. J (cont.)

This is because rich believers do not exploit their wealth and use it extravagantly as is done in non-Islamic environments.2 Instead, they use their wealth in the proper manner and they also distribute to the poor and needy. Hence, the existence of the rich is a means by which the needs of the less fortunate are met. • This hadith also demonstrates that there is nothing shameful in the sexual act itself, as many Christians have believed. However, Islam stresses that the sexual urges be satisfied in the proper manner, according to the laws 1 Al-Haitami, Fath, pp. 207-208. 2 Cf., Taataay, p 1 99. 8 1 1 Commentary on the Forty Hadith of al-Nawawi revealed by the Creator Himself and not according to the lusts and whims of society. Summary of the Hadith • Everyone has some acts of charity available to him. For example, the words of dhikr are acts of charity as is ordering good and eradicating evil. • Every permissible deed that a person performs with the proper intention will be considered an act of charity for him and he will be rewarded for it. • Punishment from Allah is the result of doing what is forbidden. Hadith #26: Charity Upon Every Joint Hadith #26 A Charitable Act Upon Every Bone ' ' J " ,, ,,,. .iil ੉) @I J.j J\i J\i  .ii\I ÇJ OJtJA Èi O rP ' ,,. ,,,. ,,.. .... I J • ,, I u 5 "'"--·- - , . , ,.,, ... .,,,,.. ... ,.,,, ' J ... ... ,,.. ' J ':i p1 ij- !J ':i J ::;.ij ;.; fϖ j)j ;.; !Ij)j :::._ஒ ... 11 ' 1' ij Commentary on the Forty Hadith of al-Nawawi The thankfulness that is obligatory is where the person, out of gratitude to Allah, performs the obligatory deeds and refrains from the prohibited deeds. 1 This type of thankfulness is sufficient for a person in being thankful for the bounties of his body, health and so forth. Ibn Rajah quotes one of the earlier generations as saying, "Thankfulness is avoiding what is sinful." Another one said, "Thankfulness is not using any of [Allah's] bounties to help in disobeying Him." Abu Haazim stated that the one who only gives a verbal expression of thanks and does not give thanks with all of his body is like a person who has a piece of clothing and he takes it by its end but does not wear it. In that case, the garment does not protect him from cold, heat, snow or rain. 2 The recommended, non-obligatory aspect of gratitude is for a person to go beyond the above and perform voluntary, recommended deeds and remain away from the disliked deeds. In other words, the person performs the voluntary prayers, voluntary fasts, voluntary charity and so forth. This is the type of gratitude to Allah that is expressed by Allah's closest and most beloved servants. The supreme example for this type of gratitude can be found in the Prophet Muhammad (peace be upon him). He would spend so much time in prayer at night that his feet would start to swell from the long standing. When he was asked why he was doing such although his past and future sins had been forgiven, he answered, J J J ... ... ... \^_ 1:Y. 0 _,s'i ")\jf "Shouldn't I be a thankful servant?" (Recorded by al-Bukhari and Muslim.) The Significance of the Word u-":it.. (Sulaama) In commenting on this hadith, most commentators take it for granted that the meaning of sulaama in this hadith are all of the bones and joints in the human body. However, this understanding may be influenced by the hadith from Aisha that mentions both mafsil (joints J.-i..) and sulaama and states that they are three hundred and sixty in number.3 This hadith is independent of that hadith and makes no reference to mafsil at all but only to the sulaama. This 1 According to ibn al-Qayyim, the principles of thankfulness to Allah are five: one humbles himself to the One who has bestowed the blessing, one loves Allah for the blessing, one admits that the blessing came from Allah and Allah alone, one praises Allah for that blessing and one uses that blessing in obedience to Allah and not disobedience. See ibn al-Qayyim, Madaarij, vol. 2, p. 258. 2 Quoted in ibn Rajah, Jaami, vol. 2, p. 84. Indeed, the gratitude toward Allah should be expressed with one's tongue, heart and limbs. For a detailed discussion of these three aspects, see Abdullah al-Fauzaan, Kalfa Nakoona min al-Shaakireen (Riyadh: Daar al-Muslim, 1994), pp. 5 1 -69. 3 Al-Haitarni, Fath, p. 209, for example, explicitly mentions the hadith of Aisha to explain why he understands u-":L in this hadith to mean all of the bones and joints. Hadith #26: Charity Upon Every Joint particular word used by the Prophet (peace be upon him) is probably of some significance. As was mentioned above, specifically the word sulaama refers to the small bones in the hands and feet.