Toggle above to switch between keyword search and direct hadith lookup
الفتح الربانی
Fath al-Rabbani
كتاب الإيمان و الإسلامBook of Faith and Islam
بابٌ فِي خِصَالِ الإِيمَانِ وَآيَاتِهِChapter on the characteristics of faith and its signs
Hadith 94
اُردوEn
عَنْ أَبِي مُوسَى الْأَشْعَرِيِّ رَضِيَ اللَّهُ عَنْهُ قَالَ: سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ يَقُولُ: ((مَنْ عَمِلَ حَسَنَةً فَسُرَّ بِهَا وَعَمِلَ سَيِّئَةً فَسَاءَتْهُ فَهُوَ مُؤْمِنٌ))
It is narrated from Sayyiduna Abu Musa Ash'ari (may Allah be pleased with him) that the Messenger of Allah (peace and blessings be upon him) said: "He who is pleased when he does a good deed and is distressed when he commits a bad deed, he is a believer."
Brief Explanation
Benefits: … A servant should have such a strong connection with Allah Ta’ala that he feels the tranquility resulting from good deeds and the distress resulting from evil deeds. This is the very disposition that motivates one to perform more good deeds and to refrain from evil.
When a Muslim performs a good deed, he feels happiness over it, for he has obeyed Allah Ta’ala and the Messenger of Allah (sallallahu alayhi wa sallam), and he will be rewarded after death. However, when such a person commits an evil deed, he becomes regretful and remorseful, thinking, “Why did I disobey Allah Ta’ala and the Messenger of Allah (sallallahu alayhi wa sallam)? If Allah Ta’ala does not forgive this sin of mine, what will become of me?”
In this blessed hadith, there is certainly a warning for those who remain insensitive after performing great acts of worship such as prayer or recitation of the Qur’an, or those who do not feel any difference in their state before and after prayer. Similarly, those who repeatedly commit certain sins in their lives but feel no remorse—this means that they do not truly understand the One whom they are disobeying. Such people are deprived of true knowledge (ma’rifah) of Allah.
We should first acquire knowledge of virtuous deeds, then act upon them and feel happiness and joy within ourselves. Likewise, in the light of the Qur’an and hadith, a list of sins should be prepared, and then a strong effort should be made to avoid them. If, due to human nature, a sin is committed, then remorse should be expressed in the same manner as one would grieve over the loss of worldly treasures. It should be kept in mind that the greatest pillar of repentance from any sin is remorse and abandoning it.
When a Muslim performs a good deed, he feels happiness over it, for he has obeyed Allah Ta’ala and the Messenger of Allah (sallallahu alayhi wa sallam), and he will be rewarded after death. However, when such a person commits an evil deed, he becomes regretful and remorseful, thinking, “Why did I disobey Allah Ta’ala and the Messenger of Allah (sallallahu alayhi wa sallam)? If Allah Ta’ala does not forgive this sin of mine, what will become of me?”
In this blessed hadith, there is certainly a warning for those who remain insensitive after performing great acts of worship such as prayer or recitation of the Qur’an, or those who do not feel any difference in their state before and after prayer. Similarly, those who repeatedly commit certain sins in their lives but feel no remorse—this means that they do not truly understand the One whom they are disobeying. Such people are deprived of true knowledge (ma’rifah) of Allah.
We should first acquire knowledge of virtuous deeds, then act upon them and feel happiness and joy within ourselves. Likewise, in the light of the Qur’an and hadith, a list of sins should be prepared, and then a strong effort should be made to avoid them. If, due to human nature, a sin is committed, then remorse should be expressed in the same manner as one would grieve over the loss of worldly treasures. It should be kept in mind that the greatest pillar of repentance from any sin is remorse and abandoning it.
