Great Reward For Simple Actions (2)

EsinIslam Ramadan

Ramadan Explorer

Muhammad Khayr Ramadan Yusuf

Acts of worship

'Uqbah ibn 'Amir (may Allah be pleased with him) narrated: "We were entrusted with the task of tending the camels (of Zakah). On my turn when I came back in the evening after grazing them in the pastures, I found Allah's Messenger (may peace and blessings be upon him) stand and address the people. I heard these words of his: If any Muslim performs ablution well, then stands and prays two Rak'ahs setting about them with his heart as well as his face, Paradise would be guaranteed to him." [Reported by Muslim in the book of purification, chapter on the desirable Dhikr after ablution 1\144].

Imam An-Nawawy said about the meaning of the Prophet's saying: "And prays two Rak'ahs setting about them with his heart as well as his face," by these words he combined all kinds of submission and abidance because submission is for organs, whereas abidance is for the heart according to the view of scholars.

As for the Prophet's saying: "What a fine thing is this," it means this word, benefit, glad tiding, or act of worship. It is fine from two ways: It is easy for everybody without hardship and it has a great reward. And Allah know the best! [Sahih Muslim with the explanation of An-Nawawy 3/121].

An-Nawawy said: We should study this Hadith in the light of the Hadith of At-Tirmidhy: "Allahummaj-'alny minat-Tawwabina, waj-'alny minal-mutatahhirin (O Allah make me among those who repent and purify themselves)."

It is desirable to add also the Hadith that was reported by An-Nasa'y in his book "'Amal Al Yawm Wa Al Laylah": "Subhanakal-lahumma wabihamdika, Ashhadu Alla Ilaha Illa Ant Wahdak La Sharika Lak, Astaghfiruka Wa Atubu Ilayk." [Glory be to You, O Allah and by Your Praise. I bear witness that there is no god but You alone who has no associate with You in worship. I seek Your Forgiveness and I repent to You]." [Ibid].

'A'ishah (may Allah be pleased with her) narrated that the Prophet (peace be upon him) said: "The two Rak'ah before the dawn (Fajr) Salah are better than this world and all it contains." [Reported by Muslim in the book of the Salah of travelers and its shortening, chapter on the desirability of offering the two Rak'ah of the Fajr Salah, performing them light, keeping to them, and what should be recited during them 2/160, and At-Tirmidhy in the books of Salah, chapter on the virtues reported on the two Rak'ah of Fajr Salah, No. 416, 2/275 and said: A good and authentic Hadith].

And the meaning is the Sunnah of Fajr, so how about the obligatory Salah?! 'A'ishah (may Allah be pleased with her) narrated that the Messenger of Allah (peace be upon him) said about the two Rak'ah of Fajr: "They are more beloved to me than the whole world." She (may Allah be pleased with her) mentioned that the Prophet (peace be upon him) were more keen to keep the supererogatory Salah especially the two Rak'ah before Fajr." [Reported by Muslim in the previous source].

It is a proof to great virtue of the two Rak'ahs before the Fajr Salah.

* on the authority of Abu Hurayrah (may Allah be pleased with him) the Prophet (peace be upon him) said: "The prayer offered in congregation is twenty five times more superior (in reward) to the prayer offered alone in one's house or in a business centre, because if one performs ablution and does it perfectly, and then proceeds to the mosque with the sole intention of praying, then for each step which he takes towards the mosque, Allah upgrades him a degree in reward and (forgives) crosses out one sin till he enters the mosque. When he enters the mosque he is considered in prayer as long as he is waiting for the prayer and the angels keep on asking for Allah's forgiveness for him and they keep on saying: 'O Allah! Be Merciful to him, O Allah! Forgive him, as long as he keeps on sitting at his praying place and does not pass wind." [Reported by and Al Bukhari and Muslim, with the wordings of Al Bukhari: Al Bukhari in the book of Salah, chapter on offering Salah in the Market Mosque 1/122, and Imam Muslim: in the book of Salah, chapter on the virtue of offering Salah in congregation and waiting for Salah 2/128].

- And the meaning of "If he enters the masjid, he shall be in Salah," i.e., he shall take the same reward of the one who is offering Salah.

- And "As long as he is waiting for the Prayer."

* 'Abdur-Rahman ibn Abu 'Amrah said: 'Uthman ibn 'Affan entered the masjid after Al Maghrib [Sunset] Salah and sat alone. I sat with him, thereupon he said: O my nephew, I heard the Messenger of Allah saying: "The one who performs 'Isha' Salah in congregation is as if he has performed Salah for half of the night. And the one who performs the Fajr Salah in congregation, is as if he has performed Salah the whole night." [Reported by Muslim, the book of Salah, chapter on the virtue of performing 'Isha' (Night) and Fajr Salah in congregation 2/125].

* Aws ibn Aws (may Allah be pleased with him) narrated that the Messenger of Allah (peace be upon him) said: "If anyone has a bath on Friday, and gives a bath, and goes early to the masjid, hears the imam's sermon from the beginning, being near the imam and keeping quiet throughout then, for him a reward is credited against every step for a year's fasting and standing in (Tahajjud) prayer." [Reported by At-Tirmidhy who said: "a good Hadith," in the book of Salah, chapter on the virtues of performing complete ablution on Friday, No. 496, 2/367. Reported by Ibn Khuzaymah in his Sahih, the book of Friday, chapter on the virtue of going early to Friday while performing complete ablution and drawing nearer to the Imam and listening to him, No. 1767, 3/132, with the wording of At-Tirmidhy. Al Mundhiry said in At-Targhib Wat-Tarhib 1/247: Reported by Imam Ahmad, Abu Dawud, and At-Tirmidhy who said: "A good Hadith." It was also reported by An-Nasa'y, Ibn Majah, Ibn Khuzaymah, and Ibn Hibban in their Sahih [Book of authentic Hadiths], and Al Hakim in his Sahih, and was reported by At-Tabarany in Al Awsat from the Hadith of Ibn 'Abbas].

- "Has a bath" i.e., washed his entire body.

- "Gives a bath" i.e., wash his head.

The meaning of "goes early" is in the beginning of the time and hasted to it.
[See: Ma'arif As-Sunan the explanation of Sunan At-Tirmidhy of Al Bannury 4/328 - 331].

* Ma'dan ibn Talhah Al Ya'mury reported: "I met Thawban, the freed slave. of Allah's Messenger (may peace and blessings be upon him), and asked him to tell me about an act for which, if I do it, Allah will admit me to Paradise, or I asked about the act which was loved most by Allah. He gave no reply. I again asked and he gave no reply. I asked him for the third time, and he said: I asked Allah's Messenger (may peace and blessings be upon him) about that and he said: Make frequent prostrations before Allah, for you will not make one prostration without raising you a degree because of it, and removing a sin from you, because of it. Ma'dan said that then lie met Abu Ad-Darda' and when he asked him, he received a reply similar to that given by Thawban." [Reported by Muslim, the book of Salah, chapter on the virtue of prostration and exhorting to it 2/51].

* Abu Dhar (may Allah be pleased with him) narrated that the Prophet (peace be upon him) said: "In the morning, charity is due on every Sulama of the body of everyone of you. Every utterance of Allah's Glorification (i.e., saying Subhan Allah) is an act of charity, and every utterance of His Praise (i.e., saying Al Hamdulillah) is an act of charity and every utterance of declaration of His Greatness (i.e., saying La ilaha illa Allah) is an act of charity; and enjoining M'aruf (good) is an act of charity, and forbidding Munkar (evil) is an act of charity, and two Rak'ah Duha prayers which one performs in the forenoon is equal to all this (in reward)." [Reported by Muslim, the book of Salah of travelers and its shortening, chapter on the desirability of the Forenoon Salah, No. (720).

- "Sulama" i.e., the origin is the bones of the fingers and the entire palm, then it is used for the entire bones of the body].

I have mentioned the Hadith because of the Forenoon Salah about which Imam An-Nawawy said: It contains a proof to the greatness of the virtue of the Forenoon Salah, and it is permissible to be performed as two Rak'ah, however the most perfect is to be performed eight Rak'ahs. [Sahih Muslim with the explanation of An-Nawawy 5/230, 233].

* Abu Hurayrah (may Allah be pleased with him) narrated: The Messenger of Allah (peace be upon him) said: "Whoever attends the funeral procession till he offers the funeral prayer for it, will get a reward equal to one Qirat, and whoever accompanies it till burial, will get a reward equal to two Qirats." Somebody asked: "What are two Qirats?" He replied: "Like two huge mountains." [Reported by Al Bukhari, the Book of Funerals, chapter on the one who waits until the dead is buried 2/90].

In one of the narrations of Imam Muslim: "He who offered Salah over the dead, but did not follow the coffin, for him is the reward of one Qirat, and he who followed it, for him is the reward of two Qirats. It was asked what the Qirats were. He said: The smaller amongst the two is equivalent to Uhud."

Imam Muslim reported also: It was said to Ibn 'Umar: Abu Hurayrah said: I heard the Messenger of Allah saying: "He who follows the coffin, for him is the reward of one Qirat."

* Ibn 'Umar said: Abu Hurayrah might have mixed narrations. He did not say that he fabricated the narration but because the rank of Ibn 'Umar and Abu Hurayrah is much higher than this. [Sahih Muslim with the explanation of An-Nawawy 7/15]. So, he sent (a messenger to) 'A'ishah to ascertain (the fact). She ('A'ishah) certified Abu Hurayrah. Thereupon, Ibn 'Umar said: "We missed so many Qirats." [Sahih Muslim, the Book of Funerals, chapter on the virtue of Funeral Salah and following the funeral procession 3/51]. It becomes clear from the words of Ibn 'Umar (may Allah be pleased with him) the desire of the Companions to keep to the acts of worship when they know about them and regretting what they miss even if they do not know its greatness. [Ibid].

* Abu Hurayrah (may Allah be pleased with him) narrated that the Messenger of Allah said: "Every (good) deed of the son of Adam would be multiplied, a good deed receiving a tenfold to seven hundredfold reward. Allah, the Exalted and Majestic, has said: With the exception of fasting, for it is done for Me and I will give a reward for it, for one abandons his passion and food for My sake. There are two occasions of joy for one who fasts, joy when he breaks it, and joy when he meets his Lord, and the breath (of an observer of fast) is sweeter to Allah than the fragrance of musk." [Reported by Muslim, in the book of fasting, chapter on the virtue of fasting 3/157].

Allah's Saying: "And I shall reward (the fasting person) for it," shows the greatness of its virtue and ample reward because when the Most Generous informs the people that He shall handle the reward Himself, that means the greatness of retribution and ampleness of the gift. [Sahih Muslim with the explanation of An-Nawawy 8/29].

The Prophet (peace be upon him) said: "The observance of three days' fast every Month and that of Ramadan every year is a perpetual fasting. I seek from Allah that fasting on the day of 'Arafah may atone for the sins of the preceding and the coming years. and I seek from Allah that fasting on the day of 'Ashura' may atone for the sins of the preceding year." [Reported by Muslim, in the book of fasting, chapter on the desirability of fasting three days of each month 3 /167].

Imam An-Nawawy said about the fasting on the Day of 'Arafah: The meaning is: It expiates the sins of a person who observes fasting in the two years. They said: It expiates minor sins.

If the Hadith is not meant for minor sins, we hope that Allah alleviates major sins. If there is no sins, it raises ranks. [Sahih Muslim with the explanation of An-Nawawy 8/51].

* Abu Ayyub Al Ansary (may Allah be pleased with him) narrated that the Messenger of Allah (peace be upon him) said: "Whoever observes fasts during the month of Ramadan, and also observes As-Sawm for six days in the month of Shawwal, it is as if he has observed As-Sawm for the whole year." [Reported by Muslim, in the book of fasting, chapter on the desirability of fasting six days of Shawwal 3/169].

Fasting the six days is like fasting the entire lifetime because doing one good deed equals ten of the like: Ramadan equals ten months and the six days equal two months.

* Abu Sa'id Al Khudry (may Allah be pleased with him) narrated: I heard the Messenger of Allah saying: "Anyone fasts for one day for the sake of Allah, Allah will keep his face away from the (Hell) fire for (a distance covered by a journey of) seventy years." [Reported by Al Bukhari and Muslim, with the wordings of Al Bukhari: Sahih Al Bukhari in the book of Jihad, chapter on the virtue of fasting for Allah's Sake 3/213, and Sahih Muslim, in the book of fasting, chapter on the virtue of fasting for Allah's Sake for those who can stand fasting without harm or missing a right 3/159].

Apparently, the meaning is fasting during the time of Jihad and fighting.

Ibn Al Jawzy said: When the phrase "in the cause of Allah" is released, it means Jihad.

Ibn Daqiq Al 'Eid said: The word is usually used for Jihad, and it may mean Allah's Obedience, however the first meaning is more correct. [Fathul-Bary 6/48].

Imam An-Nawawy (may Allah bestow mercy on his soul) said: The Hadith stresses the excellence of fasting for Allah's Sake for those who are not harmed by fasting in any way and without wasting a right or weakening the body during fighting or any mission during Jihad.

The meaning of "keep his face away" is: Protecting a person from Fire. [Sahih Muslim with the explanation of An-Nawawy 8/33].

* Zayd ibn Khalid Al Juhany narrated that the Messenger of Allah said: "He who provides a fasting person something with which to break his fast, will earn the same reward as the one who was observing the fast, without diminishing in any way the reward of the latter." [Reported by At-Tirmidhy who said: A good and authentic Hadith, in the book of Sawm (fasting), chapter on Hadith reported about the virtue of a who offers food for a fasting person, No. (807) (3/162)].

- He said in 'Aridat Al Ahwazy: Out of Allah's Favor, He rewarded them for fulfilling His Commands and Prohibition not because they deserve the reward, then increased His Favor on them by doubling their reward. Then He increased His Favors on them by setting helpers for them who shall take the same reward if they help them without reducing anything from their reward. This is like the Prophet's saying: "He who equips a warrior in the way of Allah (is like one who actually fights) in fact participated in the battle." ['Aridat Al Ahwazy for explaining Sahih At-Tirmidhy 4/21].

- The meaning of "provides a fasting person something with which to break his fast," is feeding a fasting person in the time of Iftar even if offering a little amount. [M'arif As-Sunan: The explanation of Sunan At-Tirmidhy of Ala Bannury 5/557].

* Abu Hurayrah (may Allah be pleased with him) narrated that the Messenger of Allah (peace be upon him) said: "(The performance of) 'Umrah is an expiation for the sins committed (between it and the previous one). And the reward of Hajj Mabrur (the one accepted by Allah) is nothing but Paradise." [Reported by Al Bukhari and Muslim: Al Bukhari in the book of 'Umrah (the lesser pilgrimage), chapter on the obligation of performing 'Umrah and its virtue 2/198, and Muslim in the book of Hajj, chapter on the excellence of Hajj, 'Umrah, and the Day of 'Arafah 4/107].

- The most correct is that the accepted Hajj is the one during which no sins are committed; it is derived from "Birr" which means obedience.

- Others said: It is the accepted.

From the signs of acceptance is that a pilgrim goes back to his country in a better condition and does not return to committing of sins.

- Others said: It is the Hajj during which there is no show-off.

- Others said: The Hajj which is not followed by sins; which are the same meaning.

The meaning of "has no reward but Paradise" is: It is not limited only to expiate the sins of doers, but a pilgrim should enter Paradise. And Allah knows best! [Sahih Muslim with the explanation of An-Nawawy 9/118].

* 'Ata' said: I heard Ibn 'Abbas saying: The Messenger of Allah (peace be upon him) said to a woman from the Ansar (Helpers, inhabitants of Medina who supported the Prophet) whom Ibn 'Abbas named but I forgot her name: What prevented you to perform pilgrimage with us? She said: We have only two camels for carrying water. One of the camels has been taken by my husband and my son for performing Hajj and one has been left for us for carrying water, whereupon he (the Holy Prophet) said: So when the month of Ramadan come, perform 'Umrah, for 'Umrah in this (month) is equal to Hajj (in reward). [Reported by Al Bukhari and Muslim: Al Bukhari in the book of 'Umrah (the lesser pilgrimage), chapter on performing 'Umrah during Ramadan 2/200, and Imam Muslim in the book of Hajj, chapter on the merit of performing 'Umrah during Ramadan 4/61 with the own wordings of Imam Muslim].

- Another narration of Imam Muslim: "Perform pilgrimage or pilgrimage with me."

'Umrah during Ramadan equals a pilgrimage in reward; this does not mean that it replaces Hajj which is obligatory. And in the other narration of Imam Muslim: "Perform Hajj with me," replaces it in reward which is an exaggeration in exhortation.

It was reported in Usd Al Ghabah of Ibn Al Athir that the Ansari woman was nicknamed "Um Sinan," the nickname which the Prophet (peace be upon him) gave when he met her upon returning from the Farewell Hajj.

* Abu Musa (may Allah be pleased with him) narrated that the Messenger of Allah (peace be upon him) said: "When a person falls ill or travels, he will get reward similar to that he gets for the good deeds he used to practice at home when he was in good health." [Reported by Al Bukhari in the book of Jihad, chapter on a traveler is given the same reward for good deeds which he used to perform while none-travelling, No. 2996].

- Al Hafizh ibn Hajar said: This Hadith is for those who get used to do righteous deeds but were prevented to do them, but his intention is still doing those righteous actions. [Fathul-Bary 6 /242].
 

EsinIslam Ramadan Team

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