Actions & Intentions 

Allah SWT will reward a person for what they intend and what they act upon. In the following hadith, the Prophet (blessings and peace of Allah be upon him) said:

“[People] in this world are of four types:

1) A person to whom Allah grants wealth and knowledge, so he fears his Lord with regard to it, upholds his ties of kinship with it, and acknowledges the rights of Allah concerning it – he is of the highest status.

2) A person to whom Allah grants knowledge but He does not grant him wealth, so he is sincere in his intention and says: If I had wealth, I would do the same as So and so does. He will be rewarded according to his intention and their reward will be the same.

3) A person to whom Allah grants wealth, but He does not grant him knowledge, so he squanders his wealth without knowledge; he does not fear his Lord concerning it, he does not uphold his ties of kinship with it and he does not acknowledge the rights of Allah concerning it – he is of the worst status.

4) A person to whom Allah does not grant either wealth or knowledge, so he says: If I had wealth, I would do the same as So and so does. He will be requited according to his intention and their burden of sin will be the same.”

[Ahmad, Tirmidhi and Ibn Maajah – Classed as saheeh by Sheikh Albaani]

“Their reward will be the same” refers to the reward which is the basic reward for actions, but not with regard to the multiplication of that reward. Multiplication of reward is only for the one who actually does the deed.

Allah SWT says in the Quran: “Allah has preferred in grades those who strive hard with their wealth and their lives above those who sit (at home). Unto each, Allah has promised good (Paradise), but Allah has preferred those who strive hard, above those who sit (at home) by a huge reward” [an-Nisa’ 4:95]

Ibn ‘Abbaas and others said: Those who sit (at home), above whom those who strive hard are preferred in grades are those who have excuses, and those who sit (at home), above whom those who strive hard are preferred by a huge reward, are those who do not have excuses.

Furthermore, Allah SWT will reward you for what you intend as mentioned in Surah Baqrah:

“but He will call you to account for that which your hearts have earned”

[al-Baqarah 2:225]

In another hadith, the Prophet SAW said:

“Verily Allah has written down the good deeds and the evil deeds”, and then explained it [by saying]: “Whosoever intended to perform a good deed, but did not do it, then Allah writes it down with Himself as a complete good deed. And if he intended to perform it and did perform it, then Allah writes it down with Himself as from ten good deeds up to seven hundred fold, up to many times multiplied. And if he intended to perform an evil deed, but did not do it, then Allah writes it down with Himself as a complete good deed. And if he intended it [i.e., the evil deed] and then performed it, then Allah writes it down as one evil deed.”

[Reported by Bukhari & Muslim]

Therefore, always be sincere in your intentions when you wish to do a deed, so that you may receive the reward for it, even if you don’t get the chance to actually take action on it.

May Allah SWT make us from those who are sincere in faith ameen.

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Optimism: I am as my Servant thinks of Me

The Prophet ṣallallāhu ‘alayhi wa sallam (peace and blessings of Allāh be upon him) said, “Allah, the Most High, said, ‘I am as My servant thinks (expects) I am. I am with him when he mentions Me. If he mentions Me to himself, I mention him to Myself; and if he mentions Me in an assembly, I mention him in an assembly greater than it. If he draws near to Me a hand’s length, I draw near to him an arm’s length. And if he comes to Me walking, I go to him at speed.’ ” [Hadith Qudsi]

Positive thinking is a great quality of any human being. In order to be stress-free and more effective, we will have to start thinking positively. Positive thinking does not mean that we should ignore life’s less pleasant situations. It means that our attitude towards unpleasant situations will be more positive and we will deal with them in a more productive way. We should think the best is going to happen, not the worst. There is a negative attitude that has spread across the Muslim world. If we have trouble finding a job, we will blame society around us for being racist. If someone is going through hard times, we will assume Allah subḥānahu wa ta’āla (glorified and exalted be He) is punishing them because they are bad Muslims. Allah subḥānahu wa ta’āla (glorified and exalted be He) says in the Qur’an at many places that we should always expect the best of Allah subḥānahu wa ta’āla (glorified and exalted be He), meaning He subḥānahu wa ta’āla (glorified and exalted be He) will have mercy on us and will relieve us of hardship. He subḥānahu wa ta’āla (glorified and exalted be He) will forgive us if we seek forgiveness, will accept our repentance if we repent, will answer us if we supplicate, and will suffice us if we ask for something. We should call upon Allah subḥānahu wa ta’āla (glorified and exalted be He) while we are certain that we will be answered by Him. The mindset for us, and for our children, must be to fulfill our obligations while we are certain that Allah subḥānahu wa ta’āla (glorified and exalted be He) will accept our actions and forgive our sins and make our matters easier for us. So, whoever performs such a deed and believes and expects that Allah subḥānahu wa ta’āla (glorified and exalted be He) will not accept it and that it will not benefit him, this is despair from the Mercy of Allah subḥānahu wa ta’āla (glorified and exalted be He) and is from the greatest of the major sins. Sometimes we assume the worst. We start to think that we are deprived of our rights, have bad luck, deserve more than what Allah subḥānahu wa ta’āla (glorified and exalted be He) gave them, and it is as if they are saying: ‘My Lord has wronged me and deprived me of what I deserve,’ and our soul bears witness to this while our tongue denies it and refuses to openly state this. So, let us ask ourselves, are we protected from this type of mindset? This type of attitude is very destructive and we should try our best to keep our children from negativity and always think positive in all situations.

‘Abdullah bin Mas’ud raḍyAllāhu ‘anhu (may Allāh be pleased with him) said: “By the One besides Who none is worthy of worship, the believer is not given anything good better than his good expectations of Allah subḥānahu wa ta’āla (glorified and exalted be He), and by the One besides Who none is worthy of worship, no servant of Allah subḥānahu wa ta’āla (glorified and exalted be He) expects good of Him except that Allah subḥānahu wa ta’āla (glorified and exalted be He) gives him what he expected, since all good is in His Hand.” [Reflections: Expecting the Best From Allāh, P.No:6]

Click to read more: http://productivemuslim.com

Ramadan Reflections #15

🌹 Istighfaar 🌹

اَللّٰھُمَّ اغْفِرْلیِْ وَ ارْحَمْنِیْ وَ عَافِنیِْ وَ ارْزُقْنِیْ۔
O Allah, forgive me and have mercy on me and grant me wellbeing and provide for me.
اے الله! مجھے بخش دے، مجھ پر رحم فرما، مجھے عافیت دے اور مجھے رزق عطا فرما۔
❀ Reference ❀
Abū Mālik (r.a) narrated from his father that he heard that a man came to the Messenger of Allah (s.a.w) and said, ‘O Messenger of Allah (s.a.w)! How should I call upon my Lord?’ He (s.a.w) said, ‘Join all your fingers together except for the thumb and pray:

O Allah, forgive me and have mercy on me and grant me wellbeing and provide for me.

Certainly, these words will amass your world and your hereafter.’

[Ṣaḥīḥ Muslim: 6851]
ابو مالکؒ اپنے والد سے روایت کرتے ہیں که انہوں نے نبی صلی الله علیه وسلم سے سنا که ایک آدمی نے آپ کی خدمت میں حاضر ہو کر عرض کیا: اے الله کے رسول! جب میں اپنے رب سے دعا کروں تو کیسے کہوں؟ آپ صلی الله علیه وسلم نے اپنے انگوٹھے کے علاوه باقی انگلیاں جمع کرکے فرمایا: کہو اَللّٰھُمَّ اغْفِرْلیِْ وَ ارْحَمْنِیْ وَ عَافِنیِْ وَ ارْزُقْنِیْ۔

اے الله! مجھے بخش دے، مجھ پر رحم فرما، مجھے عافیت دے اور مجھے رزق عطا فرما۔ یقینا یه کلمات تمہاری دنیا اور آخرت کو جمع کرنے والے ہیں۔
(صحیح مسلم: 6851)

Ramadan Reflections #8

“The example of a believer, who recites the Qur’an and acts on it, is like an orange (utrujjah) which tastes nice and smells nice.

And the example of the believer who does not recite the Qur’an but acts on it is like a date that tastes sweet but has no smell.

And the example of the hypocrite who recites the Quran is like a sweet basil which smells good but tastes bitter.

And the example of a hypocrite who does not recite the Qur’an is like a colocynth (bitter apple) which tastes bitter and has a bad smell.”

[Sahih Bukhari and Sahih Muslim ].

Oh Allah make us among them.

​I wonder how Mu’adh ibn Jabal felt when he heard the Messenger of Allah saying, “Mu’adh, by Allah, I most certainly love you.”
And how did Abdullah ibn Abbas, may Allah be pleased with him, feel when the Messenger of Allah embraced him and said, “O’ Allah teach him the Book.”
Or what Ali ibn Abi Talib felt when he heard the Messenger of Allah saying, “Tomorrow, I will definitely hand the banner to a man who loves Allah and His Messenger, and whom Allah and His Messenger also love,” and then he found out that he was the one? 
Or Sa’d ibn Abi Waqqas’s feelings when the Messenger of Allah said to him, “Throw it, Sa’d, *may my parents be ransomed for you.”*
 And how did ‘Uthman ibn ‘Affan feel when he fully supplied the army heading to Tabouk, and the Messenger of Allah said, “Nothing ‘Uthman does after today could ever harm him.”?
Or how Abu Musa Al-Ash’ari felt when the Messenger of Allah said, “If you could have only seen me while I was listening to your recitation yesterday.”?
And how did Al-Sa’ib ibn Yazid feel when only the patch of hair that the Messenger of Allah wiped on his head remained black, when the remainder of his hair turned white to old age? 
And what emotions did the Ansar experience when the Messenger of Allah said to them, “If all people were to go one way, and the Ansar were to take another, I would choose the path of the Ansar.”

(Arab expression meaning that the adressed is even more beloved than one’s own parents.)
And how did the Ansar feel when the Prophet of Allah spoke about them saying, “The sign of belief is love for the Ansar, and the sign of hypocrisy is feeling animosity toward them.”
And what were the feelings of Al-Siddeeq when the Messenger of Allah said, “If I were to take a bosom friend, I would have taken Abu Bakr as my bosom friend.”
How did Aaisha feel when the Messenger of Allah replied unhesitatingly with her name when asked who was the most beloved person to him? 
And what were the feelings of Bilal ibn Rabah when Allah’s Messenger said to him, ” O’ Bilal, tell me about the deed in which you place most hope, for I have heard the striking of your shoes in front of me in Jannah.”
And how did ‘Umar ibn Al-Khattab feel when he sought permission to enter upon the Messenger of Allah, and he (s) told the doorman, “Allow him to enter and give him glad tidings of Paradise.”

How did ALL the Sahabah feel while seeing the Messenger morning and evening? 
And how are WE going to feel when we see the Messenger of Allah, and he says to us, “You are my brothers for whom I have cried in my anticipation to meet; you are my brothers who have believed in me without ever seeing me.”
Oh Allah make us among them. 
اللهم صَلِّ  و سلم على محمد و آله

~Sh. Waleed Basyouni 

“Mera jina mera marna…”

Bismillah,

These are a series of lectures by Ustazah Dr Farhat Hashmi on the topic ‘Fiqh of Life and Death’, very beautifully explained..I hope you will benefit from it insha Allah 🙂

Mera Jina Mera Marna

Podcast:

https://itunes.apple.com/gb/podcast/mera-jina-mera-marna/id583325371?mt=2

Prioritising Truth!

  

 The Messenger of Allah (sal Allahu alaihi wa sallam) said: “When I was taken towards the heavens I got a very pleasant odour. I asked Jibril about it and he said that it was the odour of the beautician of the daughter of Firawn and her children. I asked him to tell me more about them and he said, ‘One day she was engaged in the routine task of beautifying the daughter of Firawn when the comb fell from her hands. While picking it up she said, ‘Bismillah’ (In the Name of Allah). Firawn’s daughter asked her if she referred to her father when she called the name of Allah. She replied, ‘No! But my and your father’s Lord is only Allah!’ The girl asked, ‘Shall I reveal what you say (to Firawn)?’ She replied that she may tell him if she liked. So, she revealed it to her father, Firawn, who summoned the beautician and asked, ‘Do you have any other Lord besides me?’ She answered, ‘Yes, my and your Lord is Allah.’
 Firawn had a fire kindled and a brass cow-shaped vessel was heated over it. When it was ready (very hot), he ordered that the woman and her children be thrown into it. She interjected, ‘I have something to say.’ He said, ‘Go on say, what is it?’ She said, ‘After we are burnt down, our bones (mine and the children’s) should be placed together in a cloth and buried in the earth.’ He agreed that he would do so.
 Firawn commanded that her children should be thrown into the fire first. So, they were cast into it one by one. She watched until it was the turn of the last child, the new-born baby suckling its mother’s milk. This made her sob a little. The infant suddenly spoke to her, saying, ‘Mother! Jump into this fire! For the punishment of this world is very minor compared to that of the next.’ Hence, she jumped into the fire.” [Ahmad]
 The Prophet (sal Allahu alaihi wa sallam) learnt of this story on the night of Miraj (his ascension to the heavens). Through this hadith we learn of one of the beautiful rewards that Allah (subhana wa ta’ala) gives to the Shaheed. The Prophet (sal Allahu alaihi wa sallam) smelt the scent of the beautician and her children in Jannah and indeed the people who die in the path of Allah go straight to Jannah. Everybody dies, but Allah (subhana wa ta’ala) tells us in the Quran not to call the Shuhada dead, for they do not die but move directly to their existence in Jannah. That is why there is no funeral prayer prayed over the Shaheed.
 The beautician could have concealed her faith to save her life and the lives of her helpless, innocent children. But she stood firm in her love of Allah and her testimony of faith. It is the peculiarity of the field of love that those who enter it face a fresh trial every time. 
 Allah says: “Alif Lam Meem. Do the people think that they will be left alone because they say, ‘We believe,’ and that they will not be tried? And certainly We tried those who were before them. So Allah will certainly determine those who speak truly, and He will certainly determine the liars.” [Quran 29:1-3]
 The faith of a person is tried according to his religious standing. The more religious and truthful a person is, the more he should be prepared to face trial. It is easy to make a claim but to get through with steadfastness is the real thing. 

The Best Sadaqa is during Ramadan

The Best Sadaqa is during Ramadan
The month of Ramadan—giving charity during this month has a high status.

It has been authenticated from the hadith of Anas—may Allah be pleased with him—that the Prophet صلى الله عليه وسلم said:

أفضل الصدقة صدقة رمضان

“The best Sadaqa is the Sadaqa of Ramadan”

Thus the Sadaqa during Ramadan has a high status. And included in this is providing food for the fasting person to break their fast with. It has been authenticated that the Prophet صلى الله عليه وسلم said:

مَنْ فَطَّرَ صَائِمًا فَلَهُ مِثْلُ أَجْرِهِ وَلَا يَنْقُصُ مِنْ أَجْرِ الصَّائِمِ شَيْءٌ

“Whoever provides food for the fasting person to break their fast with, he will have the reward of the fasting person without decreasing the reward of the fasting person at all.”

It was said to the Prophet صلى الله عليه وسلم:

يَا رَسُولَ اللَّهِ ، لَيْسَ كُلُّنَا يَجِدُ مَا يُفَطِّرُ الصَّائِمَ ؟

“O Messenger of Allah, all of us do not find that which is sufficient to break the fast of the fasting person?

The Prophet صلى الله عليه وسلم said:

يُعْطِي اللَّهُ تَعَالَى ذَلِك لمَنْ فَطَّرَ صَائِمًا ولو عَلَى شَرْبَةِ مَاءٍ

Allah will give that (reward) to the person who breaks the fast of the person even if it is with a drink of water.”

Thus the water which quenches the living creatures contains a tremendous blessing. Thus it is upon the slave to give this matter concern.

Abdullah ibn Umar—may Allah be pleased with them—would only break his fast during Ramadan with the poor. And it has been mentioned in his biography, that if his family would prevent the poor from breaking their fast with him—as they would refuse them sometimes—then he would not eat dinner. He would feel sadness—may Allah be pleased with him—thus he would not eat dinner that night. May Allah be pleased with him.

Once a beggar came to him asking for food while he was about to break his fast, so he took his portion of food enough to break his fast and left the food for the beggar. So when he returned home, his family had already eaten the food in the house. Thus he remained hungry until the following night. There was no food in his home.

Ramadan did not come for the purpose of gluttony. Ramadan did not come to overload the stomachs. It came to alleviate them so that the soul may be lightened. When the stomach is light the soul becomes light and proceeds towards worship. Look at the camel. If it is slender it is suitable for racing. This outcome comes as a result of leanness. It did not come as a result of filling the stomach; it came as a result of leanness, leanness of the stomach and minimal amount of food.

Thus as it relates to worship; if the person deceases his food and drink intake, he will be energetic towards worship.

Explained by Shaykh Muhammad bin Haadi

Taken from the Lecture The guidance of the Salaf during Ramadan

Ramadan 5, 1436/June 22, 2015

Hadeeth: “I Shall teach you some words”

بسم الله والحمد لله والصلاة والسلام على رسول الله ، وبعد

On the authority of `Abdullaah bin `Abbaas رضي الله عنهما who said: One day I was (riding) behind the Prophet صلى الله عليه وسلم (on the same mount) and he صلى الله عليه وسلم said: “O young man, I shall teach you some words [of advice]: Be mindful of Allaah and Allaah will protect you. Be mindful of Allaah and you will find Him in front of you. If you ask, then ask Allaah [alone]; and if you seek help, then seek help from Allaah [alone]. And know that if the nation were to gather together to benefit you with anything, they would not benefit you except with what Allaah had already prescribed for you. And if they were to gather together to harm you with anything, they would not harm you except with what Allaah had already prescribed against you. The pens have been lifted and the pages have dried.” [Sunan al-Tirmidhee (2516) and graded as “Saheeh” by Shaikh al-Albaanee]

In another narration, other than that of al-Tirmidhee, reads: “Be mindful of Allaah, and you will find Him in front of you. Recognize and acknowledge Allaah in times of ease and prosperity, and He will remember you in times of adversity. And know that what has passed you by [and you have failed to attain] was not going to befall you, and what has befallen you was not going to pass you by. And know that victory comes with patience, relief with affliction, and hardship with ease.” [Mustadrak of al-Haakim (6304)]

Some benefits from this Hadeeth:

1) The kindness the Prophet صلى الله عليه وسلم showed to those who were younger than him when he said: “O young man, I shall teach you some words [of advice].”

2) The one who has something important to say, should begin in such a way to attract the attention of the listener, as the Prophet صلى الله عليه وسلم did when he said: “O young man, I shall teach you some words [of advice].”

3) Whoever is mindful of Allaah, Allaah تعالى will protect him, as the Prophet صلى الله عليه وسلم said: “Be mindful of Allaah and Allaah will protect you.”

4) From forgetting about Allaah is: forgetting and giving up on Allaah’s Deen. So Allaah will let him go to ruin and will not protect him. Allaah تعالى said:

﴿وَلا تَكُونُوا كَالَّذِينَ نَسُوا اللَّهَ فَأَنْسَاهُمْ أَنْفُسَهُمْ أُولَئِكَ هُمُ الْفَاسِقُونَ﴾

{And be not like those who forgot Allaah (i.e. became disobedient to Allaah) and He caused them to forget their ownselves, (let them to forget to do righteous deeds). Those are the Faasiqoon (rebellious, disobedient to Allaah). } [Surah al-Hashr (59): 19]

5) Part of Allaah’s عز وجل protection (for His creation) is that He تعالى guides them and leads them towards that which is beneficial for them. And from Allaah’s عز وجل protection is that He prevents them from committing evil deeds.

6) If a person is need of help, he should seek Allaah’s help. But there is no problem in seeking help from someone in the things which he can help in, as the Prophet صلى الله عليه وسلم said: “and to help a man concerning his riding animal by helping him to ride it or by lifting his luggage on to it, is also regarded as Sadaqah.” [Saheeh al-Bukhaaree (2891, 2989) and Saheeh Muslim (2204)]

7) The Ummah will never be able to benefit anyone except if Allaah تعالى has already preordained it (to happen), and they will never be able to harm anyone except if Allaah تعالى has already preordained it (to happen).

8) It is incumbent that a person’s hope should be upon Allaah عز وجل alone and his hope should not depend upon the creation, as the creation has no power to harm or benefit.

9) And all the affairs have already been written down, as has been authentically reported from the Prophet صلى الله عليه وسلم: “Allaah ordained the measures of the creation fifty thousand years before He created the heavens and the earth.” [Saheeh Muslim (6416)]

10) As per the second narration, if a person remembers Allaah عز وجل (and is obedient to Him) during the times of good health and ease, Allaah عز وجل will remember him during his hardship, will be compassionate towards him, will help him and will remove his difficulty.

11) A person should (always remember) that if Allaah تعالى has preordained that something should happen to him, then there is nothing to prevent it. Similarly, if Allaah تعالى did not preordain it, then it will never befall him.

12) In this there is great glad tiding for those who are patient and steadfast and that victory is the product of Sabr.

13) In this there is also great tiding that easing of distress and the removal of hardship is tied with hardship; that whenever a person faces some trouble, Allaah تعالى will relieve him from it.

14) In this there is also glad tiding that whenever a person faces some hardship, he should wait for the ease from Allaah. As Allaah تعالى has mentioned it in the Qur’aan:

﴿فَإِنَّ مَعَ الْعُسْرِ يُسْراً * إِنَّ مَعَ الْعُسْرِ يُسْراً﴾

{So truly with hardship comes ease, truly with hardship comes ease.} [Surah al-Sharh (94): 5-6]

So if things become difficult for you, then you should turn towards Allaah تعالى, waiting for ease from Him – a promise from Him that will never fail.

15) Being relaxed when some harm befalls a person and when something he liked did not reach him is one of the meanings when he صلى الله عليه وسلم said: “And know that what has passed you by [and you have failed to attain] was not going to befall you, and what has befallen you was not going to pass you by.” The first statement is about being relaxed when some hardship befalls a person; and the second statement is about being relaxed when a person does not receive the thing which is liked.

And Allaah is the One who grants success.

[Sharh al-Arba`een al-Nawawee by Shaikh Ibn al-`Uthaymeen رحمه الله]

Some selected Ahadith with benefits!

Below are selections of few Ahadith & their benefits explained by Sheikh Haitham al Haddad (Ḥafidhahullah):

Hadīth:
Ali (RaḍiAllāhu ‘anhu) narrated that the Prophet (Ṣallāhu ‘alayhi wa salam) said, “There is none among you but he has his place written for him either in the Hell Fire or in Paradise.” They said, “O Allāh’s Messenger (Ṣallāhu ‘alayhi wa salam)! Shall we not depend upon what has been written for us and give up deeds? He said, “Carry on doing (good) deeds, for everybody will find easy to do such deeds as it will lead him to his destined place for which he has been created. So he who is destined to be among the happy (in the Hereafter), will find it easy to do the deeds characteristic of such people, while he who is destined to be among the miserable ones, will find it easy to do the deeds characteristic of such people.” Then he recited: ‘As for him who gives (in charity) and is conscious of Allāh, and believes in the best…’(Al-Qur’ān 92:5-10)

Benefit: One should be careful that narrations such as this do not lead to jabr (the belief that we are coerced into doing good deeds or sins and that we have no control over our deeds). The decree of Allāh (Subḥanahu wa ta’āla) is based upon His eternal knowledge that He knew what path or way of life we would lead and so He facilitated that for us. Also, notice how in the verse, Allāh (Subḥanahu wa ta’āla) mentions that whoever gives and is conscious of Allāh (Subḥanahu wa ta’āla), Allāh will smoothen the path to ease for him. i.e. that is to say that it is the human who initiates the process of guidance by choosing to believe and be conscious of Allāh. The Sheikh also noted that it would have been good to complete the verses from the Qur’ān about the topic in the narration to make the meaning clear.

Ḥadīth:
Abū Hurayrah reported that the Messenger of Allāh (Ṣallāhu ‘alayhi wa salam) said: “Indeed, this religion is ease, and no one will ever overburden himself in religion, except that it will overcome him. So seek what is appropriate, and come as close as you can, and receive the glad tidings (that you will be rewarded), and take it easy; and gain strength by worshipping in the mornings, afternoons, and during the last hours of the nights.”

Benefit: Whilst the ḥadīth mentions that the religion is of ease, there are actions in the religion that may seem difficult and burdensome, so how can this be reconciled? One way is by realising that by not acting upon those ‘difficult’ acts one will actually fall into more difficulties. For example, the one who does not pray his morning prayers suffers for the rest of the day as a result for not praying it and loses blessings from all of his daily activities.
Therefore, one should never assume that by not adhering to the religion, one will lead a more comfortable and easy life.

Ḥadīth:
Abū Mūsa al Ash’ari said that the Messenger of Allāh (Ṣallāhu ‘alayhi wa salam) said, “When a slave of Allāh suffers from illness or sets on a journey, he is credited with the equal of whatever good works he used to do when he was healthy or at home”.(Al-Bukhari)

Benefit: In this ḥadīth, there is an encouragement for people to perform as many good deeds possible whilst they have the health and the ability to do so.

Ḥadīth:
A’isha, the Mother of the Believers (RaḍiAllāhu ‘anhā), reported that: “the Messenger of Allāh (Ṣallāhu ‘alayhi wa salam) came to me one day and said: Is there anything with you (to eat)? I said: No. Thereupon he said: I shall then be fasting…(Muslim)

Benefit: We can learn from the ḥadīth how the Prophet (Ṣallāhu ‘alayhi wa salam) thought of doing good deeds very easily by the tawfīq of Allāh (Subḥanahu wa ta’āla). For many people, they are quick to think of excuses not to do good deeds whereas the Prophet (Ṣallāhu ‘alayhi wa salam) would take any opportunity to do good deeds. This requires that a person have a lively mind that actively works for the hereafter.

Source: Islam21c.com