*!* The Forty Sayings- by An Nawawi *!*

[Khayal]

:arabic6:​

I was not able to post the Hadeeth # 17 and # 19, so these are the last of forty sayings by An nawawi..​

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Hadeeth 41​

The Sign of Faith ​

On the authority of Abu Muhammad 'Abdullaah bin 'Amr bin al-'Aas (radiAllaahu 'anhumaa) who said : The Messenger of Allaah (sallAllaahu alayhi wa sallam) said :

None of you [truly] believes until his desires are subserviant to that which I have brought.

[Imaam an-Nawawi says:] We have related it in Kitaab al-Hujjah with a Saheeh chain of narrators.




Explanation of Hadeeth Number 41

This hadeeth is similar to His - subhaanahu wa ta'aalaa - statement

"But no, by your Lord, they can have no Faith [Eemaan] until they make you (O Muhammad, sallAllaahu alayhi wa sallam) judge in all disputes between them"
[Soorah an-Nisaa', 65].

The reason for the revelation of this aayah, as related by al-Bukhaaree (2359-2360), was as follows :

Az-Zubair (radiAllaahu anhu) had a quarrel with a man from amongst the Ansaar over the use of water from a stream, so they both went to the Messenger of Allaah (sallAllaahu alayhi wa sallam) for judgement between them. So he (sallAllaahu alayhi wa sallam) said : "O Zubair, irrigate your land and then let the water flow to [the land of] your neighbour." Through this, he (sallAllaahu alayhi wa sallam) encouraged az-Zubair to pardon his neighbour and to make affairs easy for him. However, the Ansaaree then said : "[You have judged in his favour] because he is the son of your uncle". So the colour of the face of the Messenger of Allaah (sallAllaahu alayhi wa sallam) changed [from anger], and he said : "O Zubair, hold back the water [in your land] until it rises to the level of the stems [of the trees], and then let it flow [to your neighbours land]". And by this the Messenger of Allaah (sallAllaahu alayhi wa sallam) indicated to az-Zubair the means by which the Ansaaree could be corrected from his error [of not submitting to the judgement of the Prophet, sallAllaahu alayhi wa sallam].

So when the Ansaaree offended and angered the Prophet (sallAllaahu alayhi wa sallam) with what he said, he (sallAllaahu alayhi wa sallam) granted for az-Zubair the whole of his right that was due to him, without any concession for the Ansaaree.

And it has been authenticated from the Prophet (sallAllaahu alayhi wa sallam) in another hadeeth that he (sallAllaahu alayhi wa sallam) said : "By the One in Whose Hand is my soul, none of you believes until I am more beloved to him than his father or child or the whole of mankind". Abu az-Zinaad said that this is from the Comprehensive Speech of the Prophet (sallAllaahu alayhi wa sallam), as he has combined in these few, simple words great meaning and import. This is so since the types of Love are three :
the Love which arises from a feeling of respect and greatness, such as the Love of ones parents;
the Love which arises from compassion and mercy, such as the Love of ones child; and
the Love which arises from seeing in another [person] traits which are similar to ones own, such as the Love of the whole of mankind in general. Thus all the types of Love have been enumerated [by the Prophet, sallAllaahu alayhi wa sallam, in this hadeeth].

Ibn Buttaal (rahimahu Allaah) said that the meaning of the hadeeth, and Allaah knows best, is that whosoever perfects and completes his Faith (Eemaan) knows that Allaah 'azza wa jall has delivered him from the Fire through the Messenger (sallAllaahu alayhi wa sallam), and through the Messenger (sallAllaahu alayhi wa sallam) was he guided away from Misguidance and Error.

And the import of the hadeeth is that one must not surrender ones soul to [any person] other than the Messenger (sallAllaahu alayhi wa sallam). And the Companions (radiAllaahu anhum) used to be alongside the Prophet (sallAllaahu alayhi wa sallam) in fighting their own fathers and sons and brothers [who were polytheists], and Abu 'Ubaydah (radiAllaahu anhu) killed his own father due to his harming the Messenger of Allaah (sallAllaahu alayhi wa sallam). And on the Day of Badr, Abu Bakr (radiAllaahu anhu) faced his own son, 'Abd-ur-Rahmaan, in the hope that he would be able to overcome him and kill him. So whosoever finds similar to this in his self then he can be assured that his desires are subserviant to that which the Prophet (sallAllaahu alayhi wa sallam) brought.

And Allaah knows best.



Summary :

• That a person is not a Muslim unless he accepts what is in the Qur'aan and Sunnah without grudge and resistance. "But no, by your Lord, they can have no Faith [Eemaan] until they make you (O Muhammad, sallAllaahu alayhi wa sallam) judge in all disputes between them, and find in themselves no resistance against your decisions, and accept (them) with full submission" [Soorah Nisaa', 65]
• That we must train our hearts and minds to willingly submit to the teachings of the Qur'aan and Sunnah ​
• That all our Laws, regulations, principles, values, norms, outlooks, etc, come from what has been revealed ​

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Hadeeth 42 ​

The Expanse of the Forgiveness of Allaah The Most High ​

On the authority of Anas (radiAllaahu anhu) who said : I heard the Messenger of Allaah (sallAllaahu alayhi wa sallam) say : ​

[SIZE=+0]Allaah the Almighty has said : O Son of Aadam, as long as you invoke Me and ask of Me, I shall forgive you for what you have done, and I shall not mind. O Son of Aadam, were your sins to reach the clouds of the sky and you then asked forgiveness from Me, I would forgive you. O Son of Aadam, were you to come to Me with sins nearly as great as the Earth, and were you then to face Me, ascribing no partner to Me, I would bring you forgiveness nearly as great as it [too]. [/SIZE]​

[SIZE=+0]It was related by at-Tirmidhee, who said that it was a Hasan hadeeth. [/SIZE]​

[SIZE=+0]Explanation of Hadeeth Number 42[/SIZE]​

[SIZE=+0]In this hadeeth are immense good tidings, clemency and great generosity, and what cannot be enumerated of the types of Grace and Beneficence, Compassion and Mercy and what demands Gratitude. And similar to it is his (sallAllaahu alayhi wa sallam) statement: "Allaah is more Joyous by the repentance of His slave, than the joy of one of you when he finds his lost camel [in the desert]". [/SIZE][SIZE=+0]​

From Abu Ayyoob (radiAllaahu anhu), when he was on his death-bed, that he said: ​

"Until now I have hidden from you something that I heard from the Messenger of Allaah (sallAllaahu alayhi wa sallam). I heard him say: 'If you did not commit sins then Allaah would create a new Creation who would then commit sins [and repent], so He would forgive them'". ​

And there are many other narrations which are in agreement with the meaning of this hadeeth. ​

As for His, 'azza wa jall, statement: "O Son of Aadam, as long as you invoke Me and ask of Me" then this is in agreement with His statement: "I [treat My Slave] in accordance to what he supposes of Me, so let him deem of Me whatever he wishes". And it has been narrated that when a Slave commits a sin and then feels remorse, and says "O My Lord! I have committed a sin, so forgive me, for surely none can forgive sins except you!"; so Allaah ta'aalaa says "My slave knows that he has a Lord, Who forgives sins and [also] punishes for them. So I testify to you that I have forgiven him". Then [the slave] does the same a second time, and a third, and so Allaah 'azza wa jall replies the same way each time. Then after that He says: "Do as you please, for I have forgiven you!", meaning when he commits a sin and then repents for it. ​

Know, that for the acceptance of Repentance there are three conditions: ​

1. cessation from the sin,

remorse for what has preceeded, and firm resolve not to return to performing the sin. ​

And if the sin involved taking the right of another person, then he must hasten to return his right and absolve himself from this transgression. And if the sin was between him and Allaah ta'aalaa, and a kaffaarah (expiation) is required for this sin, then it is also necessary that he fulfills this kaffaarah, and thus this becomes the fourth condition [for the acceptance of repentance]. And so, even if a person were to commit a sin many times in a single day, and then repent each time with its conditions, Allaah ta'aalaa would still forgive him.

And His, subhaanahu, statement: "for what you have done" implies that Allaah will forgive despite the repetition of the sin.

And His, subhaanahu, statement: "O Son of Aadam, were your sins to reach the clouds of the sky and you then asked forgiveness from Me, I would forgive you" means that if these sins had a physical form then they would fill the space between the sky and the earth - and this is the limit of multitude. However, even then His Generosity, Clemency, and Forgiveness are still more and greater than that, and there can not even be the thought of comparison between them. So the sins of the creation are wiped away by His Clemency and Forgiveness.

And His, subhaanahu, statement: "and were you then to face Me" means that if the slave were to die upon Eemaan, without associating any partners with Allaah. And there can be no solace or contentment for the Believer until he has faced His Lord. And Allaah ta'aalaa has said:

"Verily Allaah does not forgive that partners be asscociated with Him [in Worship], but He forgives [all sins] other than that for whomsoever He pleases" [Soorah an-Nisaa', 48].

And Abu Hurayrah (radiAllaahu anhu) said that the Messenger of Allaah (sallAllaahu alayhi wa sallam) said:

"Having good supposition of Allaah is from the best Worship of Allaah".

And Allaah knows best.



Summary :

• That the door of repentance is ever open to a person
• That Allaah forgives no matter how much we sin, as long as we truly repent ​
• That asscociating partners with Allaah (shirk) is a sin which He does not forgive ​
• That if we seek to live a life upholding Tawheed, then we have great hope that He will turn to us in Mercy ​

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May Allaah SWT guide us all to understand and act on them all, ​

InshaAllah & Aameen!​

:wasalamex[/SIZE]