The Best Deeds

Al-Birr (Piety, Righteousness) This Ayah contains many great wisdoms, encompassing rulings and correct beliefs. As for the explanation of this Ayah, Allah first commanded the believers to face Bayt Al-Maqdis, and then to face the Ka`bah during the prayer. This change was difficult for some of the People of the Book, and even for some Muslims. Then Allah sent revelation which clarified the wisdom behind this command, that is, obedience to Allah, adhering to His commands, facing wherever He commands facing, and implementing whatever He legislates, that is the objective. This is Birr, Taqwa and complete faith. Facing the east or the west does not necessitate righteousness or obedience, unless it is legislated by Allah. This is why Allah said: لَّيْسَ الْبِرَّ أَن تُوَلُّواْ وُجُوهَكُمْ قِبَلَ الْمَشْرِقِ وَالْمَغْرِبِ وَلَـكِنَّ الْبِرَّ مَنْ ءَامَنَ بِاللَّهِ وَالْيَوْمِ الاٌّخِرِ (It is not Birr that you turn your faces towards east and (or) west (in prayers); but Birr is the one who believes in Allah and the Last Day,) Similarly, Allah said about the sacrifices: لَن يَنَالَ اللَّهَ لُحُومُهَا وَلاَ دِمَآؤُهَا وَلَـكِن يَنَالُهُ التَّقْوَى مِنكُمْ (It is neither their meat nor their blood that reaches Allah, but it is the piety from you that reaches Him.) (22:37) Abu Al-`Aliyah said, "The Jews used to face the west for their Qiblah, while the Christians used to face the east for their Qiblah. So Allah said: لَّيْسَ الْبِرَّ أَن تُوَلُّواْ وُجُوهَكُمْ قِبَلَ الْمَشْرِقِ وَالْمَغْرِبِ (It is not Birr that you turn your faces towards east and (or) west (in prayers)) (2: 177) meaning, "this is faith, and its essence requires implementation." Similar was reported from Al-Hasan and Ar-Rabi` bin Anas. Ath-Thawri recited: وَلَـكِنَّ الْبِرَّ مَنْ ءَامَنَ بِاللَّهِ (but Birr is the one who believes in Allah,) and said that what follows are the types of Birr. He has said the truth. Certainly, those who acquire the qualities mentioned in the Ayah will have indeed embraced all aspects of Islam and implemented all types of righteousness; believing in Allah, that He is the only God worthy of worship, and believing in the angels the emissaries between Allah and His Messengers. The `Books' are the Divinely revealed Books from Allah to the Prophets, which were finalized by the most honorable Book (the Qur'an). The Qur'an supercedes all previous Books, it mentions all types of righteousness, and the way to happiness in this life and the Hereafter. The Qur'an abrogates all previous Books and testfies to all of Allah's Prophets, from the first Prophet to the Final Prophet, Muhammad ﷺ, may Allah's peace and blessings be upon them all. Allah's statement: وَءَاتَى الْمَالَ عَلَى حُبِّهِ (...and gives his wealth, in spite of love for it,) refers to those who give money away while desiring it and loving it. It is recorded in the Sahihayn that Abu Hurayrah narrated that the Prophet said: «أَفْضَلُ الصَّدَقةِ أَنْ تَصَدَّقَ وَأَنْتَ صَحِيحٌ شَحِيحٌ، تَأْمُلُ الْغِنَى وتَخْشَى الْفقْر» (The best charity is when you give it away while still healthy and thrifty, hoping to get rich and fearing poverty.) Allah said: وَيُطْعِمُونَ الطَّعَامَ عَلَى حُبِّهِ مِسْكِيناً وَيَتِيماً وَأَسِيراً - إِنَّمَا نُطْعِمُكُمْ لِوَجْهِ اللَّهِ لاَ نُرِيدُ مِنكُمْ جَزَآءً وَلاَ شُكُوراً (And they give food, inspite of their love for it, to the Miskin (the poor), the orphan, and the captive (saying): "We feed you seeking Allah's Face only. We wish for no reward, nor thanks from you.") (76:8, 9) and: لَن تَنَالُواْ الْبِرَّ حَتَّى تُنفِقُواْ مِمَّا تُحِبُّونَ (By no means shall you attain Birr unless you spend of that which you love.) (3:92) Allah's statement: وَيُؤْثِرُونَ عَلَى أَنفُسِهِمْ وَلَوْ كَانَ بِهِمْ خَصَاصَةٌ (...and give them preference over themselves even though they were in need of that) (59:9) refers to a higher category and status, as the people mentioned here give away what they need, while those mentioned in the previous Ayat give away what they covet (but not necessarily need). Allah's statement: ذَوِى الْقُرْبَى (the kinsfolk) refers to man's relatives, who have more rights than anyone else to one's charity, as the Hadith supports: «الصَّدَقَةُ عَلَى الْمَسَاكِينِ صَدَقَةٌ، وعَلَى ذِي الرَّحِمِ اثْنتَانِ: صَدَقَةٌ وَصِلَـةٌ، فَهُمْ أَوْلَى النَّاسِ بِكَ وَبِبِرِّكَ وَإِعْطَائِك» (Sadaqah (i. e., charity) given to the poor is a charity, while the Sadaqah given to the relatives is both Sadaqah and Silah (nurturing relations), for they are the most deserving of you and your kindness and charity). Allah has commanded kindness to the relatives in many places in the Qur'an. وَالْيَتَـمَى (to the orphans) The orphans are children who have none to look after them, having lost their fathers while they are still young, weak and unable to find their own sustenance since they have not reached the age of work and adolescence. `Abdur-Razzaq reported that `Ali said that the Prophet said: وَالْمَسَـكِينُ (and to Al-Masakin) The Miskin is the person who does not have enough food, clothing, or he has no dwelling. So the Miskin should be granted the provisions to sustain him enough so that he can acquire his needs. In the Sahihayn it is recorded that Abu Hurayrah said that Allah's Messenger ﷺ said: «لَيْسَ الْمِسْكِينُ بِهذَا الطَّوَّافِ الَّذِي تَرُدُّه التَّمْرَةُ والتَّمْرَتَانِ، واللُّقْمَةُ واللُّقْمَتَانِ، وَلكِنِ الْمِسْكِينُ الَّذِي لَا يَجِدُ غِنىً يُغْنِيه وَلَا يُفْطَنُ لَهُ فَيُتصَدَّقَ عَلَيْه» (The Miskin is not the person who roams around, and whose need is met by one or two dates or one or two bites. Rather, the Miskin is he who does not have what is sufficient, and to whom the people do not pay attention and, thus, do not give him from the charity.) وَابْنِ السَّبِيلِ (and to the wayfarer) is the needy traveler who runs out of money and should, thus, be granted whatever amount that helps him to go back to his land. Such is the case with whoever intends to go on a permissible journey, he is given what he needs for his journey and back. The guests are included in this category. `Ali bin Abu Talhah reported that Ibn `Abbas said, "Ibn As-Sabil (wayfarer) is the guest who is hosted by Muslims." Furthermore, Mujahid, Sa`id bin Jubayr, Abu Ja`far Al-Baqir, Al-Hasan, Qatadah, Ad-Dahhak, Az-Zuhri, Ar-Rabi` bin Anas and Muqatil bin Hayyan said similarly. وَالسَّآئِلِينَ (and to those who ask) refers to those who beg people and are thus given a part of the Zakah and general charity. وَفِي الرِّقَابِ (and to set servants free) These are the servants who seek to free themselves, but cannot find enough money to buy their freedom. We will mention several of these categories and types under the Tafsir of the Ayah on Sadaqah in Surat Bara'ah chapter 9 in the Qur'an, In sha' Allah. Allah's statement: وَأَقَامَ الصَّلَوةَ (performs As-Salah (Iqamat-As-Salah)) means those who pray on time and give the prayer its due right; the bowing, prostration, and the necessary attention and humbleness required by Allah. Allah's statement: وَءَاتَى الزَّكَوةَ (and gives the Zakah) means the required charity (Zakah) due on one's money, as Sa`id bin Jubayr and Muqatil bin Hayyan have stated. Allah's statement: وَالْمُوفُونَ بِعَهْدِهِمْ إِذَا عَـهَدُواْ (and who fulfill their covenant when they make it,) is similar to: الَّذِينَ يُوفُونَ بِعَهْدِ اللَّهِ وَلاَ يِنقُضُونَ الْمِيثَـقَ (Those who fulfill the covenant of Allah and break not the Mithaq (bond, treaty, covenant).) (13:20) The opposite of this characteristic is hypocrisy. As found in a Hadith: «آيَةُ الْمُنَافِقِ ثَلَاثٌ: إِذَا حَدَّثَ كَذَبَ، وَإذَا وَعَدَ أَخْلَفَ، وَإذَا ائْتُمِنَ خَان» (The signs of a hypocrite are three: if he speaks, he lies; if he promises, he breaks his promise; and if he is entrusted, he breaches the trust.) In another version: «إِذَا حَدَّثَ كَذَبَ، وَإذَا عَاهَدَ غَدَرَ،وَإذَا خَاصَمَ فَجَر» (If he speaks, he lies; if he vows, he breaks his vow; and if he disputes, he is lewd.) Allah's statement: وَالصَّابِرِينَ فِى الْبَأْسَآءِ والضَّرَّاءِ وَحِينَ الْبَأْسِ (. ..and who are patient in extreme poverty and ailment (disease) and at the time of fighting (during the battles).) means, during the time of meekness and ailment. وَحِينَ الْبَأْسِ (...and at the time of fighting (during the battles).) means on the battlefield while facing the enemy, as Ibn Mas`ud, Ibn `Abbas, Abu Al-`Aliyah, Murrah Al-Hamdani, Mujahid, Sa`id bin Jubayr, Al-Hasan, Qatadah, Ar-Rabi` bin Anas, As-Suddi, Muqatil bin Hayyan, Abu Malik, Ad-Dahhak and others have stated. And calling them the patient here, is a form of praise, because of the importance of patience in these circumstances, and the suffering and difficulties that accompany them. And Allah knows best, it is He Whom help is sought from, and upon Him we rely. Allah's statement: أُولَـئِكَ الَّذِينَ صَدَقُوا (Such are the people of the truth) means, whoever acquires these qualities, these are truthful in their faith. This is because they have achieved faith in the heart and realized it in deed and upon the tongue. So they are the truthful, وَأُولَـئِكَ هُمُ الْمُتَّقُونَ (and they are Al-Muttaqun (the pious).) because they avoided the prohibitions and performed the acts of obedience.

Al-Birr is Spending from the Best of One's Wealth In his Tafsir, Waki` reported, that `Amr bin Maymun said that لَن تَنَالُواْ الْبِرَّ (By no means shall you attain Al-Birr) is in reference to attaining Paradise. Imam Ahmad reported that Anas bin Malik said, "Abu Talhah had more property than any other among the Ansar in Al-Madinah, and the most beloved of his property to him was Bayruha' garden, which was in front of the (Messenger's) Masjid. Sometimes, Allah's Messenger ﷺ used to go to the garden and drink its fresh water." Anas added, "When these verses were revealed, لَن تَنَالُواْ الْبِرَّ حَتَّى تُنفِقُواْ مِمَّا تُحِبُّونَ (By no means shall you attain Al-Birr unless You spend of that which you love,) Abu Talhah said, `O Allah's Messenger! Allah says, لَن تَنَالُواْ الْبِرَّ حَتَّى تُنفِقُواْ مِمَّا تُحِبُّونَ (By no means shall you attain Al-Birr, unless you spend of that which you love;) No doubt, Bayruha' garden is the most beloved of all my property to me. So I want to give it in charity in Allah's cause, and I expect its reward and compensation from Allah. O Allah's Messenger! Spend it where Allah makes you think is feasible. ' On that, Allah's Messenger ﷺ said, «بَخٍ بَخٍ، ذَاكَ مَالٌ رَابِحٌ، ذَاكَ مَالٌ رَابِحٌ، وَقَدْ سَمِعْتُ، وَأَنَا أَرَى أَنْ تَجْعَلَهَا فِي الْأَقْرَبِين» (Well-done! It is profitable property, it is profitable property. I have heard what you have said, and I think it would be proper if you gave it to your kith and kin.) Abu Talhah said, `I will do so, O Allah's Messenger.' Then Abu Talhah distributed that garden among his relatives and cousins." This Hadith was recorded in the Two Sahihs. They also recorded that `Umar said, "O Messenger of Allah! I never gained possession of a piece of property more precious to me than my share in Khaybar. Therefore, what do you command me to do with it" The Prophet said, «حَبِّسِ الْأَصْلَ وَسَبِّلِ الثَّمَرَة» (Retain the land to give its fruits in Allah's cause.)

All of Mankind are the Children of `Adam and Hawwa' Allah the Exalted declares to mankind that He has created them all from a single person, `Adam, and from that person He created his mate, Hawwa'. From their offspring He made nations, comprised of tribe, which include subtribes of all sizes. It was also said that `nations refers to non-Arabs, while `tribes refers to Arabs. Various statements about this were collected in an individual introduction from the book, Al-Inbah, by Abu `Amr Ibn `Abdul-Barr, and from the book, Al-Qasad wal-Amam fi Ma`rifah Ansab Al-Arab wal-`Ajam. Therefore, all people are the descendants of `Adam and Hawwa' and share this honor equally. The only difference between them is in the religion that revolves around their obedience to Allah the Exalted and their following of His Messenger . After He forbade backbiting and belittling other people, alerting mankind that they are all equal in their humanity. Allah said, يأَيُّهَا النَّاسُ إِنَّا خَلَقْنَـكُم مِّن ذَكَرٍ وَأُنْثَى وَجَعَلْنَـكُمْ شُعُوباً وَقَبَآئِلَ لِتَعَـرَفُواْ (O mankind! We have created you from a male and a female, and made you into nations and tribes that you may know one another.) so that they get to know each other by their nation or tribe. Mujahid said that Allah's statement, لِتَعَـرَفُواْ (that you may know one another.) refers to one's saying, "So-and-so the son of so-and-so, from the tribe of so-and-so." Sufyan Ath-Thawri said, "The Himyar (who resided in Yemen) dealt with each other according to their provinces, while the Arabs in the Hijaz (Western Arabia) dealt with each other according to their tribes." Honor is earned through Taqwa of Allah Allah the Exalted said, إِنَّ أَكْرَمَكُمْ عَندَ اللَّهِ أَتْقَـكُمْ (Verily, the most honorable of you with Allah is that (believer) who has At-Taqwa.) meaning, `you earn honor with Allah the Exalted on account of Taqwa, not family lineage.' There are many Hadiths from the Prophet that support this meaning. Al-Bukhari narrated that Abu Hurayrah said, "Some people asked the Prophet , `Who is the most honorable among people' He replied, «أَكْرَمُهُمْ عِنْدَ اللهِ أَتْقَاهُم» (The most honorable among them with Allah is the one who has the most Taqwa.) They said, `We did not ask you about this.' He said, «فَأَكْرَمُ النَّاسِ يُوسُفُ نَبِيُّ اللهِ، ابْنُ نَبِيِّ اللهِ، ابْنِ نَبِيِّ اللهِ ابْنِ خَلِيلِ الله» (Then the most honorable person is Yusuf, Allah's Prophet, the son of Allah's Prophet, the son of Allah's Prophet, the son of Allah's Khalil.) They said, `We did not ask you about this.' He said, «فَعَنْ مَعَادِنِ الْعَرَبِ تَسْأَلُونِّي» ؟ (Then you want to ask me about the Arab lineage) They said, `Yes.' He said, «فَخِيَارُكُمْ فِي الْجَاهِلِيَّةِ خِيَارُكُمْ فِي الْإِسْلَامِ إِذَا فَقُهُوا» (Those among you who were best in Jahiliyyah, are the best among you in Islam, if they attain religious understanding.)" Al-Bukhari collected this Hadith in several places of his Sahih, An-Nasa'i did as well in the Tafsir section of his Sunan. Muslim recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said, «إِنَّ اللهَ لَا يَنْظُرُ إِلَى صُوَرِكُمْ وَأَمْوَالِكُمْ وَلكِنْ يَنْظُرُ إِلَى قُلُوبِكُمْ وَأَعْمَالِكُم» (Verily, Allah does not look at your shapes or wealth, but he looks at your hearts and actions.) Ibn Majah also collected this Hadith. Ibn Abi Hatim recorded that `Abdullah bin `Umar said, "On the day Makkah was conquered, the Messenger of Allah ﷺ performed Tawaf around the Ka`bah while riding his camel, Al-Qaswa', and was touching the corners with a stick he had in his hand. He did not find a place in the Masjid where his camel could sit and had to dismount on men's hands. He led his camel to the bottom of the valley, where he had her sit down. The Messenger of Allah ﷺ later gave a speech while riding Al-Qaswa' and said, after thanking Allah the Exalted and praising Him as He should be praised, «يَا أَيُّهَا النَّاسُ إِنَّ اللهَ تَعَالَى قَدْ أَذْهَبَ عَنْكُمْ عُبِّيَّةَ الْجَاهِلِيَّةِ وَتَعَظُّمَهَا بِآبَائِهَا، فَالنَّاسُ رَجُلَانِ: رَجُلٌ بَرٌّ تَقِيٌّ كَرِيمٌ عَلَى اللهِ تَعَالَى، وَرَجُلٌ فَاجِرٌ شَقِيٌّ هَيِّنٌ عَلَى اللهِ تَعَالَى، إِنَّ اللهَ عَزَّ وَجَلَّ يَقُولُ: يأَيُّهَا النَّاسُ إِنَّا خَلَقْنَـكُم مِّن ذَكَرٍ وَأُنْثَى وَجَعَلْنَـكُمْ شُعُوباً وَقَبَآئِلَ لِتَعَـرَفُواْ إِنَّ أَكْرَمَكُمْ عَندَ اللَّهِ أَتْقَـكُمْ إِنَّ اللَّهَ عَلِيمٌ خَبِيرٌ » (O people! Allah the Exalted has removed from you the slogans of Jahiliyyah and its tradition of honoring forefathers. Men are of two types, a man who is righteous, fearful of Allah and honorable to Allah, or a man who is vicious, miserable and little to Allah the Exalted. Verily, Allah the Exalted and Most Honored said, (O mankind! We have created you from a male and a female, and made you into nations and tribes, that you may know one another. Verily, the most honorable of you with Allah is that (believer) who has At-Taqwa. Verily, Allah is All-Knowing, All-Aware.)) The Prophet said, «أَقُولُ قَوْلِي هذَا وَأَسْتَغْفِرُ اللهَ لِي وَلَكُم» (I say this and invoke Allah for forgiveness for me and for you.)" This was recorded by `Abd bin Humayd. Allah the Exalted said, إِنَّ اللَّهَ عَلَيمٌ خَبِيرٌ (Verily, Allah is All-Knowing, All-Aware.) means, `He is All-Knowing of you and All-Aware of all of your affairs.' Allah guides whom He wills, misguides whom He wills, grants mercy to whom He wills, tor- ments whom He wills, elevates whom He wills above whom He wills. He is the All-Wise, the All-Knowing, the All-Aware in all this. Several scholars relied on this honorable Ayah and the honora- ble Hadiths we menti- oned as evidence that compatibility in marriage is not a condition of marriage contracts. They said that the only condition required in this regard is the adherence to the religion, as in the statement of Allah, the Exalted, إِنَّ أَكْرَمَكُمْ عَندَ اللَّهِ أَتْقَـكُمْ (Verily, the most honorable of you with Allah is the one with the most Taqwa. )

The Order to Worship Allah Alone and to Be Dutiful to Parents Allah orders that He be worshipped Alone without partners, because He Alone is the Creator and Sustainer Who sends His favors and bounties on His creation in all situations and instances. Therefore He deserves to be singled out, without associating anything or anyone from His creation with Him in worship. Indeed, the Prophet said to Mu`adh, «أَتَدْرِي مَا حَقُّ اللهِ عَلَى الْعِبَادِ؟» (Do you know what Allah's right on His servants is) Mu`adh replied, "Allah and His Messenger know better." He said, «أنْ يَعْبُدُوهُ وَلَا يُشْرِكُوا بِهِ شَيْئًا» (That they should worship Him and should not worship any others with Him.) The Prophet then said, «أَتَدْرِي مَا حَقُّ الْعِبَادِ عَلَى اللهِ إِذَا فَعَلُوا ذَلِكَ؟ أَنْ لَا يُعَذِّبَهُم» (Do you know what the right of the servants on Allah is if they do this He should not punish them.) Allah then commands the servants to be dutiful to their parents, for Allah made parents the reason for the servants to come to existence, after they did not exist. Allah joins the order to worship Him with being dutiful to parents in many places. For example, He said, أَنِ اشْكُرْ لِى وَلِوَلِدَيْكَ (give thanks to Me and to your parents), and, وَقَضَى رَبُّكَ أَلاَّ تَعْبُدُواْ إِلاَّ إِيَّـهُ وَبِالْوَلِدَيْنِ إِحْسَـناً (And your Lord has decreed that you worship none but Him. And that you be dutiful to your parents). After Allah ordained being dutiful to parents, He ordained kind treatment of relatives, males and females. A Hadith states, «الصَّدَقَةُ عَلَى الْمِسْكِينِ صَدَقَةٌ، وَعَلى ذِي الرَّحِمِ صَدَقَةٌ وَصِلَة» (Charity given to the poor is Sadaqah, while charity given to relatives is both Sadaqah and Silah (keeping the relations).) Allah then said, وَالْيَتَـمَى (orphans), because they lost their caretakers who would spend on them. So Allah commands that the orphans be treated with kindness and compassion. Allah then said, وَالْمَسَـكِينُ (Al-Masakin (the poor)) who have various needs and cannot find what sustains these needs. Therefore, Allah commands they should be helped in acquiring their needs in a sufficient manner that will end their inadequacy. We will further elaborate on the matter of the destitute and the poor in Surah Bara'h (9:60). The Right of the Neighbor Allah said, وَالْجَارِ ذِى الْقُرْبَى وَالْجَارِ الْجُنُبِ (the neighbor who is near of kin, the neighbor who is a stranger) `Ali bin Abi Talhah said that Ibn `Abbas said that, وَالْجَارِ ذِى الْقُرْبَى (the neighbor who is near of kin) means, "The neighbor who is also a relative", while, وَالْجَارِ الْجُنُبِ (The neighbor who is a stranger) means, "Who is not a relative." It was also reported that `Ikrimah, Mujahid, Maymun bin Mihran, Ad-Dahhak, Zayd bin Aslam, Muqatil bin Hayyan and Qatadah said similarly. Mujahid was also reported to have said that Allah's statement, وَالْجَارِ الْجُنُبِ (the neighbor who is a stranger) means, "The companion during travel." There are many Hadiths that command kind treatment to the neighbors, and we will mention some of them here with Allah's help. The First Hadith Imam Ahmad recorded that `Abdullah bin `Umar said that the Messenger of Allah ﷺ said, «مَازَالَ جِبْرِيلُ يُوصِينِي بِالْجَارِ حَتَّى ظَنَنْتُ أَنَّهُ سَيُوَرِّثُه» (Jibril kept reminding of the neighbor's right, until I thought that he was going to give him a share of the inheritance.) The Two Sahihs recorded this Hadith. The Second Hadith Imam Ahmad recorded that `Abdullah bin `Amr said that the Messenger of Allah ﷺ said, «مَازَالَ جِبْرِيلُ يُوصِينِي بِالْجَارِ حَتَّى ظَنَنْتُ أَنَّهُ سَيُوَرِّثُه» (Jibril kept reminding me of the neighbor's right, until I thought he was going to appoint a share of the inheritance for him.) Abu Dawud and At-Tirmidhi recorded this Hadith, which At-Tirmidhi said was "Hasan Gharib through this route." The Third Hadith Imam Ahmad recorded that `Abdullah bin `Amr bin Al-`As said that the Prophet said, «خَيْرُ الْأَصْحَابِ عِنْدَ اللهِ خَيْرُهُمْ لِصَاحِبِهِ، وَخَيْرُ الْجِيرَانِ عِنْدَ اللهِ خَيْرُهُمْ لِجَارِه» (The best companions according to Allah are those who are the best with their friends, and the best neighbors according to Allah are the best with their neighbors.) At-Tirmidhi recorded this Hadith and said, "Hasan Gharib". The Fourth Hadith Imam Ahmad recorded that Al-Miqdad bin Al-Aswad said that the Messenger of Allah ﷺ asked his Companions, «مَا تَقُولُونَ فِي الزِّنَا؟» (What do you say about adultery) They said, "It is prohibited, for Allah and His Messenger have prohibited it. So it is forbidden until the Day of Resurrection." The Messenger of Allah ﷺ said, «لَأَنْ يَزْنِيَ الرَّجُلُ بِعَشْرِ نِسْوَةٍ، أَيْسَرُ عَلَيْهِ مِنْ أَنْ يَزْنِيَ بِامْرَأَةِ جَارِه» (For a man to commit adultery with his neighbor's wife is worse than if he commits adultery with ten women.) He then said, «مَا تَقُولُونَ فِي السَّرِقَةِ؟» (What do you say about theft) They said, "It is prohibited, for Allah and His Messenger prohibited it." He said, «لَأَنْ يَسْرِقَ الرَّجُلُ مِنْ عَشْرَةِ أَبْيَاتٍ، أَيْسَرُ عَلَيْهِ مِنْ أَنْ يَسْرِقَ مِنْ جَارِه» (If a man steals from his neighbor, it is worse for him than stealing from ten homes.) Only Ahmad recorded this Hadith. A similar Hadith is recorded in the Two Sahihs, Ibn Mas`ud said, "I asked, `O Allah's Messenger! What is the greatest sin' He said, «أَنْ تَجْعَلَ للهِ نِدًّا وَهُوَ خَلَقَك» (To make a rival for Allah while He Alone created you.) I said, `Then' He said, «أَنْ تَقْتُلَ وَلَدَكَ خَشْيَةَ أَنْ يَطْعَمَ مَعَك» (To kill your offspring for fear that he might share your food with you.) I said, `Then' He said, «أَنْ تُزَانِيَ حَلِيلَةَ جَارِك» (To commit adultery with your neighbor's wife.)" The Fifth Hadith Imam Ahmad recorded that `A'ishah asked the Messenger of Allah ﷺ, "I have two neighbors, so whom among them should I give my gift" He said, «إِلى أَقْرَبِهِمَا مِنْكِ بَابًا» (The neighbor whose door is the closest to you.) Al-Bukhari narrated this Hadith We will elaborate on this subject in the Tafsir of Surah Bara'h, Allah willing and upon Him we depend. Being Kind to Slaves and Servants Allah said, وَمَا مَلَكَتْ أَيْمَـنُكُمْ (and those (slaves) whom your right hands possess,) this is an order to be kind to them because they are weak, being held as captives by others. An authentic Hadith records that during the illness that preceded his death, the Messenger of Allah ﷺ continued advising his Ummah: «الصَّلَاةَ الصَّلَاةَ، وَمَا مَلَكَتْ أَيْمَانُكُم» ((Protect) the prayer, (protect) the prayer, and (those slaves) whom your hands possess.) He was repeating it until his tongue was still. Imam Ahmad recorded that Al-Miqdam bin Ma`dykarib said that the Messenger of Allah ﷺ said, «مَا أَطْعَمْتَ نَفْسَكَ فَهُوَ لَكَ صَدَقَةٌ، وَمَا أَطْعَمْتَ وَلَدَكَ فَهُوَ لَكَ صَدَقَةٌ، وَمَا أَطْعَمْتَ زَوْجَتَكَ فَهُوَ لَكَ صَدَقَةٌ، وَمَا أَطْعَمْتَ خَادِمَكَ فَهُوَ لَكَ صَدَقَة» (What you feed yourself is a Sadaqah (charity) for you, what you feed your children is Sadaqah for you, what you feed your wife is Sadaqah for you and what you feed your servant is Sadaqah for you.) An-Nasa'i recorded this Hadith which has an authentic chain of narration, all the thanks are due to Allah. `Abdullah bin `Amr said to a caretaker of his, "Did you give the slaves their food yet" He said, "No." Ibn `Amr said, "Go and give it to them, for the Messenger of Allah ﷺ said, «كَفَى بِالْمَرْءِ إِثْمًا أَنْ يَحْبِسَ عَمَّنْ يَمْلِكُ قُوتَهُم» (It is enough sin for someone to prevent whomever he is responsible for from getting their food. )" Muslim recorded this Hadith. Abu Hurayrah narrated that the Prophet said, «لِلْمَمْلُوكِ طَعَامُهُ وَكِسْوَتُهُ، وَلَا يُكَلَّفُ مِنَ الْعَمَلِ إِلَّا مَا يُطِيق» (The slave has the right to have food, clothing and to only be required to perform what he can bear of work.) Muslim also recorded this Hadith. Abu Hurayrah narrated that the Prophet said, «إِذَا أَتَى أَحَدَكُمْ خَادِمُهُ بِطَعَامِه، فَإِنْ لَمْ يُجْلِسْهُ مَعَهُ فَلْيُنَاوِلْهُ لُقْمَةً أَوْ لُقْمَتَيْنِ أَوْ أُكْلَةً أَوْ أُكْلتَيْنِ فَإِنَّهُ وَلِيَ حَرَّهُ وَعِلَاجَه» (When your servant brings meals to one of you, if he does not let him sit and share the meal, then he should at least give him a mouthful or two mouthfuls of that meal or a meal or two, for he has prepared it.) This is the wording collected by Al-Bukhari. Allah Does Not Like the Arrogant Allah said, إِنَّ اللَّهَ لاَ يُحِبُّ مَن كَانَ مُخْتَالاً فَخُوراً (Verily, Allah does not like such as are proud and boastful.) meaning, one who is proud and arrogant, insolent and boasts to others. He thinks that he is better than other people, thus thinking high of himself, even though he is insignificant to Allah and hated by people. Mujahid said that Allah's statement, إِنَّ اللَّهَ لاَ يُحِبُّ مَن كَانَ مُخْتَالاً فَخُوراً (Verily, Allah does not like such as are proud) means arrogant, while, فَخُوراً (boastful) means boasting about what he has, while he does not thank Allah. This Ayah indicates that such a person boasts with people about the bounty that Allah has given him, but he is actually ungrateful to Allah for this bounty. Ibn Jarir recorded that `Abdullah bin Waqid Abu Raja' Al-Harawi said, "You will find that those who are mean are also proud and boasting. He then recited, وَمَا مَلَكَتْ أَيْمَـنُكُمْ (and those (slaves) whom your right hands possess,) You will find that he who is undutiful (to parents) is also arrogant, and deprived. He then recited, وَبَرّاً بِوَالِدَتِى وَلَمْ يَجْعَلْنِى جَبَّاراً شَقِيّاً (And dutiful to my mother, and made me not arrogant, deprived.) Once a man asked the Prophet, "O Messenger of Allah, advise me.' The Prophet said, «إيَّاكَ وَإِسْبَالَ الْإِزَارِ، فَإِنَّ إِسْبَالَ الْإِزَارِ مِنَ الْمَخِيلَةِ، وَإِنَّ اللهَ لَا يُحِبُّ الْمَخِيلَة» (Avoid lengthening the dress (below the ankles), for this practice is from arrogance. Verily, Allah does not like arrogance.)"

Virtues of the Ummah of Muhammad ﷺ , the Best Nation Ever Allah states that the Ummah of Muhammad ﷺ is the best nation ever, كُنتُمْ خَيْرَ أُمَّةٍ أُخْرِجَتْ لِلنَّاسِ (You are the best of peoples ever raised up for mankind) 3:110. Al-Bukhari recorded that Abu Hurayrah commented on this Ayah, "(You, Muslims, are) the best nation of people for the people, you bring them tied in chains on their necks (capture them in war) and they later embrace Islam." Similar was said by Ibn `Abbas, Mujahid, `Atiyah Al-`Awfi, `Ikrimah, `Ata' and Ar-Rabi` bin Anas that, كُنتُمْ خَيْرَ أُمَّةٍ أُخْرِجَتْ لِلنَّاسِ (You are the best of peoples ever raised up for mankind;) means, the best of peoples for the people. The meaning of the Ayah is that the Ummah of Muhammad ﷺ is the most righteous and beneficial nation for mankind. Hence Allah's description of them, تَأْمُرُونَ بِالْمَعْرُوفِ وَتَنْهَوْنَ عَنِ الْمُنْكَرِ وَتُؤْمِنُونَ بِاللَّهِ (you enjoin Al-Ma`ruf and forbid Al-Munkar and believe in Allah) 3:110. Ahmad, At-Tirmidhi, Ibn Majah, and Al-Hakim recorded that Hakim bin Mu`awiyah bin Haydah narrated that his father said that the Messenger of Allah ﷺ said, «أَنْتُمْ تُوَفُّون سَبْعِينَ أُمَّةً، أَنْتُمْ خَيْرُهَا، وَأَنْتُمْ أَكْرَمُ عَلَى اللهِ عَزَّ وَجَل» (You are the final of seventy nations, you are the best and most honored among them to Allah.) This is a well-known Hadith about which At-Tirmidhi said, "Hasan", and which is also narrated from Mu`adh bin Jabal and Abu Sa`id. The Ummah of Muhammad ﷺ achieved this virtue because of its Prophet, Muhammad ﷺ, peace be upon him, the most regarded of Allah's creation and the most honored Messenger with Allah. Allah sent Muhammad ﷺ with the perfect and complete Law that was never given to any Prophet or Messenger before him. In Muhammad's ﷺ Law, few deeds take the place of the many deeds that other nations performed. For instance, Imam Ahmad recorded that `Ali bin Abi Talib said, "The Messenger of Allah ﷺ said, «أُعْطِيتُ مَا لَمْ يُعْطَ أَحَدٌ مِنَ الْأَنْبِيَاء» (I was given what no other Prophet before me was given.) We said, `O Messenger of Allah! What is it' He said, «نُصِرْتُ بِالرُّعْبِ، وَأُعْطِيتُ مَفَاتِيحَ الْأَرْضِ، وَسُمِّيتُ أَحْمَدَ، وَجُعِلَ التُّرَابُ لِي طَهُورًا، وَجُعِلَتْ أُمَّتِي خَيْرَ الْأُمَم» (I was given victory by fear, I was given the keys of the earth, I was called Ahmad, the earth was made a clean place for me (to pray and perform Tayammum with it) and my Ummah was made the best Ummah.)." The chain of narration for this Hadith is Hasan. There are several Hadiths that we should mention here. The Two Sahihs recorded that Az-Zuhri said that, Sa`id bin Al-Musayyib said that Abu Hurayrah narrated to him, "I heard the Messenger of Allah ﷺ saying, «يَدْخُلُ الْجَنَّــةَ مِنْ أُمَّتِي زُمْرَةٌ وَهُمْ سَبْعُونَ أَلْفًا، تُضِيءُ وُجُوهُهُمْ إِضَاءَةَ الْقَمَرِ لَيْلَةَ الْبَدْر» فقال أبو هريرة: فقام عكاشة بن محصن الأسدي يرفع نمرة عليه، فقال: يا رسول الله، ادع الله أن يجعلني منهم، فقال رسول اللهصلى الله عليه وسلّم: «اللَّهُمَّ اجْعَلْهُ مِنْهُم» ثم قام رجل من الأنصار فقال: يا رسول الله ادع الله أن يجعلني منهم، فقال: «سَبقَكَ بِهَا عُكَّاشَة» (A group of seventy thousand from my Ummah will enter Paradise, while their faces are radiating, just like the moon when it is full.'`Ukkashah bin Mihsan Al-Asadi stood up, saying, `O Messenger of Allah! Supplicate to Allah that I am one of them.' The Messenger of Allah ﷺ said, `O Allah! Make him one of them.' A man from the Ansar also stood and said, `O Messenger of Allah! Supplicate to Allah that I am one of them.' The Messenger said, `Ukkashah has beaten you to it.') Another Hadith that Establishes the Virtues of the Ummah of Muhammad in this Life and the Hereafter Imam Ahmad recorded that Jabir said, "I heard the Messenger of Allah saying, «إِنِّي لَأَرْجُو أَنْ يَكُونَ مَنْ يَتَّبِعُنِي مِنْ أُمَّتِي يَوْمَ الْقِيَامَةِ رُبُعَ الْجَنَّــة» قال: فكبرنا، ثم قال: «أَرْجُو أَنْ يَكُونُوا ثُلُثَ النَّاس» قال: فكبرنا، ثم قال: «أَرْجُو أَنْ تَكُونُوا الشَّطْر» (`I hope that those who follow me will be one-fourth of the residents of Paradise on the Day of Resurrection.' We said, `Allahu Akbar'. He then said, `I hope that they will be one-third of the people.' We said, `Allahu Akbar'. He then said, `I hope that you will be one-half.')" Imam Ahmad recorded the same Hadith with another chain of narration, and this Hadith meets the criteria of Muslim in his Sahih. In the Two Sahihs, it is recorded that `Abdullah bin Mas`ud said, "The Messenger of Allah ﷺ said to us, «أَمَا تَرْضَوْنَ أَنْ تَكُونُوا رُبُعَ أَهْلِ الْجَنَّـةِ؟» (Does it please you that you will be one-fourth of the people of Paradise) We said, `Allahu Akbar!' He added, «أَمَا تَرْضَوْنَ أَنْ تَكُونُوا ثُلُثَ أَهْلِ الْجَنَّـةِ؟» (Does it please you that you will be one-third of the people of Paradise) We said, `Allahu Akbar!' He said, «إِنِّي لَأَرْجُو أَنْ تَكُونُوا شَطْرَ أَهْلِ الْجَنَّـةِ؟» (I hope that you will be half of the people of Paradise.)" Another Hadith Imam Ahmad recorded that Buraydah said that the Prophet said, «أَهْلُ الْجَنَّةِ عِشْرُونَ وَمِائَةُ صَفَ، هذِهِ الْأُمَّةُ مِنْ ذلِكَ ثَمَانُونَ صَفًّا» (The people of Paradise are one hundred and twenty rows, this Ummah takes up eighty of them.) Imam Ahmad also collected this Hadith through another chain of narration. At-Tirmidhi and Ibn Majah also collected this Hadith, and At-Tirmidhi said, `This Hadith is Hasan. `Abdur-Razzaq recorded that Abu Hurayrah said that, the Prophet said, «نَحْنُ الْآخِرُونَ الْأَوَّلُونَ يَوْمَ الْقِيَامَةِ، نَحْنُ أَوَّلُ النَّاسِ دُخُولًا الْجَنَّــةَ، بَيْدَ أَنَّهُمْ أُوتُوا الْكِتَابَ مِنْ قَبْلِنَا وَأُوتِينَاهُ مِنْ بَعْدِهِمْ، فَهَدَانَا اللهُ لِمَا اخْتَلَفُوا فِيهِ مِنَ الْحَقِّ، فَهَذَا الْيَوْمُ الَّذِي اخْتَلَفُوا فِيهِ، النَّاسُ لَنَا فِيهِ تَبَعٌ، غَدًا لِلْيَهُودِ، وَلِلنَّصَارَى بَعْدَ غَد» (We (Muslims) are the last to come, but the foremost on the Day of Resurrection, and the first people to enter Paradise, although the former nations were given the Scriptures before us and we after them. Allah gave us the guidance of truth that they have been disputing about. This (Friday) is the Day that they have been disputing about, and all the other people are behind us in this matter: the Jews' (day of congregation is) tomorrow (Saturday) and the Christians' is the day after tomorrow (Sunday). ) Al-Bukhari and Muslim collected this Hadith. Muslim recorded Abu Hurayrah saying that the Messenger of Allah ﷺ said, «نَحْنُ الْآخِرُونَ الْأَوَّلُونَ يَوْمَ الْقِيَامَةِ، نَحْنُ أَوَّلُ مَنْ يَدْخُلُ الْجَنَّــة» (We (Muslims) are the last (to come), but (will be) the foremost on the Day of Resurrection, and will be the first people to enter Paradise...) until the end of the Hadith. These and other Hadiths conform to the meaning of the Ayah, كُنتُمْ خَيْرَ أُمَّةٍ أُخْرِجَتْ لِلنَّاسِ تَأْمُرُونَ بِالْمَعْرُوفِ وَتَنْهَوْنَ عَنِ الْمُنْكَرِ وَتُؤْمِنُونَ بِاللَّهِ (You are the best of peoples ever raised up for mankind; you enjoin Al-Ma`ruf (all that Islam has ordained) and forbid Al-Munkar (all that Islam has forbidden), and you believe in Allah). Therefore, whoever among this Ummah acquires these qualities, will have a share in this praise. Qatadah said, "We were told that `Umar bin Al-Khattab recited this Ayah 3:110 during a Hajj that he performed, when he saw that the people were rushing. He then said, `Whoever likes to be among this praised Ummah, let him fulfill the condition that Allah set in this Ayah. "' Ibn Jarir recorded this. Those from this Ummah who do not acquire these qualities will be just like the People of the Scriptures whom Allah criticized, when He said, كَانُواْ لاَ يَتَنَـهَوْنَ عَن مُّنكَرٍ فَعَلُوهُ (They did not forbid one another from the Munkar which they committed. ..) 5:79. This is the reason why, after Allah praised the Muslim Ummah with the qualities that He mentioned, He criticized the People of the Scriptures and chastised them, saying, وَلَوْ ءَامَنَ أَهْلُ الْكِتَـبِ (And had the People of the Scripture (Jews and Christians) believed) 3:110 , in what was sent down to Muhammad , لَكَانَ خَيْراً لَّهُمْ مِّنْهُمُ الْمُؤْمِنُونَ وَأَكْثَرُهُمُ الْفَـسِقُونَ (it would have been better for them; among them are some who have faith, but most of them are Fasiqun (rebellious).) Therefore only a few of them believe in Allah and in what was sent down to you and to them. The majority of them follow deviation, disbelief, sin and rebellion. The Good News that Muslims will Dominate the People of the Book While delivering the good news to His believing servants that victory and dominance will be theirs against the disbelieving, atheistic People of the Scriptures, Allah then said, لَن يَضُرُّوكُمْ إِلاَّ أَذًى وَإِن يُقَـتِلُوكُمْ يُوَلُّوكُمُ الاٌّدُبَارَ ثُمَّ لاَ يُنصَرُونَ (They will do you no harm, barring a trifling annoyance; and if they fight against you, they will show you their backs, and they will not be helped.) 3:111 This is what occurred, for at the battle of Khaybar, Allah brought humiliation and disgrace to the Jews. Before that, the Jews in Al-Madinah, the tribes of Qaynuqa`, Nadir and Qurayzah, were also humiliated by Allah. Such was the case with the Christians in the area of Ash-Sham later on, when the Companions defeated them in many battles and took over the leadership of Ash-Sham forever. There shall always be a group of Muslims in Ash-Sham area until `Isa, son of Maryam, descends while they are like this on the truth, apparent and victorious. `Isa will at that time rule according to the Law of Muhammad , break the cross, kill the swine, banish the Jizyah and only accept Islam from the people. Allah said next, ضُرِبَتْ عَلَيْهِمُ الذِّلَّةُ أَيْنَ مَا ثُقِفُواْ إِلاَّ بِحَبْلٍ مِّنْ اللَّهِ وَحَبْلٍ مِّنَ النَّاسِ (Indignity is put over them wherever they may be, except when under a covenant (of protection) from Allah, and a covenant from men;) meaning, Allah has placed humiliation and disgrace on them wherever they may be, and they will never be safe, إِلاَّ بِحَبْلٍ مِّنْ اللَّهِ (except when under a covenant from Allah,) under the Dhimmah (covenant of protection) from Allah that requires them to pay the Jizyah (tax, to Muslims,) and makes them subservient to Islamic Law. وَحَبْلٍ مِّنَ النَّاسِ (and a covenant from men;) meaning, covenant from men, such as pledges of protection and safety offered to them by Muslim men and women, and even a slave, according to one of the sayings of the scholars. Ibn `Abbas said that, إِلاَّ بِحَبْلٍ مِّنْ اللَّهِ وَحَبْلٍ مِّنَ النَّاسِ (except when under a covenant from Allah, and a covenant from men;) refers to a covenant of protection from Allah and a pledge of safety from people. Similar was said by Mujahid, `Ikrimah, `Ata', Ad-Dahhak, Al-Hasan, Qatadah, As-Suddi and Ar-Rabi` bin Anas. Allah's statement, وَبَآءُوا بِغَضَبٍ مِّنَ اللَّهِ (they have drawn on themselves the wrath of Allah,) means, they earned Allah's anger, which they deserved, وَضُرِبَتْ عَلَيْهِمُ الْمَسْكَنَةُ (and destitution is put over them), meaning they deserve it by decree and legislatively. Allah said next, ذلِكَ بِأَنَّهُمْ كَانُواْ يَكْفُرُونَ بِـَايَـتِ اللَّهِ وَيَقْتُلُونَ الاٌّنْبِيَآءَ بِغَيْرِ حَقٍّ (This is because they disbelieved in the Ayat of Allah and killed the Prophets without right.) meaning, what drove them to this was their arrogance, transgression and envy, earning them humiliation, degradation and disgrace throughout this life and the Hereafter. Allah said, ذلِكَ بِمَا عَصَواْ وَّكَانُواْ يَعْتَدُونَ (This is because they disobeyed and used to transgress (the limits set by Allah).) meaning, what lured them to disbelieve in Allah's Ayat and kill His Messengers, is the fact that they often disobeyed Allah's commands, committed His prohibitions and transgressed His set limits. We seek refuge from this behavior, and Allah Alone is sought for each and every type of help.