Iḥsān in the ḥadīth of Jibrīl and in all things, and twenty-one Qur’ān verses on doing good, with a du‘ā and a card from the Sabīl library.
Maneno ya makala hii yameandikwa na AI kutoka maktaba ya Sabīl na vyanzo vyake, na yamekaguliwa na AI kwa kuyalinganisha navyo. Bado hakuna mwanazuoni aliyeihakiki. Maandishi ya Kiarabu, maana zake na vyanzo vyake ni vya maktaba na vya Qur’ani yenyewe, na vinaonyeshwa kama vilivyo huko hasa. Kwa fatwa kuhusu hali yako mwenyewe, muulize mwanazuoni mwenye sifa.
Makala hii bado haijaandikwa kwa lugha hii. Inaonyeshwa kwa Kiingereza.
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In the narration of Shaddād ibn Aws below, iḥsān is doing a thing well; in the verses, the edition the app uses renders the word and its kin as doing good. In the ḥadīth of Jibrīl it is the third thing the Prophet ﷺ is asked about, after Islām and īmān and before the Hour. This page sets out how the narrations describe iḥsān, then gathers the verses of the Qur’ān that speak of doing good and of those who do it, and two entries of the Sabīl library. Every verse is shown with Tanzil’s Arabic and its meaning in the edition the app uses; the verses were chosen by their wording in that English meaning (“do good”, “those who do good”, “doers of good”, “goodness”, “kindness”, “Be kind”), with the verses that continue one of them (51:17 to 51:19) and one that says to repel evil with what is good (41:34). Every narration is named by its collection and number at the end. Some verses are shown with the edition’s own notes beneath them; those are that edition’s words, not this page’s, and this page has not checked them. The page gives no ruling of its own; for your own circumstances, ask a scholar.
In Ṣaḥīḥ Muslim, ʿUmar ibn al-Khaṭṭāb reports that a man came to the Prophet ﷺ and asked him about Islām, then about īmān, then about iḥsān. Of iḥsān the Prophet ﷺ said that it is to worship Allah as though you see Him, and that if you do not see Him, He sees you. At the end the Prophet ﷺ told ʿUmar that the man was Jibrīl, come to teach them their religion. Al-Bukhārī has the same answer about iḥsān in Abū Hurayrah’s narration of the occasion.
The library’s Forty Ḥadīth of an-Nawawī has a card on the ḥadīth of Jibrīl. It is not quoted here, because the library’s own checking has open questions about that title, among them how the card abridges the ḥadīth. The narration the library sets beside the card is in the ḥadīth reader, in Muslim, as number 93 of the dataset’s count.
Iḥsān is not only for worship. In Ṣaḥīḥ Muslim, Shaddād ibn Aws reports the Prophet ﷺ saying that Allah has prescribed iḥsān in all things, and giving as his examples that killing and slaughtering be done well, and, for slaughter, that the blade be sharpened and the animal given ease. The verses below speak of doing good in spending, anger, justice and towards parents, and of repelling evil with what is good.
Two of these verses say that Allah loves those who do good. In the first, “do good” follows the commands to spend in the way of Allah and not to throw yourselves into destruction.
Na toeni katika njia ya Mwenyezi Mungu, wala msijitupe katika maangamivu kwa mikono yenu. Na fanyeni wema. Hakika, Mwenyezi Mungu huwapenda wanaofanya wema.
The second describes what those it speaks of do: they spend in times of prosperity and adversity, they restrain their anger and they pardon people. The edition’s note on it quotes a saying of the Prophet ﷺ.
Wale ambao hutoa wanapokuwa katika nyakati nzuri na wanapokuwa katika dhiki, na wanajizuia ghadhabu, na ni wasamehevu kwa watu. Na Mwenyezi Mungu huwapenda wafanyao wema.
Two of these verses say that Allah is with those who do good. The first speaks of “those who strive in Our cause” and ends by saying that Allah is with those who do good; the second says it of those who fear Him and those who do good.
Na wale wanaofanya juhudi kwa ajili yetu, Sisi hakika tutawaongoa kwenye njia zetu. Na hakika Mwenyezi Mungu yu pamoja na watu wema.
Hakika Mwenyezi Mungu yu pamoja na wenye kumcha, na wale watendao mazuri.
A third says that the mercy of Allah is close to those who do good, and a fourth calls the Book guidance and mercy for those who do good.
Wala msifanye uharibifu katika dunia baada ya kutengenea kwake. Na mwombeni kwa hofu na kutumai. Hakika rehema ya Mwenyezi Mungu iko karibu na wafanyao uzuri.
Kuwa ni uongofu na rehema kwa wafanyao wema.
Four of these verses speak of the reward of those who do good. One says that for them there will be the best reward and more; the edition’s note on it says what it takes “and more” to mean and cites its source.
Kwa wafanyao uzuri, ni uzuri na zaidi. Wala vumbi halitawafunika nyuso zao, wala madhila. Hao ndio watu wa Bustanini. Wao, humo watadumu.
A short verse asks whether the reward for goodness is anything but goodness.
Ati yaweza kuwa malipo ya ihsani ila ihsani?
Two of these verses say that Allah does not let their reward go to waste. In the first, the speaker is Joseph, answering the question “Are you really Joseph?”
Wakasema: Kumbe hakika wewe ndiye Yusuf? Akasema: Mimi ndiye Yusuf, na huyu ni kaka yangu. Mwenyezi Mungu ametufanyia hisani. Hakika anayemcha Mungu na akasubiri, basi Mwenyezi Mungu hapotezi ujira wa wafanyao mazuri.
Hakika wale walioamini na wakatenda mema, hakika Sisi hatupotezi ujira wa anayetenda mazuri.
One passage describes people who “were indeed doers of good beforehand”, and goes on to say what they used to do: sleep only a little at night, seek forgiveness before dawn, and in their wealth there was a share for the beggar and the destitute. The four verses follow one another.
Wanapokea yale aliyowapa Mola wao Mlezi. Kwa hakika hao walikuwa kabla ya haya wakifanya mema.
Walikuwa wakilala kidogo tu usiku.
Na kabla ya alfajiri wakiomba maghfira.
Na katika mali yao ipo haki ya mwenye kuomba na asiyeomba.
Some of the library’s du‘ās for seeking forgiveness are gathered on Sayyid al-Istighfār and other du‘ās for seeking forgiveness.
This verse names justice, kindness and giving relatives their dues, and then what Allah forbids.
Hakika Mwenyezi Mungu anaamrisha kufanya uadilifu, na hisani, na kuwapa jamaa, na anakataza uchafu, na uovu, na dhuluma. Anawaaidhi ili mpate kukumbuka.
This verse is addressed to someone as “you”. It says to seek, with what Allah has given, the abode of the Hereafter, without forgetting “your share of this world”, and to do good as Allah has done good to you. It ends by saying that Allah does not like those who spread corruption.
Na utafute, kwa aliyokupa Mwenyezi Mungu, makazi ya Akhera. Wala usisahau fungu lako la duniani. Nawe fanya wema kama Mwenyezi Mungu alivyokufanyia wema wewe. Wala usitafute kufanya uharibifu katika ardhi. Hakika Mwenyezi Mungu hawapendi wafanyao uharibifu.
This verse says that good and evil are not equal, and says to repel evil with what is good. It then says what will become of the one with whom there was enmity.
Mema na maovu hayalingani. Pinga uovu kwa lililo jema zaidi. Hapo yule ambaye baina yako naye pana uadui atakuwa kama rafiki jamaa wa kukuonea uchungu.
Two of these verses join submitting to Allah with doing good. The first says that such a person will have their reward with their Lord, the second that they have “grasped the firmest handhold”.
Sivyo hivyo! Yeyote anayeelekeza uso wake kwa Mwenyezi Mungu, naye ni mtenda mema, basi ana malipo yake kwa Mola wake Mlezi; wala haitakuwa hofu juu yao wala hawatahuzunika.
Na mwenye kuuelekeza uso wake kwa Mwenyezi Mungu, naye akawa anafanya wema, basi huyo hakika amekwisha kamata fundo lililo madhubuti. Na mwisho wa mambo yote ni kwa Mwenyezi Mungu.
Two of these verses speak of kindness to parents. In the first, kindness to parents is joined to the command to worship none but Allah; the second follows the command to worship Allah and associate no partners with Him, and names others to whom kindness is to be shown.
Na Mola wako Mlezi ameamrisha kuwa msimuabudu yeyote ila Yeye tu, na wazazi wawili muwatendee wema. Mmoja wao akifikia uzee, naye yuko pamoja nawe, au wote wawili, basi usiwaambie hata, "Ah!" Wala usiwakemee. Na uwaambie maneno ya heshima.
Na mwabuduni Mwenyezi Mungu wala msimshirikishe na chochote. Na wafanyieni wema wazazi wawili, na jamaa, na mayatima, na masikini, na jirani wa karibu, na jirani wa ubavuni, na mwenza wa ubavuni, na mwana njia, na wale iliowamiliki mikono yenu ya kulia. Hakika, Mwenyezi Mungu hampendi mwenye kiburi anayejifahiri.
The Adhkār of the Prayers sheet in the library has a short du‘ā under the heading “Du‘ā of Mu‘ādh”. In the library’s meaning it asks Allah for help to remember Him, to thank Him and to worship Him well. The library cites it to Abū Dāwūd and an-Nasā’ī with the grade ṣaḥīḥ; its source line says the Prophet ﷺ told Mu‘ādh never to leave it after any prayer. In both books Muʿādh ibn Jabal reports that the Prophet ﷺ took him by the hand, told him that he loved him, and then taught him this du‘ā, in Abū Dāwūd’s wording; an-Nasā’ī’s begins “My Lord” and has “in every prayer”.
Tafsiri ya rasimu: imetengenezwa na mashine kutoka Kiarabu na Kiingereza, na bado haijasomwa na mwanazuoni wala mhariri mzawa wa lugha. Pale mstari usipoeleweka, onyesha Kiingereza na utegemee Kiarabu.
Mistari inayohusu hukumu huonyeshwa kila mara pamoja na Kiingereza cha chapa chini yake. Mstari ambao rasimu yake haikupita ukaguzi huonyeshwa kwa Kiingereza pekee.
Adab & Akhlāq opens with a card on good character, shown below. Its source line reads “Tirmidhī · ṣaḥīḥ”, followed by the words “The most complete of believers in faith is the best of them in character.” Both the card’s line and its source line rest on narrations in at-Tirmidhī: Abū ad-Dardā’ reports that nothing is heavier on the scale than good character, and Abū Hurayrah reports the saying the source line quotes. At-Tirmidhī calls 1162 and 2002 ḥasan ṣaḥīḥ, and 2003 gharīb by its chain, which later graders call ṣaḥīḥ or ḥasan. The rest of the card is the list of the cards that follow it.
Tafsiri ya rasimu: imetengenezwa na mashine kutoka Kiarabu na Kiingereza, na bado haijasomwa na mwanazuoni wala mhariri mzawa wa lugha. Pale mstari usipoeleweka, onyesha Kiingereza na utegemee Kiarabu.
Mistari inayohusu hukumu huonyeshwa kila mara pamoja na Kiingereza cha chapa chini yake. Mstari ambao rasimu yake haikupita ukaguzi huonyeshwa kwa Kiingereza pekee.
Kiingereza cha chapa, huonyeshwa kila mara:
Mistari yenye ukingo wa nukta ni matamshi ya Kiarabu, yaliyotokana na irabu zake kwa kanuni. Haitoki katika machapisho na haijapitiwa: pale inapotofautiana na Kiarabu, Kiarabu ndicho sahihi.
Verses of the Qur’ān, by sūrah and verse, shown above: 2:112; 2:195; 3:134; 4:36; 7:56; 10:26; 12:90; 16:90; 16:128; 17:23; 18:30; 28:77; 29:69; 31:3; 31:22; 41:34; 51:16–19; 55:60.
Narrations, by collection and number as sunnah.com numbers them: al-Bukhārī by the numbering of Fatḥ al-Bārī; Muslim by Muḥammad Fuʾād ʿAbd al-Bāqī’s numbers, with the letter sunnah.com adds where it divides one; Abū Dāwūd, an-Nasā’ī and at-Tirmidhī by sunnah.com’s numbering.
From the Sabīl library: Adhkār of the Prayers, the entry “Du‘ā of Mu‘ādh”; Adab & Akhlāq, its opening card; the Forty Ḥadīth of an-Nawawī, linked, not quoted.
Sanduku la barua pepe la Sabīl linaandaliwa. Makala hii itatoa njia ya kutuma masahihisho au maoni mara tu mtu atakapoanza kulisoma.