Toggle above to switch between keyword search and direct hadith lookup
الادب المفرد
Adab al-Mufrad
كتابBook of a Man’s Responsibility to His Family
بَابُ مَعُونَةِ الرَّجُلِ أَخَاهُChapter: Helping One's Brother
Hadith 220
اُردوEn
حَدَّثَنَا إِسْمَاعِيلُ بْنُ أُوَيْسٍ قَالَ: حَدَّثَنِي عَبْدُ الرَّحْمَنِ بْنُ أَبِي الزِّنَادِ، عَنْ أَبِيهِ، عَنْ عُرْوَةَ، عَنْ أَبِي مُرَاوِحٍ، عَنْ أَبِي ذَرٍّ، عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، قِيلَ: أَيُّ الأَعْمَالِ خَيْرٌ؟ قَالَ: ”إِيمَانٌ بِاللَّهِ، وَجِهَادٌ فِي سَبِيلِهِ“، قِيلَ: فَأَيُّ الرِّقَابِ أَفْضَلُ؟ قَالَ: ”أَغْلاَهَا ثَمَنًا، وَأَنْفَسُهَا عِنْدَ أَهْلِهَا“، قَالَ: أَفَرَأَيْتَ إِنْ لَمْ أَسْتَطِعْ بَعْضَ الْعَمَلِ؟ قَالَ: ”فَتُعِينُ ضَائِعًا، أَوْ تَصْنَعُ لأَخْرَقَ“، قَالَ: أَفَرَأَيْتَ إِنْ ضَعُفْتُ؟ قَالَ: ”تَدَعُ النَّاسَ مِنَ الشَّرِّ، فَإِنَّهَا صَدَقَةٌ تَصَدَّقُ بِهَا عَلَى نَفْسِكَ.“
It is narrated from Sayyiduna Abu Dharr (may Allah be pleased with him), who reports from the Prophet (peace and blessings of Allah be upon him) that he was asked: "Which deed is the best among deeds?" The Prophet (peace be upon him) replied: "To have faith in Allah, and to strive (do jihad) in His way." It was asked: "Which slave is best to set free?" The Prophet (peace be upon him) replied: "The one whose price is highest and who is most valued by his owners." The questioner asked: "If I am not able to do some of these deeds, then what do you instruct me to do?" The Prophet (peace be upon him) replied: "Then help someone who is working or do work for someone who is unskilled or incapable." The questioner asked: "If I become too weak to do even this?" The Prophet (peace be upon him) replied: "Then restrain yourself from harming people (and do not cause them trouble); this will be a charity from you upon yourself."
Explanation & Benefits
Shaykh Maulana Usman Muneeb
Benefits and Issues:
➊ From other narrations, it is understood that the questioner himself was Sayyiduna Abu Dharr radi Allahu anhu, from which it is evident that the noble Companions radi Allahu anhum were extremely eager to learn about the most virtuous deeds and to act upon them. That is why Allah Ta’ala granted them the certificate of His pleasure.
➋ Faith (iman) itself is an action, rather, it is the most virtuous of actions, upon which the acceptance of all other deeds depends. Without faith, no deed can be accepted. Jihad paves the way for faith, which is why it is mentioned after faith. Every effort made for the exaltation of Allah’s word is called jihad, and according to the demands of the time, sometimes jihad with the sword is superior, and sometimes with the pen and paper, etc.
➌ Freeing someone from slavery is akin to giving them a new life. In one hadith, its virtue is mentioned as follows: in exchange for freeing a Muslim slave, Allah Ta’ala frees every limb of the emancipator from Hellfire. (Sahih al-Bukhari, al-‘Itq, Hadith: 2517)
In the present era, this virtue can also be attained by helping someone who is in debt or destitute.
➍ For jihad, courage and bravery are required, and only a person who possesses wealth can free a slave, especially when the slave is expensive. Therefore, not everyone can perform these two deeds. However, helping and supporting someone in distress is, to the best of one’s ability, within reach of every person. In one hadith, the Prophet sallallahu alayhi wa sallam said: “For me to go and fulfill the need of a Muslim is more beloved than staying in the Prophet’s Mosque for a month.” (Silsilat al-Ahadith al-Sahihah, Hadith: 906)
If a person is unable to do all these deeds, meaning it is not within his capacity, then refraining from harming others is also a good deed. That is, if a person cannot benefit anyone, then at the very least, not harming anyone is within his control. If he is patient over the harm of others and keeps others safe from his own evil, then indeed he is giving charity to his own self, for he has saved himself from the constriction of this world and the Hereafter.
➊ From other narrations, it is understood that the questioner himself was Sayyiduna Abu Dharr radi Allahu anhu, from which it is evident that the noble Companions radi Allahu anhum were extremely eager to learn about the most virtuous deeds and to act upon them. That is why Allah Ta’ala granted them the certificate of His pleasure.
➋ Faith (iman) itself is an action, rather, it is the most virtuous of actions, upon which the acceptance of all other deeds depends. Without faith, no deed can be accepted. Jihad paves the way for faith, which is why it is mentioned after faith. Every effort made for the exaltation of Allah’s word is called jihad, and according to the demands of the time, sometimes jihad with the sword is superior, and sometimes with the pen and paper, etc.
➌ Freeing someone from slavery is akin to giving them a new life. In one hadith, its virtue is mentioned as follows: in exchange for freeing a Muslim slave, Allah Ta’ala frees every limb of the emancipator from Hellfire. (Sahih al-Bukhari, al-‘Itq, Hadith: 2517)
In the present era, this virtue can also be attained by helping someone who is in debt or destitute.
➍ For jihad, courage and bravery are required, and only a person who possesses wealth can free a slave, especially when the slave is expensive. Therefore, not everyone can perform these two deeds. However, helping and supporting someone in distress is, to the best of one’s ability, within reach of every person. In one hadith, the Prophet sallallahu alayhi wa sallam said: “For me to go and fulfill the need of a Muslim is more beloved than staying in the Prophet’s Mosque for a month.” (Silsilat al-Ahadith al-Sahihah, Hadith: 906)
If a person is unable to do all these deeds, meaning it is not within his capacity, then refraining from harming others is also a good deed. That is, if a person cannot benefit anyone, then at the very least, not harming anyone is within his control. If he is patient over the harm of others and keeps others safe from his own evil, then indeed he is giving charity to his own self, for he has saved himself from the constriction of this world and the Hereafter.
Source: Fadlullah al-Ahad: Urdu Commentary on al-Adab al-Mufrad, Page: 220
