[Hadeeth Commentary] Reliance on Allah (swt) for guidance and Forbiddance of Oppression

Adapted for Hiba by Tasneem Vali


It was related on the authority of Abu Dhar Al-Ghifari that the Prophet (sa) said, of what he related from his Lord, the Magnified and the Exalted be He, Who said:

“O My servants, I have made oppression unlawful for Me and unlawful for you. So do not commit oppression against one another. O My servants, all of you are liable to err except for those, whom I guide on the right path, therefore seek guidance from Me so that I should direct you to the right path. O My servants, all of you are hungry (needy) except for those whom I feed; therefore seek food from Me so that I may feed you. O My servants, all of you are naked (need clothes) except for those whom I provide garments, therefore seek clothing from Me so that I should clothe you. O My servants, you sin by night and by day and I am there to pardon your sins, therefore seek forgiveness from Me so that I should grant you pardon. O My servants, you can neither do Me any harm nor can you do Me any good. O My servants, even if the first amongst you and the last amongst you and the whole human race of yours and that of Jinns become as pious as the most pious heart of any one amongst you, it will not add anything to My Power or Kingdom. O My servants, even if the first amongst you and the last amongst you and the whole human race of yours and that of Jinns become as wicked as the most wicked heart of anyone amongst you, it will not decrease anything from My Power or Kingdom. O My servants, even if the first amongst you and the last amongst you and the whole human race of yours and that of Jinns gather together on a sector of land and all ask of Me and if I were to give every one of them what they asked for, that will not in any way decrease what I have any more than a needle decreases what is in the ocean when it is put into it. O My servants, these deeds of yours which I am recording for you I shall reward you for them, so he who finds good should praise Allah and he who finds other than that should not blame anyone but himself.” (Muslim)

This Hadeeth is a ‘Hadeeth Qudsee’, meaning a Hadeeth where the Prophet (sa) relates what Allah (swt) has said, His actual words. This Hadeeth demonstrates our relationship with Allah (swt) and teaches us to rely exclusively on Him for all our needs. Allah (swt) informs us of His attributes; Merciful, Forgiving, Powerful and Compassionate, compared to human beings, who are needy and weak. We need Allah’s (swt) Guidance and His help in all aspects of our lives. We are told categorically that no form of oppression or injustice will be tolerated in Islam.

Unlawful Oppression


Allah (swt) – the Light of Guidance

Allah (swt) is the originator of all guidance, be it from a book, a lecture, a person or an article. We as individuals are incapable of providing guidance unless Allah (swt) wills. We may attempt to show people the right path, but the true guidance comes from Allah (swt) alone. Guidance is a great mercy and blessing from Allah (swt). This guidance, in the form of the Quran, was revealed to us by Allah (swt) through His Messenger, Muhammad (sa). Allah (swt) showed us the right path to follow and warned us against Shaitan, who is our greatest enemy. Reciting Surah Al-Fatiha in every Rakah reminds us of our extreme need for our Lord’s Guidance and Support. (An-Nawawi)

Types of guidance:

  • Hidayat Al-Bayan – guidance related to the knowledge. Allah (swt) never forsakes us; He will bring us some means to guide us, guidance to know Allah (swt) and His attributes. Allah (swt) will never forsake us or leave us without showing us Who we need to worship. When Allah (swt) provides people guidance, not all will accept it. Allah (swt) offers guidance through different means but it will be your choice and free will to accept, reject or think about it. Some people know this is guidance from Allah (swt) and they accept it and Allah (swt) increases their level of guidance. If we accept, appreciate and act upon it; Allah (swt) gives us more and makes it easy for us to follow.
  • Hidayat Al-Tawfeeq – the guidance to do. The guidance will not just be in your heart. For example, someone is always angry and she needs guidance to become a calm person. She will listen to a lecture about patience and see examples of people who are angry and how they deal with it. She will realize and then change. Hence Allah (swt) will change her heart. Allah (swt) will give her the Hidayat Al-Tawfeeq so that in the most stressful situations she will not get angry.

Don’t be unjust towards Allah (swt) by seeking guidance from a slave just like us. Maybe that way of guidance will turn you away from the truth. With Allah (swt) it is always different than what you expect. You think something, and Allah (swt) does it differently; contrary to what you thought. Guidance resembles light and misguidance resembles darkness.


Allah (swt) is Ever-Forgiving

Repentance is a tool Allah (swt) has provided us with, in case we slip. Islam recognizes that humans have weaknesses and will occasionally do wrong. We may neglect/postpone our obligations or indulge in sins, but Allah (swt) reminds us He is Forgiving.


Allah (swt) is the Provider

Allah (swt) provides us with all our material needs: food, clothing, shelter etc… You need Allah (swt) to clothe you even if your wardrobe is full. Allah (swt) loves that His creation has a connection with Him all the time; we must ask with humility and Allah (swt) will increase our sustenance for us.

Allah’s (swt) Treasures and Bounties are Endless

Allah’s (swt) resources will not be reduced by the least in giving us what we ask for. The Hadeeth shows Allah’s (swt) generosity. Allah (swt) gives His servants a lot of bounties and favours. The more they ask Him, the more He gives. He wants us to ask Him more and seek His help and support. This is different from human beings because humans do not like to be asked frequently. The more you ask a human, the more he hates you and eventually turns away from you. He wants us to come closer to Him and show Him our needs and humbleness. (An-Nawawi) Allah (swt) protects you from harm and Allah (swt) benefits you. So you rely on Allah (swt) exclusively. If you make rules and everyone follows your rules; you will benefit. If people do not follow your rules; you will despair. Allah (swt) created us not because He needs us, but because of (wisdom) Hikmah. Allah (swt) created us and we benefit from having been created. Allah (swt) does not need His creation to worship Him.

Allah (swt) is the Most Rich (Al-Ghani)

If you don’t worship Allah (swt), He can create a billion other people to worship Him. Life does not stop because of one person. Everyone being pious will not add anything to Allah (swt). If you do good, it is good for you and nobody else.

  • Allah (swt) does not need anybody.
  • Allah (swt) does not need anybody to worship Him.
  • We need Taqwa; Allah (swt) does not need our Taqwa, we need to become Muttaqeen.
  • We need to obey Allah (swt); Allah (swt) does not need our obedience.
  • We need to be close to Allah (swt); Allah (swt) does not need us to be close to Him.
  • We need to be humble; Allah (swt) does not need our submission.
  • Nobody can harm Allah (swt); nobody can benefit Allah (swt).
  • Nothing can increase Allah (swt) in His dominion, nothing can decrease His dominion.

Do not worship or follow Allah’s (swt) commands as if you are doing Allah (swt) a favour. Allah (swt) enriches all creation. An example of a parable is given – except what is decreased from the ocean when a needle is dipped into it. Imagine you put a needle in the sea, it would have no effect, and it would not decrease anything in Allah’s (swt) dominion or treasure. Whatever Allah (swt) gives, it does not affect Allah (swt); our actions do not affect Allah (swt), He is our Rabb, and nobody is like Him.

Accountability on the Day of Judgment

At the end of the Hadeeth, it is mentioned and stressed that everyone will be accountable for their deeds. Whoever finds a good record; should be thankful to Allah (swt) and praise Him for that. Those who find other than that should not blame anyone except themselves. This is a clear statement that shows the personal responsibility we have for our actions (An-Nawawi). When your time in this world comes to an end, then the accountability starts. At the time of death, you can see the result. What you see at the time of death is preparation of what is to come. If you did well, you will be among the successful ones. And if you did not do well, you will be in trouble. Your actions are your responsibility.


The lesson we take is that when we express our needs to Allah (swt), it must be with humility for Allah (swt) is the only One who can guide us and forgive us. We must repent when we err. Thus gaining the pleasure of Allah (swt) should be our major goal in this world.

[Hadeeth Commentary] Charitable Acts


Abu Dhar reported that some of the companions of the Messenger (sa) said to him:

 “O Messenger of Allah (swt), the rich have taken away all the rewards. They observe the prayer as we do, and they keep the fasts as we do, and they give Sadaqah (charity) from their surplus riches.” Upon this he (the Prophet (sa)) said: “Has Allah (swt) not prescribed for you (a course) by following which you can also do Sadaqah? Verily in every Tasbih (i.e., saying Subhan’Allah) there is a Sadaqah, every Takbir (i.e. saying Allahu Akbar) is a Sadaqah, every Tahmid (i.e., saying Alhamdulillah) is a Sadaqah, every Tahlil (i.e. saying La ilaha illa Allah) is a Sadaqah, enjoining of good is a Sadaqah, forbidding of evil is a Sadaqah, and having sexual intercourse with your wife is a Sadaqah.” They (the Companions) said: “O Messenger of Allah (swt), is there reward for him who satisfies his sexual passion among us?” He said: “Tell me, if he were to devote it to something forbidden, would it not be a sin on his part? Similarly, if he were to devote it to something lawful, he should have a reward.” (Muslim)

In particular this Hadeeth addresses the fact that the Sahabah were always concerned about the Hereafter and how to compete in seeking Allah’s (swt) reward. The background tells us that the questioners were poor Muslims who understood that their prayer and fasts were equal to that of the richer Muslims. They did not envy them for their wealth, but were only troubled about how to compete when giving in charity (Sadaqah). The companions were sad because they were not able to donate money for charity like other people. Our lesson from this situation is to note that only the thought of not being able to compete in good deeds for Allah’s (swt) sake was what troubled the Sahabah the most, they were not least bothered with what others had – their anxiety stemmed from not being able to please Allah (swt) as much as others could. Subhan’Allah.

In the 40 Hadeeth of An-Nawawi, Ibn Rajab states that the Islamic concept of charity in its broad sense can be divided into two types:

  1. The acts of goodness and kindness one can have towards other humans. Ibn Rajab gave some examples, such as educating and teaching people like teaching the Quran, removing anything that harms people in their paths, and contributing to the well-being of the Muslim community. This also includes doing Dua (prayer) and Istighfar (forgiveness) for other Muslims.
  2. Keeping any harmful action away from others. This means that we must not perform any harmful act towards other people if it does not benefit them. It is the minimum thing that one can afford to benefit others.

The Prophet (sa) then assured his companions, and offered them an alternate explanation of ‘Sadaqah’. A broader concept than the one we usually limit it to – we only take it as monetary in nature.

How does Dhikr benefit you?

When you say ‘Subhan’Allah’ you are granted a tree in Paradise. When you remember Allah (swt) by saying ‘Subhan’Allah’ or ‘Allahu Akbar’ you are actually being good to yourself and Allah (swt) will give you the reward in the Hereafter.

  • Allah (swt) remembers you
  • Allah (swt) will remember your name
  • Allah (swt) will praise you.

hadeeth1Every time you receive a blessing and you say ‘Alhamdulillah”, Allah (swt) will give you a reward. When amazed or in a problem, say ‘Subhan’Allah’ and say Allahu Akbar‘, when you notice yourself feeling proud, this will train you to stay humble and remain a servant of Allah (swt). Finally, our entire lives are based on La ilaha illa Allah. Muslims should make it a habit to do Dhikr during the morning and evening and after every prayer as a minimum. How many times do the rich give monetary Sadaqah? They cannot do so every moment of their life. Allah (swt) has favoured His servants with something that can earn rewards every waking moment. When you say ‘Alhamdulillah’, you get richer. Don’t compare yourself to what other people do, how much do they pray or fast; Allah (swt) has a way for everyone to compete equally. Focus only on what you can do. We know for a fact from this and the other Hadeeth that the ways of pleasing Allah (swt) are numerous and affordable for everyone. People differ in their ability, preference, and potential; therefore a Muslim should take this advantage and do such good deeds that are more convenient and suitable for him or her. People have choices and preferences in doing acts of Ibadah according to their ability and this is acceptable in Islam. Only a few people may have the ability to do many things together. (An-Nawawi)


If you know of something good, and you want to share it with others, you must make sure you fulfill the conditions. You desire Paradise for others the same way you desire and strive for it yourself – but make sure you do not cause a greater harm than is already present. For example something may not actually be Munkar but in your culture it is considered that way. It has to be Munkar in the Shariah  and not just what your mother or father said. Speak with proof. It is a greater sin to term something as Haram when it is not actually Haram. If you call something Halal when actually it is Haram it is a lesser sin. Everything is Halal except what Allah (swt) has deemed as Haram. The etiquette is not to say something is Haram unless you are certain.


Acquiring knowledge and spreading it is one of the greatest Sadaqah, this leads to the ability of enjoining good and forbidding evil. Every moment we spend in learning is never wasted. Every normal activity that we do as part of our daily routine will be rewarded for doing it with a good intention. For example, if we leave home for work with an intention to benefit our co-workers and treat it as an opportunity for Dawah; Allah (swt) will reward us for this and it would become Sadaqah.

Finally, the end of the Hadeeth states that fulfilling the desire in a Halal way is Sadaqah. Fulfilling your desires is a right upon yourself and you are doing well when fulfilling the desire of your spouse. No one can say we are deprived – a deprived person is one who deprives himself from the good. Allah (swt) has made it easy for us to earn rewards and practice charity, no matter how rich or poor we are. Alhamdulillah.

[Hadeeth Commentary] Our Quest to Paradise


Mu’adh bin Jabal, said:

I said:”O Messenger of Allah (swt), tell me of a deed which will take me to Paradise and will keep me away from the Hell-fire.”

He said: “You have asked me about a great matter, yet it is indeed an easy matter for him to whom Allah (swt) Almighty makes it easy. (It is) that you worship Allah (swt) without associating anything with Him, that you perform the prayers, pay the zakat, fast during Ramadan, and that you make the pilgrimage to the House.”

Then he said: ”Shall I not guide you to the gates of goodness? Fasting is a shield; charity extinguishes sin as water extinguishes fire; and a man’s prayer in the middle of the night.”

Then he recited: “Their sides forsake their beds to cry unto their Lord in fear and hope, and spend of that We have bestowed on them. No soul knoweth what is kept hidden for them of joy, as a reward for what they used to do.” (As-Sajdah 32:16-17)

Then he said: “Shall I not also tell you about the peak of the matter, its pillar, and its topmost part?” I said: “Yes, O Messenger of Allah (swt).”

He said: “The head of the matter is Islam (submission to Allah (swt)), the pillar is prayer; and its topmost part is Jihad.”

Then he said: “And shall I not tell you of the controlling of all that?”

I said:” Yes, O Messenger of Allah (swt).”

So he took hold of his tongue and said: “Restrain this.”

I said: “O Prophet of Allah (swt), will we be held accountable for what we say?”

He said: “May your mother be bereft of you! Is there anything that topples people on their faces (or he said, on their noses) into the Hell-fire other than the jests of their tongues?” (Tirmidhi)


This Hadeeth is related by Maudh bin Jabal himself. Maudh asked Prophet Muhammad (sa) a question and we note that the main concern of the Sahabah was to go to Paradise. Maudh bin Jabal not only wanted information but he also wanted to put it into practice. When you acquire the knowledge, your main concern should be to go to Paradise and be away from Hellfire.

Sometimes people seek knowledge to feel good, but we should always seek knowledge in order to make ourselves closer to Allah (swt).We need to look within our hearts and ask, ‘Why am I learning?’ The signs that show you are not learning for the sake of Allah (swt) is when you are frustrated, impatient and hasty – this is when you are learning to boost your ego. But when you learn for the sake of Allah (swt); you know that Allah (swt) will appreciate your learning.

In the light of Prophet Muhammad’s (sa) response

1.Worship Him Alone

People usually make their desires their god. Allah’s (swt) Majesty demands that He be worshiped alone, without any rivals. Allah (swt) is the Most Rich, He doesn’t accept it if we associate anyone with Him. We cause our own destruction when we are a slave of someone else or something else besides Allah (swt). Allah (swt) does not need our worship; He will leave us with our Shirk.

  • Shirk is the greatest thing Allah (swt) forbade us from.
  • Tawheed is the greatest thing Allah (swt) commanded us to do.

So don’t make the knowledge a desire; acquire knowledge to draw yourself closer to Allah (swt).

2. Establish Prayer

This advice is being given to one of the Sahabah, not to someone new to Islam. Our struggle and aim should be to perfect our Salat. We need Allah’s (swt) help to fulfill  this task. We should always feel that our last prayer was not so perfect and  hence try to  improve the next one.

3. Pay Zakat

This is the only way to purify our money/wealth. It is one of the rights of people over us. Understand that paying Zakat is an obligation- just like Salat and fasting.

4. Fasting is a Shield

The Prophet (sa) fasted every Monday and Thursday and in the months of Muharram and Shaban.  He used to fast on the white days or the white nights (i.e. the 13th, 14th, and 15th of every lunar month), and the first nine days of Dhul-Hijjah. We have been ordained  to  fast in the month of Ramadan. This is important as fasting teaches us obedience to Allah (swt) and puts us in a state of calmness and piety.

5. Pilgrimage to Makkah

To acquire Paradise, we must do what Allah (swt) wants us to do. All the obligations discussed above are the minimum what we can do to enter  Paradise. Quantity is not important – it is there to satisfy ourselves. But Allah (swt) wants the quality. If we get these five pillars right; we will enter Paradise.

picture2The Gates of Paradise

There are a variety of doors – you can do one, two or all three. When Allah (swt) opens the doors of good deeds grab them, stick to them. Everybody is unique and the path you choose to Paradise is also unique. You must not rely on one particular deed to take you to Paradise. Whatever Allah (swt) makes easy for you; you should do, and ask Allah (swt) to accept it.

Charity can be a smile, caring for somebody, carrying something for somebody, the best Sadaqah is giving money for the sake of Allah (swt).

Praying in the depths of night means the beginning of the last third of the night. According to Ibn Rajab in 40 Hadeeth of An-Nawawi, three types of people whose prayer gets readily accepted, are:

  1. Those who wake up during the night for Dhikr, Dua, or perform Tahajud.
  2. Those who wait for the Isha prayer and do not go to sleep until they perform Isha.
  3. Those who wake up for the Fajr prayer.

Blessings of Jihad

Jihad is a blessing that allows us to become closer to Allah (swt). Scholars say that Jihad is the greatest act of worship and the most important deed after the obligatory acts. Through Jihad, Islam was protected and preserved and became dominant, where other nations lived under its rule peacefully with their rights maintained. (40 Hadeeth of An-Nawawi)

Mind Your Tongue

Restraining and controlling our speech is the most important act to achieve good. The one who controls his tongue controls all his affairs. If we cannot control what we say, the result will be chaos and Fitnah like in the time of Caliph Usman (ra).

Hence this Hadeeth provides evidence that good deeds can surely become our ticket to Paradise.

[Hadeeth Commentary] Practical Ways to Forbid Evil


Related on the authority of Abu Saeed al-Khudri that the Prophet (sa) said: “When any one of you sees anything that is disapproved (of by Allah (swt)), let him change it with his hand. If he is not able to do so, then let him change it with his tongue; still if he is not able to do so, then let him change it with his heart, though that is the weakest (kind of) faith.” (Muslim)

hadith4.1The foremost thing we take from the Hadeeth above is that all of us have intrinsic radar to abhor what is bad. If we do not acknowledge this sensitivity of distinguishing between good/bad, beautiful/ugly, Haram/Halal as believers, we cannot follow Allah’s (swt) commands as we are not able to distinguish the acceptable from the unacceptable. It is something that we naturally reject. Regardless of our different cultures or languages, our inner self does not accept it. This is a return to our Fitrah (instinct); there are things that we are naturally disgusted by and vice versa. Unless you identify evil, you cannot stop it – in other words you cannot act on this Hadeeth. Normally we think of these two features as distinct, but they are actually concurrent and occur at the same time. Our aim in accomplishing this obligation is to maximize benefit and minimize harm.

Secondly, the Prophet (sa) talked about ‘changing’ the evil. Usually we do not act to change; we only act to make ourselves feel better. We need to approach it with this thought in mind: “What can I do to bring about a helpful, positive and constructive change?” A believer must work towards making the situation better and permanent. If the change is not possible due to your action, then you are not following the Hadeeth. However you must still dislike it in your heart; remain steadfast on your principles. For example, when you see someone drinking alcohol, you must not accept it as a good act even if you see it all around you. If you say it is normal as those drinking are non-Muslims – it is accepting and agreeing that drinking is not against our innate nature. We must still know and accept in our hearts that it is wrong and unacceptable to Allah (swt). Sinning is arrogance but Allah (swt) is the Most Merciful. When you recognize the sin in your heart, you need to move away from the situation.This is an action of the heart, saying: “O Allah (swt), there is nothing that I can do to change this bad situation that You dislike and disapprove, except that I hate it to take place. I do not agree to it. O Allah (swt) forgive me, guide me and save my heart from being influenced by it.”

hadeeth 4.2

For something to be considered Munkar (denied), there are three conditions. It is not up to you to say something is Haram.


Principles of Forbidding the Evil

1. Prioritize the evil
Begin with the higher priority before the lower.

2. Be gradual
Note the gradual method by which Allah (swt) made the drinking of wine forbidden: Firstly, He said that there were benefits and harms in it, but the harm outweighed the benefits; secondly, He forbade people to approach prayer in a drunken state; finally, it was prohibited by Him. This step-by-step method does not imply that wine was not forbidden in the early stages, but it is a methodology from which we can benefit.

3. Treat the act only
For example, when you see evil, you should not humiliate or insult the person. Hate or forbid only the sin; don’t hate or mock the person. This way you separate the person from the sin – this is good for you and good for the other person. Don’t make people feel uncomfortable; focus only on the evil. Tell him or her to consider that since Allah (swt) will not accept it, you won’t accept it either. This way you tend to free the person from the sin without rejecting him or her. Only then you will be able to communicate successfully with the person using the best of words.

4. Ascertain first
Establish that the evil is indeed taking place.

5. Choose a suitable time to forbid the evil
a. The caller should not delay until the evil has finished.
b. The caller should exploit situations in which people are more likely to respond to his call, for example, Prophet Yusuf (as) spoke to his companions in the prison about Tawheed when they had been troubled by their dreams.

6. Speak in private
If you speak in a crowd it might be considered as a scolding and thus, might serve the opposite purpose.

7. No instigation
Do not provoke the people; use a good argument.

8. Stay compassionate
Show forgiveness and kindness towards the people.

9. Weighing the principles of benefit and harm
Ibn Taymiyah wrote: “If enjoining the good and forbidding the evil would result in a greater evil, then it is Haram to do it. Enjoining good should not lead to a better deed being left out and forbidding evil should not lead to a greater evil taking place.”

The action of the heart must be practiced; the heart of a Muslim who witnesses evil is influenced by that evil. A dark spot is placed in the heart. “Familiarity breeds contempt” and so is with our hearts. With repeated exposure to evil, the heart will acquire more dark spots until it no longer appreciates good and dislikes evil. So a believer, who does not forbid evil in his heart, might turn into an evil doer himself or herself.

May Allah (swt) protect us from ourselves. Ameen.

[Hadeeth Commentary] The Reality of Hasad (Jealousy)


Related on the authority of Abu Hurairah (rta) that the Prophet (sa) said: “Do not be envious of one another; do not artificially inflate prices against one another; do not hate one another; do not shun one another; do not under cut one another in business transactions; be as fellow-brothers and servants of Allah (swt). A Muslim is the brother of a Muslim. He neither oppresses him nor humiliates him nor looks down upon him. Piety is here – and he pointed to his chest three times. It is evil enough for a Muslim to hold his brother Muslim in contempt. All things of a Muslim are inviolable for another Muslim: his blood, his property and his honour.” (Muslim)

This Hadeeth is about the rights of a Muslim. A Muslim has more rights upon another Muslim compared to a non-Muslim. This Hadeeth clarifies the things which you should not do to another Muslim. This does not in any way mean that all these things are allowed if the other person is a non-Muslim. Certainly, Allah (swt) demands that we be fair and just to all.

Unity is one of the greatest aims Islam asks Muslims to strive for and Allah (swt) forbids any division among the Muslim Ummah. The Quran urges Muslims in countless verses to remain united. Allah (swt) says: “And hold fast, all of you together, to the Rope of Allah (which is Islam) and be not divided among yourselves…” (Al-Imran 3:103)

Several guidelines steer Muslims to practice deeds resulting in unity. Simultaneously, Islam prohibits many actions that can lead to divergence in the Muslim Ummah. The very first action that the Prophet (sa) forbids us is envy (Hasad). The fact is that Hasad led Shaitan to envy Adam (as) and lose his status among the angles. Hasad is also responsible for the first sin committed on earth by Cain (Qabil) who murdered his brother Able (Habil).

What is Hasad?

Hasad means desiring the removal of a blessing from somebody else that has been bestowed upon him by Allah (swt). For instance, somebody is blessed with wealth/children/knowledge and you feel Hasad. Hasad is having this feeling in the heart. It is felt in matters of both Deen and Dunya. The envious person actively wishes the removal of the blessing from another person, and wishes for them to get deprived even though he or she might not receive a similar blessing. For example, thinking about how someone is wealthy and always travelling; feeling upset because you cannot do the same. You just do not want another to have something you do not have, or cannot attain.



Ibn Taymiyah also included in the definition of Hasad that one hates the person having a blessing and feels that they do not deserve it, even if you do not know that person. The reality is that you hate something that Allah (swt) has given someone. Allah (swt) distributes the blessings and you are accountable for your feelings.

Levels of Hasad

Ibn Rajab states in his definition that it is part of human nature that a person dislikes anyone who is better than him in virtues. He says that people differ in their attitudes and he lists five categories of envy that people have:

  1. Some people will make the effort through action/speech to end the bounty received by someone whom they envy.
  2. Others will try to take it away from the person they envy and then try to get it for themselves.
  3. Some people do not make any effort by action/speech to harm the one whom they envy. This category of people can be of two types:
    1. The one who does his best to eliminate the feeling of envy within himself but he cannot overcome it. In spite of this, he keeps fighting and struggling against it. Ibn Rajab says: “This type of person is excused from punishment.”
    2. The one who thinks about envy and practices it repeatedly. He does not make any effort to fight it even though he does not do any harm by action/speech. He wishes that the bounty of the envied one gets lost. Consequently, this person deserves punishment.
    3. Those people who envy someone but do not harm. They do not even wish the loss of the bounty from the envied one. Instead, they make an effort to attain a similar bounty or virtue for themselves. Ibn Rajab says: “If this bounty is worldly virtues/ bounties, there is no benefit in that. But if it is a righteous virtue, then it is good.”
    4. Some people who whenever feel envy, they do their best to stop it and do something good for the person whom they envy. Also, they make Dua for that person until they love him because envy is usually associated with hatred. Ibn Rajab says: “These people are the best believers since everyone is subjected to indulge or be trapped by envy.” (40 Hadeeth Nawawi)

We should keep in mind that unlike the sins that are temporary, Hasad is more dangerous and worse as it is in the heart and can last for days and years. For example, drinking alcohol is a sin at the time of the act. But Hasad is a long-term sin. When you hate someone else for being blessed, it is akin to your objecting to Allah’s (swt) decree. If you look at Hasad from this angle, it makes it easier for you not to strive to compete with others, but to accept what Allah (swt) has decreed for you. Prophet Muhammad (sa) said: “Nobody will attain faith until you love for your brother what you love for yourself.” (Bukhari and Muslim)

Why is Hasad prohibited?

By Allah’s (swt) Will and Permission, Hasad can cause harm to another Muslim. Hence, it is an evil deed. This is a quality of Shaitan; even if you wish bad for someone, it can happen. The Prophet (sa) said: “Creeping upon you is the disease of those people before you: envy and hatred. And hatred is the thing that shapes. I do not say it shapes the hair but it shapes the religion. By the One in whose Hand is my soul, you will not enter paradise until you believe, and you will not believe until you love one another. Certainly, let me inform you of such things that you may establish: spread the greetings and peace among yourselves.” The Prophet (sa) also mentions: “Hate and business transactions are tied together with Hasad. If you do not envy, you will love and if you love you will not be unjust or unfair.” (Ahmad and Tirmidhi).

“And those who annoy believing men and women undeservedly, they bear on themselves the crime of slander and plain sin.” (Al-Ahzab 33:58)

Muslims are the helpers and supporters of one another; they should treat each other with tolerance, love and mercy. This is how a Muslim should be.

[Hadeeth Commentary] Fulfilling the Needs of Another Muslim

Adapted for Hiba by Tasneem Vali


Related on the authority of Abu Hurairah (rta) that the Prophet (sa) said: “Whosoever relieves from a believer some grief pertaining to this world, Allah (swt) will relieve from him some grief pertaining to the hereafter. Whosoever alleviates the difficulties of a needy person who cannot pay his debt, Allah (swt) will alleviate his difficulties in both this world and the hereafter. Whosoever conceals the faults of a Muslim, Allah (swt) will conceal his faults in this world and the hereafter. Allah (swt) will aid a servant (of His) so long as the servant aids his brother. Whosoever follows a path to seek knowledge therein, Allah (swt) will make easy for him a path to Paradise. No people gather together in one of the houses of Allah (swt), reciting the Book of Allah (swt) and studying it among themselves, except that tranquility descends upon them, mercy covers them, the angels surround them, and Allah (swt) makes mention of them amongst those who are in His presence. Whosoever is slowed down by his deeds will not be hastened forward by his lineage.” (Muslim)

This is a comprehensive Hadeeth that teaches us how to behave as part of a society. It can be divided into two parts:

  • The ways we can help each other
  • The virtues of the study circle (Halaqa, Dars etc…)

The Hadeeth ends with a statement that categorically denies any benefit you might think your lineage will offer on the Day of Judgement.

How can we help each other?

There are essentially four ways demonstrated in the narrative above.

  1. Whoever removes a source of worldly grief from a believer, Allah (swt) will remove from him one of his sources of grief on the Day of Resurrection.
  2. Whoever eases the necessity of a needy person, Allah (swt) will lessen his needs in this world and the hereafter.
  3. Whoever shields (or hides the misdeeds) of a Muslim, Allah (swt) will shield him in this world and the hereafter.
  4. Allah (swt) will aid His slave as long as he aids his brother.


This guarantees that the profit earned from an act is of a comparable nature to the act itself. Or, that you will be treated the same way, in fact better than the way you treat another Muslim. You will get equal amounts of relief, help and protection in this world and also after you leave this temporary abode. Ibn Rajab, as quoted by An-Nawawi, talks about the difference between the two situations – in this world and the hereafter. Not everyone has a difficult life in this world, or is distressed. Since the difficulties of this life are incomparable to the distressful aspects of the hereafter, Allah (swt) reserves the reward for striving to relieve another Muslim’s distress of this life until the Day of Judgement. Many Ahadeeth emphasize on this principle. Grief or distress in this Hadeeth means a great difficulty or hardship a Muslim is facing. In one version of the Hadeeth, it is stated as “whosoever relieves” and in another version “whosoever removes”. There is obviously a difference between the two versions because ‘to relieve’ means to minimize the difficulty or distress, whereas ‘to remove’ means to totally eradicate the difficulty or hardship.” (40 Hadeeth Nawawi)


“And if the debtor is in a hard time (has no money), then grant him time till it is easy for him to repay, but if you remit it by way of charity, that is better for you if you did but know.” (Al-Baqarah 2:280)

Specifically with debt, if a person dies with it his burial is on hold until the debt is repaid. Avoid falling into debt just to have what others have. To make it easy, if someone needs to repay you some money and they cannot pay you on time, forgive them. Give them more time or tell them to repay whatever they can. This by itself is Sadaqah.

How to shield your Muslim brother?

Ibn Rajab says that people can fall into two categories:

  1. Those who are not known for transgression or committing bad deeds. For these people, if by any chance they commit a mistake, it should not be revealed. On the contrary, it should be concealed and not talked about.
  2. Those who are well known transgressors, and who speak proudly about their shameful and sinful acts. Ibn Rajab mentions that if there is a need to mention the qualities of these people, we should do so for the benefit of the Muslim community. (40 Hadeeth Nawawi)

The general rule of the Hadeeth is that Muslims must not disclose the faults of other Muslims unless they are of the second category and then only to an authority who will discipline them for the benefit of the Ummah. Satara is to cover someone’s mistakes; there are three types of ‘Sittar’:


A scholar said it is better to make a mistake in pardoning someone than to make a mistake by punishing someone wrongly. No matter how you help a fellow Muslim, you will be rewarded.

What are the virtues of a study circle?

This is the core of Islam, searching for and acquiring knowledge. This part of the Hadeeth is usually interpreted as follows:

  1. Allah (swt) will ease the way of the knowledge seeker to gain knowledge.
  2. Allah (swt) will assure the knowledge seeker benefits from the knowledge he is seeking.
  3. Those who pursue knowledge for the good of humanity, Allah (swt) will help them overcome distress on the Day of Judgement.
  4. Whosoever remembers Allah (swt) in a congregation, Allah (swt) mentions that person in His Divine congregation with His Angels.

In the end, we are reminded it is not who we are but what we do, and that we will bear the weight of our deeds ourselves on the Judgement Day.

May Allah (swt) enable us to be a better Muslim and implement the moral of this Hadeeth throughout our life. Ameen.