Adab al-Mufrad

Benefits and Issues:
➊ Hazrat Abu Ayyub Ansari, radi Allahu anhu, was a distinguished Badri Companion of the Messenger of Allah, sallallahu alayhi wa sallam. His name was Khalid bin Zayd. He participated in almost all the battles. After the Hijrah, the Messenger of Allah, sallallahu alayhi wa sallam, stayed at his house in Madinah Tayyibah until his own house was built. He passed away in the Battle of Constantinople in 55 AH and, according to his will, was buried beside the wall of the enemy’s fortress. Radi Allahu anhu.

➋ Entering Paradise and being freed from Hell is a tremendous matter! But Allah, the Exalted, makes it easy for whomever He wills and sets him on the straight path. However, a person should have knowledge of those matters which assist in attaining Paradise and are effective in saving from Hell. Many Companions asked such questions, and the Messenger of Allah, sallallahu alayhi wa sallam, answered according to the circumstances and conditions of the questioner.

➌ A person living in the villages is called an “A’rabi” (Bedouin). The Companions, radi Allahu anhum, wished that a Bedouin would come and ask the Prophet, sallallahu alayhi wa sallam, questions so that they too could gain knowledge. These were simple people, and sometimes they would ask such questions that the city-dwelling Companions would hesitate to ask, due to their great reverence for the Messenger of Allah, sallallahu alayhi wa sallam. Since these Bedouin Companions were unable to ask detailed questions, they would ask in a concise manner.

➍ From the phrase “Akhbirni ma yuqarribuni” (“Inform me of what brings me near...”), it is evident that the Companions, radi Allahu anhum, believed that entering Paradise without righteous deeds is impossible. The Messenger of Allah, sallallahu alayhi wa sallam, did not reject the Companion’s question but rather informed him of those deeds which bring one near to Paradise. Therefore, seeking Paradise without deeds is self-deception. Attaining Paradise is not possible without Allah’s mercy, as is mentioned in other ahadith, but the Prophet, sallallahu alayhi wa sallam, did not say to the questioner that you will enter Paradise solely by Allah’s mercy. From this, it is understood that we are obligated to perform righteous deeds, and after that, only with Allah’s mercy will we enter Paradise. Deeds are means which we have been commanded to adopt.

((Innahu laghaffarun liman taba wa amana wa ‘amila salihan thumma ihtada))
“He is indeed Most Forgiving to the one who repents, believes, does righteous deeds, and then remains guided.” ()

From this verse, it is clearly understood that performing righteous deeds is necessary to attain the mercy of Allah, the Exalted. If deeds had no significance, then at the very least, the Prophets and Messengers would have been exempted from them.

➎ Every statement and action, whether related to the outward or inward, which is pleasing to Allah, the Exalted, is to be performed as worship (‘ibadah). What Allah likes or dislikes does not depend on human intellect, but rather on divine revelation (wahy). The first step to attaining Paradise is the worship of Allah, the Exalted. However, worship is only accepted when it is done purely for Allah, without any trace of shirk (associating partners with Allah). Therefore, it is also commanded not to associate anyone with Him, because shirk destroys all acts of devotion. The practical manifestation of outward worship is prayer (salah), without which even the concept of faith becomes blurred. It is noteworthy that the command is to establish prayer (iqamat as-salah), and in most places in the Noble Qur’an and ahadith, the command is to establish prayer. These words convey more than just “reciting” prayer, indicating that prayer is the name of a specific form which must be performed accordingly. The proper fulfillment of its pillars and safeguarding it are fundamentally included in its meaning. Not performing prayer in the correct manner as shown by the Messenger of Allah, sallallahu alayhi wa sallam, or sometimes performing it and sometimes abandoning it, does not constitute establishing prayer.

➏ By giving zakah (obligatory charity), not only does one attain closeness to Allah, the Exalted, and become deserving of Paradise, but along with the increase in wealth, love for the world does not take root in the heart. For the purification of the soul, tawhid (monotheism) and prayer were mentioned, and since the body grows with wealth, it is also necessary for the wealth to be pure; otherwise, acts of worship not only become ineffective but also do not attain acceptance with Allah, the Exalted. For the purification of wealth, zakah was mentioned.

➐ After the payment of zakah, the Prophet, sallallahu alayhi wa sallam, commanded him to maintain ties of kinship (silat ar-rahim). “Ar-rahim” applies to blood relatives, including heirs and non-heirs, as well as mahram and non-mahram relatives.

There are two types of relationships:
• On the basis of religion: fulfilling it involves mutual love, goodwill, justice, and fulfilling obligatory and non-obligatory rights.
• On the basis of kinship: along with the above, it includes spending on close relatives, looking after them, and overlooking their faults.

In other words, doing good to relatives as much as possible and helping them in times of hardship is silat ar-rahim, but this requires great courage and heart.

Silat ar-rahim sometimes occurs through wealth, sometimes through meeting, sometimes through help and support, sometimes through supplication, and even meeting with a cheerful face is silat ar-rahim.

With disbelieving and sinful relatives, silat ar-rahim means to invite them to Islam in every possible way, and if they refuse, then not to maintain heartfelt relations with them. However, there is no harm in meeting them occasionally for the purpose of inviting them to the religion, and one should continue to pray for their guidance. (Sahih al-Adab al-Mufrad)