Actions of the Heart

عن النُّعمان بن بَشير رضي الله عنه قال: سَمِعْتُ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقُولُ -وَأَهْوَى النُّعْمَانُ بِإِصْبَعَيْهِ إِلَى أُذُنَيْهِ-: «إِنَّ الْحَلَالَ بَيِّنٌ وَإِنَّ الْحَرَامَ بَيِّنٌ، وَبَيْنَهُمَا مُشْتَبِهَاتٌ لَا يَعْلَمُهُنَّ كَثِيرٌ مِنَ النَّاسِ، فَمَنِ اتَّقَى الشُّبُهَاتِ اسْتَبْرَأَ لِدِينِهِ وَعِرْضِهِ، وَمَنْ وَقَعَ فِي الشُّبُهَاتِ وَقَعَ فِي الْحَرَامِ، كَالرَّاعِي يَرْعَى حَوْلَ الْحِمَى يُوشِكُ أَنْ يَرْتَعَ فِيهِ، أَلَا وَإِنَّ لِكُلِّ مَلِكٍ حِمًى، أَلَا وَإِنَّ حِمَى اللهِ مَحَارِمُهُ، أَلَا وَإِنَّ فِي الْجَسَدِ مُضْغَةً، إِذَا صَلَحَتْ صَلَحَ الْجَسَدُ كُلُّهُ، وَإِذَا فَسَدَتْ فَسَدَ الْجَسَدُ كُلُّهُ، أَلَا وَهِيَ الْقَلْبُ».

The Prophet (may Allah's peace and blessings be upon him) explains a general rule in matters and that they fall under three categories in the Shariah: clearly lawful matters, clearly unlawful matters, and doubtful matters with the rulings on whether they are illegal or lawful being unclear and unknown to many people. So, whoever abandons those suspicious matters keeps his religion safe by avoiding falling into the unlawful and keeps his honor safe from people's criticism of him for engaging in such doubtful things. Whoever does not avoid doubtful matters risks falling into the unlawful or being maligned by people. The Messenger (may Allah's peace and blessings be upon him) provided a parable to demonstrate the condition of a person who engages in doubtful matters, saying that he is like a shepherd who grazes his cattle close to a piece of land protected by its owner; so, his cattle are likely to pasture in this protected land, given its proximity. Likewise, he who engages in a suspicious matter draws near to the unlawful and is likely to fall into it. Then, the Prophet (may Allah's peace and blessings be upon him) informed that there is a piece of flesh in the body, namely the heart, and when it is sound, the whole body is sound, and if it is corrupt, the entire body becomes corrupt.

• The Hadīth urges us to avoid suspicious matters with unclear rulings.

صحيح البخاري (1/ 20) (52). صحيح مسلم (3/ 1219) (1599). التحفة الربانية في شرح الأربعين حديثا النووية (ص18). شرح الأربعين النووية، لابن عثيمين (ص105). فتح القوي المتين في شرح الأربعين وتتمة الخمسين، للعباد (ص41). فتح الباري لابن حجر (4/ 291). شرح النووي على مسلم (11/ 28).

عن أبي هريرة رضي الله عنه قال: قال رسول الله صلى الله عليه وسلم: «إِنَّ اللهَ لَا يَنْظُرُ إِلَى صُوَرِكُمْ وَأَمْوَالِكُمْ، وَلَكِنْ يَنْظُرُ إِلَى قُلُوبِكُمْ وَأَعْمَالِكُمْ».

The Prophet (may Allah's peace and blessings be upon him) points out that Allah Almighty does not look at the appearance and bodies of His servants, as to whether they are beautiful or ugly, big or small, and sound or sick. And He does not look at their wealth as to whether they possess much or little. Indeed, Allah Almighty does not punish His servants or hold them accountable for these matters and their different levels regarding them. But He looks at their hearts and the piety, certitude, truthfulness, and sincerity existing therein or their intention to show off and attain a good reputation among people. He looks at their deeds and sees whether they are righteous or evil, and He gives the recompense accordingly.

• We should be careful to mend our hearts and purify them of any bad traits.
• Hearts become sound with sincerity, and deeds become sound by following the Prophet's example. It is both of them that Allah Almighty looks at and judges accordingly.
• A person should not be deceived by wealth, beauty, body, or worldly appearances.
• The Hadīth warns us against caring about outward appearance and failing to reform what is inside.

صحيح مسلم (2564) (4/ 1986). بهجة الناظرين شرح رياض الصالحين، لسليم الهلالي (1/ 40). تطريز رياض الصالحين، لفيصل المبارك (ص14). نزهة المتقين شرح رياض الصالحين، لمجموعة من الباحثين (1/ 25).

عَنْ أَبِي هُرَيْرَةَ رضي الله عنه قَالَ: قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «لَا تَحَاسَدُوا، وَلَا تَنَاجَشُوا، وَلَا تَبَاغَضُوا، وَلَا تَدَابَرُوا، وَلَا يَبِعْ بَعْضُكُمْ عَلَى بَيْعِ بَعْضٍ، وَكُونُوا عِبَادَ اللهِ إِخْوَانًا الْمُسْلِمُ أَخُو الْمُسْلِمِ، لَا يَظْلِمُهُ وَلَا يَخْذُلُهُ، وَلَا يَحْقِرُهُ التَّقْوَى هَاهُنَا» وَيُشِيرُ إِلَى صَدْرِهِ ثَلَاثَ مَرَّاتٍ «بِحَسْبِ امْرِئٍ مِنَ الشَّرِّ أَنْ يَحْقِرَ أَخَاهُ الْمُسْلِمَ، كُلُّ الْمُسْلِمِ عَلَى الْمُسْلِمِ حَرَامٌ، دَمُهُ، وَمَالُهُ، وَعِرْضُهُ».

The Prophet (may Allah's peace and blessings be upon him) advised the Muslim to be kind to his fellow Muslims and outlined some of the duties and etiquettes he is required to observe toward them, including the following: First advice: Do not envy one another by wishing others may lose the blessings they have. Second: Do not raise prices by overbidding against one another. By doing so, a person does not really want to buy the commodity, except to benefit the seller or harm the buyer. Third: Do not hate one another. It is the intention to cause harm, as opposed to love, unless hatred is for the sake of Allah Almighty, which is obligatory. Fourth: Do not turn your backs on each other, forsaking and abandoning one another. Fifth: Do not undercut one another in trade. It is when a person says to someone who bought a commodity: I have the like of it at a lower price or a higher-quality commodity at the same price. Then, the Prophet (may Allah's peace and blessings be upon him) gave comprehensive advice, saying: Be like brothers, by abandoning the aforementioned prohibitions and showing cordiality, kindness, compassion, gentleness, and cooperation in goodness, while having pure hearts and sincerity in all conditions. The following are among the requirements of this brotherliness: Not to wrong his Muslim brother or transgress against him. Not to leave his Muslim brother to be wronged, failing to support him in a situation where he can help him and remove the injustice practiced against him. Not to belittle him or look down upon him with contempt and disdain; this stems from arrogance in the heart. Then the Prophet (may Allah's peace and blessings be upon him) pointed out three times that piety lies in the heart, and whoever has piety in his heart, which entails good morals and fear and heedfulness of Allah, will not belittle a Muslim. Indeed, it is enough for him, as an evil trait and reprehensible manner, to belittle his fellow Muslim, for this results from arrogance in his heart. Then the Prophet (may Allah's peace and blessings be upon him) affirmed the aforementioned, saying that all of a Muslim is inviolable to another Muslim: his blood: to attack him by killing, injuring, beating him, or the like; his property: to take any of his properties unjustly; and his honor: to malign him or his lineage.

• The Hadīth commands all that is entailed by faith-oriented brotherliness and prohibits all words and deeds that contradict it.
• The essence of piety is the knowledge of Allah and the fear and heedfulness of Him that lie in the heart. This piety leads to the performance of righteous deeds.
• Outward deviation indicates weakness of piety in the heart.
• Harming a Muslim in any way, by word or action, is prohibited.
• It is not part of envy that a Muslim wishes to be like someone else without hoping for the removal of the blessing from him. This is called "Ghibtah", and it is permissible and it prompts people to compete for good things.
• By nature, man dislikes being surpassed by others in any virtue. If he wishes for the removal of that virtue from another, it is the blameworthy envy. However, if he desires to compete for it, it is the permissible Ghibtah.
• A Muslim is not regarded to be undercutting his fellow Muslim in trade if he alerts the buyer that he has been grossly deceived in a certain transaction. In fact, this falls under sincere advice, provided that his intention is to advise his brother, the buyer, not to harm the seller, and actions depend on the intentions.
• A Muslim is not regarded to be undercutting his fellow Muslim in trade if the buyer and seller have not agreed and settled over a price.
• Hatred for the sake of Allah does not fall under the hatred prohibited in the Hadīth; rather, it is a duty and one of the firmest handholds of faith.

صحيح مسلم (4/ 1986) (2564). التحفة الربانية في شرح الأربعين حديثًا النووية، لإسماعيل الأنصاري (ص79). شرح الأربعين النووية، لابن عثيمين (ص339). فتح القوي المتين في شرح الأربعين وتتمة الخمسين، النووي وابن رجب (ص118). الأحاديث الأربعون النووية وعليها الشرح الموجز المفيد، لعبد الله المحسن (ص67).

عَنْ حُذَيْفَةَ رضي الله عنه قَالَ: كُنَّا عِنْدَ عُمَرَ رضي الله عنه، فَقَالَ: أَيُّكُمْ سَمِعَ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَذْكُرُ الْفِتَنَ؟ فَقَالَ قوْمٌ: نَحْنُ سَمِعْنَاهُ، فَقَالَ: لَعَلَّكُمْ تَعْنُونَ فِتْنَةَ الرَّجُلِ فِي أَهْلِهِ وَجَارِهِ؟ قَالُوا: أَجَلْ، قَالَ: تِلْكَ تُكَفِّرُهَا الصَّلَاةُ وَالصِّيَامُ وَالصَّدَقَةُ، وَلَكِنْ أَيُّكُمْ سَمِعَ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَذْكُرُ الَّتِي تَمُوجُ مَوْجَ الْبَحْرِ؟ قَالَ حُذَيْفَةُ: فَأَسْكَتَ الْقَوْمُ، فَقُلْتُ: أَنَا، قَالَ: أَنْتَ لِلَّهِ أَبُوكَ، قَالَ حُذَيْفَةُ: سَمِعْتُ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقُولُ: «تُعْرَضُ الْفِتَنُ عَلَى الْقُلُوبِ كَالْحَصِيرِ عُودًا عُودًا، فَأَيُّ قَلْبٍ أُشْرِبَهَا نُكِتَ فِيهِ نُكْتَةٌ سَوْدَاءُ، وَأَيُّ قَلْبٍ أَنْكَرَهَا نُكِتَ فِيهِ نُكْتَةٌ بَيْضَاءُ، حَتَّى تَصِيرَ عَلَى قَلْبَيْنِ، عَلَى أَبْيَضَ مِثْلِ الصَّفَا فَلَا تَضُرُّهُ فِتْنَةٌ مَا دَامَتِ السَّمَاوَاتُ وَالْأَرْضُ، وَالْآخَرُ أَسْوَدُ مُرْبَادًّا كَالْكُوزِ، مُجَخِّيًا لَا يَعْرِفُ مَعْرُوفًا، وَلَا يُنْكِرُ مُنْكَرًا، إِلَّا مَا أُشْرِبَ مِنْ هَوَاهُ»، قَالَ حُذَيْفَةُ: وَحَدَّثْتُهُ، أَنَّ بَيْنَكَ وَبَيْنَهَا بَابًا مُغْلَقًا يُوشِكُ أَنْ يُكْسَرَ، قَالَ عُمَرُ: أَكَسْرًا لَا أَبَا لَكَ؟ فَلَوْ أَنَّهُ فُتِحَ لَعَلَّهُ كَانَ يُعَادُ، قُلْتُ: لَا بَلْ يُكْسَرُ، وَحَدَّثْتُهُ أَنَّ ذَلِكَ الْبَابَ رَجُلٌ يُقْتَلُ أَوْ يَمُوتُ حَدِيثًا لَيْسَ بِالْأَغَالِيطِ. قَالَ أَبُو خَالِدٍ: فَقُلْتُ لِسَعْدٍ: يَا أَبَا مَالِكٍ، مَا أَسْوَدُ مُرْبَادٌّ؟ قَالَ: شِدَّةُ الْبَيَاضِ فِي سَوَادٍ، قَالَ: قُلْتُ: فَمَا الْكُوزُ مُجَخِّيًا؟ قَالَ: مَنْكُوسًا.

The Commander of the Believers, ‘Umar ibn al-Khattāb (may Allah be pleased with him), was in his assembly, and with him was a group of the Companions (may Allah be pleased with them), so he said to them: Who among you heard the Messenger of Allah (may Allah's peace and blessings be upon him) mention the trials? Some people said: We heard him mention the trials. ‘Umar (may Allah be pleased with him) said: Perhaps you mean the trial and test a man faces within his household: with his wife and children, due to his excessive love for them, his miserliness towards them, his being preoccupied with them to the detriment of much goodness, or his negligence in fulfilling their rights, disciplining them, and educating them. Likewise, the trial of a man with his neighbor and similar matters—perhaps this is what you mean? They said: Yes. He said: Those are trials that require accountability, and among them are sins that can be hoped to be expiated by good deeds, such as prayer, fasting, and charity. But who of you heard the Prophet (may Allah's peace and blessings be upon him) mention the public trials due to their great severity and extensive prevalence, shaking people like the waves of the sea in turmoil? The people kept silent, and Hudhayfah ibn al-Yamān (may Allah be pleased with him and his father) said: I heard him. ‘Umar (may Allah be pleased with him) rejoiced and said to him: May Allah bless your father for bringing someone like you; speak. Hudhayfah said: He (may Allah's peace and blessings be upon him) said: Trials appear and cling to the surface and sides of a person's heart, just as the straw mat clings to the side of one lying on it. The heart is deeply impacted by how tightly the trials adhere to it. These trials are repeated and recur, one after another. Any heart they enter, that embraces them and allows them to mix within it, as a drink permeates a body, becomes marked with a black spot. And any heart that rejects them is marked with a white spot until hearts become of two kinds: a white heart, firm in its bond of faith, free from defects, and unaffected by trials, like a smooth, polished rock upon which nothing sticks—such a heart is unharmed by any trial until it meets Allah. The other heart is a heart that has turned black from the trials, like a tilted or overturned pitcher that cannot hold water. Similarly, this heart does not retain any good or wisdom. It does not acknowledge what is right, nor does it denounce what is evil, except for what it desires and craves. Hudhayfah said to ‘Umar: These trials will not emerge during your lifetime, and between you and them is a closed door that is about to be broken. ‘Umar asked: Will it be broken completely? If it were opened, perhaps it would have been restored. Hudhayfah replied: No, it will be broken. And that door is a man who will be killed or die. What I have mentioned is a true and confirmed report, not from the scriptures of the People of the Book, nor from the opinion of any scholar, but from the Hadīth of the Prophet (may Allah's peace and blessings be upon him).

• The danger of public trials lies in the bloodshed, the loss of wealth, and the disappearance of security therein.
• If the personal trials are related to religion, the person will be blamed, as they are either religious innovations or sins. But if they are related to worldly matters, they are a test and trial for the person, and he must be patient.
• The heart is affected by the trials that are presented to it, and the successful one is the one whom Allah guides to remain steadfast on guidance.
• An-Nawawi said: The author of At-Tahrīr said: The meaning of the Hadīth: When a person follows his desires and commits sins, darkness enters his heart with every sin he commits. When this happens, he becomes misled, and the light of Islam is removed from him. The heart is like a jug; if it is turned upside down, whatever is inside it pours out, and nothing can enter it after that.
• ‘Umar's words to Hudhayfah: (La aba lak) mean: Be serious in this matter, and prepare yourself like one who has no helper.
• The merit of ‘Umar (may Allah be pleased with him) and that he is a closed door between the people and trials.

صحيح مسلم (1/ 128-129) (144). النهاية في غريب الحديث والأثر (606) (649) (471) (521) (340) (139). شرح النووي على مسلم (2/ 171).