Tirmidhi

Explanation:
1:
From this hadith, it is understood that whoever, for the sake of Allah’s pleasure and without any worldly benefit, takes special care of the needs and necessities of Muslims and fulfills them, then this action of his is of great virtue.
The needs of such a person are fulfilled by the Lord of all worlds Himself,
and furthermore, he will be granted a tremendous reward in the Hereafter as well.

Fiqh al-Hadith
➊ Allamah Nawawi rahimahullah states: “This is a tremendous hadith, which encompasses within itself many sciences, principles, and etiquettes. The removal of distress mentioned in the hadith means to eliminate it. Furthermore, the hadith mentions many virtuous deeds, such as: benefiting Muslims in whatever way possible, fulfilling their needs. One should become a means of benefit to others through knowledge, wealth, mutual cooperation, by pointing towards some benefit or advice, or in any other manner. Likewise, concealing the faults of Muslims, granting respite to the one in difficulty, and traveling for the acquisition of knowledge are all virtuous acts. From this, it is evident how beneficial it is to remain engaged in knowledge. It should be remembered that here, ‘knowledge’ refers to Islamic knowledge (ilm shar‘i), provided that the sole intention is the pleasure of Allah Ta‘ala. Although this condition is required for every action, scholars generally specify it particularly with knowledge, because some people are sometimes negligent in this regard, especially those who are at the beginning of this path, as they become heedless regarding sincerity of intention.

➋ This hadith indicates that gathering in mosques, madrasahs, or other places for the recitation, teaching, and learning of the Noble Qur’an is also a highly virtuous act. From this hadith and many other evidences, the permissibility of teaching Qur’an and hadith is also established, as Allah Ta‘ala says: «يَا أَيُّهَا الرَّسُولُ بَلِّغْ مَا أُنْزِلَ إِلَيْكَ مِنْ رَبِّكَ» [5-المائدة:67] “O Messenger! Convey what has been revealed to you from your Lord.” Likewise, the Messenger of Allah sallallahu alayhi wa sallam said: «بلغو عني ولو آية» “Convey from me, even if it is only one verse.” This hadith has been narrated by the Commander of the Faithful in Hadith, Shaykh al-Islam, the jurist of the ummah, Muhammad ibn Isma‘il al-Bukhari rahimahullah in his Sahih [صحيح البخاري : 3461].

➌ This hadith indicates that backbiting and mentioning something about a Muslim brother that would cause him harm is forbidden (haram). This ruling applies to a person whose faults and corruptions are not publicly known. However, a person who openly calls to innovation and corruption, it is permissible to inform the ruler or a trustworthy person about his harms. Similarly, if a person is unable to prevent someone from error or corruption himself, then it is permissible to inform someone who is able to prevent him. And if a person is found involved in sin, it is necessary to personally prevent him from it to the best of one’s ability.

➍ This hadith also makes it clear that salvation from the Fire of Hell is possible only and only through faith (iman) and righteous deeds (a‘mal salihah); lineage and ancestry have no role in this matter. The Noble Prophet sallallahu alayhi wa sallam even said to his beloved daughter, Sayyidah Fatimah radi Allahu anha: “O Fatimah! Save yourself from the Fire, for I have no power to avail you anything before Allah. Yes, it is true that you have a relationship of kinship with me, and I will continue to fulfill the rights and duties of this relationship.” [صحیح مسلم : 204] Likewise, the Messenger of Allah sallallahu alayhi wa sallam said to her: “O my daughter Fatimah! Ask me whatever you wish from my wealth, but I will not be able to benefit you in anything before Allah.” [صحیح البخاری : 2753] Just reflect! What is the Messenger of Allah sallallahu alayhi wa sallam saying to his believing daughter? While she, radi Allahu anha, is a part of the Prophet’s body, the leader of the women of Paradise, and in contrast, a person who merely claims kinship with the Messenger of Allah sallallahu alayhi wa sallam, while opposing him in creed and action—how can he imagine that on the Day of Judgment he will be admitted to Paradise through the intercession of the Noble Prophet sallallahu alayhi wa sallam...?

➎ In the edition of Fuwad Abdul-Baqi rahimahullah and other Arabic versions, the chain of narration is as follows: «حدثنا الاعمش حدثنا ابن نمير عن ابي صالح» whereas this is an error; the correct chain is: «حدثنا الاعمش قال ابن نمير عن ابي صالح» Therefore, this should be corrected. It should be noted that the finest edition of Sahih Muslim is the one commonly circulated in the Indian Subcontinent, as I have established in the gathering of some Arab brothers in Riyadh (city). «والحمدلله»

➏ Sulaiman ibn Mihran al-A‘mash is one of the narrators of the hadith; his tadlis (concealment of the directness of transmission) is well-known, as can be seen in the books of narrators (kutub al-rijal).

Note: In Sahih al-Bukhari and Sahih Muslim, the narration of a mudallis (one who practices tadlis), even if it is in the form of ‘an‘anah (using the term ‘from’), is considered based on hearing (sama‘), or due to its corroborating chains it is regarded as authentic. This principle is detailed in the books of hadith methodology, contrary to those who do not accept it.

Hadith Commentary: Benefits and Issues: From this hadith, it is understood that the original purpose of gathering for remembrance (dhikr) is to assemble in a religious place, such as a madrasa, mosque, or elsewhere, for the teaching and learning of the Qur’an, for reading and teaching. That is why, after recitation, the addition of mutual study (tadārus) has been mentioned. Merely gathering for empty, rote recitation is not intended. As a result of this teaching and learning, four blessings are attained:

➊ Tranquility (sakīnah), that is, peace of heart and spiritual calm is obtained, meaning contentment and composure of the heart are granted.

➋ The mercy of Allah envelops them in its embrace and shade.

➌ Allah’s angels surround them from all sides.

➍ Allah, exalted is He, mentions them with good among His close angels.

Regarding “man baṭṭa’ahu bihi ‘amaluhu”: Whoever’s deeds are not good or excellent, in whom there is deficiency and shortcoming, thus he has lagged behind in attaining good and lofty ranks—then, to make up for this, his family honor will be of no benefit to him. Therefore, a person should not, being deluded by family honor and status, lag behind in righteous deeds. In the Hereafter, only good deeds will be of benefit.

Explanation:
1:
That is, saying "I belong to such-and-such family"—by merely saying and understanding this, one’s rank and status will not be elevated. Elevation will come through reciting the Qur’an, understanding it, and acting upon it.

2:
That is, in this chain of narration, there is another narrator between A‘mash and Abu Salih, whereas in the first chain, A‘mash narrates directly from Abu Salih. And A‘mash does narrate directly from Abu Salih; in fact, A‘mash is among the principal narrators (“rawiyyah”) of Abu Salih. To such an extent that, in narrations from Abu Salih, even A‘mash’s ‘an‘anah is considered as direct transmission (tahdith, i.e., direct hearing).

Explanation:
1:
In this hadith, along with the emphasis on safeguarding the honor, dignity, life, and wealth of Muslims, an important point has also been mentioned: that the matter of taqwa (piety, God-consciousness) is an internal affair of a person. Its connection is with the heart. No one except Allah knows its true state. Therefore, while considering another Muslim insignificant, one should never assume about oneself that “I am at a lofty station of asceticism and taqwa,” because the true knowledge of this is possessed by none other than Allah.

Benefits and Issues:
From this hadith, the well-known principle is established that a servant is always rewarded in accordance with the manner in which he acted; as you do, so shall you be recompensed.

Commentary:

➊
This hadith shows that the recompense is of the same nature as the deed itself.

➋
The reward and punishment for deeds is not limited to the Hereafter alone; rather, some reward and punishment is also given in this world.

➌
This contains encouragement for various good deeds, such as:
Helping a Muslim in times of distress, concealing his faults, and striving to provide ease for him.
The purpose of this is that the foundation of mutual dealings among Muslims should be love and goodwill.

➍
One should help his brother only in good deeds; the correct way to help in a wrongful act is to prevent him from that wrong and sin.

➎
Concealing a Muslim’s faults means that if he has a flaw, shortcoming, defect, or mistake that is not known to the general public, it should not be publicized; rather, he should be advised in private so that he may be reformed.
This does not mean that one should cover up his crimes and give false testimony in his favor.

➏
The difficulties encountered in the path of seeking knowledge are a means of elevation in ranks and entry into Paradise; therefore, one should not be disheartened by these difficulties and turn away from seeking knowledge, but rather should be patient over them.

➐
Scholarly gatherings are recipients of Allah’s special mercy; therefore, whether it is a gathering for the study of Qur’an and hadith or a class of any Islamic science in religious schools, one should make a point to attend, and avoid absence as much as possible.

➑
It is a great honor for the student that Allah mentions them before the close angels and expresses His pleasure.
From this, it is understood that seeking knowledge is an important means of attaining closeness to Allah.

➒
With Allah, rank and status depend on faith and deeds, not on lineage, ancestry, or tribe. This is why companions such as Bilal al-Habashi, Suhayb al-Rumi, and Salman al-Farisi (radi Allahu anhum) attained high ranks, even though they had no familial or ancestral relation to the Messenger of Allah (sallallahu alayhi wa sallam).
But individuals like Abu Jahl and Abu Lahab were deprived, even though they were very closely related to the Prophet (sallallahu alayhi wa sallam) by lineage.

Fiqh al-Hadith:
➊ This hadith is so comprehensive that if one were to act upon it correctly, the world could become a cradle of peace and security.
➋ Islam teaches compassion and selflessness, and mutual cooperation is the hallmark of the people of faith.
➌ Concealing someone’s faults is, in reality, concealing one’s own sins.
➍ Seeking knowledge is the best means of attaining Paradise, and moreover, the people of knowledge are superior to others.
➎ On the Day of Judgment, success will not be based on lineage or ancestry, but only on faith and righteous deeds.

Takhrij:
[مسلم الذكر والدعاء 6853],
[تحفة الاشراف 375/9]

Vocabulary:
«نفس» is derived from «تنفيس الخناق», meaning to loosen something that is choking so that it can breathe. «نَفَسٌ» means breath. The intended meaning is to remove hardship.
«كُرْبَةً» refers to such grief that distresses the soul and covers the heart in such a way that it feels as if there is no room to breathe.

Benefits:
➊ The hardships of a Muslim in this world can be of many types, the virtue of removing which has been mentioned. For example, if he is facing financial hardship, then if possible, remove it by giving him wealth from your own possession, or by giving him a loan, or by using your influence to get someone else to give him wealth or a loan. If he is distressed by the oppression of an oppressor, then try to remove or lessen that oppression. If he is ill, then help him with his treatment, etc. The hardships that will occur in the Hereafter are also countless.
Nawawi rahimahullah said that the glad tidings of the removal of one of the hardships of the Hereafter for the one who removes the hardship of a Muslim brother can only be fulfilled if his end is upon faith, so in this hadith, the glad tidings of a good end upon faith are also implicitly mentioned. [توضيح]
➋ Regarding making things easy for the one in difficulty, Allah the Exalted has said:
«وَإِن كَانَ ذُو عُسْرَةٍ فَنَظِرَةٌ إِلَى مَيْسَرَةٍ وَأَن تَصَدَّقُوا خَيْرٌ لَّكُمْ إِن كُنتُمْ تَعْلَمُونَ» [2-البقرة:280]
“And if the debtor is in difficulty, then grant him respite until ease; but if you remit it as charity, that is better for you, if you only knew.”
From this verse, it is understood that one way of making things easy for the one in difficulty is to grant him respite; this is obligatory. The second way is to forgive his debt, and if possible, to financially assist him so that his hardship is removed; this is a virtuous act. Abu Hurayrah radi Allahu anhu narrates that the Noble Prophet sallallahu alayhi wa sallam said: A merchant used to lend money to people; when he saw someone in difficulty, he would say to his servant, “Overlook him, perhaps Allah will overlook us,” so Allah overlooked him. [متفق عليه مشكوة باب االافلاس]
➌ Whoever makes things easy for a person in difficulty, Allah will make things easy for him in this world and the Hereafter. It is understood from this that if someone is harsh with a person in difficulty, Allah will be harsh with him. It is also understood that if a person is well-off, one may press him for one’s due, because delaying payment by a wealthy person is oppression. [متفق عليه]
And if he does not pay despite having the means, it is permissible to disgrace him and punish him. This is established in an authentic hadith. [ابوداود، نسائي عن الشريد]
➍ «من ستر مسلما» Whoever comes to know of a Muslim’s slip or mistake and then conceals it, he will receive this reward: Allah will conceal him in this world and the Hereafter. In this world, in such a way that He will protect him from such a mistake, or if he does commit such a mistake, no one will know of it; and in the Hereafter, He will forgive his sins and will not expose his evil deeds.
➎ Whoever commits a sin in secret, his sin will be concealed; but whoever openly and publicly disobeys Allah and does not desist when stopped, his matter will be referred to those who can stop him, because if silence is maintained, it will be helping him in evil. The command of Allah is:
«وَلَا تَعَاوَنُوا عَلَى الْإِثْمِ وَالْعُدْوَانِ»
“And do not help one another in sin and transgression.” [المائدة : 2]
➏ It is not permissible to conceal the weaknesses of hadith narrators, because this poses a danger of distortion in the religion. Likewise, it is permissible to expose those who commit treachery with the wealth of Islam and the Muslims, because this is goodwill towards the Muslims, which is obligatory.
➐ In concealing a Muslim’s faults, a person himself is also included along with other Muslims; if he makes a mistake, he should not tell anyone and should seek forgiveness from Allah the Exalted.
➑ As long as a servant is engaged in helping his brother, Allah is engaged in helping him. That is, in whatever matter he is assisting his brother, Allah’s help is included in that, and in addition, Allah’s help is also included in his own affairs. Although, without Allah’s help, a person cannot do anything, but in this case, he receives Allah’s special help. Therefore, whoever wishes that all his affairs remain correct should continue to help his Muslim brothers.
➒ Bringing happiness to Muslim brothers has been declared the best deed. Abu Hurayrah radi Allahu anhu narrates that the Messenger of Allah sallallahu alayhi wa sallam said:
«افضل الاعمال ان تدخل على اخيك المومن سرورا او تقضي عنه دينا او تطعمه خبزا» [قضاء الحوائج لابن ابي الدنيا بحوالة سلسلة الاحاديث الصحيحة، حديث حسن 1494]
“The best deed is that you bring happiness to your believing brother, or pay off his debt, or feed him bread.”
➓ Allah the Exalted gives the servant the recompense of his deed in the same manner as the deed itself: if someone conceals, Allah conceals; if someone removes hardship, Allah removes hardship; if someone helps a believer, Allah helps him; if someone disgraces a believer, Allah disgraces him.

Takhrij:
«أخرجه مسلم، الذكر والدعاء، باب فضل الاجتماع علي تلاوة القرآن وعلي الذكر، حديث:2699.»©

Explanation:
➊ From this hadith, it is understood that the gatherings and assemblies of the people of dhikr (remembrance of Allah) possess great eminence.

➋ It is mentioned in the hadith that the remembrance of Allah (dhikr) is superior to all other deeds.

Some of the mashayikh (scholars) have said that the dhikr of the tongue is the utterance of tasbih (glorification), tahmid (praise), and the recitation of the Noble Qur’an, etc.; the dhikr of the eyes is to be tearful out of the fear of Allah; the dhikr of the ears is to listen attentively to the speech of Allah and words of goodwill; the dhikr of the hands is to give charity with one’s hands in the path of Allah; the dhikr of the body is that all its movements and stillness are always for Allah; the dhikr of the heart is to maintain only the fear of Allah and hope in Him; and the dhikr of the soul is to entrust everything to Allah and to be content with His decree (qada’).

In this way, it is as if a person becomes a living embodiment of the remembrance of Allah, and this, in reality, is what is sought and intended.