him or her anything. This is because, in reality, he is not helping the person in anyway but he will be contributing to something which is an evil.
• A Muslim’s mind is not solely on dollars and cents of this world. First, when it comes to giving a loan, he must do so interest-free and he should never be thinking later about how much interest he is losing or how much value his money is losing because he has followed the teachings of Islam. Furthermore, when it comes to his brother’s debt, he should be willing to be flexible and even forego the debt if he finds that his brother is truly not able to repay it. He should be more concerned for his brother and the Hereafter than for a few dollars. If he takes that approach, Allah may be so pleased with him that He forgives his sins in the same way that he forgave the person’s debt.
• Al-Haitami states that the phrase, “Whoever alleviates [the situation of] one in dire straits who cannot repay his debt, Allah will alleviate his lot in both this world and the Hereafter,” also applies to the scholar who answers a religious question for a layman. This is because the layman was in dire straits with respect to that question and it was the scholar who relieved him of his difficulty.
• In the same way that it is not proper for a Muslim to demand his money back from a poor Muslim who honestly cannot afford to repay him, it is also a form of dhulm (wrongdoing) for a Muslim who can afford to repay his debt to delay in doing so. The Prophet (peace be upon him) has said, “The delaying of repayment by one who has the means is a form of dhulm.” (Recorded by al-Bukhari and Muslim.)
• “Concealing a Muslim” may be in reference to either a spiritual or physical concealment. If a person is in need of clothing to cover his body properly, it is possible that the meaning of this hadith also applies to such a case. It may also include concealing a “spiritual shortcoming”; for example, when one is having a difficulty because he is not married, one helps him get married and thereby conceals his shortcoming.
• If a person is known for his piety and religious knowledge, his writings and works should not be examined with a fine-tooth comb to find any mistakes or slips that he has made in his efforts. If he is mistaken in his ijtihaad on some point, this should not be made a public farce and the person should not be condemned due to a mistake or two.
• Especially in countries where the Islamic penalties are not invoked, if a person committed a crime that no one knows about (such as illegal sexual intercourse) and wishes to repent, he should repent privately between himself and his Lord. It is not necessary for him to go to the Muslim community and admit his sin to them. Instead, Allah concealed that sin and he should also conceal it and make a sincere repentance to Allah.
• This hadith has important implications for what can be called “Islamic media”. It demonstrates that, in reality, there is no benefit in broadcasting every mistake and every crime that is committed in society. Nowadays, one small mistake by an otherwise good person could lead to his reputation being ruined forever in the media. Indeed, the constant and general depiction of sins and crimes could have a very negative impact as people begin to believe that everyone is committing sins and therefore there is nothing wrong if they also commit sins. Instead, the media has a heavy moral responsibility and obligation to present facts truthfully but within the light of the overall goals of Islamic society. One of these goals is to not broadcast the sins and mistakes of the pious people who have erred.
• Many of the commentators stressed the importance of having the proper intention upon seeking knowledge. ‘ They say that although this condition is true for all deeds, it needs to be emphasized in the case of attaining knowledge because it is in this area that many people slip and do not have the proper intention. In fact, there is a hadith of the Prophet (peace be upon him) which states: “Whoever seeks knowledge in order to compete with the scholars or to debate with the ignorant or to have people turn their faces to him will be entered by Allah into the Fire.”
• The example of coming together, reciting, learning and studying the Quran was set by the noblest of messengers and the noblest of angels. Al-Bukhari and Muslim record that the Prophet Muhammad (peace be upon him) and the Angel Gabriel would meet every Ramadhan to go over and recite the Quran. In the last year of the Prophet’s life, they went over the Quran twice.
• One of the ways by which Satan gets to man is by making him believe that the righteousness or prestige of his lineage or his family is going to save him from destruction in the Hereafter. In this hadith, the Prophet (peace be upon him) made it clear that if a person’s deeds are not sufficient to get him to Paradise, his lineage is definitely not going to take him to Paradise.
• Al-Qaari points out that in line with what the Prophet (peace be upon him) said, that it is not lineage but one’s deeds and taqwa that separates people, most of the early scholars whose names are still remembered today were from ex-slave families or client families to the larger, more noble tribes. Those people, with their non-distinctive lineage, are still remembered today and people pray for them when they mention their names. However, the people from that time who had the great and noble lineage have, for the most part, become something forgotten.
Summary of the Hadith:
• The reward for deeds is of the same nature as the deeds themselves. Therefore, if a Muslim relieves his brother of some distress, Allah will relieve him of some greater distress in the Hereafter. If a person alleviates a person’s debt, Allah will alleviate a difficult situation for him. If a person conceals his brothers’ sins, Allah will conceal his sins. Indeed, if a Muslim is helping his brother in any way, then Allah will be helping him as long as he is helping his brother.
• The path to Paradise is made easy by seeking knowledge. Through knowledge one can recognize that path and can have the qualities in the heart that will lead him to follow that path.
• Gathering together to read and study the Quran is one of the most important means of attaining knowledge. It is a deed that is very pleasing to Allah and has many resultant benefits associated with it.
• If a person’s deeds are not sufficient to earn him entrance into Paradise, his lineage, no matter how noble, will also not be able to assist him in any way.
Books of Muslims 