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Many Ways of Doing Good Deeds

عن أبي هريرة رضي الله عنه أن رسول الله صلى الله عليه وسلم قال‏:‏ ‏‏ألا أدلكم على ما يمحو الله به الخطايا، ويرفع به الدرجات‏؟‏ ‏‏ قالوا بلى يا رسول الله‏.‏ قال‏:‏ ‏”‏إسباغ الوضوء على المكاره، وكثرة الخطا إلى المساجد، وانتظار الصلاة بعد الصلاة، فذلكم الرباط، فذلكم الرباط‏‏

Abu Hurairah RA reported: The Messenger of Allah (ﷺ) said, “Shall I not tell you something by which Allah effaces the sins and elevates the ranks (in Jannah).” The Companions said: “Yes (please tell us), O Messenger of Allah.” He said, “Performing the Wudu’ properly in spite of difficult circumstances, walking with more paces to the mosque, and waiting for the next Salaah (prayer) after a observing Salaah; and that is Ar-Ribat, and that is Ar-Ribat.” [Muslim].

الرباط means to guard the borders of the Islamic state, ensuring the safety and protection of the Muslims.

This Hadith means that Taharah, Salaah and worship are similar to Jihad because these are a form of struggle against the carnal self. This supports another Hadith that states,

رجعنا من الجهاد الأصغر الى الجهاد الأكبر

We returned from the minor Jihad (fighting the enemy in battle) to the major Jihad (opposing the carnal desires). The reason for this is that Jihad against the external enemy is restricted to a particular time and place, while Jihad against the carnal self is a perpetual struggle.

We are encouraged to perform wuḍū’ perfectly even during difficult circumstances such as severe cold or illness.

“Waiting for the next Salaah” means that one’s heart and mind are connected to the masjid, consciously awaiting the next Salaah. This applies equally whether one is in a masjid, home or place of work.

The Hadith illustrates the virtue of residing far from the masjid because of the many steps one will need to take to attend congregational Salaah. The Hadith is supported by another Hadith in which the Messenger of Allah ﷺ advised certain Ṣaḥabah RA to continue residing far from the masjid as their footsteps were being recorded and rewarded.

EASY GOOD DEED – Relatives

Good treatment of relatives is very pleasing to Allah and earns much merit. It has also been enjoined by the Holy Quraan in several places and its merits described, for instance;

وَٱعْبُدُوا۟ ٱللَّهَ وَلَا تُشْرِكُوا۟ بِهِۦ شَيْـًٔا ۖ وَبِٱلْوَٰلِدَيْنِ إِحْسَـٰنًا وَبِذِى ٱلْقُرْبَىٰ وَٱلْيَتَـٰمَىٰ وَٱلْمَسَـٰكِينِ وَٱلْجَارِ ذِى ٱلْقُرْبَىٰ وَٱلْجَارِ ٱلْجُنُبِ وَٱلصَّاحِبِ بِٱلْجَنۢبِ وَٱبْنِ ٱلسَّبِيلِ وَمَا مَلَكَتْ أَيْمَـٰنُكُمْ ۗ إِنَّ ٱللَّهَ لَا يُحِبُّ مَن كَانَ مُخْتَالًا فَخُورًا

Serve Allah and do not commit shirk (associate any partner) with Him, and be good to your parents, kinfolks, orphans, the helpless, near and far neighbours who keep company with you, the travellers in need, and the slaves you own. Allah does not love those who are arrogant and boastful, [An Nisaa 4: 36]

عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ ‏”‏ تَعَلَّمُوا مِنْ أَنْسَابِكُمْ مَا تَصِلُونَ بِهِ أَرْحَامَكُمْ فَإِنَّ صِلَةَ الرَّحِمِ مَحَبَّةٌ فِي الأَهْلِ مَثْرَاةٌ فِي الْمَالِ مَنْسَأَةٌ فِي الأَثَرِ

Abu Hurairah RA narrated that the Messenger of Allah ﷺ said: “Learn enough about your lineage to facilitate keeping your ties of kinship. For indeed keeping the ties of kinship encourages affection among the relatives, increases the wealth, and increases the lifespan.” [Tirmidhi]

The Messenger of Allah ﷺ is also reported to have said:

مَنْ سَرَّهُ أَنْ يُبْسَطَ لَهُ فِي رِزْقِهِ وَيُنْسَأَ لَهُ فِي أَثَرِهِ فَلْيَصِلْ رَحِمَهُ

Anas RA reported the Messenger of Allah (ﷺ) as saying: Anyone who is pleased that his sustenance is expanded and his age extended should do kindness to his near relatives. [Abu Dawud]

Good treatment means courteous behaviour, sharing in happiness and grief and helping them in a lawful manner whenever required.

However some points regarding this good treatment must always be kept in mind.

(1) Some people treat their relatives so well that they do not hesitate to sin for them in wrong belief that this is what has been enjoined on them. To share in sinning with a relative, to recommend them undeservingly, or to get them an employment for which they are not suited etc. are all unlawful in Islam. Hence when a relative seeks helps or support for any unlawful end, a polite excuse is called for.

(2) Good treatment of relatives is meritorious and rewarding only when it is motivated by the desire to earn Divine pleasure and not by any urge to show off or to keep up with others or to follow customs. Our present day society is shackled by customs and traditions; good treatment of relatives is usually motivated by the desire to save face or out of one-up manship; hence many things not really desired or liked are done due to the force of customs.

(3) Since good treatment of kinsmen should be for the sake of Divine pleasure, one must never expect or wait for a good deed in return. Even when the return is not good, ore should not abandon good treatment of his relations. Actually this is the acid test that shows whether the good treatment is for Allah or merely for show.

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