عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللهُ عَنْهُ قَالَ:
قَالَ رَسُولُ اللَّهِ صلى الله عليه و سلم "إنَّ اللَّهَ طَيِّبٌ لَا يَقْبَلُ إلَّا طَيِّبًا، وَإِنَّ اللَّهَ أَمَرَ الْمُؤْمِنِينَ بِمَا أَمَرَ بِهِ الْمُرْسَلِينَ فَقَالَ تَعَالَى: "يَا أَيُّهَا الرُّسُلُ كُلُوا مِنْ الطَّيِّبَاتِ وَاعْمَلُوا صَالِحًا"، وَقَالَ تَعَالَى: "يَا أَيُّهَا الَّذِينَ آمَنُوا كُلُوا مِنْ طَيِّبَاتِ مَا رَزَقْنَاكُمْ" ثُمَّ ذَكَرَ الرَّجُلَ يُطِيلُ السَّفَرَ أَشْعَثَ أَغْبَرَ يَمُدُّ يَدَيْهِ إلَى السَّمَاءِ: يَا رَبِّ! يَا رَبِّ! وَمَطْعَمُهُ حَرَامٌ، وَمَشْرَبُهُ حَرَامٌ، وَمَلْبَسُهُ حَرَامٌ، وَغُذِيَ بِالْحَرَامِ، فَأَنَّى يُسْتَجَابُ لَهُ؟"
[رَوَاهُ مُسْلِمٌ]
On the authority of Abu Hurayrah (RA), The Messenger of Allah (ﷺ) said,
“Allah the Almighty is Good and accepts only that which is good. And verily Allah has commanded the believers to do that which He has commanded the Messengers. So the Almighty has said: “O (you) Messengers! Eat of the tayyibat [all kinds of halal (legal) foods], and perform righteous deeds.” [23:51] and the Almighty has said: “O you who believe! Eat of the lawful things that We have provided you.” [2:172]” Then he (ﷺ) mentioned [the case] of a man who, having journeyed far, is dishevelled and dusty, and who spreads out his hands to the sky saying “O Lord! O Lord!,” while his food is haram (unlawful), his drink is haram, his clothing is haram, and he has been nourished with haram, so how can [his supplication] be answered?
[Muslim]
The hadith narrated by Abu Hurayrah (RA) and recorded in Sahih Muslim delves deeply into the fundamental Islamic principles of earning and consuming halal, which encompasses not only lawful provisions but also purity (toyyib) in its absolute sense. This prophetic tradition emphasises that Allah, being Good, accepts only what is good, thereby setting a standard for believers to emulate in their daily lives.
The hadith draws upon verses from the Qur'an where Allah commands both the Messengers and subsequently the believers to consume lawful (tayyibat) foods and engage in righteous deeds, underscoring the inseparable link between purity in sustenance and the acceptance of one's worship.
In exploring the hadith, we encounter a vivid narrative of a traveller beseeching Allah with outstretched hands, yet his supplications are rebuffed due to his consumption of haram (unlawful) sustenance. This poignant illustration serves as a profound reminder of the spiritual consequences of neglecting the purity in one's earnings and consumption.
Hence, the thematic essence of the hadith revolves not only around the importance of adhering to halal provisions but also on the ethical and moral imperatives that govern a believer's life, ensuring that their actions and sustenance are in accordance with the divine commandments.
Narrator of the Hadith #10: Abu Hurayrah RA
عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللهُ عَنْهُ قَالَ
On the authority of Abu Hurayrah (RA)
Abu Hurayrah RA is among the most prolific narrators of hadith and a notable companion of the Prophet Muhammad ﷺ. His kunya, Abu Hurayrah, meaning "Father of Kittens," is not derived from parenthood but from his deep companionship (musobahah, مصاحبة) with kittens in Medina. According to historical accounts, kittens in Medina would follow him, and he was known for his kindness towards them, often having a kitten tucked under his sleeve.
His given name is reported by some sources as Abd al-Rahman ibn Sakhr Ad-Dawsi. Despite the controversies and various claims regarding his name, he is universally recognized by his kunya, Abu Hurayrah.
Abu Hurayrah's significance in Islamic tradition lies not only in his companionship with the Prophet ﷺ but also in his unparalleled preservation and narration of hadith. He is renowned as the "Hafiz of Faith" (Hafiz ad-Deen) due to the vast number of hadiths he narrated, surpassing all other companions in terms of quantity. His dedication to preserving the teachings of Islam through his narrations earned him great respect within the Muslim community.
Throughout history, enemies of Islam have attempted to discredit Abu Hurayrah's narrations, viewing him as a crucial target due to the volume of hadith he transmitted. Such attacks were similar to those faced by other prominent narrators like Imam Az-Zuhri during the era of the Tabi'in. Despite these challenges, Abu Hurayrah's narrations have withstood scrutiny and remain integral to Islamic scholarship.
Abu Hurayrah's status as a narrator is unique in that he was neither from the Muhajirin (early Muslim emigrants to Medina) nor the Ansar (Muslim residents of Medina who supported the Prophet). Rather, he symbolically belongs to both groups: he migrated to Medina in support of Islam, akin to the Muhajirin, and contributed significantly to the Ummah by preserving and transmitting knowledge, akin to the Ansar.
Abu Hurayrah RA occupies a central role in the transmission of Islamic teachings, exemplifying dedication, scholarship, and steadfastness in preserving the faith. His life and contributions serve as a testament to the importance of knowledge preservation and the endurance of truth against adversities.
Definition of ‘Toyyib’
قَالَ رَسُولُ اللَّهِ صلى الله عليه و سلم "إنَّ اللَّهَ طَيِّبٌ لَا يَقْبَلُ إلَّا طَيِّبًا، وَإِنَّ اللَّهَ أَمَرَ الْمُؤْمِنِينَ بِمَا أَمَرَ بِهِ الْمُرْسَلِينَ فَقَالَ تَعَالَى: "يَا أَيُّهَا الرُّسُلُ كُلُوا مِنْ الطَّيِّبَاتِ وَاعْمَلُوا صَالِحًا"
The Messenger of Allah (ﷺ) said, “Allah the Almighty is Good and accepts only that which is good. And verily Allah has commanded the believers to do that which He has commanded the Messengers. So the Almighty has said: “O (you) Messengers! Eat of the tayyibat [all kinds of halal (legal) foods], and perform righteous deeds.” [23:51] and the Almighty has said: “O you who believe! Eat of the lawful things that We have provided you.” [2:172]
The essence of purity (Tayyib) in Islamic teachings is intricately linked to understanding one of the names of Allah, "At-Tayyib." This name signifies that Allah SWT is entirely free from any flaws, negativities, incompleteness, or defects. It denotes His absolute perfection and purest form, where no evil can be attributed to Him in any capacity. This understanding aligns with the Qur'anic principle that Allah accepts only what is pure and good, as expressed in the verse "لَا يَقْبَلُ إلَّا طَيِّبًا" (Allah accepts only that which is pure).
The pinnacle of giving Allah what is pure lies "ikhlas," or sincerity. Sincerity in worship is intrinsically connected to purity, emphasising the core of our relationship with Allah—worshipping Him with utmost sincerity and purity of intention. The connection between sincerity and purity reflects Allah's attribute of absolute purity (At-Tayyib), which means He is entirely free from any imperfections or impurities.
Consequently, Allah accepts only those deeds and words that are pure and untainted by ulterior motives or deficiencies. This requirement underscores the need for believers to strive for purity not only in their outward actions but also in the inward purity of heart and intention.
In practical terms, this means that acts of worship, such as Salah, fasting, and charity, must be performed with the requisite conditions of purity to be considered valid and acceptable to Allah. For instance, praying Salah without performing ablution (wudhu') renders the prayer invalid and devoid of spiritual rewards, as highlighted by the Prophet Muhammad ﷺ in various narrations.
The hadith extends beyond ritual acts to encompass all facets of a believer's life. It emphasises that Allah's acceptance and reward are contingent upon the purity and sincerity with which actions are carried out. Actions performed with impure intentions or tainted by unlawful means not only fail to attain Allah's acceptance but also forfeit the spiritual rewards that accompany sincere acts of worship.
The terms "لَا يَقْبَلُ" (does not accept) are crucial in understanding Allah's expectations of purity in worship. Allah neither accepts nor is pleased with anything that lacks purity. Rewards in Islam are exclusively granted for acts of worship that are performed with sincerity and purity. Conversely, acts performed with impurity, such as praying without ritual purification (wudhu'), render the worship null and void, devoid of any spiritual rewards.
The implications of this teaching are profound and universal, as it directly impacts the relationship between the servant and the Creator. It underscores that the purpose of human existence, as outlined in the Qur'an, is centred around worshipping Allah with purity and sincerity. The purity of one's worship becomes a barometer of their devotion and commitment to fulfilling this divine purpose.
In Islam, the concept of purity (tayyib) encompasses more than just outward actions; it also includes the internal purity of intentions and beliefs as dictated by the Quran and Sunnah. Actions in Islam are judged not only by their form but also by the purity of intent behind them. There are specific conditions where actions may still be considered valid but devoid of spiritual rewards.
For instance, if a slave runs away from their master, as mentioned in Hadith, their prayers will not be accepted until they return to their rightful owner. This illustrates that while the act of prayer is performed, its spiritual benefits are forfeited due to the lack of fulfilment of another obligation, namely returning to the master.
Similarly, another hadith warns against consulting fortune-tellers, where even though the act of prayer is formally accepted, the rewards of those prayers are nullified for forty days if one seeks guidance from such sources. This highlights the importance of purity not only in actions but also in beliefs and practices that conform strictly to the teachings of the Quran and Sunnah.
The Prophet Muhammad ﷺ emphasized the Quran and Sunnah as the definitive sources of guidance for Muslims, ensuring that adherence to these principles leads to spiritual purity and acceptance in the sight of Allah.
"Yahya related to me from Malik that he heard that the Messenger of Allah, may Allah bless him and grant him peace, said, "I have left two matters with you. As long as you hold to them, you will not go the wrong way. They are the Book of Allah and the Sunna of His Prophet." [Muwatta Malik]
Thus, adhering to the Quranic teachings and the traditions of the Prophet ensures that all aspects of a Muslim's life—be it in speech, actions, or beliefs—are in alignment with divine guidance, thereby ensuring spiritual purity and the acceptance of worship in both this life and the hereafter.
The hadith teaches that Allah's acceptance and reward are contingent upon sincerity and purity in all aspects of life. By upholding purity in intentions, actions, and words, believers not only fulfil their religious obligations but also nurture a profound relationship with Allah based on sincerity and devotion.
Concept of “Toyyib” in the Qur’an
The concept of "toyyib" in the Qur’an encompasses purity in various forms. In this narration, Rasululah SAW shared two verses from the Qur’an that have the word toyyib in it which highlight the importance of consuming lawful and pure (tayyib) provisions and performing righteous deeds, emphasising gratitude and piety as essential elements of a believer's life.
Those verses are:
يَٰٓأَيُّهَا ٱلرُّسُلُ كُلُوا۟ مِنَ ٱلطَّيِّبَٰتِ وَٱعۡمَلُوا۟ صَٰلِحًاۖ إِنِّي بِمَا تَعۡمَلُونَ عَلِيمٞ
O (you) Messengers! Eat of the tayyibat [all kinds of halal (lawful) foods], and perform righteous deeds. Indeed, I am Knowing of what you do.[Al-Mu'minun 23:51]
This verse instructs the Messengers of Allah to consume only what is pure and lawful and to perform righteous actions. It underscores the idea that purity in consumption is linked to the ability to perform good deeds, suggesting that what we consume can affect our spiritual and moral state.
and
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ كُلُوا۟ مِن طَيِّبَٰتِ مَا رَزَقۡنَـٰكُمۡ وَٱشۡكُرُوا۟ لِلَّهِ إِن كُنتُمۡ إِيَّاهُ تَعۡبُدُونَ
O you who have believed, eat from the good things which We have provided for you and be grateful to Allah if it is [indeed] Him that you worship.[Al-Baqarah 2:172]
This verse directs the believers to consume only what is lawful and pure from what Allah has provided and to express gratitude. It emphasises that adherence to lawful provisions and gratitude are essential aspects of true worship.
Besides the given examples, it worth mentioning the word toyyib in Surah al-Maida i.e.
قُل لَّا يَسۡتَوِي ٱلۡخَبِيثُ وَٱلطَّيِّبُ وَلَوۡ أَعۡجَبَكَ كَثۡرَةُ ٱلۡخَبِيثِۚ فَٱتَّقُواْ ٱللَّهَ يَٰٓأُوْلِي ٱلۡأَلۡبَٰبِ لَعَلَّكُمۡ تُفۡلِحُونَ
Say, “Evil and good are not equal, even if the abundance of evil may impress you. So fear Allah, O people of understanding, so that you may be successful.” [Al-Ma’idah 5:100]
where Allah distinguishes between good and evil, emphasising that they are not equal despite the impression evil might give due to its abundance. In this verse, the people of understanding are urged to fear Allah and seek purity (toyyib) to achieve success (falah). The verse highlights that true success comes from taqwa, which is achieved through adhering to Allah's commands and avoiding prohibitions.
Another significant mention of purity is in Surah An-Nahl:
ٱلَّذِينَ تَتَوَفَّىٰهُمُ ٱلۡمَلَٰٓئِكَةُ طَيِّبِينَ يَقُولُونَ سَلَٰمٌ عَلَيۡكُمُ ٱدۡخُلُواْ ٱلۡجَنَّةَ بِمَا كُنتُمۡ تَعۡمَلُونَ
those whose souls the angels take while they are in a state of purity, saying, “Peace be upon you; enter Paradise for what you used to do.”[An-Nahl 16:32]
where Allah describes the angels taking the souls of believers in a state of purity (toyyibin), greeting them with peace and admitting them into Paradise for their righteous deeds. This verse underscores that entry into Paradise is reserved for those who maintain purity in their actions and intentions throughout their lives.
The concept of purity extends to the afterlife, where Hellfire purifies those who were impure in life, akin to how fire purifies metals. Believers are encouraged to engage in abundant istighfar (seeking forgiveness) as a means to purify themselves, recognizing that purification is essential for entering Paradise. This understanding reinforces the Quranic principle that purity (toyyib) is not only a state of being but a path to eternal success and closeness to Allah.
Fulfilment of Du’a
ثُمَّ ذَكَرَ الرَّجُلَ يُطِيلُ السَّفَرَ أَشْعَثَ أَغْبَرَ يَمُدُّ يَدَيْهِ إلَى السَّمَاءِ: يَا رَبِّ! يَا رَبِّ! وَمَطْعَمُهُ حَرَامٌ، وَمَشْرَبُهُ حَرَامٌ، وَمَلْبَسُهُ حَرَامٌ، وَغُذِيَ بِالْحَرَامِ، فَأَنَّى يُسْتَجَابُ لَهُ؟
Then he (ﷺ) mentioned [the case] of a man who, having journeyed far, is dishevelled and dusty, and who spreads out his hands to the sky saying “O Lord! O Lord!,” while his food is haram (unlawful), his drink is haram, his clothing is haram, and he has been nourished with haram, so how can [his supplication] be answered?
The concept of fulfilling one's supplications (du'a) is deeply rooted in Islamic teachings, with the Prophet Muhammad (ﷺ) providing profound insights through this narration. In this hadith, the Prophet Muhammad (ﷺ) describes a man who, having journeyed far, is dishevelled and dusty, raising his hands to the sky and imploring, "O Lord! O Lord!" The man's state is desperate and humble, fitting the scenario where one might expect his du'a to be answered.
Indeed, the Prophet (ﷺ) has stated that the supplications of certain individuals, including travellers, are always answered i.e. in hadith sayings:
عن أبي هريرة رضي الله عنه قال: قال : رسول الله صلى الله عليه وسلم : " ثلاث دعوات مستجابات لا شك فيهن: دعوة المظلوم، ودعوة المسافر، ودعوة الوالد على ولده"
Abu Hurairah (May Allah be pleased with him) reported, The Messenger of Allah (ﷺ) said, "Three supplications are answered without doubt. The supplication of the oppressed, the supplication of the traveller, and the supplication of the parent for his son."
The man’s long and arduous journey, marked by his dishevelled and dusty appearance (أَشْعَثَ أَغْبَرَ), symbolises his extreme need and complete reliance on Allah, highlighting the earnestness and humility of his plea.
The man’s actions align with recommended practices for making du'a. He raises his hands to the sky, a gesture of desperation and sincere supplication. He calls upon Allah with the words "Ya Rabb, Ya Rabb!". This invocation underscores his recognition of Allah's supreme authority and his dependence on Allah's mercy and power to answer his prayers.
أَخْبَرَنَا قُتَيْبَةُ، قَالَ حَدَّثَنَا اللَّيْثُ، عَنْ خَالِدِ بْنِ يَزِيدَ، عَنْ سَعِيدِ بْنِ أَبِي هِلاَلٍ، عَنْ يَزِيدَ بْنِ عَبْدِ اللَّهِ، عَنْ عُمَيْرٍ، مَوْلَى آبِي اللَّحْمِ عَنْ آبِي اللَّحْمِ، أَنَّهُ رَأَى رَسُولَ اللَّهِ صلى الله عليه وسلم عِنْدَ أَحْجَارِ الزَّيْتِ يَسْتَسْقِي وَهُوَ مُقْنِعٌ بِكَفَّيْهِ يَدْعُو .
It was narrated from Abi Al-Lahm that, He saw the Messenger of Allah at Ahjar Az-Zait praying for rain and raising his hands, making supplications.
An athar shared:
‘Ikrima quoted Ibn ‘Abbas as saying, “When asking for something you should raise your hands opposite your shoulders or thereabout, when asking for forgiveness you should point with one finger, and when making earnest supplication you should stretch out both your hands.” In a version he said, “Earnest supplication should be made thus,” raising his hands and putting their backs next to his face.
Despite these favourable conditions, the hadith explains that the man’s supplication is not answered due to the impurity in his sustenance. His food, drink, clothing, and overall nourishment are all haram (unlawful). This impurity serves as a significant barrier to the acceptance of his prayers. The Prophet Muhammad (ﷺ) explicitly states that how can his supplication be answered when everything he consumes and uses is unlawful?
This hadith serves as a powerful and reflective reminder for all Muslims. Even when we believe we have met all the conditions for making a supplication—praying at auspicious times and places, using the right words, and maintaining sincere intentions—our du'a may still go unanswered if our sustenance is impure. It calls for a deep self-examination of our lives. Are our earnings lawful? Is what we consume pure, both physically and spiritually? Impurities in our sustenance and actions can create barriers between us and the acceptance of our du'a.
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The timeless relevance of this hadith is underscored by its profound teachings on the limitless knowledge of Allah and the spiritual implications of disregarding purity in earnings and consumption. Toyyib, or purity, is not merely a physical state but a moral imperative that guides believers towards following in the footsteps of the Messengers. It underscores that purity is intricately connected to worship, where the sincerity and righteousness of one’s deeds directly impact the efficacy and acceptance of their supplications (du'a).
Therefore, it is crucial to ensure that our means of living are pure and halal (lawful) to facilitate the acceptance of our prayers. This involves scrutinising our sources of income and ensuring that what we consume, from food to clothing, is free from haram elements. By doing so, we align ourselves more closely with the conditions for the acceptance of our du'a, thereby removing any barriers that might hinder our supplications. May Allah help us purify our earnings and actions so that our prayers are not obstructed. Allahu musta'an (Allah is the one whose help is sought).
Disclaimer:
Hadith #10 - Restricting Oneself to the Permissible
Sheikh Dr. Sajid Umar | STEPS TO JANNAH S3 | Forty Hadith Imam Nawawi
These are notes sharing from the Steps of Jannah classes online taught by Sheikh Dr Sajid Umar focusing on Hadith 40 an-Nawawi. The classes are still ongoing, every Monday 8pm UK time. If you would like to join, please email stepstojannah12@gmail.com
The notes written are from a student’s personal notes transcribed from the sessions. Should there be any error, May Allah forgive us, and do feedback (ain1810@gmail.com) so that it can get amended, and may it be beneficial to all of us and may Allah reward Jannah to Sh Sajid and his team for the beneficial ‘ilm being shared and to all of the students Steps to Jannah, Ameen.