557 - وعن أبي كبشة عمر بن سعد الأنماري رضي الله عنه أنه سمع رسول الله صلى الله عليه و سلم يقول : [ ثلاثة أقسم عليهن وأحدثكم حديثا فاحفظوه : ما نقص مال عبد من صدقة ولا ظلم عبد مظلمة صبر عليها إلا زاده الله عزا ولا فتح عبد باب مسألة إلا فتح الله عليه باب الفقر أو كلمة نحوها . وأحدثكم حديثا فاحفظوه قال : إنما الدنيا لأربعة نفر : عبد رزقه الله مالا وعلما فهو يتقي فيه ربه ويصل فيه رحمه ويعلم لله فيه حقا فهذا بأفضل المنازل
وعبد رزقه الله علما ولم يرزقه مالا فهو صادق النية يقول لو أن لي مالا لعملت بعمل فلان فهو بنيته فأجرهما سواء
وعبد رزقه الله مالا ولم يرزقه علما فهو يخبط في ماله بغير علم لا يتقي فيه ربه ولا يصل فيه رحمه ولا يعلم لله فيه حقا فهذا بأخبث المنازل
وعبد لم يرزقه الله مالا ولا علما فهو يقول لو أن لي مالا لعملت فيه بعمل فلان فهو نيته فوزرهما سواء ] رواه الترمذي وقال حديث حسن صحيح
557. Abu Kabshah `Amr bin Sa`d (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "I swear by Allah for three (qualities) which I am going to tell you about. Remember them well:
(1) The wealth of a man will not diminish by Sadaqah (charity).
(2) Allah augments the honour of a man who endures an oppression patiently.
(3) He who opens a gate of begging, Allah opens a gate of poverty (or he said a word similar to it).''
He (PBUH) also said, "Remember well what I am going to tell you: The world is for four kinds of people. (1) One upon whom Allah has bestowed wealth and knowledge and so he fears his Rubb in respect to them, joins the ties of blood relationship and acknowledges the Rights of Allah on him (and fulfills them); this type will have the best position (in Jannah). (2) One upon whom Allah has conferred knowledge but no wealth, and he is sincere in his intention and says: `Had I possessed wealth, I would have acted like so-and-so.' If that is his intention, his reward is the same as that of the other. (3) One whom Allah has given wealth but no knowledge and he squanders his wealth ignorantly, does not fear Allah in respect to it, does not discharge the obligations of kinship and does not acknowledge the Rights of Allah. Such a person will be in the worst position (in the Hereafter). (4) One upon whom Allah has bestowed neither wealth nor knowledge and he says: `Had I possessed wealth, I would have acted like so-and-so (i.e., he would squander his wealth).' If this is his intention, both will have equal sin.''
[At-Tirmidhi].
Commentary: This Hadith highlights the following points:
1. Those who forgive people and pardon them will be granted honour and elevation both in this life and in the Hereafter.
2. Those who have sufficient means to live on and still beg of people out of greed, will be afflicted with poverty.
3. The Hadith also urges us to acquire religious knowledge, and also the practise of this knowledge along with the intention to please Allah Alone.
4. The Hadith also criticizes ignorance of religious teachings and ignorant people, for ignorance can easily lead one to commit forbidden acts.(1/677)
558 - وعن عائشة رضي الله عنها أنهم ذبحوا شاة فقال النبي صلى الله عليه و سلم : [ ما بقي منها ؟ ] قالت : ما بقي منها إلا كتفها . قال : [ بقي كلها غير كتفها ] رواه الترمذي وقال حديث صحيح
ومعناه : تصدقوا بها إلا كتفها فقال : بقيت لنا في الآخرة إلا كتفها
558. `Aishah (May Allah be pleased with her) reported: Messenger of Allah (PBUH) had slaughtered a sheep and distributed major portions of its meat. Then he (PBUH) asked, "Is there anything left?'' She replied, "Nothing, except the shoulder.'' Thereupon he said, "All of it is left except its shoulder.''
[At-Tirmidhi].
Commentary: This Hadith reveals a truth to man that he should not eat up anything and everything all alone, rather in this regard he is supposed to take the maximum care for the distribution of alms and charity so that it may stand him in good stead in the Hereafter. What one has given in charity will by no means be wasted, for he will doubtlessly find its reward with Allah on the Day of Resurrection.(1/678)
559 - وعن أسماء بنت أبي بكر الصديق رضي الله عنها قالت : قال لي رسول الله صلى الله عليه و سلم : [ لا توكي فيوكى عليك ]
وفي رواية [ أنفقي أو انفحي أو انضحي ولا تحصي فيحصي الله عليك ولا توعي فيوعي الله عليك ] متفق عليه
و [ انفحي ] بالحاء المهملة : وهو بمعنى [ أنفقي ] وكذلك [ انضحي ]
559. Asma' bint Abu Bakr (May Allah be pleased with her) reported: Messenger of Allah (PBUH) said to me, "Do not hoard; otherwise, Allah will withhold from you.''
[Al-Bukhari and Muslim].
Commentary: Herein is enshrined a Divine principle; His Retribution is determined by the kind of things done by man. A proverb may be quoted to this effect, "As you sow, so shall you reap''. If we spend a lot in the way of Allah, He will also recompense us a lot. And if we stint spending in His way, He will dispense sustenance to us with restrain, too. If we accumulate wealth in a miserly fashion and avoid spending it in the way of Allah, He will also restrain the flow of His bounty to us. To sum up, the Hadith inspires us to generously spend money in the way of Allah and also sternly warns us of the consequences of stinginess and parsimony.(1/679)
560 - وعن أبي هريرة أنه سمع رسول الله صلى الله عليه و سلم يقول : [ مثل البخيل والمنفق كمثل رجلين عليهما جنتان من حديد من ثديهما إلى تراقيهما . فأما المنفق فلا ينفق إلا سبغت أو وفرت على جلده حتى تخفي بنانه وتعفو أثره . وأما البخيل فلا يريد أن ينفق شيئا إلا لزقت كل حلقة مكانها فهو يوسعها فلا تتسع ] متفق عليه
[ الجنة ] : الدرع
ومعناه : أن المنفق كلما أنفق سبغت وطالت حتى تجر وراءه وتخفي رجليه وأثر مشيه وخطواته
560. Abu Hurairah (May Allah be pleased with him) reported: I heard Messenger of Allah (PBUH) saying: "The case of a miserly man and a generous man who gives in charity is similar to that of two persons who are clad in armour from their breasts up to their collar bones. When the generous man gives in charity, his armour expands so much as to cover his fingertips and toes. When the miser intends to spend something the armour contracts and every ring of it sticks to the place where it is (sinks into his flesh). He tries to loosen it but it does not expand.''
[Al-Bukhari and Muslim].
Commentary: The Hadith metaphorically highlights the significance of giving in charity, saying it covers up a man's sins in such way as a full coat of mail, reaching his feet, conceals his whole body. Aside from it, there is a good news for the almsgiver that his wealth will receive Divine blessing and he will be safe from trials and tribulations. Whereas a miser faces a warning that his sins and defects will be made known to people and not concealed from them, and he will remain the target of miseries. We are further told that when a generous man intends to give charity, his chest expands for it and he happily gives vent to his generosity. On the other hand, when a niggardly man intends to spend money in charity, his chest contracts and he withholds his giving hand. To conclude, this Hadith brings good news to generous people, and a warning to misers.(1/680)
561 - وعنه رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ من تصدق بعدل تمرة من كسب طيب - ولا يقبل الله إلا الطيب - فإن الله يقبلها بيمينه ثم يربيها لصاحبها كما يربي أحدكم فلوه حتى تكون مثل الجبل ] متفق عليه
[ الفلو ] بفتح الفاء وضم اللام وتشديد الواو . ويقال أيضا بكسر الفاء وإسكان اللام وتخفيف الواو وهو : المهر
561. Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "He who gives in charity the value of a date which he legally earned, and Allah accepts only that which is pure, Allah accepts it with His Right Hand and fosters it for him, as one of you fosters his mare, until it becomes like a mountain.''
[Al-Bukhari and Muslim].
Commentary: Here is an Attribute of Allah, His Hand, has been mentioned. We are supposed to believe in it without interpretation or comparison; that is to say that Allah has Hands as befit His Glory. We cannot compare his essential attributes to anything, nor can we describe them.
It is evident from this Hadith that Allah increases the reward of charity which is given from lawfully-earned money until it becomes like a mountain in greatness.(1/681)
562 - وعنه رضي الله عنه عن النبي صلى الله عليه و سلم قال : [ بينا رجل يمشي بفلاة من الأرض فسمع صوتا في سحابة : اسق حديقة فلان . فتنحى ذلك السحاب فأفرغ ماءه في حرة فإذا شرجة من تلك الشراج قد استوعبت ذلك الماء كله فتتبع الماء فإذا رجل قائم في حديقته يحول الماء بمسحاته . فقال له : يا عبد الله ما اسمك ؟ قال : فلان للاسم الذي سمع في السحابة . فقال له : يا عبد الله لم تسألني عن اسمي ؟ فقال : إني سمعت صوتا في السحاب الذي هذا ماؤه يقول : اسق حديقة فلان لاسمك فما تصنع فيها ؟ فقال : أما إذ قلت هذا فإني أنظر إلى ما يخرج منها فأتصدق بثلثه وآكل أنا وعيالي ثلثا وأرد فيها ثلثه ] رواه مسلم
[ الحرة ] : الأرض الملبسة حجارة سودا
و [ الشرجة ] بفتح الشين المعجمة وإسكان الراء وبالجيم : هي مسيل الماء
562. Abu Hurairah (May Allah be pleased with him) reported: The Prophet (PBUH) said, "While a man was walking through a barren land, he heard a voice coming out of a cloud saying: `Irrigate the garden of so-and-so.' Thereupon the cloud drifted in a certain direction and discharged its water over a rocky plain. The streamlets flowed into a channel. This man followed the channel until it reached a garden and he saw the owner of the garden standing in its center, working with his spade spreading the water (changing the course of the water). He asked him: "O slave of Allah, what is your name?'' He told his name, which was the same that he heard from the cloud. The owner of the garden then asked him: "O slave of Allah, why did you ask my name?'' He replied: "I heard a voice from a cloud which poured down this water saying: `Irrigate the garden of so-and-so.' I would like to know what do you do with it.'' He said: "Now that you asked me, I will tell you. I estimate the produce of the garden and distribute one-third of it in charity, I spend one-third on myself and my family and invest one-third back into the garden.''
[Muslim].
Commentary: This Hadith, besides the virtue of alms and charity, touches upon the theme of clairvoyance and miracles. It is something supernormal that a man should hear a voice from the cloud. Yet such supernatural phenomenon signify only the Omnipotence of Allah. Nobody is presumed to claim that he can demonstrate at will something unusual by virtue of his clairvoyant and miraculous power. There are indeed some people who lay such a claim and thereby swindle away the money of gullible souls and lead them astray.
.(1/682)
61 - باب النهي عن البخل والشح
Chapter 61
Prohibition of Miserliness(1/683)
قال الله تعالى ( الليل 8 - 11 ) : { وأما من بخل واستغنى وكذب بالحسنى فسنيسره للعسرى وما يغني عنه ماله إذا تردى }
وقال تعالى ( التغابن 16 ) : { ومن يوق شح نفسه فأولئك هم المفلحون }
وأما الأحاديث فتقدمت جملة منها في الباب السابقAllah, the Exalted, says:
"But he who is greedy miser and thinks himself self-sufficient. And belies Al-Husna. We will make smooth for him the path for evil. And what will his wealth avail him when he goes down (in destruction)?'' (92:8-11)
"And whosoever is saved from his own covetousness, then they are the successful ones.'' (64:16)(1/684)
563 - وعن جابر رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ اتقوا الظلم فإن الظلم ظلمات يوم القيامة واتقوا الشح فإن الشح أهلك من كان قبلكم حملهم على أن سفكوا دماءهم واستحلوا محارمهم ] رواه مسلم
563. Jabir bin `Abdullah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "Beware of oppression, for oppression will be darkness on the Day of Resurrection; and beware of stinginess because it destroyed those who were before you. It incited them to shed their blood and deem unlawful as lawful.''
[Muslim].
Commentary: This Hadith has been mentioned before. Refer to Hadith No. 205.(1/685)
62 - باب الإيثار والمواساة
Chapter 62
Selflessness and Sympathy(1/686)
قال الله تعالى ( الحشر 9 ) : { ويؤثرون على أنفسهم ولو كان بهم خصاصة }
وقال تعالى ( الإنسان 8 ) : { ويطعمون الطعام على حبه مسكينا ويتيما وأسيرا } إلى آخر الآيات
Allah, the Exalted, says:
"And give them (Emigrants) preference over themselves, even though they were in need of that.'' (59:9)
"And they give food, in spite of their love for it (or for the love of Him), to the poor, the orphan, and the captive.'' (76:8)(1/687)
564 - وعن أبي هريرة رضي الله عنه قال : جاء رجل إلى النبي صلى الله عليه و سلم فقال : إني مجهود . فأرسل إلى بعض نسائه فقالت : والذي بعثك بالحق ما عندي إلا ماء . ثم أرسل إلى أخرى فقالت مثل ذلك حتى قلن كلهن مثل ذلك لا والذي بعثك بالحق ما عندي إلا ماء . فقال النبي صلى الله عليه و سلم : [ من يضيف هذا الليلة ؟ ] فقال رجل من الأنصار : أنا يا رسول الله . فانطلق به إلى رحله فقال لامرأته : أكرمي ضيف رسول الله صلى الله عليه و سلم
وفي رواية قال لامرأته : هل عندك شيء ؟ قالت : لا إلا قوت صبياني . قال : علليهم بشيء وإذا أرادوا العشاء فنوميهم وإذا دخل ضيفنا فأطفئي السراج وأريه أنا نأكل . فقعدوا وأكل الضيف وباتا طاويين . فلما أصبح غدا على النبي صلى الله عليه و سلم فقال : [ لقد عجب الله من صنيعكما بضيفكما الليلة ] متفق عليه
564. Abu Hurairah (May Allah be pleased with him) reported: A man came to the Prophet (PBUH) and said; "I am hard pressed by hunger.'' He (PBUH) sent a word to one of his wives who replied: "By Him Who has sent you with the Truth, I have nothing except water.'' Then he sent the same message to another (wife) and received the same reply. He sent this message to all of them (i.e., his wives) and received the same reply. Then he (PBUH) said, "Who will entertain this (man) as guest?'' One of the Ansar said: "O Messenger of Allah, I will.'' So he took him home and said to his wife: "Serve the guest of Messenger of Allah (PBUH).''
Another narration is: The Ansari asked his wife: "Have you got anything?'' She answered: "Nothing, except a little food for the children.'' He said: "Keep them busy with something, and when they ask for food put them to sleep. When the guest enters, extinguish the light and give him the impression that we are also eating.'' So they sat down and the guest ate and they passed the night hungry. When he came to the Prophet (PBUH) in the morning, he said to him, "Allah admired what you did with your guest last night.''
[Al-Bukhari and Muslim].
Commentary: This Hadith describes a unique example of hospitality and kindness liked by Allah. It imparts to man the sense of self-sacrifice and a feeling of fellowship.(1/688)
565 - وعنه رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ طعام الاثنين كافي الثلاثة وطعام الثلاثة كافي الأربعة ] متفق عليه
وفي رواية لمسلم عن جابر رضي الله عنه عن النبي صلى الله عليه و سلم قال : [ طعام الواحد يكفي الاثنين وطعام الاثنين يكفي الأربعة وطعام الأربعة يكفي الثمانية ]
565. Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "The food for two suffices for three; and the food for three suffices for four persons.''
[Al-Bukhari and Muslim].
In Muslim, Jabir (May Allah be pleased with him) reported: The Prophet (PBUH) said, "The food for one person suffices for two; the food for two suffices for four, and the food fof four suffices for eight persons.''
Commentary: We are told that if on some occasion a host feels that the prepared food is too little to feed his guests, all of them should willingly share it with each other. This will be both blessing and rewarding from Allah.(1/689)
566 - وعن أبي سعيد الخدري رضي الله عنه قال : بينما نحن في سفر مع النبي صلى الله عليه و سلم إذ جاء رجل على راحلة له فجعل يصرف بصره يمينا وشمالا . فقال رسول الله صلى الله عليه و سلم : [ من كان معه فضل ظهر فليعد به على من لا ظهر له وما كان له فضل من زاد فليعد به على من لا زاد له ] فذكر من أصناف المال ما ذكر حتى رأينا أنه لا حق لأحد منا في فضل . رواه مسلم
566. Abu Sa`id Al-Khudri (May Allah be pleased with him) reported: Once we were on a journey with Messenger of Allah (PBUH) when a rider came and began looking right and left. Messenger of Allah (PBUH) said, "Whoever has an extra mount should offer it to him who is without it, and whoever has surplus food should give it to him who has nothing;'' and he continued mentioning other properties until we thought that none of us had any right to surplus of his own property.
[Muslim].
Commentary: The mention of this Hadith in this chapter reveals that in their social life, particularly in a period of crisis, the Muslims should adopt a co-operative, consolatory and sympathetic attitude towards one another, being willing to give over their superfluous things to the needy Muslims. This commandment, however, is not of essential and binding nature. If it were so, no Muslim could be in a position to amass wealth. This is simply desirable and based on free will. If the common Muslims were possessed of generosity, this moral instruction would have been practised by all and sundry with Muslim society being exemplary in terms of brotherhood and solidarity. Yet, the lack of sublime morals has denuded this precept of its entire import and significance. Small wonder, in Muslim communities there is a general deplorable trend of showing indifference to fellow-Muslims, instead of establishing a worth-emulating example of co-operation and fellow-feeling.
.(1/690)
567 - وعن سهل بن سعد رضي الله عنه أن امرأة جاءت إلى رسول الله صلى الله عليه و سلم ببردة منسوجة فقالت : نسجتها بيدي لأكسوكها . فأخذها النبي صلى الله عليه و سلم محتاجا إليها فخرج إلينا وإنها لإزاره . فقال فلان : اكسنيها ما أحسنها فقال : [ نعم ] فجلس النبي صلى الله عليه و سلم في المجلس ثم رجع فطواها ثم أرسل بها إليه . فقال له القوم : ما أحسنت لبسها النبي صلى الله عليه و سلم محتاجا إليها ثم سألته وعلمت أنه لا يرد سائلا . فقال : إني والله ما سألته لألبسها إنما سألته لتكون كفني . قال سهل : فكانت كفنه . رواه البخاري567. Sahl bin Sa`d (May Allah be pleased with him) reported: A woman brought a woven piece of cloth to Messenger of Allah (PBUH) and said to him: "I have woven this sheet with my own hands for you to wear.'' He accepted it as he was in need of it. He later came out wearing it as a lower garment. Someone said: "How nice it is! Kindly give it to me.'' Messenger of Allah (PBUH) said, "Very well.'' He remained in our company for some time, then he went back, folded it and sent it to the man. The people said (to that man): "You did not do well. Messenger of Allah (PBUH) wore it and he was in need of it, and you asked him for it when you are well aware that he (PBUH) never refuses a request.'' He said: "I swear by Allah that I did not ask it for wearing. I asked him for it so that it might be my shroud after my death.'' Sahl (the narrator of this Hadith) said: And in fact it was used as his shroud.
[Al-Bukhari].
Commentary: First, the Hadith is suggestive of accepting a present because the exchange of presents increases mutual love. Messenger of Allah (PBUH) said, "Offer presents to each other as these generate mutual love.'' Second, the Prophet (PBUH) would never turn down anyone asking for something. Third, it is permissible to get a thing prepared to meet a future need. Fourth, we are allowed to receive a benediction from the pious ones as the Companions did in case of those things which had touched the blessed body of Messenger of Allah (PBUH). Yet, today the benedictory sanction is being misapplied by people. For example, the washing of graves is erroneously taken to be a sacred act. Whereas, going by the Islamic Law, there is no room for the concretion of a grave, still less of washing it. Rather this act is unclean and sacrilegious. Similarly, we see some half-mad and insane people bereft of the sense of purity and cleanliness. Yet, the masses consider them to be ecstatics and even try to seek benediction from them. As a matter of fact, such lunatics are totally unconscious of the obligations of Islam, rather everything else. But the sanity of a man becomes questionable if he considers them saints. Also there are places where some relics, attributed to the Prophet (PBUH), are at display but without historical authenticity. We are supposed to shun them.(1/691)
568 - وعن أبي موسى رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ إن الأشعريين إذا أرملوا في الغزو أو قل طعام عيالهم بالمدينة جمعوا ما كان عندهم في ثوب واحد ثم اقتسموه بينهم في إناء واحد بالسوية فهم مني وأنا منهم ] متفق عليه
[ أرملوا ] : فرغ زادهم أو قارب الفراغ
568. Abu Musa (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "When the Ash`ariyun run short of food in the Jihad or when they are at home in Al-Madinah, they collect all the provisions they have in a sheet and then divide it equally among themselves. They are of me and I am of them.''
[Al-Bukhari and Muslim].
Commentary: "They are of me and I am of them''. These Prophetic words of the Prophet (PBUH) imply nearness to and psychic identity (with some souls) in matter of moral sense, character and good actions. Apart from the superiority of Ash`ari clan, the Hadith suggests the significance of brotherhood and the sense of togetherness. Particularly there is an emphasis on this point that if in times of crisis and tribulation, people extend co-operation to one another, the have-nots will escape hardship and embarrassment. Herein lies the essence of all the Ahadith of this chapter. The Ash`ariyun are the people of Abu Musa Al-Ash`ari, the Companion (May Allah be pleased with him).(1/692)
63 - باب التنافس في أمور الآخرة والاستكثار مما يتبرك به
568. Abu Musa (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "When the Ash`ariyun run short of food in the Jihad or when they are at home in Al-Madinah, they collect all the provisions they have in a sheet and then divide it equally among themselves. They are of me and I am of them.''
[Al-Bukhari and Muslim].
Commentary: "They are of me and I am of them''. These Prophetic words of the Prophet (PBUH) imply nearness to and psychic identity (with some souls) in matter of moral sense, character and good actions. Apart from the superiority of Ash`ari clan, the Hadith suggests the significance of brotherhood and the sense of togetherness. Particularly there is an emphasis on this point that if in times of crisis and tribulation, people extend co-operation to one another, the have-nots will escape hardship and embarrassment. Herein lies the essence of all the Ahadith of this chapter. The Ash`ariyun are the people of Abu Musa Al-Ash`ari, the Companion (May Allah be pleased with him).(1/693)
قال الله تعالى ( المطففين 26 ) : { وفي ذلك فليتنافس المتنافسون }
Allah, the Exalted, says:
"Let (all) those strive who want to strive (i.e., hasten earnestly to the obedience of Allah).'' (83:26)(1/694)
569 - وعن سهل بن سعد رضي الله عنه أن رسول الله صلى الله عليه و سلم أتي بشراب فشرب منه وعن يمينه غلام وعن يساره الأشياخ فقال للغلام : [ أتأذن لي أن أعطي هؤلاء ؟ ] فقال الغلام : لا والله يا رسول الله لا أوثر بنصيبي منك أحدا . فتله رسول الله صلى الله عليه و سلم في يده . متفق عليه
[ تله ] بالتاء المثناة فوق : أي وضعه وهذا الغلام هو ابن عباس رضي الله عنهما
569. Sahl bin Sa`d (May Allah be pleased with him) reported: A drink was brought to the Messenger of Allah (PBUH) and he drank some of it. On his right was a boy and on his left were elderly people. He said to the boy, "Would you permit me to give the rest of this drink to these on my left?'' The boy said, "O Messenger of Allah, I would certainly not give preference to anyone in anything that might come to me from you.'' So he handed over the rest of the drink to him.
[Al-Bukhari and Muslim].
Commentary: The Shari`ah rule says that in order to distribute something in an assembly of people, a beginning should be made from the right side. In the said incident, Ibn `Abbas (May Allah be pleased with them) then a young boy, was sitting on the right side, while the aged people were sitting on the left side. Regard for the age difference demanded that the beginning should have been made from the side of the latter. But the correct way was that the beginning should be made from Ibn `Abbas (May Allah be pleased with them) because he was sitting on the right side. For this reason, the Prophet (PBUH) did not ignore his right of priority due to his young age, rather by seeking his permission he made it clear that priority should be given to a rightful person, irrespective of the fact that he happened to be a child. On the other hand, it was also essential for Ibn `Abbas (May Allah be pleased with them) that in view of respect for elders, he should surrender his right. But he faced a more delicate problem. The cup containing the left-over drink of the Prophet (PBUH) had touched his blessed mouth and this fact prompted Ibn `Abbas i(May Allah be pleased with them) to take lead in benefiting from the benediction. He, therefore, preferred the Prophetic benediction to showing respect to the aged. The Hadith throws light on the requisite respect for the aged as well as highlights the significance of receiving blessing from the pious persons. Besides, it proves the right of priority of the rightful person.(1/695)
570 - وعن أبي هريرة رضي الله عنه عن النبي صلى الله عليه و سلم قال : بينا أيوب عليه السلام يغتسل عريانا فخر عليه جراد من ذهب فجعل أيوب يحثي في ثوبه . فناداه ربه عز و جل : يا أيوب ألم أكن أغنيتك عما ترى ؟ قال : بلى وعزتك ولكن لا غنى لي عن بركتك ] رواه البخاري
570. Abu Hurairah (May Allah be pleased with him) reported: The Prophet (PBUH) said, "While Ayyub (PBUH) the Prophet was taking a bath, naked, a large number of gold locusts fell on him. He tried to collect them in a piece of cloth, when he heard his Rubb (Allah) calling him: `O Ayyub ! Have I not sufficed you to care for what you see (the worldly possessions)?' Ayyub (PBUH) said: `Indeed by Your Power, but I can never do away with Your Blessings.'''
[Al-Bukhari].
Commentary: Prophet Ayyub (PBUH), as the Hadith tells us, started collecting the gold pieces that looked like locusts. As the Hadith involves an aspect of blessedness, it has been included in this chapter. It has two other sides as well: first, one can amass wealth (of course by fair means and by fulfilling the other relevant conditions); second, the Shari`ah allows man to take a bath in the naked state, provided he is all alone and away from all eyes. However, it is commendable if one takes a bath with his private parts being covered, even if there is no one around.(1/696)
64 - باب فضل الغني الشاكر وهو من أخذ المال من وجهه وصرفه في وجوهه المأمور بها
Chapter 64
Excellence of a Grateful Rich Man(1/697)
قال الله تعالى ( الليل 5 - 7 ) : { فأما من أعطى واتقى وصدق بالحسنى فسنيسره لليسرى }
وقال تعالى ( الليل 17 - 21 ) : { وسيجنبها الأتقى الذي يؤتي ماله يتزكى وما لأحد عنده من نعمة تجزى إلا ابتغاء وجه ربه الأعلى ولسوف يرضى }
وقال تعالى ( البقرة 272 ) : { إن تبدوا الصدقات فنعما هي وإن تخفوها وتؤتوها الفقراء فهو خير لكم ويكفر عنكم من سيئاتكم والله بما تعملون خبير }
وقال تعالى ( آل عمران 92 ) : { لن تنالوا البر حتى تنفقوا مما تحبون وما تنفقوا من شيء فإن الله به عليم } . والآيات في فضل الإنفاق في الطاعات كثيرة معلومة
Allah, the Exalted, says:
"As for him who gives (in charity) and keeps his duty to Allah and fears Him, and believes in Al-Husna. We will make smooth for him the path of ease (goodness).'' (92:5-7)
"And Al-Muttaqun (the pious and righteous) will be far removed from it (Hell). He who spends his wealth for increase in self-purification. And who has (in mind) no favour from anyone to be paid back. Except to seek the Countenance of his Rubb, the Most High. He surely, will be pleased (when he will enter Jannah).'' (92:17-21)
"If you disclose your Sadaqat (alms-giving), it is well; but if you conceal them and give them to the poor, that is better for you. (Allah) will expiate you some of your sins. And Allah is Well-Acquainted with what you do.'' (2:271)
"By no means shall you attain Al-Birr (piety, righteousness - here it means Allah's reward, i.e., Jannah), unless you spend (in Allah's Cause) of that which you love; and whatever of good you spend, Allah knows it well.'' (3:92)(1/698)
571 - وعن عبد الله بن مسعود رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ لا حسد إلا في اثنتين : رجل آتاه الله مالا فسلطه على هلكته في الحق ورجل آتاه الله حكمة فهو يقضي بها ويعلمها ] متفق عليه . وتقدم شرحه قريبا ( انظر الحديث رقم 544 )
571. Ibn Mas`ud (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "Envy is permitted only in two cases: A man whom Alah gives wealth, and he disposes of it rightfully, and a man to whom Allah gives knowledge which he applies and teaches it.''
[Al-Bukhari and Muslim].
Commentary: This Hadith has already been mentioned. Yet, its relevance with this chapter has prompted us to repeat it here. It lays emphasis on two points. First, if Allah gives wealth to a man, his sense of gratitude should be expressed in his spending it in good ways according to the Divine command. Second, if Allah has endowed somebody with knowledge and wisdom, he should be thankful to his Rubb by way of putting it into practice and by imparting it to others. It means one can aspire for knowledge and richness, provided one's motive is to benefit others. Envy is a bad quality which Muslims must shun. In this Hadith, however, envy (or Ghibtah) refers to the feeling of wishing to have what somebody else has or to be like somebody else without these blessings be taken away from the envied person.(1/699)
572 - وعن ابن عمر رضي الله عنهما عن النبي صلى الله عليه و سلم قال : [ لا حسد إلا في اثنتين : رجل آتاه الله القرآن فهو يقوم به آناء الليل وآناء النهار ورجل آتاه الله مالا فهو ينفقه آناء الليل وآناء النهار ] متفق عليه
[ الآناء ] : الساعات
572. Ibn `Umar (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said: "Envy is justified in regard to two types of persons only: a man whom Allah has given knowledge of the Qur'an, and so he recites it during the night and during the day; and a man whom Allah has given wealth and so he spends from it during the night and during the day.''
[Al-Bukhari and Muslim].
Commentary: Ahadith permit us to envy (in the positive sense of the word: see commentary on the previous Hadith) only two traits of character of somebody. Grammatically, the texts of these Ahadith imply both feminine and masculine genders. In the preceding Hadith, the word 'knowledge' has been used. It stands for the Word of Allah. To apply and teach knowledge means to put into practise the teachings of the Qur'an. And that includes the recitation of the Qur'an (both in Salat and otherwise), imparting its teaching and passing judgements in its light. From this point of view both the Ahadith convey the similar sense, and similarly we may also read into them two persons or two traits of character.(1/700)
573 - وعن أبي هريرة رضي الله عنه أن فقراء المهاجرين أتوا رسول الله صلى الله عليه و سلم فقالوا : ذهب أهل الدثور بالدرجات العلى والنعيم المقيم . فقال : [ وما ذاك ؟ ] فقالوا : يصلون كما نصلي ويصومون كما نصوم ويتصدقون ولا نتصدق ويعتقون ولا نعتق . فقال رسول الله صلى الله عليه و سلم : [ أفلا أعلمكم شيئا تدركون به من سبقكم وتسبقون به من بعدكم ولا يكون أحد أفضل منكم إلا من صنع مثل ما صنعتم ؟ ] قالوا : بلى يا رسول الله . قال : [ تسبحون وتحمدون وتكبرون دبر كل صلاة ثلاثا وثلاثين مرة ] فرجع فقراء المهاجرين إلى رسول الله صلى الله عليه و سلم فقالوا : سمع إخواننا أهل الأموال بما فعلنا ففعلوا مثله . فقال رسول الله صلى الله عليه و سلم : [ ذلك فضل الله يؤتيه من يشاء ] متفق عليه . وهذا لفظ مسلم
[ الدثور ] : الأموال الكثيرة والله أعلم
573. Abu Hurairah (May Allah be pleased with him) reported: Some of the poor Emigrants came to Messenger of Allah (PBUH) and said to him, "The wealthy have obtained all high ranks and everlasting bliss.'' He asked, "How is that?'' They replied: "They offer Salat as we do, and observe Saum (fasting) as we do, but they give in Sadaqah (charity) and we do not, and they emancipate slaves and we cannot.'' He (PBUH) said, "Shall I not teach you something whereby you will catch up with those who have preceded you and will get ahead of those who follow you, and no one will surpass you unless he does the same as you do?'' They said, "Surely, O Messenger of Allah.'' He said, "Say: Subhan Allah, and Allahu Akbar, and praise Him (by saying Al-hamdu lillah) thirty-three times at the end of every Salat.'' They returned to him and said: "Our brothers, the possessors of wealth, having heard what we are doing, have started doing the same.'' Messenger of Allah (PBUH) said, "This is Grace of Allah which He gives to whom He wishes.''
[Al-Bukhari and Muslim].
Commentary: The wording of the Hadith apparently reveals that Subhan Allah "Glory be to Allah'', Al-hamdu lillah "Praise be to Allah'', and Aallhu Akbar "Allah is the Greatest'' should be recited thirty-three times. If each group of words is said eleven times, the total number will become thirty-three. But Al-Hafiz Ibn Hajar believes that each formula should be uttered thirty-three times, that is to say, after each prayer "Subhan Allah'', "Al-hamdu lillah'' and "Allahu Akbar'' should be uttered thirty-three times each. But according to some Ahadith, Imam An-Nawawi is of the view that "Allahu Akbar'' should be said thirty-four times and in the end "La ilaha illallahu Wahdahu la sharika Lahu, Lahul-mulku wa Lahul-hamdu, wa Huwa `ala kulli shai'in Qadir'' (none has the right to be worshipped but Allah, He is One; He has no partners; to Him belongs the dominion and all the praise; and He has power over all things) should be recited. Should we recite them together or separately? Al-Qadi `Iyad is of the opinion that it is better to recite them separately, but Imam An-Nawawi is of the view that both ways are correct. In fact, in both ways the number remains the same. Besides, an addition must not be made to the Sunnah of Messenger of Allah (PBUH). Practically we knew that it is necessary to use the prescription of a physician without making any alteration in its elements; otherwise, it will not work properly. Similarly, there are spiritual benefits, blessings and efficacy in the number told by the Prophet (PBUH). Any alteration in it will nullify its blessing and efficacy. (Fath Al-Bari).
This Hadith reveals how fervently the Companions were inclined towards good and how concerned about surpassing those who were better than them in some forms of good deeds. Indeed, all Muslims are equal with regard to the practice of religious principles. But what gives an edge to the rich over their poor coreligionists are the financial forms of worship, that is, charity and almsgiving, which the latter are unable to do.(1/701)
65 - باب ذكر الموت وقصر الأمل
Chapter 65
Remembrance of Death and Restraint of Wishes(1/702)
قال الله تعالى ( آل عمران 185 ) : { كل نفس ذائقة الموت وإنما توفون أجوركم يوم القيامة فمن زحزح عن النار وأدخل الجنة فقد فاز وما الحياة الدنيا إلا متاع الغرور }
وقال تعالى ( لقمان 34 ) : { وما تدري نفس ماذا تكسب غدا وما تدري نفس بأي أرض تموت }
وقال تعالى ( النحل 61 ) : { فإذا جاء أجلهم لا يستأخرون ساعة ولا يستقدمون }
وقال تعالى ( المنافقون 9 - 11 ) : { يا أيها الذين آمنوا لا تلهكم أموالكم ولا أولادكم عن ذكر الله ومن يفعل ذلك فأولئك هم الخاسرون وأنفقوا مما رزقناكم من قبل أن يأتي أحدكم الموت فيقول : رب لولا أخرتني إلى أجل قريب فأصدق وأكن من الصالحين ولن يؤخر الله نفسا إذا جاء أجلها والله خبير بما تعملون }
وقال تعالى ( المؤمنون 99 - 115 ) : { حتى إذا جاء أحدهم الموت قال : رب ارجعون لعلي أعمل صالحا فيما تركت . كلا إنها كلمة هو قائلها ومن ورائهم برزخ إلى يوم يبعثون فإذا نفخ في الصور فلا أنساب بينهم يومئذ ولا يتساءلون . فمن ثقلت موازينه فأولئك هم المفلحون ومن خفت موازينه فأولئك الذين خسروا أنفسهم في جهنم خالدون تلفح وجوههم النار وهم فيها كالحون . ألم تكن آياتي تتلى عليكم فكنتم بها تكذبون } إلى قوله تعالى { قال كم لبثتم في الأرض عدد سنين ؟ قالوا : لبثنا يوما أو بعض يوم فاسأل العادين . قال : إن لبثتم إلا قليلا لو أنكم كنتم تعلمون أفحسبتم أنما خلقناكم عبثا وأنكم إلينا لا ترجعون ؟ }
وقال تعالى ( الحديد 16 ) : { ألم يأن للذين آمنوا أن تخشع قلوبهم لذكر الله وما نزل من الحق ولا يكونوا كالذين أوتوا الكتاب من قبل فطال عليهم الأمد فقست قلوبهم وكثير منهم فاسقون } . والآيات في الباب كثيرة معلومة(1/703)
Allah, the Exalted, says:
"Everyone shall taste death. And only on the Day of Resurrection shall you be paid your wages in full. And whoever is removed away from the Fire and admitted to Jannah, he indeed is successful. The life of this world is only the enjoyment of deception (a deceiving thing).'' (3:185)
"No person knows what he will earn tomorrow, and no person knows in what land he will die...'' (31:34)
"...when their term comes, neither can they delay nor can they advance it an hour (or a moment).'' (16:61)
"O you who believe! Let not your properties or your children divert you from the remembrance of Allah. And whosoever does that, then they are the losers. And spend (in charity) of that with which We have provided you, before death comes to one of you, and he says: `My Rubb! If only You would give me respite for a little while (i.e., return to the worldly life), then I should give Sadaqah (i.e., Zakat) of my wealth, and be among the righteous [i.e., perform Hajj (pilgrimage to Makkah) and other good deeds].' And Allah grants respite to none when his appointed time (death) comes. And Allah is All-Aware of what you do.'' (63:9-11)
"Until, when death comes to one of them (those who join partners with Allah), he says: `My Rubb! Send me back. So that I may do good in that which I have left behind!' No! It is but a word that he speaks; and behind them is Barzakh (a barrier) until the Day when they will be resurrected. Then, when the Trumpet is blown, there will be no kinship among them that Day, nor will they ask of one another. Then, those whose Scales (of good deeds) are heavy, they are the successful. And those whose Scales (of good deeds) are light, they are those who lose their ownselves, in Hell will they abide. The Fire will burn their faces, and therein they will grin, with displaced lips (disfigured). `Were not My Verses (this Qur'an) recited to you, and then you used to deny them?' They will say: `Our Rubb! Our wretchedness overcame us, and we were (an) erring people. `Our Rubb! Bring us out of this; if ever we return (to evil), then indeed we shall be Zalimun (polytheists, oppressors, unjust, wrong-doers, etc? He (Allah) will say: `Remain you in it with ignominy! And speak you not to Me!' Verily! There was a party of My slaves, who used to say: `Our Rubb! We believe, so forgive us, and have mercy on us, for you are the Best of all who show mercy!' `But you took them for a laughing stock, so much so that they made you forget My remembrance while you used to laugh at them! Verily! I have rewarded them this Day for their patience, they are indeed the ones that are successful. He (Allah) will say: `What number of years did you stay on earth?' They will say: `We stayed a day or part of a day. Ask of those who keep account.' He (Allah) will say: `You stayed not but a little, if you had only known! Did you think that We had created you in play (without any purpose), and that you would not be brought back to Us?''' (23:99-115)
"Has not the time come for the hearts of those who believe (in the Oneness of Allah - Islamic Monotheism) to be affected by Allah's Reminder (this Qur'an), and that which has been revealed of the truth, lest they become as those who received the Scripture [the Taurat (Torah) and the Injeel (Gospel)] before (i.e., Jews and Christians), and the term was prolonged for them and so their hearts were hardened? And many of them were Fasiqun (the rebellious, the disobedient to Allah).'' (57:16)(1/703)
574 - وعن ابن عمر رضي الله عنه قال : أخذ رسول الله صلى الله عليه و سلم بمنكبي فقال : [ كن في الدنيا كأنك غريب أو عابر سبيل ] وكان ابن عمر يقول : إذا أمسيت فلا تنتظر الصباح وإذا أصبحت فلا تنتظر المساء وخذ من صحتك لمرضك ومن حياتك لموتك . رواه البخاري
574. `Abdullah bin `Umar (May Allah be pleased with them) reported: Messenger of Allah (PBUH) took hold of my shoulders and said, "Be in the world like a stranger or a wayfarer.'' Ibn `Umar (May Allah be pleased with them) used to say: When you survive till the evening do not expect to live until the morning; and when you survive till the morning do not expect to live until the evening. While in good health (do good deeds) before you fall sick; and while you are alive (do good deeds) before death strikes.
[Al-Bukhari].
Commentary: This Hadith has already been mentioned. Refer to the commentary on Hadith No. 479.
575. `Abdullah bin `Umar (May Allah be pleased with them) reported: Messenger of Allah (PBUH) said, "It is the duty of a Muslim who has something which is to be given as a bequest not to have it for two nights without executing a written will.''
[Al-Bukhari and Muslim].
In the narration of Muslim it is narrated as `three nights'. Ibn `Umar (May Allah be pleased with them) said: Since I heard the Messenger of Allah say this, I have never spent a night without having my will with me.
Commentary: The emphasis of Messenger of Allah (PBUH) on the necessity of making a last will shows that man has no knowledge of the time of his death. It is necessary for the rich that they should keep with them a testament so as to leave their affairs settled after their death and to ward off any untoward situation with regard to the distribution of their property among their inheritors.(1/704)
575 - وعنه رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ ما حق امرئ مسلم له شيء يوصي فيه يبيت ليلتين إلا ووصيته مكتوبة عنده ] متفق عليه . هذا لفظ البخاري
وفي رواية لمسلم [ يبيت ثلاث ليال ] قال ابن عمر : ما مرب علي ليلة منذ سمعت رسول الله صلى الله عليه و سلم قال ذلك إلا وعندي وصيتي
575. `Abdullah bin `Umar (May Allah be pleased with them) reported: Messenger of Allah (PBUH) said, "It is the duty of a Muslim who has something which is to be given as a bequest not to have it for two nights without executing a written will.''
[Al-Bukhari and Muslim].
In the narration of Muslim it is narrated as `three nights'. Ibn `Umar (May Allah be pleased with them) said: Since I heard the Messenger of Allah say this, I have never spent a night without having my will with me.
Commentary: The emphasis of Messenger of Allah (PBUH) on the necessity of making a last will shows that man has no knowledge of the time of his death. It is necessary for the rich that they should keep with them a testament so as to leave their affairs settled after their death and to ward off any untoward situation with regard to the distribution of their property among their inheritors.(1/705)
576 - وعن أنس رضي الله عنه قال : خط النبي صلى الله عليه و سلم خطوطا فقال : [ هذه الأمل وهذا أجله فبينما هو كذلك إذ جاء الخط الأقرب ] رواه البخاري
576. Anas (May Allah be pleased with him) reported: The Prophet (PBUH) drew a few lines and said, "One of them represents man and another indicates death; and a man continues like this until the nearest line (i.e., death) overtakes him.''
[Al-Bukhari].(1/706)
577 - وعن ابن مسعود رضي الله عنه قال : خط النبي صلى الله عليه و سلم خطا مربعا وخط خطا في الوسط خارجا منه وخط خططا صغارا إلى هذا الذي في الوسط من جانبه الذي في الوسط فقال : [ هذا الإنسان وهذا أجله محيطا به أو قد أحاط به وهذا الذي هو خارج أمله وهذه الخطط الصغار الأعراض فإن أخطأه هذا نهشه هذا وإن أخطأه هذا نهشه هذا ] رواه البخاري
577. Ibn Mas`ud (May Allah be pleased with him) reported: The Prophet (PBUH) drew up a square and in the middle of it he drew a line, the end of which jutted out beyond the square. Further across the middle line, he drew a number of smaller lines. Then he (PBUH) said, "The figure represents man and the encircling square is the death which is encompassing him. The middle line represents his desires and the smaller lines are vicissitudes of life. If one of those misses him, another distresses him, and if that one misses him, he falls victim to another.''
[Al-Bukhari].
Commentary: This means that human life is perpetually exposed to mishaps. If man escapes one mishap, he comes across the other one. His life is spent in a continuous struggle against tackling the hostile situations. Besides, his life remains entangled in unending hopes and wishes which are never fulfilled and finally he slips into the iron-grip of death. To sum up, man is ever closer to the border line of death and not supposed to remain unprepared for it. There is no end to wishful thinking and, therefore, he should not adopt a careless attitude towards the inescapable death in the pursuit of illusory hopes. The best course for him is to remain ever-ready for his exit from the worldly stage.(1/707)
578 - وعن أبي هريرة رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ بادروا بالأعمال سبعا : هل تنتظرون إلا فقرا منسيا أو غنى مطغيا أو مرضا مفسدا أو هرما مفندا أو موتا مجهزا أو الدجال فشر غائب ينتظر أو الساعة فالساعة أدهى وأمر ؟ ] رواه الترمذي وقال حديث حسن
578. Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "Hasten to do good deeds before you are overtaken by one of the seven afflictions.'' Then (giving a warning) he said, "Are you waiting for poverty which will make you unmindful of devotion, or prosperity which will make you corrupt, or a disease which will disable you, or senility which will make you mentally unstable, or sudden death which will take you all of a sudden, or Ad-Dajjal who is the worst expected, or the Hour; and the Hour will be most grievous and most bitter.''
[At-Tirmidhi].
Commentary: The Hadith focuses on seven things which hold back man from the virtuous path. Taking in consideration the turning health and the brief span of life to his account, he is, therefore, apt to gather up good deeds for the Hereafter because an untoward situation may confront him any moment and render him unable to do good things to his benefit in the otherworldly life.(1/708)
579 - وعنه رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ أكثروا ذكر هاذم اللذات ] يعني الموت . رواه الترمذي وقال حديث حسن
579. Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "Remember more often the destroyer of pleasures - death.''
[At-Tirmidhi].
Commentary: Being heedful and talking about death checks man from being lost in the worldly pleasures and seductions. We are, therefore, supposed to remember death frequently and to avoid remaining indifferent to post-death affairs and occurrences.(1/709)
580 - وعن أبي بن كعب رضي الله عنه قال كان رسول الله صلى الله عليه و سلم إذا ذهب ثلث الليل قام فقال : [ يا أيها الناس اذكروا الله جاءت الراجفة تتبعها الرادفة جاء الموت بما فيه جاء الموت بما فيه ] قلت : يا رسول الله إني أكثر الصلاة عليك فكم أجعل لك من صلاتي ؟ فقال : [ ما شئت ] قلت : الربع ؟ قال : [ ما شئت فإن زدت فهو خير لك ] قلت : فالنصف ؟ قال : [ ما شئت فإن زدت فهو خير لك ] قلت : فالثلثين ؟ قال : [ ما شئت فإن زدت فهو خير لك ] قلت : أجعل لك صلاتي كلها ؟ قال : [ إذا تكفى همك ويغفر لك ذنبك ] رواه الترمذي وقال حديث حسن
580. Ubayy bin Ka`b (May Allah be pleased with him) reported: When one-third of the night would pass, Messenger of Allah (PBUH) would get up and call out, "O people, remember Allah. The Rajifah (i.e., the first Blowing of the Trumpet which will shake the whole universe and thus cause all life to cease) has come, followed by Ar-Radifah (i.e., the second Blowing of the Trumpet which will restore life and thus mark the Resurrection Day). Death has approached with all that it comprises. Death has approached with all that it comprises.'' I said: "O Messenger of Allah (PBUH), I frequently invoke Allah to elevate your rank. How much of my supplications should I devote to you?'' He said, "You may devote as much as you wish.'' When I suggested a quarter, he said, "Do whatever you wish, but it will be better for you if you increase it.'' I suggested half, and he said, "Do whatever you wish, but it will be better for you if you increase.'' I suggested two-thirds, and he said, "Do whatever you wish but it will be better for you if you increase it.'' I said, "Shall I devote all my supplications invoking Allah to elevate your rank?'' He said, "Then you will be freed from your worries and your sins will be forgiven.''
[At-Tirmidhi].
Commentary: The Qur'an exactly corroborates what has been stated in this Hadith. There will be two soundings of the Trumpet. The first will throw the earth and mountains into tremendous convulsions, annihilating all life and disrupting the entire physical structure of the universe. The second - after an indefinite period of time known to Allah Alone - will mark the Resurrection Day and bring forth the whole scenario of the Last Judgement. Messenger of Allah (PBUH) has invited the attention of mankind to the horrendous ordeal awaiting it in the Last Hour. Besides, this Hadith urges the believers to send the maximum greetings to Messenger of Allah (PBUH). It also highlights the excellence of such an invocation. The Qur'an itself makes this demand to the believers:
"Allah sends His Salat (Graces, Honours, Blessings, Mercy) on the Prophet (Muhammad (PBUH)), and also His angels (ask Allah to bless and forgive him). O you who believe! Send your Salat on (ask Allah to bless) him (Muhammad (PBUH)), and (you should) greet (salute) him with the Islamic way of greeting (salutation, i.e., As-salamu `alaikum).'' (33:56).(1/710)
66 - باب استحباب زيارة القبور للرجال وما يقوله الزائر
Chapter 66
Desirability of visiting the Graves for men, and that they should say(1/711)
581 - عن بريدة رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ كنت نهيتكم عن زيارة القبور فزوروها ] رواه مسلم
581. Buraidah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "(In the past) I forbade you from visiting graves, but visit them now.''
In another narration Messenger of Allah (PBUH) said, "Whoever wants to visit a graveyard, let him do so, because it reminds us of the Hereafter.''
[Muslim].
Commentary: The visit to the graves is not only recommendable from a theological point of view but, in the light of the Prophetic saying, it is also compulsory and binding. However, at the dawn of Islam it was forbidden due to the apprehension that the Muslims might relapse into some wrongdoing by harking back to the pre-Islamic memory. But when the Monotheistic Belief took root in their minds and the apprehension of pagan echoings evaporated, the ban on visiting the graves was lifted. Rather an emphasis was laid on such a visit, so that an overpowering thought of death might penetrate a believer's mind as a deterrent force against the promptings of his animal self. The believers must remember death and remember that they will be dead sooner or later. It has been reported that `Umar bin Al-Khattab(May Allah be pleased with him) used to address himself thus: "Death suffices to serve as an admonitor, O `Umar!''(1/712)
582 - وعن عائشة رضي الله عنها قالت : كان رسول الله صلى الله عليه و سلم كلما كان ليلتها من رسول الله صلى الله عليه و سلم يخرج من آخر الليل إلى البقيع فيقول : [ السلام عليكم دار قوم مؤمنين وأتاكم ما توعدون غدا مؤجلون وإنا إن شاء الله بكم لاحقون اللهم اغفر لأهل بقيع الغرقد ] رواه مسلم
582. `Aishah (May Allah be pleased with her): reported Whenever it was her turn to spend with Messenger of Allah (PBUH), he used to go to the Baqi` (graveyard in Al-Madinah) at the last part of night and say, "May you be safe, O abode of the believing people. What you have been promised has come to you. You are tarried till tomorrow and certainly we shall follow you if Allah wills. O Allah, forgive the inmates of the Baqi`-al-Gharqad.''
[Muslim].
Commentary: The example of Messenger of Allah (PBUH) shows that it is right to visit the graves even at night. But the visitor is required to pray the Prophetic prayer there as it invokes Divine blessing on and pardon to the dead. It may be emphasized here that to greet the dead is a prayer for them. It is not necessary that they should hear it and also respond to it. Allah has the power to make them hear it, too. But ours should not be the belief that the dead do hear and reply. The exact position is known to Allah Alone. We are only supposed to follow the example of Messenger of Allah (PBUH) and say the greeting and prayer as mentioned above.(1/713)
583 - وعن بريدة رضي الله عنه قال : كان النبي صلى الله عليه و سلم يعلمهم إذا خرجوا إلى المقابر أن يقول قائلهم : [ السلام عليكم أهل الديار من المؤمنين والمسلمين وإنا إن شاء الله بكم للاحقون أسأل الله لنا ولكم العافية ] رواه مسلم
583. Buraidah (May Allah be pleased with him) reported: The Prophet (PBUH) used to teach them (i.e., the Companions) whenever they came out to visit the graveyard to say: "As-salamu `alaikum ahlad-diyyari minal-Mu'minina wal-Muslimina, wa inna in sha' Allahu bikum lahiqun. As'alul-laha lana wa-lakumul- `afiyyah (May you be safe, O inmates of the abodes of the believers and the Muslims, and if Allah pleases, we shall follow you, we pray to Allah for well-being for ourselves and for you).''
[Muslim].
Commentary: This Hadith has a provision for a believer to visit the graveyard and to pray for his dead relatives, because the prayer of the living benefits the departed souls.(1/714)
584 - وعن ابن عباس رضي الله عنه قال : مر رسول الله صلى الله عليه و سلم بقبور بالمدينة فأقبل عليهم بوجهه فقال : [ السلام عليكم يا أهل القبور يغفر الله لنا ولكم أنتم سلفنا ونحن بالأثر ] رواه الترمذي وقال حديث حسن
584. Ibn `Abbas (May Allah be pleased with them) reported: Messenger of Allah (PBUH) passed by the graves at Al-Madinah. He turned his face towards them and said, "May you be granted safety, O inmates of the graves. May Allah forgive us and you. You have preceded us, and we are to follow.''
[At-Tirmidhi].
Commentary: Imam At-Tirmidhi considers it as a credible Hadith and Imam An-Nawawi has also reduced it to writing without `ifs' and `buts'. However, Shaikh Al-Albani calls it undependable from the viewpoint of the chain of reporters. For a detailed study, one may refer to Ahkam Al-Jana'iz by Al-Albani, page 197.(1/715)
67 - باب كراهة تمني الموت بسبب ضر نزل به ولا بأس به لخوف الفتنة في الدين
Chapter 67
Abomination of longing for Death(1/716)
585 - عن أبي هريرة رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ لا يتمنى أحدكم الموت إما محسنا فلعله يزداد وإما مسيئا فلعله يستعتب ] متفق عليه . وهذا لفظ البخاري
وفي رواية لمسلم عن أبي هريرة رضي الله عنه عن رسول الله صلى الله عليه و سلم قال : [ لا يتمنى أحدكم الموت ولا يدع به من قبل أن يأتيه إنه إذا مات انقطع عمله وإنه لا يزيد المؤمن عمره إلا خيرا ]
585. Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "None of you should wish for death. If he is righteous, perhaps he may add to (his) good works, and if he is a sinner, possibly he may repent (in case he is given a longer life).''
[Al-Bukhari].
In Muslim, Abu Hurairah (May Allah be pleased with him) reported : Messenger of Allah (PBUH) said, "Let none of you wish for death, nor he ask for it before it comes to him, because when he dies, his actions will be terminated; certainly the age of a (true) believer does not add but good.''
Commentary: This Hadith forbids a believer to wish for his death as the longevity of his age suits him by all means. The longer he lives, the greater degree of progress will he make in virtues pursuits. And in case he infringes upon the Shari`ah rules, he may perhaps incline towards penitence. A believer should, therefore, consider his life as a boon and try his utmost to do good things.(1/717)
586 - وعن أنس رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ لا يتمنين أحدكم الموت لضر أصابه . فإن كان لا بد فاعلا فليقل : اللهم أحييني ما كانت الحياة خيرا لي وتوفني إذا كانت الوفاة خيرا لي ] متفق عليه
586. Anas bin Malik (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "Let none of you wish for death on account of an affliction that befalls him. If he has no alternative, let him pray: `Allahumma ahyine ma kanatil-hayatu khairan li, wa tawaffani idha kanatil-wafatu khairan li (O Allah! Give my life so long as the life is good for me, and take away my life if death is good for me)'.''
[Al-Bukhari and Muslim].
Commentary: Here, too, a believer has been prevented from wishing for death. Because it betrays that he is far from agreeing to what Allah wills or has ordained. If at all his wishing becomes intense and indispensable under the pressure of circumstances, he should pray in the Prophetic words mentioned in the Hadith above.(1/718)
587 - وعن قيس بن أبي حازم قال دخلنا على خباب بن الأرث رضي الله عنه نعوده وقد اكتوى سبع كيات فقال : إن أصحابنا الذين سلفوا مضوا ولم تنقصهم الدنيا وإنا أصبنا ما لا نجد له موضعا إلا التراب ولولا أن النبي صلى الله عليه و سلم نهانا أن ندعو بالموت لدعوت به . ثم أتيناه مرة أخرى وهو يبني حائطا له فقال : [ إن المسلم ليؤجر في كل شيء ينفقه إلا في شيء يجعله في هذا التراب ] متفق عليه . وهذا لفظ رواية البخاري
587. Qais bin Abu Hazim (May Allah be pleased with him) reported: I went to visit Khabbab bin Aratt (May Allah be pleased with him) during his illness. He had been cauterized in seven places. He said: "Our companions who have died have left (this world) without having enjoyed the pleasures of the world (in order to get a great full reward in the Hereafter) while we have amassed wealth exceeding our needs for which there is no place to keep except in the earth. Had Messenger of Allah (PBUH) not prohibited us from longing for death, I would have prayed for it.'' Then we visited him again and he was building a wall. He said: "There is a reward in store for a Muslim in respect of everything on which he spends except for something he places in the earth (i.e., something exceeding our needs or essentials).''
[Al-Bukhari and Muslim].
Commentary: This Hadith forbids a believer to wish for his death as the longevity of his age suits him by all means. The longer he lives, the greater degree of progress he will make in the pursuit of virtues. And in case he infringes upon the Shari`ah rules, he may perhaps incline towards penitence. A believer should, therefore, consider his life as a boon and try his utmost to do good things .(1/719)
68 - باب الورع وترك الشبهات
Chapter 68
Leading an Abstemious Life and refraining from the Doubtful(1/720)
قال الله تعالى ( النور 15 ) : { وتحسبونه هينا وهو عند الله عظيم }
وقال تعالى ( الفجر 14 ) : { إن ربك لبالمرصاد }
Allah, the Exalted, says:
"...you counted it a little thing, while with Allah it was very great.'' (24:15)
"Verily, your Rubb is Ever Watchful (over them).'' (89:14)
588. An-Nu`man bin Bashir (May Allah be pleased with them) reported: Messenger of Allah (PBUH) said, "What is lawful is clear and what is unlawful is clear, but between them are certain doubtful things which many people do not know. So he who guards against doubtful things keeps his religion and his honour blameless. But he who falls into doubtful things falls into that which is unlawful, just as a shepherd who grazes his cattle in the vicinity of a pasture declared prohibited (by the king); he is likely to stray into the pasture. Mind you, every king has a protected pasture and Allah's involved limits is that which He has declared unlawful. Verily, there is a piece of flesh in the body, if it is healthy, the whole body is healthy, and if it is corrupt, the whole body is corrupt. Verily, it is the heart.''
[Al-Bukhari and Muslim].
Commentary: There are such meeting-points between what is permissible and what is not permissible in the matter of religion of which the majority of people are ignorant. If man abstains from them, it means that he is keeping his duty to Allah. Yet, if he is involved in them without caring for what is allowable or unallowable, he may be supposed to have outstepped the Divine limits. Businessmen and traders are particularly warned here to avoid things of dubious nature and are urged to adopt only that pattern which is lawful. Another important point underlying this Hadith concerns the heart. Its purity or impurity directly affects the human conduct in a good or bad way. It is, therefore, absolutely necessary to cleanse the heart of all wiles and impurities, and this is not possible without sound Faith and consciousness of Allah.(1/721)
588 - وعن النعمان بن بشير رضي الله عنهما قال سمعت رسول الله صلى الله عليه و سلم يقول : [ إن الحلال بين وإن الحرام بين وبينهما مشتبهات لا يعلمهن كثير من الناس . فمن اتقى الشبهات استبرأ لدينه وعرضه ومن وقع في الشبهات وقع في الحرام كالراعي يرعى حول الحمى يوشك أن يرتع فيه ألا وإن لكل ملك حمى ألا وإن حمى الله محارمه ألا وإن في الجسد مضغة إذا صلحت صلح الجسد كله وإذا فسدت فسد الجسد كله ألا وهي القلب ] متفق عليه . وروياه من طرق بألفاظ متقاربة
588. An-Nu`man bin Bashir (May Allah be pleased with them) reported: Messenger of Allah (PBUH) said, "What is lawful is clear and what is unlawful is clear, but between them are certain doubtful things which many people do not know. So he who guards against doubtful things keeps his religion and his honour blameless. But he who falls into doubtful things falls into that which is unlawful, just as a shepherd who grazes his cattle in the vicinity of a pasture declared prohibited (by the king); he is likely to stray into the pasture. Mind you, every king has a protected pasture and Allah's involved limits is that which He has declared unlawful. Verily, there is a piece of flesh in the body, if it is healthy, the whole body is healthy, and if it is corrupt, the whole body is corrupt. Verily, it is the heart.''
[Al-Bukhari and Muslim].
Commentary: There are such meeting-points between what is permissible and what is not permissible in the matter of religion of which the majority of people are ignorant. If man abstains from them, it means that he is keeping his duty to Allah. Yet, if he is involved in them without caring for what is allowable or unallowable, he may be supposed to have outstepped the Divine limits. Businessmen and traders are particularly warned here to avoid things of dubious nature and are urged to adopt only that pattern which is lawful. Another important point underlying this Hadith concerns the heart. Its purity or impurity directly affects the human conduct in a good or bad way. It is, therefore, absolutely necessary to cleanse the heart of all wiles and impurities, and this is not possible without sound Faith and consciousness of Allah.
.(1/722)
589 - وعن أنس رضي الله عنه أن النبي صلى الله عليه و سلم وجد تمرة في الطريق فقال : [ لولا أني أخاف أن تكون من الصدقة لأكلتها ] متفق عليه
589. Anas bin Malik (May Allah be pleased with him) reported: The Prophet (PBUH) found a dry date-fruit lying in the way and said, "Had it not been for fear of being from charity I would have eaten it.''
[Al-Bukhari and Muslim].
Commentary: As Sadaqah and Zakat were forbidden to Messenger of Allah (PBUH) and the members of his family, he avoided to eat the date-fruit he had found in the way because he was not sure about the allowability of its nature. It is a lesson for a Muslim that he should stay away from a thing when he doubts its lawful aspect. The previous Hadith also confirms this view. Moreover, we come to know that the use of an insignificant thing found in the way is not forbidden. Similarly, one is permitted to pick up an eatable thing - provided it is not dubious - and eat it because it involves both humility and regard for a blessing.
.(1/723)
590 - وعن النواس بن سمعان رضي الله عنه عن النبي صلى الله عليه و سلم قال : [ البر حسن الخلق والإثم ما حاك في نفسك وكرهت أن يطلع عليه الناس ] رواه مسلم
[ حاك ] بالحاء المهملة والكاف أي : تردد فيه
590. An-Nawwas bin Sam`an (May Allah be pleased with him) reported: The Prophet (PBUH) said, "Piety is good manner, and sin is that which creates doubt and you do not like people to know of it.''
[Muslim].
Commentary: Islam lays much importance on courteous behaviour and also explains and stresses its different aspects. To meet people cheerfully, to avoid causing trouble to them, rather to try to make things convenient and comfortable to them, to do social service, to extend co-operation to others in good things and to be generous, and to like for others also that you like for yourself, are all forms of moral behaviour that are counted as virtues in Islam. All that is bad and vicious is considered by Islam as sinful. This Hadith describes two signs of a sin. First, man should feel scruples in committing it. Second, one does not like others being informed about it. The Hadith further tells us that human nature leads man to correct conclusions and keeps him away from evils, provided it has not been deformed by the environment and bad company.
.(1/724)
591 - وعن وابصة بن معبد رضي الله عنه قال : أتيت رسول الله صلى الله عليه و سلم فقال : [ جئت تسأل عن البر ؟ ] قلت : نعم . فقال : [ استفت قلبك . البر ما اطمأنت إليه النفس واطمأن إليه القلب . والإثم ما حاك في النفس وتردد في الصدر وإن أفتاك الناس وأفتوك ] حديث حسن رواه أحمد والدارمي في مسنديهما
591. Wabisah bin Ma`bad (May Allah be pleased with him) reported: I went to Messenger of Allah (PBUH) and he asked me, "Have you come to inquire about piety?'' I replied in the affirmative. Then he said, "Ask your heart regarding it. Piety is that which contents the soul and comforts the heart, and sin is that which causes doubts and perturbs the heart, even if people pronounce it lawful and give you verdicts on such matters again and again.''
[Ahmad and Ad-Darmi].
Commentary: There are two points about this Hadith. First, it is one of the miracles of Messenger of Allah (PBUH) who discovered the nature of the question before it was put to him. Second, man's heart is the biggest guide to him and he, therefore, should keep his heart illuminated with the light of Faith so as to continue receiving guidance from it.
.(1/725)
592 - وعن أبي سروعة - بكسر السين المهملة ونصبها - عقبة بن الحارث رضي الله عنه أنه تزوج ابنة لأبي إهاب بن عزيز فأتته امرأة فقالت : إن قد أرضعت عقبة والتي قد تزوج بها . فقال لها عقبة : ما أعلم أنك أرضعتني ولا أخبرتني . فركب إلى رسول الله صلى الله عليه و سلم بالمدينة فسأله فقال رسول الله صلى الله عليه و سلم : [ كيف وقد قيل ؟ ] ففارقها عقبة ونكحت زوجا غيرها . رواه البخاري
[ إهاب ] بكسر الهمزة و [ عزيز ] بفتح العين وبزاي مكررة
592. `Uqbah bin Al-Harith (May Allah be pleased with him) reported that he had married a daughter of Abu Ihab bin `Aziz and a woman came to him and said she had suckled both `Uqbah and the woman whom he had married, to which he replied: "I am not aware that you suckled me, and you did not inform me.'' So he (`Uqbah) rode to Messenger of Allah (PBUH) in Al-Madinah and put the matter before him. The Messenger of Allah (PBUH) said, "How can you continue (to be her husband) after what you have been told?'' `Uqbah (May Allah be pleased with him) therefore divorced her and she married another man.
[Al-Bukhari].
Commentary: Opinions differ about the evidence of a woman. But it is so about financial matters and Hudud (punishments) and Qisas (retaliation in punishment). For example, regarding the first, the Qur'an says that the evidence of two women is equal to that of one man. Similarly, the `Ulama' have not trusted the evidence of a woman about matters concerning Hudud and Qisas, rather they have considered in this connection, the evidence of man indispensable. However, they are all unanimous in accepting the evidence of even a single woman in matters of which men are uninformed. These, for instance, include the problems of a child's birth and its legitimacy and the weak points of women. And the argument is supported by this Hadith. When the woman gave evidence that she had suckled both the husband and the wife and was the foster-mother of the two, they separated from each other. Also, Messenger of Allah (PBUH) declared their wedlock untenable. The Hadith urges us to dispense with what is doubtful in order to be on the safe side in matters of religion.
.(1/726)
593 - وعن الحسن بن علي رضي الله عنه قال : حفظت من رسول الله صلى الله عليه و سلم : [ دع ما يريبك إلى ما لا يريبك ] رواه الترمذي وقال حديث حسن صحيح
معناه : اترك ما تشك فيه وخذ ما لا تشك فيه
593. Hasan bin `Ali (May Allah be pleased with them) reported: I have retained these words of Messenger of Allah (PBUH), "Leave what causes you doubt and turn to what does not cause you doubt.''
[At-Tirmidhi].
Commentary: This Hadith, as also mentioned previously, urges a believer to give up what appears to him doubtful.
.(1/727)
594 - وعن عائشة رضي الله عنها قالت : كان لأبي بكر الصديق رضي الله عنه غلام يخرج له الخراج وكان أبو بكر يأكل من خراجه فجاء يوما بشيء فأكل منه أبو بكر فقال له الغلام : تدري ما هذا ؟ فقال أبو بكر : وما هو ؟ فقال : كنت تكهنت لإنسان في الجاهلية وما أحسن الكهانة إلا أني خدعته فلقيني فأعطاني لذلك هذا الذي أكلت منه . فأدخل أبو بكر يده فقاء كل شيء في بطنه . رواه البخاري
[ الخراج ] : شيء يجعله السيد على عبده يؤديه إلى السيد كل يوم وباقي كسبه يكون للعبد
594. `Aishah (May Allah be pleased with her) reported: Abu Bakr (May Allah be pleased with him) had a slave who brought him his earnings and Abu Bakr (May Allah be pleased with him) would eat from it. One day he brought him something and when Abu Bakr (May Allah be pleased with him) had eaten some of it, the slave asked him whether he knew where he had got that (food) from, Abu Bakr (May Allah be pleased with him) asked what it was, and he replied: I acted as a soothsayer for a man in the pre-Islamic period, and not being good at it, I deceived him; today he met me and he rewarded me for that soothsaying what you have eaten. Abu Bakr (May Allah be pleased with him) put his hand in his mouth and vomited up all that he had eaten.
[Al-Bukhari].
Commentary: Soothsaying was prevalent in the pre-Islamic Arab society. Islam brought an end to it and declared its income unlawful. That was the reason when Abu Bakr (May Allah be pleased with him) came to know that what he had eaten had been accrued to the slave from soothsaying, he vomited it up. The incident reflected his extreme continence and aversion to pagan customs and propensities.
.(1/728)
595 - وعن نافع أن عمر بن الخطاب رضي الله عنه كان فرض للمهاجرين الأولين أربعة آلاف وفرض لابنه ثلاثة آلاف وخمسمائة فقيل له : هو من المهاجرين فلم نقصته ؟ فقال : إنما هاجر به أبوه . يقول : ليس هو كمن هاجر بنفسه . رواه البخاري
595. Nafi` (May Allah be pleased with him) reported: `Umar bin Al-Khattab (May Allah be pleased with him) fixed the payment amounting to four thousand dirhams for each of the early Emigrants, but for his son, he fixed only three thousand five hundred. He was asked: "He is also an (early) Emigrant, why have you fixed a lesser sum for him?'' He said: "It was his father who took him along with him. He is not like one who emigrated by himself.''
[Al-Bukhari].
Commentary: This Hadith throws light on `Umar's fairness, fear of Allah, uprightness and sense of custodianship. The annual allowance which he got fixed from the treasury for his son was five hundred dirhams less than that given to other Muhajirun. His plea was that since the recipient had migrated to Al-Madinah accompanied by his parents, his grade should have been less as compared to those Muhajirun who had emigrated voluntarily.(1/729)
596 - وعن عطية بن عروة السعدي الصحابي رضي الله عنه قال قال رسول الله صلى الله
عليه وسلم : [ لا يبلغ العبد أن يكون من المتقين حتى يدع ما لا بأس به حذرا لما به بأس ] رواه الترمذي وقال حديث حسن
596. `Atiyyah bin `Urwah As-Sa`di (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "No one will attain complete righteousness until he abandons (certain) unobjectionable (but doubtful) things so as to remain on his guard against something objectionable.''
[At-Tirmidhi].(1/730)
69 - باب استحباب العزلة عند فساد الزمان أو الخوف من فتنة في الدين ووقوع في حرام وشبهات ونحوها
Chapter 69
Desirability of Seclusion at times of corruption committed by the people of the World(1/731)
قال الله تعالى ( الذاريات 50 ) : { ففروا إلى الله إن لكم منه نذير مبين }
Allah, the Exalted, says:
"So flee to Allah (from His Torment to His Mercy - Islamic Monotheism), verily, I (Muhammad (PBUH)) am a plain warner to you from Him.'' (51:50)(1/732)
597 - وعن سعد بن أبي وقاص رضي الله عنه قال سمعت رسول الله صلى الله عليه و سلم يقول : [ إن الله يحب العبد التقي الغني الخفي ] رواه مسلم
والمراد ب [ الغني ] : غني النفس . كما سبق في الحديث الصحيح ( انظر الحديث رقم 522 )
597. Sa`d bin Abu Waqqas (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "Allah loves a slave who is pious, free of all wants and the unnoticed.''
[Muslim].
Commentary: Isolation, according to this Hadith, is recommendable for the obedience and worship of Allah. It is particularly approved when the prevalent corruption and social intercourse endanger religion, or its implementation looks no more feasible.(1/733)
598 - وعن أبي سعيد الخدري رضي الله عنه قال قال رجل : أي الناس أفضل يا رسول الله ؟ قال : [ مؤمن مجاهد بنفسه وماله في سبيل الله ] قال : ثم من ؟ قال : [ ثم رجل معتزل في شعب من الشعاب يعبد ربه ] وفي رواية [ يتقي الله ويدع الناس من شره ] متفق عليه
598. Abu Sa`id Al-Khudri (May Allah be pleased with him) reported: Someone asked Messenger of Allah (PBUH): "Who is the best man?'' He (PBUH) answered, "A believer who strives in the Cause of Allah with his life and his wealth.'' The man asked: "Who is the next?'' He said, "One who retires into a narrow valley and worships his Rubb.''
Another narration is: Messenger of Allah (PBUH) said, "One who fears Allah and safeguards people against his own mischief.''
[Al-Bukhari and Muslim].
Commentary: Here Jihad is counted as the supreme virtue and next to it comes the superiority of a man who takes to seclusion with this intention that he will worship Allah and keep away the evil of his animal self from the people.(1/734)
599 - وعنه رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ يوشك أن يكون خير مال المسلم غنم يتبع بها شعف الجبال ومواقع القطر يفر بدينه من الفتن ] رواه البخاري
و [ شعف الجبال ] : أعلاها
599. Abu Sa`id Al-Khudri (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "The best possession of a Muslim will be a herd of sheep with which he retires to the top of a mountain or places where rain is expected to fall (pastures) so as to safeguard with his faith from tribulation.''
[Al-Bukhari].
Commentary: At a certain period of history, says the Hadith, the virus of moral corruption will spread among people so perilously and so widely that, while living amongst them, one will hardly be able to save his religion. In such circumstances, there will be no other alternative than to escape from cities to save religion. Today, moral crisis faces the Islamic countries. The result is that the grip of religion over people is loosening day by day, rather they are constantly suffering the loss of religious values and principles. No wonder the work of the establishment and practice of religion is becoming more and more trying for the religious-minded people.(1/735)
600 - وعن أبي هريرة رضي الله عنه عن النبي صلى الله عليه و سلم قال : [ ما بعث الله نبيا إلا رعى الغنم ] فقال أصحابه : وأنت ؟ قال : [ نعم كنت أرعاها على قراريط لأهل مكة ] رواه البخاري
600. Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "Every Prophet has tended sheep''. He was asked: "And did you?'' He replied, "Yes, I tended them for a few carats for the Makkans.''
[Al-Bukhari].
Commentary: The Prophet (PBUH) used to graze the sheep of Makkans for a few carats (a carat is one-twentieth, or a bit more, of a dinar). This practice was indeed a Divine training for the Prophets so that it might be easier for them to deal with humans and forbear afflictions which came to them from men. A shepherd indeed needs greater patience and forbearance to look after his herd. This practice proved useful to the Prophets. Moreover, this Hadith is suggestive of the adoption of a lawful occupation, no matter how people may look askance at it. That was the reason why the Prophets took such occupations.(1/736)
601 - وعنه رضي الله عنه عن رسول الله صلى الله عليه و سلم أنه قال : [ من خير معاش الناس رجل ممسك عنان فرسه في سبيل الله يطير على متنه كلما سمع هيعة أو فزعة طار عليه يبتغي القتل أو الموت مظانه أو رجل في غنيمة في رأس شعفة من هذه الشعف أو بطن واد من هذه الأودية يقيم الصلاة ويؤتي الزكاة ويعبد ربه حتى يأتيه اليقين ليس من الناس إلا في خير ] رواه مسلم
[ يطير ] : أي يسرع
و [ متنه ] : ظهره
و [ الهيعة ] : الصوت للحرب
و [ الفزعة ] : نحوه
و [ مظان الشيء ] : المواضع آلتي يظن وجوده فيها
و [ الغنيمة ] بضم الغين : تصغير الغنم
و [ الشعفة ] بفتح الشين والعين : هي أعلى الجبل
601. Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "The best of people is a man who is holding his horse's rein in the way of Allah (in Jihad) and is galloping towards the place wherever he hears a call for war or detects a note of danger; he goes on proceeding, seeking martyrdom or death wherever it is expected. And a man who retires with some sheep in a mountainside or a valley. He performs Salat regularly and pays the Zakat, continues worshipping his Rubb, till death overtakes him. He does not interfere in the affairs of the people except for betterment.''
[Muslim].
Commentary: Herein two types of men have been counted as the best of all. First, such man who remains engaged in the preparation for Jihad, being ever-ready for it. Second is the man who flees townships and takes shelters in a mountain or jungle, living on a few sheep; the motive behind his shift is the preservation and practice of his Faith and religion.(1/737)
70 - باب فضل الاختلاط بالناس وحضور جمعهم وجماعاتهم ومشاهد الخير ومجالس الذكر معهم وعيادة مريضهم وحضور جنائزهم ومواساة محتاجهم وإرشاد جاهلهم وغير ذلك من مصالحهم لمن قدر على الأمر بالمعروف والنهي عن المنكر وقمع نفسه عن الإيذاء وصبر على الأذى
Chapter 70
Excellence of mixing with People and attending their social activities(1/738)
اعلم أن الاختلاط بالناس على الوجه الذي ذكرته هو المختار الذي كان عليه رسول الله صلى الله عليه و سلم وسائر الأنبياء صلوات الله وسلامه عليهم وكذلك الخلفاء الراشدون ومن بعدهم من الصحابة والتابعين ومن بعدهم من علماء المسلمين وأخيارهم وهو مذهب أكثر التابعين ومن بعدهم وبه قال الشافعي وأحمد وأكثر الفقهاء رضي الله عنهم أجمعين
Imam An-Nawawi says: Remember! Mixing with people in the way I have mentioned earlier is most desirable. This was the way of Messenger of Allah (PBUH) and other Prophets of Allah, the Righteous Caliphs (May Allah be pleased with them), the followers of the Companions, scholars and pious people. The majority of the followers of the Companions and their followers adopted it. Imam Ash-Sha-fi`i, Imam Ahmad and the majority of other jurists followed it.(1/739)
قال الله تعالى ( المائدة 2 ) : { وتعاونوا على البر والتقوى } . والآيات في معنى ما ذكرته كثيرة معلومة
Allah, the Exalted, says:
"Help you one another in Al-Birr and At-Taqwa (virtue, righteousness and piety).'' (5:2)
The Quranic Verses on the subject are many and well-known.(1/740)
71 - باب التواضع وخفض الجناح للمؤمنين
Chapter 71
Modesty and Courtesy towards the Believers(1/741)
قال الله تعالى ( الشعراء 215 ) : { واخفض جناحك لمن اتبعك من المؤمنين }
وقال تعالى ( المائدة 54 ) : { يا أيها الذين آمنوا من يرتد منكم عن دينه فسوف يأتي الله بقوم يحبهم ويحبونه أذلة على المؤمنين أعزة على الكافرين }
وقال تعالى ( الحجرات 13 ) : { يا أيها الناس إنا خلقناكم من ذكر وأنثى وجعلناكم شعوبا وقبائل لتعارفوا إن أكرمكم عند الله أتقاكم }
وقال تعالى ( النجم 32 ) : { فلا تزكوا أنفسكم هو أعلم بمن اتقى }
وقال تعالى ( الأعراف 48 ، 49 ) : { ونادى أصحاب الأعراف رجالا يعرفونهم بسيماهم قالوا : ما أغنى عنكم جمعكم وما كنتم تستكبرون أهؤلاء الذين أقسمتم لا ينالهم الله برحمة ؟ ادخلوا الجنة لا خوف عليكم ولا أنتم تحزنون }
Allah, the Exalted, says:
"And be kind and humble to the believers who follow you.'' (26:215)
"O you who believe! Whoever from among you turns back from his religion (Islam), Allah will bring a people whom He will love and they will love Him; humble towards the believers, stern towards the disbelievers.'' (5:54)
"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 honourable of you with Allah is that (believer) who has At-Taqwa [he is one of the Muttaqun (the pious)].'' (49:13)
"So ascribe not purity to yourselves. He knows best him who fears Allah and keeps his duty to Him [i.e., those who are Al-Muttaqun (the pious)].'' (53:32)
"And the men on Al-a`raf (the wall) will call unto the men whom they would recognise by their marks, saying: `Of what benefit to you were your great numbers (and hoards of wealth), and your arrogance (against Faith)?' Are they those, of whom you swore that Allah would never show them mercy. (Behold! It has been said to them): `Enter Jannah, no fear shall be on you, nor shall you grieve.''' (7:48,49)(1/742)
602 - وعن عياض بن حمار رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ إن الله أوحى إلي أن تواضعوا حتى لا يفخر أحد على أحد ولا يبغي أحد على أحد ] رواه مسلم
602. `Iyad bin Himar (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "Allah has revealed to me that you should humble yourselves to one another. One should neither hold himself above another nor transgress against another.''
[Muslim].
Commentary: To treat each other humbly, leniently and lovingly is understood as humility. One, under this principle, is also required not to despise anybody on the basis of wealth, social distinction and lineage. Moreover, one should also not adopt an unkind attitude towards others. Besides, if Allah has bestowed honour on somebody, he is supposed to be grateful to Him, instead of behaving disrespectfully towards people and subjecting them to unkindness and tyranny.(1/743)
603 - وعن أبي هريرة رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ ما نقصت صدقة من مال وما زاد الله عبدا بعفو إلا عزا وما تواضع أحد لله إلا رفعه ] رواه مسلم
603. Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "Wealth does not diminish by giving Sadaqah (charity). Allah augments the honour of one who forgives; and one who serves another seeking the pleasure of Allah, Allah will exalt him in ranks.''
[Muslim].
Commentary: Apparently giving in Sadaqah (charity) decreases wealth, but Allah fairly compensates an almsgiver by increasing his wealth. Otherwise, he is sure to receive the best recompense in the Hereafter which will make good his loss. Or, Allah blesses the rest of his wealth in such a way that the sense of loss is removed from his mind. As for a lenient and humble attitude, it is sometimes mistaken by man for his humiliation. But Messenger of Allah (PBUH) calls such an impression as erroneous. Indeed, humility increases his honour and dignity. And as regards the Hereafter, the best reward is bound to accrue to him when he will be blessed with spiritual heights.(1/744)
604 - وعن أنس رضي الله عنه أنه مر على صبيان فسلم عليهم وقال : كان النبي صلى الله عليه و سلم يفعله . متفق عليه
604. Anas (May Allah be pleased with him) passed by some children and greeted them (by saying As-salamu `alaikum to them). Then he said: The Prophet (PBUH) used to do the same.
[Al-Bukhari and Muslim].
Commentary: To greet (saying As-salamu `alaikum) small children is an excellent expression of humbleness. Similarly, a believer is under obligation to greet his wife and children while entering his home, and this will be a sign of his humbleness as well. Besides, he is also supposed to greet his subordinates, servants and other lowly people. Escape from it is an indication of pride and arrogance and shows a deviation from the practice of the Prophet (PBUH) which is enough to incur the displeasure of Allah.(1/745)
605 - وعنه رضي الله عنه قال : إن كانت الأمة من إماء المدينة لتأخذ بيد النبي صلى الله عليه و سلم فتنطلق به حيث شاءت . رواه البخاري
605. Anas bin Malik (May Allah be pleased with him) reported: A slave-girl of Al-Madinah would take hold of the hand of the Prophet (PBUH) and take him wherever she desired.
[Al-Bukhari].
Commentary: This Hadith throws light on the sublime courtesy and unique humbleness of Messenger of Allah (PBUH) as well as his passion to meet the wants of the needy. It provides all the Muslims with a worth-emulating example. The Hadith does not mean that the slave-girl would actually touch the Prophet's hands, but that he would show humbleness to all kinds of people, be they young or old, rich or poor, men or women.(1/746)
606 - وعن الأسود بن يزيد قال سألت عائشة رضي الله عنها : ما كان النبي صلى الله عليه و سلم يصنع في بيته ؟ قالت : كان يكون في مهنة أهله ( تعني خدمة أهله ) فإذا حضرت الصلاة خرج إلى الصلاة . رواه البخاري
606. Al-Aswad bin Yazid (May Allah be pleased with him) reported: `Aishah (May Allah be pleased with her) was asked: "What did Messenger of Allah (PBUH) used to do inside his house?'' She answered: "He used to keep himself busy helping members of his family, and when it was the time for Salat (the prayer), he would get up for prayer.''
[Al-Bukhari].
Commentary: Here too, we are informed about the extreme humbleness of Messenger of Allah (PBUH). Many a man deems his insult and indignity to extend his co-operation to woman in household affairs. This is against the practice of Messenger of Allah (PBUH). To co-operate with woman in doing domestic things is a Sunnah and man should not feel complex in it. However, an excessive interest in domestic engagements which makes one indifferent to Salat is not desirable. Rather, one is supposed to give up all domestic engagements when it is time to offer Salat and be ready for it.(1/747)
607 - وعن أبي رفاعة تميم بن أسيد رضي الله عنه قال : انتهيت إلى النبي صلى الله عليه
وسلم وهو يخطب فقلت : يا رسول الله رجل غريب جاء يسأل عن دينه لا يدري ما دينه فأقبل علي رسول الله صلى الله عليه و سلم وترك خطبته حتى انتهى إلي فأتي بكرسي فقعد عليه وجعل يعلمني مما علمه الله ثم أتى خطبته فأتم آخرها . رواه مسلم
607. Tamim bin Usaid (May Allah be pleased with him) reported: I came to Messenger of Allah (PBUH) while he was delivering a Khutbah and said: "O Messenger of Allah, a stranger (meaning himself) has come to inquire about his Deen. He is quite ignorant about his Deen.'' Messenger of Allah (PBUH) interrupted his Khutbah and turned to me. Then a chair was brought for him and he sat on it. He started instructing me what Allah had taught him. Then he resumed his Khutbah and completed it.
[Muslim].
Commentary: This Hadith also mirrors, apart from the extreme humbleness of the Prophet (PBUH), his affability and consolation for a traveller as well as the priority which he gave to faith and Islamic teachings. Moreover, it reveals that, during the delivery of sermon, if it is needed, the preacher can converse with somebody and also leave the pulpit temporarily.(1/748)
608 - وعن أنس رضي الله عنه أن رسول الله صلى الله عليه و سلم كان إذا أكل طعاما لعق أصابعه الثلاث قال وقال : [ إذا سقطت لقمة أحدكم فليمط عنها الأذى وليأكلها ولا يدعها للشيطان ] وأمر أن تسلت القصعة قال : [ فإنكم لا تدرون في أي طعامكم البركة ] رواه مسلم
608. Anas (May Allah be pleased with him) reported: When the Messenger of Allah (PBUH) finished eating his food, he would lick his three fingers (i.e., the forefinger, the middle finger and the thumb). He (PBUH) said, "If anyone of you drops a morsel, he should remove anything harmful from it and then eat it. He should not leave it for Shaitan.'' He commanded us to clean out the dish saying, "You do not know in what portion of your food the blessing lies.''
[Muslim].
Commentary: This Hadith also stresses humbleness, simplicity and regard for the Blessings of Allah. To be unwilling to pick up a fallen morsel and eat it and to keep from cleaning up the dish is the style of arrogant and wealthy people. It displays disregard for Allah's Blessing. To eat the fallen morsel after cleaning it and to lick up the dish shows, apart from humbleness, regard for the Divine gift. Such an act pleases Allah. In it there is another advantageous aspect. Man never knows which is the blessed portion of food. When one licks up the dish, or even his fingers, picks up the fallen morsel and eats it after cleaning it, nothing will be wasted from the meal. In this way, the blessed portion of meal will automatically come to him and he will not remain deprived of it. Moreover, the Hadith tells us that Allah's Blessing, in whatever small quantity it may be, must not be wasted. Yet unfortunately, as we see today, food is wasted like anything in the feasts and marriage ceremonies. Whereas there are countless people in the world who do not get enough to eat, and there are many areas where people simply starve. May Allah guide us!(1/749)
609 - وعن أبي هريرة رضي الله عنه عن النبي صلى الله عليه و سلم قال : [ ما بعث الله نبيا إلا رعى الغنم ] قال أصحابه : وأنت ؟ فقال : [ نعم كنت أرعاها على قراريط مكة ] رواه البخاري
609. Abu Hurairah (May Allah be pleased with him) reported: The Prophet (PBUH) said, "Every Prophet has tended sheep.'' He was asked: "And did you?'' He replied: "Yes, I tended them for a few carats for the Makkans.''
[Al-Bukhari].
Commentary: This Hadith has already been mentioned earlier, approving of secluded life in a peculiar situation. As the same has relevance with humbleness, it is repeated in this chapter as well. Indeed, it is the quality of humble people that they earn their living by manual labour.(1/750)
610 - وعنه رضي الله عنه عن النبي صلى الله عليه و سلم قال : [ لو دعيت إلى كراع أو ذراع لأجبت ولو أهدي إلي ذراع أو كراع لقبلت ] رواه البخاري
610. Abu Hurairah (May Allah be pleased with him) reported: The Prophet (PBUH) said: "If I am invited to a meal consisting of a sheep's foot or shoulder, I would respond and I would accept as a gift a shoulder or a foot of a sheep.''
[Al-Bukhari].
Commentary: This Hadith brings to our knowledge the humbleness and simplicity of Messenger of Allah (PBUH). It serves as an exemplar to us that we should accept the simple invitation of a poor man and even an ordinary gift. We must not reject the gift owing to its ordinariness and inadequacy.(1/751)
611 - وعن أنس رضي الله عنه قال : كانت ناقة رسول الله صلى الله عليه و سلم العضباء لا تسبق أو لا تكاد تسبق فجاء أعرابي على قعود له فسبقها فشق ذلك على المسلمين حتى عرفه فقال : [ حق على الله أن لا يرتفع شيء من الدنيا إلا وضعه ] رواه البخاري
611. Anas bin Malik (May Allah be pleased with him) reported: Messenger of Allah (PBUH) had a she-camel called Al-`Adba' which would not allow any other camel to surpass her. A bedouin came riding his camel which outstripped it. The Muslims were much grieved at this. Messenger of Allah (PBUH) perceived it and said, "It is Allah's Way that he lowers whatever raises itself in the world."
[Al-Bukhari].
Commentary: This Hadith underlines a Principle of Allah that He never keeps anything in the world on the rise eternally. Every rising star has its eventual decline. Individuals and nations apart, this law of nature also applies to animal life. In it is embedded Divine wisdom. First, annihilation and fall is the fate of everything. Second, lest power and growth should go to man's head, he is warned by being reduced to smallness that there exists a Supreme One Who holds sway over all creatures and can render the powerful weak and helpless. The bedouin camel-rider resented the Companions by overtaking Messenger of Allah (PBUH), yet he himself did not express his resentment. Rather the occasion caused him to explain the Divine wisdom behind it. The Hadith also shows the Prophet's humility.(1/752)
72 - باب تحريم الكبر والإعجاب
Chapter 72
Condemnation of Pride and Self-Conceit(1/753)
قال الله تعالى ( القصص 83 ) : { تلك الدار الآخرة نجعلها للذين لا يريدون علوا في الأرض ولا فسادا والعاقبة للمتقين }
وقال تعالى ( الإسراء 37 ) : { ولا تمش في الأرض مرحا }
وقال تعالى ( لقمان 18 ) : { ولا تصعر خدك للناس ولا تمش في الأرض مرحا إن الله لا يحب كل مختال فخور }
ومعنى { تصعر خدك للناس } : أي تميله وتعرض به عن الناس تكبرا عليهم
و { المرح } : التبختر
وقال تعالى ( القصص 76 ) : { إن قارون كان من قوم موسى فبغى عليهم وآتيناه من الكنوز ما إن مفاتحه لتنوء بالعصبة أولي القوة إذ قال له قومه لا تفرح إن الله لا يحب الفرحين } إلى قوله تعالى : { فخسفنا به وبداره الأرض } الآيات
Allah, the Exalted, says:
"That home of the Hereafter (i.e., Jannah), We shall assign to those who rebel not against the truth with pride and oppression in the land nor do mischief by committing crimes. And the good end is for the Muttaqun (the pious and righteous persons).'' (28:83)
"And walk not on earth with conceit and arrogance.'' (17:37)
"And turn not your face away from men with pride, nor walk in insolence through the earth. Verily, Allah likes not any arrogant boaster.'' (31:18)
"Verily, Qarun (Korah) was of Musa's (Moses) people, but he behaved arrogantly towards them. And We gave him of the treasures, that of which the keys would have been a burden to a body of strong men. Remember when his people said to him: `Do not exult (with riches, being ungrateful to Allah). Verily, Allah likes not those who exult (with riches, being ungrateful to Allah...(up to)... So We caused the earth to swallow him and his dwelling place.'' (28:76-81)(1/754)
612 - وعن عبد الله بن مسعود رضي الله عنه عن النبي صلى الله عليه و سلم قال : [ لا يدخل الجنة من كان في قلبه مثقال ذرة من كبر ] فقال رجل : إن الرجل يحب أن يكون ثوبه حسنا ونعله حسنة ؟ قال : [ إن الله جميل يحب الجمال . الكبر بطر الحق وغمط الناس ] رواه مسلم
[ بطر الحق ] : دفعه ورده على قائله
و [ غمط الناس ] : احتقارهم
612. `Abdullah bin Mas`ud (May Allah be pleased with him) reported: The Prophet (PBUH) said, "He who has, in his heart, an ant's weight of arrogance will not enter Jannah.'' Someone said: "A man likes to wear beautiful clothes and shoes?'' Messenger of Allah (PBUH) said, "Allah is Beautiful, He loves beauty. Arrogance means ridiculing and rejecting the Truth and despising people.''
[Muslim].
Commentary: The Hadith says that a man who has even an iota of pride in his heart will be barred from entering Jannah. The Hadith word used for the smallest amount means in Arabic either the smallest ant or the particle which is radiated by sun-rays and seen through a wall-chink. Obviously, such a particle has almost a non-existent amount, but even this much is disapproved by Allah. If pride incites a man to deny the existence of Allah and His Revelation, he is sure to be thrown into Hell. He also faces Divine displeasure and the danger of infernal fire if mere consideration of riches, physical beauty, social and intellectual prominence and family status makes him proud and self-conceited and he looks down upon others, or persists in the denial of Truth. First he will receive punishment and only then will be admitted into Jannah. A good dress, however, is not counted the sign of pride.(1/755)
613 - وعن سلمة بن الأكوع رضي الله عنه أن رجلا أكل عند رسول الله صلى الله عليه و سلم بشماله فقال : [ كل بيمينك ] قال : لا أستطيع . قال : [ لا استطعت ] ما منعه إلا الكبر . قال : فما رفعها إلى فيه . رواه مسلم
613. Salamah bin Al-Akwa` (May Allah be pleased with him) reported: A man ate in the presence of Messenger of Allah (PBUH) with his left hand. He (PBUH) said, "Eat with your right hand.'' He said: "I cannot.'' Thereupon he (the Prophet (PBUH)) said, "May you never be able to do that.'' It was arrogance that prevented him from doing it, and he could not raise it (the right hand) up to his mouth afterwards.
[Muslim].
Commentary: This Hadith occurred in chapter 16 concerning the observance of Sunnah but is repeated here to identify pride and its detriment and to describe the bad end of the arrogant people as we see in it. See the commentary on Hadith No. 160.(1/756)
614 - وعن حارثة بن وهب رضي الله عنه قال : سمعت رسول الله صلى الله عليه و سلم يقول : [ ألا أخبركم بأهل النار ؟ كل عتل جواظ مستكبر ] متفق عليه . وتقدم شرحه في باب ضعفة المسلمين ( انظر الحديث رقم 252 )
614. Harithah bin Wahab (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "Shall I not inform you about the inmates of Hell? It is every violent, impertinent and proud person.''
[Al-Bukhari and Muslim].
Commentary: Flouting at Divine rules, niggardliness (to keep from spending in the way of Allah) and haughtiness are condemnable habits, and those who indulge in them will be pushed into Hell. May Allah keep us in His Shelter from it!(1/757)
615 - وعن أبي سعيد الخدري رضي الله عنه عن النبي صلى الله عليه و سلم قال : [ احتجت الجنة والنار فقالت النار : في الجبارون والمتكبرون . وقالت الجنة : في ضعفاء الناس ومساكينهم . فقضى الله بينهما : إنك الجنة رحمتي أرحم بك م أشاء وإنك النار عذابي أعذب بك من أشاء ولكليكما علي ملؤها ] رواه مسلم
615. Abu Sa`id Al-Khudri (May Allah be pleased with him) reported: The Prophet (PBUH) said, "There was a dispute between Hell and Jannah, and Hell said: `The haughty and proud are in me.' The Jannah said: `In me are the weak and the humble.' Thereupon Allah, the Exalted, judged between them saying: `You the Jannah are My Mercy, and through you I shall show mercy to those whom I wish.' (And addressing the Hell) He said: `You are My punishment to punish whom I wish amongst My slaves, and each one of you will have its fill.'''
[Muslim].
Commentary: This Hadith warns us against haughtiness and pride and urges us to observe modesty and humility. Jannah and Hell - two otherworldly phenomena - have been called as the manifestations of Allah's Mercy and punishment. True, only the Will of Allah prevails everywhere but the decision to send a man either to Jannah or to Hell will not be taken capriciously. Rather set Divine rules will be working behind it. Allah, will place some people in Jannah due to their good deeds; similarly he will place some people in Hell due to their bad deeds. Allah does not wrong anyone.(1/758)
616 - وعن أبي هريرة رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ لا ينظر الله يوم القيامة إلى من جر إزاره بطرا ] متفق عليه
616. Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "On the Day of Resurrection, Allah will not look at him who trails his lower garment out of pride.''
[Al-Bukhari and Muslim].
Commentary: Here Allah's refusal to see an arrogant man means the restraint of the flow of His Grace towards him. Instead of Allah's Mercy, His Wrath will smite the arrogant. The garment which man wears to cover the lower half of his body is called Izar in Arabic. Hence pyjamas, trousers, Shalwar and Tahband will be taken as Izar. Messenger of Allah (PBUH) has emphatically said that Izar should remain above the ankle of men as its dragging down signifies arrogance. Indeed it displays the attitude of the haughty whose grim fate can be seen in this Hadith.(1/759)
617 - وعنه رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ ثلاثة لا يكلمهم الله يوم القيامة ولا يزكيهم ولا ينظر إليهم ولهم عذاب أليم : شيخ زان وملك كذاب وعائل مستكبر ] رواه مسلم
[ العائل ] : الفقير
617. Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "There are three (types of) people to whom Allah will not speak on the Day of Resurrection, nor will He purify them, nor look at them, and they will have a painful punishment. These are: An aged man who commits Zina (illicit sexual act), a ruler who lies, and a proud poor person.''
[Muslim].
Commentary: Here "will not speak'' means He will not say something which will please them, not to talk happily and willingly. Adultery is forbidden to everybody, whether young or old. But it is more condemnable if an old man commits it, because to be guilty of such a detestable act in old age shows that the adulterer has become hardened in sin and his heart is free from the fear of Allah. Lying is forbidden to everybody. But it is particularly vicious in case of a king or head of state. Since he possesses all powers and resources, he has little reason to tell a lie. Hence, if in spite of all this he invents a lie, it will betray his vicious mind and lack of God-consciousness. Similarly, all humans are prohibited from giving vent to pride and arrogance. But if a beggar or destitute, who has no reason to claim dignity and superiority, displays arrogance, it will be a convincing proof of his indifference to the fear of Allah and Shari`ah rules. From this point of view, his arrogance is more abominable and disgusting than that of a wealthy man.(1/760)
618 - وعنه رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ العز إزاري والكبرياء ردائي فمن ينازعني عذبته ] رواه مسلم
618. Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "Allah, the Exalted, says: `Honour is My Izar and Pride is My Cloak. Whoever vies with Me regarding one of them, shall be tormented.'''
[Muslim].
Commentary: According to this Hadith, power and superiority (honour), greatness and grandeur are Divine attributes alone. If anybody tries to invest himself with these attributes or claims them, it means that he is audacious enough to claim godhood. Allah says that it is the result of His sheer Grace to a man if he enjoys these qualities in a restricted measure, and he is supposed to be obedient and grateful to Him for that. In no manner does it behave him to trumpet his own grandeur and greatness. If someone out-steps his limits in this regard, he will get himself into Hell. The Hadith is a signal of warning to men that they must not boast of their power and behave arrogantly towards their fellow-humans.(1/761)
617 - وعنه رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ بينما رجل يمشي في حلة تعجبه نفسه مرجل رأسه يختال في مشيته إذ خسف الله به فهو يتجلجل في الأرض إلى يوم القيامة ] متفق عليه
[ مرجل رأسه ] : أي مشطه
[ يتجلجل ] بالجيمين أي يغوص وينزل
619. Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "While a man was walking, dressed in clothes admiring himself, his hair combed, walking haughtily when Allah caused the earth to swallow him. Now he will continue to go down in it (as a punishment) until the Day of Resurrection.''
[Muslim].
Commentary: This Hadith warns us against self-praise and arrogance which may pervade our hearts by fine clothes and physical beauty. Instead of adopting a proud attitude, we should be sensible enough to thank Allah for these favours and confess our servitude to Him.(1/762)
620 - وعن سلمة بن الأكوع رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ لا يزال الرجل يذهب بنفسه حتى يكتب في الجبارين فيصيبه ما أصابهم ] رواه الترمذي وقال حديث حسن
[ يذهب بنفسه ] : أي يرتفع ويتكبر
620. Salamah bin Al-Akwa` (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "Man continues to display haughtiness and arrogance until he is recorded among the arrogant and will be therefore afflicted with what afflicts them.''
[At-Tirmidhi].
Commentary: To adopt the habits and manners of good people is deemed to be desirable. But, on the contrary, to take to the bad ways of bad people is considered undesirable. A man will ultimately be counted among those people whom he will take as a model to emulate, because he is gradually fitted into their framework and assimilates all of their qualities. Quite naturally then retribution will be administered to him accordingly.(1/763)
73 - باب حسن الخلق
Chapter 73
Good Conduct(1/764)
قال الله تعالى ( القلم 4 ) : { وإنك لعلى خلق عظيم }
وقال تعالى ( آل عمران 134 ) : { والكاظمين الغيظ والعافين عن الناس } الآية
Allah, the Exalted, says:
"And verily, you (O Muhammad (PBUH)) are on an exalted (standard of) character.'' (68:4)
"The Jannah is prepared for those)... who repress anger, and who pardon men.'' (3:134)(1/765)
621 - وعن أنس رضي الله عنه قال : كان رسول الله صلى الله عليه و سلم أحسن الناس خلقا . متفق عليه
621. Anas (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) was the best of all the people in behaviour.
[Al-Bukhari and Muslim].(1/766)
622 - وعنه رضي الله عنه قال : ما مسست ديباجا ولا حريرا ألين من كف رسول الله صلى
الله عليه وسلم ولا شممت رائحة قط أطيب من رائحة رسول الله صلى الله عليه و سلم ولقد خدمت رسول الله صلى الله عليه و سلم عشر سنين فما قال لي قط أف ولا قال لشيء فعلته : لم فعلته ؟ ولا لشيء لم أفعله : ألا فعلت كذا ؟ متفق عليه
622. Anas (May Allah be pleased with him) reported: I never felt any piece of velvet or silk softer than the palm of the Messenger of Allah (PBUH), nor did I smell any fragrance more pleasant than the smell of Messenger of Allah (PBUH). I served him for ten years, and he never said `Uff' (an expression of disgust) to me. He never said `why did you do that?' for something I had done, nor did he ever say `why did you not do such and such' for something I had not done.
[Al-Bukhari and Muslim].
Commentary: This Hadith reflects the sublime morality of Messenger of Allah that he never found faults with the doings of his valet nor did he ever scold him during his ten-year-long service. To be sure, this is something unique in human history. May the Ummah, too, adopt the refined way of the living of its Prophet (PBUH).(1/767)
623 - وعن الصعب بن جثامة رضي الله عنه قال : أهديت إلى رسول الله صلى الله عليه و سلم حمارا وحشيا فرده علي . فلما رأى ما في وجهي قال : [ إنا لم نرده عليك إلا أنا حرم ] متفق عليه
623. Sa`b bin Jaththamah (May Allah be pleased with him) reported: I presented a wild ass to Messenger of Allah (PBUH) as a gift but he returned it to me. When he perceived signs of despair on my face, he said, "I have declined to accept it because I am in the state of Ihram.''
[Al-Bukhari and Muslim].
Commentary: As, in the state of Ihram, hunting is not allowed to a pilgrim; similarly, the meat of the game, killed on his suggestion or instruction, is forbidden to him, too. For this reason, Messenger of Allah (PBUH) sent back the gift of the wild ass to his Companion. The Hadith further illustrates that if the recipient has any valid excuse for not accepting a gift, he should explain it so that the sender may not feel dejected. It may be mentioned here that some Ahadith allow us to eat the meat of a game killed by others, whereas this Hadith shows it is not permissible. The orthodox `Ulama', however, have attempted to reconcile the two seemingly incompatible sets of Ahadith with each other. According to the first category of Ahadith, a man, not in the state of Ihram who kills a chase and gives a portion of it as a gift to someone who is in Ihram, the gift will be permissible to the latter. As for the second category of Ahadith, the former kills a game for the latter, or on his suggestion, the man in the state of Ihram will be barred from eating it (as mentioned in Fath Al-Bari). Similarly, it will not be lawful if the game is sent alive to the man in the state of Ihram with this intention that he should himself sacrifice it. The Hadith under discussion depicts this very situation. Imam Bukhari, as we know, has consequently adduced from this Hadith that if an unkilled game, like the wild donkey, is sent as a gift to a man in the state of Ihram, he should not accept it(1/768)
624 - وعن النواس بن سمعان رضي الله عنه قال : سألت رسول الله صلى الله عليه و سلم عن البر والإثم . فقال : [ البر حسن الخلق . والإثم ما حاك في صدرك وكرهت أن يطلع عليه الناس ] رواه مسلم
624. Nawwas bin Sam`an (May Allah be pleased with him) reported: I asked Messenger of Allah (PBUH) about virtue and sin, and he said, "Virtue is noble behaviour, and sin is that which creates doubt and you do not like people to know about it.''
[Muslim].
Commentary: An important principle enshrined in this Hadith says that courtesy is a virtue, because a refined mind cultivates good habits, performs good deeds, and shuns all that is bad and corrupt. Also, a simple and understandable principle is laid down about sin. Man feels the pricking of conscience over every bad deed and is also afraid of the reproach of fault-finders, provided he has not reached the lowest point of moral depravity. But a seared conscience is least disturbed even by a heinous and deadly sin or by public censure. We can understand it by the example of man's smelling sense. If it is not dead, man can feel a stink and repugnant odour. But a long association with a dung heap robs away one's smelling sense and feeling of refuse.(1/769)
625 - وعن عبد الله بن عمرو بن العاص رضي الله عنه قال : لم يكن رسول الله صلى الله عليه و سلم فاحشا ولا متفحشا وكان يقول : [ إن من خياركم أحسنكم أخلاقا ] متفق عليه
625. `Abdullah bin `Amr bin Al-`as (May Allah be pleased with them) reported: Messenger of Allah (PBUH) did not indulge in loose talk nor did he like to listen to it. He used to say, "The best of you is the best among you in conduct.''
[Al-Bukhari and Muslim].
Commentary: This Hadith, apart from describing the refined behaviour and sublime morality of Messenger of Allah (PBUH), tells us that a person with the highest moral sense is in fact the best among people(1/770)
626 - وعن أبي الدرداء رضي الله عنه أن النبي صلى الله عليه و سلم قال : [ ما من شيء أثقل في ميزان المؤمن يوم القيامة من حسن الخلق وإن الله يبغض الفاحش البذي ] رواه الترمذي وقال حديث صحيح
[ البذي ] هو : الذي يتكلم بالفحش ورديء الكلام
626. Abud-Darda (May Allah be pleased with him) reported: The Prophet (PBUH) said, "Nothing will be heavier on the Day of Resurrection in the Scale of the believer than good manners. Allah hates one who utters foul or coarse language.''
[At-Tirmidhi].
Commentary: The most beneficial thing on the Day of Resurrection will be a courteous behaviour which will outweigh all good actions. But that will be witnessed in case of a believer as there is no question of weighing a non-believer's good actions. Allah Himself says in the Qur'an: "So their works are in vain, and on the Day of Resurrection, We shall assign no weight for them.'' So will a morally depraved and nonsensical man stand unfavoured with Allah, and this will be a sign of his frustration and disillusionment in the Hereafter.(1/771)
627 - وعن أبي هريرة رضي الله عنه قال : سئل رسول الله صلى الله عليه و سلم عن أكثر ما يدخل الناس الجنة . قال : [ تقوى الله وحسن الخلق ] وسئل عن أكثر ما يدخل الناس النار . فقال : [ الفم والفرج ] رواه الترمذي وقال حديث صحيح
627. Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) was asked about the deed which will be foremost to lead a man to Jannah. He replied, "Fear of Allah and the good conduct.'' Then he was asked about indulgence which will admit a man to Hell (Fire) and he answered, "The tongue and the genitals.''
[At-Tirmidhi].
Commentary: This is also a very comprehensive Hadith. Fear of Allah really links up a man to Him, and moral refinement prevents him from falling short of his duties to people. To be sure, adherence to this two-fold practice will cause the entry of a lot of people to Jannah. Many a man, on the other hand, has a long, sharp and dangerous tongue and this causes him to pour out heretic utterances and indulge in backbiting, slandering and abusive and nonsensical talk. All this activity leads to Hell. As for genitals, an unwary and unrestrained attitude incites one to indulge in immoral pursuits. In both these cases countless people will be led into Hell. For this reason it is imperative for everybody to develop Taqwa (consciousness of Allah / fear of Allah ) and refined behaviour and shun the wickedness of tongue and genitals so that his life in the Hereafter may not be ruined.(1/772)
628 - وعنه رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ أكمل المؤمنين إيمانا أحسنهم خلقا وخياركم خياركم لنسائهم ] رواه الترمذي وقال حديث حسن صحيح
628. Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "The most perfect man in his faith among the believers is the one whose behaviour is most excellent; and the best of you are those who are the best to their wives.''
[At-Tirmidhi].
Commentary: This Hadith brings into light the corollary of faith and complaisant manners. We may put it in this way that the degree of a man's excellent behaviour determines the degree of his faith. Or the sublimity of faith calls for the sublimity of morals. Similarly, a man who is polite and courteous to his wife will be considered as the best.(1/773)
629 - وعن عائشة رضي الله عنها قالت سمعت النبي صلى الله عليه و سلم يقول : [ إن المؤمن ليدرك بحسن خلقه درجة الصائم القائم ] رواه أبو داود
629. `Aishah (May Allah be pleased with her) reported: I heard Messenger of Allah (PBUH) saying: "A believer will attain by his good behaviour the rank of one who prays during the night and observes fasting during the day.''
[Abu Dawud].
Commentary: The two practices are difficult. But those who manage to keep them will be richly rewarded by Allah. There is a third category of men who fail to observe the above mentioned voluntary practices. Yet they are polite, and courteous in their behaviour towards others and by virtue of this sociable quality, they will also be graded up in the two other categories. And this highlights the significance and excellence of a polite and pleasing behaviour.(1/774)
630 - وعن أبي أمامة الباهلي رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ أنا زعيم ببيت في ربض الجنة لمن ترك المراء وإن كان محقا وببيت في وسط الجنة لمن ترك الكذب وإن كان مازحا وببيت في أعلى الجنة لمن حسن خلقه ] حديث صحيح رواه أبو داود بإسناد صحيح
[ الزعيم ] : الضامن
630. Abu Umamah Al-Bahili (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "I guarantee a house in Jannah for one who gives up arguing, even if he is in the right; and I guarantee a home in the middle of Jannah for one who abandons lying even for the sake of fun; and I guarantee a house in the highest part of Jannah for one who has good manners.''
[Abu Dawud].
Commentary: Withdrawal from one's right in order to end a dispute is a manly act of great merit. Likewise, this Hadith tells us that a man should avoid telling a lie even in a light vein. If he gives great importance to the rules of the Shari`ah (Islamic Law) and the Commandments of Allah and His Prophet (PBUH), he will definitely refrain from telling a lie even in a chat session or just for the sake of joke. Usually, people don't mind if one tells a lie in a jocular mood, rather some will perhaps approve it. Yet, Allah disapproves of even the harmless or trivial form of falsehood and commands His slaves to keep away from it. From all considerations, however, moral excellence carries immense weight. Because no wrong or evil thing can be shunned without it. In other words, moral excellence surpasses all forms of goodness.(1/775)
631 - وعن جابر رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ إن من أحبكم إلي وأقربكم مني مجلسا يوم القيامة أحاسنكم أخلاقا وإن أبغضكم إلي وأبعدكم مني يوم القيامة الثرثارون والمتشدقون والمتفيهقون ] فقالوا : يا رسول الله قد علمنا الثرثارون والمتشدقون فما المتفيهقون ؟ قال : [ المتكبرون ] رواه الترمذي وقال حديث حسن
و [ الثرثار ] هو : كثير الكلام تكلفا
و [ المتشدق ] : المتطاول على الناس بكلامه ويتكلم بملء فيه تفاصحا وتعظيما لكلامه
و [ المتفيهق ] أصله من الفهق وهو : الامتلاء وهو الذي يملأ فمه بالكلام ويتوسع فيه ويغرب به تكبرا وارتفاعا وإظهارا للفضيلة على غيره
وروى الترمذي عن عبد الله بن المبارك رحمه الله في تفسير حسن الخلق قال : هو طلاقة الوجه وبذل المعروف وكف الأذى
631. Jabir (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "The dearest and nearest among you to me on the Day of Resurrection will be one who is the best of you in manners; and the most abhorrent among you to me and the farthest of you from me will be the pompous, the garrulous, and Al-Mutafaihiqun.'' The Companions asked him: "O Messenger of Allah! We know about the pompous and the garrulous, but we do not know who Al-Mutafaihiqun are.'' He replied: "The arrogant people.''
[At-Tirmidhi].
Commentary: This Hadith lays emphasis on polite and polished behaviour. Besides, it teaches us to refrain from unnecessary, incautious and insincere talk intended to influence others and assert superiority over them. But to talk less and in simple words is a good thing. On the other hand, to talk much, showing off cleverness with a tinge of affectation, is detestable.(1/776)
74 - باب الحلم والأناة والرفق
Chapter 74
Clemency, Tolerance and Gentleness(1/777)
قال الله تعالى ( آل عمران 134 ) : { والكاظمين الغيظ والعافين عن الناس والله يحب المحسنين }
وقال تعالى ( الأعراف 199 ) : { خذ العفو وأمر بالعرف وأعرض عن الجاهلين }
وقال تعالى ( فصلت 34 ، 35 ) : { ولا تستوي الحسنة ولا السيئة ادفع بالتي هي أحسن فإذا الذي بينك وبينه عداوة كأنه ولي حميم وما يلقاها إلا الذين صبروا وما يلقاها إلا ذو حظ عظيم }
وقال تعالى ( الشورى 43 ) : { ولمن صبر وغفر إن ذلك من عزم الأمور }
Chapter 74 Clemency, Tolerance and Gentleness Allah, the Exalted, says: "...who repress anger, and who pardon men; verily, Allah loves Al-Muhsinun (the good-doers).'' (3:134) "Show forgiveness, enjoin what is good, and turn away from the foolish (i.e., don't punish them).'' (7:199) "The good deed and the evil deed cannot be equal. Repel (the evil) with one which is better (i.e., Allah orders the faithful believers to be patient at the time of anger, and to excuse those who treat them badly) then verily he, between whom and you there was enmity, (will become) as though he was a close friend. But none is granted it (the above quality) except those who are patient - and none is granted it except the owner of the great portion (of happiness in the Hereafter, i.e., Jannah and of a high moral character) in this world.'' (41:34,35) "And verily, whosoever shows patience and forgives that would truly be from the things recommended by Allah.'' (42:43)(1/778)
632 - وعن ابن عباس رضي الله عنهما قال قال رسول الله صلى الله عليه و سلم لأشج عبد القيس : [ إن فيك خصلتين يحبهما الله : الحلم والأناة ] رواه مسلم
632. Ibn `Abbas (May Allah be pleased with them) reported: Messenger of Allah (PBUH) said to Ashaj Abdul-Qais (May Allah be pleased with him), "You possess two qualities that Allah loves. These are clemency and tolerance.''
[Muslim].
Commentary: This Hadith teaches us to adopt a patient, mild and discreet attitude towards others. Moreover, there is a provision for praising somebody in his presence, provided there is no likelihood of his being conceited. The Hadith also provides inspiration for the cultivation of good habits.(1/779)
633 - وعن عائشة رضي الله عنها قالت قال رسول الله صلى الله عليه و سلم : [ إن الله رفيق يحب الرفق في الأمر كله ] متفق عليه
633. `Aishah (May Allah be pleased with her) reported: The Messenger of Allah (PBUH) said, "Allah is Forbearer and loves forbearance in all matters.''
[Al-Bukhari and Muslim].
Commentary: Mildness also brings human beings closer to one another, and on this count, Allah likes it very much.(1/780)
634 - وعنها رضي الله عنها أن النبي صلى الله عليه و سلم قال : [ إن الله رفيق يحب الرفق ويعطي على الرفق ما لا يعطي على العنف وما لا يعطي على ما سواه ] رواه مسلم
634. `Aishah (May Allah be pleased with him) reported: The Prophet (PBUH) said, "Allah is Forbearer and He loves forbearance, and rewards for forbearance while He does not reward severity, and does not give for any thing besides it (forbearance).''
[Muslim]
Commentary: Mildness is the opposite of harshness. Allah enjoins softness and dislikes stiffness in human relations. Allah assures of reward for gentle behaviour in society, not for unkindness or anything like that. However, inflexibility is preferred to flexibility when there arises a question of religious matters and the limits set by Allah.(1/781)
635 - وعنها رضي الله عنها أن النبي صلى الله عليه و سلم قال : [ إن الرفق لا يكون إلا في شيء إلا زانه ولا ينزع من شيء إلا شانه ] رواه مسلم
635. `Aishah (May Allah be pleased with her) reported: The Prophet (PBUH) said, "Whenever forbearance is added to something, it adorns it; and whenever it is withdrawn from something, it leaves it defective.''
[Muslim].
Commentary: To be soft-spoken is such a quality that by virtue of which a man is not only endeared to people but also to Allah. And by being bereft of it, he not only becomes a contempt incarnate in the eyes of people but also with Allah.(1/782)
636 - وعن أبي هريرة رضي الله عنه قال : بال أعرابي في المسجد فقام الناس إليه ليقعوا فيه . فقال النبي صلى الله عليه و سلم : [ دعوه وأريقوا على بوله سجلا من ماء أو ذنوبا من ماء فإنما بعثتم ميسرين ولم تبعثوا معسرين ] رواه البخاري
[ السجل ] بفتح السين المهملة وإسكان الجيم : وهي الدلو الممتلئة ماء وكذلك الذنوب
636. Abu Hurairah (May Allah be pleased with him) reported: A bedouin urinated in the mosque and some people rushed to beat him up. The Prophet (PBUH) said: "Leave him alone and pour a bucket of water over it. You have been sent to make things easy and not to make them difficult.''
[Al-Bukhari].
Commentary: This Hadith brings into light the fact that leniency is also vitally needed in the sphere of education and discipline. This is particularly true in the case of ignorant and ill-bred people. This is so because if they are treated unkindly, they will become more indocile on account of their wild temperament and foolishness. A kind handling is indispensable for putting them to discipline, even if they make desperate blunders. This Hadith is very beneficial with regard to the way of Da`wah, guidance and practical education. Another point this Hadith discloses is that the flow of water can wipe out dirt and impurity, and make the place free from its effect.(1/783)
637 - وعن أنس رضي الله عنه عن النبي صلى الله عليه و سلم قال : [ يسروا ولا تعسروا وبشروا ولا تنفروا ] متفق عليه
637. Anas (May Allah be pleased with him) reported: The Prophet (PBUH) said, "Make things easy and do not make them difficult, cheer the people up by conveying glad tidings to them and do not repulse (them).''
[Al-Bukhari and Muslim].
Commentary: This Hadith informs us that preaching, sermons, religious discourses and moral advice all should concentrate on such things as may be helpful to people in being inclined towards gaining religious knowledge. Likewise this aspect should also be kept in view in the exposition and interpretation of religion. Moreover, the tone and mode of expression of religious leaders should not be repulsive and based on sectarian hatred, rather it should pull hearts to religion. In brief, preachers and `Ulama' must be regardful of the central point of the cause to which they are dedicated.(1/784)
638 - وعن جرير بن عبد الله رضي الله عنه قال سمعت رسول الله صلى الله عليه و سلم يقول : [ من يحرم الرفق يحرم الخير كله ] رواه مسلم
638. Jarir bin `Abdullah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "He who is deprived of forbearance and gentleness is, in fact, deprived of all good.''
[Muslim].(1/785)
639 - وعن أبي هريرة رضي الله عنه أن رجلا قال للنبي صلى الله عليه و سلم أوصني . قال : [ لا تغضب ] فردد مرارا قال : [ لا تغضب ] رواه البخاري
639. Abu Hurairah (May Allah be pleased with him) reported: A man asked the Prophet (PBUH) to give him advice, and he (PBUH) said, "Do not get angry.'' The man repeated that several times and he (PBUH) replied (every time), "Do not get angry.''
[Al-Bukhari].
Commentary: This Hadith has already been quoted. Yet the compiler has repeated it on account of its relevance with this chapter. It is to be noticed that an advice should be made as circumstances demand. When Messenger of Allah (PBUH) perceived by his insight that the visitor was a person of sharp and fiery temper, he repeatedly advised him to resist anger.(1/786)
640 - وعن أبي يعلى شداد بن أوس رضي الله عنه عن رسول الله صلى الله عليه و سلم قال : [ إن الله كتب الإحسان على كل شيء فإذا قتلتم فأحسنوا القتلة وإذا ذبحتم فأحسنوا الذبحة وليحد أحدكم شفرته وليرح ذبيحته ] رواه مسلم
640. Abu Ya`la Shaddad bin `Aus (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "Verily Allah has prescribed Ihsan (kindness) for everything. So when you kill, you must make the killing in the best manner; when you slaughter, make your slaughter in the best manner. Let one of you sharpen his knife and give ease to his animal (in order to reduce his pain).''
[Muslim].
Commentary: By killing is meant the killing of a harmful animal, or the killing of a murderer as retribution and the killing of the enemy in the battlefield. All these situations warrant killing but with a stress on moderation, thanks to Islamic teachings. A believer is told not to let his passions of enmity go wild, and even an enemy or a criminal ought not to be put to a torturous death. In the Pre-Islamic Period of Ignorance it was a prevalent practice that the limbs of a victim were mutilated before he was finally killed. Islam has forcefully forbidden this inhuman custom, stating that the victim should be beheaded with the one swing of sword. Similarly, there are specific instructions regarding an animal's slaughter. First, the knife should be sharpened. Second, the animal must not be slaughtered from its nape, because in both ways it will suffer pain. This Shari`ah rule ensures quick death of the animal. In modern Europe, an animal is slaughtered with one stroke of a cutting-machine. Apparently this method seems to be easy and smooth, yet in this way the animal's blood doesn't flow out from its body completely. So the consumption of the meat of such a kill is injurious to human health. Due to this reason, Islam considers the discharge of blood as a prerequisite to Halal (lawful). Certainly, only the Islamic way of slaughtering an animal is more sound, scientific and wholesome.(1/787)
641 - وعن عائشة رضي الله عنها قالت : ما خير رسول الله صلى الله عليه و سلم بين أمرين قط إلا أخذ أيسرهما ما لم يكن إثما فإن كان إثما كان أبعد الناس منه وما انتقم رسول الله صلى الله عليه و سلم لنفسه في شيء قط إلا أن تنتهك حرمة الله فينتقم لله تعالى . متفق عليه
641. `Aishah (May Allah be pleased with her) reported: Whenever the Prophet (PBUH) was given a choice between two matters, he would (always) choose the easier as long as it was not sinful to do so; but if it was sinful he was most strict in avoiding it. He never took revenge upon anybody for his own sake; but when Allah's Legal Bindings were outraged, he would take revenge for Allah's sake.
[Al-Bukhari and Muslim].
Commentary: The two things between which Messenger of Allah (PBUH) would make his choice could be religious or worldly. For instance, if he were asked to award one of the two punishments to somebody, he would choose the milder one. And if he had the liberty of choice between two obligations, he would opt for the easier one. Between war and peace he would always go for peace, provided it involved the interest of Islam and Muslims. Moreover, in all matters he used to take the line of least resistance, in case it went without the disobedience of Allah. In this Hadith, a principle has been defined for Muslims in general as well that they are free to take to an easy way but this must not entail a loophole in respect of the Shari`ah. Secondly, the most excellent character of Messenger of Allah (PBUH) also comes to our view that he never retaliated for personal reasons. His extraordinary concern for the sanctity of Islamic Law is also displayed by the fact that he could never brook the transgression of Allah's limits, and the transgressor was sure to be punished by him. The Prophet's attitude also explains and delimits the sphere of morality that to let the violator of Divine law go scot-free must not be counted as a sign of good manners. Rather it reflects the lack of religious sensibility. Not to take exception to lapses in mundane affairs surely speaks of moral excellence, but we are not allowed to dispense with the evasion of religious rules.(1/788)
642 - وعن ابن مسعود رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ ألا أخبركم بمن يحرم على النار أو بمن تحرم عليه النار ؟ تحرم على كل قريب هين لين سهل ] رواه الترمذي وقال حديث حسن
642. Ibn Mas`ud (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "Shall I not tell you whom the (Hell) Fire is forbidden to touch? It is forbidden to touch a man who is always accessible, having polite and tender nature.''
[At-Tirmidhii].
Commentary: The Hadith throws light on a kind bearing which is rooted in Faith and saves man from Hell-fire. The second lesson is that prior to discussing something important with somebody we should make him attentive and receptive, so that he may take interest and put faith in what we tell him.(1/789)
75 - باب العفو والإعراض عن الجاهلين
Chapter 75
Forgiveness of the Ignorant(1/790)
قال الله تعالى ( الأعراف 199 ) : { خذ العفو وأمر بالعرف وأعرض عن الجاهلين }
وقال تعالى ( الحجر 85 ) : { فاصفح الصفح الجميل }
وقال تعالى ( النور 22 ) : { وليعفوا وليصفحوا ألا تحبون أن يغفر الله لكم ؟ }
وقال تعالى ( آل عمران 134 ) : { والعافين عن الناس والله يحب المحسنين }
وقال تعالى ( الشورى 43 ) : { ولمن صبر وغفر إن ذلك من عزم الأمور } والآيات في الباب كثيرة معلومة
Allah, the Exalted, says:
"Show forgiveness, enjoin what is good, and turn away from the foolish (i.e., don't punish them).'' (7:199)
"So overlook (O Muhammad (PBUH)), their faults with gracious forgiveness.'' (15:85)
"Let them pardon and forgive. Do you not love that Allah should forgive you?'' (24:22)
"And who pardon men; verily, Allah loves Al-Muhsinun (the good-doers)'' (3:134)
"And verily, whosoever shows patience and forgives, that would truly be from the things recommended by Allah.'' (42:43)(1/791)
643 - وعن عائشة رضي الله عنها أنها قالت للنبي صلى الله عليه و سلم : هل أتى عليك يوم كان أشد من يوم أحد ؟ قال : [ لقد لقيت من قومك وكان أشد ما لقيته منهم يوم العقبة إذ عرضت نفسي على ابن عبد ياليل بن عبد كلال فلم يجبني إلى ما أردت فانطلقت وأنا مهموم على وجهي فلم أستفق إلا وأنا بقرن الثعالب فرفعت رأسي وإذا أنا بسحابة قد أظلتني فنظرت فإذا فيها جبريل عليه السلام فناداني فقال : إن الله تعالى قد سمع قول قومك لك وما ردوا عليك وقد بعث إليك ملك الجبال لتأمره بما شئت فيهم . فناداني ملك الجبال فسلم علي ثم قال : يا محمد إن الله قد سمع قول قومك لك وأنا ملك الجبال وقد بعثني ربي إليك لتأمرني بأمرك فما شئت إن شئت أطبقت عليهم الأخشبين . فقال النبي صلى الله عليه و سلم : [ بل أرجو أن يخرج الله من أصلابهم من يعبد الله وحده لا يشرك به شيئا ] متفق عليه
[ الأخشبان ] : الجبلان المحيطان بمكة . و [ الأخشب ] هو : الجبل الغليظ
643. `Aishah (May Allah be pleased with her) reported: I asked the Prophet (PBUH) "Have you ever experienced a day harder than the day of the battle of Uhud?'' He replied, "Indeed, I experienced them (dangers) at the hands of your people (i.e., the disbelievers from amongst the Quraish tribe). The hardest treatment I met from them was on the Day of `Aqabah when I went to Ibn `Abd Yalil bin `Abd Kulal (who was one of the chiefs of Ta'if) with the purpose of inviting him to Islam, but he made no response (to my call). So I departed with deep distress. I did not recover until I arrived at Qarn ath-Tha`alib. There, I raised my head and saw a cloud which had cast its shadow on me. I saw in it Jibril (Gabriel) (PBUH) who called me and said: `Indeed, Allah, the Exalted, heard what your people said to you and the response they made to you. And He has sent you the angel in charge of the mountains to order him to do to them what you wish.' Then the angel of the mountains called me, greeted me and said: `O Muhammad, Allah listened to what your people had said to you. I am the angel of the mountains, and my Rubb has sent me to you so that you may give me your orders. (I will carry out your orders). If you wish I will bring together the two mountains that stand opposite to each other at the extremities of Makkah to crush them in between.''' But Messenger of Allah (PBUH) said, "I rather hope that Allah will raise from among their descendants people as will worship Allah the One, and will not ascribe partners to Him (in worship).''
[Al-Bukhari and Muslim].
Commentary: In the vicinity of Al-Madinah stands a mountain, called Uhud, where the `Battle of Uhud' took place. It was in this battle that the Prophet's face was wounded, one of his molars was broken and he fell into a pit dug by `Amr Ar-Rahib. Besides, his uncle, Hamzah (May Allah be pleased with him) was martyred and the disbelievers mutilated his body. `Aqabah was a place at Ta'if where Messenger of Allah (PBUH) rode up from Makkah and met the worst experience. Or, it could be that the incident occurred somewhere at Mina where, during the Hajj season, he urged the different clans to accept the message of Islam so as to seek their help to establish the true religion. Qarn Ath-Tha`alib is also the name of a place which is the Miqat (transit-point where pilgrims assume the state of Ihram) of the Najd people.
This Hadith also reflects the marvellous character of Messenger of Allah (PBUH) that he never rebuked the ignorant and those who caused him harm, nor did he ever avenge anybody on grounds of personal hostility. Secondly, he would endure all forms of hardships in the way of Allah with patience and endurance. He never became furious over his harassers, rather he prayed for their guidance. No doubt, the Prophetic life-pattern perennially provides inspiration to preachers and religious instructors. The responsibility of preaching is not a bed of roses but a thorny path to tread on. It is not the welcome and applause which is meted out to him, but people's taunts, reproaches and insults are heaped on the preacher. Consequently, patience, self-possession, self-control and tolerance are vital to braving trials and tribulations in the way of Allah.(1/792)
644 - وعنها رضي الله عنها قالت : ما ضرب رسول الله صلى الله عليه و سلم شيئا قط بيده ولا امرأة ولا خادما إلا أن يجاهد في سبيل الله وما نيل منه شيء قط فينتقم من صاحبه إلا أن ينتهك شيء من محارم الله تعالى فينتقم لله تعالى . رواه مسلم
644. `Aishah (May Allah be pleased with her) reported: Messenger of Allah (PBUH) never hit anything with his hand neither a servant nor a woman but of course, he did fight in the Cause of Allah. He never took revenge upon anyone for the wrong done to him, but of course, he exacted retribution for the sake of Allah in case the Injunctions of Allah about unlawful acts were violated.
[Muslim].
Commentary: For explanatory comments, the reader may refer to Hadith No. 641.(1/793)
645 - وعن أنس رضي الله عنه قال : كنت أمشي مع رسول الله صلى الله عليه و سلم وعليه برد نجراني غليظ الحاشية فأدركه أعرابي فجبذه بردائه جبذة شديدة فنظرت إلى صفحة عاتق النبي صلى الله عليه و سلم وقد أثرت بها حاشية الرداء من شدة جبذته . ثم قال : يا محمد مر لي من مال الله الذي عندك . فالتفت إليه فضحك ثم أمر له بعطاء . متفق عليه
. Anas (May Allah be pleased with him) reported: I was walking with Messenger of Allah (PBUH) who was wearing a Najrani cloak with a very thick border when a bedouin happened to meet him. He took hold of the side of his cloak and drew it violently. I noticed that the violence of jerk had bruised the neck of Messenger of Allah (PBUH). The bedouin said: "O Muhammad! Give me out of Allah's wealth that you possess.'' Messenger of Allah (PBUH) turned to him and smiled and directed that he should be given something.
[Al-Bukhari and Muslim].
Commentary: This Hadith also highlights the Prophet's sublime morality, patience and self-control. He smiled away the discourtesy of the bedouin and bade the offering of a gift to him.(1/794)
646 - وعن ابن مسعود رضي الله عنه قال : كأني أنظر إلى رسول الله صلى الله عليه و سلم يحكي نبيا من الأنبياء صلوات الله وسلامه عليهم ضربه قومه فأدموه وهو يمسح الدم عن وجهه ويقول : [ اللهم اغفر لقومي فإنهم لا يعلمون ] متفق عليه
646. Ibn Mas`ud (May Allah be pleased with him) reported: I can see the Messenger of Allah (PBUH) look like one of the Prophets of Allah whose people beat and made him bleed while he was wiping the blood from his face and supplicating: "O Allah, forgive my people because they know not.''
[Al-Bukhari and Muslim].
Commentary: The `Ulama' say that by relating the painful incident of a Prophet, Messenger of Allah (PBUH) in fact implied his own experience at the hands of his people. Indeed, this expresses his extreme numbleness that he vaguely described his bitter self-experience without bringing into light the unthinking persecutors of his nation.(1/795)
647 - وعن أبي هريرة رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ ليس الشديد بالصرعة إنما الشديد الذي يملك نفسه عند الغضب ] متفق عليه
647. Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "The strong man is not the one who wrestles, but the strong man is in fact the one who controls himself in a fit of rage.''
[Al-Bukhari and Muslim].
Commentary: People are usually impressed by the physical power and strength of somebody. But the real strength of a man lies in the fact that he should be able to wrestle with his passions in a fit of anger and avoid committing an act for which he may subsequently regret. This is a common observation that wild anger leads to many a wrongdoing of which man repents later on or sheds tears over the ruin resulting from it.(1/796)
76 - باب احتمال الأذى
Chapter 76
Endurance of Afflictions(1/797)
قال الله تعالى ( آل عمران 134 ) : { والكاظمين الغيظ والعافين عن الناس والله يحب المحسنين }
وقال تعالى ( الشورى 43 ) : { ولمن صبر وغفر إن ذلك من عزم الأمور }
وفي الباب الأحاديث السابقة في الباب قبله
Allah, the Exalted, says:
"(Those) who repress anger, and who pardon men; verily, Allah loves Al-Muhsinأn (the good-doers).'' (3:134)
"And verily, whosoever shows patience and forgives, that would truly be from the things recommended by Allah.'' (42:43)(1/798)
648 - وعن أبي هريرة رضي الله عنه أن رجلا قال : يا رسول الله إن لي قرابة أصلهم ويقطعوني وأحسن إليهم ويسيئون إلي وأحلم عنهم ويجهلون علي . فقال : [ لئن كنت كما قلت فكأنما تسفهم المل ولا يزال معك من الله تعالى ظهير عليهم ما دمت على ذلك ] رواه مسلم . وقد سبق شرحه في باب صلة الأرحام ( انظر الحديث رقم 318 )
648. Abu Hurairah (May Allah be pleased with him) reported: A man said to Messenger of Allah (PBUH): "I have relatives with whom I try to maintain good relationship but they sever relations with me; whom I treat kindly but they treat me badly, with whom I am gentle but they are rough to me.'' He (PBUH) replied, "If you are as you have said, then it is as though you are feeding them hot ashes and you will not be without a supporter against them from Allah, as long as you do so.''
[Muslim].
Commentary: Also owing to its obvious relevance with this chapter this Hadith has been mentioned here. The above-mentioned Verses and this Hadith impress on a believer that in order to win the pleasure of Allah, he should be forgiving and tolerant with regard to the sufferings he experiences at the hands of people. Both, good behaviour and the example of the Prophet (PBUH), call for such an attitude.(1/799)
77 - باب الغضب إذا انتهكت حرمات الشرع والانتصار لدين الله تعالى
Chapter 77
Indignation against the Transgression of Divine Laws(1/800)
قال الله تعالى ( الحج 30 ) : { ومن يعظم حرمات الله فهو خير له عند ربه }
وقال تعالى ( محمد 7 ) : { إن تنصروا الله ينصركم ويثبت أقدامكم }.
Allah, the Exalted, says:
"And whoever honours the sacred things of Allah, then that is better for him with his Rubb...'' (22:30)
"If you help (in the Cause of) Allah, He will help you, and make your foothold firm.'' (47:7)(1/801)
649 - وعن أبي مسعود عقبة بن عمرو البدري رضي الله عنه قال جاء رجل إلى النبي صلى الله عليه و سلم فقال : إني لأتأخر عن صلاة الصبح من أجل فلان مما يطيل بنا فما رأيت النبي صلى الله عليه و سلم غضب في موعظة قط أشد مما غضب يومئذ . فقال : [ يا أيها الناس إن منكم منفرين فأيكم أم الناس فليوجز فإن من ورائه الكبير والصغير وذا الحاجة ] متفق عليه
649. Abu Mas`ud `Uqbah bin `Amr Al-Badri (May Allah be pleased with him) reported: A man came to the Prophet (PBUH) and said: "I join the morning Salat late because of so-and-so who leads it and prolongs it.'' (Abu Mas`ud said): I have never seen the Prophet (PBUH) so angry while giving a speech as he was on that day. He (PBUH) said, "Some of you create hatred among the people against faith. Whoever leads Salat (the prayer), should make it brief because the congregation includes old men and youngsters and those who have some urgent work to do.''
[Al-Bukhari and Muslim].
Commentary: First, there is allowance for a genuine complaint regarding some public inconvenience. Second, a believer is supposed to be passionately uncompromising on religious precepts. Third, the Imam should refrain from prolonging Salat (prayer) and be considerate of the congregation standing behind him. But a brief recitation of the Qur'an or prayer does not imply a disregard of the example of the Prophet and the adjustment of different postures in Salat. In no way should it be a hasty and heedless Salat as unfortunately offered by a majority of men. They are scarcely regardful of the example of the Prophet in offering Salat. What a pity! Fourth, one may be exempted from offering congregational Salat for a valid religious excuse. fifth, the Imam should eschew an attitude which may foment people's aversion to worship(1/802)
650 - وعن عائشة رضي الله عنها قالت : قدم رسول الله صلى الله عليه و سلم من سفر وقد سترت سهوة لي بقرام فيه تماثيل فلما رآه رسول الله صلى الله عليه و سلم هتكه وتلون وجهه . وقال : [ يا عائشة أشد الناس عذابا عند الله يوم القيامة الذين يضاهون بخلق الله ] متفق عليه
[ السهوة ] : كالصفة تكون بين يدي البيت
[ القرام ] بكسر القاف ستر رقيق
و [ هتكه ] : أفسد الصورة التي فيه
650. `Aishah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) returned once from a journey, and saw a curtain which I had hung along a platform with some pictures on it. The colour of his face changed. He tore it up and said, "O `Aishah, the most tormented people on the Day of Resurrection are those who contend with Allah in terms of creation.''
[Al-Bukhari and Muslim].
Commentary: Here, too, we are told that lapses in religious matters may be resented vehemently. The Shari`ah condemns both the making of human portraits and their decoration in homes and, if displayed as sacred objects, they may be read as polytheistic manifestation. Besides, orthodox `Ulama' and researchers are of the opinion that making or keeping of any type of picture is forbidden and unlawful. The rule equally applies to a hand-made picture and a camera photograph, provided it is that of an animate object. Yet, making or keeping pictures of inanimate objects, both of mineral and vegetable kingdoms, is permissible. However, one is at liberty to get oneself photographed in an unavoidable situation. For instance, photographs are indispensable to passports, identity cards and similar other necessities of modern times in which man is helpless and we can not assert that he is inclined to satisfy his taste or to get himself photographed as a token of permissibility. Indeed, it is the requirement of international law. So, up to this extent he will not be called to account. Yet, he cannot be justified in overstepping this limit.(1/803)
651 - وعنها رضي الله عنها أن قريشا أهمهم شأن المرأة المخزومية التي سرقت فقالوا : من يكلم فيها رسول الله صلى الله عليه و سلم ؟ فقالوا : من يجترئ عليه إلا أسامة بن زيد حب رسول الله صلى الله عليه و سلم . فكلمه أسامة فقال رسول الله صلى الله عليه و سلم : [ أتشفع في حد من حدود الله تعالى ؟ ] ثم قام فاختطب ثم قال : [ إنما أهلك من قبلكم أنهم كانوا إذا سرق فيهم الشريف تركوه وإذا سرق فيهم الضعيف أقاموا عليه الحد وأيم الله لو أن فاطمة بنت محمد سرقت لقطعت يدها ] متفق عليه.
651. `Aishah (May Allah be pleased with him) reported: The Quraish were much worried about the case of a Makhzumiyah woman who had committed theft and wondered who should intercede for her with Messenger of Allah (PBUH) (so that she would not get punished for her crime). Some said Usamah bin Zaid (May Allah be pleased with him) was his beloved and so he may dare do so. So Usamah(May Allah be pleased with him) spoke to him about that matter and the Prophet (PBUH) said to him, "Do you intercede when one of the legal punishments ordained by Allah has been voilated?'' Then he got up and addressed the people saying, "The people before you were ruined because when a noble person amongst them committed theft, they would leave him, but if a weak person amongst them committed theft, they would execute the legal punishment on him. By Allah, were Fatimah, the daughter of Muhammad, to commit the theft, I would have cut off her hand.''
[Al-Bukhari and Muslim].
Commentary: The example of Allah's Messenger (PBUH) clearly tells us that no intercession is allowed for a person who transgresses the limits set by Allah. And if anybody has the audacity to do so, the deciding authority is presumed to be impervious to his solicitation. Nor should the criminal's social status or family influence, if any, obstruct the administration of justice. The law and retribution rise above all discrimination and social hierarchy. Any contravention in this regard is enough to incur Divine wrath.(1/804)
652 - وعن أنس رضي الله عنه أن النبي صلى الله عليه و سلم رأى نخامة في القبلة فشق ذلك عليه حتى رؤي في وجهه فقام فحكه بيده فقال : [ إن أحدكم إذا قام في صلاته فإنه يناجي ربه وإن ربه بينه وبين القبلة فلا يبزقن أحدكم قبل القبلة ولكن عن يساره أو تحت قدمه ] ثم أخذ طرف ردائه فبصق فيه ثم رد بعضه على بعض فقال : [ أو يفعل هكذا ] متفق عليه
والأمر بالبصاق عن يساره أو تحت قدمه هو فيما إذا كان في غير المسجد فأما في المسجد فلا يبصق إلا في ثوبه.
652. Anas (May Allah be pleased with him) reported: The Prophet (PBUH) noticed spittle in the mosque in the direction of the Qiblah. The signs of disgust were perceived on his face. Then, he stood up and scraped it away with his own hand and said, "When you stand in Salat, you hold communion with your Rubb and He is between you and the Qiblah. Let no one therefore cast out his spittle in that direction, but only to his left or under his foot.'' Then he caught hold a corner of his sheet, spat into it and folded it up and said, "Or he should do like this.''
[Al-Bukhari and Muslim].
Commentary: Worshippers are under obligation to observe certain manners in the mosque with the most important being abstinence from spitting towards Qiblah (Ka`bah). Instead the method pointed out in the Hadith may be put in effect right during Salat (prayer). Yet one, if not offering Salat, can turn to the mosque's washing-place where a channel exists for the outflow of unclean water, etc. Obviously, it is a better substitute for a pocket-handkerchief or sheet which should be used when necessary. Second, this Hadith tells us that every effort should be made to keep the place of worship neat and clean, and if anyone finds some dirt in the mosque, he should immediately remove it.(1/805)
78 - باب أمر ولاة الأمور بالرفق برعاياهم ونصيحتهم والشفقة عليهم والنهي عن غشهم والتشديد عليهم وإهمال مصالحهم والغفلة عنهم وعن حوائجهم
Chapter 78
Obligation of Rulers to show Kindness to their Subjects(1/806)
قال الله تعالى ( الشعراء 215 ) : { واخفض جناحك لمن اتبعك من المؤمنين }
وقال تعالى ( النحل 90 ) : { إن الله يأمر بالعدل والإحسان وإيتاء ذي القربى وينهى عن الفحشاء والمنكر والبغي يعظكم لعلكم تذكرون }
Allah, the Exalted, says:
"And be kind and humble to the believers who follow you.'' (26:215)
"Verily, Allah enjoins Al-`Adl (justice) and Al-Ihsan (performing duties in a perfect manner), and giving (help) to kith and kin, and forbids Al-Fahsha' evil deeds and Al-Munkar (all that is prohibited) and Al-Baghy (oppression). He admonishes you, that you may take heed.'' (16:90)(1/807)
653 - وعن ابن عمر رضي الله عنهما قال سمعت رسول الله صلى الله عليه و سلم يقول : [ كلكم راع وكلكم مسؤول عن رعيته . الإمام راع ومسؤول عن رعيته والرجل راع في أهله ومسؤول عن رعيته والمرأة راعية في بيت زوجها ومسؤولة عن رعيتها والخادم راع في مال سيده ومسؤول عن رعيته وكلكم راع ومسؤول عن رعيته ] متفق عليه
653. Ibn `Umar (May Allah be pleased with them) reported: I heard Messenger of Allah (PBUH) saying, "All of you are guardians and are responsible for your wards. The ruler is a guardian and responsible for his subjects; the man is a guardian and responsible for his family; the woman is a guardian and is responsible for her husbands house and his offspring; and so all of you are guardians and are responsible for your wards.''
[Al-Bukhari and Muslim].
Commentary: This Hadith has already been mentioned in the chapter pertaining to the duties of a wife to her husband. Its repetition in this chapter is meant to remind rulers that if they are negligent of the duties devolved upon their shoulders, they will be wrongdoers to Allah and put to reckoning on the Day of Resurrection.(1/808)
654 - وعن أبي يعلى معقل بن يسار رضي الله عنه قال سمعت رسول الله صلى الله عليه و سلم يقول : [ ما من عبد يسترعيه الله رعية يموت يوم يموت وهو غاش لرعيته إلا حرم الله عليه الجنة ] متفق عليه
وفي رواية : [ فلم يحطها بنصحه لم يجد رائحة الجنة ]
وفي رواية لمسلم : [ ما من أمير يلي أمور المسلمين ثم لا يجهد لهم وينصح لهم إلا لم يدخل الجنة ]
654. Abu Ya`la Ma`qil bin Yasar (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "Any slave whom Allah makes him in charge of subjects and he dies while he is not sincere to them, Allah will make Jannah unlawful for him.''
[Al-Bukhari and Muslim].
Another narration is: Allah's Messenger (PBUH) said, "He who does not look after his subjects with goodwill and sincerity, will be deprived of the fragrance of Jannah.''
A narration in Muslim is: Messenger of Allah (PBUH) said, "A ruler who, having control over the affairs of the Muslims, does not strive diligently for their betterment and does not serve them sincerely, will not enter Jannah with them.''
Commentary: Here the attention of rulers has been invited to their obligations. They are told that their designation is very important because they are responsible for tackling the problems and affairs of millions of people. If their single-minded devotion, determined efforts and heartfelt feelings of well-wishing will not go to solving these problems, they will be deemed guilty by Allah. Rulers are, therefore, warned, lest power should go to their head and make them unheedful of people's problems, rights and concerns. Instead being fully conscious of their accountability to Allah (SWT) they are apt to make full efforts to provide justice and peace to people. By "forbid from entering Jannah'' means they will not enter it with the first successful people until they get punished for their wrongdoings. If however, they were treacherous to their subjects while regarding this injustice lawful, thus disobeying Allah and His Commands, they will stay in Hell forever because this way they have made permissible and lawful what Allah has forbidden.(1/809)
655 - وعن عائشة رضي الله عنها قالت سمعت رسول الله صلى الله عليه و سلم يقول في بيتي هذا : [ اللهم من ولي من أمر أمتي شيئا فشق عليهم فاشقق عليه ومن ولي من أمر أمتي شيئا فرفق بهم فارفق بهم ] رواه مسلم
655. `Aishah (May Allah be pleased with her) reported: I heard the the Messenger of Allah (PBUH) supplicating in my house: "O Allah! Treat harshly those who rule over my Ummah with harshness, and treat gently those who rule over my Ummah with gentleness.''
[Muslim].
Commentary: How fortunate is a ruler who establishes his claim to the special benediction of Messenger of Allah (PBUH) by providing justice to people! On the other hand, how unfortunate is that ruler who incurs the Prophetic imprecations by doing injustice to people! This Hadith is suggestive of a rulership based on justice and lays emphasis on refraining injustice and atrocity.(1/810)
656 - وعن أبي هريرة رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ كانت بنو إسرائيل تسوسهم الأنبياء كلما هلك نبي خلفه نبي وإنه لا نبي بعدي سيكون بعدي خلفاء فيكثرون ] قالوا : يا رسول الله فما تأمرنا ؟ قال : [ أوفوا ببيعة الأول فالأول ثم أعطوهم حقهم واسألوا الله الذي لكم فإن الله سائلهم عما استرعاهم ] متفق عليه
656. Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "The Banu Isra'il were ruled by the Prophets. When one Prophet died, another succeeded him. There will be no Prophet after me. Caliphs will come after me, and they will be many.'' The Companions said: "O Messenger of Allah, what do you command us to do?'' He said, "Fulfill the pledge of allegiance to which is sworn first (then swear allegiance to the others). Concede to them their due rights and ask Allah that which is due to you. Allah will call them to account in respect of the subjects whom He had entrusted to them.''
[Al-Bukhari and Muslim].
Commentary: The political conduct of the Prophets means that rulership and government affairs were also assigned to them, that is, both religious and worldly affairs lay in their custody. There was no dichotomy between the two, they formed a single unit. This also characterized the period of the Rightly-Guided Caliphs and the short spell that followed it in the history of Islam. This explains why after the death of one Prophet came another Prophet and became his successor. Second, the Hadith also settles the issue of the finality of Prophethood once for all. "No Prophet will succeed me except the caliphs'', said the Prophet (PBUH). In the case of many claimants to caliphate, he also gave a ruling, that is, people should primarily fulfill their allegiance pledged to the first caliph and keep away from caring for another claimant to caliphate. Third, the Prophet (PBUH) focused, on the lapses of rulers but without being suggestive of a rebellion and public demonstrations against them. Instead he teaches us to obey them in the administrative sphere and also to turn to Allah (SWT) and seek His Mercy and Blessing as long as they rule by the Law of Allah.(1/811)
657 - وعن عائذ بن عمرو رضي الله عنه أنه دخل على عبيد الله بن زياد فقال : أي بني إني سمعت رسول الله صلى الله عليه و سلم : [ إن شر الرعاء الحطمة ] فإياك أن تكون منهم . متفق عليه
657. `Aidh bin `Amr (May Allah be pleased with him) reported: I visited `Ubaidullah bin Ziyad and said to him: "Dear son, I heard Messenger of Allah (PBUH) saying, `The worst of rulers are those who treat their subjects harshly. Beware, lest you should be one of them.'''
[Al-Bukhari].
Commentary: There is a typical, brutish sheep-herder who severely drives his flock and flogs them mercilessly. As a result of which the timid animals get upon one another. In the Hadith, this word has been brought in for a tyrant ruler who subjects people to oppression and treats them unkindly. It implies a strong warning and intimidation to cruel rulers(1/812)
658 - وعن أبي مريم الأزدي رضي الله عنه أنه قال لمعاوية رضي الله عنه سمعت رسول الله صلى الله عليه و سلم يقول : [ من ولاه الله شيئا من أمور المسلمين فاحتجب دون حاجتهم وخلتهم وفقرهم احتجب الله دون حاجته وخلته وفقره يوم القيامة ] فجعل معاوية رجلا على حوائج الناس . رواه أبو داود والترمذي
658. Abu Maryam Al-Azdi (May Allah be pleased with him) reported: I said to Mu`awiyah (bin Abu Sufyan) (May Allah be pleased with them): I heard Messenger of Allah (PBUH) saying, "If Allah invests to someone the affairs of the Muslims and he (i.e., the ruler) ignores their rights, denies their access to him and neglects their needs, Allah will not answer his prayer or realize his hopes and will act towards him with indifference on the Day of Resurrection.'' So Mu`awiyah appointed a person to keep a vigil on the necessities of the people and to fulfill them.
[Abu Dawud and At-Tirmidhi].
Commentary: The Hadith warns such a ruler who is heedless of the problems and affairs of the needy and who keeps them away from him. On the Last Day, Allah, too, will be indifferent to him. Indeed, a stern warning is given to such rulers who have no direct contact with the needy people and who keep their doors shut to them.(1/813)
79 - باب الوالي العادل
Chapter 79
The Just Ruler(1/814)
قال الله تعالى ( النحل 90 ) : { إن الله يأمر بالعدل والإحسان وإيتاء ذي القربى } الآية
وقال تعالى ( الحجرات 9 ) : { وأقسطوا إن الله يحب المقسطين }
Allah, the Exalted, says:
"Verily, Allah enjoins Al-`Adl (justice) and Al-Ihsan (performing duties in a perfect manner).'' (16:90)
"And be equitable. Verily! Allah loves those who are the equitable.'' (49:9)(1/815)
659 - وعن أبي هريرة رضي الله عنه عن النبي صلى الله عليه و سلم قال : [ سبعة يظلهم الله في ظله يوم لا ظل إلا ظله : إمام عادل وشاب نشأ في عبادة الله تعالى ورجل قلبه معلق في المساجد ورجلان تحابا في الله اجتمعا عليه وتفرقا عليه ورجل دعته امرأة ذات منصب وجمال فقال إني أخاف الله ورجل تصدق بصدقة فأخفاها حتى لا تعلم شماله ما تنفق يمينه ورجل ذكر الله خاليا ففاضت عيناه ] متفق عليه
659. Abu Hurairah (May Allah be pleased with him) reported: The Prophet (PBUH) said, "Seven are (the persons) whom Allah will give protection with His Shade* on the Day when there will be no shade except His Shade (i.e., on the Day of Resurrection), and they are: A just ruler; a youth who grew up with the worship of Allah; a person whose heart is attached to the mosque; two persons who love and meet each other and depart from each other for the sake of Allah; a man whom a beautiful and high ranking woman seduces (for illicit relation), but he (rejects this offer by saying): `I fear Allah'; a person who gives a charity and conceals it (to such an extent) that the left hand might not know what the right has given; and a person who remembers Allah in solitude and his eyes well up.''
[Al-Bukhari and Muslim].
* The Shade of Allah to which this Hadith refers to is the shade of His Throne.
Commentary: This Hadith has already been described in the chapter about the excellence of the love of Allah. Here, it has been carried forward in view of its relevance with the just ruler's excellence. Refer to the commentary on Hadith No. 379.(1/816)
660 - وعن عبد الله بن عمرو بن العاص رضي الله عنهما قال قال رسول الله صلى الله عليه و سلم : [ إن المقسطين عند الله على منابر من نور : الذين يعدلون في حكمهم وأهليهم وما ولوا ] رواه مسلم
659. Abu Hurairah (May Allah be pleased with him) reported: The Prophet (PBUH) said, "Seven are (the persons) whom Allah will give protection with His Shade* on the Day when there will be no shade except His Shade (i.e., on the Day of Resurrection), and they are: A just ruler; a youth who grew up with the worship of Allah; a person whose heart is attached to the mosque; two persons who love and meet each other and depart from each other for the sake of Allah; a man whom a beautiful and high ranking woman seduces (for illicit relation), but he (rejects this offer by saying): `I fear Allah'; a person who gives a charity and conceals it (to such an extent) that the left hand might not know what the right has given; and a person who remembers Allah in solitude and his eyes well up.''
[Al-Bukhari and Muslim].
* The Shade of Allah to which this Hadith refers to is the shade of His Throne.
Commentary: This Hadith has already been described in the chapter about the excellence of the love of Allah. Here, it has been carried forward in view of its relevance with the just ruler's excellence. Refer to the commentary on Hadith No. 379.(1/817)
661 - وعن عوف بن مالك رضي الله عنه قال سمعت رسول الله صلى الله عليه و سلم يقول : [ خيار أئمتكم الذين تحبونهم ويحبونكم وتصلون عليهم ويصلون عليكم . وشرار أئمتكم الذين تبغضونهم ويبغضونكم وتلعنونهم ويلعنونكم ] قال : قلنا يا رسول الله أفلا ننابذهم ؟ قال : [ لا ما أقاموا فيكم الصلاة لا ما أقاموا فيكم الصلاة ] رواه مسلم
قوله : [ تصلون عليهم ] : تدعون لهم
661. `Auf bin Malik (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "The best of your rulers are those whom you love and who love you, and those who supplicate Allah in your favour and you supplicate Allah in their favour. The worst of your rulers are those whom you hate and who hate you; and whom you curse and who curse you.'' It was asked (by those who were present): "Should not we oppose them?'' He said, "No, as long as they establish Salat; as long as they establish Salat in your midst.''
[Muslim].
Commentary: The Hadith identifies two categories of rulers. First, those rulers who are well-wishers of people and provide them with justice. These are the best rulers for whom people also pray. Second, the worst rulers who are only concerned with their rule and interests and take no interest in providing justice to people and removing their difficulties. In fact, rulers are advised to adhere to justice, uprightness and equity as this can endear them to Allah as well as to people. Moreover, we are told that rebellion against rulers is disallowed till they commit a flagrant act of disbelief and stop abiding by the duties of Islam, particularly Salat (prayer).(1/818)
662 - وعن عياض بن حمار رضي الله عنه قال سمعت رسول الله صلى الله عليه و سلم يقول : [ أهل الجنة ثلاثة : ذو سلطان مقسط موفق ورجل رحيم رقيق القلب لكل ذي قربى ومسلم وعفيف متعفف ذو عيال ] رواه مسلم
662. `Iyad bin Himar (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "The people of Jannah will be of three kinds: A just successful ruler, a man who shows mercy to his relatives, and a pious believer who has a large family and refrains from begging.''
[Muslim].
Commentary: All the three qualities mentioned in the Hadith particularly characterize the men of Faith and will cause their entry to Jannah. Every believer is expected to strive for being invested with these good qualities.(1/819)
80 - باب وجوب طاعة ولاة الأمور في غير معصية الله وتحريم طاعتهم في المعصية
Chapter 80
Obligation of Obedience to the Ruler in what is Lawful and Prohibition of Obeying them in what is Unlawful(1/820)
قال الله تعالى ( النساء 59 ) : { يا أيها الذين آمنوا أطيعوا الله وأطيعوا الرسول وأولي الأمر منكم }
Allah, the Exalted, says:
"O you who believe! Obey Allah and obey the Messenger (Muhammad (PBUH)), and those of you (Muslims) who are in authority.'' (4:59)(1/821)
663 - وعن ابن عمر رضي الله عنهما عن النبي صلى الله عليه و سلم قال : [ على المرء المسلم السمع والطاعة فيما أحب وكره إلا أن يؤمر بمعصية فإذا أمر بمعصية فلا سمع ولا طاعة ] متفق عليه
663. Ibn `Umar (May Allah be pleased with them) reported: The Prophet (PBUH) said, "It is obligatory upon a Muslim to listen (to the ruler) and obey whether he likes it or not, except when he is ordered to do a sinful thing; in such case, there is no obligation to listen or to obey.''
[Al-Bukhari and Muslim].
Commentary: This Hadith crystallizes the parameters of the Muslim subjects' obedience to their Muslim rulers. The honour of the latter is bound up with their surrender to the Command of Allah and His Messenger (PBUH). Otherwise, apart from the torment in the Hereafter, they will also be subjected to humiliation in this world.(1/822)
664 - وعنه رضي الله عنه قال : كنا إذا بايعنا رسول الله صلى الله عليه و سلم على السمع والطاعة يقول لنا : [ فيما
استطعتم ] متفق عليه
664. Ibn `Umar (May Allah be pleased with them) reported: Whenever we took a pledge of allegiance to Messenger of Allah (PBUH) to hear and obey, he (PBUH) would say to us, "As far as you are capable of.''
[Al-Bukhari and Muslim].
Commentary: Obedience to a Muslim ruler calls for two conditions: First, his command must not infringe upon the canonical sanctity; second, it ought not to outweigh people's limitations. In case, he fails to meet these two prerequisites, his obedience will also become non-obligatory. This Hadith conveys a warning to rulers that they must not put people to a hardship unbearable to them.(1/823)
665 - وعنه رضي الله عنه قال سمعت رسول الله صلى الله عليه و سلم يقول : [ من خلع يدا من طاعة لقي الله يوم القيامة ولا حجة له ومن مات وليس في عنقه بيعة مات ميتة جاهلية ] رواه مسلم
وفي رواية له : [ ومن مات وهو مفارق للجماعة فإنه يموت ميتة جاهلية ]
[ الميتة ] بكسر الميم
665. Ibn `Umar (May Allah be pleased with them) reported: Messenger of Allah (PBUH) said, "One who withdraws his hand from obedience (to the Amir) will find no argument (in his defense) when he stands before Allah on the Day of Resurrection; and one who dies without having sworn allegiance will die the death of one belonging to the Days of Ignorance.''
[Muslim].
Another narration is: The Messenger of Allah (PBUH) said, "He who dies having defected from obedience (to the Amir) and discards his association with the main body of the (Muslim) community, dies the death of one belonging to the Days of Jahiliyyah.''
Commentary: The Hadith makes it clear that it is binding upon Muslims to show obedience to the just Muslim ruler and to join forces with the Muslim Community to give allegiance to him as long as he does not call to a sin.(1/824)
666 - وعن أنس رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ اسمعوا وأطيعوا إن استعمل عليكم عبد حبشي كأن رأسه زبيبة ] رواه البخاري
666. Anas (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "Hear and obey even if an Abyssinian slave whose head is like a raisin is placed in authority over you.''
[Al-Bukhari].
Commentary: Nobody pays respect to a slave, with a black complexion and small head at that. But the Hadith brings such a man in focus to emphasize that obedience to a ruler is inescapable. The only condition is that his governance should be confined to the Shari`ah framework without reference to his geographical, tribal and ethnic background.(1/825)
667 - وعن أبي هريرة رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ عليك بالسمع والطاعة في عسرك ويسرك ومنشطك ومكرهك وأثرة عليك ] رواه مسلم
667. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "It is obligatory upon you to listen and obey the orders of the ruler in prosperity and adversity, whether you are willing or unwilling, or when someone is given undue preference to you.''
[Muslim].
Commentary: Obedience to a ruler is indispensable in view of the collective interests of a community. A believer has, therefore, been enjoined to obey the ruler in all circumstances rising above his personal interests, preferences and psychological urges. The ruler, however, must not be obeyed if he breaks the Shari`ah rules.(1/826)
668 - وعن عبد الله بن عمر رضي الله عنهما قال : كنا مع رسول الله صلى الله عليه و سلم في سفر فنزلنا منزلا فمنا من يصلح خباءه ومنا من ينتضل ومنا من هو في جشره إذ نادى منادي رسول الله صلى الله عليه و سلم : الصلاة جامعة . فاجتمعنا إلى رسول الله صلى الله عليه و سلم فقال : [ إنه لم يكن نبي قبلي إلا كان حقا عليه أن يدل أمته على خير ما يعلمه لهم وينذرهم شر ما يعلمه لهم وإن أمتكم هذه جعل عافيتها في أولها وسيصيب آخرها بلاء وأمور تنكرونها وتجيء فتن يرقق بعضها بعضا وتجيء الفتنة فيقول المؤمن هذه مهلكتي ثم تنكشف وتجيء الفتنة فيقول المؤمن هذه هذه فمن أحب أن يزحزح عن النار ويدخل الجنة فلتأته منيته وهو مؤمن بالله واليوم الآخر وليأت إلى الناس الذي يحب أن يؤتى إليه
ومن بايع إماما فأعطاه صفقة يده وثمرة قلبه فليطعه إن استطاع فإن جاء آخر ينازعه فاضربوا عنق الآخر ] رواه مسلم
قوله [ ينتضل ] : أي يسابق بالرمي بالنبل والنشاب
و [ الجشر ] بفتح الجيم والشين المعجمة وبالراء : وهي الدواب التي ترعى وتبيت مكانها
وقوله [ يرقق بعضها بعضا ] : أي يصير بعضها بعضا رقيقا : أي خفيفا لعظم ما بعده فالثاني يرقق الأول . وقيل معناه : يسوق بعضها إلى بعض بتحسينها وتسويلها . وقيل : يشبه بعضها بعضا
668. `Abdullah bin `Amr (May Allah be pleased with them) reported: We accompanied Messenger of Allah (PBUH) on a journey. We halted at a place to take a rest. Some of us began to set right their tents, others began to graze their animals while others were engaged in competing with one another in archery when an announcer of Messenger of Allah (PBUH) announced that people should gather for Salat. We gathered around the Messenger of Allah and he ((PBUH)) addressed us, saying, "Every Prophet before me was under obligation to guide his followers to what he knew was good for them and to warn the evil thing which he knew. As for this Ummah, it will have sound state and in its early stage of existence; but the last phase of its existence, will be faced with trials and with things you do not recognize. There will be tremendous trials, one after the other, and to each the believer will say, `That is it'. Whenever a trial arrives the believer will say: `This is going to bring about my destruction.' When this passes, another calamity will approach and he will say: `This surely is going to be my end.' Whosoever wishes to be removed from the Fire (Hell) and admitted to Jannah should die with faith in Allah and the Last Day; and he should treat others as he wishes to be treated. He who swears allegiance to an Imam, he should give him the pledge in ratification and the sincerity of his heart. He should obey him to the best of his capacity. If another man comes forward as a claimant (when one has already been installed), behead the second.''
[Muslim].
Commentary: Here `its early stage' means the period of the Companions, of the Successors (of the Companions), and of the Followers (of the Successors). In another Hadith, it has been called as the best era. In comparison with all the succeeding periods, this period is surpassingly good, peaceful and blessed. Later would emerge, it was prophesized, mischief after mischief, each being worse than the preceding one. Today, everybody sees the truth of this prophecy like the light of day. By predicting the emergence of mischief, Messenger of Allah (PBUH) wanted to warn his followers that they should keep themselves aloof from them. To them he further explained in advance the precautionary measures, that is, to keep faith in Allah, to remain firm-footed in the belief in the Hereafter and to deal with people fairly, attempting to be polite to them at the same time.
Besides, prophecy has been made about the abundance of the power-hungry people with a remedial note. In the first instance believers are supposed to swear allegiance to the caliph, and by extending their cooperation to him they should kill another claimant to the caliphate because it is only in this way that the unity of the Muslim Ummah can be maintained, free of chaos and discord. Yet, unfortunately, the power-orientated groups have found a plaything in the shape of democracy, turning peace and unity into a legend of the past. What a pity that despite all that they seek stability and progress! Is it the miracle of time or the quirk of the vested interests that has reversed the whole scheme of things? There is little hope of the improvement of the Muslim world's affairs. Indeed, it faces an ironical situation.(1/827)
669 - وعن أبي هنيدة وائل بن حجر رضي الله عنه قال : سأل سلمة بن يزيد الجعفي رسول الله صلى الله عليه و سلم فقال : يا نبي الله أرأيت إن قامت علينا أمراء يسألونا حقهم ويمنعونا حقنا فما بأمرنا ؟ فأعرض عنه . ثم سأله فقال رسول الله صلى الله عليه و سلم : [ اسمعوا وأطيعوا فإنما عليهم ما حملوا وعليكم ما حملتم ] رواه مسلم
. Wa'il bin Hujr (May Allah be pleased with him) reported: Salamah bin Yazid Al-Ju`f (May Allah be pleased with him) asked Messenger of Allah (PBUH): "O Prophet of Allah! Tell us, what you command us to do if there arises over us rulers who demand of us what is due to them and refuse us what is due to us.'' Messenger of Allah (PBUH) turned away from him, but he repeated the same question. Thereupon Messenger of Allah (PBUH) said, "Listen to them and obey them. They are responsible for their obligations and you are accountable for yours.''
[Muslim].
Commentary: This Hadith means that both the ruler and the ruled have their own respective obligations. If any of the two sides fails to play its due role, it will bear the brunt of its deficiency on the Final Day. Yet, people are debarred from disobeying a ruler who neglects to do what is required of him. Negligence is not rectifiable by negligence as it will make matters worse. To endure the high-handedness of a ruler in view of the overall national interest, is therefore, preferable to revolting against him. True, one cannot take the law into one's own hands, yet there always remains room for improvement and positive criticism. To make use of it within limits and to make efforts for the enforcement of the canonical discipline will not be deemed as an uprising. Indeed, this will be deemed, to some extent, binding on everybody.(1/828)
670 - وعن عبد الله بن مسعود رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ إنها ستكون بعدي أثرة وأمور تنكرونها ] قالوا : يا رسول الله كيف تأمر من أدرك منا ذلك ؟ قال : [ تؤدون الحق الذي عليكم وتسألون الله الذي لكم ] متفق عليه
670. `Abdullah bin Mas`ud (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "There will be discrimination after my death and there will be other matters that you will disapprove.'' He was asked: "O Messenger of Allah! What do you command us to do when we are encountered with such happenings?'' He answered, "Give what is due from you and supplicate to Allah for your rights.''
[Al-Bukhari and Muslim].
Commentary: There are two aspects of this Hadith. On the one hand, people are advised to put up patiently with the transgressive behaviour of rulers as well as their nepotism or monopolization of all the national resources. On the other hand, rulers are warned to ward off a capricious conduct of life, lest they should face the Wrath of Allah.(1/829)
671 - وعن أبي هريرة رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ من أطاعني فقد أطاع الله ومن عصاني فقد عصى الله ومن يطع الأمير فقد أطاعني ومن يعص الأمير فقد عصاني ] متفق عليه
671. Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "Whosoever obeys me, obeys Allah; and he who disobeys me, disobeys Allah; and whosoever obeys the Amir (leader), in fact, obeys me; and he who disobeys the Amir, in fact, disobeys me.''
[Al-Bukhari and Muslim].
Commentary: This Hadith informs us that it is imperative that we obey the leader of the Muslim community so long as he does not call to a sin, because doing so is in fact obedience to Allah (SWT).(1/830)
672 - وعن ابن عباس رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ من كره من أميره شيئا فليصبر فإنه من خرج من السلطان شبرا مات ميتة جاهلية ] متفق عليه
672. Ibn `Abbas (May Allah be pleased with them) reported: Messenger of Allah (PBUH) said, "If a person notices in his ruler what he dislikes, he should show patience because he who departs from the (Muslim) community a cubit, dies like those who died in the Days of Ignorance.''
[Al-Bukhari and Muslim].
Commentary: This Hadith urges us to bear patiently when a ruler makes a mistake so long as he does not call to a sin. It also warns us against disobedience to the ruler as this will cause mischief at the cost of the unity and common interests of the Muslim community.(1/831)
673 - وعن أبي بكرة رضي الله عنه قال سمعت رسول الله صلى الله عليه و سلم يقول : [ من أهان السلطان أهانه الله ] رواه الترمذي وقال حديث حسن . وفي الباب أحاديث كثيرة في الصحيح . وقد سبق بعضها في أبواب
673. Abu Bakrah (May Allah be pleased with him) reported: I heard Messenger of Allah (PBUH) saying, "He who insults the rulers Allah will insult him.''
[At-Tirmidhi].
Commentary: To affront and degrade the ruler means to disobey him and to by-pass his orders. This impairs his power, honour and dignity. Believers have been told to obey and support rulers for the sake of national interest and welfare, understanding that they desist from committing an overt disbelief and maintain congregation Salat and other duties of religion. The political system of Islam is totally incompatible with western democracy. The concept of government party and the opposition is alien to Islam. All belong to one Ummah with only one goal and pursue the same aims and objects of Islamic guidelines!(1/832)
81 - باب النهي عن سؤال الإمارة واختيار ترك الولايات إذا لم يتعين عليه أو تدع حاجة إليه
Chapter 81
Undesirability of Aspiring for Office(1/833)
قال الله تعالى ( القصص 83 ) : { تلك الدار الآخرة نجعلها للذين لا يريدون علوا في الأرض ولا فسادا والعاقبة للمتقين }
Allah, the Exalted, says:
"That home of the Hereafter (i.e., Jannah), We shall assign to those who rebel not against the truth with pride and oppression in the land nor do mischief by committing crimes. And the good end is for the Muttaqun (the pious and righteous persons).'' (28:83)(1/834)
674 - وعن أبي سعيد عبد الرحمن بن سمرة رضي الله عنه قال قال لي رسول الله صلى الله عليه و سلم : [ يا عبد الرحمن ابن سمرة لا تسأل الإمارة فإنك إن أعطيتها عن غير مسألة أعنت عليها وإن أعطيتها عن مسألة وكلت إليها وإذا حلفت على يمين فرأيت غيرها خيرا منها فأت الذي هو خير وكفر عن يمينك ] متفق عليه
674. `Abdur-Rahman bin Samurah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said to me, "Do not ask for position of authority. If you are granted this position without asking for it, you will be helped (by Allah) in discharging its responsibilities; but if you are given it as a result of your request, you will be left alone as its captive. If you take an oath to do something and then find a better alternative, you should adopt the latter and expiate for your oath.''
[Al-Bukhari and Muslim].
Commentary: By rulership is meant caliphate or any other rank affiliated to its hierarchy. Yet, it is undesirable to be eager or to strive for such an extraordinary position as it entails a heavy responsibility and one may face a sufficient difficulty in being absolved from it. However, if a man gets it without solicitation, he should accept it. The other part of the Hadith concerns swearing. Somebody takes an oath to do something but he finds another work more rewarding and righteous. In such a situation he is advised to dissolve his oath and make expiation for it. Thereafter, he will be free to avail the advantageous option. As for the expiation of breaking an oath, there are four options: to set free a slave, or to feed an average-quality food to ten needy persons, or to provide clothes to them; and the expiator who cannot afford all that, should observe fasting for three days.(1/835)
675 - وعن أبي ذر رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ يا أبا ذر إني أراك ضعيفا وإني أحب لك ما أحب لنفسي لا تأمرن على اثنين ولا تولين مال يتيم ] رواه مسلم
675. Abu Dharr (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said to me, "O Abu Dharr, I see that you are weak and I like for you what I like for myself. Do not rule over (even) two persons, and do not manage an orphan's property.''
[Muslim].
Commentary: Abu Dharr Al-Ghifari (May Allah be pleased with him) was one of the most ascetic Companions who was little interested in mundane affairs. Finding him weak to do responsible jobs, Messenger of Allah (PBUH) gave him this advice. In fact, the one who takes interest in worldly affairs and understands them well can discharge the responsibilities appropriately. But a person who has aversion to worldly pursuits and keeps clear of them will be considered unfit in this regard.(1/836)
676 - وعنه رضي الله عنه قال قلت : يا رسول الله ألا تستعملني ؟ فضرب بيده على منكبي ثم قال : [ يا أبا ذر إنك ضعيف وإنها أمانة وإنها يوم القيامة خزي وندامة إلا من أخذها بحقها أدى الذي عليه فيها ] رواه مسلم
676. Abu Dharr (May Allah be pleased with him) reported: I said to Messenger of Allah (PBUH): "Why do you not appoint me to an (official) position?'' He (PBUH) patted me on the shoulder with his hand and said, "O Abu Dharr, you are a weak man and it is a trust and it will be a cause of disgrace and remorse on the Day of Resurrection except for the one who takes it up with a full sense of responsibility and fulfills what is entrusted to him (discharges its obligations efficiently).''
[Muslim].
Commentary: There are, according to this Hadith, two conditions for putting people in official positions. The first is the relevant talent for the job, a man is put in charge of; and the second is his capacity for discharging responsibilities thereof. For example, a ruler should primarily possess the ability to maintain law and order and to establish justice; and secondly, he should be endowed with sufficient dynamism and vision to cope with new demands and situations. This basic principle applies to every official, whether in the capacity of governor, minister, advisor, financial administrator or a clerk. Apart from the sense of job, ability and integrity, he should be fired with determination with regard to his work. An office is indeed an important trust, and to have it without meeting the said conditions is a sort of treachery .(1/837)
677 - وعن أبي هريرة رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ إنكم ستحرصون على الإمارة وستكون ندامة يوم القيامة ] رواه البخاري
677. Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "You will covet for getting a position of authority, but remember that it will be a cause of humiliation and remorse on the Day of Resurrection.''
[Al-Bukhari]
Commentary: This Hadith urges people, particularly the incapable ones, to shed off the ambition to achieve rulership and power. It is feared that owing to their lack of talent they will mismanage the task which will be assigned to them. This will render them guilty with Allah. The Prophet (PBUH) dissuades such people from accepting any government portfolio as in this way they will remain safe and trouble-free. Yet, if a deserving person gets a job of high responsibility, he should do his utmost to do full justice to it, so that he may be spared remorse on the Day of Resurrection.(1/838)
82 - باب حث السلطان والقاضي وغيرهما من ولاة الأمور على اتخاذ وزير صالح وتحذيرهم من قرناء السوء والقبول منهم
Chapter 82
Appointment of Pious Governors, Advisors and Judges(1/839)
قال الله تعالى ( الزخرف 67 ) : { الأخلاء يومئذ بعضهم لبعض عدو إلا المتقين }
Allah, the Exalted, says:
"Friends of that Day will be foes one to another except Al-Muttaqun: (i.e., pious and righteous persons).'' (43:67)(1/840)
678 - وعن أبي سعيد وأبي هريرة رضي الله عنهما أن رسول الله صلى الله عليه و سلم قال : [ ما بعث الله من نبي ولا استخلف من خليفة إلا كانت له بطانتان : بطانة تأمره بالمعروف وتحضه عليه وبطانة تأمره بالشر وتحضه عليه والمعصوم من عصم الله ] رواه البخاري
678. Abu Sa`id and Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "Allah neither raised up any Prophet nor did He authorize any person with ruling power but for whom there were two types of entourage: one enjoins upon him to do good and incites him to carry it out, and the other enjoins evil and goads him; and the protected (from the bad entourage) is the one whom Allah protects.''
[Al-Bukhari].
Commentary: A ruler has been told here that Taqwa (consciousness and fear of Allah), honesty, integrity and ability are the prerequisites to chosing anybody as his aide or advisor. Prior to their nomination, he should check up the reputation of his advisors. This precautionary measure will serve as a safeguard against the spread of corruption in society and serve the cause of goodness. Secondly, a ruler should obey the Commands of Allah and His Messenger (PBUH) because this discipline will not only keep him safe from making faults but will also serve as a shield against the machinations of wicked people.(1/841)
679 - وعن عائشة رضي الله عنها قالت قال رسول الله صلى الله عليه و سلم : [ إذا أراد الله بالأمير خيرا جعل له وزير صدق : إن نسي ذكره وإن ذكر أعانه وإذا أراد به غير ذلك جعل له وزير سوء : إن نسي لم يذكره وإن ذكر لم يعنه ] رواه أبو داود بإسناد جيد على شرط مسلم
679. `Aishah (May Allah be pleased with her) reported: Messenger of Allah (PBUH) said, "When Allah desires good for a ruler, He appoints for him a sincere adviser who will remind him if he forgets and helps him if he remembers. When Allah wishes for him the contrary, He appoints for him a bad adviser who will not remind him if he forgets, nor will he help him if he remembers.''
Commentary: In the recruitment of good and scrupulous aides lies the Blessing of Allah to a ruler because such aides will prove helpful to him in making sound judgements, reaching right conclusions and guarding him against leaning towards evil ways. Yet, if all of these aides are self-seekers, flatterers and corrupt, they will undoubtedly influence his decision-making in a bad way. And one can believe that the end of the ruler will be far from being desirable because history also supports this view. As for the Hereafter, he will be hardly safe from the infernal torment.(1/842)
83 - باب النهي عن تولية الإمارة والقضاء وغيرهما من الولايات لمن سألها أو حرص عليهم فعرض بها
Chapter 83
Prohibition of Appointing an Aspirant Person to a Public Office of Authority(1/843)
680 - عن أبي موسى الأشعري رضي الله عنه قال : دخلت على النبي صلى الله عليه و سلم أنا ورجلان من بني عمي فقال أحدهما : يا رسول الله أمرنا على بعض ما ولاك الله عز و جل وقال الآخر مثل ذلك . فقال : [ إنا والله لا نولي هذا العمل أحدا سأله أو أحدا حرص عليه ] متفق عليه
680. Abu Musa Ash`ari (May Allah be pleased with him) reported: I called on the Prophet (PBUH) with two of my cousins. One of them said to him: "O Messenger of Allah (PBUH), appoint me governor of some land over which Allah has given you authority.'' The other also requested for something of the same nature. Messenger of Allah (PBUH) said, "By Allah we do not appoint someone to this post who seeks it or someone who contends for it.''
[Al-Bukhari and Muslim].
Commentary: This Hadith supports the theme presented in this chapter by Imam An-Nawawi, that is, a person pushing himself up for an office should be deprived of it. Ambitious persons usually manage to get a high office for self-aggrandizement, damaging the interests of other people. A government should primarily aim at the welfare of people and not serve the interests of the privileged few or benefit the holders of key posts alone.(1/844)
1- كتاب الأدب
Book One: The Book of Good Manners(1/845)
84 - باب الحياء وفضله والحث على التخلق به
Chapter 84
Exaltation of Modesty(1/846)
681 - عن ابن عمر رضي الله عنهما أن رسول الله صلى الله عليه و سلم مر على رجل من الأنصار وهو يعظ أخاه في الحياء . فقال رسول الله صلى الله عليه و سلم : [ دعه فإن الحياء من الإيمان ] متفق عليه
681. Ibn `Umar (May Allah be pleased with them) reported: Messenger of Allah (PBUH) passed by a man of the Ansar who was admonishing his brother regarding shyness. Messenger of Allah (PBUH) said, "Leave him alone, for modesty is a part of Iman.''
[Al-Bukhari and Muslim].
Commentary: The Ansari, who was being lectured by his brother, was indeed an embodiment of modesty and unpretentiousness. Such a man is never sharp in worldly affairs because modesty restrains him from following wrong ways. For this reason, modesty has been called a part of the faith. This is an inborn quality, that is, some people are unassertive by birth. Yet, if they are gradually guided and directed towards virtues, their unassumingness further increases. And in Islam it is counted a virtue.(1/847)
682 - وعن عمران بن حصين رضي الله عنهما قال قال رسول الله صلى الله عليه و سلم : [ الحياء لا يأتي إلا بخير ] متفق عليه
وفي رواية لمسلم : [ الحياء خير كله ] أو قال : [ الحياء كله خير ]
682. `Imran bin Husain (May Allah be pleased with them) reported: Messenger of Allah (PBUH) said, "Shyness does not bring anything except good.''
[Al-Bukhari and Muslim].
In a narration of Muslim: Messenger of Allah (PBUH) said, "All of shyness is good.''
Commentary: This Hadith enlightens us on the excellence of modesty, which serves the good purpose of preventing man from the disobedience of Allah and from immoral and evil pursuits. Evidently, it has a salutary impact on society. Besides, it keeps man free from sins, and, consequently, he will stand blameless with Allah. From this standpoint, modesty is certainly a thorough good.(1/848)
683 - وعن أبي هريرة رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ الإيمان بضع وسبعون أو بضع وستون شعبة . فأفضلها قول لا إله إلا الله وأدناها إماطة الأذى عن الطريق . والحياء شعبة من الإيمان ] متفق عليه
[ البضع ] بكسر الباء ويجوز فتحها وهو : من الثلاثة إلى العشرة
و [ الشعبة ] : القطعة والخصلة
و [ الإماطة ] : الإزالة
و [ الأذى ] : ما يؤذي كحجر وشوك وطين ورماد وقذر ونحو ذلك
683. Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "Iman has sixty odd or seventy odd branches. The uppermost of all these is the Testimony of Faith: `La ilaha illallah' (there is no true god except Allah) while the least of them is the removal of harmful object from the road. And shyness is a branch of Iman.''
[Al-Bukhari and Muslim].
Commentary: This Hadith has already occurred in a previous chapter, see commentary on Hadith No. 125. Here it has been repeated with reference to the degrees of Faith. Modesty, too, is a part of Faith, rather one of its most important ingredients, because it plays an effective role in the training and sublimation of human psyche.(1/849)
684 - وعن أبي سعيد الخدري رضي الله عنه قال : كان رسول الله صلى الله عليه و سلم أشد حياء من العذراء في خدرها فإذا رأى شيئا يكرهه عرفناه في وجهه . متفق عليه
قال العلماء : حقيقة الحياء : خلق يبعث على ترك القبيح ويمنع من التقصير في حق ذي الحق
وروينا عن أبي القاسم الجنيد رحمه الله قال : الحياء رؤية الآلاء : أي النعم ورؤية التقصير فيتولد بينهما حالة تسمى حياء والله أعلم
684. Abu Sa`id Al-Khudri (May Allah be pleased with him) reported: Messenger of Allah (PBUH) was even shier than a virgin behind her veil. When he saw something which he disliked, we could perceive it on his face.
[Al-Bukhari and Muslim].
Commentary: Though this Hadith particularly refers to the character of Messenger of Allah (PBUH), it also reveals the fact that modesty is a peculiar quality of woman. An unmarried woman, above all else, is considered to be the embodiment of bashfulness. Islamic countries have witnessed many curses of western civilization and the worst is the one which has robbed away the modesty of woman because it is the last protective shield of Islamic civilization which the enemy is consistently sweeping off. May Allah grant Muslims the insight to avert this wickedness!(1/850)
85 - باب حفظ السر
Chapter 85
Secrecy of Private Matters (Guarding Secrets)(1/851)
قال الله تعالى ( الإسراء 34 ) : { وأوفوا بالعهد إن العهد كان مسؤولا }
Allah, the Exalted, says:
"And fulfill (every) covenant. Verily! The covenant, will be questioned about.'' (17:34)(1/852)
685 - وعن أبي سعيد الخدري رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ إن من أشر الناس عند الله منزلة يوم القيامة الرجل يفضي إلى المرأة وتفضي إليه ثم ينشر سرها ] رواه مسلم
685. Abu Sa`id Al-Khudri (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "The most evil of the people to Allah on the Day of Resurrection will be the man who consorts with his wife and then publicizes her secret.''
[Muslim].
Commentary: Islam treats conjugal union as a sacred and secret act, both in social and moral terms. Indeed, the sanctity of conjugal rights contributes to the consolidation of moral norms and social cohesion. Yet, what passes between wife and husband on the consummation night is usually taken in a light vein in our societies. In the morning, both of them relate their sexual experience to their friends respectively. This is moral indecency which is incompatible with human dignity and civilized behaviour. This Hadith reckons it as a grave sin which must be eschewed. The bed-experience must be kept private by the married couple to the exclusion of a third person.(1/853)
686 - وعن عبد الله بن عمر رضي الله عنهما أن عمر رضي الله عنه حين تأيمت بنته حفصة قال : لقيت عثمان بن عفان فعرضت عليه حفصة فقلت : إن شئت أنكحتك حفصة بنت عمر . قال : سأنظر في أمري . فلبثت ليالي ثم لقيني فقال : قد بدا لي أن لا أتزوج يومي هذا . فلقيت أبا بكر الصديق رضي الله عنه فقلت : إن شئت أنكحتك حفصة بنت عمر . فصمت أبو بكر رضي الله عنه فلم يرجع إلي شيئا فكنت عليه أوجد مني على عثمان فلبثت ليالي ثم خطبها النبي صلى الله عليه و سلم فأنكحتها إياه . فلقيني أبو بكر فقال : لعلك وجدت علي حين عرضت علي حفصة فلم أرجع إليك شيئا ؟ فقلت : نعم . قال : فإنه لم يمنعني أن أرجع إليك فيما عرضت علي إلا أني كنت علمت أن النبي صلى الله عليه و سلم ذكرها فلم أكن لأفشي سر رسول الله صلى الله عليه و سلم ولو تركها النبي صلى الله عليه و سلم لقبلتها ] رواه البخاري
قوله : [ تأيمت ] : أي صارت بلا زوج . وكان زوجها توفي رضي الله عنها
[ وجدت ] : غضبت
686. `Abdullah bin `Umar (May Allah be pleased with them) reported: My father `Umar (May Allah be pleased with him) said: When (his daughter) Hafsah (May Allah be pleased with her) became a widow, I met `Uthman bin `Affan (May Allah be pleased with him) and offered Hafsah for marriage to him. `Uthman said: "I shall think over the matter.'' I waited for a few days and then `Uthman met me and said: "It occurred to me that I should not marry at present.'' Then I met Abu Bakr (May Allah be pleased with him) and said to him: "If you are willing, I shall marry my daughter Hafsah to you.'' Abu Bakr (May Allah be pleased with him) remained silent and did not utter any word to me in reply. I grew more angry with him than with `Uthman. I had waited for only a few days when Messenger of Allah (PBUH) asked for her hand in marriage and I married her to him. Thereafter, I met Abu Bakr (May Allah be pleased with him) who said, "Perhaps you were angry with me when you offered Hafsah to me and I said nothing in reply.'' I said, "Yes, that is so.'' He said, "Nothing stopped me to respond to your offer except that I knew that Messenger of Allah (PBUH) had mentioned her and I could not disclose the secret of Messenger of Allah (PBUH). Had Messenger of Allah (PBUH) left her, I would have accepted her.''
[Al-Bukhari and Muslim].
Commentary: To keep a secret and not to disclose it to people is the theme of this chapter as reflected in this Hadith. The Hadith has also other points which invite our attention. Firstly, a man can offer his daughter's hand to a righteous person. Secondly, it is undesirable for parents to send a message to another party for the wedlock of their daughter when talks with someone else are already continuing in this regard. Thirdly, if Messenger of Allah (PBUH) wanted to marry a woman but could not realize his intention for a reason or another, it was permissible for a Muslim to marry her because, juristically speaking, such a woman could not be counted as the Prophet's wife.(1/854)
687 - وعن عائشة رضي الله عنها قالت : كن أزواج النبي صلى الله عليه و سلم عنده فأقبلت فاطمة رضي الله عنها تمشي ما تخطئ مشيتها من مشية رسول الله صلى الله عليه و سلم شيئا فلما رآها رحب بها وقال : [ مرحبا بابنتي ] ثم أجلسها عن يمينه أو عن شماله ثم سارها فبكت بكاء شديدا فلما رأى جزعها سارها الثانية فضحكت . فقلت لها : خصك رسول الله صلى الله عليه و سلم من بين نسائه بالسرار ثم أنت تبكين ؟ فلما قام رسول الله صلى الله عليه و سلم سألتها : ما قال لك رسول الله صلى الله عليه و سلم ؟ قالت : ما كنت لأفشي على رسول الله صلى الله عليه و سلم سره . فلما توفي رسول الله صلى الله عليه و سلم قلت : عزمت عليك بما لي عليك من الحق لما حدثتني ما قال لك رسول الله صلى الله عليه و سلم ؟ فقالت : أما الآن فنعم : أما حين سارني في المرة الأولى فأخبرني أن جبريل كان يعارضه القرآن في كل سنة مرة أو مرتين وأنه عارضه الآن مرتين [ وإني لا أرى الأجل إلا قد اقترب فاتقي الله واصبري فإنه نعم السلف أنا لك ] فبكيت بكائي الذي رأيت فلما رأى جزعي سارني الثانية فقال : [ يا فاطمة أما ترضين أن تكوني سيدة نساء المؤمنين أو سيدة نساء هذه الأمة ؟ ] فضحكت ضحكي الذي رأيت . متفق عليه . وهذا لفظ مسلم
687. `Aishah (May Allah be pleased with her) reported: On one occasion all the wives of the Prophet (PBUH) were with him when his daughter, Fatimah (May Allah be pleased with her) who walked after the style of his father, came there. He (PBUH) welcomed her saying, "Welcome, O my daughter'', and made her sit on his right side, or on his left side and then whispered something to her at which she wept bitterly. When he perceived her grief, he talked secretly to her again and she smiled (with happiness). I said to her: "Messenger of Allah (PBUH chose you from amongst all his wives to speak secretly to you and yet you cried.'' When he left, I asked her, "What did Messenger of Allah (PBUH) say to you?'' She said, "I will not divulge the secret of Messenger of Allah (PBUH).'' When Messenger of Allah (PBUH) passed away, I said to her: "I adjure you by the right I have in respect of you to tell me what Messenger of Allah (PBUH) had told you.'' She said: "Now (when Messenger of Allah (PBUH) has died), I will tell you. When he whispered to me the first time, he told me, `Jibril (Gabriel) used to listen to my recitation of the Qur'an and then recite it back to me once or twice a year, and this time he has done it twice; and so I perceive that my death is approaching. Then be mindful of your duty to Allah and be patient and steadfast, for I shall be an excellent predecessor for you.' On this I wept as you saw. When he perceived my distress he talked to me secretly the second time and said, `O Fatimah, are you not pleased that you will be the chief among the believing women or of this Ummah?' This made me smile as you saw.''
[Al-Bukhari and Muslim].
Commentary: This Hadith, too, has an implication for keeping a secret and concealing it from people. Moreover, we learn that one can spontaneously weep over hearing a sorrowful occurrence and also that we should be patient in distress. The Hadith also teaches us not to feel proud upon receiving a blessing. Above all, the excellence of Fatimah (May Allah be pleased with her) and the advisability of reading the Qur'an are brought into our focus.(1/855)
688 - وعن ثابت عن أنس رضي الله عنه قال : أتى علي رسول الله صلى الله عليه و سلم وأنا ألعب مع الغلمان فسلم علينا فبعثني في حاجة فأبطأت على أمي . فلما جئت قالت : ما حبسك ؟ قلت : بعثني رسول الله صلى الله عليه و سلم لحاجة . قالت : ما حاجته ؟ قلت : إنها سر . قالت : لا تخبرن بسر رسول الله صلى الله عليه و سلم أحدا . قال أنس : والله لو حدثت به أحدا لحدثتك به يا ثابت . رواه مسلم وروى البخاري بعضه مختصرا
688. Thabit (May Allah be pleased with him) reported: Anas (May Allah be pleased with him) said: Messenger of Allah (PBUH) came to me while I was playing with the boys. He greeted us and sent me on an errand. This delayed my return to my mother. When I came to her, she asked, "What detained you?'' I said; "Messenger of Allah (PBUH) sent me on an errand.'' She asked, "What was it?'' I said, "It is a secret.'' My mother said; "Do not disclose to anyone the secret of Messenger of Allah (PBUH).'' Anas (May Allah be pleased with him) said to Thabit (May Allah be pleased with him): By Allah, were I to tell it to anyone I would have told you.
[Muslim].
Commentary: Here, too, an emphasis has been laid on keeping a secret. When Anas (May Allah be pleased with him) told his mother about the cause of secrecy, she refrained from insisting that the secret should be disclosed to her. Rather, she lent support to her son's standpoint and advised him to conceal the secret. To be sure, it is part of moral teaching that we should keep the secrets of friends in our hearts. Unless we receive a go-ahead from a friend, we must not make his secret public.(1/856)
86 - باب الوفاء بالعهد وإنجاز الوعد
Chapter 86
Fulfillment of Promises
.(1/857)
قال الله تعالى ( الإسراء 34 ) : { وأوفوا بالعهد إن العهد كان مسئولا }
وقال تعالى ( النحل 91 ) : { وأوفوا بعهد الله إذا عاهدتم }
وقال تعالى ( المائدة 1 ) : { يا أيها الذين آمنوا أوفوا بالعقود }
وقال تعالى ( الصف 2 ، 3 ) : { يا أيها الذين آمنوا لم تقولون ما لا تفعلون ؟ كبر مقتا عند الله أن تقولوا ما لا تفعلون }
Allah, the Exalted, says:
"And fulfill (every) covenant. Verily! The covenant will be questioned about. (17:34)
"And fulfill the Covenant of Allah (Bai`ah: pledge for Islam) when you have covenanted.'' (16:91)
"O you who believe! Fulfill (your) obligations.'' (5:1)
"O you who believe! Why do you say that which you do not do? Most hateful it is with Allah that you say that which you do not do.'' (61:2,3)(1/858)
689 - وعن أبي هريرة رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ آية المنافق ثلاث : إذا حدث كذب وإذا وعد أخلف وإذا اؤتمن خان ] متفق عليه
زاد في رواية لمسلم : [ وإن صام وصلى وزعم أنه مسلم ]
689. Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "Three are the signs of a hypocrite: When he speaks, he lies; when he makes a promise, he breaks it; and when he is trusted, he betrays his trust.''
[Al-Bukhari and Muslim].
Another narration adds the words: "Even if he observes Saum (fasts), performs Salat (prayer) and claims to be a Muslim.''
Commentary: This Hadith has already been mentioned in the chapter about trusts. See Commentary on Hadith No. 201. Its repetition here is meant to stress the point that a hypocrite is recognized by breaking his promise
690. `Abdullah bin `Amr bin Al-`as (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "Four are the qualities which, when found in a person, make him a sheer hypocrite, and one who possesses one of them, possesses one characteristic of hypocrisy until he abandons it. These are: When he is entrusted with something, he betrays trust; when he speaks, he lies; when he promises, he acts treacherously; and when he argues, he behaves in a very imprudent, insulting manner.''
[Al-Bukhari and Muslim].
Commentary: Theologically speaking, a disagreement between heart and tongue - or word and deed - about the declaration of faith in Islam is defined as hypocrisy. In the lifetime of the Prophet (PBUH) there existed a group of hypocrites whose traits of characters have been outlined in Ahadith. Humanly it is not possible to perceive malice hidden in one's heart. Even Messenger of Allah (PBUH) hardly knew what lay in the hearts of people because, despite having the exalted status of Prophethood, he was fundamentally a human. Allah, however, had revealed hearts to him. But today, we have no error-free source to pick hypocrites from the ranks of believers. Quite naturally, we fall back on the Hadith which provides us definite symptoms of the character and manners of hypocrites so as to distinguish them from sincere Muslims.
`Ulama' say that there are two aspects of hypocrisy, relating to faith and practice. In the first case, a hypocrite conceals his disbelief in his heart but verbally professes Islam. Anyone who belongs to this category of hypocrites will be, as stated in the Qur'an: "In the lowest depths of the Fire.'' (4:145). In the second case, a man does have faith in his heart but in practice he portrays the characteristics of a hypocrite, unfortunately a majority of today's Muslims practically behave like hypocrites and possess their propensities. It is this hypocritical attitude and moral deficiencies of Muslims that have degraded them and made Islam unappealing. May Allah put Muslims on the right path!
.(1/859)
690 - وعن عبد الله بن عمرو بن العاص رضي الله عنهما أن رسول الله صلى الله عليه و سلم قال : [ أربع من كن فيه كان منافقا خالصا ومن كانت فيه خصلة منهن كانت فيه خصلة من النفاق حتى يدعها : إذا اؤتمن خان وإذا حدث كذب وإذا عاهد غدر وإذا خاصم فجر ] متفق عليه
690. `Abdullah bin `Amr bin Al-`as (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "Four are the qualities which, when found in a person, make him a sheer hypocrite, and one who possesses one of them, possesses one characteristic of hypocrisy until he abandons it. These are: When he is entrusted with something, he betrays trust; when he speaks, he lies; when he promises, he acts treacherously; and when he argues, he behaves in a very imprudent, insulting manner.''
[Al-Bukhari and Muslim].
Commentary: Theologically speaking, a disagreement between heart and tongue - or word and deed - about the declaration of faith in Islam is defined as hypocrisy. In the lifetime of the Prophet (PBUH) there existed a group of hypocrites whose traits of characters have been outlined in Ahadith. Humanly it is not possible to perceive malice hidden in one's heart. Even Messenger of Allah (PBUH) hardly knew what lay in the hearts of people because, despite having the exalted status of Prophethood, he was fundamentally a human. Allah, however, had revealed hearts to him. But today, we have no error-free source to pick hypocrites from the ranks of believers. Quite naturally, we fall back on the Hadith which provides us definite symptoms of the character and manners of hypocrites so as to distinguish them from sincere Muslims.
`Ulama' say that there are two aspects of hypocrisy, relating to faith and practice. In the first case, a hypocrite conceals his disbelief in his heart but verbally professes Islam. Anyone who belongs to this category of hypocrites will be, as stated in the Qur'an: "In the lowest depths of the Fire.'' (4:145). In the second case, a man does have faith in his heart but in practice he portrays the characteristics of a hypocrite, unfortunately a majority of today's Muslims practically behave like hypocrites and possess their propensities. It is this hypocritical attitude and moral deficiencies of Muslims that have degraded them and made Islam unappealing. May Allah put Muslims on the right path!(1/860)
691 - وعن جابر رضي الله عنه قال قال لي النبي صلى الله عليه و سلم : [ لو قد جاء مال البحرين أعطيتك هكذا وهكذا وهكذا ] فلم يجيء مال البحرين حتى قبض النبي صلى الله عليه و سلم فلما جاء مال البحرين أمر أبو بكر رضي الله عنه فنادى : من كان له عند رسول الله صلى الله عليه و سلم عدة أو دين فليأتنا . فأتيته وقلت : إن النبي صلى الله عليه و سلم قال لي كذا وكذا فحثى لي حثية فعددتها فإذا هي خمسمائة فقال : خذ مثليها . متفق عليه
691. Jabir (May Allah be pleased with him) reported: The Prophet (PBUH) said to me, "When the revenues of Bahrain will arrive, I shall give you such and such and such.'' He passed away before the revenues were received. When they arrive during the caliphate of Abu Bakr (May Allah be pleased with him), he ordered to be announced: "Anyone whom Messenger of Allah (PBUH) promised or owed anything, should come to him.'' I went to him and said: "Messenger of Allah (PBUH) had said to me such and such.'' He took a double handful out of the money and gave it to me. I counted it and found that it was five hundred dirham. Then Abu Bakr (May Allah be pleased with him) said to me: "Take twice as much more of that amount.''
[Al-Bukhari and Muslim].
Commentary: Messenger of Allah (PBUH), according to Al-Bukhari, spread his both hands thrice in a gesture and indicated to Jabir (May Allah be pleased with him): "I will give you double handfuls of money thrice''. Abu Bakr (May Allah be pleased with him), however, fulfilled the Prophet's promise during his caliphate.
This Hadith is suggestive of fulfillment of the deceased pledge by the ascendant, that is, his death will not invalidate it. Rather, the responsibility of fulfilling his pledge devolves upon his inheritors. Similarly, a new ruler is under obligation to carry out the commitment made by his predecessor on the government level(1/861)
87 - باب المحافظة على ما اعتاده من الخير
Chapter 87
Safeguarding and Perpetuating Good Habits(1/862)
قال الله تعالى ( الرعد 11 ) : { إن الله لا يغير ما بقوم حتى يغيروا ما بأنفسهم }
وقال تعالى ( النحل 92 ) : { ولا تكونوا كالتي نقضت غزلها من بعد قوة أنكاثا }
و [ الأنكاث ] جمع نكث وهو : الغزل المنقوض
وقال تعالى ( الحديد 16 ) : { ولا يكونوا كالذين أوتوا الكتاب من قبل فطال عليهم الأمد فقست قلوبهم }
وقال تعالى ( الحديد 27 ) : { فما رعوها حق رعايتها }
Allah, the Exalted, says:
"Verily, Allah will not change the (good) condition of a people as long as they do not change their state (of goodness) themselves (by committing sins and by being ungrateful and disobedient to Allah).'' (13:11)
"And be not like her who undoes the thread which she has spun, after it has become strong.'' (16:92)
"... lest they become as those who received the Scripture [the Taurat (Torah) and the Injeel (Gospel)] before (i.e., Jews and Christians), and the term was prolonged for them and so their hearts were hardened?'' (57:16)
"But that they did not observe it with the right observance.'' (57:27)(1/863)
692 - وعن عبد الله بن عمرو بن العاص رضي الله عنهما قال قال لي رسول الله صلى الله عليه و سلم : [ يا عبد الله لا تكن مثل فلان كان يقوم الليل فترك قيام الليل ] متفق عليه
692. `Abdullah bin `Amr bin Al-`as (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said to me, "O `Abdullah! Do not be like so-and-so; he used to get up at night for optional prayer but abandoned it later.''
[Al-Bukhari and Muslim].
Commentary: This Hadith also stresses the same point, that is, man should be steadfast in his good doings. There should be no cessation in this respect, otherwise, he will unconsciously begin to incline to evil and, therefore, to the erosion of moral foundations of his character. Steadfastness in the observance of good ensures man's security against pitfalls and has Divine approval, too.(1/864)
88 - باب استحباب طيب الكلام وطلاقة الوجه عند اللقاء
Chapter 88
Excellence of meeting with a smiling Countenance and Politeness in Speech(1/865)
قال الله تعالى ( الحجر 88 ) : { واخفض جناحك للمؤمنين }
وقال تعالى ( آل عمران 159 ) : { ولو كنت فظا غليظ القلب لانفضوا من حولك }
Allah, the Exalted, says:
"And lower your wings for the believers (be courteous to the fellow-believers).'' (15:88)
"And had you been severe and harsh-hearted, they would have broken away from about you.'' (3:159)(1/866)
693 - وعن عدي بن حاتم رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ اتقوا النار ولو بشق تمرة فمن لم يجد فبكلمة طيبة ] متفق عليه
693. `Adi bin Hatim (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "Guard yourselves against the Fire (of Hell) even if it be only with half a date-fruit (given in charity); and if you cannot afford even that, you should at least say a good word.''
[Al-Bukhari and Muslim].
Commentary: This Hadith highlights the point that Sadaqah has great benefits and even in its minimum scope and quantity it can ensure our safety against Hell-fire. We are told that if we do not have even a single date or half of it to give to a needy person, we can manage to have the same benefit by talking to him in a compassionate tone, provided we have Faith in our heart.(1/867)
694 - وعن أبي هريرة رضي الله عنه أن النبي صلى الله عليه و سلم قال : [ والكلمة الطيبة صدقة ] متفق عليه . وهو بعض حديث تقدم بطوله ( انظر الحديث رقم 122 )
694. Abu Hurairah (May Allah be pleased with him) reported: The Prophet (PBUH) said, "It is also charity to utter a good word.''
[Al-Bukhari and Muslim].
Commentary: In Islam, it is not spending money alone that counts as charity; talking to somebody in a decent way also comes in the same context. Now, one can feel the importance Islam gives to moral values and good manners. This saying of Messenger of Allah (PBUH) is part of a long Hadith mentioned earlier. See Hadith No. 122.(1/868)
695 - وعن أبي ذر رضي الله عنه قال قال لي رسول الله صلى الله عليه و سلم : [ لا تحقرن من المعروف شيئا ولو أن تلقى أخاك بوجه طليق ] رواه مسلم
695. Abu Dharr (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "Do not disdain a good deed, (no matter how small it may seem) even if it is your meeting with your (Muslim) brother with a cheerful face.''
[Muslim].
Commentary: Every deed approved by the Shari`ah is considered good and rewarding. Howsoever seemingly small people may consider it, it must not be looked at from a highbrow angle. Even to meet people cheerfully is one of the Islamic virtues, though it may appear quite insignificant to some people.(1/869)
89 - باب استحباب بيان الكلام وإيضاحه للمخاطب وتكريره ليفهم إذا لم يفهم إلا بذلك
Chapter 89
Clarity of Discourse(1/870)
696 - وعن أنس رضي الله عنه أن النبي صلى الله عليه و سلم كان إذا تكلم بكلمة أعادها ثلاثا حتى تفهم عنه وإذا أتى على قوم فسلم عليهم سلم عليهم ثلاثا . رواه البخاري
696. Anas (May Allah be pleased with him) reported: Whenever the Prophet (PBUH) said something, he would repeat his words thrice so that the meanings would be understood fully; and whenever he came upon a group of people, he would greet them, and he would repeat salutation thrice.
[Al-Bukhari and Muslim].
Commentary: To lay stress on a point thrice or to repeat greetings, according to this Hadith, is preferable. It is particularly so when a situation so demands and when explaining a point to the audience once and twice may not be enough.(1/871)
697 - وعن عائشة رضي الله عنها قالت : كان كلام رسول الله صلى الله عليه و سلم كلاما فصلا يفهمه كل من يسمعه . رواه أبو داود
697. `Aishah (May Allah be pleased with her) reported: the speech of Messenger of Allah (PBUH) was so clear that all those who listened to it would understand it.
[Abu Dawud].
Commentary: Interpreting `Aishah's report, some commentators say that Messenger of Allah (PBUH) used to speak clearly and decisively. However, it may also mean that, while speaking, he would pause upon his words in such a way that each and every word which came from his lips appeared detached from the other. He was never like those who speak quickly and their words are mixed up with each other. This Hadith reflects the Prophet's eloquence as well as his due care and decency in putting in his viewpoint to the convenience of his audience.(1/872)
90 - باب إصغاء الجليس لحديث جليسه الذي ليس بحرام واستنصات العالم والواعظ حاضري مجلسه
Chapter 90
Listening Attentively(1/873)
698 - عن جرير بن عبد الله رضي الله عنه قال قال لي رسول الله صلى الله عليه و سلم في حجة الوداع : [ استنصت الناس ] ثم قال : [ لا ترجعوا بعدي كفارا يضرب بعضكم رقاب بعض ] متفق عليه
698. Jarir bin `Abdullah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) asked me on the occasion of the Farewell Pilgrimage to tell the people to keep silent, then he (PBUH) said, "Do not revert to disbelief after me, chopping the heads of one another.''
[Al-Bukhari and Muslim].
Commentary: Commenting on this Hadith, Imam An-Nawawi has argued that one is allowed to lend ear to somebody if he has something reasonable to say. This will not be considered as eavesdropping which is unallowable on doctrinal basis. Secondly, silence is a prerequisite of setting ears to a sermon. And a Khatib (one who delivers a sermon) is perfectly justified if he asks his audience to observe silence so as to be able to listen to him in real earnest.(1/874)
91 - باب الوعظ والاقتصاد فيه
Chapter 91
Brevity in Preaching(1/875)
قال الله تعالى ( النحل 125 ) : { ادع إلى سبيل ربك بالحكمة والموعظة الحسنة }
Allah, the Exalted, says:
"Invite (mankind, O Muhammad (PBUH)) to the way of your Rubb (i.e., Islam) with wisdom (i.e., with the Divine Revelation and the Qur'an) and fair preaching.'' (16:125)(1/876)
699 - وعن أبي وائل شقيق بن سلمة قال : كان ابن مسعود رضي الله عنه يذكرنا في كل خميس . فقال له رجل : يا أبا عبد الرحمن لوددت أنك ذكرتنا كل يوم . فقال : أما إنه يمنعني من ذلك أني أكره أن أملكم وإني أتخولكم بالموعظة كما كان رسول الله صلى الله عليه و سلم يتخولنا بها مخافة السآمة علينا . متفق عليه
[ يتخولنا ] : يتعهدنا
699. Shaqiq bin Salamah reported: Ibn Mas`ud (May Allah be pleased with him) used to preach to us once every Thursday. A man said to him: "O Abu `Abdur-Rahman, we love your talk and we wish that you preach us every day.'' He said: "There is nothing to prevent me from doing so, but I don't lest I bore you. I follow the same method in preaching to you that Messenger of Allah (PBUH) adopted in preaching to us for fear of boredom.''
[Al-Bukhari and Muslim].
Commentary: This Hadith throws light on the indispensability of equilibrium in sermons and discourses so that people may not shun them. Monotony, though well designed, is repugnant to human nature. Similarly, teaching and instructional training requires such hours which may facilitate people's willing participation. Compulsion and economic incentives rarely work in spiritual spheres. We are also informed of the Companions' keenness to follow Messenger of Allah (PBUH).(1/877)
700 - وعن أبي يقظان عمار بن ياسر رضي الله عنهما قال سمعت رسول الله صلى الله عليه و سلم يقول : [ إن طول صلاة الرجل وقصر خطبته مئنة من فقهه فأطيلوا الصلاة وأقصروا الخطبة ] رواه مسلم
[ مئنة ] بميم مفتوحة ثم همزة مكسورة ثم نون مشددة أي : علامة دالة على فقهه
700. `Ammar bin Yasir (May Allah be pleased with them) reported: I heard Messenger of Allah (PBUH) saying, "Prolonging Salat (prayer) and shortening the Khutbah (religious talk) indicate the religious knowledge of the person. Make your Salat long and your sermon short.''
[Muslim].
Commentary: A prolonged Salat (prayer) by no means implies a disregard of worshipper's constraints. It is indeed forbidden. Rather the Imam is emphatically told to perform a brief and concise Salat because his followers also include, amongst others, the weak, the aged and the sick people. Herein an emphasis is laid on prolonging Salat instead of Khutbah (religious talk). The Friday Khutbah is meant to be brief. It must not be too lengthy in relation to a brief Salat offered heedlessly and in sheer haste. Salat must be offered in all humility and with full attention and concentration of mind. Furthermore, a worshippper ought to maintain a well-paused equilibrium in different postures of its performance. Brevity should be kept in view of Khutbah.(1/878)
701 - وعن معاوية بن الحكم السلمي رضي الله عنه قال : [ بينا أنا أصلي مع رسول الله صلى الله عليه و سلم إذ عطس رجل من القوم فقلت : يرحمك الله . فرماني القوم بأبصارهم . فقلت : واثكل أمياه ما شأنكم تنظرون إلي ؟ فجعلوا يضربون بأيديهم على أفخاذهم فلما رأيتهم يصمتونني لكني سكت . فلما صلى رسول الله صلى الله عليه و سلم فبأبي هو وأمي ما رأيت معلما قبله ولا بعده أحسن تعليما منه فوالله ما كهرني ولا ضربني ولا شتمني . قال : [ إن هذه الصلاة لا يصلح فيها شيء من كلام الناس إنما هي التسبيح والتكبير وقراءة القرآن أو كما قال رسول الله صلى الله عليه و سلم . قلت : يا رسول الله إني حديث عهد بجاهلية وقد جاء الله بالإسلام وإن منا رجالا يأتون الكهان ؟ قال : [ فلا تأتهم ] قلت : ومنا رجال يتطيرون ؟ قال : [ ذلك شيء يجدونه في صدورهم فلا يصدنهم ] رواه مسلم
[ الثكل ] بضم الثاء المثلثة : المصيبة والفجيعة
[ ما كهرني ] : أي ما نهرني
701. Mu`awiyah bin Al-Hakam As-Sulami (May Allah be pleased with him) reported: While I was in Salat with Messenger of Allah (PBUH), a man in the congregation sneezed and I responded with: `Yarhamuk-Allah (Allah have mercy on you).' The people stared at me with disapproving looks. So I said: "May my mother lose me. Why are you staring at me?'' Thereupon, they began to strike their thighs with their hands. When I saw them urging to me to remain silent, I became angry but restrained myself. When Messenger of Allah (PBUH) concluded his Salat. I have never before seen an instructor who gave better instruction than he, may my father and mother be sacrificed for him. He neither remonstrated me, nor beat me, nor abused me. He simply said,"It is not permissible to talk during Salat because it consists of glorifying Allah, declaring His Greatness as well as recitation of the Qur'an,'' or he said words to that effect.'' I said: "O Allah's Messenger, I have but recently accepted Islam, and Allah has favoured us with Islam. There are still some people among us who go to consult soothsayers.'' He said, "Do not consult them.'' Then I said: "There are some of us who are guided by omens.'' He said, "These things which come to their minds. They should not be influenced by them.''
(Muslim).
Commentary: This Hadith emphasizes four points. Firstly, as no talk is allowed in Salat (prayer), nobody can utter benedictory words for a sneezer either. Secondly, this Hadith throws light on the Prophet's way of imparting moral instruction to others. He would prudently enlighten ignorant people on Islam, avoiding to express his resentment over their lapses which simply betrayed their lack of knowledge. This has a lesson for `Ulama' and preachers. Thirdly, Muslims are prohibited from consulting soothsayers. Fourthly, belief in bad omens is also prohibited. Divinations and presages were the popular fallacies of Arabs in the pre-Islamic epoch. Islam abolished them. Yet, once again these absurdities have caught the fancy of ignorant Muslims. May Allah guide them!
.(1/879)
702 - وعن العرباض بن سارية رضي الله عنه قال : وعظنا رسول الله صلى الله عليه و سلم موعظة وجلت منها القلوب وذرفت منها العيون . وذكر الحديث وقد سبق بكماله في باب الأمر بالمحافظة على السنة ( انظر الحديث رقم 157 ) وذكرنا أن الترمذي قال أنه حديث حسن صحيح
702. `Irbad bin Sariyah (May Allah be pleased with him) reported: One day, Messenger of Allah (PBUH) delivered a very effective speech, as a result, eyes shed tears and hearts became softened. A man said: "O Prophet of Allah! It sounds as if this is a farewell speech, so advise us.'' He (PBUH) said, "I admonish you to fear Allah, and to listen and obey even if a black slave has been appointed as your leader. For whoever among you lives after me will see much discord. So hold fast to my Sunnah and the Sunnah of the Rightly-Guided Caliphs who will come after me. Adhere to them and hold fast to them. Beware of Bid`ah (in religion) because every Bid`ah is a misguidance.''
[Abu Da wud and At-Tirmidhi].
Commentary: According to this Hadith, the best sermon may be defined as brief, comprehensive, appealing and beneficial. Refer to the Commentary on Hadith No. 185.(1/880)
92 - باب الوقار والسكينة
Chapter 92
Dignity and Tranquility(1/881)
قال الله تعالى ( الفرقان 63 ) : { وعباد الرحمن الذين يمشون على الأرض هونا وإذا خاطبهم الجاهلون قالوا سلاما }
Allah, the Exalted, says:
"And the (faithful) slaves of the Most Gracious (Allah) are those who walk on the earth in humility and sedateness, and when the foolish address them (with bad words) they reply back with mild words of gentleness.'' (25:63)(1/882)
703 - وعن عائشة رضي الله عنها قالت : ما رأيت رسول الله صلى الله عليه و سلم مستجمعا قط ضاحكا حتى ترى منه لهواته إنما كان يتبسم . متفق عليه
[ اللهوات ] جمع لهاة وهي : اللحمة التي في أقصى سقف الفم
703. `Aishah (May Allah be pleased with him) reported: I have never seen Messenger of Allah (PBUH) laughing so heartily that his uvula could be seen. He used to smile only.
[Al-Bukhari and Muslim].
Commentary: To laugh much is one of the sign of indifference to the remembrance of Allah. Besides, the habit of laughing aloud robs away the dignity and impressiveness of a man.(1/883)
93 - باب الندب إلى إتيان الصلاة والعلم ونحوهما من العبادات بالسكينة والوقار
Chapter 93
Excellence of Walking Solemnly (Towards the Mosque) to perform As-Salat (The Prayer) and other Religious Duties(1/884)
قال الله تعالى ( الحج 32 ) : { ومن يعظم شعائر الله فإنها من تقوى القلوب }
Allah, the Exalted, says:
"And whosoever honours the Symbols of Allah, then it is truly from the piety of the heart.'' (22:32)(1/885)
704 - وعن أبي هريرة رضي الله عنه قال سمعت رسول الله صلى الله عليه و سلم يقول : [ إذا أقيمت الصلاة فلا تأتوها وأنتم تسعون وأتوها وأنتم تمشون وعليكم السكينة فما أدركتم فصلوا وما فاتكم فأتموا ] متفق عليه
زاد مسلم في رواية له : [ فإن أحدكم إذا كان يعمد إلى الصلاة فهو في صلاة ]
704. Abu Hurairah (May Allah be pleased with him) reported: I heard the Messenger of Allah (PBUH) saying, "When the Iqamah are pronounced, do not come to it running, you should walk calmly with tranquillity to join the congregation. Then join in what you catch for and complete what you miss.''
[Al-Bukhari and Muslim].
In Muslim it is added: Messenger of Allah (PBUH) said, "For when one of you is walking for Salat, he is, in fact, engaged in Salat.''
Commentary: This Hadith prevents us from running or walking hurriedly in order to join a congregational prayer because this is undignified. Whereas, we are commanded to be self-composed and dignified with regard to all matters. Secondly, when a believer walks up to the mosque after performing ablution at home, he is considered to be in a state of Salat. Thirdly, the first Rak`ah he prays behind the Imam will be counted his first Rak`ah, so he must make up for the Rak`ah he may have missed, if any, after the Imam has concluded his Salat.(1/886)
705 - وعن ابن عباس رضي الله عنهما أنه دفع مع النبي صلى الله عليه و سلم يوم عرفة فسمع النبي صلى الله عليه و سلم وراءه زجرا شديدا وضربا وصوتا للإبل فأشار بسوطه إليهم وقال : [ أيها الناس عليكم بالسكينة فإن البر ليس بالإيضاع ] رواه البخاري . وروى مسلم بعضه
[ البر ] : الطاعة
و [ الإيضاع ] بضاد معجمة قبلها ياء وهمزة مكسورة وهو : الإسراع
705. Ibn `Abbas (May Allah be pleased with them) reported: I accompanied the Prophet (PBUH) while we were returning from `Arafat. Messenger of Allah (PBUH) heard behind him a loud noise of beating and of driving the camels forcibly. He pointed towards it with his whip and said, "O people! Proceed calmly. No virtue lies in rushing.''
[Al-Bukhari and Muslim].
Commentary: People return from `Arafat jostling against one another as if they are being thrust forward from behind. Such an act is incompatible with decorum. Messenger of Allah (PBUH) advised them to observe tranquillity and orderliness and to avoid a disorderly haste. There is indeed dire need to act upon this advice of Messenger of Allah (PBUH) at Hajj sites during the performance of the sacred rites. May Allah guide Muslims!(1/887)
94 - باب إكرام الضيف
Chapter 94
Honoring the Guest(1/888)
قال الله تعالى ( الذاريات 24 - 27 ) : { هل أتاك حديث ضيف إبراهيم المكرمين إذ دخلوا عليه فقالوا سلاما قال سلام قوم منكرون . فراغ إلى أهله فجاء بعجل سمين فقربه إليهم قال : ألا تأكلون ؟ }
وقال تعالى ( هود 78 ) : { وجاءه قومه يهرعون إليه ومن قبل كانوا يعملون السيئات قال : يا قوم هؤلاء بناتي هن أطهر لكم فاتقوا الله ولا تخزون في ضيفي أليس منكم رجل رشيد ؟ }
Allah, the Exalted, says:
"Has the story reached you, of the honoured guests [three angels; Jibril (Gabriel) along with another two] of Ibrahim (Abraham)? When they came in to him and said: `Salam (peace be upon you),' He answered: `Salam (peace be upon you),' and said: `You are a people unknown to me.' Then he turned to his household, and brought out a roasted calf [as the property of Ibrahim (Abraham) was mainly cows]. And placed it before them, (saying): `Will you not eat?''' (51: 24-27)
"And his (Lut's) people came rushing towards him, and since aforetime they used to commit crimes (sodomy), he said: `O my people! Here are my daughters (i.e., the women of the nation), they are purer for you (if you marry them lawfully). So fear Allah and degrace me not with regard to my guests! Is there not among you a single right-minded man? ''' (11:78)(1/889)
706 - وعن أبي هريرة رضي الله عنه أن النبي صلى الله عليه و سلم قال : [ من كان يؤمن بالله واليوم الآخر فليكرم ضيفه ومن كان يؤمن بالله واليوم الآخر فليصل رحمه ومن كان يؤمن بالله واليوم الآخر فليقل خيرا أو ليصمت ] متفق عليه
706. Abu Hurairah (May Allah be pleased with him) reported: The Prophet (PBUH) said, "He who believes in Allah and the Last Day, let him show hospitality to his guest; and he who believes in Allah and the Last Day, let him maintain good relation with kins; and he who believes in Allah and the Last Day, let him speak good or remain silent.''
[Al-Bukhari and Muslim].
Commentary: To honour a guest means to welcome him cheerfully, entertain him happily according to our capacity and have full regard of his comfort and rest. As for our relatives, we are supposed to treat them nicely and to do our duty towards them.
Reserve in speech implies that we should avoid senseless and irrelevant talk. We are apt to pass most of our time in the remembrance of Allah, seeking His forgiveness and saying what is good to everybody. Or we had better keep silent. These three qualities are possessed by those people who believe in Allah and the Day of Reckoning.
In other words, those who lack these qualities betray only a weak and imperfect Faith.(1/890)
707 - وعن أبي شريح خويلد بن عمرو رضي الله عنه قال سمعت رسول الله صلى الله عليه و سلم يقول : [ من كان يؤمن بالله واليوم الآخر فليكرم ضيفه جائزته ] قالوا : وما جائزته يا رسول الله ؟ قال : [ يومه وليلته . والضيافة ثلاثة أيام فما كان وراء ذلك فهو صدقة عليه ] متفق عليه
وفي رواية لمسلم : [ ولا يحل لمسلم أن يقيم عند أخيه حتى يؤثمه ] قالوا : يا رسول الله وكيف يؤثمه ؟ قال : [ يقيم عند أخيه ولا شيء يقريه به ]
707. Abu Shuraih Khuwailid bin `Amr Al-Khuza`i (May Allah be pleased with him) reported: I heard Messenger of Allah (PBUH) saying, "He who believes in Allah and the Last Day, should accommodate his guest according to his right.'' He was asked: "What is his right, O Messenger of Allah?'' He (PBUH) replied: "It is (to accommodate him) for a day and a night, and hospitality extends for three days, and what is beyond that is charity.''
[Al-Bukhari and Muslim].
In Muslim it is added: Messenger of Allah (PBUH) said, "It is not permissible for a Muslim to stay so long with his brother till he makes him sinful.'' He was asked: "O Messenger of Allah, how can he make him sinful?'' He replied, "He prolongs his stay with him till nothing is left with the host to entertain him (guest).''
Commentary: This Hadith throws light on something more of the etiquette and scope of hospitality. A guest ought to be given the best entertainment on the first day and night. For the next two days, hospitality should be moderate. On the fourth day, the guest should leave for his destination. Yet if he chooses to stay, hospitality will be in the sense of charity.(1/891)
95 - باب استحباب التبشير والتهنئة بالخير
Chapter 95
Excellence of Conveying Glad Tidings and Congratulations(1/892)
قال الله تعالى ( الزمر 17 ، 18 ) : { فبشر عباد الذين يستمعون القول فيتبعون أحسنه }
وقال تعالى ( التوبة 21 ) : { يبشرهم ربهم برحمة منه ورضوان وجنات لهم فيها نعيم مقيم }
وقال تعالى ( فصلت 30 ) : { وأبشروا بالجنة التي كنتم توعدون }
وقال تعالى ( الصافات 101 ) : { فبشرناه بغلام حليم }
وقال تعالى ( هود 69 ) : { ولقد جاءت رسلنا إبراهيم بالبشرى }
وقال تعالى ( هود 71 ) : { وامرأته قائمة فضحكت فبشرناها بإسحاق ومن وراء إسحاق يعقوب }
وقال تعالى ( آل عمران 39 ) : { فنادته الملائكة وهو قائم يصلي في المحراب أن الله يبشرك بيحيى }
وقال تعالى ( آل عمران 45 ) : { إذ قالت الملائكة يا مريم إن الله يبشرك بكلمة منه اسمه المسيح } الآية . والآيات في الباب كثيرة معلومة
وأما الأحاديث فكثيرة جدا وهي مشهورة في الصحيح . منها :
Allah, the Exalted, says:
"So announce the good news to My slaves. Those who listen to the Word [good advice La ilaha illallah (none has the right to be worshipped but Allah) and Islamic Monotheism] and follow the best thereof (i.e., worship Allah Alone, repent to Him and avoid Taghut).'' (39: 17, 18)
"Their Rubb gives them glad tidings of a Mercy from Him, and that He is pleased (with them), and of Gardens (Jannah) for them wherein are everlasting delights.'' (9:21)
"But receive the glad tidings of Jannah which you have been promised! " (41:30)
"So we gave him the glad tidings of a forbearing boy.'' (37:101)
"And verily, there came Our messengers to Ibrahim (Abraham) with glad tidings.'' (11:69)
"And his wife was standing (there), and she laughed [either, because the messengers did not eat their food or for being glad for the destruction of the people of Lut (Lot)]. But We gave her glad tidings of Ishaq (Isaac), and after Ishaq, of Ya`qub (Jacob).'' (11:71)
"Then the angels called him, while he was standing in prayer in Al-Mihrab (a praying place or a private room), (saying): `Allah gives you glad tidings of Yahya (John).''' (3:39)
"(Remember) when the angels said: `O Maryam (Mary)! Verily, Allah gives you the glad tidings of a Word [`Be!'- and he was! i.e., `Isa (Jesus) the son of Maryam] from Him, his name will be the Messiah `Isa.'' (3:45)(1/893)
708 - عن أبي إبراهيم ويقال أبو محمد ويقال أبو معاوية عبد الله بن أبي أوفى رضي الله عنه أن رسول الله صلى الله عليه و سلم بشر خديجة رضي الله عنها ببيت في الجنة من قصب لا صخب فيه ولا نصب . متفق عليه
[ القصب ] هنا : اللؤلؤ المجوف
و [ الصخب ] : الصياح واللغط
و [ النصب ] : التعب
708. `Abdullah bin Abu Aufa (May Allah be pleased with him) reported: Messenger of Allah (PBUH) gave glad tidings to Khadijah (May Allah be pleased with her) about a palace of hollowed pearls in Jannah, free from noise and toil.
[Al-Bukhari and Muslim].
Commentary: This Hadith throws light on the excellence of Khadijah (May Allah be pleased with her) and also mentions the glad tidings given to her by Messenger of Allah (PBUH) about her blessful place in a heavenly abode in the Hereafter.(1/894)
709 - وعن أبي موسى الأشعري رضي الله عنه أنه توضأ في بيته ثم خرج فقال : لألزمن رسول الله صلى الله عليه و سلم ولأكونن معه يومي هذا . فجاء المسجد فسأل عن النبي صلى الله عليه و سلم فقالوا : وجه ههنا . قال : فخرجت على أثره أسأل عنه حتى دخل بئر أريس فجلست عند الباب حتى قضى رسول الله صلى الله عليه و سلم حاجته وتوضأ فقمت إليه فإذا هو قد جلس على بئر أريس وتوسط قفها وكشف عن ساقيه ودلاهما في البئر فسلمت عليه ثم انصرفت فجلست عند الباب . فقلت : لأكونن بواب رسول الله صلى الله عليه و سلم اليوم . فجاء أبو بكر رضي الله عنه فدفع الباب فقلت : من هذا ؟ فقال : أبو بكر . فقلت : على رسلك ثم ذهبت فقلت : يا رسول الله هذا أبو بكر يستأذن . فقال : [ ائذن له وبشره بالجنة ] فأقبلت حتى قلت لأبي بكر : ادخل ورسول الله يبشرك بالجنة . فدخل أبو بكر حتى جلس عن يمين النبي صلى الله عليه و سلم معه في القف ودلى رجليه في البئر كما صنع رسول الله صلى الله عليه و سلم وكشف عن ساقيه . ثم رجعت فجلست وقد تركت أخي يتوضأ ويلحقني فقلت : إن يرد الله بفلان ( يريد أخاه ) خيرا يأت به . فإذا إنسان يحرك الباب فقلت : من هذا ؟ فقال : عمر بن الخطاب . فقلت : على رسلك ثم جئت إلى رسول الله صلى الله عليه و سلم فسلمت عليه وقلت : هذا عمر يستأذن . فقال : [ ائذن له وبشره بالجنة ] فجئت عمر فقلت : أذن ويبشرك رسول الله صلى الله عليه و سلم بالجنة فدخل فجلس مع رسول الله صلى الله عليه و سلم في القف عن يساره ودلى رجليه في البئر . ثم رجعت فقلت : إن يرد الله بفلان خيرا ( يعني أخاه ) يأت به . فجاء إنسان فحرك الباب فقلت : من هذا ؟ فقال : عثمان بن عفان . فقلت : على رسلك وجئت النبي صلى الله عليه و سلم فأخبرته فقال : [ ائذن له وبشره بالجنة مع بلوى تصيبه ] فجئت فقلت : ادخل ويبشرك رسول الله صلى الله عليه و سلم بالجنة مع بلوى تصيبك . فدخل فوجد القف قد ملئ فجلس وجاههم من الشق الآخر . قال سعيد بن المسيب : فأولتها قبورهم . متفق عليه
وزاد في رواية : [ وأمرني رسول الله صلى الله عليه و سلم بحفظ الباب . وفيها أن عثمان حين بشره حمد الله تعالى ثم قال : الله المستعان ]
قوله : [ وجه ] : بفتح الواو وتشديد الجيم أي توجه
وقوله [ بئر أريس ] هو بفتح الهمزة وكسر الراء وبعدها ياء مثناة من تحت ساكنة ثم سين مهملة وهو مصروف ومنهم من منع صرفه
و [ القف ] بضم القاف وتشديد الفاء : هو المبنى حول البئر
قوله [ على رسلك ] بكسر الراء على المشهور وقيل بفتحها : أي ارفق(1/895)
709. Abu Musa Al-Ash`ari (May Allah be pleased with him) reported: One day, I performed my Wudu' in my house and then set forth with the determination that I would stick to Messenger of Allah (PBUH) and spend the whole day with him. I came to the mosque and asked about him. The Companions told that he (PBUH) had gone in a certain direction. Abu Musa added: I followed him inquiring until I came to Bi'r Aris (a well in the suburb of Al-Madinah). (There) I sat down at the door till he (PBUH) had relieved himself and performed Wudu'. Then I went to him and saw him sitting on the platform of the well with his shanks uncovered and his legs dangling in the well. I greeted him and returned to the door of the garden, saying to myself, "I will be the doorkeeper of the Messenger of Allah today.'' Abu Bakr (May Allah be pleased with him) came and knocked at the door. I said; "Who is that?'' He said: "Abu Bakr.'' I said, "Wait a moment.'' Then I went to the Messenger of Allah (PBUH) and said, "O Messenger of Allah! Abu Bakr is at the door seeking permission to enter.'' He said, "Admit him and give him the glad tidings of Jannah.'' I returned and said to Abu Bakr (May Allah be pleased with him): "You may enter and Messenger of Allah (PBUH) has given you the glad tidings of (entering) Jannah.'' Abu Bakr (May Allah be pleased with him) came in and sat down on the right side of Messenger of Allah (PBUH) and suspended his legs into the well and uncovered his shanks, as the Messenger of Allah had done. I returned to the door and sat down. I had left my brother at home while he was performing Wudu' and intending to join me. I said to myself: "If Allah intends good for him (i.e., to be blessed to come at this time and receive the glad tidings of entering Jannah), He will bring him here.'' Someone knocked at the door and I said, "Who is it?'' He said, "Umar bin Al-Khattab.'' I said, "Wait a moment.'' Then I proceeded towards Messenger of Allah (PBUH). I greeted him and said, "Umar is at the door, seeking permission to enter. He said, "Let him in and give him the glad tidings of entering Jannah.'' I went back to `Umar (May Allah be pleased with him) and said to him, "Messenger of Allah has given you permission as well as glad tidings of entering Jannah.'' He entered and sat down with Messenger of Allah (PBUH) on his left side and dangled his feet into the well. I returned to the door and sat down and said to myself: "If Allah intends good for my brother, He will bring him here.'' Someone knocked at the door and I said, "Who is it?'' He said, "Uthman bin `Affan.'' I said, "Wait a moment.'' I went to Messenger of Allah (PBUH) and informed him about his arrival. He said, "Let him in and give him glad tidings of entering Jannah together with a tribulation which he will have to face.'' I came back to him and said, "You may enter; and Messenger of Allah (PBUH) gives you the glad tidings of entering Jannah together with a tribulation that will afflict you.'' He got in and saw that the elevated platform round the well was fully occupied. So he sat on opposite side. Sa`id bin Al-Musaiyab (May Allah be pleased with him) a subnarrator has reported: The order in which they sat down indicated the places of their burial.
[Al-Bukhari and Muslim].
Another narration adds: Abu Musa Al-Ash`ari (May Allah be pleased with him) said: The Prophet (PBUH) ordered me to guard the door. When `Uthman was told (about the misfortune) he praised Allah then said: "Allahu Musta`an (His help is to be sought).''
(The interpretation of Sa`id bin Al-Musaiyab is that the graves of Abu Bakr and `Umar (May Allah be pleased with them) are by the side of the Prophet (PBUH), in the same position they took when they sat next to the Prophet (PBUH) while the grave of `Uthman is away from their graves, in the public graveyard of Al-Madinah known as Baqi` Al-Gharqad).
Commentary: This Hadith brings four points under our consideration. First, in certain cases, a glad tiding is given about the future life. Second, the Prophet (PBUH) himself gave the good news to the first three Rightly-Guided Khulafa' (caliphs) that they would go to Jannah. Now only an inborn wretch can doubt their Faith. Third, the riot foretold by the Prophet (PBUH) with regard to `Uthman (May Allah be pleased with him) took place in the concluding days of his caliphate. Influenced by the wicked and baseless propaganda of a Jew, `Abdullah bin Saba', a splinter group blockaded `Uthman's house and finally put him to death. The incident reveals the Prophet's truthfulness. Fourth, things are also interpreted while one is awake, and the power of intuition is of course the basis of such a state. Yet, a vision is not necessarily commensurate with the external reality in all cases. However, the first two caliphs, as envisioned by Abu Musa Al-Ash`ari (May Allah be pleased with him), are eternally resting, along with the Prophet (PBUH), in `Aishah's room, while `Uthman (May Allah be pleased with him) is buried in the Al-Madinan graveyard of Baqi` Al-Gharqad.(1/895)
710 - وعن أبي هريرة رضي الله عنه قال : كنا قعودا حول رسول الله صلى الله عليه و سلم ومعنا أبو بكر وعمر رضي الله عنهما في نفر فقام رسول الله صلى الله عليه و سلم من بين أظهرنا فأبطأ علينا وخشينا أن يقتطع دوننا وفزعنا فقمنا فكنت أول من فزع فخرجت أبتغي رسول الله صلى الله عليه و سلم حتى أتيت حائطا للأنصار لبني النجار فدرت به هل أجد له بابا فلم أجد فإذا ربيع يدخل في جوف حائط من بئر خارجة ( والربيع : الجدول الصغير ) فاحتفزت فدخلت على رسول الله صلى الله عليه و سلم . فقال : [ أبو هريرة ؟ ] فقلت : نعم يا رسول الله . قال : [ ما شأنك ؟ ] قلت : كنت بين ظهرينا فقمت فأبطأت علينا فخشينا أن تقتطع دوننا ففزعنا فكنت أول من فزع فأتيت هذا الحائط فاحتفزت كما يحتفز الثعلب وهؤلاء الناس ورائي . فقال : [ يا أبا هريرة ] و أعطاني نعليه فقال : [ اذهب بنعلي هاتين فمن لقيت من وراء هذا الحائط يشهد أن لا إله إلا الله مستيقنا بها قلبه فبشره بالجنة ] وذكر الحديث بطوله . رواه مسلم
[ الربيع ] : النهر الصغير وهو الجدول - بفتح الجيم - كما فسره في الحديث
وقوله [ احتفزت ] روي بالراء وبالزاي . ومعناه بالزاي : تضاممت وتصاغرت حتى أمكنني الدخول
710. Abu Hurairah (May Allah be pleased with him) reported: We were sitting in the company of the Messenger of Allah (PBUH), and Abu Bakr and `Umar (May Allah be pleased with them) were also present. All of a sudden the Messenger of Allah (PBUH) got up and left us. When he was late to return to us we began to worry lest he should meet with trouble in our absence. I was the first to be alarmed and set out in search of him until I came to a garden belonging to Banu-Najjar (a section of the Ansar). I went round it looking for an entrance, but failed to find one. However, I saw a stream of water flowing into the garden from a well outside. I drew myself together like a fox and slinked into the place and reached the Messenger of Allah (PBUH). He said, "Is it Abu Hurairah?'' I replied in the affirmative. He asked, "What is the matter with you?'' I replied, "You were sitting with us and then you left us and delayed for a time. Fearing you had met with some adversities we got alarmed. I was the first to be alarmed. So when I came to this garden, I squeezed myself like a fox and these people are coming behind me.'' He (the Prophet (PBUH)) gave me his sandals and said, "O Abu Hurairah! Take these sandals of mine, and whoever you meet outside this garden testifying that La ilaha illallah (There is no true god except Allah), being assured of it in his heart, give him the glad tidings that he will enter Jannah.'' (Abu Hurairah then narrated the Hadith in full).
[Muslim].
Commentary: As explained earlier in detail, a believer will definitely go to Jannah, provided he/she sincerely believes in Allah without associating anyone with His Divinity, either he/she is very likely to be admitted to Jannah in the first stage, or otherwise after being chastised depending on his or her sins. His eternal abode will be in Jannah and not in Hell-fire, In sha' Allah.(1/896)
711 - وعن ابن شماسة قال : حضرنا عمرو بن العاص رضي الله عنه وهو في سياقة الموت فبكى طويلا وحول وجهه إلى الجدار . فجعل ابنه يقول : يا أبتاه أما بشرك رسول الله صلى الله عليه و سلم بكذا ؟ أما بشرك رسول الله صلى الله عليه و سلم بكذا ؟ فأقبل بوجهه فقال : إن أفضل ما نعد شهادة أن لا إله إلا الله وأن محمدا رسول الله . إني قد كنت على أطباق ثلاث : لقد رأيتني وما أحد أشد بغضا لرسول الله صلى الله عليه و سلم مني ولا أحب إلي أن أكون قد استمكنت منه فقتلته فلو مت على تلك الحال لكنت من أهل النار فلما جعل الله الإسلام في قلبي أتيت النبي صلى الله عليه و سلم فقلت : ابسط يمينك فلأبايعك فبسط يمينه فقبضت يدي . فقال : [ ما لك يا عمرو ؟ ] قلت : أردت أن أشترط . قال : [ تشترط ماذا ؟ ] قلت : أن يغفر لي . قال : [ أما علمت أن الإسلام يهدم ما كان قبله وأن الهجرة تهدم ما كان قبلها وأن الحج يهدم ما كان قبله ؟ ] وما كان أحد أحب إلي من رسول الله صلى الله عليه و سلم ولا أجل في عيني منه وما كنت أطيق أن أملأ عيني منه إجلالا له ولو سئلت أن أصفه ما أطقت لأني لم أكن أملأ عيني منه ولو مت على تلك الحال لرجوت أن أكون من أهل الجنة ثم ولينا أشياء ما أدري ما حالي فيها فإذا أنا مت فلا تصحبني نائحة ولا نار فإذا دفنتموني فشنوا علي التراب شنا ثم أقيموا حول قبري قدر ما تنحر جزور ويقسم لحمها حتى أستأنس بكم وأنظر ماذا أراجع به رسل ربي . رواه مسلم
قوله : [ شنوا ] : روي بالشين المعجمة وبالمهملة أي : صبوه قليلا قليلا والله سبحانه أعلم
711. Ibn Shumasah reported: We visited `Amr bin Al-`as (May Allah be pleased with him) when he was in his deathbed. He wept for a long time and turned his face towards the wall. His son said: "O father, did not the Messenger of Allah (PBUH) give you the good news of such and such? Did he not give you glad tidings of such and such?'' Then he (`Amr) turned his face towards us and said: "The best thing which you can count upon is the affirmation that: La ilaha illallah (there is no true god except Allah), and that Muhammad is the Messenger of Allah. I have passed through three phases. I remember when I hated none more than I hated the Messenger of Allah (PBUH), and there was no other desire stronger in me than that of killing him. Had I died in that state, I would have definitely been one of the dwellers of Fire (Hell). When Allah instilled the love for Islam in my heart, I went to Messenger of Allah (PBUH) and said, `Extend your right hand, so that I pledge allegiance to you.' He (PBUH) stretched out his right hand, but I withdrew my hand. He said, `What is the matter, `Amr?' I said, `I wish to lay down same conditions.' He asked, `What conditions do you wish to put forward?' I replied, `To be granted forgiveness.' He said, `Do you not know that (embracing) Islam wipes out all that has gone before it (previous misdeeds). Verily, emigration wipes out all the previous sins, and the Hajj (pilgrimage) wipes out all the previous sins.' Thereafter, no one was dearer to me than Messenger of Allah (PBUH), and none was more respectable than him in my eyes. So bright was his splendour that I could not gather enough courage to look at his face for any length of time. If I were asked to describe his feature, I would not be able to do so because I have never caught a full glimpse of his face. Had I died in that state I could have hoped to be one of the dwellers of Jannah. Thereafter, we were made responsible for many things and in the light of which I am unable to know what is in store for me. When I die, no mourner, nor fire should accompany my bier. When you bury me, throw the earth gently over me and stand over my grave for the space of time within which a camel is slaughtered and its meat is distributed so that I may enjoy your intimacy, and in your presence ascertain what answer can I give to the Messengers of my Rubb (the angels in grave).''
[Muslim].
Commentary: This Hadith tells us about three phases of the life of `Amr bin Al-`as (May Allah be pleased with him), that is, pre-Islamic period, post-faith period and the governorship period. Of the last one, when he shouldered heavy responsibilities, he feared that he might have committed some lapses and for that he might be subjected to accountability before Allah. The Hadith invites our attention to the following points:
First, Amr's vehement hostility of pre-faith days was transformed into intense love for the Prophet (PBUH) upon embracing Islam. Second, the greatness of the Prophet (PBUH) was ingrained in the Companions' hearts. Third, the fear of error and the hope of Divine mercy may cause one to shed tears at the moment of death. Fourth, it is desirable on the part of relatives and friends to do something for the comfort of a dying person by giving him the glad tidings of Allah's Mercy. Fifth, Islam wipes out all previous sins, but afterwards, life should be led according to the dictates of true Faith. In the same way the minor sins are pardoned on account of Hijrah, and Hajj, but a sincere repentance with all its conditions is indispensable to the remission of major sins. Sixth, lamentation over a dead body is forbidden. Seventh, one may desirably make a will before death, particularly with regard to the anti-Shari`ah heresies and rites to which the bereaved people are likely to take recourse. Eighth, there is an affirmation of the orthodox belief that Munkir and Nakir (two angels) appear in the grave and question the dead person about his or her religious beliefs. Ninth, to stand over the grave and to pray for the salvation of the dead person is a desirable act, as the dead person enjoys the intimacy and the visit of the righteous to his grave. This Hadith, therefore, recommends believers to pray for the firmness of the dead person.(1/897)
96 - باب وداع الصاحب ووصيته عود فراقه لسفر وغيره والدعاء له وطلب الدعاء منه
Chapter 96
Bidding Farewell and Advising on the Eve of Departure for a Journey or other Things(1/898)
قال الله تعالى ( البقرة 132 ، 133 ) : { ووصى بها إبراهيم بنيه ويعقوب : يا بني إن الله اصطفى لكم الدين فلا تموتن إلا وأنتم مسلمون أم كنتم شهداء إذ حضر يعقوب الموت إذ قال لبنيه ما تعبدون من بعدي ؟ قالوا : نعبد إلهك وإله آبائك إبراهيم وإسماعيل وإسحاق إلها واحدا ونحن له مسلمون }
وأما الأحاديث :
Allah, the Exalted, says:
"And this (submission to Allah, Islam) was enjoined by Ibrahim (Abraham) upon his sons and by Ya`qub (Jacob) (saying), `O my sons! Allah has chosen for you the (true) religion, then die not except in the Faith of Islam (as Muslims - Islamic Monotheism).' Or were you witnesses when death approached Ya`qub (Jacob)? When he said unto his sons, `What will you worship after me?' They said, `We shall worship your Ilah (God - Allah) the Ilah (God) of your fathers, Ibrahim (Abraham), Isma`il (Ishmael), Ishaq (Isaac). One Ilah (God), and to Him we submit (in Islam)'.'' (2:132,133)(1/899)
712 - فمنها حديث زيد بن أرقم رضي الله عنه - الذي سبق في باب إكرام أهل بيت رسول الله صلى الله عليه و سلم ( انظر الحديث رقم 345 ) - قال : قام رسول الله صلى الله عليه و سلم فينا خطيبا فحمد الله وأثنى عليه ووعظ وذكر ثم قال : [ أما بعد ألا أيها الناس فإنما أنا بشر يوشك أن يأتي رسول ربي فأجيب وأنا تارك فيكم ثقلين : أولهما كتاب الله فيه الهدى والنور فخذوا بكتاب الله واستمسكوا به ] فحث على كتاب الله ورغب فيه . ثم قال : [ وأهل بيتي أذكركم الله في أهل بيتي ] رواه مسلم . وقد سبق بطوله
712. Yazid bin Haiyan (May Allah be pleased with him) reported: I went along with Husain bin Sabrah and `Amr bin Muslim to Zaid bin Arqam (May Allah be pleased with them) and, as we sat by his side, Husain said to him: "O Zaid, you acquired great merits that you saw Messenger of Allah (PBUH), listened to his talk, fought by his side in (different) battles, and offered Salat behind him. You have in fact earned great merits, Zaid! Could you then tell us what you heard from the Messenger of Allah (PBUH)?'' He said: "O my cousin! By Allah! I have grown old and have almost spent up my age and I have forgotten some of the things which I remembered in connection with Messenger of Allah (PBUH), so accept what I narrate to you, and what I fail to narrate, do not compel me to narrate that.'' He then said: "One day Messenger of Allah (PBUH) stood up to deliver a Khutbah at a watering place known as Khumm between Makkah and Al-Madinah. He praised Allah, extolled Him and delivered the Khutbah and exhorted (us) and said, `Amma Ba`du (now then)! O people, certainly I am a human being. I am about to receive a messenger (the angel of death) from my Rubb and I, in response to Allah's Call, but I am leaving among you two weighty things: the Book of Allah in which there is right guidance and light, so hold fast to the Book of Allah and adhere to it.' He exhorted (us) (to hold fast) to the Book of Allah and then said, `The second are the members of my household, I remind you (of your duties) to the members of my family.'''
Commentary: The Prophet (PBUH) told his Companions with reference to his human nature that he too could not escape death because it was a grim reality. So he left his example to others with regard to making a will before death. The Hadith points out the desirability of giving good counsel to one's family and friends, exhorting them to observe uprightness and establish Faith, upon parting either for a journey or while one is on deathbed.(1/900)
713 - وعن أبي سليمان مالك بن الحويرث رضي الله عنه قال : أتينا رسول الله صلى الله عليه و سلم ونحن شببة متقاربون فأقمنا عنده عشرين ليلة وكان رسول الله صلى الله عليه و سلم رحيما رفيقا فظن أنا قد اشتقنا أهلنا فسألنا عمن تركنا من أهلنا فأخبرناه . فقال : [ ارجعوا إلى أهليكم فأقيموا فيهم وعلموهم ومروهم وصلوا صلاة كذا في حين كذا وصلاة كذا في حين كذا فإذا حضرت الصلاة فليؤذن لكم أحدكم وليؤمكم أكبركم ] متفق عليه
زاد البخاري في رواية له : [ وصلوا كما رأيتموني أصلي ]
قوله [ رحيما رفيقا ] روي بفاء وقاف وروي بقافين
713. Malik bin Al-Huwairith (May Allah be pleased with him) reported: We came to the Messenger of Allah (PBUH) when we were all young men of nearly equal age. We stayed with him for twenty days. He was extremely kind and considerate. He perceived that we missed our families so he asked us about those we left behind, and we informed him. Then he (PBUH) said, "Go back to your families, stay with them, teach them (about Islam) and exhort them to do good. Perform such Salat (prayer) at such a time and such Salat at such a time. When the time for Salat is due, one of you should announce Adhan (call for prayer) and the oldest among you should lead Salat.''
[Al-Bukhari and Muslim].
Commentary: This Hadith sheds light on seven points. First, we are informed of certain young men who had left their homes and come to the Prophet (PBUH) in order to receive religious training from him. This shows that a student of knowledge should not hesitate to set forth on a journey in the pursuit of knowledge. Second, a teacher/mentor is supposed to have firsthand information about the affairs and requirements of students and to take measures accordingly. Third, after graduation or the completion of an orientation course in religious studies, the beneficiaries are also required to impart religious knowledge and training to those who lack it. Fourth, they should also tell people to do what is commanded by the Shari`ah (Islamic Law) and to shun what it prohibits. Fifth, an arrangement must be made for a Mu'adhdhin to call people to Salat (prayers). Sixth, in case each one of the congregation is equally qualified to lead the Salat, the one who is most senior in age should perform the duty. The first prerequisite of becoming an Imam is the ability to recite Qur'an well and in the right manner. The second in priority is that person who is well-grounded in the religion - Qur'an and Hadith. In other words, a good Qari (reciter) is most fit to become an Imam and the second choice should be the one who has the mastery of religious knowledge. Seventh, the crux of the matter is that on all occasions and at all places, believers are under obligation to take care to establish congregational prayer after the prayer-call.(1/901)
714 - وعن عمر بن الخطاب رضي الله عنه قال : استأذنت النبي صلى الله عليه و سلم في العمرة فأذن وقال : [ لا تنسنا يا أخي من دعائك ] فقال كلمة ما يسرني أن لي بها الدنيا . وفي رواية قال : [ أشركنا يا أخي في دعائك ] رواه أبو داود والترمذي وقال حديث حسن صحيح
713. Malik bin Al-Huwairith (May Allah be pleased with him) reported: We came to the Messenger of Allah (PBUH) when we were all young men of nearly equal age. We stayed with him for twenty days. He was extremely kind and considerate. He perceived that we missed our families so he asked us about those we left behind, and we informed him. Then he (PBUH) said, "Go back to your families, stay with them, teach them (about Islam) and exhort them to do good. Perform such Salat (prayer) at such a time and such Salat at such a time. When the time for Salat is due, one of you should announce Adhan (call for prayer) and the oldest among you should lead Salat.''
[Al-Bukhari and Muslim].
Commentary: This Hadith sheds light on seven points. First, we are informed of certain young men who had left their homes and come to the Prophet (PBUH) in order to receive religious training from him. This shows that a student of knowledge should not hesitate to set forth on a journey in the pursuit of knowledge. Second, a teacher/mentor is supposed to have firsthand information about the affairs and requirements of students and to take measures accordingly. Third, after graduation or the completion of an orientation course in religious studies, the beneficiaries are also required to impart religious knowledge and training to those who lack it. Fourth, they should also tell people to do what is commanded by the Shari`ah (Islamic Law) and to shun what it prohibits. Fifth, an arrangement must be made for a Mu'adhdhin to call people to Salat (prayers). Sixth, in case each one of the congregation is equally qualified to lead the Salat, the one who is most senior in age should perform the duty. The first prerequisite of becoming an Imam is the ability to recite Qur'an well and in the right manner. The second in priority is that person who is well-grounded in the religion - Qur'an and Hadith. In other words, a good Qari (reciter) is most fit to become an Imam and the second choice should be the one who has the mastery of religious knowledge. Seventh, the crux of the matter is that on all occasions and at all places, believers are under obligation to take care to establish congregational prayer after the prayer-call.(1/902)
715 - وعن سالم بن عبد الله بن عمر أن عبد الله بن عمر رضي الله عنه كان يقول للرجل إذا أراد سفرا : ادن مني حتى أودعك كما كان رسول الله صلى الله عليه و سلم يودعنا فيقول : أستودع الله دينك وأمانتك وخواتيم عملك . رواه الترمذي وقال حديث حسن صحيح
715. Salim bin `Abdullah bin `Umar (May Allah be pleased with them) reported: When a man was to set out on a journey, `Abdullah bin `Umar (May Allah be pleased with them) would say to him: "Draw near so that I may bid farewell to you as Messenger of Allah (PBUH) used to bid farewell to us. (The Messenger of Allah (PBUH) used to say: "`Astaudi`ullaha dinaka, wa amanataka, wa khawatima `amalika' (I entrust Allah with your Deen, your trust and your last deeds).''
[At-Tirmidhi].
Commentary: Herein, we note a provision for uttering benedictory words and praying for a person on the occasion of seeing him off. The benedictory utterances are: "I entrust your Deen, your (religious) trust (i.e., religious obligations) and your last deeds with Allah.''(1/903)
716 - وعن عبد الله بن يزيد الخطمي الصحابي رضي الله عنه قال : كان رسول الله صلى الله عليه و سلم إذا أراد أن يودع الجيش يقول : [ أستودع الله دينكم وأمانتكم وخواتيم أعمالكم ] حديث صحيح رواه أبو داود وغيره بإسناد صحيح
716. `Abdullah bin Yazid Al-Khatmi (May Allah be pleased with him) reported: When Messenger of Allah (PBUH) intended to bid farewell to his army he would say: "Astau-di'ullaha dinakaum, wa amanatakum, wa khawatima `amalikum (I entrust Allah with your Deen, your trust and your last deeds).''
[Abu Dawud].
Commentary: This Hadith presents the same benediction as stated above. Yet, here its addresses are the plural number of second person, whereas in the previous Hadith it was singular number. The Hadith points out the virtue desirability of the leader to bid farewell to his army before they set out for the battlefield, and to advise them using the Prophet's words stated above, reminding them to hold fast to their religion for which they have left everything behind to fight for it and to win Allah's Mercy.(1/904)
717 - وعن أنس رضي الله عنه قال : جاء رجل إلى النبي صلى الله عليه و سلم فقال : يا رسول الله إني أريد سفرا فزودني . فقال : [ زودك الله التقوى ] قال : زدني . قال : [ وغفر ذنبك ] . قال : زدني . قال : [ ويسر لك الخير حيثما كنت ] رواه الترمذي وقال حديث حسن
717. Anas (May Allah be pleased with him) reported: A man came to the Prophet (PBUH) and said: "O Messenger of Allah! I intend to go on a journey, so supplicate for me.'' He (PBUH) said, "May Allah grant you the provision of piety.'' The man said: "Please supplicate more for me.'' He (PBUH) said, "May He forgive your sins!'' The man repeated: "Please supplicate more for me.'' Messenger of Allah (PBUH) said, "May He facilitate for you the doing of good wherever you are.''
[At-Tirmidhi].
Commentary: Spiritually speaking, the most beneficial thing that a traveller can bank upon is a benediction. So, it is desirable for a traveller to visit his fellow Muslim brother to pray for him before he starts his journey.(1/905)
97 - في الاستخارة والمشاورة
Chapter 97
Istikhara (Seeking Guidance from Allah), and Consultation(1/906)
قال الله تعالى ( آل عمران 159 ) : { وشاورهم في الأمر }
وقال تعالى ( الشورى 38 ) : { وأمرهم شورى بينهم } أي يتشاورون بينهم فيه
Allah, the Exalted, says:
"And consult them in the affairs.'' (3:159)
"And who (conduct) their affairs by mutual consultation.'' (42:38)(1/907)
718 - وعن جابر رضي الله عنه قال : كان رسول الله صلى الله عليه و سلم يعلمنا الاستخارة في الأمور كلها كالسورة من القرآن يقول : [ إذا هم أحدكم بالأمر فليركع ركعتين من غير الفريضة ثم ليقل :
اللهم إني أستخيرك بعلمك وأستقدرك بقدرتك وأسألك من فضلك العظيم فإنك تقدر ولا أقدر وتعلم ولا أعلم وأنت علام الغيوب اللهم إن كنت تعلم أن هذا الأمر خير لي في ديني ومعاشي وعاقبة أمري أو قال : عاجل أمري وآجله فاقدره لي ويسره لي ثم بارك لي فيه وإن كنت تعلم أن هذا الأمر شر لي في ديني ومعاشي وعاقبة أمري أو قال : عاجل أمري وآجله فاصرفه عني واصرفني عنه واقدر لي الخير حيث كان ثم رضني به
قال : [ ويسمي حاجته ( 1 ) ] رواه البخاري
718. Jabir (May Allah be pleased with him) reported: Messenger of Allah (PBUH) used to teach us the Istikharah (seeking guidance from Allah) in all matters as he would teach us a Surah of the Qur'an. He used to say: "When one of you contemplates entering upon an enterprise, let him perform two Rak`ah of optional prayer other than Fard prayers and then supplicate: "Allahumma inni astakhiruka bi `ilmika, wa astaqdiruka bi qudratika, wa as-'aluka min fadlikal-`azim. Fainnaka taqdiru wa la aqdiru, wa ta`lamu wa la a`lamu, wa Anta `allamul-ghuyub. Allahumma in kunta ta`lamu anna hadhal-`amra (and name what you want to do) khairun li fi dini wa ma`ashi wa `aqibati amri, (or he said) `ajili amri ajilihi, faqdurhu li wa yassirhu li, thumma barik li fihi. Wa in kunta ta`lamu anna hadhal `amra (and name what you want to do) sharrun li fi dini wa ma`ashi wa `aqibati amri, (or he said) wa `ajili amri wa ajilihi, fasrifhu `anni, wasrifni `anhu, waqdur liyal-khaira haithu kana, thumma ardini bihi.'' (O Allah, I consult You through Your Knowledge, and I seek strength through Your Power, and ask of Your Great Bounty; for You are Capable whereas I am not and, You know and I do not, and You are the Knower of hidden things. O Allah, if You know that this matter (and name it) is good for me in respect of my Deen, my livelihood and the consequences of my affairs, (or he said), the sooner or the later of my affairs then ordain it for me, make it easy for me, and bless it for me. But if You know this matter (and name it) to be bad for my Deen, my livelihood or the consequences of my affairs, (or he said) the sooner or the later of my affairs then turn it away from me, and turn me away from it, and grant me power to do good whatever it may be, and cause me to be contented with it). And let the supplicant specify the object.''
[Al-Bukhari and Muslim]
Commentary: Literally Istikharah means seeking goodness from Allah through a particular prayer. This Hadith lays emphasis on it and displays its significance. We should, therefore, practise Istikharah regarding every important matter. However, it is imperative only in cases where one is ignorant of good and evil. Yet, with regard to obligatory and indisputable rules, practices of the Prophet (PBUH) and commendable deeds, no Istikharah is allowed. Similarly, commands and prohibitions of the Shari`ah are categorical and nobody is allowed to seek further guidance by performing Istikharah prayer. Moreover, to set aside the example of the Prophet (PBUH) of Istikharah, and to trust astrologers, palmists and soothsayers seeking the knowledge of future events is sheer ignorance and unpardonable error. The knowledge of the Unseen (or Ghaib) is the domain of Allah Alone and man is supposed to seek His Blessings. Only Allah is Omnipotent and humans must turn to Him to seek inspiration and strength, trusting everything to His Care.
Istikharah prayer can be offered at any time except in the forbidden hours for prayer because the performance of two Rak`ah is a prerequisite to it. Some people think that the right time for it is before going to bed. This is not true. This supplication (Du`a) can be offered even after performing the two Rak`ah of Istikharah prayer, or before Taslim (i.e., saying Assalamu `Alaikum to conclude the prayer) after Tashahhud or in the state of prostration. If somebody does not know this Du`a by heart, he can, after performing the prayer, read it from some prayerbook.
_________
[ ( 1 ) أي بدل قوله " هذا الأمر " فيقول مثلا : " اللهم إن كنت تعلم أن زاوجي من فلانة بنت فلانة خير لي . . . " أو " اللهم إن كنت تعلم أن سفري غدا إلى مصر هو خير لي . . . "
دار الحديث . ](1/908)
98 - باب استحباب الذهاب إلى العيد وعيادة المريض والحج والغزو والجنازة ونحوها من طريق والرجوع من طريق آخر لتكثير مواضع العبادة
Chapter 98
Excellence of Adopting Different Routes for going and returning on 'Eid Prayer and various other Occasions(1/909)
719 - عن جابر رضي الله عنه قال : كان النبي صلى الله عليه و سلم إذا كان يوم عيد خالف الطريق . رواه البخاري
قوله [ خالف الطريق ] : يعني ذهب في طريق ورجع في طريق آخر
719. Jabir (May Allah be pleased with him) reported: On the occasion of the `Eid, the Prophet (PBUH) would proceed to the prayer place taking one route and returning from another.
[Al-Bukhari and Muslim].
Commentary: The `Ulama' say that there are many subtle points of wisdom in changing the way. According to Imam An-Nawawi, this causes an increase in the places of worship. Some say that both ways will bear witness on the Day of Reckoning, that he had passed through them in a state of worship. This may also be the object that instead of one way, the needy on two ways should benefit from alms and charity.(1/910)
720 - وعن ابن عمر رضي الله عنه أن رسول الله صلى الله عليه و سلم كان يخرج من طريق الشجرة ويدخل من طريق المعرس وإذا دخل مكة دخل من الثنية العليا ويخرج من الثنية السفلى . متفق عليه
720. Ibn `Umar (May Allah be pleased with them) reported: Messenger of Allah (PBUH) used to go by way of Ash-Shajarah and return by way of Al-Mu`arras. He would also enter Makkah through the Higher Pass and would leave it through the Lower Pass.
[Al-Bukhari and Muslim].
Commentary: It was the habit of Messenger of Allah (PBUH) that while going to Makkah from Al-Madinah, he would adopt the route of a shallow ravine and his return route being always a deep ravine. Ash-Shajarah is a well-known place. He would pass through it and reach Dhul-Hulaifah and spend a night there. Yet, he would proceed to Al-Madinah through Al-Mu`arras, a name given to Dhul-Hulaifah Masjid (mosque) which is six-mile away from Al-Madinah. Again this is to be concluded that while returning to our destination from any place, we should choose a different route because this was exactly the habit of the Prophet (PBUH) .(1/911)
99 - باب استحباب تقديم اليمين في كل ما هو من باب التكريم كالوضوء والغسل والتيمم ولبس الثوب والنعل والخف والسراويل ودخول المسجد والسواك والاكتحال وتقليم الأظفار وقص الشارب ونتف الإبط وحلق الرأس والسلام من الصلاة والأكل والشرب والمصافحة واستلام الحجر الأسود والخروج من الخلاء والأخذ والعطاء وغير ذلك مما هو في معناه ويستحب تقديم اليسار في ضد ذلك كالامتخاط والبصاق عن اليسار ودخول الخلاء والخروج من المسجد وخلع الخف والنعل والسراويل والثوب والاستنجاء وفعل المستقذرات وأشباه ذلك
Chapter 99
Excellence of using the right Hand for Performing various good Acts(1/912)
قال الله تعالى ( الحاقة 19 ) : { فأما من أوتي كتابه بيمينه فيقول : هاؤم اقرءوا كتابيه } الآيات
وقال تعالى ( الواقعة 8 ، 9 ) : { فأصحاب الميمنة ما أصحاب الميمنة وأصحاب المشأمة ما أصحاب المشأمة }Allah, the Exalted, says:
"Then as for him who will be given his Record in his right hand will say: `Take, read my Record!''' (69:19)
"So those on the Right Hand (i.e., those who will be given their Records in their right hands) how (fortunate) will those be on the Right Hand! (As a respect for them, because they will enter Jannah). And those on the Left Hand (i.e., those who will be given their Record in their left hands) how (unfortunate) will those be on the Left Hand! (As a disgrace for them, because they will enter Hell).'' (56:8,9)(1/913)
721 - وعن عائشة رضي الله عنها قالت : كان رسول الله صلى الله عليه و سلم يعجبه التيمن في شأنه كله : في طهوره وترجله وتنعله . متفق عليه
721. `Aishah (May Allah be pleased with her) reported: Messenger of Allah (PBUH) liked to use his right hand in all matters: in combing his hair and wearing his shoes.
[Al-Bukhari and Muslim].(1/914)
722 - وعنها رضي الله عنها قالت : كانت يد رسول الله صلى الله عليه و سلم اليمنى لطهوره وطعامه وكانت اليسرى لخلائه وما كان من أذى . حديث صحيح رواه أبو داود وغيره بإسناد صحيح
722. `Aishah (May Allah be pleased with her) reported: Messenger of Allah was used to using his right hand for performing Wudu' and for eating his food whereas he was used to using his left hand in his toilet and for other similar purposes.
[Abu Dawud]
Commentary: Messenger of Allah (PBUH) used to use his left hand in washing his private parts and cleaning his nose and similar things, Muslims are obliged to follow his example.(1/915)
723 - وعن أم عطية رضي الله عنها أن النبي صلى الله عليه و سلم قال لهن في غسل ابنته رضي الله عنها : [ ابدأن بميامنها ومواضع الوضوء منها ] متفق عليه
723. Umm `Atiyyah (May Allah be pleased with her) reported: The Prophet (PBUH) instructed us at the time of washing the dead body of his daughter Zainab (May Allah be pleased with her) to begin with her right side, and from the parts that are washed in Wudu'.
[Al-Bukhari and Muslim].
Commentary: Here we are told about the excellence of washing the dead starting with their right side, Umm `Atiyyah (May Allah be pleased with her) was one of those women who had washed the dead body of the Prophet's daughter Zainab (May Allah be pleased with her). Messenger of Allah (PBUH) directed these women to do as mentioned above. We infer from this Hadith that either women should wash the dead body of a woman or this job should be done by her husband.(1/916)
724 - وعن أبي هريرة رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ إذا انتعل أحدكم فليبدأ باليمنى وإذا نزع فليبدأ بالشمال لتكن اليمنى أولهما تنعل وآخرهما تنزع ] متفق عليه
724. Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "When any of you puts on his shoes, he should put on the right one first; and when he takes them off, he should begin with the left. Let the right shoe be the first to be put on and the last to be taken off.''
[Al-Bukhari and Muslim].
Commentary: This Hadith sheds light on the etiquette of wearing as well as removing shoes. Every Muslim is supposed to have regard for the Prophetic example and to follow it.(1/917)
725 - وعن حفصة رضي الله عنها أن رسول الله صلى الله عليه و سلم كان يجعل يمينه لطعامه وشرابه وثيابه ويجعل يساره لما سوى ذلك ] رواه أبو داود وغيره
725. Hafsah (May Allah be pleased with her) reported: Messenger of Allah (PBUH) used to use his right hand for eating, drinking and wearing his clothes and used to use his left hand for other purposes.
[Abu Dawud].(1/918)
726 - وعن أبي هريرة رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ إذا لبستم وإذا توضأتم فابدءوا بأيامنكم ] حديث صحيح رواه أبو داود والترمذي بإسناد صحيح
726. Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "When you wear your clothes or perform your Wudu', begin with your right side.''
[Abu Dawud and At-Tirmidhi].(1/919)
727 - وعن أنس رضي الله عنه أن رسول الله صلى الله عليه و سلم أتى منى فأتى الجمرة فرماها ثم أتى منزله بمنى ونحر ثم قال للحلاق : [ خذ ] وأشار إلى جانيه الأيمن ثم الأيسر ثم جعل يعطيه الناس . متفق عليه
وفي رواية : لما رمى الجمرة ونحر نسكه وحلق ناول الحلاق شقه الأيمن فحلقه ثم دعا أبا طلحة الأنصاري رضي الله عنه فأعطاه إياه ثم ناوله الشق الأيسر فقال : [ احلق ] فحلقه فأعطاه أبا طلحة فقال : [ اقسمه بين الناس ]
727. Anas (May Allah be pleased with him) reported: When Messenger of Allah (PBUH) went to Mina, he came to Jamrat-ul-`Aqabah and threw pebbles at it. After that, he went to his lodge in Mina and sacrificed. Then he called for a barber and pointed his right side to him, said, "Shave from here.'' Then he pointed his left side and said, "Take (hair) from here.'' Then he distributed his hair among the people.
[Al-Bukhari and Muslim].
Another narration is: After the Messenger of Allah (PBUH) had thrown pebbles at Jamrah and sacrificed an animal, he turned the right side of his head towards the barber who shaved it for him. Then he called Abu Talhah Ansari (May Allah be pleased with him) and gave his hair to him. Then he turned his head to the left side and asked the barber to shave it. He gave the hair to Abu Talhah and told him, "Distribute it among the people.''
Commentary: After returning from `Arafat on the 10th of Dhul-Hijjah, pilgrims throw pebbles at Jamrat-ul-Aqabah. This is followed by the sacrifice of an animal, the shaving of the head and the farewell Tawaf (circumambulation) of the Holy House. All this is to be observed on the Sacrificial Day in the exact order of priorities. Yet, an unexpected disturbance in this order involves no juristic disadvantage. Moreover, the act of throwing pebbles marks an end to the ban on legal concessions. But this permissibility is minor and partial, that is, everything becomes lawful except the physical contact with one's wife. The ban is totally lifted in the wake of the farewell circumambulation of the House of Allah. Secondly, we are told that the ritual shaving of the head should begin from the right side. Thirdly, there is a mention of the distribution of the Prophet's hair as a blessing among the Companions which is one of the Prophetic characteristics.(1/920)
2- كتاب آداب الطعام
Book Two: The Book about the Etiquette of Eating(1/921)
100 - باب التسمية في أوله والحمد في آخره
Chapter 100
Mentioning Bismillah before and saying Al-Hamdulillah after Eating(1/922)
728 - عن عمر بن أبي سلمة رضي الله عنه قال قال لي رسول الله صلى الله عليه و سلم : [ سم الله وكل بيمينك وكل مما يليك ] متفق عليه
728. `Umar bin Abu Salamah (May Allah be pleased with him) reported: Messenger of Allah (PBUH), said to me, "Mention Allah's Name (i.e., say Bismillah before starting eating), eat with your right hand, and eat from what is near you.''
[Al-Bukhari and Muslim].
Commentary: There are two things about this Hadith. First, we should start eating or drinking by pronouncing the Name of Allah. Second, we should eat from our side without stretching our hand to the side where someone else is eating. This may be the case when more than one or two people are eating the same kind of food from a single dish. Good manners do not allow it, yet in case a variety of food or fruit is lying before us on the table, we are free to take our pick.(1/923)
729 - وعن عائشة رضي الله عنها قالت قال رسول الله صلى الله عليه و سلم : [ إذا أكل أحدكم فليذكر اسم الله تعالى فإن نسي أن يذكر اسم الله تعالى في أوله فليقل بسم الله أوله وآخره ] رواه أبو داود والترمذي وقال حديث حسن صحيح
729. `Aishah (May Allah be pleased with her) reported: Messenger of Allah (PBUH) said, "When any of you wants to eat, he should mention the Name of Allah in the begining, (i.e., say Bismillah). If he forgets to do it in the beginning, he should say Bismillah awwalahu wa akhirahu (I begin with the Name of Allah at the beginning and at the end).''
[At-Tirmidhi and Abu Dawud].
Commentary: This Hadith provides us a concession. If we have forgotten to pronounce the Name of Allah before beginning to eat, we can do it during eating or in the end.(1/924)
730 - وعن جابر رضي الله عنه قال سمعت رسول الله صلى الله عليه و سلم يقول : [ إذا دخل الرجل بيته فذكر الله تعالى عند دخوله وعند طعامه قال الشيطان لأصحابه : لا مبيت لكم ولا عشاء وإذا دخل فلم يذكر الله تعالى عند دخوله قال الشيطان أدركتم المبيت وإذا لم يذكر الله تعالى عند طعامه قال أدركتم المبيت والعشاء ] رواه مسلم
730. Jabir (May Allah be pleased with him) reported: I heard Messenger of Allah (PBUH) saying, "If a person mentions the Name of Allah upon entering his house or eating, Satan says, addressing his followers: `You will find no where to spend the night and no dinner.' But if he enters without mentioning the Name of Allah, Satan says (to his followers); `You have found (a place) to spend the night in, and if he does not mention the Name of Allah at the time of eating, Satan says: `You have found (a place) to spend the night in as well as food.'''
[Muslim].
Commentary: Herein, we are told that in order to ward off Satan and his followers, we are supposed to remember Allah before entering our house and before beginning to eat. The remembrance of Allah implies those appropriate prayers of the Prophet (PBUH) which have been mentioned in Ahadith. For example, we are instructed to pronounce the Name of Allah before beginning to eat. On entering our house we recite the following Prophetic prayer: "Allahumma inni as'aluka khairal-mawliji wa khairal-makhraji. Bismillahi wa lajna, wa bismillahi kharajna, wa `al-Allahi rabbina tawakkalna.'' (O Allah! I ask you for what is good of entrance and what is good for exit. With the Name of Allah do we enter, and with the Name of Allah do we leave, and upon our Rubb Allah have we put our trust).(1/925)
731 - وعن حذيفة رضي الله عنه قال : كنا إذا حضرنا مع رسول الله صلى الله عليه و سلم طعاما لم نضع أيدينا حتى يبدأ رسول الله صلى الله عليه و سلم فيضع يده وإنا حضرنا معه مرة طعاما فجاءت جارية كأنها تدفع فذهبت لتضع يدها في الطعام فأخذ رسول الله صلى الله عليه و سلم بيدها ثم جاء أعرابي كأنما يدفع فأخذ بيده فقال رسول الله صلى الله عليه و سلم : [ إن الشيطان يستحل الطعام أن لا يذكر اسم الله تعالى عليه وإنه جاء بهذه الجارية ليستحل بها فأخذت بيدها فجاء بهذا الأعرابي ليستحل به فأخذت بيده والذي نفسي بيده إن يده في يدي مع يديهما ] ثم ذكر اسم الله تعالى وأكل . رواه مسلم
731. Hudhaifah (May Allah be pleased with him) reported: When we attended a meal with the Messenger of Allah (PBUH), we would not stretch forth our hands towards the food until he (PBUH) would start eating first. Once, we were with him when a little girl rushed in as if someone was impelling her. She was about to lay her hand on the food when the Messenger of Allah (PBUH) caught her hand. Then a bedouin came in rushing as if someone were pushing him. He (PBUH) caught his hand also and said, "Satan considers that food lawful for himself on which the Name of Allah is not mentioned. He (Satan) brought this girl to make the food lawful through her but I caught her hand. Then he brought the bedouin to make it lawful through him but I caught his hand too. By Him in Whose Hand my soul is, now Satan's hand is in my grasp along with their hands.'' Then he mentioned the Name of Allah and began to eat.
[Abu Dawud and An-Nasa'i].
Commentary: Here, too, we are told that if we do not pronounce Allah's Name, Satan and his minions will share our meal with us. So prior to eating, we must pronounce the Name of Allah. An incident is related in this Hadith. Once, Messenger of Allah (PBUH) and his Companions were just to start taking their meal when an unknown girl and a bedouin burst upon the scene. Without seeking the formal permission and pronouncing the Name of Allah they hurriedly stretched their hands to eat. Yet, Messenger of Allah (PBUH) restrained them from doing so. Owing to Divine inspiration, he had seen the hidden hand of the Devil behind their abrupt actions. We have only one way to escape the Devil, that is, on such occasions we should first pronounce the Name of Allah. Second, this Hadith enlightens us on table manners calling for decency and decorum. It will be called an act of sheer indecency to voraciously pounce upon food as is commonly witnessed in feasts and weddings. Indeed, it is the result of deviation from Islamic teachings that many Muslims have grown ignorant of the Prophet's manner of eating. Allah, too, has left them unrestrained in their beast-like hunger.(1/926)
732 - وعن أمية بن مخشي الصحابي رضي الله عنه قال : كان رسول الله صلى الله عليه و سلم جالسا ورجل يأكل فلم يسم حتى لم يبق من طعامه إلا لقمة فلما رفعها إلى فيه قال : بسم الله أوله وآخره . فضحك النبي صلى الله عليه و سلم ثم قال : [ ما زال الشيطان يأكل معه فلما ذكر اسم الله استقاء ما في بطنه ] رواه أبو داود والنسائي
732. Umaiyyah bin Makhshi (May Allah be pleased with him) reported: Messenger of Allah (PBUH) was sitting while a man was eating food. That man did not mention the Name of Allah (before commencing to eat) till only a morsel of food was left. When he raised it to his mouth, he said: "Bismillah awwalahu wa akhirahu (With the Name of Allah, in the beginning and in the end).'' Messenger of Allah (PBUH) smiled at this and said, "Satan had been eating with him but when he mentioned the Name of Allah, Satan vomited all that was in his stomach.''
[Abu Dawud and An-Nasa'i].
Commentary: This Hadith also informs us that Satan shares food and drink with those people who do not mention the Name of Allah.
733. `Aishah (May Allah be pleased with her) reported: Messenger of Allah (PBUH) was eating with his six Companions when a desert Arab came and ate up the food in two mouthfuls. Messenger of Allah (PBUH) said, "Had he mentioned the Name of Allah, it would have sufficed for all of you.''
[At-Tirmidhi].
Commentary: The pronouncement of Allah's Name brings blessing to the meal, and the omission of His Name robs blessing away.(1/927)
733 - وعن عائشة رضي الله عنها قالت : كان رسول الله صلى الله عليه و سلم يأكل طعاما في ستة من أصحابه فجاء أعرابي فأكله بلقمتين . فقال رسول الله صلى الله عليه و سلم : [ أما إنه لو سمى لكفاكم ] رواه الترمذي وقال حديث حسن صحيح
733. `Aishah (May Allah be pleased with her) reported: Messenger of Allah (PBUH) was eating with his six Companions when a desert Arab came and ate up the food in two mouthfuls. Messenger of Allah (PBUH) said, "Had he mentioned the Name of Allah, it would have sufficed for all of you.''
[At-Tirmidhi].
Commentary: The pronouncement of Allah's Name brings blessing to the meal, and the omission of His Name robs blessing away.(1/928)
734 - وعن أبي أمامة رضي الله عنه أن النبي صلى الله عليه و سلم كان إذا رفع مائدته قال : [ الحمد لله كثيرا طيبا مباركا فيه غير مكفي ولا مودع ولا مستغنى عنه ربنا ] رواه البخاري
734. Abu Umamah (May Allah be pleased with him) reported: Whenever the Prophet (PBUH) finished a meal, he would say: "Al-hamdu lillahi kathiran taiyiban mubarakan fihi, ghaira makfiyyin wa la muwadda`in, wa la mustaghnan `anhu, Rabbuna. (All praise is due to Allah, praise which is abundant, pure, and full of blessings, which is indispensable and to which one cannot be indifferent).''
[Al-Bukhari].
Commentary: This Hadith mentions a supplication which Messenger of Allah (PBUH) used to recite after taking meal. The economy of words was the essence of the Prophet's (PBUH) eloquence as displayed here. To supplicate this Prophetic prayer after taking a meal is recommendable.(1/929)
735 - وعن معاذ بن أنس رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ من أكل طعاما فقال : الحمد لله الذي أطعمني هذا ورزقنيه من غير حول مني ولا قوة غفر له ما تقدم من ذنبه ] رواه أبو داود والترمذي وقال حديث حسن
735. Mu`adh bin Anas (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "He who has taken food and says at the end: `Al-hamdu lillahi-lladhi at`amani hadha, wa razaqanihi min ghairi haulin minni wa la quwwatin (All praise is due to Allah Who has given me food to eat and provided it without any endeavour on my part or any power),' all his past sins will be forgiven.''
At-Tirmidh i].
Commentary: This Hadith tells us that if we praise Allah after taking a meal, all our minor sins committed in the past will be forgiven by Him.(1/930)
101 - باب : لا يعيب الطعام واستحباب مدحه
Chapter 101
Prohibition of Criticizing Food(1/931)
736 - عن أبي هريرة رضي الله عنه قال : ما عاب رسول الله صلى الله عليه و سلم طعاما قط : إن اشتهاه أكله وإن كرهه تركه . متفق عليه
736. Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) never found fault with food. If he had inclination to eating it, he would eat; and if he disliked it, he would leave it.
Al-Bukhari and Muslim].
Commentary: This Hadith throws light on the Prophet's excellent manners which ought to be followed by all Muslims. It is a deplorable state of affairs that when we find a dish a bit unsavoury, we lose our temper and create quite a scene in the house. May we follow the excellent example of our Prophet (PBUH)!(1/932)
737 - وعن جابر رضي الله عنه أن النبي صلى الله عليه و سلم سأل أهله الأدم فقالوا : ما عندنا إلا خل فدعا به فجعل يأكل ويقول : [ نعم الأدم الخل نعم الأدم الخل ] رواه مسلم
737. Jabir (May Allah be pleased with him) reported: The Prophet (PBUH) asked for sauce and was told that there was nothing except vinegar. He asked for it and began to eat from it saying, "How excellent is vinegar when eaten as sauce! How excellent is vinegar when eaten as Udm!''
Muslim].
Commentary: This Hadith speaks about the simplicity and humility of Messenger of Allah (PBUH) with regard to food. As he abstained from a luxurious lifestyle, he hardly craved for delicious food. No mention of dainties, he would readily eat whatever was available to him.(1/933)
102 - باب ما يقوله من حضر الطعام وهو صائم إذا لم يفطر
Chapter 102
Response to an Invitation extended to a Man observing Saum (Fasting)(1/934)
738 - عن أبي هريرة رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ إذا دعي أحدكم فليجب فإن كان صائما فليصل وإن كان مفطرا فليطعم ] رواه مسلم
قال العلماء : معنى [ فليصل ] : فليدع
ومعنى [ فليطعم ] : فليأكل
738. Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "When any of you is invited to a meal, he should accept the invitation. If he is observing Saum (fasting), he should supplicate for the betterment of the host and if he is not fasting, he should eat.''
Muslim].
Commentary: Shari`ah permits a person to break a voluntary fasting. The example of Messenger of Allah (PBUH) clearly shows that it is not binding on him to keep it again as a redeeming step. A man is, therefore, free to break his voluntary fasting and participate in the feast to which he is invited. However, if somebody is reluctant to break the fast, he should pray for the good and welfare of the host. But we should refuse to attend such treats which are flagrantly masked by extravagance and frivolous un-Islamic rites to the disobedience of Allah.(1/935)
103 - باب ما يقوله من دعي إلى طعام فتبعه غيره
Chapter 103
What should one say to the Host if an uninvited Person is accompanied with an invited Person(1/936)
739 - عن أبي مسعود البدري رضي الله عنه قال : دعا رجل النبي صلى الله عليه و سلم لطعام صنعه له خامس خمسة فتبعهم رجل فلما بلغ الباب قال النبي صلى الله عليه و سلم : [ إن هذا تبعنا فإن شئت أن تأذن وإن شئت رجع ] قال : بل آذن له يا رسول الله . متفق عليه
739. Abu Mas`ud Al-Badri (May Allah be pleased with him) reported: A man prepared some food especially for the Prophet (PBUH) and invited him along with four others. But a man accompanied him. Having arrived at the door, Messenger of Allah (PBUH) said to the host, "This person has followed us. You may allow him, if you like, and if you like he will return.'' He said: "O Messenger of Allah, I allow him, too.''
[Al-Bukhari and Muslim].
Commentary: It will be considered an expression of bad manners if somebody participates in a feast as an uninvited, parasitic guest. Yet, he stands a chance in case he is allowed by the host. In this Hadith, there is a case when Messenger of Allah (PBUH) said to the host that it was up to him to let the uninvited person to stay for food or go. However, the invitees may take along with them two or three uninvited guests if they believe that the host will not take it ill.(1/937)
104 - باب الأكل مما يليه ووعظه وتأديبه من يسيء أكله
Chapter 104
Eating from what is in front of One(1/938)
740 - عن عمر بن أبي سلمة رضي الله عنه قال : كنت غلاما في حجر رسول الله صلى الله عليه و سلم وكانت يدي تطيش في الصحفة . فقال لي رسول الله صلى الله عليه و سلم : [ يا غلام سم الله وكل بيمينك وكل مما يليك ] متفق عليه
قوله [ تطيش ] بكسر الطاء وبعدها ياء مثناة من تحت معناه : تتحرك وتمتد إلى نواحي الصحفة
740. `Umar bin Abu Salamah (May Allah be pleased with them) reported: I was a boy under the care of Messenger of Allah (PBUH), and as my hand used to wander around in the dish, he (PBUH) said to me once, "Mention Allah's Name (i.e., say Bismillah), eat with your right hand, and eat from what is in front of you.''
[Al-Bukhari and Muslim].
Commentary: `Umar bin Abu Salamah (May Allah be pleased with them) had learnt table manners from Messenger of Allah (PBUH) who was his stepfather and guardian. Hence, everybody is morally bound to teach his wards or children good manners.(1/939)
741 - وعن سلمة بن الأكوع رضي الله عنه أن رجلا أكل عند رسول الله صلى الله عليه و سلم بشماله فقال : [ كل بيمينك ] قال : لا أستطيع . قال : [ لا استطعت ] ما منعه إلا الكبر فما رفعها إلى فيه . رواه مسلم
741. Salamah bin Al-Akwa` (May Allah be pleased with him) reported on the authority of his father: A man ate with his left hand in the presence of Messenger of Allah (PBUH), whereupon he said, "Eat with your right hand.'' The man said: "I cannot do that.'' Thereupon he (the Prophet (PBUH)) said, "May you not be able to do that.'' It was vanity that prevented him from doing it and he could not raise it (the right hand) up to his mouth afterwards.
[Muslim].
Commentary: This report has already been given earlier and is being repeated here owing to its relevance to the chapter. In the light of this Hadith, we are supposed to keep table manners in our focus and also to urge others to observe them. Furthermore, it is extremely undesirable to deny a reality out of sheer arrogance as it incurs the displeasure of Allah. We are also informed of a miracle of Messenger of Allah (PBUH) whose supplications were instantly answered.(1/940)
105 - باب النهي عن القران بين تمرتين ونحوهما إذا أكل جماعة إلا بإذن رفقته
Chapter 105
Prohibition of Eating two Date-fruits Simultaneously(1/941)
742 - عن جبلة بن سحيم قال : أصابنا عام سنة مع ابن الزبير فرزقنا تمرا فكان عبد الله بن عمر رضي الله عنهما يمر بنا ونحن نأكل فيقول : لا تقارنوا فإن النبي صلى الله عليه و سلم نهى عن القران . ثم يقول : إلا أن يستأذن الرجل أخاه . متفق عليه
742. Jabalah bin Suhaim reported: We were with `Abdullah bin Az-Zubair (May Allah be pleased with them) in a time of famine, then we were provided with dates. (Once) when we were eating, `Abdullah bin `Umar (May Allah be pleased with them) passed by us and said: "Do not eat two dates together, for Messenger of Allah (PBUH) prohibited it, unless one seeks permission from his brother (partner).''
[Al-Bukhari and Muslim].
Commentary: This Hadith has a lesson for today's Muslims whose majority seems to be ignorant of good manners. It is commonly seen at feasts that somebody, unconcerned about others around him, will be engaged in filling his own plate with food. Such a greed of eating is against the Prophet's teaching and guidance which inspire us to have a due regard for others and not to serve our own purpose alone.(1/942)
106 - باب ما يقوله ويفعله من يأكل ولا يشبع
Chapter 106
What should a Person say or do when he Eats but is not Satisfied(1/943)
743 - عن وحشي بن حرب رضي الله عنه أن أصحاب رسول الله صلى الله عليه و سلم قالوا : يا رسول الله إنا نأكل ولا نشبع ؟ قال : [ فلعلكم تفترقون ] قالوا : نعم . قال : [ فاجتمعوا على طعامكم واذكروا اسم الله يبارك لكم فيه ] رواه أبو داود
743. Wahshi bin Harb (May Allah be pleased with him) reported: Some of the Companions of Messenger of Allah (PBUH) said: "We eat but are not satisfied.'' He (PBUH) said, "Perhaps you eat separately.'' The Companions replied in affirmative. He then said: "Eat together and mention the Name of Allah over your food. It will be blessed for you.''
[Abu Dawud].(1/944)
107 - باب الأمر بالأكل من جانب القصعة والنهي عن الأكل من وسطها
Chapter 107
Eating from the Side of the Vessel(1/945)
744 - فيه قوله صلى الله عليه و سلم : [ وكل مما يليك ] متفق عليه كما سبق ( انظر الحديث رقم 737 )
وعن ابن عباس رضي الله عنه عن النبي صلى الله عليه و سلم قال : [ البركة تنزل وسط الطعام فكلوا من حافتيه ولا تأكلوا من وسطه ] رواه أبو داود والترمذي وقال حديث حسن صحيح
744. Ibn `Abbas (May Allah be pleased with them) reported: The Prophet (PBUH) said, "Blessing descends upon food in its middle, so eat from the sides of the vessel and do not eat from its middle.''
[At-Tirmidhi and Abu Dawud].
Commentary: This Hadith tells us that if a few people or members of the same family recite the Name of Allah and take meal at the same table, a two-fold benefit will accrue to them. Their hunger will be sated with their subsistence being given the Divine blessing. And if they do otherwise, the result will be otherwise too.(1/946)
745 - وعن عبد الله بن بسر رضي الله عنه قال : كان للنبي صلى الله عليه و سلم قصعة يقال لها الغراء يحملها أربعة رجال فلما أضحوا وسجدوا الضحى أتي بتلك القصعة ( يعني وقد ثرد فيها ) فالتفوا عليها . فلما كثروا جثا رسول الله صلى الله عليه و سلم . فقال أعرابي : ما هذه الجلسة ؟ فقال رسول الله صلى الله عليه و سلم : [ إن الله جعلني عبدا كريما ولم يجعلني جبارا عنيدا ] ثم قال رسول الله صلى الله عليه و سلم : [ كلوا من حواليها ودعوا ذروتها يبارك فيها ] رواه أبو داود بإسناد جيد
[ ذروتها ] : أعلاها . بكسر الذال وضمها
745. `Abdullah bin Busr (May Allah be pleased with him) reported: The Prophet (PBUH) had a large bowl called Al-Gharra', which would be carried by four men. One day, when the Companions finished their Duha (forenoon optional) prayer, Al-Gharra' was brought full of sopped bread, meat and broth, and they sat down around it. When their number increased, Messenger of Allah (PBUH) sat down on his knees and rested on the soles of his feet. A bedouin said to him: "What sort of sitting is that?'' Thereupon Messenger of Allah (PBUH) said, "Verily, Allah has made me a courteous slave not a fierce tyrant.'' Then he said, "Eat from the sides of the bowl and leave the central part of it so that your food will be blessed.''
[Abu Dawud].
Commentary: Here, too, we are told to eat collectively and from our side of the table. Messenger of Allah (PBUH) calls it the blessed way. There is also a provision for sitting with bent knees (while resting on one's soles). Moreover, the excellence of Messenger of Allah (PBUH) as well as his humility are brought to our knowledge.(1/947)
108 - باب كراهة الأكل متكئا
Chapter 108
Undesirability of Eating in a Reclining Posture(1/948)
746 - عن أبي جحيفة وهب بن عبد الله رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ لا آكل متكئا ] رواه البخاري
قال الخطابي : المتكئ ههنا هو : الجالس معتمدا على وطاء تحته . قال : وأراد أنه لا يقعد على الوطاء والوسائد كفعل من يريد الإكثار من الطعام بل يقعد مستوفزا لا مستوطنا ويأكل بلغة
هذا كلام الخطابي وأشار غيره إلى أن المتكئ هو : المائل على جنبه والله أعلم
746. Abu Juhaifah Wahb bin `Abdullah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "I do not eat reclining (against a pillow).''
[Al-Bukhari].
Commentary: What is meant by reclining? There is a difference of opinion on it. Some say that it means leaning on one side, whether right or left, or against the wall. Imam Al-Khattabi takes it in this sense that somebody should lay out a mattress and sit on it comfortably as one sits cross-legged. Messenger of Allah (PBUH) used to take hardly an adequate meal. Ibn Hajar says that one should sit with the right knee drawn up and the left one bent down.(1/949)
747 - وعن أنس رضي الله عنه قال : رأيت رسول الله صلى الله عليه و سلم جالسا مقعيا يأكل تمرا . رواه مسلم
[ المقعي ] هو : الذي يلصق أليتيه بالأرض وينصب ساقيه
747. Anas (May Allah be pleased with him) reported: I saw Messenger of Allah (PBUH) eating some dates while sitting on his buttocks, with his legs raised.
[Muslim].
Commentary: This Hadith sheds light on another sitting posture of Messenger of Allah (PBUH). But it betrays his uneasy state. In fact, when he was in a hurry he would be eager by eating a few dates so that he might be free to attend to some more important business. Also a report of Anas (May Allah be pleased with him) quoted by Muslim explains this state of mind of Messenger of Allah (PBUH).(1/950)
109 - باب استحباب الأكل بثلاث أصابع واستحباب لعق الأصابع وكراهة مسحها قبل لعقها واستحباب لعق القصعة وأخذ اللقمة التي تسقط منه وأكلها وجواز مسحها بعد اللعق بالساعد والقدم وغيرهما
Chapter 109
Excellence of Eating with three Fingers and Licking them(1/951)
748 - عن ابن عباس رضي الله عنهما قال قال رسول الله صلى الله عليه و سلم : [ إذا أكل أحدكم طعاما فلا يمسح أصابعه حتى يلعقها أو يلعقها ] متفق عليه
748. Ibn `Abbas (May Allah be pleased with them) reported: Messenger of Allah (PBUH) said, "When one of you finishes eating, he should not wipe his fingers until he has licked them himself or has given them to someone else to lick for him.''
[Al-Bukhari and Muslim].
Commentary: Messenger of Allah (PBUH) instructed his followers that after taking meal they should lick up their fingers before they wash or wipe them with a towel. Or they may get them licked by somebody - wife, son or disciple - provided he or she feels no aversion to doing so. Since Messenger of Allah (PBUH) approved of this act, it is commendable. As to its rationale, the subsequent Ahadith will offer exposition.(1/952)
749 - وعن كعب بن مالك رضي الله عنه قال : رأيت رسول الله صلى الله عليه و سلم يأكل بثلاث أصابع فإذا فرغ لعقها . رواه مسلم
749. Ka`b bin Malik (May Allah be pleased with him) reported: I saw Messenger of Allah (PBUH) eating with three fingers (i.e., the thumb, the index finger and the middle finger) and licking them after having finished the food.
[Muslim].
Commentary: To use less than three fingers for eating speaks of the manner of the arrogant, whereas to use both hands to this end is indicative of an overpowering greed. So, the best way of eating is that shown by Messenger of Allah (PBUH). Here, too, is the affirmation of licking the fingers after taking meal, and not during it.(1/953)
750 - وعن جابر رضي الله عنه أن رسول الله صلى الله عليه و سلم أمر بلعق الأصابع والصحفة وقال : [ إنكم لا تدرون في أي طعامكم البركة ] رواه مسلم
750. Jabir (May Allah be pleased with him) reported: Messenger of Allah (PBUH) commanded the licking of fingers and the gleaning of the dish, saying, "You do not know in which portion the blessing lies.''
[Muslim].
Commentary: This Hadith underlines the wisdom behind licking the fingers and the vessel. The eater never knows whether a blessing underlies what has been eaten by him, or the particles sticking to his fingers and vessels contain it. Those particles, therefore, should not be wasted; they should be made part of food by being licked. They may be invested with a blessing and proved more useful for the eater's health and strength. Moreover, by this way he escapes disregarding the Bounty of Allah.(1/954)
751 - وعنه رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ إذا وقعت لقمة أحدكم فليأخذها فليمط ما كان بها من أذى وليأكلها ولا يدعها للشيطان ولا يمسح يده بالمنديل حتى يلعق أصابعه فإنه لا يدري في أي طعامه البركة ] رواه مسلم
751. Jabir (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "When a morsel of any of you falls, he should pick it up and remove any of the dirt on it and then eat it, and should not leave it for Satan nor should wipe his hand with towel until he has licked his fingers, for he does not know in what portion of the food the blessing lies.''
[Muslim].
Commentary: This Hadith tells us to pick up a fallen morsel and eat it after cleaning the dirt that may have stuck on it. This marks the expression of humility overcoming Satan as well as getting the blessing. Present-day Muslims hardly care for this directive of Messenger of Allah (PBUH) because they think that this act will bring disgrace and dishonour upon them. To make matters worse, they throw away a large quantity of unconsumed food in street dumps and dunghills and drains. They even deem it necessary to leave over some food in plates and dishes, still less of licking them. What a pity, the Muslim community has gone far away from the teachings and excellent example of their Prophet (PBUH)!(1/955)
752 - وعنه رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ إن الشيطان يحضر أحدكم عند كل شيء من شأنه حتى يحضره عند طعامه فإذا سقطت لقمة أحدكم فليأخذها فليمط ما كان بها من أذى ثم ليأكلها ولا يدعها للشيطان فإذا فرغ فليلعق أصابعه فإنه لا يدري في أي طعامه البركة ] رواه مسلم
752. Jabir (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "Satan appears at every thing done by you; he appears even at one's dinner. When a morsel of any of you falls, he should pick it up and remove any dirt on it, and then eat it. He should not leave it for Satan, nor should he wipe his hand with the towel until he has licked his fingers, for he does not know in what portion of the food the blessing lies.''
[Muslim].
Commentary: A Muslim should be perpetually on his guard against satanic insinuations, even at mealtime. He is required to recite the Name of Allah in the very beginning so that he may be immune from satanic participation and mischief. If a man avoids picking up the fallen morsel, he will be providing Satan and his minions a chance to share food with him. So we seek the Refuge of Allah from the condemned Satan and his associates.(1/956)
753 - وعن أنس رضي الله عنه قال : كان رسول الله صلى الله عليه و سلم إذا أكل طعاما لعق أصابعه الثلاث وقال : [ إذا سقطت لقمة أحدكم فليمط عنها الأذى وليأكلها ولا يدعها للشيطان ] وأمرنا أن نسلت القصعة وقال : [ إنكم لا تدرون في أي طعامكم البركة ] رواه مسلم
753. Anas (May Allah be pleased with him) reported: Whenever Messenger of Allah (PBUH) ate food, he would lick his three fingers and say, "If anyone of you drops a morsel of food, he should remove any dirt that may have stuck on it and then eat it, and should not leave it for Satan.'' He (PBUH) also commanded us that we should glean the pot, saying, "You do not know in which part of your food the blessings lies.''
[Muslim].(1/957)
754 - وعن سعيد بن الحارث أنه سأل جابرا رضي الله عنه عن الوضوء مما مست النار . فقال : لا قد كنا زمن النبي صلى الله عليه و سلم لا نجد مثل ذلك الطعام إلا قليلا فإذا نحن وجدناه لم يكن لنا مناديل إلا أكفنا وسواعدنا وأقدامنا ثم نصلي ولا نتوضأ . رواه البخاري
754. Sa`id bin Al-Harith reported: I asked Jabir (May Allah be pleased with him) whether it was obligatory to make Wudu' for Salat (prayer) after eating cooked food. He said: "No, because in the lifetime of Messenger of Allah (PBUH), such food was rarely available. We had no handkerchiefs, so when we ate such food we would wipe our fingers against our palms, forearms or (the sole of our) feet, and would offer Salat without fresh Wudu' (for prayer).''
[Al-Bukhari].
Commentary: There are three points in this Hadith. First, the life of the Companions was simple, divested of all kinds of luxuries and comforts. They lived on whatever was available to them. Second, a man's ablution is not nullified by eating a cooked food. In the early days of Islam, this command was put into practice but later it was cancelled. Third, if a handkerchief, or a towel or water is not available, a man can (after taking a meal) clean his mouth and hands with his palms and wrists so that his clothes will not be smeared during Salat (prayer).(1/958)
110 - باب تكثير الأيدي على الطعام
Chapter 110
Merit of Sharing Food(1/959)
755 - عن أبي هريرة رضي الله تعالى عنه قال قال رسول الله صلى الله عليه و سلم : [ طعام الاثنين كافي الثلاثة وطعام الثلاثة كافي الأربعة ] متفق عليه
755. Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "The food of two persons suffices for three persons, and the food of three persons suffices for four persons.''
[Al-Bukhari and Muslim].(1/960)
756 - وعن جابر رضي الله عنه قال سمعت رسول الله صلى الله عليه و سلم يقول : [ طعام الواحد يكفي الاثنين وطعام الاثنين يكفي الأربعة وطعام الأربعة يكفي الثمانية ] رواه مسلم
756. Jabir bin `Abdullah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "The food of one person suffices for two, the food of two persons suffices for four persons, and the food of four persons suffices for eight persons.''
[Muslim].
Commentary: This Hadith indicates that if a few persons share the same dinner-table, a small quantity of food will be enough for many persons. Moreover, this increases mutual love and fellow-feeling. A detailed light has already been shed on this topic in Chapter No. 62. See Hadith No. 565.(1/961)
111 - باب آداب الشرب واستحباب التنفس ثلاثا خارج الإناء وكراهة التنفس في الإناء واستحباب إدارة الإناء على الأيمن فالأيمن بعد المبتدئ
Chapter 111
Etiquette of Drinking Water(1/962)
757 - عن أنس رضي الله عنه أن رسول الله صلى الله عليه و سلم كان يتنفس في الشراب ثلاثا . متفق عليه
يعني : يتنفس خارج الإناء
757. Anas (May Allah be pleased with him) reported: Messenger of Allah (PBUH) used to breathe three times in the course of a drink (he used to drink in three gulps).
[Al-Bukhari and Muslim].
Commentary: Water should be drunk in three breaths, that is one should breathe three times outside the drinking vessel one is drinking from. This habit has a salutary impact on one's character and helps one avoid doing things in haste.(1/963)
758 - وعن ابن عباس رضي الله عنهما قال قال رسول الله صلى الله عليه و سلم : [ لا تشربوا واحدا كشرب البعير ولكن اشربوا مثنى وثلاث وسموا إذا أنتم شربتم واحمدوا إذا أنتم رفعتم ] رواه الترمذي وقال حديث حسن
758. Ibn `Abbas (May Allah be pleased with them) reported: Messenger of Allah (PBUH) said, "Do not drink in one gulp like a camel, but in two or three (gulps). Mention the Name of Allah (i.e., say Bismillah) when you start drinking and praise Him (i.e., say Al-hamdu lillah) after you have finished (drinking).''
[At-Tirmidhi].
Commentary: This Hadith, too, prohibits us from drinking water in a single breath. It is preferable to say Bismillah every time we drink, and Al-hamdu lillah every time we stop drinking.(1/964)
759 - وعن أبي قتادة رضي الله عنه أن النبي صلى الله عليه و سلم نهى أن يتنفس في الإناء . متفق عليه
يعني : يتنفس في نفس الإناء
759. Abu Qatadah (May Allah be pleased with him) reported: The Prophet (PBUH) forbade breathing into the vessel while drinking.
[Al-Bukhari and Muslim].
Commentary: The Messenger of Allah (PBUH) prohibited us from breathing in the drinking vessel because the bad smell or spittle may flow into the drink. This is both loathsome as well as injurious to one's health.(1/965)
760 - وعن أنس رضي الله عنه أن رسول الله صلى الله عليه و سلم أتي بلبن قد شيب بماء
وعن يمينه أعرابي وعن يساره أبو بكر رضي الله عنه فشرب ثم أعطى الأعرابي وقال : [ الأيمن فالأيمن ] متفق عليه
قوله [ شيب ] أي خلط
760. Anas (May Allah be pleased with him) reported: Milk mixed with water was brought to Messenger of Allah (PBUH). On his right side was sitting a bedouin and on his left was sitting Abu Bakr (May Allah be pleased with him). He (PBUH) drank from it and handed the rest to the bedouin saying, "One who is on the right has preference, then again the one who is on the right.''
[Al-Bukhari and Muslim].(1/966)
761 - وعن سهل بن سعد رضي الله عنه أن رسول الله صلى الله عليه و سلم أتي بشراب
فشرب منه وعن يمينه غلام وعن يساره أشياخ فقال للغلام : [ أتأذن لي أن أعطي هؤلاء ؟ ] فقال الغلام : لا والله لا أوثر بنصيبي منك أحدا فتله رسول الله صلى الله عليه و سلم في يده . متفق عليه
قوله [ تله ] : أي وضعه
وهذا الغلام هو ابن عباس رضي الله عنهما
761. Sahl bin Sa`d (May Allah be pleased with him) reported: A drink was brought to Messenger of Allah (PBUH) and he drank (some) from it. On his right was a boy and on his left were some elderly people. He (PBUH) said to the boy, "Would you permit me to give rest of this drink to these on my left?'' The boy said: "O Messenger of Allah, I would certainly not give preference to anyone in anything that might come to me from you.'' So he (PBUH) handed over the rest of the drink to him.
[Al-Bukhari and Muslim].
Commentary: This Hadith has already been mentioned earlier. Sheikh Al-Albani says: Some wrongly think that (in order to distribute something) in accordance with the Sunnah, a beginning should be made from an elderly person of the audience. Similarly, the view of Imam An-Nawawi is also not sound that the distribution should begin from his own person and then give it out to the gathering in the right order. Whereas the fact is, as mentioned in the Hadith, Messenger of Allah (PBUH) had demanded the drink for himself and, therefore, drunk it first of all. And if the situation is otherwise, the beginning should be made from the right side according to the Sunnah. Neither should the distributor give priority to himself nor to any elderly person from amongst the gathering. Rather, he should begin from the right side and then keep distributing in the serial order. Sheikh Al-Albani, therefore, says that Imam An-Nawawi is wrong to think that the distributor should begin after himself from the right side.(1/967)
112 - باب كراهة الشرب من فم القربة ونحوها وبيان أنه كراهة تنزيه لا تحريم
Chapter 112
Undesirability of Drinking directly from the mouth of a Water-Skin(1/968)
762 - عن أبي سعيد الخدري رضي الله عنه قال : نهى رسول الله صلى الله عليه و سلم عن اختناث الأسقية . يعني : أن تكسر أفواهها ويشرب منها . متفق عليه
762. Abu Sa`id Al-Khudri (May Allah be pleased with him) reported: Messenger of Allah (PBUH) forbade turning the water-skin upside down and drinking directly from its mouth.
[Al-Bukhari and Muslim].
Commentary: Messenger of Allah (PBUH) has forbidden us to drink water from the mouth of a water-skin or something similar to it because some harmful insect in the water-skin may flow into the stomach. So, instead of drinking direct from the mouth of the water-skin, it is better to pour it into a drinking vessel in order to shun any possible harm.(1/969)
763 - وعن أبي هريرة رضي الله عنه قال : نهى رسول الله صلى الله عليه و سلم أن يشرب من في السقاء أو القربة . متفق عليه
763. Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) prohibited drinking directly out of the mouth of a water-skin.
[Al-Bukhari and Muslim].
Commentary: This Hadith and the preceding one are complementary to each other.(1/970)
764 - وعن أم ثابت كبشة بنت ثابت أخت حسان بن ثابت رضي الله عنه وعنها قالت : دخل علي رسول الله صلى الله عليه و سلم فشرب من في قربة معلقة قائما فقمت إلى فيها فقطعته . رواه الترمذي وقال حديث حسن صحيح
وإنما قطعتها لتحفظ موضع فم رسول الله صلى الله عليه و سلم وتتبرك به وتصونه عن الابتذال . وهذا الحديث محمول على بيان الجواز والحديثان السابقان لبيان الأفضل والأكمل والله أعلم
764. Umm Thabit Kabshah (May Allah be pleased with her), daughter of Thabit (May Allah be pleased with him) and the sister of Hassan bin Thabit, the Prophet's poet) reported: Messenger of Allah (PBUH) visited me and drank some water from a hanging water-skin while he was in a standing posture. So, I stood up and cut off the mouth (of that water-skin). An-Nawawi said that the reason why she did this was to keep to receive benediction that part of the water-skin which the lips of Messenger of Allah (PBUH) touched.
[At-Tirmidhi].
Commentary: The first two Ahadith forbid us from drinking water out of the mouth of a water-skin, whereas, once Messenger of Allah (PBUH) himself had done so. This shows that not to drink water by this way is also approved. However, if needed, it is allowable. For this reason Imam An-Nawawi clarified that to drink water out of the mouth of the water-skin is conditionally permissible and not forbidden. But to eschew it is desirable. Likewise, to receive benediction from the Prophet's left-overs is permissible as long as this does not take the form of worship and glorification.(1/971)
113 - باب كراهة النفخ في الشراب
Chapter 113
Undesirability of blowing into the Vessel while Drinking(1/972)
765 - عن أبي سعيد الخدري رضي الله عنه أن النبي صلى الله عليه و سلم نهى عن النفخ في الشراب . فقال رجل : القذاة أراها في الإناء ؟ فقال : [ أهرقها ] قال : فإني لا أروى من نفس واحد ؟ قال : [ فأبن القدح إذا عن فيك ] رواه الترمذي وقال حديث حسن صحيح
765. Abu Sa`id Al-Khudri (May Allah be pleased with him) reported: Messenger of Allah (PBUH) prohibited us blowing in the drinking water. A man said: "O Messenger of Allah! Sometimes I see some litter floating about on the surface. What should I do then?'' He (PBUH) replied, "Pour them out.'' Then the man said: "My thirst is not quenched with one draught.'' Messenger of Allah (PBUH) said, "Then put away the cup from your mouth (in between three gulps), and take breath.''
[At-Tirmidhi].
Commentary: If one sees straw or something like that in the water-vessel, he should not blow in the water. Messenger of Allah (PBUH) has forbidden it. Instead, some of the water or all the water should be poured out. Also, if his thirst is not quenched in a single breath, one should remove the vessel from his mouth. After taking breath, he should again drink water. To drink water in three breaths is preferable. However, in case of hot tea or milk, sipping is permissible, no matter if sips are in plenty.(1/973)
766 - وعن ابن عباس رضي الله عنه أن النبي صلى الله عليه و سلم نهى أن يتنفس في الإناء أو ينفخ فيه . رواه الترمذي وقال حديث حسن صحيح
766. Ibn `Abbas (May Allah be pleased with them) reported: The Prophet (PBUH) prohibited us from breathing into the drinking vessel or blowing onto.
[At-Tirmidhi].(1/974)
114 - باب بيان جواز الشرب قائما وبيان أن الأكمل والأفضل الشرب قاعدا
Chapter 114
Permission to Drink while in a standing Posture(1/975)
فيه حديث كبشة السابق ( انظر الحديث رقم 761 )(1/976)
767 - وعن ابن عباس رضي الله عنه قال : سقيت النبي صلى الله عليه و سلم من زمزم فشرب وهو قائم . متفق عليه
767. Ibn `Abbas (May Allah be pleased with them) reported: I served Messenger of Allah (PBUH) Zamzam water to drink and he drank it while he was standing.
[Al-Bukhari and Muslim].(1/977)
768 - وعن النزال بن سبرة رضي الله عنه قال : أتى علي رضي الله عنه باب الحبة فشرب قائما وقال : إني رأيت رسول الله صلى الله عليه و سلم فعل كما رأيتموني فعلت . رواه البخاري
768. An-Nazzal bin Sabrah (May Allah be pleased with him) reported: `Ali bin Abu Talib (May Allah be pleased with him) arrived at Bab Ar-Rahbah (in Kufah) and drank water in a standing posture. Then he said: "I saw Messenger of Allah (PBUH) doing what you have seen me doing.''
[Al-Bukhari].(1/978)
769 - وعن ابن عمر رضي الله عنهما قال : كنا نأكل على عهد رسول الله صلى الله عليه و سلم ونحن نمشي ونشرب ونحن قيام . رواه الترمذي وقال حديث حسن صحيح
769. Ibn `Umar (May Allah be pleased with them) reported: During the lifetime of Messenger of Allah (PBUH) we would eat while walking and would drink while standing.
[At-Tirmidhi].
Commentary: The Companions would not habitually eat something while being on the move and drink water in a standing position. In fact, the Hadith simply tells us that these were some moments in their life when they did so. The Ahadith that follow show that drinking in a standing posture is deprecated.(1/979)
770 - وعن عمرو بن شعيب عن أبيه عن جده رضي الله عنه قال : رأيت رسول الله صلى الله عليه و سلم يشرب قائما وقاعدا . رواه الترمذي وقال حديث حسن صحيح
770. `Amr bin Shu`aib on the authority of his father and grandfather reported: that they saw Messenger of Allah (PBUH) drink standing, and sitting.
[At-Tirmidhi].
The last three Ahadith point out the permissibility of eating and drinking while walking or standing or sitting, but drinking in the sitting position remains the best.(1/980)
771 - وعن أنس رضي الله عنه عن النبي صلى الله عليه و سلم أنه نهى أن يشرب الرجل قائما
قال قتادة : فقلنا لأنس : فالأكل ؟ قال : ذلك - أشر وأخبث - رواه مسلم
771. Anas (May Allah be pleased with him) reported: The Prophet (PBUH) forbade us from drinking while standing. Qatadah reported: "We asked him: `What about eating?''' He said: "That is even worse, (or may be he said) more detestable.''
Another narration is: Messenger of Allah (PBUH) reprimanded us for drinking while standing.
[Muslim].(1/981)
772 - وعن أبي هريرة رضي الله عنه قال : قال رسول الله صلى الله عليه و سلم [ لا يشربن أحد منكم قائما فمن نسي فليستقئ ] رواه مسلم
772. Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "None of you should drink standing; and if any one forgets, he must vomit.''
[Muslim].
Commentary: In the preceding Ahadith, we are told that one can drink water even in a standing position, it is better to eat or drink while seated in order to be on the safe side. Otherwise, the truth of the matter is that one should be cautious enough to eat or drink seated. Doubtless, it is an approved practice. Nowadays, people have made it a habit to eat food at feasts in a standing posture. They argue it is convenient because the whole of the gathering is dealt out at the same time. Yet, they fail to keep in their view the overwhelming disadvantages of this convenience. First, it involves the emulation of western example without any benefit. Second, the Prophet (PBUH) has forbidden it. Third, the indiscipline it spawns hardly befits the social behaviour of a dignified and civilized nation. Fourth, a long wait, tedious and boring normally features feasts and wedding parties. Fifth, in order to make it agreeable and to do away with the boredom of participants, either film songs or musical notes are played on record-players, or jesters and buffoons are brought in to amuse and entertain them. This is all satanic work, forbidden and unlawful, having no place in Islam(1/982)
115 - باب استحباب كون ساقي القوم آخرهم شربا
Chapter 115
Excellence of Cupbearer drinking Last(1/983)
773 - عن أبي قتادة رضي الله عنه عن النبي صلى الله عليه و سلم قال : [ ساقي القوم آخرهم ] ( يعني شربا ) رواه الترمذي وقال حديث حسن صحيح
773. Abu Qatadah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "He who serves others with drinking water should be the last to drink himself.''
[At-Tirmidhi].
Commentary: Referring to this Hadith, Imam An-Nawawi stresses the manner of serving food or drink and says that the distributor should have his share in the end.(1/984)
116 - باب جواز الشرب من جميع الأواني الطاهرة غير الذهب والفضة وجواز الكرع وهو الشرب بالفم من النهر وغيره بغير إناء ولا يد وتحريم استعمال إناء الذهب والفضة في الشرب والأكل والطهارة وسائر وجوه الاستعمال
Chapter 116
Permissibility of drinking water from clean Vessels of all types except Gold and Silver ones(1/985)
774 - عن أنس رضي الله عنه قال : حضرت الصلاة فقام من كان قريب الدار إلى أهله وبقي قوم فأتي رسول الله صلى الله عليه و سلم بمخضب من حجارة فصغر المخضب أن يبسط فيه كفه فتوضأ القوم كلهم . قالوا : كم كنتم ؟ قال : ثمانين وزيادة . متفق عليه . هذه رواية البخاري
وفي رواية له ولمسلم : أن النبي صلى الله عليه و سلم دعا بإناء من ماء فأتي بقدح رحراح فيه شيء من ماء فوضع أصابعه فيه . قال أنس : فجعلت أنظر إلى الماء ينبع من بين أصابعه فحزرت من توضأ ما بين السبعين إلى الثمانين
774. Anas bin Malik (May Allah be pleased with him) reported: Once the time for As-Salat (the prayer) approached. Those whose houses were near, went to their houses to perform Wudu' while some of the people remained with Messenger of Allah (PBUH). A stone (containing some water) bowl was brought for him. It was too small for him to spread his hand over it. He performed his Wudu' and it (the water) sufficed for all the others also. Anas was asked: "How many of you were present there?'' He said: "Eighty or more.'' [Al-Bukhari and Muslim]. Another narration in Muslim is: The Prophet (PBUH) called for a vessel containing water. A wide shallow vessel with a little water in it was brought for him. He put his fingers in it. Anas says: "I kept looking at the water pouring from between his fingers. I estimated that the number of people who made their Wudu' with it was from seventy to eighty.'' Commentary: This Hadith mentions a miracle of Messenger of Allah (PBUH) and also provides for the use of a stoneware.(1/986)
775 - وعن عبد الله بن زيد رضي الله عنه قال : أتانا النبي صلى الله عليه و سلم فأخرجنا له ماء في تور من صفر فتوضأ . رواه البخاري
[ الصفر ] بضم الصاد ويجوز كسرها وهو : النحاس
و [ التور ] : كالقدح وهو بالتاء المثناة من فوق
775. `Abdullah bin Zaid (May Allah be pleased with him) reported: The Prophet (PBUH) visited us and we brought water for him in a brass vessel for his ablution and he performed ablution.
[Al-Bukhari].
Commentary: This Hadith tells us that brassware can be used for performing ablution as well as for other purposes.(1/987)
776 - وعن جابر رضي الله عنه أن رسول الله صلى الله عليه و سلم دخل على رجل من الأنصار ومعه صاحب له فقال رسول الله صلى الله عليه و سلم : [ إن كان عندك ماء بات هذه الليلة في شنة وإلا كرعنا ] رواه البخاري
[ الشن ] : القربة
776. Jabir (May Allah be pleased with him) reported: Messenger of Allah (PBUH) visited the house of a man of the Ansar with one of his Companions and said to him, "If you have some water in the water-skin left over from last night, give it to us for drinking; otherwise, we shall drink from some stream directly.''
[Al-Bukhari].
Commentary: With reference to this Hadith, Imam An-Nawawi says that apart from drinking water from a vessel, one can also drink at a cistern or stream.(1/988)
777 - وعن حذيفة رضي الله عنه قال : إن النبي صلى الله عليه و سلم نهانا عن الحرير والديباج والشرب في آنية الذهب والفضة وقال : [ هن لهم في الدنيا وهي لكم في الآخرة ] متفق عليه
777. Hudhaifah (May Allah be pleased with him) reported: The Prophet (PBUH) prohibited us from wearing brocade or silk and drinking out of gold or silver vessels and said, "These are meant for them (disbelievers) in this world and for you in the Hereafter.''
[Al-Bukhari and Muslim].
Commentary: Silk clothes are forbidden to men but allowed to women. Yet, both sexes are forbidden to use utensils made of silver and gold. However, the orthodox `Ulama' say that women can use ornaments of silver and gold and that, it is advisable not to use them because many vices stem from their use and display.(1/989)
778 - وعن أم سلمة رضي الله عنها أن رسول الله صلى الله عليه و سلم قال : [ الذي يشرب في آنية الفضة إنما يجرجر في بطنه نار جهنم ] متفق عليه
وفي رواية لمسلم : [ إن الذي يأكل أو يشرب في آنية الفضة والذهب ]
وفي رواية له : [ من شرب في إناء من ذهب أو فضة فإنما يجرجر في بطنه نارا من جهنم ]
778. Umm Salamah (May Allah be pleased with her) reported: Messenger of Allah (PBUH) said, "He who drinks from the vessel of silver kindles the Fire (of Hell) in his belly.''
[Al-Bukhari and Muslim].
A narration in Muslim is: Messenger of Allah (PBUH) said, "Surely, he who eats or drinks in gold and silver vessels fills his belly with Hell-fire.''
Commentary: To use utensils of silver and gold involves extravagance. Moreover, it is a sign of pride and ostentatious lifestyle. Allah detests them both. On this count they are major sins, involving the danger of severe chastisement in Hell-fire.(1/990)
3- كتاب اللباس
Book Three: The Book of Dress(1/991)
117 - باب استحباب الثوب الأبيض وجواز الأحمر والأخضر والأصفر والأسود وجوازه من قطن وكتان وشعر وصوف وغيرها إلا الحرير
Chapter 117
Excellence of wearing white clothes and the permissibility of wearing red, green, yellow and black clothes made from Cotton, Linen but not Silk(1/992)
قال الله تعالى ( الأعراف 26 ) : { يا بني آدم قد أنزلنا عليكم لباسا يواري سوآتكم وريشا ولباس التقوى ذلك خير }
وقال تعالى ( النحل 81 ) : { وجعل لكم سرابيل تقيكم الحر وسرابيل تقيكم بأسكم }
Allah, the Exalted, says:
"O Children of ¢dam! We have bestowed raiment upon you to cover yourselves (screen your private parts) and as an adornment, and the raiment of righteousness, that is better.'' (7:26)
"And (Allah) has made for you garments to protect you from the heat (and cold), and coats of mail to protect you from your (mutual) violence.'' (16:81)(1/993)
779 - وعن ابن عباس رضي الله عنهما أن رسول الله صلى الله عليه و سلم قال : [ البسوا من ثيابكم البياض فإنها من خير ثيابكم وكفنوا فيها موتاكم ] رواه أبو داود والترمذي وقال حديث حسن صحيح
779. Ibn `Abbas (May Allah be pleased with them) reported: I heard Messenger of Allah (PBUH) saying, "Put on white clothes because they are the best; and use them for shrouding your dead.''
[At-Tirmidhi and Abu Dawud].(1/994)
780 - وعن سمرة رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ البسوا البياض فإنها أطهر وأطيب وكفنوا فيها موتاكم ] رواه النسائي والحاكم وقال حديث صحيح
780. Samurah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, 'Wear white clothes because they are the purest and they are closest to modesty; and shroud the dead in it.''
[An-Nasa'i and Al-Hakim].
Commentary: Both these Ahadith tell us that white clothes are fine and likeable and are especially recommended on Fridays and on all other occasions except on `Eid days where new clothes, if any, are recommended. The purity and beauty of this colour befits the dignity and honour of man.(1/995)
781 - وعن البراء رضي الله عنه قال : كان رسول الله صلى الله عليه و سلم مربوعا ولقد رأيته في حلة حمراء ما رأيت شيئا قط أحسن منه . متفق عليه
781. Bara' (May Allah be pleased with him) reported: Messenger of Allah (PBUH) was of medium stature. I saw him wearing a red mantle. I have never seen anything more graceful than that.
[Al-Bukhari and Muslim].
Commentary: On the basis of this Hadith, some argue that red dress is also allowed to men. Imam An-Nawawi seems to hold the same view. However, many `Ulama' believe that the dress of Messenger of Allah (PBUH) was not all red but had red stripes. They, therefore, maintain that the red clothes which women wear are not permissible to men. Some `Ulama' think that a ruling on this issue will be on condition of space and time. If at some place disbelievers or women are fond of this colour, it will be banned for Muslim men because of its relevance to disbelief and womanishness. Yet, it will be allowed to Muslim men in a contrary situation. Opinions also exist that the indoor wear of red clothes is permissible to men but forbidden in public. To sum up, the red-coloured dress is not itself a taboo with regard to men. A ruling on it will be conditional in accordance with the situation. For example, in the Eastern society the red-coloured dress is usually worn by women and is peculiar to brides on the occasion of wedding. Men are, therefore, banned to wear it. Allah Alone has the true knowledge.(1/996)
782 - وعن أبي جحيفة وهب بن عبد الله رضي الله عنه قال : رأيت النبي صلى الله عليه و سلم بمكة وهو بالأبطح في قبة له حمراء من أدم فخرج بلال بوضوئه فمن ناضح ونائل فخرج النبي صلى الله عليه و سلم وعليه حلة حمراء كأني أنظر إلى بياض ساقيه فتوضأ وأذن بلال فجعلت أتتبع فاه ههنا وههنا يقول يمينا وشمالا : حي على الصلاة حي على الفلاح ثم ركزت له عنزة فتقدم فصلى يمر بين يديه الكلب والحمار لا يمنع . متفق عليه
[ العنزة ] بفتح النون : نحو العكازة
782. Abu Juhaifah Wahb bin `Abdullah (May Allah be pleased with him) reported: I saw the Prophet (PBUH) by Al-Abtah valley in Makkah, in a red tent made from tanned skin. Bilal brought him ablution water. Then Messenger of Allah (PBUH) came out wearing a red mantle; and I can still remember looking at whiteness of his shanks. So he made his ablution, and Bilal (PBUH) pronounced the call for prayer (Adhan). I kept following the movement of his (Bilal's) face to the right and to the left when he recited: `Come to the prayer; come to the success.' Then a spear was fixed (as a Sutrah) in front of Messenger of Allah (PBUH) who then stepped forward and led the prayer. Dogs and donkeys passed in front of him (beyond the spear) and no one prevented them from doing so.
[Al-Bukhari and Muslim].
Commentary: `Al-Abtah' is the name of a place which is also called the Muhassab valley. Lexically `Al-Abtah' means a sloping ground. Since it was the passage of rainy water owing to its downward slope, it came to be known by this name. Here the Prophet (PBUH) encamped in a tent.
This Hadith provides for wearing red-coloured clothes as mentioned in detail in the preceding Hadith. Second, it points out an issue concerning the ritual prayer. The worshipper should place something before him as a symbol of obstruction (Sutra) so that somebody who goes past him may not divert his attention. Yet, there is no harm if the passer is an animal.(1/997)
783 - وعن أبي رمثة رفاعة التيمي رضي الله عنه قال : رأيت رسول الله صلى الله عليه و سلم وعليه ثوبان أخضران . رواه أبو داود والترمذي بإسناد صحيح
783. Abu Rimthah Rifa`ah At-Taimi (May Allah be pleased with him) reported: I saw Messenger of Allah (PBUH) wearing two green garments.
[Abu Dawud and At-Tirmidhi].
Commentary: Here we see a provision for wearing green-coloured clothes.(1/998)
784 - وعن جابر رضي الله عنه أن رسول الله صلى الله عليه و سلم دخل يوم فتح مكة وعليه عمامة سوداء . رواه مسلم
784. Jabir (May Allah be pleased with him) reported: Messenger of Allah (PBUH) entered Makkah on the day of its conquest and he was wearing a black turban.
[Muslim].(1/999)
785 - وعن أبي سعيد عمرو بن حريث رضي الله عنه قال : كأني أنظر إلى رسول الله صلى الله عليه و سلم وعليه عمامة سوداء قد أرخى طرفيها بين كتفيه . رواه مسلم
وفي رواية له أن رسول الله صلى الله عليه و سلم خطب الناس وعليه عمامة سوداء
785. Abu Sa`id `Amr bin Huraith (May Allah be pleased with him) reported: As if I am seeing Messenger of Allah (PBUH) wearing a black turban and both ends of it are falling over his shoulders.
[Muslim].
Another narration is: Messenger of Allah (PBUH) was delivering a Khutbah wearing a black turban.
Commentary: We conclude from this Hadith that one can also put on black-coloured dress, turban and covering. Muslim scholars have said that it is a desirable act Mustahab to wear a black turban after defeating the enemy.(1/1000)
786 - وعن عائشة رضي الله عنها قالت : كفن رسول الله صلى الله عليه و سلم في ثلاثة أثواب بيض سحولية من كرسف ليس فيها قميص ولا عمامة . متفق عليه
[ السحولية ] بفتح السين وضمها وضم الحاء المهملتين : ثياب تنسب إلى سحول : قرية باليمن
و [ الكرسف ] : القطن
786. `Aishah (May Allah be pleased with her) reported: The body of Messenger of Allah (PBUH) was shrouded in three white Yemeni cotton garments, among which was neither a gown nor a turban.
[Al-Bukhari and Muslim].
Commentary: The shroud of a dead body consists of three simple pieces of cloth to the exclusion of a turban, shirt and Izar. It is better for the shroud to be white.(1/1001)
787 - وعنها رضي الله عنها قالت : خرج رسول الله صلى الله عليه و سلم ذات غداة وعليه مرط مرحل من شعر أسود . رواه مسلم
[ المرط ] بكسر الميم : وهو كساء
و [ المرحل ] بالحاء المهملة : هو الذي فيه صورة رحال الإبل وهي : الأكوار
787. `Aishah (May Allah be pleased with her) reported: One morning Messenger of Allah (PBUH) went out wearing a black blanket made of camel's or sheep's black hair with patterns of camels' bags upon it.
[Muslim].
Commentary: This Hadith tells us that one can wear a black woollen cloth with the woven image of an inanimate object.(1/1002)
788 - وعن المغيرة بن شعبة رضي الله عنه قال : كنت مع النبي صلى الله عليه و سلم ذات ليلة في مسير . فقال لي : [ أمعك ماء ؟ ] قلت : نعم . فنزل عن راحلته فمشى حتى توارى في سواد الليل ثم جاء فأفرغت عليه من الإداوة فغسل وجهه وعليه جبه من صوف فلم يستطع أن يخرج ذراعيه منها حتى أخرجهما من أسفل الجبة فغسل ذراعيه ومسح برأسه ثم أهويت لأنزع خفيه فقال : [ دعهما فإني أدخلتهما طاهرتين ] ومسح عليهما . متفق عليه
وفي رواية : وعليه جبه شامية ضيقة الكمين
وفي رواية : أن هذه القضية كانت في غزوة تبوك
788. Al-Mughirah bin Shu`bah (May Allah be pleased with him) reported: I was with Messenger of Allah (PBUH) in a journey one night, and he asked me, "Do you have any water with you?'' I said, "Yes.'' So he dismounted from his riding camel and walked away (to answer the call of nature) until he disappeared in the darkness. When he returned, I poured out some water from a vessel and he washed his face. He was wearing a long woollen cloak and could not take out his forearms from his sleeves, so he brought them out from below the cloak and then washed them, and then passed his (wet) hands over his head. I stretched out my hand to take off his Khuff (leather socks), but he said, "Leave them. I put them on after performing Wudu','' and he passed his (wet) hands over them.
[Al-Bukhari and Muslim].
Another narration is: Messenger of Allah (PBUH) was wearing a Syrian cloak with tight sleeves.
Another narration is: This incident took place during the battle of Tabuk.
Commentary: Here, too, we have justification for wearing woollen dress. In order to answer the call of nature, one is supposed to get out of people's sight. Instead of washing the feet while performing Wudu', one may simply pass wet hands over the socks or stockings if these have been worn after the performance of ablution. A non-travelling person is allowed this facility for twenty-four hours while in the case of a traveller, this period is extended to three days. However, in case of sexual impurity one must take full bath.(1/1003)
118 - باب استحباب القميص
Chapter 118
Excellence of Qamees(1/1004)
789 - عن أم سلمة رضي الله عنها قالت : كان أحب الثياب إلى رسول الله صلى الله عليه و سلم القميص . رواه أبو داود والترمذي وقال حديث حسن
789. Umm Salamah (May Allah be pleased with her) reported: Out of all garments Messenger of Allah (PBUH) liked Qamees the best.
[At-Tirmidhi and Abu Dawud].
Commentary: Qamees is a piece of clothing with two sleeves, generally made of sewn cotton and worn under the rest of the clothes. In the lifetime of the Prophet (PBUH) the Arabs would commonly use two simple sheets of cloth as dress, one covering the lower part of body and one wrapping its upper part. Qamees was also in vogue but very few people used it. No doubt it covers the body adequately and is also comparatively convenient. So, the Prophet (PBUH) liked it most.(1/1005)
119 - باب صفة طول القميص والكم والإزار وطرف العمامة وتحريم إسبال شيء من ذلك على سبيل الخيلاء وكراهته من غير خيلاء
Chapter 119
Description of the length of Qamees and the Sleeves, the end of the Turban, the Prohibition of wearing long Garments out of Pride and the undesirability of wearing them without Pride(1/1006)
790 - عن أسماء بنت يزيد الأنصارية رضي الله عنها قالت : كان كم قميص رسول الله صلى الله عليه و سلم إلى الرسغ . رواه أبو داود والترمذي وقال حديث حسن
790. Asma` bint Yazid (May Allah be pleased with her) reported: The Qamees sleeves of Messenger of Allah (PBUH) reached down to his wrists.
[Abu Dawud and At-Tirmidhi].
Commentary: This Hadith simply tells us that Messenger of Allah (PBUH) used to wear a Qamees with long sleeves (up to the wrist); but in the case of all the other clothes, apart from the Qamees, the sleeves should not go beyond the finger tips.(1/1007)
791 - وعن ابن عمر رضي الله عنه أن النبي صلى الله عليه و سلم قال : [ من جر ثوبه خيلاء
لم ينظر الله إليه يوم القيامة ] فقال أبو بكر : يا رسول الله إن إزاري يسترخي إلا أن أتعاهده . فقال رسول الله صلى الله عليه و سلم : [ إنك لست ممن يفعله خيلاء ] رواه البخاري وروى مسلم بعضه
791. Ibn `Umar (May Allah be pleased with him) reported: The Prophet (PBUH) said, "Whoever allows his lower garment to drag out of vanity will find that Allah will not look at him on the Day of Resurrection.'' On this Abu Bakr (May Allah be pleased with him) submitted: "O Messenger of Allah! My lower garment keeps sliding down though I take care to pull it and wrap it.'' Messenger of Allah (PBUH) said, "You are not of those who do it out of vanity.''
[Al-Bukhari].
Commentary: Messenger of Allah (PBUH) has given a severe warning to those who intentionally wear a dress which is dragging along the ground because this is a sign of arrogance. Yet, if a person's garment unintentionally slips downward he will not be put to accountability.(1/1008)
792 - وعن أبي هريرة رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ لا ينظر الله يوم القيامة إلى من جر إزاره بطرا ] متفق عليه
792. Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "On the Day of Resurrection, Allah will not look at him who trails his lower garment out of pride.''
[Al-Bukhari and Muslim].
Commentary: A disregard of Allah's Favours and gifts means ungratefulness which is essentially manifested in a haughty attitude. It is also a sign of arrogance that one wears a dress with the hem trailing on the ground.(1/1009)
793 - وعنه رضي الله عنه عن النبي صلى الله عليه و سلم قال : [ ما أسفل من الكعبين من الإزار ففي النار ] رواه البخاري
793. Abu Hurairah (May Allah be pleased with him) reported: The Prophet (PBUH) said, "What is below the ankles of a lower garment is condemned to the Fire (Hell).''
[Al-Bukhari].
Commentary: The apparent sense of the Hadith words is that the part of the dress hanging down below the ankles will be put into Hell-fire. Yet, if this is the fate of the particular piece of cloth the wearer will surely go to Hell. When Nafi` (May Allah be pleased with him) was asked about it he said, "Yes, but what sins have the clothes committed?''(1/1010)
794 - وعن أبي ذر رضي الله عنه عن النبي صلى الله عليه و سلم قال : [ ثلاثة لا يكلمهم الله يوم القيامة ولا ينظر إليهم ولا يزكيهم ولهم عذاب أليم ] قال فقرأها رسول الله صلى الله عليه و سلم ثلاث مرار . قال أبو ذر : خابوا وخسروا من هم يا رسول الله ؟ قال : [ المسبل والمنان والمنفق سلعته بالحلف الكاذب ] رواه مسلم
وفي رواية له : [ المسبل إزاره ]
794. Abu Dharr (May Allah be pleased with him) reported: I heard the Prophet (PBUH) saying, "There are three to whom Allah will neither speak on the Day of Resurrection nor will look at them nor purify them (i.e., of their sins), and they will be severely tormented.'' When he repeated this (statement) thrice, Abu Dharr (May Allah be pleased with him) said: "They are doomed and destroyed! (But) who are they, O Messenger of Allah (PBUH)?'' He said, "One whose lower garment trails, one who boasts of kindness shown to another; and one who promotes sale of his business by taking false oaths.''
[Muslim].
Commentary: This Hadith sheds light on three major sins which, unfortunately, prevail in Muslim societies. May Allah amend the lapses of Muslims' behaviour!(1/1011)
795 - وعن ابن عمر رضي الله عنه عن النبي صلى الله عليه و سلم قال : [ الإسبال في الإزار والقميص والعمامة من جر شيئا خيلاء لم ينظر الله إليه يوم القيامة ] رواه أبو داود والنسائي بإسناد صحيح
795. Ibn `Umar (May Allah be pleased with them) reported: The Prophet (PBUH) said, "On the Day of Resurrection, Allah will not look at one who trails his lower garment, Qamees or turban arrogantly.''
[Abu Dawud and An-Nasa'i].
Commentary: This Hadith tells us if trousers and pajamas, out of pride etc., hang loose below the ankles, the wearer will be committing a grave blunder. The excessive hang of shirt or turban out of pride is also a sign of arrogance and involves the wearer in a major sin. Wearing long garments without the intention of pride is disliked.(1/1012)
796 - وعن أبي جري جابر بن سليم رضي الله عنه قال : رأيت رجلا يصدر الناس عن رأيه لا يقول شيئا إلا صدروا عنه قلت : من هذا ؟ قالوا : رسول الله صلى الله عليه و سلم . قلت : عليك السلام يا رسول الله ( مرتين ) قال : [ لا تقل عليك السلام عليك السلام تحية الموتى قل : السلام عليك ] قال قلت : أنت رسول الله ؟ قال : [ أنا رسول الله الذي إذا أصابك ضر فدعوته كشفه عنك وإذا أصابك عام سنة فدعوته أنبتها لك وإذا كنت بأرض قفر أو فلاة فضلت راحلتك فدعوته ردها عليك ] قال قلت : اعهد إلي . قال : [ لا تسبن أحدا ] قال : فما سببت بعده حرا ولا عبدا ولا بعيرا ولا شاة . [ ولا تحقرن من المعروف شيئا وأن تكلم أخاك وأنت منبسط إليه وجهك إن ذلك من المعروف وارفع إزارك إلى نصف الساق فإن أبيت فإلى الكعبين وإياك وإسبال الإزار فإنها من المخيلة وإن الله لا يحب المخيلة وإن امرؤ شتمك وعيرك بما يعلم فيك فلا تعيره بما تعلم فيه فإنما وبال ذلك عليه ] رواه أبو داود والترمذي بإسناد صحيح وقال الترمذي حديث حسن صحيح
796. Abu Juraiy Jabir bin Sulaim (May Allah be pleased with him) reported: I noticed a man whose opinion was followed by every body, and no one acted contrary to what he said. I asked who he was, and I was informed that he was Messenger of Allah (PBUH). I said to him twice: "Alaikas-salam ya Rasul-Allah (may Allah render you safe).'' He said, "Do not say: `Alaikas-salamu.' This is the salutation to the dead (in Jahiliyyah times). Say, instead: `As-salamu `alaika (may Allah render you safe).''' I asked: "Are you Messenger of Allah?'' He replied, "(Yes) I am the Messenger of Allah, Who will remove your affliction when you are in trouble and call to Him, Who will cause food to grow for you when you are famine-stricken and call to Him, and Who will restore to you your lost riding beast in the desert when you call upon Him.'' I said to him: "Give me instructions (to act upon).'' He ((PBUH) said, "Do not abuse anyone.'' (Since then I have never abused anyone, neither a freeman, nor a slave, nor a camel, nor a sheep). He (PBUH) continued, "Do not hold in contempt even an insignificant act of goodness, because even talking to your brother with a cheerful countenance is an act of goodness. Hold up your lower garment half way to the leg, and at least above the ankles; for trailing it is arrogance, and Allah dislikes pride. And if a man imputes to you of bad things he knows you possess, do not impute to him bad things that you know he has for he will assume the evil consequences of his abuse.''
[Abu Dawud and At-Tirmidhi].
Commentary: Herein, we are informed that the Companions of Messenger of Allah (PBUH) would lend a ready ear to the Prophet's advice and put it into practice resolutely. Besides, in Islam the greeting of peace or Salam is alike to the living as well as the dead.
The Hadith also tells us about the desirable length of Izar or lower garment. Shari`ah allows it up to the ankles, but if it goes below, the wearer will be involved in a serious transgression incurring Hell-fire as mentioned earlier. Second, any good act, however small it may be, must not be underestimated and ignored. At no cost should it be given up. Third, nobody should be reproached for his fault or mistake, that is, he should not be put to humiliation in public for it. However, in private conversation he may be advised to improve his behaviour and desist from repeating his mistake.(1/1013)
797 - وعن أبي هريرة رضي الله عنه قال : بينما رجل يصلي مسبل إزاره قال له رسول الله صلى الله عليه و سلم : [ اذهب فتوضأ ] فذهب فتوضأ ثم جاء فقال : [ اذهب فتوضأ ] فقال له رجل : يا رسول الله ما لك أمرته أن يتوضأ ثم سكت عنه ؟ قال : [ إنه كان يصلي وهو مسبل إزاره وإن الله لا يقبل صلاة رجل مسبل ] رواه أبو داود بإسناد صحيح على شرط مسلم
797. Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said to a man who was performing Salat while his lower garment was trailing, "Go and perform your Wudu' again.'' That man went and came back having performed it. The Messenger of Allah (PBUH) said (again), "Go and perform your Wudu'.'' Someone present said to Messenger of Allah (PBUH): "O Messenger of Allah! You ask him to perform his Wudu' and then you kept silent (without saying the reason for it).'' He (PBUH) said, "He performed Salat while his lower garment was below his ankels. Allah does not accept the Salat of a man who trails his lower garment.''
[Abu Dawud].(1/1014)
798 - وعن قيس بن بشر التغلبي قال : أخبرني أبي وكان جليسا لأبي الدرداء قال : كان بدمشق رجل من أصحاب النبي صلى الله عليه و سلم يقال له سهل بن الحنظلية وكان رجلا متوحدا قل ما يجالس الناس : إنما هو صلاة فإذا فرغ فإنما هو تسبيح وتكبير حتى يأتي أهله فمر بنا ونحن عند أبي الدرداء فقال له أبو الدرداء : كلمة تنفعنا ولا تضرك . قال : بعث رسول الله صلى الله عليه و سلم سرية فقدمت فجاء رجل منهم فجلس في المجلس الذي يجلس فيه رسول الله صلى الله عليه و سلم فقال لرجل إلى جنبه : لو رأيتنا حين التقينا نحن والعدو فحمل فلان وطعن فقال : خذها مني وأنا الغلام الغفاري كيف ترى في قوله ؟ قال : ما أراه إلا قد بطل أجره . فسمع بذلك آخر فقال : ما أرى بذلك بأسا . فتنازعا حتى سمع رسول الله صلى الله عليه و سلم فقال : [ سبحان الله لا بأس أو يؤجر ويحمد ] فرأيت أبا الدرداء سر بذلك وجعل يرفع رأسه إليه ويقول : أنت سمعت ذلك من رسول الله صلى الله عليه و سلم ؟ فيقول : نعم . فما زال يعيد عليه حتى إني لأقول ليبركن على ركبتيه قال : فمر بنا يوما آخر فقال له أبو الدرداء : كلمة تنفعنا ولا تضرك . قال لنا رسول الله صلى الله عليه و سلم : [ المنفق على الخيل كالباسط يده بالصدقة لا يقبضها ] ثم مر بنا يوما آخر فقال له أبو الدرداء : كلمة تنفعنا ولا تضرك . قال قال رسول الله صلى الله عليه و سلم : [ نعم الرجل خريم الأسيدي لولا طول جمته وإسبال إزاره ] فبلغ خريما فعجل فأخذ شفرة فقطع بها جمته إلى أذنيه ورفع إزاره إلى أنصاف ساقيه ثم مر بنا يوما آخر فقال له أبو الدرداء : كلمة تنفعنا ولا تضرك . قال سمعت رسول الله صلى الله عليه و سلم يقول : [ إنكم قادمون على إخوانكم فأصلحوا رحالكم وأصلحوا لباسكم حتى تكونوا كأنكم شامة في الناس فإن الله لا يحب الفحش ولا التفحش ] رواه أبو داود بإسناد حسن إلا قيس بن بشر فاختلفوا في توثيقه وتضعيفه وقد روى له مسلم(1/1015)
798. Qais bin Bishr At-Taghlibi reported that his father, who attended the company of `Abud-Darda' (May Allah be pleased with him) told him: There was a man in Damascus who was a Companion of the Messenger of Allah (PBUH). He was called Ibn Al-Hanzaliyyah. He was a lonesome person and would rarely spend some time in the company of people. He would spend most of his time in performing Salat and when he finished, he would engage himself in Tasbih (Subhan-Allah) and Takbir (Allahu Akbar), till he would go home. He passed by us one day when we were sitting with Abud-Darda' (May Allah be pleased with him). The latter said to him: "Tell us something which will benefit for us and will not harm you.'' He said: "Messenger of Allah (PBUH) sent a detachment. When they returned, one of them came to the assemblage in which Messenger of Allah (PBUH) was present and said to his neighbour during the conversation: `I wish you had seen us when we encountered the enemy. So-and-so (a believer) took up his spear, struck and said: Take this from me and I am the Ghifari boy. Now what do you think of this?' The neighbour said: `I think that he lost his reward because of boasting.' He said: `I see no harm in it.' They began to exchange arguments till Messenger of Allah (PBUH) heard them and said, `Subhan-Allah (Allah is free from every imperfection). He would be rewarded (in the Hereafter) and praised (in this world)'. I noticed that Abud-Darda' (May Allah be pleased with him) felt a great pleasure at this remark and, raising his head began to repeat: "Have you heard Messenger of Allah (PBUH) say this!'' Ibn Al-Hanzaliyyah (May Allah be pleased with him) continued responding till I asked Abud-Darda' (May Allah be pleased with him) not to annoy him.
Ibn Al-Hanzaliyyah (May Allah be pleased with him) happened to pass by us another day and Abud-Darda' said to him: "Tell us something which will benefit us and will not harm you.'' He said: "The Messenger of Allah (PBUH) told us, `He who spends to purchase a horse (for Jihad) is like one who extends his hand for spending out of charity without withholding it.'''
He passed by us another day and Abud-Darda' (May Allah be pleased with him) said to him: "Tell us something which might benefit us, and will not harm you.'' He said: "The Messenger of Allah (PBUH) once said, `Khuraim Al-Usaidi is an excellent man were it not of his long hair and his lower garment which is hanging down.' When Khuraim heard about what the Prophet had said about him, he trimmed his long hair up to his ears with a knife and raised his lower garment half way on his shanks.''
On another occasion he passed by us and Abud-Darda' (May Allah be pleased with him) said to him: "Tell us something that will benefit us and will not harm you.'' He said that he heard Messenger of Allah (PBUH) say, while coming back from an expedition: "You are returning to your brothers, so set your saddles and clothes in order so that you look tidy and graceful. Allah hates untidiness.''
[Abu Dawud].
Commentary: This Hadith talks about six points. First, a war cry expressive of one's chivalrous deeds and designed to intimidate the enemy is permissible. Second, it is not an impeachable act and will be rewarded by Allah if it is done with a good intention. Third, hair should be grown either up to the earlobes or up to the neck-end as was the Prophet's practice. The Prophet (PBUH) disapproved the long hair upon the shoulders. Fourth, on return from a journey, a man is advised to clean up his appearance and dust-covered clothes; due to the fatigue and dust of journey, he may appear untidy and out of shape. With his ruffled hair and run-down face, whether intentional or unintentional, he will perhaps give a depressive impression to his wife and children and other family members to the displeasure of Allah. Fifth, we may sympathetically allude to the minor shortcomings of a person in his absence for the sake of his moral uplifting. This will not be considered as backbiting. Messenger of Allah (PBUH) talked about Khuraim Al-Usaidi (May Allah be pleased with him) in the same spirit. Sixth, indecency which means something ugly and disgraceful is taken here in an untidy and dishevelled sense which is against aesthetic principles.(1/1015)
799 - وعن أبي سعيد الخدري رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ إزرة المسلم إلى نصف الساق ولا حرج أو لا جناح فيما بينه وبين الكعبين ما كان أسفل من الكعبين فهو في النار ومن جر إزاره بطرا لم ينظر الله إليه ] رواه أبو داود بإسناد صحيح
799. Abu Sa`id Al-Khudri (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "The lower garment of a believer should be half way below the knees. He is guilty of no sin if they are up to the ankles. That which is below the ankles is in the Fire (of Hell). Allah will not look at one who allows his lower garment to trail out of vanity.
[Abu Dawud].
Commentary: This Hadith says that a garment like trousers, pajamas, etc., should, properly speaking, go down up to the middle of the shanks. However, it is permissible to lower it up to the ankles which should remain uncovered. This commandment is for men alone. On the contrary, women are required to cover not only their ankles but also their feet, particularly when they go out.(1/1016)
800 - وعن ابن عمر رضي الله عنه قال : مررت على رسول الله صلى الله عليه و سلم وفي إزاري استرخاء . فقال : [ يا عبد الله ارفع إزارك ] فرفعته ثم قال : [ زد ] فزدت فما زلت أتحراها بعد . فقال بعض القوم : إلى أين ؟ فقال : إلى أنصاف الساقين . رواه مسلم
800. Ibn `Umar (May Allah be pleased with them) reported: My lower garment was trailing as I passed by Messenger of Allah (PBUH) so he said, "Raise your lower garment, Abdullah.'' I lifted it up and he told me to raise it higher. I complied with his orders and as I was still trying to find the best place (for it), one of the people asked where it should reach and he (PBUH) replied, "Half way down the knees.''
[Muslim].(1/1017)
801 - وعنه رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ من جر ثوبه خيلاء لم ينظر الله إليه يوم القيامة ] فقالت أم سلمة : فكيف يصنع النساء بذيولهن ؟ قال : [ يرخين شبرا ] قالت : إذا تنكشف أقدامهن . قال : [ فيرخينه ذراعا لا يزدن ] رواه أبو داود والترمذي وقال حديث حسن صحيح
801. Ibn `Umar (May Allah be pleased with them) reported: Messenger of Allah (PBUH) said, "On the Day of Resurrection, Allah will not look at the one who trails his lower garment out of arrogance.'' Umm Salamah (May Allah be pleased with her) asked: "What should women do with the hem of their clothes?'' He (PBUH) said, "They might lower them a hand's span.'' She said: "But their feet would still remain exposed.'' He said, "Let them lower those equal to arm's length but not more than that.''
[Abu Dawud and At-Tirmidhi].
Commentary: Herein, women are commanded to cover themselves completely up to an arm's length from the hem of their clothes in order to cover the sole of their feet with their wraps and lower-body garments.(1/1018)
120 - باب استحباب ترك الترفع في اللباس تواضعا
Chapter 120
Excellence of giving up Elegant Clothes for Humility(1/1019)
قد سبق في باب فضل الجوع وخشونة العيش جمل تتعلق بهذا الباب(1/1020)
802 - وعن معاذ بن أنس رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ من ترك اللباس تواضعا لله وهو يقدر عليه دعاه الله يوم القيامة على رؤوس الخلائق حتى يخيره من أي حلل الإيمان شاء يلبسها ] رواه الترمذي وقال حديث حسن
802. Mu`adh bin Anas (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "Whoever gives up wearing elegant and expensive garments out of humbleness, when he can do so, Allah will call him on the Day of Resurrection and before all the creations, He will give him the choice to wear whichever garment of Iman he would like to wear.''
[At-Tirmidhi].
Commentary: To adopt humility and not to assert superiority over others, according to this Hadith, is an excellent act with Allah. `The clothes of Iman' imply those special clothings of Jannah that Allah has prepared for sincere believers only.(1/1021)
121 - باب استحباب التوسط في اللباس ولا يقتصر على ما يزري به لغير حاجة ولا مقصود شرعي
Chapter 121
Excellence of Adopting Moderation in Dress(1/1022)
803 - عن عمرو بن شعيب عن أبيه عن جده رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ إن الله يحب أن يرى أثر نعمته على عبده ] رواه الترمذي وقال حديث حسن
803. `Amr bin Shu`aib on the authority of his father and grandfather reported: Messenger of Allah (PBUH) said, "Allah loves to see the sign of His Bounties on his slave.''
[At-Tirmidhi].
Commentary: A simple dress is commendable if one wears it as a gesture of humility wining Allah's Pleasure. Yet, to zealously pursue the goal of goodness, to extend a helping hand to the indigent and the needy, to behave favourably towards one's relatives and to wear a fine dress as a manifestation of Allah's Favours are equally good acts of high merit. A fine dress is not impeachable in itself but it becomes so, if worn with an air of arrogance and self-importance. On the other hand, an expression of Divine bounty makes it praiseworthy. In other words, it is the intention which makes an act good or bad. Alongside the practice of the example of Messenger of Allah (PBUH), the sincerity of action and making right intention, therefore, become indispensable.(1/1023)
122 - باب تحريم لباس الحرير على الرجال وتحريم جلوسهم عليه واستنادهم إليه وجواز لبسه للنساء
Chapter 122
Prohibition of wearing Silk for men and its permissibility for Women(1/1024)
804 - عن عمر بن الخطاب رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ لا تلبسوا الحرير فإن من لبسه في الدنيا لم يلبسه في الآخرة ] متفق عليه
804. `Umar bin Al-Khattab (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "Do not wear silk (clothes). For whoever wears (them) in this life will be deprived of them in the Hereafter.''
[Al-Bukhari and Muslim].
Commentary: It is not women but men who have been forbidden to wear silk dress. It is banned for men due to its aspect of adornment and beautification which is peculiar to women alone. The silk dress is not befitting to men because it affects their typical characteristics such as bravery, strength and fearlessness. Second, it betrays arrogance and haughtiness which is condemnable by all norms of morality. Third, it has relevance to disbelievers and polytheists known for their love for worldly possessions. Fourth, its use is against that austerity which Islam aims to develop in a Muslim's life. And this is borne out by the saying of Messenger of Allah (PBUH): "Simplicity is part of Faith.''(1/1025)
805 - وعنه رضي الله عنه قال سمعت رسول الله صلى الله عليه و سلم يقول : [ إنما يلبس الحرير من لا خلاق له ] متفق عليه
وفي رواية للبخاري : [ من لا خلاق له في الآخرة ]
قوله [ من لا خلاق ] : أي لا نصيب له
805. `Umar bin Al-Khattab (May Allah be pleased with him) reported: I heard Messenger of Allah (PBUH) saying, "Silk (clothes) are worn only by him who has no share in the Hereafter.''
[Al-Bukhari and Muslim].
Commentary: This Hadith tells us that men will fall into a serious error if they wear dress made from silk. And if they do not sincerely repent for it, they will undoubtedly be punished in Hell-fire.(1/1026)
806 - وعن أنس رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ من لبس الحرير
في الدنيا لم يلبسه في الآخرة ] متفق عليه
806. Anas (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "He who wears silk clothes in this life shall not wear them in the Hereafter.''
[Al-Bukhari and Muslim].(1/1027)
807 - وعن علي رضي الله عنه قال رأيت رسول الله صلى الله عليه و سلم أخذ حريرا فجعله في يمينه وذهبا فجعله في شماله ثم قال : [ إن هذين حرام على ذكور أمتي ] رواه أبو داود بإسناد حسن
807. `Ali (May Allah be pleased with him) reported: I saw Messenger of Allah (PBUH) holding a piece of gold in his left hand and a silk (cloth) in his right hand. Then he said, "These two are forbidden for the males of my Ummah.''
[Abu Dawud].(1/1028)
808 - وعن أبي موسى الأشعري رضي الله عنه أن رسول الله صلى الله عليه و سلم قال :
[ حرم لباس الحرير والذهب على ذكور أمتي وأحل لإناثهم ] رواه الترمذي وقال حديث حسن صحيح
808. Abu Musa Al-Ash`ari (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "Wearing of silk and gold has been made unlawful for males and lawful for the females of my Ummah.''
[At-Tirmidhi].
Commentary: Both the above mentioned Ahadith indicate that the use of silk and gold is allowed to women. But Divine sanction should not be so over-stretched as to make the ornaments of gold part and parcel of marriage. Yet, unfortunately, this sad situation exists in Muslim societies, making resourceless people feel extremely ill. In fact, at need, if resources permit, women are free to use gold but without making it as an essential ingredient of marriage. May Allah guide Muslims!(1/1029)
809 - وعن حذيفة رضي الله عنه قال : نهانا النبي صلى الله عليه و سلم أن نشرب في آنية الذهب والفضة وأن نأكل فيها وعن لبس الحرير والديباج وأن نجلس عليه . رواه البخاري
809. Hudhaifah (May Allah be pleased with him) reported: The Prophet (PBUH) prohibited us from eating or drinking in gold or silver utensils and from wearing silk and brocade, or sitting on (anything made from) them.
[Al-Bukhari].
Commentary: There are many kinds of silk. But the real silk is that which is naturally spun by the silkworm. However, the artificially manufactured silk is also available nowadays. Men are not under ban to use it. But there are certain varieties of such cloth which are used only by women. These are forbidden to men. Besides, they are disallowed to sit on a silk cloth. Similarly, quilts, mattresses and pillows should not be made from it because both men and women use them.(1/1030)
123 - باب جواز لبس الحرير لمن به حكة
Chapter 123
Lawfulness to wear Silk in case one is suffering from an Itch(1/1031)
810 - عن أنس رضي الله عنه قال : رخص رسول الله صلى الله عليه و سلم للزبير وعبد الرحمن بن عوف في لبس الحرير لحكة بهما . متفق عليه
810. Anas (May Allah be pleased with him) reported: Messenger of Allah (PBUH) permitted Zubair and `Abdur-Rahman bin `Auf (May Allah be pleased with them) to wear silk because they were suffering from an itch.
[Al-Bukhari and Muslim].
Commentary: This Hadith tells us that, if needed, even men can wear clothes made from silk. For example, it may be suggested in case of a skin disease like itch. A man may also be allowed to wear a silk dress in order to escape extremely cold or hot weather provided he has no other clothes.(1/1032)
124 - باب النهي عن افتراش جلود النمور والركوب عليها
Chapter 124
Prohibition of using the skin of the Leopard(1/1033)
811 - عن معاوية رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ لا تركبوا الخز
ولا النمار ] حديث حسن رواه أبو داود وغيره بإسناد حسن
811. Mu`awiyah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "Do not ride on saddles made from silk or leopard's skin.''
[Abu Dawud].
Commentary: This Hadith prohibits Muslim men from using fur and the leopard's hide. In fact the non-Muslim contemporaries of the Prophet (PBUH) used to wear them. Since, they had an epicurean lifestyle, unconcerned about the Hereafter, the Muslims were dissuaded from emulating their example. The motive behind the ban by Messenger of Allah (PBUH) was to help believers in acquiring a sense of Taqwa (consciousness of Allah/fear of Allah). As for pure silk, Muslim men are totally disallowed to use it. Even the saddle-cloth must not be of silk. The same rule applies to any usable thing made from the leopard's hide because it is expressive of arrogance and also bears resemblance to the non-Muslim way of life.(1/1034)
812 - وعن أبي المليح عن أبيه رضي الله عنه أن رسول الله صلى الله عليه و سلم نهى عن جلود السباع . رواه أبو داود والترمذي والنسائي بأسانيد صحاح
وفي رواية للترمذي : نهى عن جلود السباع أن تفترش
812. Abul-Malih on the authority of his father reported: Messenger of Allah (PBUH) prohibited the use of the skins of wild animals.
[Abu Dawud, At-Tirmidhi and An-Nasa'i].
Another narration in At-Tirmidhi is: Messenger of Allah (PBUH) forbade the use of the skins of wild animals in making Firash (i.e., something to sit on or lie down on, such as cushions, pillows, covers, spreads, saddles, etc.).
Commentary: The Messenger of Allah (PBUH) has forbidden the use of hide of wild beasts. Explaining the ban by Messenger of Allah (PBUH), some say that even the tanning process cannot wipe out hair from a beast's hide. As a result it retains some impurity. Others think that the prohibitive order is related only to the untanned hides and is inapplicable to the tanned ones. This opinion also goes since such hides are used by extravagant and arrogant people, and its use by Muslims may hold them analogous to the former. But Imam Ash-Shaukani is of the view that the hides of beasts, whether tanned or untanned, must not be used. We also have in view the saying of Messenger of Allah (PBUH): "Tanning purifies every hide.'' Yet, in the light of the current Hadith it will be considered as specific. The hides of beasts will remain unclean and unusable in all circumstances.(1/1035)
125 - باب ما يقول إذا لبس ثوبا جديدا أو نعلا أو نحوه
Chapter 125
Supplication at the time of wearing new Dress or Shoes(1/1036)
813 - عن أبي سعيد الخدري قال : كان رسول الله صلى الله عليه و سلم إذا استجد ثوبا سماه باسمه : عمامة أو قميصا أو رداء يقول : [ اللهم لك الحمد أنت كسوتنيه أسألك خيره وخير ما صنع له وأعوذ بك من شره وشر ما صنع له ] رواه أبو داود والترمذي وقال حديث حسن
813. Abu Sa`id Al-Khudri (May Allah be pleased with him) reported: When Messenger of Allah (PBUH) wore a new garment, he would name it. For instance, a turban or shirt or cloak and would supplicate: "Allahumma lakal-hamdu, Anta kasautanihi, as`aluka khairahu wa khaira ma suni`a lahu, wa a`udhu bika min sharrihi wa sharri ma suni`a lahu (O Allah, all the praise is for You that You have given it to me to put on. I ask You its goodness and the goodness of the purpose for which it was made, and I seek Your Protection from its evil and the evil of the purpose for which it was made).''
[Abu Dawud and At-Tirmidhi].
Commentary: This Hadith tells us that we should recite the invocation taught by Messenger of Allah (PBUH) on wearing a new dress. Imam An-Nawawi argues that on wearing a new pair of shoes or something like that one should also recite this prayer.(1/1037)
126 - باب استحباب الابتداء باليمين في اللباس
Chapter 126
Excellence of Starting from the right side first while wearing a Dress (or a pair of Shoes)(1/1038)
ذا الباب تقدم مقصوده وذكرنا الأحاديث الصحيحة فيه ( انظر الباب التاسع والتسعون في استحباب تقديم اليمين في كل ما هو من باب التكريم )
(Ahadith concerning this chapter has already been narrated. See chapter 99 <chap099.htm>)(1/1039)
4- كتاب أداب النوم
Book Four: The Book of the Etiquette of Sleeping, Lying and Sitting, etc.(1/1040)
127 - باب آداب النوم والاضطجاع
Chapter 127
What is to be said at the time of Sleeping(1/1040)
814 - عن البراء بن عازب رضي الله عنه قال : كان رسول الله صلى الله عليه و سلم إذا أوى إلى فراشه نام على شقه الأيمن ثم قال : [ اللهم أسلمت نفسي إليك ووجهت وجهي إليك وفوضت أمري إليك وألجأت ظهري إليك رغبة ورهبة إليك لا ملجأ ولا منجى منك إلا إليك آمنت بكتابك الذي أنزلت ونبيك الذي أرسلت ] رواه البخاري بهذا اللفظ في كتاب الأدب من صحيحه814. Al-Bara' bin `Azib (May Allah be pleased with them) reported: Whenever Messenger of Allah (PBUH) went to bed, he would lie down on his right side and recite: "Allahumma aslamtu nafsi ilaika, wa wajjahtu wajhi ilaika, wa fawwadtu amri ilaika, wa 'alja'tu zahri ilaika, raghbatan wa rahbatan ilaika, la malja'a wa la manja illa ilaika. Amantu bikitabikal-ladhi anzalta, wa nabiyyikal-ladhi arsalta [O Allah! I have submitted myself to You, I have turned my face to You, committed my affairs to You, and depend on You for protection out of desire for You and out of fear of You (expecting Your reward and fearing Your punishment). There is no refuge and no place of safety from You but with You. I believed in the Book You have revealed, and in the Prophet You have sent (i.e., Muhammad (PBUH)).]''
[Al-Bukhari].
Commentary: Before going to bed, a believer revives his commitment to Faith, Islam and Allah by reciting this prayer of Messenger of Allah (PBUH). Through this practice, every night he is able to remember Allah and His Commandments amidst the activities of the day time.(1/1041)
815 - وعنه رضي الله عنه قال قال لي رسول الله صلى الله عليه و سلم : [ إذا أتيت مضجعك فتوضأ وضوءك للصلاة ثم اضطجع على شقك الأيمن وقل ] وذكر نحوه وفيه : [ واجعلهن آخر ما تقول ] متفق عليه
815. Al-Bara' bin `Azib (May Allah be pleased with them) reported: Messenger of Allah (PBUH) directed me thus: "Whenever you go to bed, perform Wudu' as you do for Salat then (before sleeping) recite: `O Allah! I have submitted myself to You, I have turned myself to You, committed my affairs to You and sought Your refuge for protection out of desire for You and fear of You (expecting Your reward and fearing Your punishment). There is no refuge and no place of safety from You but with You. I believe in the Book You have revealed and in the Prophet (PBUH) You have sent.''' Messenger of Allah (PBUH) added: "If anyone recites these words and dies during the night, he will die on the true Deen, and if he remains alive till the morning, he will obtain good. And make this supplication your last words (before sleeping).''
[Al-Bukhari and Muslim].(1/1042)
816 - وعن عائشة رضي الله عنها قالت : كان النبي صلى الله عليه و سلم يصلي من الليل إحدى عشرة ركعة فإذا طلع الفجر صلى ركعتين خفيفتين ثم اضطجع على شقه الأيمن حتى يجيء المؤذن فيؤذنه . متفق عليه
816. `Aishah (May Allah be pleased with her) reported: The Prophet (PBUH) used to offer eleven Rak`ah of optional Salat (prayers) in the latter part of night. When it was about dawn, he would offer two short Rak`ah and then would lie down on his right side till the Mu'adhdhin (one who calls for prayer) would come to inform him that the congregation had gathered (for prayer).
[Al-Bukhari and Muslim].
Commentary: This Hadith throws light on the Prophet's night prayers (Tahajjud), that is, it comprised thirteen Rak`ah including three Rak`ah of Witr. It is also reported in Al-Bukhari on the authority of `Aishah (May Allah be pleased with him) that Messenger of Allah (PBUH) would always perform thirteen Rak`ah in the Tahajjud prayer. This Hadith further tells us that after his midnight prayer, the Prophet (PBUH) would perform two Rak`ah of Sunnah (i.e., after the Adhan of Fajr prayer) and then lie down on his right side. This practice of Messenger of Allah (PBUH) is an established fact.(1/1043)
817 - وعن حذيفة رضي الله عنه قال : كان النبي صلى الله عليه و سلم إذا أخذ مضجعه من الليل وضع يده تحت خده ثم يقول : [ اللهم باسمك أموت وأحيا ] وإذا استيقظ قال : [ الحمد لله الذي أحيانا بعد ما أماتنا وإليه النشور ] رواه البخاري
817. Hudhaifah (May Allah be pleased with him) reported: Whenever the Prophet (PBUH) lay down for sleep at night, he would place his (right) hand under his (right) cheek and supplicate: "Bismika Allahumma amutu wa ahya [O Allah, with Your Name will I die and live (wake up)].'' And when he woke up, he would supplicate: "Al-hamdu lillahil-ladhi ahyana ba`da ma amatana, wa ilaihin-nushur (All praise is due to Allah, Who has brought us back to life after He has caused us to die, and to Him is the return).''
[Al-Bukhari].
Commentary: In this prayer of Messenger of Allah (PBUH) the state of sleep is associated with death, while the state of being awake is associated with life. Furthermore, it conjures up the vision of Doomsday. However, to recite these prayers prior to going to sleep and on getting up was the practice of Messenger of Allah (PBUH).
818. Ya`ish bin Tikhfah Al-Ghifari (May Allah be pleased with him) reported: My father said: I was lying down on my belly in the mosque when someone shook me with his foot and said, "Lying down this way is disapproved by Allah.'' I looked up and saw that it was Messenger of Allah (PBUH).
[Abu Dawud].
Commentary: To sleep in prone position is extremely repugnant and Messenger of Allah (PBUH) has forbidden it.(1/1044)
818 - وعن يعيش بن طخفة الغفاري رضي الله عنه قال قال أبي : بينما أنا مضطجع في المسجد
على بطني إذا رجل يحركني برجله فقال : [ إن هذه ضجعة يبغضها الله ] قال : فنظرت فإذا رسول الله صلى الله عليه و سلم . رواه أبو داود بإسناد صحيح
818. Ya`ish bin Tikhfah Al-Ghifari (May Allah be pleased with him) reported: My father said: I was lying down on my belly in the mosque when someone shook me with his foot and said, "Lying down this way is disapproved by Allah.'' I looked up and saw that it was Messenger of Allah (PBUH).
[Abu Dawud].
Commentary: To sleep in prone position is extremely repugnant and Messenger of Allah (PBUH) has forbidden it.(1/1045)
819 - وعن أبي هريرة رضي الله عنه عن رسول الله صلى الله عليه و سلم قال : [ من قعد مقعدا لم يذكر الله تعالى فيه كانت عليه من الله ترة ومن اضطجع مضجعا لا يذكر الله تعالى فيه كانت عليه من الله ترة ] رواه أبو داود بإسناد حسن
[ الترة ] بكسر التاء المثناة من فوق وهي : النقص . وقيل : التبعة
819. Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "Whoever sits in a place where he does not remember Allah (SWT), he will suffer loss and incur displeasure of Allah; and whoever lies down (to sleep) in a place where he does not remember Allah, he will suffer sorrow and incur displeasure of Allah.''
[Abu Dawud].
Commentary: In the light of this Hadith, remembrance of Allah is commendable everywhere. Indifference to it doubtless incurs Divine wrath.(1/1046)
128 - باب جواز الاستلقاء على القفا ووضع إحدى الرجلين على الأخرى إذا لم يخف انكشاف العورة وجواز القعود متربعا ومحتبيا
Chapter 128
Manners of Lying down on one's back and placing one leg upon the Other(1/1047)
820 - عن عبد الله بن زيد رضي الله عنه أن رأى رسول الله صلى الله عليه و سلم مستلقيا في المسجد واضعا إحدى رجليه على الأخرى . متفق عليه
820. `Abdullah bin Zaid (May Allah be pleased with them) reported: I saw Messenger of Allah (PBUH) lying down on his back in the mosque, placing one leg on the other.
[Al-Bukhari and Muslim].(1/1048)
821 - وعن جابر بن سمرة رضي الله عنه قال : كان النبي صلى الله عليه و سلم إذا صلى الفجر تربع في مجلسه حتى تطلع الشمس حسناء ] حديث صحيح رواه أبو داود وغيره بأسانيد صحيحة
821. Jabir bin Samurah (May Allah be pleased with him) reported: After the Fajr (dawn) prayer the Prophet (PBUH) used to sit crossed legged in the same place in which he had prayed till the sun shone brightly.
[Abu Dawud].
Commentary: This Hadith tells us that it is commendable to stay in the mosque after offering Fajr prayer with the congregation until sunrise. It also commends sitting cross-legged.(1/1049)
822 - وعن ابن عمر رضي الله عنه قال : رأيت رسول الله صلى الله عليه و سلم بفناء الكعبة محتبيا بيديه هكذا ووصف بيديه الاحتباء وهو القرفصاء . رواه البخاري
822. Ibn `Umar (May Allah be pleased with them) reported: I saw Messenger of Allah (PBUH) sitting in the compound of the Holy Ka`bah, with the thighs against the stomach and arms around his legs.
[Al-Bukhari].(1/1050)
823 - وعن قيلة بنت مخرمة رضي الله عنها قالت : رأيت النبي صلى الله عليه و سلم وهو قاعد القرفصاء فلما رأيت رسول الله صلى الله عليه و سلم المتخشع في الجلسة أرعدت من الفرق . رواه أبو داود والترمذي
823. Qailah bint Makhramah (May Allah be pleased with her) reported: I saw the Prophet (PBUH) seated with his arms enfolding his legs; and when I saw him in such a state of humble guise I trembled with fear due to the awe (he showed in that posture).
[At-Tirmidhi].(1/1051)
824 - وعن الشريد بن سويد رضي الله عنه قال : مر بي رسول الله صلى الله عليه و سلم وأنا جالس هكذا : وقد وضعت يدي اليسرى خلف ظهري واتكأت على إلية يدي فقال : [ أتقعد قعدة المغضوب عليهم ] رواه أبو داود بإسناد صحيح
824. Ash-Sharid bin Suwaid (May Allah be pleased with him) reported: Messenger of Allah (PBUH) passed by me when I was sitting with my left hand behind my back and leaning on my palm. On seeing me in this posture he said, "Do you sit like those upon whom the Wrath of Allah has descended?''
[Abu Dawud].
Commentary: The Jews and Christians are the people upon whom came the Wrath of Allah. Muslims have been stopped from copying their example. But unfortunately they now take a pride in imitating them in every matter and think it necessary for worldly progress.(1/1052)
129 - باب آداب المجلس والجليس
Chapter 129
Etiquette of Attending company and sitting with Companions(1/1053)
825 - عن ابن عمر رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ لا يقيمن أحدكم رجلا من مجلسه ثم يجلس فيه ولكن توسعوا وتفسحوا ] وكان ابن عمر إذا قام له رجل من مجلسه لم يجلس فيه . متفق عليه
825. Ibn `Umar (May Allah be pleased with them) reported: Messenger of Allah (PBUH) said, "Do not ask someone to give up his seat in order to take it, but make accommodation wide and sit at ease.'' It was Ibn `Umar's habit that if a person left his seat for him, he would not take it.
[Al-Bukhari and Muslim].
Commentary: Herein, we are told that the space of meeting should be wide enough to accommodate every participant. None should feel the space problem. Good manners disallow a newcomer to get a seat vacated for himself by force, no matter if the occupant is an inferior. Yet, there is nothing undesirable if the latter willingly vacates the seat for a superior. Ibn `Umar (May Allah be pleased with them) would never agree to availing even a willing offer in this respect. Obviously extreme Taqwa (fear of Allah) and moral scruples lay behind his reluctance to take the place of somebody else. Yet, there are a few exceptions in this regard. For example, if somebody sits in the chair of his teacher, he may be asked to leave it. Also if a man has fixed place in the market to sell his goods, another person will not be justified in occupying it forcibly.(1/1054)
826 - وعن أبي هريرة رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ إذا قام أحدكم من مجلس ثم رجع إليه فهو أحق به ] رواه مسلم
826. Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "If someone leaves his seat (for one reason or another) and returns to it, he is better entitled to it.''
[Muslim].(1/1055)
827 - وعن جابر بن سمرة رضي الله عنه قال : كنا إذا أتينا النبي صلى الله عليه و سلم جلس أحدنا حيث ينتهي . رواه أبو داود والترمذي وقال حديث حسن
827. Jabir bin Samurah (May Allah be pleased with them) reported: Whenever we came to the gathering of the Prophet, we would sit down at the end (of the assembly).
[Abu Dawud].
Commentary: This Hadith throws light on social etiquette. Suppose, if somebody comes to participate in a meeting, he should not behave in a rustic manner by crossing over the heads of the sitting people. Nor should he attempt to forcibly put himself in the place of another person.(1/1056)
828 - وعن أبي عبد الله سلمان الفارسي رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ لا يغتسل رجل يوم الجمعة ويتطهر ما استطاع من طهر ويدهن من دهنه أو يمس من طيب بيته ثم يخرج فلا يفرق بين اثنين ثم يصلي ما كتب له ثم ينصت إذا تكلم الإمام إلا غفر له ما بينه وبين الجمعة الأخرى ] رواه البخاري
828. Salman Al-Farisi (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "If a man takes a bath on Friday, purifies himself thoroughly, uses oil and perfume which is available in the house, sets forth for the mosque, does not (forcibly) sit between two persons, offers the prayer that is prescribed for him and listens to the Imam silently, his sins between this Friday and the previous Friday will be forgiven.''
[Al-Bukhari].
Commentary: This Hadith highlights eight points. First, to take a bath on Friday is a matter of commendation. Some say this bath is commendable, while others think it is necessary. Second, one should take it in the morning or before going to the mosque to offer prayer. Third, on this occasion the use of perfume or hair-cream is preferable. Fourth, there is a mention of good manners. Instead of crossing over the heads of worshippers, one should try to locate an open space and sit there. To thrust oneself between two sitting persons looks awkward. Fifth, entry into the mosque should be followed by the performance of two Rak`ah prayer, even if the Imam is delivering Khutbah (religious talk). Sixth, an attempt should be made to offer voluntary prayer before the Khutbah. Seventh, complete silence should be observed during the Khutbah to the point that one is not allowed to say to the other person: "Keep silent,'' if one does not want to loose reward. Eighth, if a man offers his Friday prayer by observing the said conditions and prerequisites, his week-long sins will be forgiven by Allah. But these are exclusively minor sins including failure in doing one's duty to Allah. As regards major sins, the sinner will not be forgiven by Allah unless he sincerely repents from the sins. Similarly, a man's failure to do his duties towards his fellow-Muslim brothers or sisters, in case he has wronged them in anyway, will not be pardoned unless he is forgiven by them.(1/1057)
829 - وعن عمرو بن شعيب عن أبيه عن جده رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ لا يحل لرجل أن يفرق بين اثنين إلا بإذنهما ] رواه أبو داود والترمذي وقال حديث حسن
وفي رواية لأبي داود : [ لا يجلس بين رجلين إلا بإذنهما ]
829. `Amr bin Shu`aib on the authority of his father and grandfather reported: Messenger of Allah (PBUH) said, "It is not permissible for a person to sit between two people without their permission.''
[At-Tirmidhi].
Commentary: This Hadith tells us that a man is forbidden to push himself between two sitting persons unless they themselves allow him to do that.(1/1058)
830 - وعن حذيفة بن اليمان رضي الله عنه أن رسول الله صلى الله عليه و سلم لعن من جلس وسط الحلقة . رواه أبو داود بإسناد حسن . وروى الترمذي عن أبي مجلز أن رجلا قعد وسط حلقة فقال حذيفة : ملعون على لسان محمد صلى الله عليه و سلم أو لعن الله على لسان محمد صلى الله عليه و سلم من جلس وسط الحلقة . قال الترمذي حديث حسن صحيح
830. Hudhaifah bin Al-Yaman (May Allah be pleased with him) reported: Whosoever takes seat in the midst of an assembly has been cursed by Messenger of Allah (PBUH) The Messenger of Allah curses the one who sits in the middle of people's circle.
[Abu Dawud].
Commentary: Herein, we are also told that a man must not push himself into the circles of some sitting people as this shows no consideration for their feelings. A Muslim should not intrude on other people's personal affairs.(1/1059)
831 - وعن أبي سعيد الخدري رضي الله عنه قال سمعت رسول الله صلى الله عليه و سلم يقول : [ خير المجالس أوسعها ] رواه أبو داود بإسناد صحيح على شرط البخاري
831. Abu Sa`id Al-Khudri (May Allah be pleased with him) reported: I heard Messenger of Allah (PBUH) saying "The best assemblies are those in which people make room for one another.''
[Abu Dawud].
Commentary: This Hadith tells us that the closely-sitting people have a feeling of narrowness and suffocation. On the other hand, in a well-spaced meeting, one has a feeling of relief and comfort. The Hadith urges us to spread out in assemblies and make room for one another to the comfort of everyone.(1/1060)
832 - وعن أبي هريرة رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ من جلس في مجلس فكثر فيه لغطه فقال قبل أن يقوم من مجلسه ذلك : سبحانك اللهم وبحمدك أشهد إن لا إله إلا أنت أستغفرك وأتوب إليك إلا غفر له ما كان في مجلسه ذلك ] رواه الترمذي وقال حديث حسن صحيح
832. Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "Whoever sits in a gathering and indulges in useless talk and before getting up supplicates: `Subhanaka Allahumma wa bihamdika, ash-hadu an la ilaha illa Anta, astaghfiruka wa atubu ilaika (O Allah, You are free from every imperfection; praise be to You. I testify that there is no true god except You; I ask Your Pardon and turn to You in repentance),' he will be forgiven for (the sins he may have intentionally or unintentionally committed) in that assembly.''
[At-Tirmidhi].
Commentary: A senseless, boisterous talk, not related to the life to come, is unprofitable and warrants deprecation. But since it is a small sin, it may be pardoned if one sincerely repents of it. Yet, it cannot be classified under the head of major sins and human-right violations which are unpardonable. Scholars unanimously agree that those sins which can be forgiven upon sincerely reciting the above-mentioned supplication are minor sins which relate to the violation of Allah's Rights, as evidenced by other Ahadith.(1/1061)
833 - وعن أبي برزة رضي الله عنه قال : كان رسول الله صلى الله عليه و سلم يقول بأخرة إذا أراد أن يقوم من المجلس : [ سبحانك اللهم وبحمدك أشهد إن لا إله إلا أنت أستغفرك وأتوب إليك ] فقال رجل : يا رسول الله إنك لتقول قولا ما كنت تقوله فيما مضى ؟ قال : [ ذلك كفارة لما يكون في المجلس ] رواه أبو داود ورواه الحاكم أبو عبد الله في المستدرك من رواية عائشة رضي الله عنها وقال حديث صحيح الإسناد
833. Abu Barzah (May Allah be pleased with him) reported: Towards the end of his life, Messenger of Allah (PBUH) would supplicate before leaving an assembly thus: "Subhanaka Allahumma wa bihamdika, ash-hadu an la ilaha illa Anta, astaghfiruka wa atubu ilaika (O Allah, You are free from every imperfection; all praise is for You. I testify that there is no true god except You, I ask Your forgiveness and turn to You in repentance).'' A man once said to him: "O Messenger of Allah! You have spoken such words as you have never uttered before.'' He said, "It is an expiation of that which goes on in the assembly.''
[Abu Dawud].
Commentary: Messenger of Allah (PBUH) would recite this supplication at the end of every assembly to teach his Ummah how to gain more rewards and to beseech Allah to forgive the lapses which they might have inadvertently committed during the course of a general conversation. There is no indication in the Hadith that he himself used to engage in idle talk while he was with his Companions.(1/1062)
834 - وعن ابن عمر رضي الله عنه قال : قلما كان رسول الله صلى الله عليه و سلم يقوم من مجلس حتى يدعو بهؤلاء الدعوات : [ اللهم اقسم لنا من خشيتك ما تحول به بيننا وبين معاصيك ومن طاعتك ما تبلغنا به جنتك ومن اليقين ما تهون به علينا مصائب الدنيا اللهم متعنا بأسماعنا وأبصارنا وقوتنا ما أحييتنا واجعله الوارث منا واجعل ثأرنا على من ظلمنا وانصرنا على من عادانا ولا تجعل مصيبتنا في ديننا ولا تجعل الدنيا أكبر همنا ولا مبلغ علمنا ولا تسلط علينا من لا يرحمنا ] رواه الترمذي وقال حديث حسن
834. Ibn `Umar (May Allah be pleased with them) reported: Messenger of Allah (PBUH) seldom left a gathering without supplicating in these terms: "Allahumma-qsim lana min khashyatika ma tahulu bihi bainana wa baina ma`sika, wa min ta`atika ma tuballighuna bihi jannataka, wa minal-yaqini ma tuhawwinu `alaina masa-'ibad-dunya. Allahumma matti`na biasma`ina, wa absarina, wa quwwatina ma ahyaitana, waj`alhul-waritha minna, waj`al tharana `ala man zalamana, wansurna `ala man `adana, wa la taj`al musibatana fi dinina, wa la taj`alid-dunya akbara hammina, wa la mablagha `ilmina, wa la tusallit `alaina man-la yarhamuna, (O Allah, apportion to us such fear as should serve as a barrier between us and acts of disobedience; and such obedience as will take us to Your Jannah; and such as will make easy for us to bear in the calamities of this world. O Allah! let us enjoy our hearing, our sight and our power as long as You keep us alive and make our heirs from our own offspring, and make our revenge restricted to those who oppress us, and support us against those who are hostile to us let no misfortune afflict our Deen; let not worldly affairs be our principal concern, or the ultimate limit of our knowledge, and let not those rule over us who do not show mercy to us).''
[At-Tirmidhi].
Commentary: This Hadith reveals a prayer through which we may be able to reach all that which is good in this world as well as in the Hereafter.(1/1063)
835 - وعن أبي هريرة رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ ما من قوم يقومون من مجلس ولا يذكرون الله تعالى فيه إلا قاموا عن مثل جيفة حمار وكان لهم حسرة ] رواه أبو داود بإسناد صحيح
835. Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "Those people who leave a gathering in which they have not remembered Allah, will conclude it as if it has foul odour similar to that of a rotten carcass of a donkey. And it will be a cause of grief to them.''
[Abu Dawud].
Commentary: Messenger of Allah (PBUH) has warned us against refraining from the remembrance of Allah because most of the heart diseases are caused by this indifference, and because most of the sins are committed as a result of this indifference.(1/1064)
836 - وعنه رضي الله عنه عن النبي صلى الله عليه و سلم قال : [ ما جلس قوم مجلسا لم يذكروا الله تعالى فيه ولم يصلوا على نبيهم فيه إلا كان عليهم ترة فإن شاء عذبهم وإن شاء غفر لهم ] رواه الترمذي وقال حديث حسن
836. Abu Hurairah (May Allah be pleased with him) reported: The Prophet (PBUH) said, "Whenever a group of people sit in a gathering in which they do not remember Allah the Exalted, nor supplicate to elevate the rank of their Prophet, such a gathering will be a cause of grief to them. If Allah wills, He will punish them, and if He wills He will forgive them.''
[At-Tirmidhi].
Commentary: Any meeting where Allah (SWT) is not glorified and praised and His blessings are not invoked to elevate the rank of His Prophet (PBUH), will cause grief and punishment to the participants in the Hereafter.(1/1065)
837 - وعنه رضي الله عنه عن رسول الله صلى الله عليه و سلم قال : [ من قعد مقعدا لم يذكر الله تعالى فيه كانت عليه من الله ترة ومن اضطجع مضجعا لا يذكر الله تعالى فيه كانت عليه من الله ترة ] رواه أبو داود . وقد سبق قريبا ( انظر الحديث رقم 816 )
837. Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "If anyone sits in a gathering where he does not remember Allah, he will bring grief upon himself (on the Day of Resurrection), and he who lies down in a place where he does not remember Allah, will bring grief upon himself (on the Day of Resurrection).''
[Abu Dawud].
Commentary: To sum up what has gone in the Ahadith of this chapter, man should remember Allah on all occasions. This will establish and cement his bond with Allah, keeping heedlessness away from his heart and mind. It is heedlessness which prompts man to transgress Divine rules and limits, whereas the remembrance of Allah prevents him from indulging in backbiting and passing slanderous remarks against people in their absence or reproaching and belittling someone at a meeting. Unfortunately, such petty and negative out-pourings are relished at chat sessions in our society. This generates grudge, illwill and hostility in hearts and splits up social cohesion and Islamic solidarity. Every Muslim should, therefore, take care to avoid such gatherings.(1/1066)
130 - باب الرؤيا وما يتعلق بها
Chapter 130
Visions in Dream and matters relating to them(1/1067)
قال الله تعالى ( الروم 23 ) : { ومن آياته منامكم بالليل والنهار }
Allah, the Exalted, says:
"And among His Signs is your sleep by night and by day.'' (30:23)(1/1068)
838 - وعن أبي هريرة رضي الله عنه قال سمعت رسول الله صلى الله عليه و سلم يقول : [ لم يبق من النبوة إلا المبشرات ] قالوا : وما المبشرات ؟ قال : [ الرؤيا الصالحة ] رواه البخاري
838. Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "All that is left from Prophethood is the glad tidings.'' He was asked what the glad tidings were, and he said, "The good dream.''
[Al-Bukhari].
Commentary: Dreams are both pleasant and unpleasant or nightmarish. Sometimes a dream is based on truth and foreshadows a coming event. The significance of such a dream is realised at a moment when our vision flows into a real occurrence. Coming to the meaning of this Hadith, since the institution of Prophethood is abolished, Revelation too cannot descend upon anybody. Yet, one Prophetic vestige still exists and that means a prophetic dream about some future event. It may be with a good or bad omen, though this Hadith brings into focus dreams with good tidings alone.(1/1069)
839 - وعنه رضي الله عنه أن النبي صلى الله عليه و سلم قال : [ إذا اقترب الزمان لم تكد رؤيا المؤمن تكذب ورؤيا المؤمن جزء من ستة وأربعين جزءا من النبوة ] متفق عليه
وفي رواية : [ وأصدقكم رؤيا أصدقكم حديثا ]
839. Abu Hurairah (May Allah be pleased with him) reported: The Prophet (PBUH) said, "When the time draws near (i.e., near the end of the world), the dream of a believer can hardly be false; and the dream of a believer represents one part from forty-six parts of Prophethood.''
[Al-Bukhari and Muslim].
One narration says: Messenger of Allah (PBUH) said, "The most truthful of you in their speech are those who see the truest visions.''
Commentary: According to the saying of Messenger of Allah (PBUH), in the last phase of this world, true believers will see dreams in which Allah will show them certain facts. Al-Muhallab said: The visions of the Prophets are true and those of the believers are mostly true because Satan does not overtake their hearts. As for the dreams of the disbelievers and the disobedient Muslims, they are mostly untrue because Satan has overtaken their hearts.(1/1070)
840 - وعنه رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ من رآني في المنام فسيراني في اليقظة أو كأنما رآني في اليقظة لا يتمثل الشيطان بي ] متفق عليه
840. Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "He who sees me in his dream will see me in his wakefulness (or he (PBUH) may have said it is as though he has seen me in a state of wakefulness), for Satan does not appear in my form.''
[Al-Bukhari and Muslim ].
Commentary: Two things are reported in this Hadith. The narrator forgets which of the two has been uttered by Messenger of Allah (PBUH). If it is the first, it means that a believer who saw Messenger of Allah (PBUH) in a dream would also see him on the Day of Resurrection. In a sense it verifies the veracity of the believer. In the case of the second, the sense is clear. Yet, Satan may also appear in a believer's dream under a saintly guise and put him into delusion that he has seen Messenger of Allah (PBUH). Every Muslim, therefore, is required to know the identity and features of Messenger of Allah (PBUH) so that Satan may not deceive him.(1/1071)
841 - وعن أبي سعيد الخدري رضي الله عنه أنه سمع النبي صلى الله عليه و سلم يقول : [ إذا رأى أحدكم رؤيا يحبها فإنما هي من الله تعالى فليحمد الله عليها وليحدث بها وفي رواية : فلا يحدث بها إلا من يحب وإذا رأى غير ذلك مما يكره فإنما هي من الشيطان فليستعذ من شرها ولا يذكرها لأحد فإنها لا تضره ] متفق عليه
841. Abu Sa`id Al-Khudri (May Allah be pleased with him) reported: I heard the Prophet (PBUH) saying, "When one of you sees a dream that he likes, then it is from Allah. He should praise Allah for it and relate it to (others).''
Another narration adds: Messenger of Allah(PBUH) said, "He should not report it except to those whom he loves. And if he sees one which he dislikes, then it is from the Satan. He should seek refuge in Allah against its evil and should not mention it to anyone. Then it will not harm him.''
[Al-Bukhari and Muslim].
Commentary: There are clear instructions from Messenger of Allah (PBUH) about both good and bad dreams. A good dream means a good news sent by Allah to a person who has seen it. It should be related only to those who are close to his heart and not to such people who may start nourishing malice against him like the brothers of Prophet Yusuf (Joseph). A bad dream should be attributed to Satan and not be described to others because it often causes one to be pessimistic and it may be taken as a bad omen, which is not allowed in Islam. Rather, a man should seek Allah's Refuge against its evil. And if he puts faith in Allah, no harm will come to him.(1/1072)
842 - وعن أبي قتادة رضي الله عنه قال قال النبي صلى الله عليه و سلم : [ الرؤيا الصالحة - وفي رواية : الرؤيا الحسنة - من الله والحلم من الشيطان فمن رأى شيئا يكرهه فلينفث عن شماله ثلاثا وليتعوذ من الشيطان فإنها لا تضره ] متفق عليه
[ النفث ] : نفخ لطيف لا ريق معه
842. Abu Qatadah (May Allah be pleased with him) reported: The Prophet (PBUH) said, "A good vision (dream) is from Allah and a bad dream is from the Satan. He who sees something in a dream that he dislikes, should blow thrice on his left, must seek Allah's Refuge from the evil of the Satan (i.e., by saying: A`udhu billahi minash-Shaitanir-Rajim). Then it will not harm him.''
[Al-Bukhari and Muslim].
Commentary: As mentioned in the preceding Hadith, there are good dreams and bad dreams. This Hadith shows us what to do in order to avoid the evil of Satan who cannot harm anyone except by Allah's leave.(1/1073)
843 - وعن جابر رضي الله عنه عن رسول الله صلى الله عليه و سلم قال : [ إذا رأى أحدكم الرؤيا يكرهها فليبصق عن يساره ثلاثا وليستعذ بالله من الشيطان ثلاثا وليتحول عن جنبه الذي كان عليه ] رواه مسلم
843. Jabir (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "When one of you sees a bad dream let him blow three times on his left, seek refuge in Allah from the Satan three times (i.e., by saying: A`udhu billahi minash-Shaitanir-Rajim) and change the side on which he was lying.''
[Muslim].
Commentary: This Hadith makes an addition to the preceding ones, that is, on seeing a bad dream, one should change his side. If he is lying on his right side, he should turn to the left, and vice versa. By this precaution Allah will turn a bad dream into a good one by His leave.(1/1074)
844 - وعن أبي الأسقع واثلة بن الأسقع رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ إن من أعظم الفرى أن يدعي الرجل إلى غير أبيه أو يري عينه ما لم تر أو يقول على رسول الله صلى الله عليه و سلم ما لم يقل ] رواه البخاري
844. Wathilah bin Al-Asqa` (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "Of the worst lies are: to claim a false father, or to pretend to have seen what one has not seen (tell a false dream), or to attribute to the Messenger of Allah (PBUH) what he has not said.''
[Al-Bukhari].
Commentary: To disown one's father and attribute fatherhood to somebody else is a major sin, because apart from causing doubts and confusion in people's minds about one's blood, descent and character, this will give rise to social, moral and psychological problems as well. And of the same serious nature is the case where fabricated sayings and acts are attributed to the Messenger of Allah (PBUH). Unfortunately, some unwary `Ulama', particularly the story-telling preachers, frequently indulge in uttering fabricated Ahadith. The warning equally holds good in case a man narrates a Hadith of a weak chain of transmission without pointing to its category. One should, therefore, refrain from recounting all Ahadith of such a category.
There are always some so-called `Ulama', ambitious of social distinction and fame, who have made tall claims on the basis of their dreams. They are audacious enough to claim that they unceremoniously see the Prophet (PBUH) and receive instructions from him. There also exist certain misguided people who justify their fantastic views on the basis of their dreams and repudiate the rightly-established beliefs and precepts. All this is baseless and nonsensical. Dreams cannot be made the touchstone of verifying what is lawful or unlawful, or what is true or untrue. What we need indeed are the tangible arguments of the Shari`ah.(1/1075)
5- كتاب السلام
Book Five: The book of Greetings(1/1076)
131 - باب فضل السلام والأمر بإفشائه
Chapter 131
Excellence of Promoting Greetings(1/1077)
قال الله تعالى ( النور 27 ) : { يا أيها الذين آمنوا لا تدخلوا بيوتا غير بيوتكم حتى تستأنسوا وتسلموا على أهلها }
وقال تعالى ( النور 61 ) : { فإذا دخلتم بيوتا فسلموا على أنفسكم تحية من عند الله مباركة طيبة }
وقال تعالى ( النساء 86 ) : { وإذا حييتم بتحية فحيوا بأحسن منها أو ردوها }
وقال تعالى ( الذاريات 24 ، 25 ) : { هل أتاك حديث ضيف إبراهيم المكرمين إذ دخلوا عليه فقالوا : سلاما قال : سلام }
Allah, the Exalted, says:
"O you who believe! Enter not houses other than your own, until you have asked permission and greeted those in them.'' (24:27)
"But when you enter the houses, greet one another with a greeting from Allah (i.e., say: As-Salamu `alaikum - peace be on you), blessed and good.'' (24:61)
"When you are greeted with a greeting, greet in return with what is better than it, or (at least) return it equally.'' (4:86)
"Has the story reached you, of the honoured guests [three angels; Jibril (Gabriel) along with another two] of Ibrahim (Abraham)? When they came in to him, and said, `Salam (peace be upon you)!' He answered: `Salam (peace be upon you).''' (51:24,25)(1/1078)
845 - وعن عبد الله بن عمرو بن العاص رضي الله عنه أن رجلا سأل رسول الله صلى الله عليه و سلم : أي الإسلام خير ؟ قال : [ تطعم الطعام وتقرأ السلام على من عرفت ومن لم تعرف ] متفق عليه
845. Abdullah bin `Amr bin Al-`as (May Allah be pleased with them) reported: A man asked the Messenger of Allah (PBUH): "Which act in Islam is the best?'' He (PBUH) replied, "To give food, and to greet everyone, whether you know or you do not.''
[Al-Bukhari and Muslim].
Commentary: Feeding poor and destitute is an act of goodness, and so is fulfilling the needs of the indigent. Greeting everybody (saying `As-Salamu `Alaikum'), whether an acquaintance or a stranger, is a good manner too. Both of these acts generate mutual love and remove hatred and ill will from hearts. All other forms of greetings do not no substitute for Islamic greeting.(1/1079)
846 - وعن أبي هريرة رضي الله عنه عن النبي صلى الله عليه و سلم قال : [ لما خلق الله تعالى آدم قال : اذهب فسلم على أولئك : نفر من الملائكة جلوس فاسمع ما يحيونك فإنها تحيتك وتحية ذريتك . فقال : السلام عليكم . فقالوا : السلام عليك ورحمة الله . فزادوه ورحمة الله ] متفق عليه
846. Abu Hurairah (May Allah be pleased with him) reported: The Prophet (PBUH) said, "When Allah created Adam (PBUH), He said to him: `Go and greet that company of angels who are sitting there - and then listen to what they are going to say in reply to your greetings because that will be your greeting and your off-spring's.' Adam (PBUH) said to the angels: `As-Salamu `Alaikum (may you be safe from evil).' They replied: `As-Salamu `Alaikum wa Rahmatullah (may you be safe from evil, and Mercy of Allah be upon you).' Thus adding in reply to him: `wa Rahmatullah (and Mercy of Allah)' to his greeting.''
[Al-Bukhari and Muslim].
Commentary: The Islamic form of greeting - As-Salamu `Alaikum (may you be safe from evil) - has been in existence since the days of Prophet Adam. According to some Ahadith, it is better to add in response: wa Rahmatullahi wa Barakatuhu (and the Mercy and Blessings of Allah).(1/1080)
847 - وعن أبي عبادة البراء بن عازب رضي الله عنه قال أمرنا رسول الله صلى الله عليه و سلم بسبع : بعيادة المريض واتباع الجنائز وتشميت العاطس ونصر الضعيف وعون المظلوم وإفشاء السلام وإبرار المقسم . متفق عليه . هذا لفظ إحدى روايات البخاري
847. Al-Bara' bin `Azib (May Allah be pleased with them) reported: The Messenger of Allah (PBUH) commanded us to do seven things: to visit the sick, to follow the funeral (of a dead believer), to invoke the Mercy of Allah upon one who sneezes (i.e., by saying to him: Yarhamuk-Allah), to support the weak, to help the oppressed, to promote the greeting of `As-Salamu `Alaikum', and to help those who swear to do something to keep their oaths.
[Al-Bukhari and Muslim].
Commentary: Muslims have obligations towards one another. The fulfillment of this social responsibility creates among them mutual love, a sense of cohesion and feelings of respect for one another.(1/1081)
848 - وعن أبي هريرة رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ لا تدخلوا الجنة حتى تؤمنوا ولا تؤمنوا حتى تحابوا أولا أدلكم على شيء إذا فعلتموه تحاببتم ؟ أفشوا السلام بينكم ] رواه مسلم
848. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "By Him in Whose Hand is my life! You will not enter Jannah until you believe, and you will not believe until you love one another. Shall I inform you of something which, if you do, you will love one another? Promote greetings amongst yourselves.''
[Muslim].
Commentary: Iman is a prerequisite for entry to Jannah. Whereas mutual love among Muslims is complementary to it, and this quality can only be attained by giving a social character to the Islamic form of greeting, that is to say, `As-Salamu `Alaikum.'(1/1082)
849 - وعن أبي يوسف عبد الله بن سلام رضي الله عنه قال سمعت رسول الله صلى الله عليه و سلم يقول : [ يا أيها الناس أفشوا السلام وأطعموا الطعام وصلوا الأرحام وصلوا والناس نيام تدخلوا الجنة بسلام ] رواه الترمذي وقال حديث صحيح
849. `Abdullah bin Salam (May Allah be pleased with him) reported: I heard the Messenger of Allah (PBUH) saying, "O people, exchange greetings of peace (i.e., say: As-Salamu `Alaikum to one another), feed people, strengthen the ties of kinship, and be in prayer when others are asleep, you will enter Jannah in peace.''
[At-Tirmidhi].
Commentary: All these habits and practices are indispensable to a believer because each one of them leads to Jannah with the first people to enter it without being punished in Hell first.(1/1083)
850 - وعن الطفيل بن أبي بن كعب أنه كان يأتي عبد الله بن عمر فيغدو معه إلى السوق قال : فإذا غدونا إلى السوق لم يمر عبد الله على سقاط ( 1 ) ولا صاحب بيعة ولا مسكين ولا أحد إلا سلم عليه . قال الطفيل : فجئت عبد الله بن عمر يوما فاستتبعني إلى السوق فقلت له : ما تصنع بالسوق وأنت لا تقف على البيع ولا تسأل عن السلع ولا تسوم بها ولا تجلس في مجالس السوق ؟ وأقول : اجلس بنا ههنا نتحدث . فقال : يا أبا بطن ( وكان الطفيل ذا بطن ) إنما نغدو من أجل السلام نسلم على من لقيناه . رواه مالك في الموطأ بإسناد صحيح
_________
( 1 ) سقاط : بياع السقط وهو رديء المتاع
850. At-Tufail bin Ubayy bin Ka`b (May Allah be pleased with him) reported: I used to visit `Abdullah bin `Umar (May Allah be pleased with them) in the morning and accompany him to the market. `Abdullah offered greetings of peace to every one he met on the way, be they sellers of petty goods, traders or poor people. One day when I came to him, he asked me to accompany him to the market. I said to him: "What is the point of your going to the market when you do not sell, nor ask about articles, nor offer a price for them, nor sit down with any company of people. Let us sit down here and talk.'' He replied: "O Abu Batn (belly)! (Tufail had a large belly), we go to the market to greet everyone we meet.''
[Malik].
Commentary: This Hadith highlights `Abdullah bin `Umar's passion for promoting Salam which is a practice of Sunnah. Secondly, we can call a person by his epithetic name provided he is not offended by it.(1/1084)
132 - باب كيفية السلام
Chapter 132
Words to be used for offering Greetings(1/1085)
يستحب أن يقول المبتدئ بالسلام : السلام عليكم ورحمة الله وبركاته . فيأتي بضمير الجمع وإن كان المسلم عليه واحدا ويقول المجيب : وعليكم السلام ورحمة الله وبركاته . فيأتي بواو العطف في قوله : وعليكم
It is recommended for the one offering greetings to say: `As-Salamu Alaikum wa Rahmatullahi wa Barakatuhu'. The reply is `Wa `Alaikum us-Salamu wa Rahmatullahi wa Barakatuhu.'(1/1086)
851 - وعن عمران بن الحصين رضي الله عنه قال جاء رجل إلى النبي صلى الله عليه و سلم فقال : السلام عليكم . فرد عليه ثم جلس فقال النبي صلى الله عليه و سلم : [ عشر ] ثم جاء آخر فقال : السلام عليكم ورحمة الله . فرد عليه فجلس فقال : [ عشرون ] ثم جاء آخر فقال : السلام عليكم ورحمة الله وبركاته . فرد عليه فجلس فقال : [ ثلاثون ] رواه أبو داود والترمذي وقال حديث حسن
851. `Imran bin Husain (May Allah be pleased with them) reported: A man came to the Prophet (PBUH) and said: "As-Salamu `Alaikum (may you be safe from evil). Messenger of Allah (PBUH) responded to his greeting and the man sat down. The Prophet (PBUH) said, "Ten (meaning the man had earned the merit of ten good acts).'' Another one came and said: "As-Salamu `Alaikum wa Rahmatullah (may you be safe from evil, and Mercy of Allah be upon you).'' Messenger of Allah (PBUH) responded to his greeting and the man sat down. Messenger of Allah (PBUH) said, "Twenty.'' A third one came and said: "As-Salamu `Alaikum wa Rahmatullahi wa Barakatuhu (may you be safe from evil, and the Mercy of Allah and His Blessings be upon you).'' Messenger of Allah (PBUH) responded to his greeting and the man sat down. Messenger of Allah (PBUH) said, "Thirty.''
[Abu Dawud and At-Tirmidhi].
Commentary: This Hadith shows that we can earn ten-fold good rewards by greeting a person in the Islamic way. There will be a further ten-fold addition to it if we say, "As-Salamu `Alaikum wa Rahmatullah". may you be safe from evil, and the Mercy of Allah be upon you). And if we say, "As-Salamu `Alaikum wa Rahmatullahi wa Barakatuhu'' may you be safe from evil, and the Mercy of Allah and His Blessings be upon you), thirty-fold good reward comes to us. But Ahadith are silent on increasing more words to Salam. So this much will suffice.(1/1087)
852 - وعن عائشة رضي الله عنها قالت : قال لي رسول الله صلى الله عليه و سلم : [ هذا جبريل يقرأ عليك السلام ] قالت قلت : وعليه السلام ورحمة الله وبركاته . متفق عليه
وهكذا وقع في بعض روايات الصحيحين : [ وبركاته ] وفي بعضها بحذفها وزيادة الثقة مقبولة
852. `Aishah (May Allah be pleased with her) reported: Messenger of Allah (PBUH) said to me, "This is Jibril (Gabriel) who is conveying you greetings of peace.'' I responded: "Wa `Alaihis-Salamu wa Rahmatullahi wa Barakatuhu (may he be safe from evil, and the Mercy of Allah and His Blessings be upon him).''
[Al-Bukhari and Muslim].
Commentary: This Hadith affirms the excellence of `Aishah (May Allah be pleased with him). It also tells us how to respond to the Salam of a third person, that is, we should say, "Wa `Alaihis-Salamu wa Rahmatullahi wa Barakatuhu.'(1/1088)
853 - وعن أنس رضي الله عنه أن النبي صلى الله عليه و سلم كان إذا تكلم بكلمة أعادها ثلاثا حتى تفهم عنه وإذا أتى على قوم فسلم عليهم سلم عليهم ثلاثا . رواه البخاري
وهذا محمول على ما إذا كان الجمع كبيرا
853. Anas (May Allah be pleased with him) reported the Prophet (PBUH) used to repeat his words thrice so that the meaning thereof would be fully understood, and whenever he came upon a gathering of people, he would greet them. He would repeat Salam thrice.
[Al-Bukhari].
Commentary: This Hadith tells us about one aspect of the Prophet's excellent manners that he would take due care of showing regard for the sentiments of people. The whole of a gathering is not supposed to hear the Salam of somebody and respond to him. A single person can represent the gathering in this regard. Yet, it was characteristic benevolence of the Messenger of Allah (PBUH) which prompted him to repeat his saying "As-Salamu `Alaikum'' thrice so that everybody would hear it and may not have a feeling of being neglected.(1/1089)
854 - وعن المقداد رضي الله عنه في حديثه الطويل قال : كنا نرفع للنبي صلى الله عليه و سلم نصيبه من اللبن فيجيء من الليل فيسلم تسليما لا يوقظ نائما ويسمع اليقظان فجاء النبي صلى الله عليه و سلم فسلم كما كان يسلم . رواه مسلم
854. Al-Miqdad (May Allah be pleased with him) reported in course of a long Hadith: We used to reserve for the Prophet (PBUH) his share of the milk, and he would come at night and offer greetings in such a manner as did not disturb those asleep and was heard only by those who were awake. In fact, the Prophet (PBUH) came and offered greetings as usual.
[Muslim].
Commentary: Herein, we are told how to offer Salam to people when some of them are asleep while others are awake. Our voice should be so low so as not to disturb those who are asleep and to give a chance to those who are awake to respond to it.(1/1090)
855 - وعن أسماء بنت يزيد رضي الله عنها أن رسول الله صلى الله عليه و سلم مر في المسجد يوما وعصبة من النساء قعود فألوى بيده بالتسليم . رواه الترمذي وقال حديث حسن
وهذا محمول على أنه صلى الله عليه و سلم جمع بين اللفظ والإشارة . ويؤيده أن في رواية أبي داود : فسلم علينا
855. Asma' bint Yazid (May Allah be pleased with her) reported: The Messenger of Allah (PBUH) passed through the mosque one day and there was a group of women (about ten of them) sitting in the mosque. He raised his hand to offer greetings.
[At-Tirmidhi].
Commentary: To offer As-Salam by the gesture of hand from a distance is forbidden in Islam because it is the way of non-Muslims. However, it is allowed if words are also uttered along with it. Secondly, Messenger of Allah (PBUH) could greet women because he was sinless and permanently stood under Allah's Protection. Yet, it is not permissible to other men for the fear of provoking temptation. But this Hadith can be carried into effect in case one feels that no temptation and evil will be involved in it. For example, a man can greet aged and respectable women. However, Salam to young women is not allowed as it can give birth to wickedness.(1/1091)
856 - وعن أبي جري الهجيمي رضي الله عنه قال : أتيت رسول الله صلى الله عليه و سلم فقلت : عليك السلام يا رسول الله . قال : [ لا تقل عليك السلام فإنه عليك السلام تحية الموتى ] رواه أبو داود والترمذي وقال حديث حسن صحيح . وقد سبق بطوله ( انظر الحديث رقم 793 )
856. Abu Juraiy Al-Hujaimi (May Allah be pleased with him) reported: I saw Messenger of Allah (PBUH) and said: "Alaikas-Salamu ya Rasulallah! (Upon you be peace, O Messenger of Allah)!'' He said, "Do not say: `Alaikas-Salamu (Upon you be peace).' This is the Salam to the dead.''
[Abu Dawud and At-Tirmidhi].
Commentary: This is part of a long Hadith which has been mentioned earlier on. Refer to Hadith 796 and the commentary following it.(1/1092)
133 - باب آداب السلام
Chapter 133
Etiquette of offering Greetings(1/1093)
857 - عن أبي هريرة رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ يسلم الراكب على الماشي والماشي على القاعد والقليل على الكثير ] متفق عليه
وفي رواية للبخاري : والصغير على الكبير
857. Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, 'A rider should greet a pedestrian; a pedestrian should greet one who is sitting; and a small group should greet a large group (of people).''
[Al-Bukhari and Muslim].
The narration in Al-Bukhari adds: Messenger of Allah (PBUH) said, "The young should greet the elderly.''
Commentary: The greeting of As-Salamu Alaikum should be uttered according to the prescribed way. It is the situations under reference and not the grades which will be taken into consideration in this respect.(1/1094)
858 - وعن أبي أمامة صدي بن عجلان الباهلي رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ إن أولى الناس بالله من بدأهم بالسلام ] رواه أبو داود بإسناد جيد
ورواه الترمذي عن أبي أمامة قيل : يا رسول الله الرجلان يلتقيان أيهما يبدأ بالسلام ؟ قال : [ أولاهما بالله تعالى ] قال الترمذي حديث حسن
858. Abu Umamah Sudaiy bin `Ajlan Al-Bahili (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "The person nearest to Allah is one who is the first to offer greeting.''
[Abu Dawud].
The narration in At-Tirmidhi is: The Messenger of Allah (PBUH) was asked: "O Messenger of Allah! When two persons meet, who should greet the other first?'' The Messenger of Allah (PBUH) said, "The person nearest to Allah (i.e., one who is more obedient and therefore closer to Allah will say: As-Salam first.''
Commentary: The degree of a man's humbleness and modesty will be measured by the degree of his nearness to Allah. One who is nearer to Allah is always the first to offer As-Salam to others, while others stick to their stuck-up behaviour(1/1095)
134 - باب استحباب إعادة السلام على من تكرر لقاؤه على قرب بأن دخل ثم خرج ثم دخل في الحال أو حال بينهما شجرة ونحوها
Chapter 134
Excellence of Greeting the Acquaintance Repeatedly(1/1096)
859 - عن أبي هريرة رضي الله عنه في حديث المسيء في صلاته أنه جاء فصلى ثم جاء إلى النبي صلى الله عليه و سلم فسلم عليه فرد السلام فقال : [ ارجع فصل فإنك لم تصل ] فرجع فصلى ثم جاء فسلم على النبي صلى الله عليه و سلم حتى فعل ذلك ثلاث مرات . متفق عليه
859. Abu Hurairah (May Allah be pleased with him)reported in the Hadith in respect of the person who was at fault in performing his Salat (prayer): He came to the Prophet (PBUH) and greeted him. The Prophet (PBUH) responded to the greeting and said, "Go back and repeat your Salat because you have not performed the Salat (properly).'' He again performed Salat as he had prayed before and came to the Prophet (PBUH) and greeted him. The Prophet (PBUH) responded to the greetings (and repeated his words to him). This act of repeating (the Salat and the Salam) was done thrice.
[Al-Bukhari and Muslim].
Commentary: This Hadith tells us that one can greet others after short intervals.(1/1097)
860 - وعنه رضي الله عنه عن رسول الله صلى الله عليه و سلم قال : [ إذا لقي أحدكم أخاه فليسلم عليه فإن حالت بينهما شجرة أو جدار أو حجر ثم لقيه فليسلم عليه ] رواه أبو داود
860. Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "When one of you meets a brother (in Faith) he should greet him. Then if a tree or a wall or a stone intervenes between them and then he meets him again, he should greet him.''
[Abu Dawud].
Commentary: This Hadith convincingly bears out the subject matter of the chapter.(1/1098)
135 - باب استحباب السلام إذا دخل بيته
Chapter 135
Excellence of Greeting at the time of entry into the House(1/1099)
قال الله تعالى ( النور 61 ) : { فإذا دخلتم بيوتا فسلموا على أنفسكم تحية من عند الله مباركة طيبة }
Allah, the Exalted, says:
"But when you enter the houses, greet one another with a greeting from Allah (i.e., say: As-Salamu `Alaikum - may you be safe from evil), blessed and good.'' (24:61)(1/1100)
861 - وعن أنس رضي الله عنه قال قال لي رسول الله صلى الله عليه و سلم : [ يا بني إذا
دخلت على أهلك فسلم يكن بركة عليك وعلى أهل بيتك ] رواه الترمذي وقال حديث حسن صحيح
861. Anas bin Malik (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said to me, "Dear son, when you enter your house, say As-Salamu `Alaikum to your family, for it will be a blessing both to you and to your family.''
[At-Tirmidhi].
Commentary: Many people, on returning home, feel belittled in saying As-Salamu `Alaikum to their household. In fact, As-Salam is a prayer for goodness, blessing and peace, and one should have no complex about it.(1/1101)
136 - باب السلام على الصبيان
Chapter 136
Greeting the Children(1/1102)
862 - عن أنس رضي الله عنه أنه مر على صبيان فسلم عليهم وقال : كان رسول الله صلى الله عليه و سلم يفعله . متفق عليه
862. Anas (May Allah be pleased with him) reported that he passed by some children and greeted them. Then he said: "Messenger of Allah (PBUH) used to do the same.''
[Al-Bukhari and Muslim].
Commentary: By greeting children, we please their hearts and also vent our modesty. Besides, the importance of As-Salam is unconsciously felt by them. Above all it is the Sunnah of the Messenger of Allah (PBUH) and so we are supposed to put it into practice.(1/1103)
137 - باب سلام الرجل على زوجته والمرأة من محارمه وعلى أجنبية وأجنبيات لا يخاف الفتنة بهن وسلامهن بهذا الشرط
Chapter 137
Greeting one's Wife and other Women(1/1104)
863 - عن سهل بن سعد رضي الله عنه قال : كانت فينا امرأة - وفي رواية : كانت لنا عجوز - تأخذ من أصول السلق فتطرحه في القدر وتكركر حبات من شعير فإذا صلينا الجمعة وانصرفنا نسلم عليها فتقدمه إلينا . رواه البخاري
قوله [ تكركر ] : أي تطحن
863. Sahl bin Sa`d (May Allah be pleased with him) reported: There was a woman among us who would put beet root in a pot and add to it some ground barley. She used to cook them together. On returning from the Friday prayer, we would greet her and she would offer it to us.
[Al-Bukhari].(1/1105)
864 - وعن أم هانئ فاختة بنت أبي طالب رضي الله عنها قالت : أتيت النبي صلى الله عليه و سلم يوم الفتح وهو يغتسل وفاطمة تستره فسلمت . وذكرت الحديث . رواه مسلم
864. Umm Hani (May Allah be pleased with her), the daughter of Abu Talib reported: I went to the Prophet (PBUH) on the day of the conquest of Makkah. He was taking a bath and Fatimah was screening him with a cloth. I greeted him. And she mentioned the rest of the Hadith.
[Muslim].(1/1106)
865 - وعن أسماء بنت يزيد رضي الله عنها قالت : مر علينا النبي صلى الله عليه و سلم في نسوة فسلم علينا . رواه أبو داود والترمذي وقال حديث حسن . وهذا لفظ أبي داود ولفظ الترمذي : إن رسول الله صلى الله عليه و سلم مر في المسجد يوما وعصبة من النساء قعود فألوى بيده بالتسليم
865. Asma bint Yazid (May Allah be pleased with her) reported: The Prophet (PBUH) passed by us when we were with a party of women, and he greeted us.
[Abu Dawud].
Commentary: The permissibility of men to greet women, and vice versa, is with the condition that there will be no fear of temptation to commit the unlawful. Here are the details:
1. A young woman is forbidden to greet men and to respond to their greeting.
2. A group of women or an old woman are allowed to greet men and to respond to men's greetings. Men are also allowed to greet a group of women or an old woman.
3. A man on his own is not allowed to greet a young woman.
4. A man on his own is allowed to greet a group of women.
However, in all these cases, Islamic rules in this regard, including the lowering of the gaze, are to be observed.(1/1107)
138 - باب تحريم ابتدائنا الكفار بالسلام وكيفية الرد عليهم واستحباب السلام على أهل مجلس فيهم مسلمون وكفار
Chapter 138
Greeting the non-Muslims and Prohibition of taking an Initiative(1/1108)
866 - عن أبي هريرة رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ لا تبدؤوا
اليهود والنصارى بالسلام فإذا لقيتم أحدهم في طريق فاضطروه إلى أضيقه ] رواه مسلم
866. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "Do not greet the Jews and the Christians before they greet you; and when you meet any one of them on the road, force him to go to the narrowest part of it.''
[Muslim].
Commentary: This Hadith prohibits Muslims from greeting non-Muslims first. It also tells us that when the road is crowded, we should use the middle of the road and let the non-Muslims use its sides. This Hadith shows the dignity of Muslims and the disgrace and humiliation of the non-Muslims.(1/1109)
867 - وعن أنس رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ إذا سلم عليكم أهل الكتاب فقولوا : وعليكم ] متفق عليه
867. Anas (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "When the people of the Book greet you (i.e., by saying `As-Samu `Alaikum,' meaning death be upon you), you should respond with: `Wa `alaikum' [The same on you (i.e., and death will be upon you, for no one will escape death)].''
[Al-Bukhari and Muslim].(1/1110)
868 - وعن أسامة رضي الله عنه أن النبي صلى الله عليه و سلم مر على مجلس فيه أخلاط من المسلمين والمشركين عبدة الأوثان واليهود فسلم عليهم النبي صلى الله عليه و سلم . متفق عليه
868. Usamah bin Zaid (May Allah be pleased with him) reported: The Prophet (PBUH) passed by a mixed company of people which included Muslims, polytheists and Jews, and he gave them the greeting (i.e., saying As-Salamu `Alaikum).
[Al-Bukhari and Muslim].
Commentary: If there is a mixed assembly of Muslims and non-Muslims, one should utter greeting to it but consider Muslims as one's addressees.(1/1111)
139 - باب استحباب السلام إذا قام من المجلس وفارق جلساءه أو جليسه
Chapter 139
Excellence of Greeting on Arrival and Departure(1/1112)
869 - عن أبي هريرة رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ إذا انتهى أحدكم إلى المجلس فليسلم فإذا أراد أن يقوم فليسلم فليست الأولى بأحق من الآخرة ] رواه أبو داود والترمذي وقال حديث حسن
869. Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "When one of you arrives in a gathering, he should offer Salam to those who are already there, and he should also do so when he intends to depart. The first act of greeting is not more meritorious than the last.''
[Abu Dawud].
Commentary: We should offer As-Salam to those sitting in a gathering, on our arrival as well as departure. Both the greetings are essential. "The first act of greeting is not more meritorious than the last'' means that we should utter it on both occasions.(1/1113)
140 - باب الاستئذان وآدابه
Chapter 140
Seeking Permission to enter (somebody's House) and Manners relating to it(1/1114)
قال الله تعالى ( النور 27 ) : { يا أيها الذين آمنوا لا تدخلوا بيوتا غير بيوتكم حتى تستأنسوا وتسلموا على أهلها }
وقال تعالى ( النور 59 ) : { وإذا بلغ الأطفال منكم الحلم فليستأذنوا كما استأذن الذين من قبلهم }
Allah, the Exalted, says:
"O you who believe! Enter not houses other than your own, until you have asked permission and greeted those in them.'' (24:27)
"And when the children among you come to puberty, then let them (also) ask for permission, as those senior to them (in age).'' (24:59)(1/1115)
870 - وعن أبي موسى رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ الاستئذان ثلاث فإن أذن لك وإلا فارجع ] متفق عليه
870. Abu Musa Al-Ash`ari (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "Permission is to be sought thrice. If it is accorded, you may enter; otherwise, go back.''
[Al-Bukhari and Muslim].(1/1116)
871 - وعن سهل بن سعد رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ إنما جعل الاستئذان من أجل البصر ] متفق عليه
871. Sahl bin Sa`d (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "Seeking permission to enter (somebody's house) has been prescribed in order to restrain the eyes (from looking at something we are not supposed to look at).''
[Al-Bukhari and Muslim].
Commentary: Within the four walls of their homes, people are normally engaged in different types of domestic chores, or they rest in seclusion. Women understandably do things at home in a relaxed manner which is scarcely possible for them in the presence of a man not belonging to their household. We commit an intrusion upon others' privacy and also eye the Hijab-observing women by entering a house without permission. Both the things are prohibited and must be avoided.(1/1117)
872 - وعن ربعي بن حراش قال : حدثنا رجل من بني عامر أنه استأذن على النبي صلى الله عليه و سلم وهو في بيت فقال : أألج ؟ فقال رسول الله صلى الله عليه و سلم لخادمه : [ اخرج إلى هذا فعلمه الاستئذان فقل له قل : السلام عليكم أأدخل ؟ ] فسمعه الرجل فقال : السلام عليكم أأدخل ؟ فأذن له النبي صلى الله عليه و سلم فدخل . رواه أبو داود بإسناد صحيح
872. Rib`i bin Hirash (May Allah be pleased with him) reported: A man of Banu `Amir tribe has told us that he had asked the Prophet (PBUH) for permission to enter when he was at home. He said: "May I enter?'' Messenger of Allah (PBUH) said to the servant, "Go out and instruct him about the manner of seeking permission. Tell him to say: As-Salamu `Alaikum (may you be safe from evil). May I come in?'' The man heard this and said: "As-Salamu `Alaikum (may you be safe from evil). May I come in?'' The Prophet (PBUH) then accorded permission to him and he entered in.
[Abu Dawud].
Commentary: This Hadith teaches us manners of visiting a house. One should offer As-Salam to the host at the doorstep and then seek his permission to enter. Moreover, we are told to impart a religious information to an ignorant person so that he may put it into practice.(1/1118)
873 - وعن كلدة بن الحنبل رضي الله عنه قال : أتيت النبي صلى الله عليه و سلم فدخلت عليه ولم أسلم فقال النبي صلى الله عليه و سلم : [ ارجع فقل : السلام عليكم أأدخل ؟ ] رواه أبو داود والترمذي وقال حديث حسن
873. Kildah bin Al-Hanbal (May Allah be pleased with him) reported: I visited the Prophet (PBUH) and I entered his house without seeking permission. So he said, "Go back and say: `As-Salamu `alaikum (may you be safe from evil). May I come in?'''
[Abu Dawud and At-Tirmidhi].(1/1119)
141 - باب بيان أن السنة إذا قيل للمستأذن من أنت أن يقول فلان فيسمي نفسه بما يعرف به من اسم أو كنية وكراهة قوله أنا ونحوها
Chapter 141
Seeking Permission to enter by telling one's Name(1/1120)
874 - عن أنس رضي الله عنه في حديثه المشهور في الإسراء قال قال رسول الله صلى الله عليه و سلم : [ ثم صعد بي جبريل إلى السماء الدنيا فاستفتح . فقيل : من هذا ؟ قال : جبريل . قيل : ومن معك ؟ قال : محمد . ثم صعد إلى السماء الثانية والثالثة والرابعة وسائرهن ويقال في باب كل سماء : من هذا ؟ فيقول : جبريل ] متفق عليه
874. Anas (May Allah be pleased with him) reported in the course of his famous Hadith pertaining to Al-Isra' (the Ascension) that Messenger of Allah (PBUH) said, "Then Jibril (Gabriel) ascended along with me to the nearest heaven and requested for the gate to be opened. He was asked: `Who is there?' He replied: `Jibril.' He was asked: `Who is with you?' He said: `Muhammad.' Then he ascended to the second heaven and requested for the opening of the gate. He was asked: `Who is there?' He said: `Jibril.' He was asked: `Who is with you?' He replied: `Muhammad.' In the same way he ascended to the third, fourth and all the heavens (i.e., until the seventh). At all of the gates he was asked: `Who is there?' He replied: Jibril.'''
[Al-Bukhari and Muslim](1/1121)
875 - وعن أبي ذر رضي الله عنه قال : خرجت ليلة من الليالي فإذا رسول الله صلى الله عليه و سلم يمشي وحده فجعلت أمشي في ظل القمر فالتفت فرآني فقال : [ من هذا ؟ ] فقلت : أبو ذر . متفق عليه
875. Abu Dharr (May Allah be pleased with him) reported: I stepped out one night and saw Messenger of Allah (PBUH) walking by himself. I began to walk in the moonlit night. He turned round and saw me and asked, "Who is there?'' I replied: "Abu Dharr.''
[Al-Bukhari and Muslim].(1/1122)
876 - وعن أم هانئ رضي الله عنها قالت : أتيت النبي صلى الله عليه و سلم وهو يغتسل وفاطمة تستره فقال : [ من هذه ؟ ] فقلت : أنا أم هانئ . متفق عليه
876. Umm Hani (May Allah be pleased with her) reported: I went to the Prophet (PBUH) who was taking a bath while Fatimah was screening him. He asked, "Who is there?'' I replied: "I am Umm Hani.''
[Al-Bukhari and Muslim].(1/1123)
877 - وعن جابر رضي الله عنه قال : أتيت النبي صلى الله عليه و سلم فدققت الباب فقال : [ من هذا ؟ ] فقلت : أنا . فقال : [ أنا أنا ] كأنه كرهها . متفق عليه
877. Jabir (May Allah be pleased with him) reported: I went to the Prophet (PBUH) and knocked at the door (to seek permission). He asked, "Who is there?'' I said: "I''. He repeated, '' I, I?!'' as if he disliked it.
[Al-Bukhari and Muslim].
Commentary: At the doorstep, the visitor should disclose his identity to the host. Secondly, to knock at the door or to ring the door-bell is tantamount to seeking permission to enter the house. When the host comes out, the visitor should first offer him As-Salam.(1/1124)
142 - باب استحباب تشميت العاطس إذا حمد الله تعالى وكراهية تشميته إذا لم يحمد الله تعالى وبيان آداب التشميت والعطاس والتثاؤب
Chapter 142
Saying 'Al-Hamdulillah' on Sneezing, its reply and Manners relating to Sneezing and Yawning(1/1125)
878 - عن أبي هريرة رضي الله عنه أن النبي صلى الله عليه و سلم قال : [ إن الله يحب
العطاس ويكره التثاؤب فإذا عطس أحدكم وحمد الله تعالى كان حقا على كل مسلم سمعه أن يقول له : يرحمك الله . وأما التثاؤب فإنما هو من الشيطان فإذا تثاءب أحدكم فليرده ما استطاع فإن أحدكم إذا تثاءب ضحك منه الشيطان ] رواه البخاري
878. Abu Hurairah (May Allah be pleased with him) reported: The Prophet (PBUH) said, "Allah likes sneezing and dislikes yawning. When any one of you sneezes and says `Al-hamdu lillah (praise be to Allah)', it becomes obligatory upon every Muslim who hears him to respond with `Yarhamuk-Allah (may Allah have mercy on you)'. Yawning is from the devil. When one of you feels like yawning, he should restrain it as much as possible, for the devil laughs when one of you yawns.''
[Al-Bukhari].
Commentary: Sneezing lightens the mind of man, and bodily he feels comfort. It is, therefore, something good and one should glorify Allah for it. Whereas, yawning is indicative of gluttony, sloth and heaviness and is considered disagreeable. The Prophet (PBUH) commanded us to stop it either by closing our mouth or by putting our hand across it in order to avoid an act which pleases Satan(1/1126)
879 - وعنه رضي الله عنه عن النبي صلى الله عليه و سلم قال : [ إذا عطس أحدكم فليقل : الحمد لله وليقل له أخوه أو صاحبه : يرحمك الله فإذا قال له يرحمك الله فليقل : يهديكم الله ويصلح بالكم ] رواه البخاري
879. Abu Hurairah (May Allah be pleased with him) reported: The Prophet (PBUH) said, "When one of you sneezes he should say: `Al-hamdu lillah (praise be to Allah),' and his brother or his companion should say to him: `Yarhamuk-Allah (may Allah have mercy on you).' When he says this he should reply: `Yahdikum-ullah wa yuslihu balakum (may Allah guide you and render sound your state of affairs).'''
[Al-Bukhari].
Commentary: This Hadith teaches Muslims to have good wishes for one another and to return good for good. This reciprocity increases mutual love and results in the unity, peace and dynamism of the Muslim society. May we act upon the golden principles of our religion!(1/1127)
880 - وعن أبي موسى رضي الله عنه قال سمعت رسول الله صلى الله عليه و سلم يقول : [ إذا عطس أحدكم فحمد الله فشمتوه فإن لم يحمد الله فلا تشمتوه ] رواه مسلم
880. Abu Musa (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "When one of you sneezes and praises Allah (i.e., says Al-hamdu lillah), you should invoke Allah's Mercy upon him (i.e., say Yarhamuk-Allah); but if he does not praise Allah, you should not make a response.'' [Muslim].
Commentary: Two senses have been attributed to this prayer of Messenger of Allah (PBUH). It means to pray for the good and growth of somebody. Yet, it may also be interpreted in this way, "May Allah save you from such things as will please your opponents.''(1/1128)
881 - وعن أنس رضي الله عنه قال : عطس رجلان عند النبي صلى الله عليه و سلم فشمت أحدهما ولم يشمت الآخر فقال الذي لم يشمته : عطس فلان فشمته وعطست فلم تشمتني ؟ فقال : [ هذا حمد الله وإنك لم تحمد الله ] متفق عليه
881. Anas (May Allah be pleased with him) reported: When two men sneezed in the presence of the Prophet (PBUH), he responded to one with "Yarhamuk-Allah (may Allah have mercy on you)'' and did not respond to the other. The latter said to him: "You invoked a blessing on this man but did not do so in my case.'' The Prophet (PBUH) replied, "He praised Allah (i.e., he said `Al-hamdu lillah') but you did not.''
[Al-Bukhari and Muslim].
Commentary: This Hadith tells us that we should seek Blessings of Allah only to that sneezer who says Al-hamdu lillah.(1/1129)
882 - وعن أبي هريرة رضي الله عنه قال : كان رسول الله صلى الله عليه و سلم إذا عطس وضع يده أو ثوبا على فيه وخفض - أو غض - بها صوته . شك الراوي . رواه أبو داود الترمذي وقال حديث حسن صحيح
882. Abu Hurairah (May Allah be pleased with him) reported: Whenever the Messenger of Allah (PBUH) sneezed, he would cover his mouth with his hand or a piece of cloth, suppressing the sound this way.
[Abu Dawud and At-Tirmidhi].
Commentary: This Hadith stresses a very important point. In the presence of others, a sneezer is supposed to put his hand or handkerchief over his mouth so that the explosive sound may be suppressed. The other benefit of this precaution is that it avoids causing an uneasy feeling to persons sitting beside him.(1/1130)
883 - وعن أبي موسى رضي الله عنه قال : كان اليهود يتعاطسون عند رسول الله صلى الله عليه و سلم يرجون أن يقول لهم : يرحمكم الله فيقول : يهديكم الله ويصلح بالكم ] رواه أبو داود الترمذي وقال حديث حسن صحيح
883. Abu Musa (May Allah be pleased with him) reported: The Jews used to intentionally sneeze in the presence of the Messenger of Allah (PBUH) hoping that he would say to them: `Yarhamukum-ullah (may Allah have mercy on you),' but he would respond with: "Yahdikum-ullahu wa yuslihu balakum (may Allah guide you and render sound your state of affairs).''
[Abu Dawud and At-Tirmidhi].
Commentary: Here, we are told that in response to sneezing on the part of non-Muslims, we should only utter these benedictory words: "Yahdikum-ullahu wa yuslihu balakum (may Allah guide you and render sound your state of affairs)!''(1/1131)
884 - وعن أبي سعيد الخدري رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ إذا تثاءب أحدكم فليمسك بيده على فيه فإن الشيطان يدخل ] رواه مسلم
884. Abu Sa`id Al-Khudri (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "When one yawns, he should put his hand over his mouth, otherwise the devil will enter.''
[Muslim].
Commentary: At the time of yawning, one should put his hand across his mouth. It is a disliked act or Makruh to yawn noisily, because this act pleases Satan. In other words, we must not miss any chance to degrade and frustrate Satan(1/1132)
143 - باب استحباب المصافحة عند اللقاء وبشاشة الوجه وتقبيل يد الرجل الصالح وتقبيل ولده شفقة ومعانقة القادم من سفر وكراهية الانحناء
Chapter 143
Excellence of Hand shaking at the time of Meeting(1/1133)
885 - عن أبي الخطاب قتادة قال : قلت لأنس رضي الله عنه : أكانت المصافحة في أصحاب رسول الله صلى الله عليه و سلم ؟ قال : نعم . رواه البخاري
885. Abu Khattab Qatadah (May Allah be pleased with him) reported: I asked Anas: "Did the Companions of Messenger of Allah (PBUH) use to shake hands?'' He said: "Yes.''
[Al-Bukhari].
Commentary: To shake hands with somebody is a welcome sign and the practice of the Messenger of Allah (PBUH). The social behaviour of the Companions also included handshaking along with saying `As-Salamu `Alaikum.'(1/1134)
886 - وعن أنس رضي الله عنه قال : لما جاء أهل اليمن قال رسول الله صلى الله عليه و سلم : [ قد جاءكم أهل اليمن وهم أول من جاء بالمصافحة ] رواه أبو داود بإسناد صحيح
886. Anas (May Allah be pleased with him) reported: When the people of Yemen came, the Messenger of Allah (PBUH) said, "The people of Yemen have visited you. They are the first to introduce the tradition of handshaking.''
[Abu Dawud].
Commentary: This Hadith shows that the custom of handshaking was prevalent in Yemen. When some Yemenites came to see the Prophet (PBUH), they displayed their practice of handshake. He liked and approved it as his Sunnah.(1/1135)
887 - وعن البراء رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ ما من مسلمين يلتقيان فيتصافحان إلا غفر لهما قبل أن يفترقا ] رواه أبو داود
887. Al-Bara' (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "Two Muslims will not meet and shake hands without having their sins forgiven (by Allah ) before they depart.''
[Abu Dawud].
Commentary: Herein, we are told that Allah forgives the minor sins of the two believers who shake hands. However, major sins cannot be forgiven without heartfelt repentance with its conditions. As for our duty towards our fellow-humans, it is inescapable, and a failure in this regard is not forgiven. To sum up, when two Muslims meet and shake hands, two benefits accrue to them. Firstly, their mutual love increases, and secondly, their minor sins are pardoned by Allah.(1/1136)
888 - وعن أنس رضي الله عنه قال قال رجل : يا رسول الله الرجل منا يلقى أخاه أو صديقه أينحني له ؟ قال : [ لا ] قال : أفيلتزمه ويقبله ؟ قال : [ لا ] قال : فيأخذ بيده ويصافحه ؟ قال : [ نعم ] رواه الترمذي وقال حديث حسن . ( 1 )
_________
[ ( 1 ) وهو نص في كراهة تقبيل الرجال عند اللقاء العادي . دار الحديث ]
888. Anas (May Allah be pleased with him) reported: A man asked: "O Messenger of Allah! When a man meets a brother or a friend, should he bow to him?'' He said, "No.'' The man asked whether he should embrace and kiss him? The Messenger of Allah (PBUH) replied, "No.'' He asked whether he should hold his hand and shake it? The Messenger of Allah (PBUH) replied, "Yes.''
[At-Tirmidhi].
Commentary: Here, we are clearly told that when two Muslims meet they are not allowed to bow. Some say the bowing must not come down to the position as assumed in Ruku`. But the Hadith imposes a total ban on it. There is no question of more or less degree of bowing, still less of touching the knees and feet of anybody. Here embracing has been prohibited too, but the prohibition is effective only if the kissing of hands is also involved. Otherwise, some Ahadith allow embracing, particularly on return from a journey or when two persons meet after a long time. Thirdly, the Hadith is absolutely clear on handshake. The question put to the Prophet u was about taking a single hand to which he had replied in the affirmative. There was no reference to taking or using both hands for handshake.(1/1137)
889 - وعن صفوان بن عسال رضي الله عنه قال قال يهودي لصاحبه : اذهب بنا إلى هذا النبي فأتيا رسول الله صلى الله عليه و سلم فسألاه عن تسع آيات بينات فذكر الحديث إلى قوله : فقبلا يده ورجله وقالا : نشهد أنك نبي . رواه الترمذي وغيره بأسانيد صحيحة
889. Safwan bin `Assal (May Allah be pleased with him) reported: A Jew asked his companion to take him to the Prophet (PBUH); and when they came to the Messenger of Allah (PBUH), they asked him about the nine clear signs (given to Prophet Musa). Safwan narrated the long Hadith which concludes: They kissed the hands and feet of the Messenger of Allah (PBUH) and said: "We testify that you are a Prophet.''
[At-Tirmidhi] (Unapproved Hadith).(1/1138)
890 - وعن ابن عمر رضي الله عنهما قصة قال فيها : فدنونا من النبي صلى الله عليه و سلم فقبلنا يده . رواه أبو داود
890. In a narration of Ibn Umar (May Allah be pleased with them) at the end of the narration of the Hadith ) he said: "We came near the Prophet (PBUH) and kissed his hand.''
[Abu Dawud] (Weak Hadith).(1/1139)
891 - وعن عائشة رضي الله عنها قالت : قدم زيد بن حارثة المدينة ورسول الله صلى الله عليه و سلم في بيتي فأتاه فقرع الباب فقام إليه النبي صلى الله عليه و سلم يجر ثوبه فاعتنقه وقبله . رواه الترمذي وقال حديث حسن
891. `Aishah (May Allah be pleased with her) reported: Zaid bin Harithah came to the Messenger of Allah (PBUH) when he was in my house. Zaid knocked at the door. The Prophet (PBUH) rose to receive him, trailing his garment. He embraced and kissed him.
[At-Tirmidhi].
Commentary: Since Muhammad bin Ishaq, known for his delusive tendency, happens to be a narrator in this Hadith, Sheikh Al-Albani deems it deficient. Indeed, Hadith memorizers and researchers believe that the Ahadith about the kissing of hand are weak and deficient from the viewpoint of authenticity. The two persons should, therefore, confine to handshake when they meet. Though there is no harm if they embrace.(1/1140)
892 - وعن أبي ذر رضي الله عنه قال قال لي رسول الله صلى الله عليه و سلم : [ لا تحقرن
من المعروف شيئا ولو أن تلقى أخاك بوجه طليق ] رواه مسلم
892. Abu Dharr (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said to me, "Do not belittle any good deed, even your meeting with your brother (Muslim) with a cheerful face.''
[Muslim].
Commentary: This Hadith has already been reported. See the commentary on Hadith No. 695.(1/1141)
893 - وعن أبي هريرة رضي الله عنه قال : قبل النبي صلى الله عليه و سلم الحسن بن علي فقال الأقرع بن حابس : إن لي عشرة من الولد ما قبلت منهم أحدا . فقال رسول الله صلى الله عليه و سلم : [ من لا يرحم لا يرحم ] متفق عليه
893. Abu Hurairah (May Allah be pleased with him) reported: The Prophet (PBUH) kissed his grandson Hasan bin `Ali in the presence of Aqra` bin Habis. Thereupon Aqra` remarked: "I have ten children and I have never kissed any one of them.'' The Messenger of Allah (PBUH) cast a glance upon him and said, "He who does not show mercy to others, will not be shown mercy.''
[Al-Bukhari and Muslim].
Commentary: This Hadith has already been placed earlier. To pamper and kiss children is an expression of compassion and kindness. One who lacks this tender quality and fails to behave kind-heartedly towards people, may be deprived of Divine mercy. The Messenger of Allah (PBUH) has said, "Have compassion for others, Allah will have mercy on you.'' On another occasion the Messenger of Allah (PBUH) said, "Be merciful to others and Allah will have mercy on you, and forgive (others), you will be forgiven.''(1/1142)
6- كتاب عيادة المريض وتشييع الميت والصلاة عليه وحضور دفنه والمكث عند قبره بعد دفنه
Book Six: The Book of Visiting the Sick(1/1143)
144 - باب عيادة المريض
Chapter 144
Following the Funeral, and Matters relating to Illness and Death(1/1144)
894 - عن البراء بن عازب رضي الله عنهما قال : أمرنا رسول الله صلى الله عليه و سلم بعيادة المريض واتباع الجنازة وتشميت العاطس وإبرار المقسم ونصر المظلوم وإجابة الداعي وإفشاء السلام . متفق عليه
894. Al-Bara' bin `Azib (May Allah be pleased with them) reported: Messenger of Allah (PBUH) has ordered us to visit the sick, to follow the funeral (of a dead believer), respond to the sneezer (i.e., by saying to him: Yarhamuk-Allah after he says: Al-hamdu lillah), to help those who vow to fulfill it, to help the oppressed, to accept the invitation extended by the inviter; and to promote greetings (i.e., saying As-Salamu `Alaikum).
[Al-Bukhari and Muslim].
Commentary: This Hadith has already been mentioned with slightly different wording. Here it has been repeated owing to its relevance to this chapter. See Hadith No. 847.(1/1145)
895 - وعن أبي هريرة رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ حق المسلم على المسلم خمس : رد السلام وعيادة المريض واتباع الجنائز وإجابة الدعوة وتشميت العاطس ] متفق عليه
895. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "Every Muslim has five rights over another Muslim (i.e., he has to perform five duties for another Muslim): to return the greetings, to visit the sick, to accompany funeral processions, to accept an invitation, to respond to the sneezer [i.e., to say: `Yarhamuk-Allah (may Allah bestow His Mercy on you),' when the sneezer praises Allah].''
[Al-Bukhari and Muslim].
Commentary: This Hadith has already been mentioned. See the commentary on Hadith No. 240.(1/1146)
896 - وعنه رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ إن الله عز و جل يقول يوم القيامة : يا ابن آدم مرضت فلم تعدني قال : يا رب كيف أعودك وأنت رب العالمين ؟ قال : أما علمت أن عبدي فلانا مرض فلم تعده ؟ أما علمت أنك لو عدته لوجدتني عنده ؟ يا ابن آدم استطعمتك فلم تطعمني قال : يا رب كيف أطعمك وأنت رب العالمين ؟ قال : أما علمت أنه استطعمك عبدي فلان فلم تطعمه ؟ أما علمت أنك لو أطعمته لوجدت ذلك عندي ؟ يا ابن آدم استسقيتك فلم تسقني قال : يا رب كيف أسقيك وأنت رب العالمين ؟ قال : استسقاك عبدي فلان فلم تسقه أما إنك لو سقيته لوجدت ذلك عندي ] رواه مسلم
896. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "Verily, Allah, the Exalted, and Glorious will say on the Day of Resurrection: `O son of Adam, I was ill but you did not visit Me.' He would say: `O my Rubb, how could I visit you and You are the Rubb of the worlds?' Thereupon He would say: `Did you not know that such and such a slave of Mine was ill but you did not visit him? Did you not realize that if you had visited him (you would have known that I was aware of your visit to him, for which I would reward you) you would have found Me with him? O son of Adam, I asked food from you but you did not feed Me.' He would submit: `My Rubb, how could I feed You and You are the Rubb of the worlds?' He would say: `Did you not know that such and such a slave of Mine asked you for food but you did not feed him? Did you not realize that if you had fed him, you would certainly have found (its reward) with Me? O son of Adam, I asked water from you but you did not give it to Me.' He would say: `My Rubb, how could I give You (water) and You are the Rubb of the worlds?' Thereupon He would say: `Such and such a slave of Mine asked you for water to drink but you did not give it to him. Did you not realize that if you had given him to drink you would have found (its reward) with Me?'''
[Muslim].
Commentary: The person who is more beneficial to the slaves of Allah is loved most by Him. Allah likes it very much if somebody serves His creatures and treats them well. He will give him the best reward for it. Here, one has been urged in an effective and eloquent way to visit the sick and to treat the needy nicely.
* This Hadith is a clear-cut proof refuting pantheism for it is clear that this Hadith differentiates between the Creator and the creature in terms of feeding, giving water to drink, visiting, etc.
* This Hadith confirms the speech as Divine attribute.
* That Allah rewards His slaves for their good deeds, and never wrongs a thing.
* The duty of looking after the Muslims and their interests seeking the pleasure of Allah.
* The duty of visiting the sick.
* The duty of offering food for the hungry needy Muslims.(1/1147)
897 - وعن أبي موسى رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ عودوا المريض وأطعموا الجائع وفكوا العاني ] رواه البخاري
[ العاني ] : الأسير
897. Abu Musa (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "Visit the sick, feed the hungry, and (arrange for the) release of the captive.''
[Al-Bukhari].
Commentary: Islam calls upon its followers to co-operate with one another in good things. Like the previous Ahadith, this Hadith too, should be viewed in the same context. Herein, believers are enjoined to endeavour for the liberation of a fellow-Muslim who becomes a prisoner of war or is taken captive by disbelievers in any way. This instruction of the Messenger of Allah (PBUH) is also meant for the help of that person who is involved in a false case or is undergoing jail term on this count. Similarly, it is the duty of the community to extend help and co-operation to a Muslim suffering a financial difficulty so that he becomes self-sufficient.
898. Thauban (May Allah be pleased with him) reported: The Prophet (PBUH) said, "He who visits his brother in Faith, will remain engaged in picking the fresh fruits from the garden of Jannah till he returns.''
[Muslim].(1/1148)
898 - وعن ثوبان رضي الله عنه عن النبي صلى الله عليه و سلم قال : [ إن المسلم إذا عاد أخاه المسلم لم يزل في خرفة الجنة حتى يرجع ] قيل : يا رسول الله وما خرفة الجنة ؟ قال : [ جناها ] رواه مسلم
898. Thauban (May Allah be pleased with him) reported: The Prophet (PBUH) said, "He who visits his brother in Faith, will remain engaged in picking the fresh fruits from the garden of Jannah till he returns.''
[Muslim].(1/1149)
899 - وعن علي رضي الله عنه قال سمعت رسول الله صلى الله عليه و سلم يقول : [ ما من مسلم يعود مسلما غدوة إلا صلى عليه سبعون ألف ملك حتى يمسي وإن عاده عشية إلا صلى عليه سبعون ألف ملك حتى يصبح وكان له خريف في الجنة ] رواه الترمذي وقال حديث حسن
[ الخريف ] : الثمر المخروف : أي المجتنى
899. `Ali bin Abu Talib (May Allah be pleased with him) reported: I heard the Messenger of Allah (PBUH) saying, "When a Muslim visits a sick Muslim at dawn, seventy thousand angels keep on praying for him till dusk. If he visits him in the evening, seventy thousand angels keep on praying for him till the morning; and he will have (his share of) reaped fruits in Jannah.''
[At-Tirmidhi].
Commentary: Both, this Hadith and the preceding one, lay stress on the virtue of visiting a sick person so as to obtain the Divine reward. The Hadith mentions "dawn'' and "evening'' to mean at all times, and not necessarily at those particular times.(1/1150)
900 - وعن أنس رضي الله عنه قال : كان غلام يهودي يخدم النبي صلى الله عليه و سلم فمرض فأتاه النبي صلى الله عليه و سلم يعوده فقعد عند رأسه فقال له : [ أسلم ] فنظر إلى أبيه وهو عنده ؟ فقال : أطع أبا القاسم . فأسلم فخرج النبي صلى الله عليه و سلم وهو يقول : [ الحمد لله الذي أنقذه من النار ] رواه البخاري
900. Anas (May Allah be pleased with him) reported: A young Jewish boy who was in the service of the Prophet (PBUH) fell ill. The Prophet (PBUH) went to visit him. He sat down by his head and said to him, "Embrace Islam.'' The little boy looked at his father who was sitting beside him. He said: "Obey Abul-Qasim (i.e., the Messenger of Allah (PBUH)).'' So he embraced Islam and the Prophet ü stepped out saying, "Praise be to Allah Who has saved him from Hell-fire.''
[Al-Bukhari].
Commentary: Herein, the example of the Messenger of Allah (PBUH) inspires us to visit even a sick disbeliever and invite him to accept Islam. Besides, the Hadith tells that the company of the virtuous does bear fruit and that we should continue to hope that the heart of a disbeliever will turn to Allah at any moment. Furthermore, we come to believe that parents, though not clinging to the right way, may tell their offspring to pursue the truth.(1/1151)
145 - باب ما يدعى به المريض
Chapter 145
Supplication for the Sick(1/1152)
901 - عن عائشة رضي الله عنها أن النبي صلى الله عليه و سلم كان إذا اشتكى الإنسان الشيء منه أو كانت به قرحة أو جرح قال النبي صلى الله عليه و سلم بأصبعه هكذا ووضع سفيان بن عيينة الراوي سبابته بالأرض ثم رفعها وقال : [ بسم الله تربة أرضنا بريقة بعضنا يشفى به سقيمنا بإذن ربنا ] متفق عليه
901. `Aishah (May Allah be pleased with him) reported: When a person complained to the Prophet (PBUH) about an ailment or suffered from a sore or a wound, the Prophet (PBUH) would touch the ground with his forefinger and then raise it (Sufyan bin `Uyainah, the narrator, demonstrated this with his forefinger) and would recite: `Bismil-lahi, turbatu ardina, biriqati ba`dina, yushfa bihi saqimuni, bi 'idhni Rabbina' (With the Name of Allah, the dust of our ground mixed with the saliva of some of us would cure our patient with the permission of our Rubb.''
[Al-Bukhari and Muslim].
Commentary: The Prophet (PBUH) would put his forefinger on earth and then mix his spittle with the dust sticking to it. Afterwards, he would put it on the patient's pain-spot or wound and utter the said supplication. This simple act would cure the patient. Some believe that it was peculiar only to the Prophet (PBUH) and was indeed his miracle because the particular dust was of Al-Madinah's soil with the Prophet's spittle being of a unique quality. But Ibn Hajar differs from this view. Spittle and dust, according to him, are simply external means and the curative effect in them comes from Allah Alone. Secondly, we may turn to the pious people to seek their blessings and prayers for the removal of our ailments and troubles, provided the spiritual treatment is bereft of amulets and other polytheistic ways.(1/1153)
902 - وعنها رضي الله عنها أن النبي صلى الله عليه و سلم كان يعود بعض أهله يمسح بيده اليمنى ويقول : [ اللهم رب الناس أذهب البأس اشف أنت الشافي لا شفاء إلا شفاؤك شفاء لا يغادر سقما ] متفق عليه
902. `Aishah (May Allah be pleased with her) reported: When the Prophet (PBUH) visited any ailing member of his family, he would touch the sick person with his right hand and would supplicate: "Allahumma Rabban-nasi, adhhibil-ba'sa, washfi, Antash-Shafi, la shifa'a illa shifa'uka, shifaan la yughadiru saqaman [O Allah! the Rubb of mankind! Remove this disease and cure (him or her)! You are the Great Curer. There is no cure but through You, which leaves behind no disease].''
[Al-Bukhari and Muslim].
Commentary: The word "Ya`udu'' (enquired about the patient's health or visited) occurs in the Hadith text quoted by Imam An-Nawawi. But according to Al-Bukhari, this word is "Yuawwidu'' which, says Ibn Hajar, is synonymous to the word "Yarqee'' (blew over the patient).(1/1154)
903 - وعن أنس رضي الله عنه أنه قال لثابت رحمه الله : ألا أرقيك برقية رسول الله صلى الله عليه و سلم ؟ قال : بلى . قال : اللهم رب الناس مذهب البأس اشف أنت الشافي لا شافي إلا أنت شفاء لا يغادر سقما ] رواه البخاري
903. Anas (May Allah be pleased with him) reported: I said to Thabit (May Allah had Mercy upon him) Should I not perform Ruqyah (i.e., recite supplication or Quranic Ayat and blow) over you, such supplication as was practised by the Messenger of Allah (PBUH)?'' He said: "Please do so.'' Anas (May Allah be pleased with him) supplicated: "Allahumma Rabban-nasi, mudh-hibal-ba'si, ishfi Antash-Shafi, la shafiya illa Anta, shifa'an la yughadiru saqaman [O Allah! the Rubb of mankind! Take away this disease and cure (him or her). You are the Curer. There is no cure except through You. Cure (him or her), a cure that leaves no disease].''
[Al-Bukhari].
Commentary: The said Hadith testifies that the Prophet (PBUH) and the Companions had certainly `blown over' the patients. There is no doubt about that. Yet, the act of blowing over must be based on the Names and Attributes of Allah and the Prophetic prayers or on Qur'anic Surat and Ayat. Besides, one should have the firm belief that the secondary causes cannot yield the desired effect unless Allah wills so.(1/1155)
904 - وعن سعد بن أبي وقاص رضي الله عنه قال : عادني رسول الله صلى الله عليه و سلم فقال : [ اللهم اشف سعدا اللهم اشف سعدا اللهم اشف
سعدا ] رواه مسلم
904. Sa`d bin Abu Waqqas (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) visited me during my illness and supplicated, "O Allah! Cure Sa`d. O Allah! Cure Sa`d. O' Allah! Cure Sa`d.''
[Muslim].
Commentary: To pray for the health and recovery of the patient, particularly uttering his name, is commendable. Furthermore, one should repeatedly pray to Allah and beseech Him with supplication till He responds.(1/1156)
905 - وعن أبي عبد الله عثمان بن أبي العاص رضي الله عنه أنه شكا إلى رسول الله صلى الله عليه و سلم وجعا يجده في جسده فقال له رسول الله صلى الله عليه و سلم : [ ضع يدك على الذي يألم من جسدك وقل : بسم الله ثلاثا وقل سبع مرات : أعوذ بعزة الله وقدرته من شر ما أجد وأحاذر ] رواه مسلم
905. Abu `Abdullah bin Abul-`as (May Allah be pleased with him) reported: I complained to the Messenger of Allah (PBUH) about a pain I had in my body. The Messenger of Allah (PBUH) said, "Place your hand where you feel pain and say: `Bismillah (With the Name of Allah)' three times; and then repeat seven times: `A`udhu bi`izzatillahi wa qudratihi min sharri ma ajidu wa `uhadhiru (I seek refuge with Allah and with His Power from the evil that afflicts me and that which I apprehend).'''
[Muslim].
Commentary: This Hadith tells us it is not necessary that a patient should exclusively get Ruqyah from others; rather he can also do Ruqyah himself by reciting the Prophet's supplications.(1/1157)
906 - وعن ابن عباس رضي الله عنهما عن النبي صلى الله عليه و سلم قال : [ من عاد مريضا لم يحضر أجله فقال عند سبع مرات : أسأل الله العظيم رب العرش العظيم أن يشفيك إلا عافاه الله من ذلك المرض ] رواه أبو داود الترمذي وقال حديث حسن . وقال الحاكم حديث صحيح على شرط البخاري
906. Ibn `Abbas (May Allah be pleased with them) reported: The Prophet (PBUH) said, "He who visits a sick person who is not on the point of death and supplicates seven times: As'alullahal-`Azima Rabbal-`Arshil-`Azimi, an yashfiyaka (I beseech Allah the Great, the Rubb of the Great Throne, to heal you), Allah will certainly heal him from that sickness.''
[Abu Dawud and At-Tirmidhi].
Commentary: There is always a great certainty that Allah will respond to a supplication which springs from a sincere, veracious heart. One should, therefore, pray for a patient with full conviction and reassurance of heart. Moreover, the Prophet's prayers have special effect and grace and therefore their original wordings should be uttered.(1/1158)
907 - وعنه رضي الله عنه أن النبي صلى الله عليه و سلم دخل على أعرابي يعوده وكان إذا دخل على من يعوده قال : [ لا بأس طهور إن شاء الله ] رواه البخاري
907. Ibn `Abbas (May Allah be pleased with them) reported: The Prophet (PBUH) visited a bedouin who was sick. Whenever he visited an ailing person, he would say, "La ba'sa, tahurun in sha' Allah [No harm, (it will be a) purification (from sins), if Allah wills].''
[Al-Bukhari].
Commentary: According to this Hadith, a patient should be told that his disease will purge out his sins. To sit beside the sick, to comfort his heart and to say a few words of sympathy to him was the Prophet's practice.(1/1159)
908 - وعن أبي سعيد الخدري رضي الله عنه أن جبريل أتى النبي صلى الله عليه و سلم فقال : يا محمد اشتكيت ؟ قال : [ نعم ] قال : بسم الله أرقيك من كل شيء يؤذيك من شر كل نفس أو عين حاسد الله يشفيك بسم الله أرقيك . رواه مسلم
908. Abu Sa`id Al-Khudri (May Allah be pleased with him) reported: Jibril (Gabriel) came to the Prophet (PBUH) and said: "O Muhammad (PBUH)! Do you feel sick?'' He (PBUH) said, "Yes.'' Jibril supplicated thus (i.e., he performed Ruqyah): "Bismillahi arqika, min kulli shay'in yu'dhika, min sharri kulli nafsin aw `ayni hasidi, Allahu yashfika, bismillahi arqika. [With the Name of Allah. I recite over you (to cleanse you) from all that troubles you, and from every harmful mischief and from the evil of the eyes of an envier. Allah will cure you; and with the Name of Allah, I recite over you].''
[Muslim].
Commentary: This Hadith clearly tells us that the Prophet (PBUH) was not free from the basic attributes of human nature and occasionally he also fell ill. Angel Jibril (Gabriel) therefore prayed for his health and safety against all those things which could harm him. These prayers should be recited after the Prophet's practice.(1/1160)
909 - وعن أبي سعيد الخدري وأبي هريرة رضي الله عنهما أنهما شهدا على رسول الله صلى الله عليه و سلم أنه قال : [ من قال : لا إله إلا الله والله أكبر صدقه ربه فقال : لا إله إلا أنا وأنا أكبر وإذا قال : لا إله إلا الله وحده لا شريك له قال يقول : لا إله إلا أنا وحدي لا شريك لي وإذا قال : لا إله إلا الله له الملك وله الحمد قال : لا إله إلا أنا لي الحمد ولي الملك وإذا قال : لا إله إلا الله ولا حول ولا قوة إلا بالله قال : لا إله إلا أنا ولا حول ولا قوة إلا بي . وكان يقول : [ من قالها في مرضه ثم مات لم تطعمه النار ] رواه الترمذي وقال حديث حسن
909. Abu Sa`id Al-Khudri and Abu Hurairah (May Allah be pleased with them) reported: The Messenger of Allah (PBUH) said, "If a person says: `La ilaha illallahu wallahu Akbar (There is no true god except Allah and Allah is Greatest)', his Rubb responds to him and affirms: `(Yes!) There is no true god except I, and I am the Greatest.' When he says: `La ilaha illallahu Wahdahu la sharika Lahu (There is no true god except Allah, the One, He has no partner).' Allah (SWT) affirms: `(Yes!) There is no true god except I. I have no partner.' When he says: `La ilaha illallahu Lahul mulku wa Lahul-hamdu (the sovereignty belongs to Him and all the praise is due to Him).' He (SWT) affirms: `(Yes!) There is no true god except I, Mine is the praise and to Me belongs the sovereignty.' When he says: `La ilaha illallahu wa la hawla wa la quwwata illa Billah (There is no true god except Allah, and there is no might and power but with Allah).' He (SWT) affirms: `(Yes!) There is no true god except I, and there is no might and power but with Me.''' The Messenger of Allah (PBUH) added, "He who recites this during his illness and dies, will not be touched by the Fire (Hell).''
[At-Tirmidhu].
Commentary: This Hadith points out the excellence of the words mentioned above. This is so because of great meaning they have, namely the firm belief in Allah, His Oneness and Glorification; that to Him Alone we should return, upon Him Alone we should rely, and to Him Alone we should express gratefulness. If somebody utters them during his illness, his life is sure to come to an end in a good way, that is, he will go to Jannah.(1/1161)
146 - باب استحباب سؤال أهل المريض عن حاله
Chapter 146
Recommendation of Inquiring the Family Members of the Patient about his Condition(1/1162)
910 - عن ابن عباس رضي الله عنهما أن علي بن أبي طالب رضي الله عنه خرج من عند رسول الله صلى الله عليه و سلم في وجعه الذي توفي فيه فقال الناس : يا أبا الحسن كيف أصبح رسول الله صلى الله عليه و سلم ؟ فقال : أصبح بحمد الله بارئا . رواه البخاري
910. Ibn `Abbas (May Allah be pleased with them) reported: When `Ali (May Allah be pleased with him) came out after visiting the Messenger of Allah (PBUH) during his last illness, the people asked: "How is Messenger of Allah (PBUH), O Abul-Hasan?'' He replied: "Praise be to Allah, he (PBUH) is feeling better.''
[Al-Bukhari].
Commentary: This Hadith shows that if a patient is in a critical condition and people are advised not to visit him, it will be appropriate to enquire of his blood relatives about his health. The family members, too, are supposed to give an encouraging report about the patient's condition to enquirers.(1/1163)
147 - باب ما يقوله من أيس من حياته
Chapter 147
Supplication when one is disappointed about his Life(1/1164)
911 - عن عائشة رضي الله عنها قالت سمعت النبي صلى الله عليه و سلم وهو مستند إلي يقول : [ اللهم اغفر لي وارحمني وألحقني بالرفيق الأعلى ] متفق عليه
911. `Aishah (May Allah be pleased with her) reported: While the Prophet (PBUH) was reclining against me (during his last illness) I heard him saying: "Allahumma-ghfir li, warhamni, wa alhiqni bir Rafiqil-A`la (O Allah, forgive me, bestow Your Mercy on me and let me join with the exalted companions.''
[Al-Bukhari and Muslim].
Commentary: Most of the `Ulama' believe that Allah is the Sublime Companion (Ar-Rafiq Al-A`la). Ar-Rafiq (the Companion) is one of the Divine Names. Some take it to mean the supreme communion of angels, Prophets, martyrs and the righteous. Prophet Yusuf (Joseph) had prayed to Allah, "... And join me with the righteous.'' (12:101).
At the hour of death, man should cut off his link with the world and unite it with the Hereafter. By seeking Divine forgiveness, the Prophet (PBUH) aimed at moral elevation and abundance of goodness. Otherwise, he was protected by Allah and immune against sinning.(1/1165)
912 - وعنها رضي الله عنها قالت رأيت رسول الله صلى الله عليه و سلم وهو بالموت عنده قدح فيه ماء وهو يدخل يده في القدح ثم يمسح وجهه بالماء ثم يقول : [ اللهم أعني على غمرات الموت وسكرات الموت ] رواه الترمذي
912. `Aishah (May Allah be pleased with her) reported: I saw the Messenger of Allah (PBUH) when he was at the point of death. He had a drinking bowl with water in it. He would dip his hand into the bowl, and wipe his face. Then he would supplicate, "O Allah! Help me over pangs and agony of death.''
[At-Tirmidhi].
Commentary: This Hadith, too, affirms the Prophet's creatural aspect, that is to say, like other humans he was also overwhelmed by the intensity of illness and felt its agony. In his last days, he suffered from intense fever. In order to decrease the high temperature, he repeatedly wet his right hand with water and passed it over his face. Like all mortals, he too, experienced the agony of the last moments and prayed to Allah for its alleviation and sought His Help. Sheikh Al-Albani considers the authenticity of this Hadith as deficient. However, the Prophet (PBUH) is authentically reported to have lost consciousness during severe illness. Both the Ahadith of this chapter reveal that man should seek help from Allah at the hour of his departure from this world.(1/1166)
148 - باب استحباب وصية أهل المريض ومن يخدمه بالإحسان إليه واحتماله والصبر على ما يشق من أمره وكذا الوصية بمن قرب سبب موته بحد أو قصاص ونحوهما
Chapter 148
Instructing the Patient's family to be kind to him - Consoling the Patients and showing kindness to one Facing Death Sentence(1/1167)
913 - عن عمران بن الحصين رضي الله عنهما أن امرأة من جهينة أتت النبي صلى الله عليه و سلم وهي حبلى من الزنا فقالت : يا رسول الله أصبت حدا فأقمه علي . فدعا نبي الله صلى الله عليه و سلم وليها فقال : [ أحسن إليها فإذا وضعت فأتني بها ] ففعل فأمر بها النبي صلى الله عليه و سلم فشدت عليها ثيابها ثم أمر بها فرجمت ثم صلى عليها ] رواه مسلم
913. `Imran bin Husain (May Allah be pleased with them) reported: A woman belonging to the Juhainah tribe came to the Messenger of Allah (PBUH) after having conceived from Zina. She submitted: "O Messenger of Allah! I am liable to Hadd (punishment ordained by Allah), so execute it.'' The Messenger of Allah (PBUH) called her guardian and said, "Treat her well and bring her to me after delivery.'' He acted accordingly. Then the Messenger of Allah (PBUH) commanded to tie her clothes firmly around her and then stoned her to death. He (PBUH) then offered funeral prayer for her.
[Muslim].
Commentary: This Hadith has relevance to the theme of the chapter as we see it. Moreover, it reveals that if a woman becomes pregnant after committing adultery, she will not be subjected to punishment immediately. Instead, the penalty will take place after childbirth. This will certainly contribute to the remission of her sins and will also be a factor in offering the funeral prayer for her.(1/1168)
149 - باب جواز قول المريض أنا وجع أو شديد الوجع أو موعوك أو وارأساه ونحو ذلك وبيان أنه لا كراهة في ذلك إذا لم يكن على التسخط وإظهار الجزع
Chapter 149
Permissibility of expressing feelings of agony in Serious Illness(1/1169)
914 - عن ابن مسعود رضي الله عنه قال : دخلت على النبي صلى الله عليه و سلم وهو يوعك فمسسته فقلت : إنك لتوعك وعكا شديدا . فقال : [ أجل أنا أوعك كما يوعك رجلان منكم ] متفق عليه
914. Ibn Mas`ud (May Allah be pleased with him) reported: I visited the Prophet ({PBUH) while he was suffering. I said: "(O Messenger of Allah!) You suffer too much.'' He said, "Yes, I suffer as much as two men of you.''
[Al-Bukhari and Muslim].
Commentary: This Hadith also throws light on the fact that the Prophet (PBUH) was merely a human being. Besides, it tells us that one is at liberty to speak of one's suffering.(1/1170)
915 - وعن سعد بن أبي وقاص رضي الله عنه قال : جاءني رسول الله صلى الله عليه و سلم يعودني من وجع اشتد بي فقلت : بلغ مني ما ترى وأنا ذو مال ولا يرثني إلا ابنتي . وذكر الحديث . متفق عليه
915. Sa`d bin Abu Waqqas (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) came to visit me when I had a severe pain. I said: "I am suffering from such trouble as you are observing. I am a wealthy man and the only heir of mine is my daughter.'' (Then Sa`d narrated the whole incident).
[Al-Bukhari and Muslim].(1/1171)
916 - وعن القاسم بن محمد قال قالت عائشة رضي الله عنها : وارأساه . فقال النبي صلى الله عليه و سلم : [ بل أنا وارأساه ] وذكر الحديث . رواه البخاري
916. Al-Qasim bin Muhammad reported `Aishah (May Allah be pleased with her) said: "Oh, my head.'' (It was hurting due to pain.) Thereupon the Prophet (PBUH) said, "Rather it is I who says: `Oh, my headache.''' (Then Al-Qasim narrated the complete narration).
[Al-Bukhari].
Commentary: `Aishah (May Allah be pleased with her) had a headache and she told the Prophet (PBUH) about it. He said, "My head too is splitting with pain.'' This means that a man can express the intensity of his pain and suffering, provided he has no intention to complain against the Will of Allah and point out his sorrow and frustration. Al-Qasim bin Muhammad bin Abu Bakr, the reporter of this Hadith, was `Aishah's nephew and one of the seven distinguished jurists of Al-Madinah.(1/1172)
150 - باب تلقين المحتضر لا إله إلا الله
Chapter 150
Helping a dying Person to Pronounce 'La Ilaha Illahllah'(1/1173)
917 - عن معاذ رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ من كان آخر كلامه لا إله إلا الله دخل الجنة ] رواه أبو داود والحاكم وقال صحيح الإسناد
917. Mu`adh bin Jabal (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "He whose last words are: `La ilaha illallah' (There is no true god except Allah) will enter Jannah.''
[Abu Dawud].
Commentary: This Hadith says that if a man's tongue spontaneously starts uttering the basic testification of Islam: "None has the right to be worshipped but Allah'' just before his death, he will undoubtedly enter Jannah. However, it is not definite whether he will go to Jannah in the first phase or will be admitted to it in the second phase after undergoing a purification process. This depends on the Will of Allah. Yet, admission to Jannah is subjected to his thorough understanding of monotheism and its conditions, that is to say, a complete abstinence from a polytheistic conduct of life. Otherwise, Jannah is likely to be denied to many of the so-called Muslims overtly indulging in polytheism.(1/1174)
918 - وعن أبي سعيد الخدري رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ لقنوا موتاكم لا إله إلا الله ] رواه مسلم
918. Abu Sa`id Al-Khudri (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "Exhort your dying men to recite: `La ilaha illallah' (There is no true god except Allah).''
[Muslim].
Commentary: This Hadith implies the Prophet's instruction to his followers to recite the testification of Islam: La ilaha illallah (There is no true god except Allah) beside the dying people so that they may also recite it after hearing it. Yet, they should not be urged to recite it (i.e., by saying to the dying person: say it, say it) lest they refuse in embarrassment involving an affront to Faith. May Allah guard us against such a thing!(1/1175)
151 - باب ما يقوله عند تغميض الميت
Chapter 151
Supplication to be made soon after a Person's Death(1/1176)
919 - عن أم سلمة رضي الله عنها قالت دخل رسول الله صلى الله عليه و سلم على أبي سلمة وقد شق بصره فأغمضه ثم قال : [ إن الروح إذا قبض تبعه البصر ] فضج ناس من أهله فقال : [ لا تدعوا على أنفسكم إلا بخير فإن الملائكة يؤمنون على ما تقولون ] ثم قال : [ اللهم اغفر لأبي سلمة وارفع درجته في المهديين واخلفه في عقبه في الغابرين واغفر لنا وله يا رب العالمين وافسح له في قبره ونور له فيه ] رواه مسلم
919. Umm Salamah (May Allah be pleased with her) reported: The Messenger of Allah (PBUH) visited Abu Salamah (May Allah be pleased with him) when his eyes were open soon after he died. He closed them (the eyes) for him and said, "When the soul is taken away, the sight follows it.'' Some members of his family began to weep. He (PBUH) said: "Do not supplicate for yourselves anything but good, for the angels say `amin' to what you say.'' Then he ü said, "O Allah! Forgive Abu Salamah, raise his rank among those who are rightly-guided and grant him a successor from his descendants who remain behind. Grant him pardon and us, too. O Rubb of the worlds. Make his grave spacious for him and give him light in it.''
[Muslim].
Commentary: When the soul leaves the body, the eyes remain open as if gazing at it. So, the eyes of the dead body should be closed. Secondly, one should avoid uttering any imprecation on such occasions as the angels, present on the occasion, say `Amin' to it. Thirdly, the Prophet's example requires the pious persons to visit a bereaved family. Condoling them, they should invoke supplication and blessing for the departed soul. Besides, they should pray to Allah to bless the bereaved with both spiritual and material gains and multiple goodness. Supplication, as other Ahadith also tell us, is beneficial to the dead person. Condolence and supplication is undoubtedly a confirmed practice of the Prophet (PBUH). We are supposed to follow only what the Prophet (PBUH) did on such occasions, that is to say, to pray for both the departed soul and the bereaved family. This is not confirmed if in any mourning session, the Prophet ü ever prayed by raising his hands. But in view of the accepted mode of praying, to raise hands is also allowable.(1/1177)
152 - باب ما يقال عند الميت وما يقوله من مات له ميت
Chapter 152
Goof Words to be Uttered before a dying Person and his Family(1/1178)
920 - عن أم سلمة رضي الله عنها قالت قال رسول الله صلى الله عليه و سلم : [ إذا حضرتم المريض أو الميت فقولوا خيرا فإن الملائكة يؤمنون على ما تقولون ] قالت : فلما مات أبو سلمة أتيت النبي صلى الله عليه و سلم فقلت : يا رسول الله إن أبا سلمة قد مات . قال : [ قولي : اللهم اغفر لي وله وأعقبني منه عقبي حسنة ] فقلت فأعقبني الله من هو خير لي منه : محمدا صلى الله عليه و سلم . رواه مسلم هكذا : [ إذا حضرتم المريض أو الميت ] على الشك ورواه أبو داود وغيره [ الميت ] بلا شك
920. Umm Salamah (May Allah be pleased with her): The Messenger of Allah (PBUH) said, "When you visit a sick or a dying person, you should utter good words because the angels say `Amin' at what you say.'' She added: When Abu Salamah (May Allah be pleased with him) died, I came to the Prophet (PBUH) and said: "O Messenger of Allah, Abu Salamah has died.'' He (PBUH) directed me to supplicate thus: "Allahummaghfir li wa lahu, wa a`qibni minhu `uqba hasanatan [O Allah, forgive me and him, and bestow upon me a better future (give me a better substitute)].'' So I supplicated as he directed, and Allah gave me a man who was better for me than Abu Salamah (i.e., the Prophet Muhammad (PBUH)). (The Prophet (PBUH) married Umm Salamah afterwards.)
[Muslim].
Commentary: In order to fill the vacuum of the dead person, the family members should pray to Allah to grant them a better substitute as He is Omnipotent and nothing is impossible to Him.(1/1179)
921 - وعنها رضي الله عنها قالت سمعت رسول الله صلى الله عليه و سلم يقول ما من عبد تصيبه مصيبة فيقول : إنا لله وإنا إليه راجعون اللهم اؤجرني في مصيبتي واخلف لي خيرا منها إلا آجره الله تعالى في مصيبته وأخلف له خيرا منها ] قالت : فلما توفي أبو سلمة قلت كما أمرني رسول الله صلى الله عليه و سلم فأخلف الله لي خيرا منه : رسول الله صلى الله عليه و سلم . رواه مسلم
921. Umm Salamah (May Allah be pleased with her) reported: I heard the Messenger of Allah (PBUH) saying, "When a person suffers from a calamity and utters: `Inna lillahi wa inna ilaihi raji`un. Allahumma ujurni fi musibati, wakhluf li khairan minha (We belong to Allah and to Him we shall return. O Allah! Compensate me in my affliction, recompense my loss and give me something better in exchange for it), then Allah surely compensates him with reward and better substitute.'' Umm Salamah (May Allah be pleased with her) said: When Abu Salamah (May Allah be pleased with him) died, I repeated the same supplication as the Messenger of Allah (PBUH) had commanded me (to do). So Allah bestowed upon me a better substitute than him (I was married to Muhammad, the Messenger of Allah (PBUH)).
[Muslim].
Commentary: The better substitute which fell to Umm Salamah (May Allah be pleased with her) as her lot, was her marriage with the Prophet (PBUH) after the death of her husband Abu Salamah (May Allah be pleased with him). She got the reward in her earthly life. If somebody remains deprived of it in the world, he is sure to have it in the life to come. However, this depends on the Will of Allah, for being the Creator, He has the best knowledge of what is appropriate and good for us.(1/1180)
922 - وعن أبي موسى رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ إذا مات ولد العبد قال الله تعالى لملائكته : قبضتم ولد عبدي ؟ فيقولون : نعم . فيقول : قبضتم ثمرة فؤاده ؟ فيقولون : نعم . فيقول : فماذا قال عبدي ؟ فيقولون : حمدك واسترجعك فيقول الله تعالى : ابنوا لعبدي بيتا في الجنة وسموه بيت الحمد ] رواه الترمذي وقال حديث حسن
922. Abu Musa Al-Ash`ari (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "When a man's child dies, Allah, the Exalted, asks His angels, `Have you taken out the life of the child of My slave?' and they reply in the affirmative. He (SWT) then asks, `Have you taken the fruit of his heart?' and they reply in the affirmative. Thereupon He asks, `What did my slave say?' They say: `He praised You and said: Inna lillahi wa inna ilaihi raji'un (We belong to Allah and to Him we shall return).' Allah says: `Build a house for my slave in Jannah and name it Baitul-Hamd (the House of Praise).'''
[At-Tirmidhi].
Commentary: The death of a child is distressing to parents. But it will be a matter of great excellence on their part if they are patient.(1/1181)
923 - وعن أبي هريرة رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ يقول الله تعالى : ما لعبدي المؤمن عندي جزاء إذا قبضت صفيه من أهل الدنيا ثم احتسبه إلا الجنة ] رواه البخاري
923. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said: "Allah, the Exalted, says: `I have no reward except Jannah for a believing slave of Mine who shows patience and anticipates My reward when I take away his favourite one from the inhabitants of the world.'''
[Al-Bukhari].(1/1182)
924 - وعن أسامة بن زيد رضي الله عنه قال : أرسلت إحدى بنات النبي صلى الله عليه و سلم إليه تدعوه وتخبره أن صبيا لها أو ابنا في الموت فقال للرسول : [ ارجع إليها فأخبرها أن لله تعالى ما أخذ وله ما أعطى وكل شيء عند بأجل مسمى فمرها فلتصبر ولتحتسب ] وذكر تمام الحديث . متفق عليه
924. Usamah bin Zaid (May Allah be pleased with them) reported: A daughter of the Prophet (PBUH) sent a message to him that her son was at his last breath, and requested him to come to her. The Messenger of Allah (PBUH) sent back the informer saying: "To Allah belongs what He takes and what He gives, and everything has a limited period (in this world). So ask her to endure patiently, and expect the reward of Allah.''
[Al-Bukhari and Muslim].
Commentary: This Hadith exhorts us to keep self-composure at a moment of tribulation. The Prophet's daughter mentioned in this Hadith is Zainab (May Allah be pleased with her). See the Commentary on Hadith No. 29.(1/1183)
153 - باب جواز البكاء على الميت بغير ندب ولا نياحة
Chapter 153
The Ruling of crying and wailing over a Dead Person(1/1184)
أما النياحة فحرام وسيأتي فيها باب كتاب النهي إن شاء الله تعالى . وأما البكاء فجاءت أحاديث بالنهي عنه وأن الميت يعذب ببكاء أهله . وهي متأولة محمولة على من أوصى به والنهي إنما هو عن البكاء الذي فيه ندب أو نياحة . والدليل على جواز البكاء بغير ندب ولا نياحة أحاديث كثيرة . منها :
Wailing is unanimously forbidden (Haram) as will be mentioned later on. There are some Ahadith which forbid us from crying over somebody's death, and which inform us that the dead will be tormented in their graves as a result of their relatives crying over their death. This prohibition applies only to those cases where crying is accompanied with lamenting and wailing. Weeping without these two is, permissible; and the Ahadith in support of this are many, including the following:(1/1185)
925 - عن ابن عمر رضي الله عنه أن رسول الله صلى الله عليه و سلم عاد سعد بن عبادة ومعه عبد الرحمن بن عوف وسعد بن أبي وقاص وعبد الله بن مسعود رضي الله عنهم فبكى رسول الله صلى الله عليه و سلم فلما رأى القوم بكاء رسول الله صلى الله عليه و سلم بكوا . فقال : [ ألا تسمعون ؟ إن الله لا يعذب بدمع العين ولا بحزن القلب ولكن يعذب بهذا أو يرحم ] وأشار إلى لسانه . متفق عليه
925. Ibn `Umar (May Allah be pleased with them) reported: The Messenger of Allah (PBUH) visited Sa`d bin `Ubadah during his illness. He was accompanied by `Abdur-Rahman bin `Auf, Sa`d bin Abu Waqqas and `Abdullah bin Mas`ud (May Allah be pleased with them). The Messenger of Allah (PBUH) began to weep. When his Companions saw this, their tears also started flowing. He (PBUH) said, "Do you not hear, Allah does not punish for the shedding of tears or the grief of the heart, but punishes or bestows mercy for the utterances of this (and he pointed to his tongue).''
[Al-Bukhari and Muslim].
Commentary: Under the stress of grief, man becomes heavy-hearted and tears flow out from his eyes. This is something natural and beyond human control. Rather the outflow of tears results from Divine compassion. This is neither forbidden nor subject to accountability. It is only wailing which is Haram, and is punishable. Yet, man is blessed with Divine mercy if he gives expression to patience and gratefulness by his tongue. Moreover, to mention the merits and excellence of a departed soul is in itself a good thing because others may be stimulated to adopt them. But to recount them by way of wailing is disliked. A Hadith says that a dead person is tormented because of the weeping of his household. Here weeping means lamenting and wailing. Otherwise, to weep is human instinct and no curbs can be put over it. Besides, this warning is meant for such a person who might have been accustomed to wailing during his lifetime. Or he might have left a will to his family for wailing over his death. May be he consciously avoided giving a predeath warning to his kith and kin against wailing. In all the three situations, he will be equally held accountable with his soul being tormented for the wailing of his relatives. In case, he is uninvolved in any of the situations, he will remain free from hellish torments. Instead the wailers will have to bear the brunt of their sin. As the Qur'an says, "No one laden with burdens can bear another's burden.'' (17:15).(1/1186)
926 - وعن أسامة بن زيد رضي الله عنهما أن رسول الله صلى الله عليه و سلم رفع إليه ابن ابنته وهو في الموت ففاضت عينا رسول الله صلى الله عليه و سلم فقال له سعد : ما هذا يا رسول الله ؟ قال : [ هذه رحمة جعلها الله تعالى في قلوب عباده وإنما يرحم الله من عباده الرحماء ] متفق عليه
926. Usamah bin Zaid (May Allah be pleased with him) reported: A grandson (child of the daughter) of the Messenger of Allah (PBUH) was presented to him while the child was at his last breath. Tears began to flow from the eyes of the Messenger of Allah (PBUH). Sa`d said to him: "What is this, O Messenger of Allah?'' He (PBUH) said, "It is mercy which Allah has placed in the hearts of his salves. Allah bestows His Mercy on the merciful among His slaves.''
[Al-Bukhari and Muslim].(1/1187)
927 - وعن أنس رضي الله عنه أن رسول الله صلى الله عليه و سلم دخل على ابنه إبراهيم رضي الله عنه وهو يجود بنفسه فجعلت عينا رسول الله صلى الله عليه و سلم تذرفان فقال له عبد الرحمن بن عوف : وأنت يا رسول الله ؟ فقال : [ يا ابن عوف إنها رحمة ] ثم أتبعها بأخرى فقال : [ إن العين تدمع والقلب يحزن ولا نقول إلا ما يرضي ربنا وإنا لفراقك يا إبراهيم لمحزونون ] رواه البخاري . وروى مسلم بعضه
والأحاديث في الباب كثيرة في الصحيح مشهورة والله أعلم
927. Anas (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) came to his son Ibrahim (May Allah be pleased with him) when he was breathing his last. The eyes of the Messenger of Allah (PBUH) began shedding tears. `Abdur-Rahman bin `Auf (May Allah be pleased with him) said, "O Messenger of Allah, you too weep?'' He (PBUH) said, "O Ibn `Auf! It is mercy.'' Then he began to weep and said, "The eyes are shedding tears and the heart is grieved, and we will not say except what pleases our Rubb. O Ibrahim! Indeed we are grieved by your departure.''
[Al-Bukhari].
Commentary: The death of the Prophet's son, Ibrahim, born of Miriyah (May Allah be pleased with her) had occurred in the tenth year of Hijra. The Ahadith clearly prove that weeping over a loved one's death is permissible. But it should be void of wailing.(1/1188)
154 - باب الكف عما يرى من الميت من مكروه
Chapter 154
Prohibition of Disclosing the Physical defects of the Deceased(1/1189)
928 - عن أبي رافع أسلم مولى رسول الله صلى الله عليه و سلم أن رسول الله صلى الله عليه و سلم قال : [ من غسل ميتا فكتم عليه غفر الله له أربعين مرة ] رواه الحاكم وقال صحيح على شرط مسلم
928. Abu Rafi` Aslam (May Allah be pleased with him), the freed slave of the Messenger of Allah (PBUH) reported: The Messenger of Allah (PBUH) said, "He who washes a dead body and conceals what he notices of physical defects, he will be forgiven forty times.''
[Al-Hakim].
Commentary: If during washing a man's dead body, the washer has noticed some physical defect or some sort of deformation in it, he should avoid disclosing it to others so that a bad name may not come to the departed soul. Yet, the deformity in his body may have come as a Divine vengeance for the sinful and heretic life led by him in this world. In this case, there will be room for such a disclosure. Because on being dreaded and warned of a horrible end, people will come to adopt a clean and pure life in accordance with the religious principles.(1/1190)
155 - باب الصلاة على الميت وتشييعه وحضور دفنه وكراهة اتباع النساء الجنائز
Chapter 155
Participation in Funeral Prayer and Procession and the dislike of Women Participating in the Funeral Procession(1/1191)
929 - قد سبق فضل التشييع ( انظر كتاب عيادة المريض وتشييع الميت )
وعن أبي هريرة رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ من شهد الجنازة حتى يصلى عليها فله قيراط ومن شهدها حتى تدفن فله قيراطان ] قيل : وما القيراطان ؟ قال : [ مثل الجبلين العظيمين ] متفق عليه
929. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "Whoever follows the funeral procession and offers the funeral prayer for it, will get a reward equal to one Qirat, and whoever attends it till burial, will get a reward equal to two Qirat.'' It was asked, "What are two Qirat?'' He (PBUH) replied, "Equal to two huge mountains.''
[Al-Bukhari and Muslim].
Commentary: Participation in a Muslim's funeral procession and prayer for him brings a Muslim a great reward - like the massiveness of a big mountain. And if he stays beside the grave till the burial takes place, the reward will become two-fold, that is, equaling the massiveness of two huge mountains.(1/1192)
930 - وعنه رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : من اتبع جنازة مسلم إيمانا واحتسابا وكان معه حتى يصلي عليها ويفرغ من دفنها فإنه يرجع من الأجر بقيراطين كل قيراط مثل أحد ومن صلى عليها ثم رجع قبل أن تدفن فإنه يرجع بقيراط ] رواه البخاري
930. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "Whosoever attends the funeral of a Muslim believing and hoping for the reward from Allah and remains with it until the prayer is offered over it and the burial is completed, he will return with a reward of two Qirat; each Qirat is equivalent to Mount Uhud; and whosoever offers his prayer over it and returns before its burial, he will come back with one Qirat.''
[Al-Bukhari].
Commentary: This Hadith explains that the only person who will earn the rewards for participating in the funeral prayer is the one who does it only to fulfill the Commands of Allah in order to seek His Pleasure. It will be denied to him in case his intention is based on social, political and family considerations.(1/1193)
931 - وعن أم عطية رضي الله عنها قالت : نهينا عن اتباع الجنائز ولم يعزم علينا . متفق عليه
ومعناه : لم يشدد في النهي كما يشدد في المحرمات
931. Umm Atiyyah (May Allah be pleased with her) reported: We (womenfolk) were prohibited from accompanying a funeral procession, but we were not compelled (not to do so).
[Al-Bukhari and Muslim].
Commentary: Women have been prohibited from walking along the bier so as to escape mixing with men. Yet, they have room for participation when there is no danger of mixing with men. Here, lack of a hardened stance means that women, if and when required, can walk side by side with the bier but not without meeting the prerequisites. The orthodox `Ulama', therefore, call this Shari`ah restraint by the name of (suggestive prohibition). (Fath Al-Bari).(1/1194)
156 - باب استحباب تكثير المصلين على الجنازة وجعل صفوفهم ثلاثة فأكثر
Chapter 156
Excellence of Participation in Funeral Prayers in Large Numbers and Formation of Three Rows or More(1/1195)
932 - عن عائشة رضي الله عنها قالت : قال رسول الله صلى الله عليه و سلم : [ ما من ميت يصلي عليه أمة من المسلمين يبلغون مائة كلهم يشفعون له إلا شفعوا فيه ] رواه مسلم
932. `Aishah (May Allah be pleased with her) reported: The Messenger of Allah (PBUH) said, "If a group of Muslims numbering a hundred perform funeral prayer over a dead person, and all of them ask Allah's forgiveness for him, their prayer for him will be accepted.''
[Muslim].(1/1196)
933 - وعن ابن عباس رضي الله عنهما قال سمعت رسول الله صلى الله عليه و سلم يقول : [ ما من رجل مسلم يموت فيقوم على جنازته أربعون رجلا لا يشركون بالله شيئا إلا شفعهم الله فيه ] رواه مسلم
933. Ibn `Abbas (May Allah be pleased with them) reported: The Messenger of Allah (PBUH) said, "If a Muslim dies and forty people, who do not associate anything with Allah in worship, participate in the funeral prayer over him, Allah will accept their intercession for him.''
[Muslim].(1/1197)
934 - وعن مرثد بن عبد الله اليزني قال : كان مالك بن هبيرة رضي الله عنه إذا صلى على الجنازة فتقال الناس عليها جزأهم ثلاثة أجزاء ثم قال قال رسول الله صلى الله عليه و سلم : [ من صلى عليه ثلاثة صفوف فقد أوجب ] رواه أبو داود الترمذي وقال حديث حسن
934. Marthad bin `Abdullah Al-Yazni reported: When Malik bin Hubairah (May Allah be pleased with him) offered a funeral prayer and found a small number of participants, he would divide them into three rows and would say that the Messenger of Allah (PBUH) said, "If three rows of men offer funeral prayer over anyone, his entry into Jannah will become certain.''
[Abu Dawud and At-Tirmidhi].
Commentary: These Ahadith reveal to us that the maximum participation of people in a funeral prayer is a welcome sign. But the condition is that they should be righteous people, well-rooted in Faith and monotheistic belief. But heretics and those who associate partners with Allah in worship have no value to Allah. If the participants are small in number, they should be divided in three rows. Different Ahadith speak of different numbers, all of which convey the sense of abundance. And this abundance is not to be taken in the unqualified sense, rather it means the abundance of sincere and pious believers and monotheists. May Allah multiply their number!(1/1198)
157 - باب ما يقرأ في صلاة الجنازة
Chapter 157
Supplications in Funeral Prayers(1/1199)
كبر أربع تكبيرات . يتعوذ بعد الأولى ثم يقرأ فاتحة الكتاب ثم يكبر الثانية ثم يصلي على النبي صلى الله عليه و سلم فيقول : اللهم صل على محمد وعلى آل محمد . والأفضل أن يتممه بقوله : كما صليت على إبراهيم إلى قوله حميد مجيد ولا يفعل ما يفعله كثير من العوام من قولهم : { إن الله وملائكته يصلون على النبي } الآية ( 56 الأحزاب ) فإنه لا تصح صلاته إذا اقتصر عليه ثم يكبر الثالثة ويدعو للميت وللمسلمين بما سنذكره من الأحاديث إن شاء الله تعالى ثم يكبر الرابعة ويدعو . ومن أحسنه : اللهم لا تحرمنا أجره ولا تفتنا بعده واغفر لنا وله . والمختار أنه يطول الدعاء في الرابعة خلاف ما يعتاده أكثر الناس لحديث ابن أبي أوفى الذي سنذكره إن شاء الله تعالى ( انظر الحديث رقم 937 ) فأما الأدعية المأثورة بعد التكبيرة الثالثة فمنها :
To pronounce four Takbir (saying Allahu Akbar) in the funeral prayer. After the first Takbir, after saying A`udhu billahi minash-Shaitanir-rajim, recite Surat Al-Fatihah. After the second Takbir, send Salam [Allahumma Salli `ala Muhammadin wa `ala ali Muhammadin kama sallaita `ala Ibrahima wa `ala ali Ibrahima, innaka Hamidun Majid. Allahumma barik `ala Muhammadin wa `ala ali Muhammadin, kama barakta `ala Ibrahima, wa `ala ali Ibrahima, innaka Hamidun Majid. Then after the third Takbir, invoke supplication for the deceased and for the Muslims as we will mention later on, in sha' Allah. After the fourth Takbir, supplicate Allah. (Some of the supplications of the Messenger of Allah (PBUH), which are to be recited after the third Takbir are mentioned in the following Ahadith:)(1/1200)
935 - عن أبي عبد الرحمن عوف بن مالك رضي الله عنه قال : صلى رسول الله صلى الله
عليه وسلم على جنازة فحفظت من دعائه وهو يقول : اللهم اغفر له وارحمه وعافه واعف عنه وأكرم نزله ووسع مدخله واغسله بالماء والثلج والبرد ونقه من الخطايا كما نقيت الثوب الأبيض من الدنس وأبد له دارا خيرا من داره وأهلا خيرا من أهله وزوجا خيرا من زوجه وأدخله الجنة وأعذه من عذاب القبر ومن عذاب النار ] حتى تمنيت أن أكون أنا ذلك الميت . رواه مسلم
935. Abu `Abdur-Rahman `Auf bin Malik (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) offered a funeral prayer and I memorized his supplication. He (PBUH) prayed: "Allahummaghfir lahu, warhamhu, wa `afihi, wa`fu `anhu, wa akrim nuzulahu, wa wassi` mudkhalahu, waghsilhu bil-ma'i wath-thalji wal-baradi, wa naqqihi minal-khataya, kama naqqaytath-thawbal-abyada minad-danasi, wa abdilhu daran khairan min darihi, wa ahlan khairan min ahlihi, wa zawjan khairan min zawjihi, wa adkhilhul-Jannata, wa a`idh-hu min `adhabil-qabri, wa min `adhabin-nar [if the dead person is a woman, one should change the ending of certain words in this supplication from hu to ha] (O Allah! Forgive him, bestow mercy upon him, pardon him, accord him a noble provision and make his grave spacious, wash him with water, snow and hail, purify him from sins as You have purified the white garment from soiling, give him a better abode in place of his present one, and a better family in exchange of his present one, and a better spouse in place of his present wife; admit him to Jannah and protect from the trial in the grave and punishment in the Hell).'' (After hearing this supplication of the Messenger of Allah (PBUH), Abu' Abdur-Rahman 'Auf bin Malik (May Allah be pleased with him) said: I wished I had been that dead man.
[Muslim].(1/1201)
936 - وعن أبي هريرة وأبي قتادة وأبي إبراهيم الأشهلي عن أبيه وأبوه صحابي رضي الله عنهم عن النبي صلى الله عليه و سلم أنه صلى على جنازة فقال : [ اللهم اغفر لحينا وميتنا وصغيرنا وكبيرنا وذكرنا وأنثانا وشاهدنا وغائبنا اللهم من أحييته منا فأحيه على الإسلام ومن توفيته منا فتوفه على الإيمان اللهم لا تحرمنا أجره ولا تفتنا بعده ] رواه الترمذي من رواية أبي هريرة والأشهلي . ورواه أبو داود من رواية أبي هريرة وأبي قتادة . قال الحاكم : حديث أبي هريرة صحيح على شرط البخاري ومسلم . قال الترمذي قال البخاري : أصح روايات هذا الحديث رواية الأشهلي . قال البخاري وأصح شيء في الباب حديث عوف بن مالك
936. Abu Hurairah, Abu Qatadah, and Abu Ibrahim Al-Ash-hali (May Allah be pleased with them) reported: The Prophet (PBUH) offered a funeral prayer and said: "Allahummaghfir lihaiyina wa maiyitina, wa saghirina wa kabirina, wa dhakarina wa unthana, wa shahidina wa gha'ibina. Allahumma man ahyaiytahu minna, fa'ahyihi `alal-Islam, wa man tawaffaiytahu minna, fatawaffahu `alal-Iman. Allahumma la tahrimna ajrahu, wa la taftinna ba`dahu (O Allah, forgive our living and our dead, our present and our absent, our young and our old, our male and our female. O Allah, whosoever of us You keep alive, keep him alive (faithful) to Islہm, and whosoever of us You cause to die, let him die having Iman. O Allah, do not deprive us of our reward (for being patient) and do not subject us to trials after his death.''
[Abu Dawud and At-Tirmidhi].(1/1202)
937 - وعن أبي هريرة رضي الله عنه قال سمعت رسول الله صلى الله عليه و سلم يقول : [ إذا صليتم على الميت فأخلصوا له الدعاء ] رواه أبو داود
937. Abu Hurairah (May Allah be pleased with him) reported: I heard the Messenger of Allah (PBUH) saying: "When you pray over the dead, make a sincere supplication for him.''
[Abu Dawud and Ibn Majah].(1/1203)
938 - وعنه رضي الله عنه عن النبي صلى الله عليه و سلم في الصلاة على الجنازة : [ اللهم أنت ربها وأنت خلقتها وأنت هديتها للإسلام وأنت قبضت روحها وأنت أعلم بسرها وعلانيتها جئناك شفعاء له فاغفر له ] رواه أبو داود
938. Abu Hurairah (May Allah be pleased with him) reported: The Prophet (PBUH) supplicated in course of funeral prayer: "Allahumma Anta Rabbuha, wa Anta khalaqtaha, wa Anta hadaytaha lil-Islam, wa Anta qabadta ruhaha, wa Anta a`lamu bisirriha wa `alaniyyatiha, ji'naka shufa`a'a lahu [if the dead person is a man, or laha if the dead person is a woman], faghfir lahu [or laha, if it is a woman] (O Allah, You are its Rubb; You created it; You guided it to Islam; You have taken its life back and You know best its insight and outer condition. We have come as intercessors, so forgive him).''
[Abu Dawud].(1/1204)
939 - وعن واثلة بن الأسقع رضي الله عنه قال : صلى بنا رسول الله صلى الله عليه و سلم على رجل من المسلمين فسمعته يقول : [ اللهم إن فلان ابن فلان في ذمتك وحبل جوارك فقه فتنة القبر وعذاب النار وأنت أهل الوفاء والحمد اللهم فاغفر له وارحمه إنك أنت الغفور الرحيم ] رواه أبو داود
939. Wathilah bin Al-Asqa` (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) led the funeral prayer of a Muslim man in our presence, and I heard him saying "Allahumma inna [name of the dead person] fi dhimmatika wa habli jiwarika, faqihi fitnatal-qabri; wa `adhaban-Nari, wa Anta ahlul-wafa'i wal-hamdi; Allahumma faghfir lahu warhamhu, innaka Antal-Ghafur-ur-Rahim [If the dead person is a woman, one can change hu in some words here with ha] [O Allah, (so-and-so son of so-and-so) is in Your Protection and inside the surroundings of Your Refuge. Safeguard him from the trial of the grave and the punishment of the Hell. You keep Your Promise and You deserve to be praised. O Allah! Forgive him and be merciful to him. Indeed, You are the Forgiving, the Merciful].''
[Abu Dawud].(1/1205)
940 - وعن عبد الله بن أبي أوفى رضي الله عنه : أنه كبر على جنازة ابنة له أربع تكبيرات
فقام بعد الرابعة كقدر ما بين التكبيرتين يستغفر لها ويدعو ثم قال : كان رسول الله صلى الله عليه و سلم يصنع هكذا . وفي رواية : [ كبر أربعا فمكث ساعة حتى ظننت أنه سيكبر خمسا ثم سلم عن يمينه وعن شماله فلما انصرف قلنا له : ما هذا ؟ فقال : إني لا أزيد على ما رأيت رسول الله صلى الله عليه و سلم يصنع أو هكذا صنع رسول الله صلى الله عليه و سلم ] رواه الحاكم وقال حديث صحيح
940. `Abdullah bin Abu Aufa (May Allah be pleased with them) reported: While offering the funeral prayer of one of his daughters, he recited four Takbir, and after the fourth Takbir he continued standing for a time equal to an interval between two Takbir, praying for her and seeking Allah's forgiveness for her.'' Then he said: "The Messenger of Allah (PBUH) used to do so.''
Another narration is: He (Abdullah) recited four Takbir and remained standing in prayer for some time till we thought that he would recite the fifth Takbir. Then he gave Salam on the right and on the left. When he turned aside, we asked him about it. He replied: "I would add nothing to what I saw the Messenger of Allah (PBUH) doing,'' or he said: "The Messenger of Allah (PBUH) used to do so.''
[Al-Hakim].
Commentary: All the above mentioned supplications are those which were recited by the Prophet (PBUH) in the funeral prayers. It is, therefore, advisable if they are all put together and recited because we are commanded to pray sincerely for a dead body. Another point comes to our knowledge about the funeral prayer, that is to say, it may be said aloud as affirmed by the above mentioned Ahadith because if the Prophet (PBUH) had not offered it aloud, the Companions would not have been able to memorize these supplications. Thirdly, we are uncertain that after saying a funeral prayer, the Prophet ü and his Companions ever stood round the bier and supplicated for the dead body. It is an innovation (Bid`ah) and must be abolished. We are unauthorized to refer this practice to the Prophet (PBUH). It looks strange that believers should persist in reciting supplications in their own self-styled way after the funeral prayer, but desist from them during the funeral prayer to which they have relevance. It implies that prayer is not the object of their pursuit, otherwise they would have prayed in accordance with the Sunnah. In fact, they cherish their self-fabricated line of action and seem determined to pursue it. May Allah grant them right understanding!(1/1206)
158 - باب الإسراع بالجنازة
Chapter 158
Haste in Burial(1/1207)
941 - عن أبي هريرة رضي الله عنه عن النبي صلى الله عليه و سلم قال : [ أسرعوا بالجنازة فإن تك صالحة فخير تقدمونها إليه وإن تك سوى ذلك فشر تضعونه عن رقابكم ] متفق عليه
وفي رواية لمسلم : [ فخير تقدمونها عليه ]
941. Abu Hurairah (May Allah be pleased with him) reported: I heard the Prophet (PBUH) saying, "Hurry up with the dead body (for its burial), for if it is pious, you are speeding it to goodness and if it is otherwise, you are laying an evil off your necks.''
[Al-Bukhari and Muslim].
Commentary: This Hadith underlines the Prophet's command of an undelayed shrouding and burial of a dead body as well as the rationale behind it. Hence, there should be no unnecessary delay in the funeral, rather the burial procession should reach the grave with utmost haste without of course causing inconvenience to those following it, nor shaking the dead body(1/1208)
942 - وعن أبي سعيد الخدري رضي الله عنه قال كان النبي صلى الله عليه و سلم يقول : [ إذا وضعت الجنازة فاحتملها الرجال على أعناقهم فإن كانت صالحة قالت قدموني وإن كانت غير صالحة قالت لأهلها يا ويلها أين تذهبون بها يسمع صوتها كل شيء إلا الإنسان ولو سمع الإنسان لصعق ] رواه البخاري
942. Abu Sa`id Al-Khudri (May Allah be pleased with him) reported: The Prophet (PBUH) said, "When a dead body is placed on a bier and men carry it on their shoulders, if he was a pious man, it (corpse) says: `Take me in haste.' But if he was not righteous, it says to its bearers: `Woe to it. Where are you taking it?' Everything except man hears its voice. Had a human being heard its voice, he would have surely fallen into swoon.''
[Al-Bukhari].
Commentary: Only Allah knows the reality as to how a dead body speaks. However, no improbability is involved in this matter. Allah is empowered to let any dead body speak if He so likes. We are supposed to believe it on the authority of authentic Ahadith.(1/1209)
159 - باب تعجيل قضاء الدين عن الميت والمبادرة إلى تجهيزه إلا أن يموت فجأة فيترك حتى يتيقن موته
Chapter 159
About Speedy Repayment of the Debts of a Deceased Person and Preparation of Burial(1/1210)
943 - عن أبي هريرة رضي الله عنه عن النبي صلى الله عليه و سلم قال : [ نفس المؤمن معلقة بدينه حتى يقضى عنه ] رواه الترمذي وقال حديث حسن
943. Abu Hurairah (May Allah be pleased with him) reported: The Prophet (PBUH) said, "The soul of the deceased believer remains pending on account of the debt till it (the debt) is repayed.''
[At-Tirmidhi].
Commentary: The Divine decision regarding the redemption or punishment of a dead man remains suspended till the time his debt, if any, is paid off. A bereaved family is supposed to give top priority to the clearance of a debt.(1/1211)
944 - وعن حصين بن وحوح رضي الله عنه أن طلحة بن البراء رضي الله عنه مرض فأتاه النبي صلى الله عليه و سلم يعوده فقال : [ إني لا أرى طلحة إلا قد حدث فيه الموت فآذنوني به وعجلوا به فإنه لا ينبغي لجيفة مسلم أن تحبس بين ظهراني أهله ] رواه أبو داود
944. Hussain bin Wahwah (May Allah be pleased with him) reported: When Talhah bin Al-Bara' (May Allah be pleased with him) fell ill, the Prophet (PBUH) came to visit him and said, "Verily, I think that Talhah is about to die. So inform me when he is dead and make haste (in burying him). Indeed, it is improper for the corpse of a Muslim to be kept lying unburied among his family members.''
[Abu Dawud].
Commentary: This Hadith tells us that a delay in the burial of a dead person will be considered ill-advised if not supported by solid reasons or a Shari`ah argument.(1/1212)
160 - باب الموعظة عند القبر
Chapter 160
Admonition beside the Grave(1/1213)
945 - عن علي رضي الله عنه قال : كنا في جنازة في بقيع الغرقد فأتانا رسول الله صلى الله عليه و سلم فقعد وقعدنا حوله ومعه مخصرة فنكس وجعل ينكت بمخصرته ثم قال : [ ما منكم من أحد إلا وقد كتب مقعده من النار ومقعده من الجنة ] فقالوا : يا رسول الله أفلا نتكل على كتابنا ؟ فقال : [ اعملوا فكل ميسر لما خلق له ] وذكر تمام الحديث . متفق عليه
945. `Ali (May Allah be pleased with him) reported: We were accompanying a funeral procession in Baqi` Al-Gharqad (graveyard in Al-Madinah) when the Messenger of Allah (PBUH) proceeded towards us and sat down. We sat around him. He had a small stick in his hand. He was bending down his head and scraping the ground with the stick. He said, "There is none among you but has a place assigned for him either in the Jannah or in the Hell.'' The Companions said: "O Messenger of Allah, should we not depend upon what has been written for us (and give up doing good deeds)?'' The Messenger of Allah (PBUH) said, "Carry on doing good deeds. Every one will find it easy to do such deeds (as will lead him to his destined place) for which he has been created.''
[Al-Bukhari and Muslim].
Commentary: The subject of this chapter is exactly related to the Hadith accounting for reasons of giving a sermon speech beside the grave. As the dimension of the world's impermanent nature and a heart-moving scene directly confront a man's eyes on this occasion, any moral exhortation is most likely to touch the heart. Secondly, the good or bad deeds of man during his fixed life span in this world prefigure in Allah's Knowledge, and He has ordained the good or bad end of everybody. But this does not mean that man is simply helpless in doing what Allah has predetermined. Indeed, Allah already knows that such and such a person will adopt the righteous conduct and meet a good end; and such and such a person will take to the mischievous way and consequently meet a bad end. Unless man has access to Allah's Knowledge and the Preserved Tablet (which is impossible), he is not supposed to give up the right conduct by banking upon His Knowledge. When he is totally ignorant of the Sacred Writ on his ultimate end, he has no other choice but to continue endeavouring in good pursuits. Allah has given him the freedom of choice and will subject him to accountability on this count alone. Moreover, it is the Divine principle that He helps everybody do only that type of work - facilitating it to him as well - which is germane to his bent of mind. Then, there is no reason that man should lag behind in embarking upon the virtuous path and not try to seek the Grace of Allah.(1/1214)
161 - باب الدعاء للميت بعد دفنه والقعود عند قبره ساعة للدعاء له والاستغفار والقراءة
Chapter 161
Supplication for the Deceased after his Burial(1/1215)
946 - عن أبي عمرو وقيل : أبو عبد الله وقيل : أبو ليلى عثمان بن عفان رضي الله عنه قال : كان النبي صلى الله عليه و سلم إذا فرغ من دفن الميت وقف عليه فقال : [ استغفروا لأخيكم واسألوا له التثبيت فإن الآن يسأل ] رواه أبو داود
946. Abu `Amr (also called Abu `Abdullah and also Abu Laila) from `Uthman bin `Affan (May Allah be pleased with him) reported: After the burial of a dead man, the Prophet (PBUH) would stand by the grave and say, "Ask Allah to forgive your brother and supplicate for him for steadfastness because he is being questioned (about his deeds) now.''
[Abu Dawud].
Commentary: We are told in this Hadith that two angels question man in the grave. Allah helps a true believer in answering correctly. He says to the angels, "Allah is my Rubb. Islam is my religion. And the man sent by Allah as His Prophet is Muhammad.'' A condemned person will say, "Aa, Aa, I do not know.'' We are, therefore, particularly instructed that after the burial of a fellow-Muslim, we should supplicate beside his grave for his being firm-footed against the ordeal to which he will be subjected.(1/1216)
947 - وعن عمرو بن العاص رضي الله عنه قال : إذا دفنتموني فأقيموا حول قبري قدر ما تنحر جزور ويقسم لحمها حتى أستأنس بكم وأعلم ماذا أراجع به رسل ربي . رواه مسلم . وقد سبق بطوله ( انظر الحديث رقم 709 )
قال الشافعي رحمه الله : ويستحب أن يقرأ عنده شيء من القرآن وإن ختموا القرآن كله كان حسنا
947. `Amr bin Al-`as (May Allah be pleased with him) used to say: "When you have buried me, keep standing near my grave till (for the time it takes to) a camel is slaughtered and its meat is distributed, so that I may feel your nearness and know what to reply to the angels sent by my Rubb.''
[Muslim].
Commentary: As mentioned in the previous Hadith, the Prophet (PBUH) has instructed his followers that after a Muslim's burial, they should keep standing beside his grave for some time and pray for his firmness on facing the interrogating angels in the grave. `Amr bin Al-`as, too, made a will to this effect. The reference made to Imam Ash-Shafi`i (May Allah had Mercy upon him) about the recitation of the Qur'an beside a Muslim's grave is in disagreement with the Prophet's practice. What has come to us from the Prophet (PBUH) as his Sunnah in this respect is the act of supplicating, and it will be appropriate to confine to it. Aside from it, the reference made to Imam Ash-Shafi`i seems to be of doubtful authenticity. Because according to Fath Al-Bari, Tafsir Ibn Kathir and some other books, Imam Ash-Shafi`i rejected the view that the benefit of reciting the Qur'an could be transmitted to the dead.(1/1217)
162 - باب الصدقة عن الميت والدعاء له
Chapter 162
Charity on behalf of the Deceased and Praying for him(1/1218)
قال الله تعالى ( الحشر 10 ) : { والذين جاءوا من بعدهم يقولون ربنا اغفر لنا ولإخواننا الذين سبقونا بالإيمان }
Allah, the Exalted, says:
"And those who came after them say: `Our Rubb! Forgive us and our brothers who have preceded us in Faith.''' (59:10)(1/1219)
948 - وعن عائشة رضي الله عنها أن رجلا قال للنبي صلى الله عليه و سلم : إن أمي افتلتت نفسها ( 1 ) وأراها لو تكلمت تصدقت فهل لها أجر إن تصدقت عنها ؟ قال : [ نعم ] متفق عليه . ( 2 )
_________
[ ( 1 ) افتلتت نفسها : أي توفيت
( 2 ) وهو نص صريح في جواز بل سنية التصدق عن الميت ولا يجادل في ذلك إلا مبتدع ذو هوى أو جاهل مدع { . . . وهم يحسبون أنهم يحسنون صنعا } . { ربنا لا تزغ قلوبنا بعد إذ هديتنا وهب لنا من لدنك رحمة إنك أنت الوهاب }
ومثله الحج عن الغير مشروع كذلك بنص السنة وهو يشتمل على جميع الطاعات من إحرام وطواف ووقوف بعرفة وصلاة وهدي وصدقة وأذكار وغيرها . . . ونصه الحديث رقم 1279 : . . . أن امرأة قالت : يا رسول الله إن فريضة الله على عباده في الحج أدركت أبي شيخا كبيرا لا يثبت على الراحلة أفأحج عنه ؟ قال : [ نعم ] متفق عليه . والحديث رقم 1280 عن لقيط بن عامر رضي الله عنه أنه أتى النبي صلى الله عليه و سلم فقال : إن أبي شيخ كبير لا يستطيع الحج ولا العمرة ولا الظعن ؟ قال : [ حج عن أبيك واعتمر ] رواه أبو داود والترمذي وقال حديث حسن صحيح
ومنه يستنتج جواز القيام عن الغير بجميع أنواع البر والطاعات إلا ما استثني صريحا أو ما كان خلاف إرادة الميت كما يدل قول الصحابي هنا : وأراها لو تكلمت تصدقت
دار الحديث ]
948. `Aishah (May Allah be pleased with her) reported: A man said to the Prophet (PBUH): "My mother has died suddenly. I think that if she were able to talk (alive) she would have given in Sadaqah (charity). So, if I give Sadaqah now on her behalf, will she get the reward?'' The Messenger of Allah (PBUH) said, "Yes (she will be rewarded for that).''
[Al-Bukhari and Muslim].
Commentary: This Hadith plainly tells us that the reward of the alms given on behalf of a dead person reaches his or her soul just like the benefit of prayer, if accepted by Allah. Charity and prayer are two permissible forms of the transmission of blessing to the dead. But rites like `Qul' and `Chehlum' are all of Hindu origin to which the ignorant Muslims have taken a fancy. Similarly, Qur'an reading meant to transmit reward to a dead man's soul is against the Prophet's example. All such observances are of no use to the dead. Only scriptural channels can be beneficial to them and they are only two - prayer and charity. But only that charity counts which comes from the children of the dead and the Hadith too has specified it. Obviously, almsgiving by any other person than the offspring cannot be considered rightful or rewarding to the dead. For further detail, one can refer to Sheikh Al-Albani's Ahkam-ul-Janaiz.(1/1220)
949 - وعن أبي هريرة رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ إذا مات الإنسان انقطع عمله إلا من ثلاث : صدقة جارية أو علم ينتفع له أو ولد صالح يدعو له ] رواه مسلم
949. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "When a man dies, his deeds come to an end, except for three: A continuous charity, knowledge by which people derive benefit, pious son who prays for him.''
[Muslim].
Commentary: A thoughtful reflection of this Hadith will reveal that the three things are indeed man's own good deeds which somehow continue to exist even after his death. For example, places like a hospital, a mosque, a religious school and a well built by a man continue to operate like a trust as traces of his activity in earthly life. To quote the Qur'an:
"And We record that which they send before (them), and their traces [their footsteps and walking on the earth with their legs to the mosques for the five compulsory congregational prayers, Jihad (holy fighting in Allah's Cause) and all other good and evil they did, and that which they leave behind].'' (36:12)
So long as they exist and people benefit from them, the dead person will keep receiving his due reward. The same is pertinent to the spread of knowledge of Islamic disciplines to people's moral uplift. For instance, if during his lifetime he wrote books based on Qur'an and Hadith, advocated the cause of Islam, instructed lots of pupils in Islamic teachings, it will be counted as an unending activity on his part. To quote a Hadath: "The one who called people to adopt the Right Path will receive reward in the same measure as did those who had the good fortune to follow him.'' Besides, this Hadith tells us that, after his death, man will receive reward by the prayers of his virtuous children, and other Ahadith too confirm it. This clears the issue of sending the fruit of good works to the welfare of a dead person's soul. Charity or the continual charity from the part of a dead person himself, beneficial (religious) knowledge and prayer are acts of Sunnah under this rule. With the exception of these, all other deeds do not benefit the dead. However, if the dead person was under obligation to perform Hajj or had missed obligatory or vowed fasts, his heirs are commanded by the Prophet (PBUH) to observe them on his behalf. Because this is like a debt payable by the dead person and his heirs are under obligation to discharge it for him. Yet, this rule is inapplicable to other forms of physical worship.(1/1221)
163 - باب ثناء الناس على الميت
Chapter 163
Praising the Deceased(1/1222)
950 - عن أنس رضي الله عنه قال : مروا بجنازة فأثنوا عليها خيرا فقال النبي صلى الله عليه و سلم : [ وجبت ] ثم مروا بأخرى فأثنوا عليها شرا فقال النبي صلى الله عليه و سلم : [ وجبت ] فقال عمر بن الخطاب رضي الله عنه : ما وجبت ؟ قال : [ هذا أثنيتم عليه خيرا فوجبت له الجنة وهذا أثنيتم عليه شرا فوجبت له النار أنتم شهداء الله في الأرض ] متفق عليه
950. Anas (May Allah be pleased with him) reported: Some Companions happened to pass by a funeral procession (bier) and they praised him (the deceased). The Prophet (PBUH) said, "He will certainly enter it.'' Then they passed by another funeral procession and they spoke ill of the deceased. The Prophet (PBUH) said, "He will certainly enter it.'' `Umar bin Al-Khattab (May Allah be pleased with him) said: "(O Messenger of Allah,) what do you mean by `He will certainly enter it?'' He (PBUH) replied, "You praised the first person, so he will enter Jannah; and you spoke ill of the second person, so he will enter Hell. You are Allah's witnesses on earth.''
[Al-Bukhari and Muslim].
Commentary: The remarks of true believers reflect their righteousness and integrity of character. If they bear witness to the purity of heart of a man, he is sure to go to Jannah. And if they comment on the evil-mindedness of somebody, he is likely to be consigned to Hell-fire. Indeed, a believer never utters anything out of malice or self-conceit. There are some Ahadith which forbid us to speak ill of dead people. This rule applies to the true believers only. The Shari`ah argument is against it. However, we are allowed to talk about the misdeeds of the infidels and people who commit sins openly, disregarding the Shari`ah so that others may abstain from imitating a bad example.(1/1223)
951 - وعن أبي الأسود قال : قدمت المدينة فجلست إلى عمر بن الخطاب رضي الله عنه فمرت بهم جنازة فأثني على صاحبها خيرا فقال عمر رضي الله عنه : وجبت . ثم مر بأخرى فأثني على صاحبها خيرا فقال عمر : وجبت . ثم مر بالثالثة فأثني على صاحبها شرا فقال : وجبت . قال أبو الأسود : فقلت : وما وجبت يا أمير المؤمنين ؟ قال قلت كما قال النبي صلى الله عليه و سلم : [ أيما مسلم شهد له أربعة بخير أدخله الله الجنة ] فقلنا : وثلاثة ؟ قال : [ وثلاثة ] فقلنا : واثنان ؟ قال : [ واثنان ] ثم لم نسأله عن الواحد . رواه البخاري
951. Abul-Aswad (May Allah be pleased with him) reported: I came to Al-Madinah, and while I was sitting beside `Umar bin Al-Khattab, a funeral procession passed by. The people praised the deceased, and `Umar bin Al-Khattab said: "He will certainly enter it.'' Then another funeral procession passed by and the people praised the deceased. `Umar bin Al-Khattab (May Allah be pleased with him) said: "He will certainly enter it.'' A third funeral procession passed by and the people spoke ill of the deceased. He said: "He will certainly enter it.'' I (Abul-Aswad) asked: "O Amir Al-Mu'minin (i.e., Leader of the Believers)! What do you mean by `He will certainly enter it'?'' He replied: "I said the same as was said by the Prophet (PBUH). He (PBUH) said, `If four persons testify the righteousness of a Muslim, Allah will grant him Jannah.' We asked: `If three persons testify his righteousness?' He (PBUH) replied, `Even three'. Then we asked: `If two?' He (PBUH) replied, `Even two.' We did not ask him (regarding the testimony) of one.''
[Al-Bukhari].(1/1224)
164 - باب فضل من مات له أولاد صغار
Chapter 164
Superiority of one who is Bereaved of his Infants(1/1225)
952 - عن أنس رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ ما من مسلم يموت له ثلاثة لم يبلغوا الحنث إلا أدخله الله الجنة بفضل رحمته إياهم ] متفق عليه
952. Anas (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "Any Muslim who loses three children before they reach the age of maturity, will be granted Jannah by Allah, the Exalted, out of His Mercy for them.''
[Al-Bukhari and Muslim].
Commentary: Only that man who, patiently endures the loss of his children and expects reward from Allah, will enjoy this privilege. Allah will have mercy on such people and admit them into Jannah owing to His Mercy towards these innocent children.(1/1226)
953 - وعن أبي هريرة رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ لا يموت لأحد من المسلمين ثلاثة من الولد لا تمسه النار إلا تحلة القسم ] متفق عليه
و [ تحلة القسم ] قول الله تعالى ( مريم 71 ) : { وإن منكم إلا واردها } والورود هو : العبور على الصراط وهو جسر منصوب على ظهر جهنم عافانا الله منها
953. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "A Muslim whose three children die (in infancy) will not be touched by the Fire (of Hell) except for the fulfillment of Allah's Oath.''
[Al-Bukhari and Muslim].
[Allah's Oath here refers to His Ayah: "There is not one of you but will cross over it (Hell).'' (19:71) And the crossing will be across the `Bridge' set over the Hell.]
Commentary: On the Day of Resurrection all humans, believers and disbelievers, will have to cross the ``Sirat or Bridge'' set over the Hell. Believers will cross it in the twinkling of an eye according to their respective deeds done in the world. Some will cross it with the speed of lightning and the air, some like birds and some like fine horses, and others like riding-animals. All of them will cross the Bridge, some harmed and some unharmed. Some will fall into Hell but will later be removed from it through the Prophet's intercession. However, the infidels will not be able to cross it and all of them will land in Hell. The believer who loses three children and patiently endures this affliction, and anticipates Allah's reward in the Hereafter, will also be bound to cross the Bridge in deference to the Divine determination.(1/1227)
954 - وعن أبي سعيد الخدري رضي الله عنه قال جاءت امرأة إلى رسول الله صلى الله عليه و سلم فقالت : يا رسول الله ذهب الرجال بحديثك فاجعل لنا من نفسك يوما نأتيك فيه تعلمنا مما علمك الله . قال : [ اجتمعن يوم كذا وكذا ] فاجتمعن فأتاهن النبي صلى الله عليه و سلم فعلمهن مما علمه الله ثم قال : [ ما منكن من امرأة تقدم ثلاثة من الولد إلا كانوا لها حجابا من النار ] فقالت امرأة : واثنين ؟ فقال رسول الله صلى الله عليه و سلم : [ واثنين ] متفق عليه
954. Abu Sa`id Al-Khudri (May Allah be pleased with him) reported: A woman came to the Messenger of Allah (PBUH) and said: "O Messenger of Allah! Only men benefit from your talks, so please fix a day for us, to teach us the knowledge which Allah has taught you.'' The Messenger of Allah (PBUH) fixed a day and directed them to assemble. When they gathered, the Prophet (PBUH) went to them and taught them what Allah had taught him. He (PBUH) then said, "Any woman of you whose three children die (in infancy) they will be a guard for her against Fire (of Hell).'' One of the women asked: "What if she loses two?'' The Messenger of Allah (PBUH) replied, "Even two.''
[Al-Bukhari and Muslim].
Commentary: Islam requires us to do all that we can to impart moral instruction and the knowledge of Islamic sciences to women. If a woman herself has received Islamic education and possesses the outlook of a true Muslim, the child's upbringing will automatically be fashioned on Islamic lines. The younger generation's aversion to Islam and its aloofness from Islamic manners can be referred in the first place to mother's lack of Islamic education. In fact, the Muslim women essentially need to be grounded in Islamic sciences so as to guide their children.(1/1228)
165 - باب البكاء والخوف عند المرور بقبور الظالمين ومصارعهم وإظهار الافتقار إلى الله تعالى والتحذير من الغفلة عن ذلك
Chapter 165
Weeping while Passing by the Graves of the Infidals(1/1229)
955 - عن ابن عمر رضي الله عنهما أن رسول الله صلى الله عليه و سلم قال لأصحابه ( يعني لما وصلوا الحجر : ديار ثمود ) : [ لا تدخلوا على هؤلاء المعذبين إلا أن تكونوا باكين فإن لم تكونوا باكين فلا تدخلوا عليهم لا يصيبكم ما أصابهم ] متفق عليه
وفي رواية قال : لما مر رسول الله صلى الله عليه و سلم بالحجر قال : [ لا تدخلوا مساكن الذين ظلموا أنفسهم أن يصيبكم ما أصابهم إلا أن تكونوا باكين ] ثم قنع رسول الله صلى الله عليه و سلم رأسه وأسرع السير حتى أجاز الوادي
955. Ibn `Umar (May Allah be pleased with them) reported: When the Messenger of Allah (PBUH) and his Companions reached Al-Hijr, the dwellings of the Thamud people, he admonished his Companions (saying), "Do not pass by these people who are being tormented, without weeping, lest the punishment should befall you as it had befallen them.''
[Al-Bukhari and Muslim].
Another narration is: Ibn `Umar (May Allah be pleased with them) said: When the Messenger of Allah (PBUH) passed near Al-Hijr, he said, "Do not enter without weeping, the dwellings of those who wronged themselves, lest the same chastisement should fall upon you as it had fallen upon them.'' Messenger of Allah (PBUH) then covered his head and sped up until he crossed the valley of the tormented people.
Commentary: The Thamud were the people to whose guidance Allah sent Prophet Salih. They lived between Al-Madinah and Syria. In 10 A.H. when the Prophet (PBUH) went to the Syrian border for the Tabuk expedition, he also passed through this ruined territory. This Hadith is related to the address which he gave to his Companions on the occasion. Here is an instruction that when we happen to pass through the territory of a nation destroyed in the past as a result of Divine wrath, we are advised to quicken one's pace. That is why we have been commanded to avoid the company of the corrupt and the wrongdoers, lest we meet their bad end, too. As the Qur'an says:
"And incline not toward those who do wrong, lest the Fire should touch you.'' (11:113)
May Allah save us from it!(1/1230)
7- كتاب آداب السفر
Book Seven: The Book of Etiquette of Traveling(1/1231)
166 - باب استحباب الخروج يوم الخميس أول النهار
Chapter 166
The Desirability of setting on a Journey on Thursday in the Early part of the Day(1/1232)
956 - عن كعب بن مالك رضي الله عنه أن النبي صلى الله عليه و سلم خرج في غزوة تبوك يوم الخميس وكان يحب أن يخرج يوم الخميس . متفق عليه
وفي رواية في الصحيحين : لقلما كان رسول الله صلى الله عليه و سلم يخرج إلا في يوم الخميس
956. Ka`b bin Malik (May Allah be pleased with him) reported: The Prophet (PBUH) set out on Thursday for the expedition of Tabuk. He liked to set out on a journey on Thursdays.
[Al-Bukhari and Muslim](1/1233)
957 - وعن صخر بن وداعة الغامدي الصحابي رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ اللهم بارك لأمتي في بكورها ] وكان إذا بعث سرية أو جيشا بعثهم من أول النهار وكان صخر تاجرا وكان يبعث تجارته أول النهار فأثرى وكثر ماله . رواه أبو داود الترمذي وقال حديث حسن
957. Sakhr bin Wada`ah Al-Ghamidi (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "O Allah! Bless my people in the early part of the day (morning). Whenever he dispatched a detachment or an army-unit, he would dispatch it at the beginning of the day (soon after dawn). The narrator, Sakhr (May Allah be pleased with him) was a merchant, and he used to send off his merchandise at the beginning of the day. So his trade flourished and he made a good fortune.
[At-Tirmidhi and Abu Dawud].
Commentary: The two Ahadith mentioned above point out the desirability to set off on a journey, business trip, Jihad or anything like that.(1/1234)
167 - باب استحباب طلب الرفقة وتأميرهم على أنفسهم واحدا يطيعونه
Chapter 167
The Desirability of undertaking a Journey in a Group and appointing a Leader(1/1235)
958 - عن ابن عمر رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ لو أن الناس يعلمون من الوحدة ما أعلم ما سار راكب بليل وحده ] رواه البخاري
958. Ibn `Umar (May Allah be pleased with them) reported: The Messenger of Allah (PBUH) said, "Were people to know of what I know about the dangers of travelling alone, no rider would travel alone at night.''
[Al-Bukhari].
Commentary: Lonely travelling, whatever its form, is inadvisable at night and can cause many inconveniences. These inconveniences include deprivation of performing congregational prayers, feelings of loneliness and isolation and facing unexpected situations and damages. But the real reasons behind this prohibition, only Allah knows.(1/1236)
959 - وعن عمرو بن شعيب عن أبيه عن جده رضي الله عنهم قال قال رسول الله صلى الله عليه و سلم : [ الراكب شيطان والراكبان شيطانان والثلاثة ركب ] رواه أبو داود الترمذي والنسائي بأسانيد صحيحة وقال الترمذي حديث حسن
959. `Amr bin Shu`aib (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "A single rider is (accompanied with) Satan and two riders are (accompanied with) two Satans. Three riders form a group.''
[At-Tirmidhi and Abu Dawud].
Commentary: The Hadith tells us that at least three travelling companions are preferable, because if they are only two, one may drop due to some emergency and the other will remain alone. One or two riders (travellers) have been described in the Hadith as "accompanied with Satan'' and this means that they can hardly escape the devil. However, in case of three, they will remain immune from satanic insinuations.(1/1237)
960 - وعن أبي سعيد وأبي هريرة رضي الله عنهما قالا قال رسول الله صلى الله عليه و سلم : [ إذا خرج ثلاثة في سفر فليؤمروا أحدهم ] حديث حسن رواه أبو داود بإسناد حسن
960. Abu Sa`id Al-Khudri and Abu Hurairah (May Allah be pleased with them) reported: The Messenger of Allah (PBUH) said, "When three persons set out on a journey, they should appoint one of them as their leader.''
[Abu Dawud].
Commentary: Choosing anyone as leader means that a journey should be undertaken under his guidance and instructions. This has many benefits. The person to be appointed as a leader over a group of travellers, should fulfill certain important conditions, including the fact that he should be the most knowledgeable in religious matters and travelling conditions.(1/1238)
961 - وعن ابن عباس رضي الله عنه عن النبي صلى الله عليه و سلم قال : [ خير الصحابة أربعة وخير السرايا أربعمائة وخير الجيوش أربعة آلاف ولن يغلب اثنا عشر ألفا عن قلة ] رواه أبو داود الترمذي وقال حديث حسن
961. Ibn `Abbas (May Allah be pleased with them) reported: The Prophet (PBUH) said, "The best number of companions is four; the best detachment is four hundred and the best army is four thousand; and twelve thousand men will not be defeated as a result of smallness of number.''
[At-Tirmidhi and Abu Dawud].
Commentary: An army of twelve thousand soldiers, if endowed with strong faith and resolve, is enough to face even an army of large size. It cannot be defeated merely on the basis of number. Some other factors accounting for its defeat may not be ruled out, but it will not be overpowered for its small number.(1/1239)
168 - باب آداب السير والنزول والمبيت والنوم في السفر واستحباب السرى ( 1 ) والرفق بالدواب ومراعاة مصلحتها وأمر من قصر في حقها بالقيام بحقها وجواز الإرداف على الدابة إذا كانت تطيق ذلك.
_________
[ ( 1 ) قال في القاموس : السرى كالهدى : سير عامة الليل ]
Chapter 168
Etiquette of Staying, Riding, Encamping at night and sleeping during the Journey and other matters relating to the Journey(1/1240)
962 - عن أبي هريرة رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ إذا سافرتم في الخصب فأعطوا الإبل حظها من الأرض وإذا سافرتم في الجدب فأسرعوا عليها السير وبادروا بها نقيها وإذا عرستم فاجتنبوا الطريق فإنها طرق الدواب ومأوى الهوام بالليل ] رواه مسلم
معنى [ أعطوا الإبل حظها من الأرض ] : أي ارفقوا بها في السير لترعى في حال سيرها
وقوله [ نقيها ] هو بكسر النون وإسكان القاف وبالياء المثناة من تحت وهو : المخ . معناه : أسرعوا بها حتى تصلوا المقصد قبل أن يذهب مخها من ضنك السير
و [ التعريس ] : النزول في الليل
962. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said: "When you travel through green and lush land, give the camels their due from the ground, and when you travel through a dry and barren land, make them walk quickly lest their strength falters. When you encamp at night, keep away from the roads, for beasts pass there and they are the resort of insects at night.''
[Muslim].
Commentary: The Prophet (PBUH) commanded us to take care of the animal's food. If grass or fodder will not be available on the way, we should make our animal run faster so as to reach our destination before it is exhausted. There is another instruction for us. In case we happen to stop at night for rest, we should camp away from roads. This will ensure our safety as well as save others from inconvenience.(1/1242)
963 - وعن أبي قتادة رضي الله عنه قال : كان رسول الله صلى الله عليه و سلم إذا كان في سفر فعرس بليل اضطجع على يمينه وإذا عرس قبيل الصبح نصب ذراعه ووضع رأسه على كفه . رواه مسلم
قال العلماء : إنما نصب ذراعه لئلا يستغرق في النوم فتفوت صلاة الصبح عن وقتها أو عن أول وقتها
963. Abu Qatadah (May Allah be pleased with him) reported: When the Messenger of Allah (PBUH) encamped at night during a journey, he would lie down on his right side, and when he stayed a little before dawn he would raise his forearm and place his head on the palm of his hand.
[Muslim].
Commentary: This Hadith tells us that we should be fully regardful of the performance of prayer, particularly during a journey. We must make sure we perform prayer at the right time.(1/1243)
964 - وعن أنس رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ عليكم بالدلجة فإن الأرض تطوى بالليل ] رواه أبو داود بإسناد حسن
[ الدلجة ] : السير في الليل
964. Anas (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "Keep to travelling by night because the earth is folded (traversed more easily) during the night.''
[Abu Dawud].
Commentary: According to this Hadith, we should preferably travel at night, particularly late at night. After having slept in the first part of night, one feels invigorated and fresh enough to restart one's journey.(1/1244)
965 - وعن أبي ثعلبة الخشني رضي الله عنه قال كان الناس إذا نزلوا منزلا تفرقوا في الشعاب والأودية فقال رسول الله صلى الله عليه و سلم : [ إن تفرقكم في هذه الشعاب والأودية إنما ذلكم من الشيطان ] فلم ينزلوا بعد ذلك منزلا إلا انضم بعضهم إلى بعض . رواه أبو داود بإسناد حسن
964. Anas (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "Keep to travelling by night because the earth is folded (traversed more easily) during the night.''
[Abu Dawud].
Commentary: According to this Hadith, we should preferably travel at night, particularly late at night. After having slept in the first part of night, one feels invigorated and fresh enough to restart one's journey.(1/1245)
966 - وعن سهل بن عمرو . وقيل : سهل بن الربيع بن عمرو الأنصاري المعروف بابن الحنظلية وهو من أهل بيعة الرضوان رضي الله عنهم قال : مر رسول الله صلى الله عليه و سلم ببعير قد لحق ظهره ببطنه فقال : [ اتقوا الله في هذه البهائم المعجمة فاركبوها صالحة وكلوها صالحة ] رواه أبو داود بإسناد صحيح
966. Sahl bin `Amr known as Ibn Al-Hanzaliyyah reported: The Messenger of Allah (PBUH) happened to pass by a camel whose belly was sticking to its back (because of hunger), whereupon he said, "Fear Allah in respect of these dumb (animals). Ride them while they are fit, and slaughter them and eat their meat when they are fit.''
[Abu Dawud].
Commentary: This Hadith lays emphasis on taking care of animals. Because if they are hungry or you overload them, they will not be able to speak out their suffering to you in human language. You are, therefore, supposed to take care of their food and other requirements by yourself. In case you fail in your duty to them, Allah will take you to task. Moreover, eating the flesh of sick and lean animals is unhygienic and can endanger health. Whereas, the flesh of a healthy and robust animal gives energy and strength to human body.(1/1246)
967 - وعن أبي جعفر عبد الله بن جعفر رضي الله عنه قال : أردفني رسول الله صلى الله عليه و سلم ذات يوم خلفه وأسر إلي حديثا لا أحدث به أحدا من الناس . وكان أحب ما استتر به رسول الله صلى الله عليه و سلم لحاجته هدف أو حائش نخل . يعني حائط نخل . رواه مسلم هكذا مختصرا
وزاد فيه البرقاني بإسناد مسلم هذا بعد قوله حائش نخل : فدخل حائطا لرجل من الأنصار فإذا فيه جمل فلما رأى رسول الله صلى الله عليه و سلم جرجر وذرفت عيناه . فأتاه النبي صلى الله عليه و سلم فمسح سراته ( أي سنامه ) وذفراه فسكن فقال : [ من رب هذا الجمل لمن هذا الجمل ؟ ] فجاء فتى من الأنصار فقال : هذا لي يا رسول الله . فقال : [ أفلا تتقي الله في هذه البهيمة التي ملكك الله إياها فإنه يشكو إلي أنك تجيعه وتدئبه ] ورواه أبو داود كرواية البرقاني
قوله [ ذفراه ] هو بكسر الذال المعجمة وإسكان الفاء وهو لفظ مفرد مؤنث . قال أهل اللغة : الذفرى الموضع الذي يعرق من البعير خلف الأذن
وقوله [ تدئبه ] : أي تتعبه
967. Abu Ja`far `Abdullah bin Ja`far (May Allah be pleased with them) reported: The Messenger of Allah (PBUH) made me ride behind him one day and confided something to me which I shall never disclose to anyone. (`Abdullah added:) He ((PBUH) preferred to screen himself from others when responding to the call of nature, either behind a wall or the trunk of a date-palm.
[Muslim].
Al-Barqani added: The Messenger of Allah (PBUH) entered an orchid belonging to an Ansari and saw there a camel. When it saw him, it began to groan and its eyes shed tears. The Messenger of Allah (PBUH) approached it and patted it on the hump and the base of its head until it quieted down. Then he (PBUH) asked, "Who is the owner of this camel? To whom does it belong?'' An Ansari youth stepped forward and said: "It is mine O Messenger of Allah!'' He said, "Do you not fear Allah in respect of this beast which Allah has placed in your possession? This camel is complaining to me that you starve it and put it to toil.''
[Abu Dawud].
Commentary: The Prophet (PBUH) must have divulged to the Companion something confidential for which he promised secrecy. Otherwise, anything concerning the Shari`ah should not be concealed. Second, if an animal has the capacity to carry two men, the rider can let another person sit behind him. Third, to give scanty food to an animal and to get the maximum out of it amounts to injustice. Islam disapproves this act. Animals should be fed to their fill and the amount of work to be done by them must also be not beyond their capacity. In this Hadith, there is a mention of the Prophet's miracle that a camel recognized him. He heard the camel's complaint and also understood it.(1/1247)
968 - وعن أنس رضي الله عنه قال : كنا إذا نزلنا منزلا لا نسبح حتى نحل الرحال . رواه أبو داود بإسناد على شرط مسلم
وقوله [ لا نسبح ] : أي لا نصلي النافلة . ومعناه : أنا مع حرصنا على الصلاة لا نقدمها على حط الرحال وإراحة الدواب
968. Anas (May Allah be pleased with him) reported: When we encamped, we would not offer (voluntary) prayers until we had unsaddled our beasts.
[Abu Dawud].
Commentary: It was the usual practice of the Companions that whenever they halted at some place to take rest during their journey, they would first of all unload their animals to give them comfort and relaxation. Then, they would perform voluntary Salat. This Hadith also throws light on the excellence of voluntary Salat in a journey.(1/1248)
169 - باب إعانة الرفيق
Chapter 169
Helping a Companion(1/1249)
في الباب أحاديث كثيرة تقدمت كحديث :
[ والله في عون العبد ما كان العبد في عون أخيه ] ( انظر الحديث رقم 245 )
وحديث : [ كل معروف صدقة ] ( انظر الحديث رقم 134 ) وأشباههما(1/1250)
969 - وعن أبي سعيد الخدري رضي الله عنه قال : بينما نحن في سفر إذ جاء رجل على راحلة له فجعل يصرف بصره يمينا وشمالا . فقال رسول الله صلى الله عليه و سلم : [ من كان معه فضل ظهر فليعد به على من لا ظهر له ومن كان له فضل زاد فليعد به على من لا زاد له ] فذكر من أصناف المال ما ذكر حتى رأينا أنه لا حق لأحد منا في فضل . رواه مسلم
969. Abu Sa`id Al-Khudri (May Allah be pleased with him) reported: While we were travelling with the Messenger of Allah (PBUH), a rider came and began to stare on the right and on the left. The Messenger of Allah (PBUH) said, "He who has an extra mount should hand it over to one who has none, and he who possesses surplus provision, should give it to him who is without provision.'' He named various kinds of possessions until we began to think (realize) that none of us had any right to anything surplus.
[Muslim].
Commentary: Nowadays, there is a great fanfare of money-lending institutions such as cooperative societies, the financing companies and insurance companies which are apparently helpful in resolving the financial crises of people. But all are rooted in interest system which is rejected outright by Islam for its exploitative nature. These so-called cooperative institutions are indeed like blood-sucking leeches which ruin man. Islam, on the contrary, has given us a positive, simple and man-orientated formula of mutual cooperation. It teaches us that what can be spared should be given to those who need it. This obviates the chances of hoarding as well as the concentration of wealth in a few hands. No doubt, it is a moral instruction. But if Muslims, called as a single body, develop a true sense and awareness of it, wonderful results can accrue from it on a large social scale. What is more, the sublimity of man's Faith and moral behaviour stands on it. One who is indifferent to the perfection of Faith and morality may set it aside. But a man who rates Faith above everything can hardly afford to avoid putting this moral advice into practice.(1/1251)
970 - وعن جابر رضي الله عنه عن رسول الله صلى الله عليه و سلم أنه أراد أن يغزو فقال : [ يا معشر المهاجرين والأنصار إن من إخوانكم قوما ليس لهم مال ولا عشيرة فليضم أحدكم إليه الرجلين والثلاثة فما لأحدنا من ظهر يحمله إلا عقبة كعقبة ] يعني أحدهم قال : فضممت إلي اثنين أو ثلاثة ما لي إلا عقبة كعقبة أحدهم من جملي . رواه أبو داود
970. Jabir (May Allah be pleased with him) reported: When the Messenger of Allah (PBUH) made up his mind to go in an expedition, he would say to us, "O Muhajirin and the Ansar! There are among you such people who have no property and no kinsfolk. Let everyone of you take along with him two or three men. None of us had a spare animal we took rides by turn.'' So I took two or three men with me and I rode my camel by turn equally with them.
[Abu Dawud].
Commentary: Firstly, this Hadith describes the Companions' condition in the early phase of Islam. Everybody participating in Jihad did not have an animal and so was the condition in respect of weapons and food. But in spite of all that, the Companions' zeal for Jihad was great. Secondly, it presents the picture of mutual cooperation which the Companions extended to one another. From all these considerations, emerges their distinctive place in history.(1/1252)
971 - وعنه رضي الله عنه قال : كان رسول الله صلى الله عليه و سلم يتخلف في المسير فيزجي الضعيف ويردف ويدعو له . رواه أبو داود بإسناد حسن
971. Jabir (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) used to lag behind while travelling and urge the weak to walk quickly. He used to take up someone behind him and make supplication for him.
[Abu Dawud].
Commentary: This Hadith tells us that the leader of a group (or Amir) should, during a journey, remain in the rear instead of the vanguard so that he may prop up the weak people and provide succour to the resourceless ones. Furthermore, he is presumed to pray for such people as the blessing of his prayer is likely to make up their deficiencies.(1/1253)
170 - باب ما يقوله إذا ركب دابته للسفر
Chapter 170
Supplication at the time of Riding(1/1254)
قال الله تعالى ( الزخرف 12 - 14 ) : { وجعل لكم من الفلك والأنعام ما تركبون . لتستووا على ظهوره ثم تذكروا نعمة ربكم إذا استويتم عليه وتقولوا : سبحان الذي سخر لنا هذا وما كنا له مقرنين وإنا إلى ربنا لمنقلبون }
Allah, the Exalted, says:
"... and has appointed for you ships and cattle on which you ride. In order that you may mount on their backs, and then may remember the Favour of your Rubb when you mount thereon, and say: `Glory to Him Who has subjected this to us, and we could never have it (by our efforts). And verily, to Our Rubb we indeed are to return!''' (43:12-14)(1/1255)
972 - وعن ابن عمر رضي الله عنهما أن رسول الله صلى الله عليه و سلم كان إذا استوى على بعيره خارجا إلى سفر كبر ثلاثا ثم قال : [ سبحان الذي سخر لنا هذا وما كنا له مقرنين وإنا إلى ربنا لمنقلبون اللهم إنا نسألك في سفرنا هذا البر والتقوى ومن العمل ما ترضى اللهم هون علينا سفرنا هذا واطو عنا بعده اللهم أنت الصاحب في السفر والخليفة في الأهل اللهم إني أعوذ بك من وعثاء السفر وكآبة المنظر وسوء المنقلب في المال والأهل والولد ] وإذا رجع قالهن وزاد فيهن : [ آيبون تائبون عابدون لربنا حامدون ] رواه مسلم
معنى [ مقرنين ] : مطيقين
و [ الوعثاء ] بفتح الواو وإسكان العين المهملة وبالثاء المثلثة وبالمد هي : الشدة
و [ الكآبة ] بالمد وهي : تغير النفس من حزن ونحوه
و [ المنقلب ] : المرجع
972. Ibn `Umar (May Allah be pleased with them) reported: Whenever the Messenger of Allah (PBUH) mounted his camel for setting out on a journey, he would recite: "Allahu Akbar (Allah is Greatest),'' thrice. Then he (PBUH) would supplicate: "Subhanal-ladhi sakh-khara lana hadha, wa ma kunna lahu muqrinin, wa inna ila Rabbina lamunqalibun. Allahumma inna nas'aluka fi safarina hadh al-birra wat-taqwa, wa minal-`amali ma tarda. Allahumma hawwin `alaina safarana hadha, watwi `anna bu`dahu. Allahumma Antas-Sahibu fissafari, wal-Khalifatu fil-ahli. Allahumma inni a`udhu bika min wa`ta'is-safari, wa kaabatil-manzari, wa su'il-munqalabi fil-mali wal-ahli wal-waladi (Far removed from imperfection is the One Who has made this subservient to us, for we have no power to subjugate it, and certainly to our Rubb shall we return. O Allah, we ask You during this journey of ours for righteousness, piety and such deeds as are pleasing to You. O Allah, make easy for us this journey of ours and make the distance short for us. O Allah, You are our Companion during the journey and the Guardian of the family and the property in our absence. O Allah, I seek refuge in You from the hardships of travelling, unhappiness connected with ghastly scenes and evil turns in property and family).'' When he returned, he recited this supplication making addition of these words: "Ayibuna, ta'ibuna, `abiduna, li-Rabbina hamidun (We are those who return; those who repent; those who worship and those who praise our Rubb).''
[Muslim].
Commentary: This is a very comprehensive prayer. Man is not safe from dangers during a journey and in his absence, safety of his household may worry him, too. In this prayer, Allah is entreated to ensure the safety of the two in most effective words. And none can harm that person who comes under the Watch and Protection of Allah. This prayer should be recited upon starting on a journey as well as returning from it.(1/1256)
973 - وعن عبد الله بن سرجس رضي الله عنه قال : كان رسول الله صلى الله عليه و سلم إذا سافر يتعوذ من وعثاء السفر وكآبة المنقلب والحور بعد الكون ودعوة المظلوم وسوء المنظر في الأهل والمال . رواه مسلم
هكذا هو في صحيح مسلم : [ الحور بعد الكون ] بالنون وكذا رواه الترمذي والنسائي . قال الترمذي : ويروى [ الكور ] بالراء وكلاهما له وجه
قال العلماء : معناه بالنون والراء جميعا : الرجوع من الاستقامة أو الزيادة إلى النقص
قالوا : ورواية الراء مأخوذة من تكوير العمامة وهو لفها وجمعها ورواية النون من الكون مصدر كان يكون كونا إذا وجد واستقر
973. `Abdullah bin Sarjis (May Allah be pleased with him) reported: Whenever the Messenger of Allah (PBUH) proceeded on a journey, he would seek refuge in Allah from the hardships of the journey, and against deviation after guidance, and against the supplication of the oppressed, and occurrences of unpleasant events in the family and property. He would say: "Allahumma inni a`udhu bika min wa`tha'is-safari, wa kaabatil-munqalabi, wal-hauri ba`dal-kauni, wa da`watil-mazlumi, wa su'il-manzari fil-ahli wal-mal.''
[Muslim].
Commentary: The Prophet (PBUH) sought Divine refuge against the supplication of the oppressed because Allah immediately responds to it. It is, therefore, imperative that if a man has wronged anybody, he should recompense his wrongdoing before embarking on a journey because the malediction of the wronged may invoke Divine wrath exposing the wrongdoer to a risky and troublesome journey.(1/1257)
974 - وعن علي بن ربيعة قال : شهدت علي بن أبي طالب رضي الله عنه أتي بدابة ليركبها فلما وضع رجله في الركاب قال : بسم الله فلما استوى على ظهرها قال : الحمد لله الذي سخر لنا هذا وما كنا له مقرنين وإنا إلى ربنا لمنقلبون . ثم قال : الحمد لله ثلاث مرات . ثم قال : الله أكبر ثلاث مرات . ثم قال : سبحانك إني ظلمت نفسي فاغفر لي إنه لا يغفر الذنوب إلا أنت ثم ضحك . فقيل : يا أمير المؤمنين من أي شيء ضحكت ؟ قال : رأيت النبي صلى الله عليه و سلم فعل كما فعلت ثم ضحك فقلت : يا رسول الله من أي شيء ضحكت ؟ قال : [ إن ربك سبحانه يعجب من عبده إذا قال : اغفر لي ذنوبي يعلم أنه لا يغفر الذنوب غيري ] رواه أبو داود الترمذي وقال حديث حسن . وفي بعض النسخ حسن صحيح . وهذا لفظ أبي داود
974. `Ali bin Rabi`ah reported: In my presence, a beast was brought to `Ali bin Abu Talib (May Allah be pleased with him) for riding. When he put his foot in the stirrup, he said: "Bismillah (With the Name of Allah).'' When he had settled himself on its back he recited: "Al-hamdu lillahil-ladhi sakh-khara lana hadha, wa ma kunna lahu muqrinin, wa inna ila Rabbina lamunqalibun. (All praise belongs to Allah Who has made this subservient to us, for we had not the strength to overpower it; and to our Rubb shall we return).'' He then recited thrice: "Alhamdu lillah (Praise be to Allah),'' and then three times: "Allahu Abkar (Allah is Greatest).'' Then he said: "Subhanaka inni zalamtu nafsi faghfir li, innahu la yaghfirudh-dhunuba illa Anta (You are far removed from imperfection I have wronged myself, so forgive me, because none but You can forgive sins).'' Then he smiled. It was asked: "Why have you smiled, O Amir Al-Mu'minin (Leader of the Believers)?'' He replied: "I saw the Messenger of Allah (PBUH) doing as I have done. I (i.e., Ali) asked him (the Messenger of Allah (PBUH)) the reason for smiling. He (PBUH) said, `Your Rubb, Glorious is He, is pleased when His slave seeks His forgiveness. He (the slave) has firm faith that none except Allah Alone can forgive sins)'.''
[Abu Dawud and At-Tirmidhi].
Commentary: After putting his foot into the stirrup, the rider should say: "Bismillah (With the Name of Allah).'' When he sits firm on the animal, he should recite the prayers mentioned in this Hadith and utter the Glorification and Magnification of Allah - "Al-hamdu lillah (Praise be to Allah)'' and "Allahu Akbar (Allah is Greatest).'' Moreover, this Hadith sheds light on the tremendous and matchless fervour of the Companions to follow the Prophet (PBUH). This Du`a is not restricted to riding an animal, but includes all means of transportation, such as the plane, the train and the car.(1/1258)
171 - باب تكبير المسافر إذا صعد الثنايا وشبهها وتسبيحه إذا هبط الأودية ونحوها والنهي عن المبالغة برفع الصوت بالتكبير ونحوه
Chapter 171
Glorification of Allah by a Traveler while Ascending and Descending(1/1259)
975 - عن جابر رضي الله عنه قال : كنا إذا صعدنا كبرنا وإذا نزلنا سبحنا . رواه البخاري
975. Jabir (May Allah be pleased with him) reported: When we ascended (a height) we would proclaim: "Allahu Akbar (Allah is Greatest),'' and when we descended (from the height) we would proclaim: "Subhan Allah (Allah is free from imperfection).'''
[Al-Bukhari].(1/1260)
976 - وعن ابن عمر رضي الله عنه قال : كان النبي صلى الله عليه و سلم وجيوشه إذا علوا الثنايا كبروا وإذا هبطوا سبحوا . رواه أبو داود بإسناد صحيح
976. Ibn `Umar (May Allah be pleased with them) reported: Whenever the Prophet (PBUH) and his army ascended a height, they would proclaim: "Allahu Akbar (Allah is Greatest),'' and when they climbed down, they would proclaim: "Subhan Allah (Allah is free from imperfection).''
[Abu Dawud].
Commentary: While climbing up some height, superiority complex may creep into man's head. He should, therefore, pronounce Divine greatness saying that Allah is the Greatest of all, the Most High, and all creatures are low and humble and subordinate to Him. On climbing down we should say: "Subhan Allah (Allah is free from imperfection).(1/1261)
977 - وعنه رضي الله عنه قال : كان النبي صلى الله عليه و سلم إذا قفل من الحج أو العمرة كلما أوفى على ثنية أو فدفد كبر ثلاثا ثم قال : [ لا إله إلا الله وحده لا شريك له له الملك وله الحمد وهو على كل شيء قدير آيبون تائبون عابدون ساجدون لربنا حامدون صدق الله وعده ونصر عبده وهزم الأحزاب وحده ] متفق عليه
وفي رواية لمسلم : إذا قفل من الجيوش أو السرايا أو الحج أو العمرة
قوله [ أوفى ] : أي ارتفع
وقوله [ فدفد ] هو بفتح الفاءين بينهما دال مهملة ساكنة وآخره دال أخرى وهو : الغليظ المرتفع من الأرض
977. Ibn `Umar (May Allah be pleased with them) reported: Whenever the Prophet (PBUH) returned from Hajj or `Umrah and ascended a height or hill, he would recite thrice: "Allahu Akbar (Allah is Greatest).'' Then he would say, "La ilaha ill-allahu wahdahu la sharika lahu, lahul-mulku, wa lahul-hamdu, wa Huwa `ala kulli shay'in Qadeer. Ayibuna ta'ibuna `abiduna li-Rabbina hamidun. Sadaq-Allahu wa`dahu, wa nasara `abdahu, wa hazamal-ahzaba wahdahu [None has the right to be worshipped but Allah, Who has no partner, to Whom the sovereignty belongs, to Whom all praise is due, and Who is Able to do all things. We are those who return (in safety), feel penitence, worship Allah, prostrate before our Rubb and praise Him. Allah has fulfilled His Promise, helped His slave (i.e., Muhammad (PBUH)) and He Alone vanquished the Clans].''
[Al-Bukhari and Muslim].(1/1262)
978 - وعن أبي هريرة رضي الله عنه أن رجلا قال : يا رسول الله إني أريد أن أسافر فأوصني ] قال : [ عليك بتقوى الله والتكبير على كل شرف ] فلما ولى الرجل قال : [ اللهم اطو له البعد وهون عليه السفر ] رواه الترمذي وقال حديث حسن
978. Abu Hurairah (May Allah be pleased with him) reported: A man said: "O Messenger of Allah (PBUH), I intend to set out on a journey, so counsel me.'' He (PBUH) said, "Fear Allah, and ascending towards the raised ground, you should recite: "Allahu Akbar (Allah is Greatest).'' When the man turned away, he (PBUH) said, "O Allah! Shorten the distance for him and make the journey easy for him.'' [At-Tirmidhi].
Commentary: Prior to setting out on a journey, a believer may ask pious people to supplicate for him. They, are required to pray sincerely for his safety, advise him, among other things, on religious matters not to be forgetful of the obedience and remembrance of Allah during the journey.(1/1263)
979 - وعن أبي موسى الأشعري رضي الله عنه قال كنا مع النبي صلى الله عليه و سلم في سفر فكنا إذا أشرفنا على واد هللنا وكبرنا وارتفعت أصواتنا . فقال النبي صلى الله عليه و سلم : [ يا أيها الناس أربعوا على أنفسكم فإنكم لا تدعون أصم ولا غائبا إنه معكم إنه سميع قريب ] متفق عليه
[ أربعوا ] : بفتح الباء الموحدة أي : ارفقوا بأنفسكم
979. Abu Musa Al-Ash`ari (May Allah be pleased with him) reported: We accompanied the Prophet (PBUH) in a journey, and when we climbed up a height, we proclaimed aloud: "La ilaha illallah (There is no true god except Allah)'' and "Allahu Akbar (Allah is Greatest).'' The Prophet (PBUH) admonished us saying, "O people, take it easy. He Whom you are calling is not deaf or absent. He is with you (i.e., by His Knowledge), He is Hearing and He is Near.''
[Al-Bukhari and Muslim].
Commentary: This Hadith tells us that in the pronouncement of the fundamental testification of Islam: "La ilaha illallah (there is no true god except Allah)'' (Tahlil) - and His Magnification: "Allahu Akbar (Allah is Greatest)'' (Takbir) - the voices of the Companions became a bit louder during a journey. The Prophet (PBUH) disapproved of it and commanded them not to put themselves to hardship by remembering Allah in a loud voice, and directed to do that calmly in a dignified, low voice.(1/1264)
172 - باب استحباب الدعاء في السفر
Chapter 172
Desirability of Supplications during the Journey(1/1265)
980 - عن أبي هريرة رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ ثلاث دعوات مستجابات لا شك فيهن : دعوة المظلوم ودعوة المسافر ودعوة الوالد على ولده ] رواه أبو داود الترمذي وقال حديث حسن . وليس في رواية أبي داود [ على ولده ]
980. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) 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.''
[At-Tirmidhi and Abu Dawud].
Commentary: This Hadith mentions two dimensions of supplications. First, the supplication of an oppressed person will be in favour of the one who will come to his help and redress his complaint, whereas the oppressor will be hit by his supplication. Second, Allah also answers the father's supplication for his disobedient and impudent son; and the mother's supplication is even more effective than that of the father's because, as compared to him, she has more rights over them. Man should, therefore, restrain himself from disobeying parents, so that he may escape in both cases the supplication which is not rejected by Allah.(1/1266)
173 - باب ما يدعو به إذا خاف ناسا أو غيرهم
Chapter 173
Supplication if one Fears (Harm)(1/1267)
981 - عن أبي موسى الأشعري رضي الله عنه أن رسول الله صلى الله عليه و سلم كان إذا خاف قوما يقول : [ اللهم إنا نجعلك في نحورهم ونعوذ بك من شرورهم ] رواه أبو داود والنسائي بإسناد صحيح
981. Abu Musa Al-Ashari (May Allah be pleased with him) reported: When the Messenger of Allah (PBUH), feared mischief from a people, he would supplicate: "Allahumma inna naj`aluka fi nuhurihim, wa na`udhu bika min shururihim (O Allah! We ask You to face them, and seek Your Protection against their evil.''
[Abu Dawud and An-Nasa'i].
Commentary: Allah's Help, we are told, is a protection against all perils. Through this prayer we seek His Help with the conviction that the deceptions and designs of the infidels will turn back upon them.(1/1268)
174 - باب ما يقول إذا نزل منزلا
Chapter 174
Supplication on Alighting at a Halt(1/1269)
982 - عن خولة بنت حكيم رضي الله عنها قالت سمعت رسول الله صلى الله عليه و سلم يقول : [ من نزل منزلا ثم قال : أعوذ بكلمات الله التامات من شر ما خلق لم يضره شيء حتى يرتحل من منزله ذلك ] رواه مسلم
982. Khaulah bint Hakim (May Allah be pleased with her) reported: I heard the Messenger of Allah (PBUH) saying, "Whosoever alights somewhere and says: `A`udhu bikalimat-illahit-tammati min sharri ma khalaqa (I seek refuge with the Perfect Words of Allah from the evil of what He has created),' nothing will harm him until he leaves that place.''
[Muslim].
Commentary: Wherever and whenever we stay, be it at night or in the day time, for a short or long duration, we should recite this supplication.(1/1270)
983 - وعن ابن عمر رضي الله عنهما قال : كان رسول الله صلى الله عليه و سلم إذا سافر فأقبل الليل قال : [ يا أرض ربي وربك الله أعوذ بالله من شرك وشر ما فيك وشر ما خلق فيك وشر ما يدب عليك وأعوذ بالله من شر أسد وأسود ومن الحية والعقرب ومن ساكن البلد ومن والد وما ولد ] رواه أبو داود
و [ الأسود ] الشخص
قال الخطابي : و [ ساكن البلد ] : هم الجن سكان الأرض . قال : والبلد من الأرض : ما كان مأوى الحيوان وإن لم يكن فيه بناء ومنازل . قال : ويحتمل أن يكون المراد [ بالوالد ] : إبليس [ وما ولد ] الشياطين
983. Ibn `Umar (May Allah be pleased with them) reported: Whenever the Messenger of Allah (PBUH) set out on a journey, he would say by nightfall: "Ya ardu, Rabbi wa Rabbuk-illahu, a`udhu billahi min sharriki wa sharri ma fiki, wa sharri ma khuliqa fiki, wa sharri ma yadibbu `alaiki; a`udhu billahi min sharri asadin wa aswadin, wa minal-hayyati wal-`aqrabi, wa min sakinil-baladi, wa min walidin wa ma walad [O land, my Rubb and your Rubb is Allah, I seek refuge in Him from your evils, the evils of what you contain, the evils of what has been created in you, and the evils of what walks upon you. I seek refuge in Allah from lions, black serpents, scorpions and from the inhabitants of the place, and from the parent (i.e., Satan) and his offspring who inhabit a settlement (i.e., helpers from amongst the devils)].''
[Abu Dawud].
Commentary: This prayer teaches us to seek Allah's Protection against all animals and poisonous insects of the earth. Among earth dwellers are also included jinn. In the dark of night one may encounter harm from all such creatures. We are recommended to recite this prayer more at night, than during the day because harm is more likely to take place at night; and whoever recites this prayer with the firm belief that Allah will protect him against all the evils mentioned in the Hadith, Allah will surely protect him.(1/1271)
175 - باب استحباب تعجيل المسافر الرجوع إلى أهله إذا قضى حاجته
Chapter 175
Desirability of returning Home soon after the Accomplishment of a Task(1/1272)
984 - عن أبي هريرة رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ السفر قطعة من العذاب : يمنع أحدكم طعامه وشرابه ونومه فإذا قضى أحدكم نهمته من سفره فليعجل إلى أهله ] متفق عليه
[ نهمته ] : مقصوده
984. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "Travelling is a torment because it deprives a traveller of his food, drink and sleep. So when one of you has accomplished his purpose of journey, let him return home quickly.''
[Al-Bukhari and Muslim].
Commentary: Travel has been called a tribulation for two reasons. First, man misses his family, relatives and friends. Second, he also suffers its hardships and strains. He should, therefore, return home when the object of the journey is achieved.(1/1273)
176 - باب استحباب القدوم على أهله نهارا وكراهته في الليل لغير حاجة
Chapter 176
Desirability of returning Home by Day(1/1274)
985 - عن جابر رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ إذا أطال أحدكم الغيبة فلا يطرقن أهله ليلا ]
وفي رواية : أن رسول الله صلى الله عليه و سلم نهى أن يطرق الرجل أهله ليلا . متفق عليه
985. Jabir (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "When one of you stays away (from his family) for a long period of time, let him not surprise his family by night.''
In another narration, Jabir (May Allah be pleased with him) said: The Messenger of Allah (PBUH) prohibited us from coming back to our family at night.
[Al-Bukhari and Muslim].(1/1275)
986 - وعن أنس رضي الله عنه قال : كان رسول الله صلى الله عليه و سلم لا يطرق أهله ليلا وكان يأتيهم غدوة أو عشية . متفق عليه
[ الطروق ] : المجيء في الليل
986. Anas (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) would not come (back) to his family by night. He used to come in the morning or in the evening (before dark). [Al-Bukhari and Muslim]. Commentary: When someone returns from a journey at night, he should better avoid joining his family. But this undesirable act in the sight of the Shari`ah is operative only in the case he arrives home without informing his family. By family, here is meant wife. However, there is nothing wrong with coming home with prior notification. Yet, if such a contact is not feasible, one's arrival at home at night will be considered as undesirable. But one can do so if necessity so demands.(1/1276)
177 - باب ما يقوله إذا رجع وإذا رأى بلدته
Chapter 177
Supplication at the time of returning Home and on seeing one's Hometown(1/1277)
987 - فيه حديث ابن عمر السابق ( انظر الحديث رقم 974 ) في باب تكبير المسافر إذا صعد الثنايا
وعن أنس رضي الله عنه قال : أقبلنا مع النبي صلى الله عليه و سلم حتى إذا كنا بظهر المدينة قال : [ آيبون تائبون عابدون لربنا حامدون ] فلم يزل يقول ذلك حتى قدمنا المدينة . رواه مسلم
987. Anas (May Allah be pleased with him) reported: We returned with the Prophet (PBUH) from a journey; and when we entered the suburbs of Al-Madinah, he (PBUH) said: "Ayibuna, ta'ibuna, `abiduna, li-Rabbina hamidun (We are returning in safety, turning to our Rubb, worshipping Him and praising Him).'' He (PBUH) continued repeating these words till we entered Al-Madinah.
[Muslim].
Commentary: When one returns from a journey and sees his town's highlights, he should start reciting the invocation mentioned in this Hadith till he enters the city. These words express gratitude to Allah for safe return to one's hometown; they also express repentance, obedience and determination to worship Allah.(1/1278)
178 - باب استحباب ابتداء القادم بالمسجد الذي في جواره وصلاته فيه ركعتين
Chapter 178
Desirability of Entering the Mosque near one's Home upon returning from a Journey for offering two Rak'ah Prayer(1/1279)
988 - عن كعب بن مالك رضي الله عنه أن رسول الله صلى الله عليه و سلم كان إذا قدم من سفر بدأ بالمسجد فركع فيه ركعتين . متفق عليه
988. Ka`b bin Malik (May Allah be pleased with him) reported: Whenever the Messenger of Allah (PBUH) returned from a journey, he would proceed straight to the mosque and perform two Rak`ah of (optional) prayer.
[Al-Bukhari and Muslim].
Commentary: The performance of two Rak`ah of optional prayer is an expression of gratitude to Allah for the safe return. Naturally, one feels happy on such an occasion.(1/1280)
179 - باب تحريم سفر المرأة وحدها
Chapter 179
Prohibiting Woman from Traveling Alone(1/1281)
989 - عن أبي هريرة رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ لا يحل لامرأة تؤمن بالله واليوم الآخر تسافر مسيرة يوم وليلة إلا مع ذي محرم عليها ] متفق عليه
989. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "It is not permissible for a woman who believes in Allah and the Last Day to make a journey of one day and night unless she is accompanied by a Mahram (husband or any other relative to whom she is prohibited to marry).''
[Al-Bukhari and Muslim].
Commentary: This Hadith offers four points. First, it mentions a twenty-four hour journey. `Ulama', therefore, say that the time limit matters little and the real point is the length of distance to be called journey. A woman is not allowed to travel unless she is accompanied by her husband or a Mahram.
Second, Hajj is obligatory on her provided she has no financial problem. If a woman has no husband or Mahram, Hajj is not obligatory on her. Neither can she go for Hajj with a group of women, whether for Hajj or any other purpose.
Third, the term Mahram, apart from husband, applies to all of her male siblingss whom she cannot marry; these include the father, the son, the brother, the nephew, the son-in-law and the foster-father. She cannot travel with anybody but with any of these.
Fourth, when she goes out, she should wear a Jilbab (an outer gown) dress so that no part of her body should be visible. Moreover, perfume must not be used by her, wearing perfume in public by women is tantamount to fornication, nor should the jingling of her ornaments be audible to others.(1/1282)
990 - وعن ابن عباس رضي الله عنه أنه سمع النبي صلى الله عليه و سلم يقول : [ لا يخلون رجل بامرأة إلا ومعها ذو محرم ولا تسافر المرأة إلا مع ذي محرم ] فقال رجل : يا رسول الله إن امرأتي خرجت حاجة وإني اكتتبت في غزوة كذا وكذا ؟ قال : [ انطلق فحج مع امرأتك ] متفق عليه
990. Ibn `Abbas (May Allah be pleased with them) reported: The Prophet (PBUH) said, "No man must not be alone with a woman except in the presence of her (Mahram). No woman should travel except in company of a (Mahram).'' A man said: "O Messenger of Allah! I have been enrolled for such and such expedition, and my wife left for Hajj.'' He (PBUH) said to him, "Go and perform Hajj with your wife.''
[Al-Bukhari and Muslim].
Commentary: This Hadih proves that under no circumstance woman may travel alone. The Shari`ah strictly bans a meeting of this kind between two opposite sexes. Even if nothing objectionable happens, a mischievous person may exploit this situation and talk about them slanderously. Families disregardful of Hijab provide instances of illicit relationship between a man and a woman related to each other.(1/1283)
8-كتاب الفضائل
Book Eight: The Book of Virtues(1/1284)
180 - باب فضل قراءة القرآن
Chapter 180
The Excellence of Reciting the Qur'an(1/1285)
991 - عن أبي أمامة رضي الله عنه قال سمعت رسول الله صلى الله عليه و سلم يقول : [ اقرؤوا القرآن فإنه يأتي يوم القيامة شفيعا لأصحابه ] رواه مسلم
991. Abu Umamah (May Allah be pleased with him) reported: I heard the Messenger of Allah (PBUH) saying, "Read the Qur'an, for it will come as an intercessor for its reciters on the Day of Resurrection.''
[Muslim].
Commentary: This Hadith tells the excellence of reciting the Qur'an and acting upon its injunctions. Intercession (in this Hadath) means that the Qur'an will be endowed with the power of speech by Allah and it will request Allah to forgive the sins of its reciters who acted upon its teachings. Allah will accept the request of the Qur'an, as signified in other Ahadith.(1/1286)
992 - وعن النواس بن سمعان رضي الله عنه قال سمعت رسول الله صلى الله عليه و سلم يقول : [ يؤتى يوم القيامة بالقرآن وأهله الذين كانوا يعملون به في الدنيا تقدمه سورة البقرة وآل عمران تحاجان عن صاحبهما ] رواه مسلم
992. An-Nawwas bin Sam`an (May Allah be pleased with him) reported: I heard the Messenger of Allah (PBUH) saying, "The Qur'an and its people who applied it, will be brought on the Day of Resurrection preceded with Surat Al-Baqarah and Surat Al-`Imran arguing on behalf of those who applied them.''
[Muslim].
Commentary: This Hadith means that on the Day of Requital, the Qur'an, with Surat Al-Baqarah and Al-`Imran in the forefront, will intercede before Allah for those who used to recite and act upon them in the life of the world.(1/1287)
993 - وعن عثمان بن عفان رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ خيركم من تعلم القرآن وعلمه ] رواه البخاري
993. `Uthman bin `Affan (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "The best amongst you is the one who learns the Qur'an and teaches it.''
[Al-Bukhari].(1/1288)
994 - وعن عائشة رضي الله عنها قالت قال رسول الله صلى الله عليه و سلم : [ الذي يقرأ القرآن وهو ماهر به مع السفرة الكرام البررة والذي يقرأ القرآن ويتتعتع فيه وهو عليه شاق له أجران ] متفق عليه
994. `Aishah (May Allah be pleased with her) reported: The Messenger of Allah (PBUH) said, "The one who is proficient in the recitation of the Qur'an will be with the honourable and obedient scribes (angels) and he who recites the Qur'an and finds it difficult to recite, doing his best to recite it in the best way possible, will have a double reward.''
[Al-Bukhari and Muslim].
Commentary: Proficient here means one who reads the Qur'an in accordance with the rules of "Ilm At-Tajwid'' (the science of the recitation of the Qur'an) as is evidenced from the words of Imam Bukhari's narration and the title given to the chapter.
This Hadith also highlights the merit of the reader of the Qur'an who does not know `Ilm At-Tajwid, and for that reason cannot read it fluently. But in spite of this, he reads it with great effort. He will be given double reward, one for the difficulty encountered in reciting it, and another for reading it. Safratun translated in the Hadith as scribes (angels) mean the angels that convey the Wahy (Revelation) to the Messenger of Allah. Imam Bukhari has taken it to mean "one who makes reconciliation''. The angels who bring Wahy and chastisement from Allah.(1/1289)
995 - وعن أبي موسى الأشعري رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ مثل المؤمن الذي يقرأ القرآن مثل الأترجة ريحها طيب وطعمها طيب ومثل المؤمن الذي لا يقرأ القرآن كمثل التمرة لا ريح لها وطعمها حلو ومثل المنافق الذي يقرأ القرآن مثل الريحانة ريحها طيب وطعمها مر ومثل المنافق الذي لا يقرأ القرآن كمثل الحنظلة ليس لها ريح وطعمها مر ] متفق عليه
995. Abu Musa Al-Ash`ari (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "The believer who recites the Qur'an is like a citron whose fragrance is sweet and whose taste is delicious. A believer who does not recite the Qur'an is like a date-fruit which has no fragrance but has a sweet taste. The hypocrite who recites the Qur'an is like a colocynth whose fragrance is so sweet, but its taste is bitter. The hypocrite who does not recite the Qur'an is like basil which has no fragrance and its taste is bitter.''
[Al-Bukhari and Muslim].
Commentary: This Hadith tells us that a believer who recites the Qur'an and acts upon it, Allah will grant him a high rank. He is loved by Allah and also enjoys public esteem. The believer who does not recite it but acts upon its teachings is also loved by Allah and people. The hypocrite who recites the Qur'an to have a good show has an evil and dark mind. Last of all comes that hypocrite who does not recite the Qur'an and has a dark mind and appearance.(1/1290)
996 - وعن عمر بن الخطاب رضي الله عنه أن النبي صلى الله عليه و سلم قال : [ إن الله يرفع بهذا الكتاب أقواما ويضع به آخرين ] رواه مسلم
996. `Umar bin Al-Khattab (May Allah be pleased with him) reported: The Prophet (PBUH) said, "Verily, Allah elevates some people with this Qur'an and abases others.''
[Muslim].
Commentary: Only such people will be elevated who act upon the teachings of the Qur'an and abstain from what is forbidden by Allah. The Muslims of the early centuries of Islam were blessed with great honour by Allah because they loved and applied the Qur'an. Because of this meaningful attachment with the Qur'an, they made great achievements in religious and worldly spheres. Those who neglected the teachings of Islam will be disgraced and humiliated. May Allah guide and enable us to re-establish our contact with the Qur'an so that we can regain our past glory. Exaltation and humiliation mentioned in the Hadith is bound to happen in both this life and the Hereafter.(1/1291)
997 - وعن ابن عمر رضي الله عنه عن النبي صلى الله عليه و سلم قال : [ لا حسد إلا في اثنتين : رجل آتاه الله القرآن فهو يقوم به آناء الليل وآناء النهار ورجل آتاه الله مالا فهو ينفقه آناء الليل وآناء النهار ] متفق عليه
[ الآناء ] : الساعات
997. Ibn `Umar (May Allah be pleased with them) reported: The Prophet (PBUH) said: "Envy is justified in regard to two types of persons only: a man whom Allah has given knowledge of the Qur'an, and so he recites it during the night and during the day; and a man whom Allah has given wealth and so he spends from it during the night and during the day.''
[Al-Bukhari and Muslim].
Commentary: This Hadith has been quoted before at two places (see Hadith No. 572). It has been repeated here to bring into prominence the merit of reciting the Qur'an. Refer to the Commentary on Hadith No. 544.(1/1292)
998 - وعن البراء رضي الله عنه قال : كان رجل يقرأ سورة الكهف وعنده فرس مربوط بشطنين فتغشته سحابة فجعلت تدنو وجعل فرسه ينفر منها فلما أصبح أتى النبي صلى الله عليه و سلم فذكر له ذلك فقال : [ تلك السكينة تنزلت للقرآن ] متفق عليه
[ الشطن ] بفتح الشين المعجمة والطاء المهملة : الحبل
998. Al-Bara' bin `Azib (May Allah be pleased with them) reported: A man was reciting Surat Al-Kahf, and a horse was tied with two ropes beside him. As he was reciting, a cloud overshadowed him, and as it began to come nearer and nearer, the horse began to trample voilently. The man came to the Messenger of Allah (PBUH) in the morning and mentioned the incident to him. He (PBUH) said, "That was tranquillity which descended as a result of the recitation of the Qur'an.''
Commentary: This Hadith brings out two points. Firstly, the excellence of Surat Al-Kahf (The Cave, No. 18). Secondly, the descending of tranquillity from Allah on the pious persons. The appearance of a cloud for the tranquillity of heart on the recitation of the Qur'an is a supernatural event (miracle) to which a pious man does not make any contribution. It entirely depends on the Will of Allah.(1/1293)
999 - وعن ابن مسعود رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ من قرأ حرفا من كتاب الله فله حسنة والحسنة بعشر أمثالها لا أقول ألم حرف ولكن ألف حرف ولام حرف وميم حرف ] رواه الترمذي وقال حديث حسن صحيح
999. Ibn Mas`ud (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "Whoever recites a letter from the Book of Allah, he will be credited with a good deed, and a good deed gets a ten-fold reward. I do not say that Alif-Lam-Mim is one letter, but Alif is a letter, Lam is a letter and Mim is a letter.''
[At-Tirmidhi].
Commentary: This Hadith urges us to recite the Qur'an and also mentions the great reward for reciting it.(1/1294)
1000 - وعن ابن عباس رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ إن الذي ليس في جوفه شيء من القرآن كالبيت الخرب ] رواه الترمذي وقال حديث حسن صحيح
1000. Ibn `Abbas (May Allah be pleased with them) reported: The Messenger of Allah (PBUH) said, "He who does not memorize any part from the Qur'an he is like the ruined house.''
[At-Tirmidhi].
Commentary: This Hadith means that the heart of that Muslim is devoid of grace of spiritualism and Grace of Allah who does not remember by heart any portion of the Qur'an, in the same way as a deserted house is deprived of inhabitants and Blessings of Allah. What we learn from this is that every Muslim must remember some portion of the Qur'an so that he is safe from the admonition mentioned in this Hadith.(1/1295)
1001 - وعن عبد الله بن عمرو بن العاص رضي الله عنه عن النبي صلى الله عليه و سلم قال : [ يقال لصاحب القرآن اقرأ وارتق ورتل كما كنت ترتل في الدنيا فإن منزلتك عند آخر آية تقرؤها ] رواه أبو داود الترمذي وقال حديث حسن صحيح
1001. `Abdullah bin `Amr bin Al-`As (May Allah be pleased with them) reported: The Prophet (PBUH) said, "The one who was devoted to the the Qur'an will be told on the Day of Resurrection: `Recite and ascend (in ranks) as you used to recite when you were in the world. Your rank will be at the last Ayah you recite.'''
[Abu Dawud and At-Tirmidhi].
Commentary: This Hadith mentions the merit of those who commit the Qur'an (whole or part thereof) to memory (Huffaz). The word `ascend' here means to rise in ranks in the Jannah. The more one remembers the Qur'an, the more clear and distinct is his recitation of it, the higher would be the status that he will go on attaining through its blessings. Thus, this Hadith provides inducement for the remembrance of the Qur'an and tells us that its frequent recitation is a means to attain higher ranks in Jannah.(1/1296)
181 - باب الأمر بتعهد القرآن التحذير من تعريضه للنسيان
Chapter 181
Warning against forgetting the Qur'an(1/1297)
1002 - عن أبي موسى رضي الله عنه عن النبي صلى الله عليه و سلم قال : [ تعاهدوا هذا القرآن فوالذي نفس محمد بيده لهو أشد تفلتا من الإبل في عقلها ] متفق عليه
1002. Abu Musa Al-Ash`ari (May Allah be pleased with him) reported: The Prophet (PBUH) said, "Read the Qur'an regularly. By the One in Whose Hand Muhammad's soul is, it escapes from memory faster than a camel does from its tying ropes.''
[Al-Bukhari and Muslim].
Commentary: To safeguard the Qur'an means to recite it regularly, because if one fails to do so, he tends to forget it quickly. In the absence of regular recitation, one is bound to forget it more quickly than a camel breaks loose bound with. The breaking loose by the camel to liberate itself is a simile for the quick process of forgetting.(1/1298)
1003 - وعن ابن عمر رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ إنما مثل صاحب القرآن كمثل الإبل المعقلة إن عاهد عليها أمسكها وإن أطلقها ذهبت ] متفق عليه
1003. Ibn `Umar (May Allah be pleased with them) reported: The Messenger of Allah (PBUH) said: "The parable of one who knows the Qur'an by heart is as the parable of an owner of hobbled camel. If he remains vigilant, he will retain it; and if he neglects it, it will go away.''
[Al-Bukhari and Muslim].
Commentary: This Hadith repeats the subject mentioned above. The person who memorizes the entire Qur'an or a portion of it, if he recites it regularly, he will retain it; otherwise, it will start slipping from his memory.(1/1299)
182 - باب استحباب تحسين الصوت بالقرآن وطلب القراءة من حسن الصوت والاستماع لها
Chapter 182
The Merit of Recitation of the Noble Qur'an in a Pleasant Voice(1/1300)
1004 - عن أبي هريرة رضي الله عنه قال سمعت رسول الله صلى الله عليه و سلم يقول : [ ما أذن الله لشيء ما أذن لنبي حسن الصوت يتغنى بالقرآن ] : يجهر به . متفق عليه
معنى [ أذن الله ] : أي استمع . وهو إشارة إلى الرضى والقبول
1004. AbU Hurairah (May Allah be pleased with him) reported: I heard the Messenger of AllAh (PBUH) saying, "Allah does not listen so attentively to anything as He listens to the recitation of the Qur'an by a Prophet who recites well with a melodious and audible voice.''
[Al-Bukhari and Muslim].
Commentary: "Allah does not listen so attentively'' has two- fold meanings. First, Allah's acceptance and pleasure. Second, His attribute of Hearing. One must have to believe in it although we can neither describe it nor compare it with anything else.
The word "Ghina'' is ordinarily used for singing but here it means the recitation which is done in accordance with the principles of Tajwid and in a beautiful voice.
Thus, this Hadith induces us to recite the Qur'an properly with nice feeling and voice.(1/1301)
1005 - وعن أبي موسى الأشعري رضي الله عنه أن رسول الله صلى الله عليه و سلم قال له : [ لقد أوتيت مزمارا من مزامير آل داود ] متفق عليه
وفي رواية لمسلم : أن رسول الله صلى الله عليه و سلم قال له : [ لو رأيتني وأنا أستمع لقراءتك البارحة ]
1005. Abu Musa Al-Ash`ari (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said to him, "You have been given a Mizmar (sweet melodious voice) out of the Mazamir of Prophet Dawud (David).''
[Al-Bukhari and Muslim].
Commentary: Mizmar means flute but here it stands for tune and sweet voice. In the phrase Al-Dawud (PBUH), translated here `the family of Dawud,' the word Al is superfluous and what is in fact meant is Prophet Dawud. In any case, sweet voice is a gift of Allah Who grants it to whom He likes. Lucky indeed are those who are granted this gift and they go about using it to invite people to the religion of Allah.(1/1302)
1006 - وعن البراء رضي الله عنه قال سمعت النبي صلى الله عليه و سلم قرأ في العشاء بالتين والزيتون فما سمعت أحدا أحسن صوتا منه . متفق عليه
1006. Al-Bara' bin `Azib (May Allah be pleased with them) reported: I heard the Prophet (PBUH) reciting Surat Wat-Teen Waz-Zaitun (Chapter 95) during the `Isha' prayer. I have never heard anyone reciting it in a more beautiful voice than his.
[Al-Bukhari and Muslim].
Commentary: This Hadith tells us that, like other virtues and qualities, the Prophet (PBUH) was also granted a sweet voice by Allah.(1/1303)
1007 - وعن أبي لبابة بشير بن عبد المنذر رضي الله عنه أن النبي صلى الله عليه و سلم قال : [ من لم يتغن بالقرآن فليس منا ] رواه أبو داود بإسناد جيد
معنى [ يتغنى ] : يحسن صوته بالقرآن
1007. Abu Lubabah Bashir bin `Abdul-Mundhir (May Allah be pleased with him) reported: The Prophet (PBUH) said, "He who does not recite the Qur'an in a pleasant tone is not of us.''
[Abu Dawud].
Commentary: The words "is not of us'' mean that he is not following the way of the Prophet (PBUH) with regard to the recitation of the Qur'an. This Hadith also induces us to recite the Qur'an with a sweet and touching voice because the recitation of the Qur'an in this manner enhances its effect.(1/1304)
1008 - وعن ابن مسعود رضي الله عنه قال قال لي النبي صلى الله عليه و سلم : [ اقرأ علي القرآن ] فقلت : يا رسول الله أقرأ عليك وعليك أنزل ؟ قال : [ إني أحب أن أسمعه من غيري ] فقرأت عليه سورة النساء حتى جئت إلى هذه الآية { فكيف إذا جئنا من كل أمة بشهيد وجئنا بك على هؤلاء شهيدا } ( النساء 41 ) قال : [ حسبك الآن ] فالتفت إليه فإذا عيناه تذرفان . متفق عليه
1008. Ibn Mas`ud (May Allah be pleased with him) reported: The Prophet (PBUH) said to me, "Recite the Qur'an to me.'' I said: "O Messenger of Allah! Shall I recite it to you when it was revealed to you?'' He (PBUH) said, "I like to hear it from others.'' Then I began to recite Surat An-Nisa'. When I reached the Ayah: `How will it be when We shall bring a witness from every people and bring you as a witness against them?' (Having heard it) he said, "Enough! Enough!'' When I looked at him, I found his eyes were overflowing with tears.
[Al-Bukhari and Muslim].
Commentary: This Hadith has been mentioned earlier. It is repeated here for the reason that it has an aspect of honour for the people who are blessed with knowledge and grace. Moreover, it stresses the need to hear the recitation of the Qur'an from those who recite it beautifully in order to contemplate over it, as was done by the Prophet (PBUH) himself.(1/1305)
183 - باب الحث على سور وآيات مخصوصة
Chapter 183
Inducement towards the Recitation of some Special verses and Surah of the Noble Qur'an(1/1306)
1009 - عن أبي سعيد رافع بن المعلي رضي الله عنه قال قال لي رسول الله صلى الله عليه و سلم : [ ألا أعلمك أعظم سورة في القرآن قبل أن تخرج من المسجد ؟ ] فأخذ بيدي فلما أردنا أن نخرج قلت : يا رسول الله إنك قلت لأعلمنك أعظم سورة في القرآن ؟ قال : [ الحمد لله رب العالمين هي السبع المثاني والقرآن العظيم الذي أوتيته ] رواه البخاري
1009. Abu Sa`id Ar-Rafi` bin Al-Mu`alla (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "Shall I teach you the greatest Surah in the Qur'an before you leave the mosque?'' Then he (PBUH), took me by the hand, and when we were about to step out, I reminded him of his promise to teach me the greatest Surah in the Qur'an. He (PBUH) said, "It is `Alhamdu lillahi Rabbil `Alamin (i.e., Surat Al-Fatihah) which is As-Sab` Al-Mathani (i.e., the seven oft-repeated Ayat) and the Great Qur'an which is given to me.''
[Al-Bukhari].
Commentary: Allah the Almighty says:
"And indeed, We have bestowed upon you seven of Al-Mathani (the seven repeatedly recited Ayat), (i.e., Surat Al-Fatihah) and the Grand Qur'an.'' (15:87).
This Hadith is an elaboration of the Quranic Ayah quoted above. The Prophet (PBUH) held that As-Sab` Al-Mathani is Surat Al-Fatihah (the Opening Chapter) because these seven Ayat are recited not only in every Salat but in every Rak`ah of every Salat for the reason that no Salat is valid without the recitation of this Surah, as is evident from the saying of the Prophet (PBUH): "The Salat of that person who has not recited Surat Al-Fatihah is void.'' It has also been regarded as the greatest Surah of the Qur'an as it covers all the objects of the Qur'an and is a condensation of all the subjects which have been discussed in detail in its other Surah. It includes the belief in the Tauhid (the belief in the Oneness of Allah)), the worship of Allah, the Day of Resurrection, promise (of Jannah) and warning (against Hell-fire), instances of the pious and impious people of the past communities, and the lessons their conduct has for others. Abu Dawud and At-Tirmidhi have reported a Hadith in which the Messenger of Allah (PBUH) said: "Al-hamdu lillahi Rabbil `Alamin (i.e., Surat Al-Fatihah) is Umm-ul-Qur'an that is its origin, basis and essence".(1/1307)
1010 - وعن أبي سعيد الخدري رضي الله عنه أن رسول الله صلى الله عليه و سلم قال في قل هو الله أحد : [ والذي نفسي بيده إنها لتعدل ثلث القرآن ]
وفي رواية : أن رسول الله صلى الله عليه و سلم قال لأصحابه : [ أيعجز أحدكم أن يقرأ بثلث القرآن في ليلة ؟ ] فشق ذلك عليهم وقالوا : أينا يطيق ذلك يا رسول الله ؟ فقال : [ قل هو الله أحد الله الصمد ثلث القرآن ] رواه البخاري
1010. Abu Sa`id Al-Khudri (May Allah be pleased with him) reported about Surat Al-Ikhlas (Chapter 112): The Messenger of Allah (PBUH) said, "By Him in Whose Hand my soul is, it is equivalent to one-third of the Qur'an.''
According to another version, he (PBUH) said to his Companions, "Is anyone of you incapable of reciting one-third of the Qur'an in one night?'' They considered it burdensome and said: "O Messenger of Allah, which of us can afford to do that?'' He (PBUH) said, "Surat Al-Ikhlas [Say: He is Allah (the) One] is equivalent to one-third of the Qur'an.''
[Al-Bukhari].
Commentary: One reading of Surat Al-Ikhlas has return and reward equal to the recitation of one-third of the Qur'an. This Surah mentions the Oneness of Allah. This is enough to make one realize how much Allah (SWT) likes the recitation and remembrance of His Oneness. This is the reason, He has declared Shirk (polytheism) an absolutely unpardonable sin.(1/1308)
1011 - وعنه رضي الله عنه أن رجلا سمع رجلا يقرأ : { قل هو الله أحد } يرددها فلما أصبح جاء إلى رسول الله صلى الله عليه و سلم فذكر ذلك له وكأن الرجل يتقالها . فقال رسول الله صلى الله عليه و سلم : [ والذي نفسي بيده إنها لتعدل ثلث القرآن ] رواه البخاري
1011. Abu Sa`id Al-Khudri (May Allah be pleased with him) reported: A man heard another reciting Surat Al-Ikhlas repeatedly. The next morning he came to the Messenger of Allah (PBUH) and informed him about it as if he considered it to be of little reward. On that the Messenger of Allah (PBUH) said, "By Him in Whose Hand my soul is, this Surah is equal to one-third of the Qur'an.''
[Al-Bukhari].
Commentary: "Yataqalluha'' means he thought that its recitation had no special merits. The Prophet (PBUH) clarified his misunderstanding by elucidating its eminence.(1/1309)
1012 - وعن أبي هريرة رضي الله عنه أن رسول الله صلى الله عليه و سلم قال في قل هو الله أحد : [ إنها تعدل ثلث القرآن ] رواه مسلم
1012. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "Surat Ikhlas is equivalent to one-third of the Qur'an.''
[Muslim].(1/1310)
1013 - وعن أنس رضي الله عنه أن رجلا قال : يا رسول الله إني أحب هذه السورة : { قل هو الله أحد } قال : [ إن حبها أدخلك الجنة ] رواه الترمذي وقال حديث حسن . ورواه البخاري في صحيحه تعليقا
1013. Anas (May Allah be pleased with him) reported: A man said: "O Messenger of Allah! I love Surat-Al-Ikhlas [Say: He is Allah, (the) One].'' He (PBUH) said, "Your love for it will admit you to Jannah.''
[At-Tirmidhi].
Commentary: Some scholars have highlighted the eminence of Surat Al-Ikhlas by saying that it comprises the whole discipline of Tauhid. This Surat deals with Tauhid. Many other reasons have also been given for its great eminence by Muslim scholars.(1/1311)
1014 - وعن عقبة بن عامر رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ ألم تر آيات أنزلت هذه الليلة لم ير مثلهن قط ؟ قل أعوذ برب الفلق وقل أعوذ برب الناس ] رواه مسلم
1014. `Uqbah bin `Amir (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said: "Do you not know that last night certain Ayat were revealed the like of which there is no precedence. They are: `Say: I seek refuge with (Allah) the Rubb of the daybreak' (Surah 113), and `Say: I seek refuge with (Allah) the Rubb of mankind' (Surah 114).''
[Muslim].
Commentary: "Alam tara'' means "Have not you seen?'' or "Are you not aware?''
"There is no precedence'' means that there is no other complete Surat in the Qur'an on this subject, except these two. For this reason these two Surat are called (Al-Mu`awwidhatain) which means two Surat which we use to seek Allah's protection.(1/1312)
1015 - وعن أبي سعيد الخدري رضي الله عنه قال : كان رسول الله صلى الله عليه و سلم يتعوذ من الجان وعين الإنسان حتى نزلت المعوذتان فلما نزلتا أخذ بهما وترك ما سواهما . رواه الترمذي وقال حديث حسن
1015. Abu Sa`id Al-Khudri (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) used to seek protection against the evil of jinn and the evil eyes till Surat Al-Falaq and Surat An-Nas were revealed. After they were revealed, he took to them for seeking Allah's protection and left everything besides them.
[At-Tirmidhi].
Commentary: Like men, jinns have also good and bad elements among them. Almighty Allah has endowed them with such power that if they want they can, with the Will of Allah, harm human beings. This is the reason mischievous jinns harm people. Similarly, influence of the evil eye is also true. What it means is that if a person looks at someone with greed and envy, the evil effects of his look will reach the person viewed, and because of that he has to suffer some loss or trouble or accident. For this reason, the Prophet (PBUH) would seek the protection of Allah against the jinns and the evil eye and pray in his own words for it, saying: "I seek Your protection against jinns and evil eyes of the people.'' After the revelation of the Surah Al-Falaq and An-Nas (last two Surah of the Quran) he started reciting them because these were revealed for this purpose. These Surah are also called "Al-Mu`awwidhatain'' which mean two Surah which provide protection. It is, therefore, very useful to seek the protection of Allah by reciting them.(1/1313)
1016 - وعن أبي هريرة رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ من القرآن سورة ثلاثون آية شفعت لرجل حتى غفر له وهي : تبارك الذي بيده الملك ] رواه أبو داود الترمذي وقال حديث حسن
وفي رواية أبي داود : [ تشفع ]
1016. Abu Hurairah (May Allah be pleased with him) reported: I heard the Messenger of Allah (PBUH) saying, "There is a Surah in the Qur'an which contains thirty Ayat which kept interceding for a man until his sins are forgiven. This Surah is `Blessed is He in Whose Hand is the dominion.' (Surat Al-Mulk 67).''
[At-Tirmidhi and Abu Dawud].
Commentary: This Hadith means that on the Day of Resurrection this Surah will intercede with Allah for the forgiveness of its reciter. This Hadith has been narrated (in Arabic) in the past tense because, like the past indefinite, its occurrence is definite and not open to inquiry. At some places, however, it has also been narrated in the present tense.(1/1314)
1017 - وعن أبي مسعود البدري رضي الله عنه عن النبي صلى الله عليه و سلم قال : [ من قرأ بالآيتين من آخر سورة البقرة في ليلة كفتاه ] متفق عليه
قيل : كفتاه المكروه تلك الليلة . وقيل : كفتاه عن قيام الليل
1017. Abu Mas`ud Al-Badri (May Allah be pleased with him) reported: I heard the Prophet (PBUH) saying, "He who recites the two Ayat at the end of Surat Al-Baqarah at night, they will suffice him.''
[Al-Bukhari and Muslim].
Commentary: "Suffice him'' here means that he will be protected from the evils. Its another meaning is that these two Ayat will take the place of Tahajjud (optional prayer in the late hours of the night). Imam An-Nawawi has cited the latter meaning.(1/1315)
1018 - وعن أبي هريرة رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ لا تجعلوا بيوتكم مقابر إن الشيطان ينفر من البيت الذي تقرأ فيه سورة البقرة ] رواه مسلم
1018. Abu Hurairah (May Allah be pleased with him) reported: I heard the Messenger of Allah (PBUH) saying: "Do not turn your houses into graveyards. Satan runs away from the house in which Surat Al-Baqarah is recited.''
[Muslim].
Commentary: This Hadith instructs us not to turn our homes into the like of a graveyard through the negligence of reciting the Qur'an in them. It also points out the excellence of Surat Al-Baqarah, which when recited, will certainly keep the devil away.(1/1316)
1019 - وعن أبي بن كعب رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ يا أبا المنذر أتدري أي آية من كتاب الله معك أعظم ؟ قلت : { الله لا إله إلا هو الحي القيوم } فضرب في صدري وقال : [ ليهنك العلم أبا المنذر ] رواه مسلم
1019. Ubayy bin Ka`b (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said: "Abu Mundhir! Do you know which Ayah in Allah's Book is the greatest?'' I replied: "It is `Allah la ilaha illa Huwal-Haiyul-Qayum (Allah! none has the right to be worshipped but He, the Ever Living...)'.'' (2:256) Thereupon he (PBUH) patted me in the chest and said, "Rejoice by this knowledge, O Abu Mundhir!''
[Muslim].
Commentary: The words cited in the Hadith occur at the beginning of Ayat-ul-Kursi (No. 256 of Surat Al-Baqarah of the Qur'an). The merits mentioned in the Hadith are for the whole Ayah. Ayat-ul-Kursi mentions the Majestic Attributes and Mighty Powers of Allah and is, therefore, very meritorious.
"Rejoice by this knowledge'' means "May this knowledge be a source of respect, honour and benefit to you.'' And knowledge here stands for the knowledge of the Qur'an and Hadith which is certainly a means of success in this world and the Hereafter.(1/1317)
1020 - وعن أبي هريرة رضي الله عنه قال : وكلني رسول الله صلى الله عليه و سلم بحفظ زكاة رمضان فأتاني آت فجعل يحثو من الطعام فأخذته فقلت : لأرفعنك إلى رسول الله صلى الله عليه و سلم . قال : إني محتاج وعلي عيال ولي حاجة شديدة . فخليت عنه فأصبحت فقال رسول الله صلى الله عليه و سلم : [ يا أبا هريرة ما فعل أسيرك البارحة ؟ ] قلت : يا رسول الله شكا حاجة وعيالا فرحمته فخليت سبيله . فقال : [ أما إنه قد كذبك وسيعود ] فعرفت أنه سيعود لقول رسول الله صلى الله عليه و سلم فرصدته فجاء يحثو من الطعام فقلت : لأرفعنك إلى رسول الله صلى الله عليه و سلم . قال : دعني فإني محتاج وعلي عيال لا أعود . فرحمته فخليت سبيله فأصبحت فقال لي رسول الله صلى الله عليه و سلم : [ يا أبا هريرة ما فعل أسيرك ؟ ] قلت : يا رسول الله شكا حاجة وعيالا فرحمته فخليت سبيله . فقال : [ إنه قد كذبك وسيعود ] فرصدته الثالثة فجاء يحثو من الطعام فأخذته فقلت : لأرفعنك إلى رسول الله صلى الله عليه و سلم وهذا آخر ثلاث مرات أنك تزعم أنك لا تعود ثم تعود فقال : دعني فإني أعلمك كلمات ينفعك الله بها . قلت : ما هن ؟ قال : إذا أويت إلى فراشك فاقرأ آية الكرسي فإنه لن يزال عليك من الله حافظ ولا يقربك شيطان حتى تصبح . فخليت سبيله فأصبحت فقال لي رسول الله صلى الله عليه و سلم : [ ما فعل أسيرك البارحة ؟ ] قلت : يا رسول الله زعم أنه يعلمني كلمات ينفعني الله بها فخليت سبيله . قال : [ ما هي ؟ ] قلت : قال لي : إذا أويت إلى فراشك فاقرأ آية الكرسي من أولها حتى تختم الآية : { الله لا إله إلا هو الحي القيوم } وقال لي : لا يزال عليك من الله حافظ ولم يقربك شيطان حتى تصبح . فقال النبي صلى الله عليه و سلم : [ أما إنه قد صدقك وهو كذوب تعلم من تخاطب منذ ثلاث يا أبا هريرة ؟ قلت : لا . قال : [ ذلك شيطان ] رواه البخاري
1020. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) put me in charge of charity of Ramadan (Sadaqat-ul-Fitr). Somebody came to me and began to take away some food-stuff. I caught him and said, "I must take you to the Messenger of Allah (PBUH).'' He said, "I am a needy man with a large family, and so I have a pressing need.'' I let him go. When I saw the Messenger of Allah (PBUH) next morning, he asked me, "O Abu Hurairah! What did your captive do last night?'' I said, "O Messenger of Allah! He complained of a pressing need and a big family. I felt pity for him so I let him go.'' He (PBUH) said, "He told you a lie and he will return.'' I was sure, according to the saying of the Messenger of Allah (PBUH) that he would return. I waited for him. He sneaked up again and began to steal food-stuff from the Sadaqah. I caught him and said; "I must take you to the Messenger of Allah (PBUH).'' He said, "Let go of me, I am a needy man. I have to bear the expenses of a big family. I will not come back.'' So I took pity on him and let him go. I went at dawn to the Messenger of Allah (PBUH) who asked me, "O Abu Hurairah! What did your captive do last night?'' I replied, "O Messenger of Allah! He complained of a pressing want and the burden of a big family. I took pity on him and so I let him go.'' He (PBUH) said, "He told you a lie and he will return.'' (That man) came again to steal the food-stuff. I arrested him and said, "I must take you to the Messenger of Allah (PBUH), and this is the last of three times. You promised that you would not come again but you did.'' He said, "Let go of me, I shall teach you some words with which Allah may benefit you.'' I asked, "What are those words?'' He replied, "When you go to bed, recite Ayat-ul-Kursi (2:255) for there will be a guardian appointed over you from Allah, and Satan will not be able to approach you till morning.'' So I let him go. Next morning the Messenger of Allah (PBUH) asked me, "What did your prisoner do last night.'' I answered, "He promised to teach me some words which he claimed will benefit me before Allah. So I let him go.'' The Messenger of Allah (PBUH) asked, "What are those words that he taught you?'' I said, "He told me: `When you go to bed, recite Ayat-ul-Kursi from the beginning to the end i.e.,[ Allah! none has the right to be worshipped but He, the Ever Living, the One Who sustains and protects all that exists. Neither slumber nor sleep overtakes Him. To Him belongs whatever is in the heavens and whatever is on the earth. Who is he that can intercede with Him except with His Permission? He knows what happens to them (His creatures) in this world, and what will happen to them in the Hereafter. And they will never compass anything of His Knowledge except that which He wills. His Kursi encompasses the heavens and the earth, and preserving them does not fatigue Him. And He is the Most High, the Most Great].' (2:255). He added: `By reciting it, there will be a guardian appointed over you from Allah who will protect you during the night, and Satan will not be able to come near you until morning'.'' The Messenger of Allah (PBUH) said, "Verily, he has told you the truth though he is a liar. O Abu Hurairah! Do you know with whom you were speaking for the last three nights?'' I said, "No.'' He (PBUH) said, "He was Shaitan (Satan).''
[Al-Bukhari].
Commentary: This Hadith tells us the excellence of Ayat-ul-Kursi and the importance of reciting it before going to bed.(1/1318)
1021 - وعن أبي الدرداء رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ من حفظ عشر آيات من أول سورة الكهف عصم من الدجال ]
وفي رواية : [ من آخر سورة الكهف ] رواه مسلم
1021. Abud-Darda' (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said: "Whoever commits to memory the first ten Ayat of the Surat Al-Kahf, will be protected from (the trial of) Ad-Dajjal (Antichrist).''
[Muslim].
In another narration, the Messenger of Allah (PBUH) said: "(Whoever commits to memory) the last ten Ayat of Surat Al-Kahf, he will be protected from (the trial of) Ad-Dajjal (Antichrist).''
Commentary: Ad-Dajjal will appear sometime before Yaum-ul-Qiyamah. Allah, the Almighty will give him some supernatural powers the manifestation of which will shake the faith of many people. For this reason, this will be a serious trial. All Prophets warned their people against him. Our Prophet (PBUH) also warned us against him and ordered us to guard ourselves from it and strictly advised us to seek Refuge of Allah against it. This Hadith tells us the way to save ourselves from Ad-Dajjal. The recitation of the first or the last ten Ayat of Surat Al-Kahf, in the morning and evening, is very useful for this purpose. Sheikh Al-Albani has, however, regarded the last ten Ayat probably and the first ten Ayat surely effective against this mischief.(1/1319)
1022 - وعن ابن عباس رضي الله عنه قال : بينما جبريل قاعد عند النبي صلى الله عليه و سلم سمع نقيضا من فوقه فرفع رأسه فقال : هذا باب من السماء فتح اليوم ولم يفتح قط إلا اليوم فنزل منه ملك فقال : هذا ملك نزل إلى الأرض لم ينزل قط إلا اليوم فسلم وقال : أبشر بنورين أوتيتهما لم يؤتهما نبي قبلك : فاتحة الكتاب وخواتيم سورة البقرة لن تقرأ بحرف منهما إلا أعطيته . رواه مسلم
[ النقيض ] : الصوت
1022. Ibn `Abbas (May Allah be pleased with them) reported: While Jibril (Gabriel) was sitting with the Messenger of Allah (PBUH), he heard a sound above him. He lifted his head, and said: "This is a gate which has been opened in heaven today. It was never opened before.'' Then an angel descended through it, he said: "This is an angel who has come down to earth. He never came down before.'' He sent greetings and said: "Rejoice with two lights given to you. Such lights were not given to any Prophet before you. These (lights) are: Fatihah-til-Kitab (Surat Al-Fatihah), and the concluding Ayat of Surat Al-Baqarah. You will never recite a word from them without being given the blessings it contain s.''
[Muslim].
Commentary: This Hadith tells the excellence of the last Ayat of Surat Al-Baqarah. (That is from Amanar-Rasul to the end of the Surah). Any one who recites these Ayat with a sincere heart will receive guidance, forgiveness and bliss in this life and in the Hereafter.(1/1320)
184 - باب استحباب الاجتماع على القراءة
Chapter 184
Desirability of Assembling for the Recitation of the Noble Qur'an(1/1321)
1023 - عن أبي هريرة رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ وما اجتمع قوم في بيت من بيوت الله يتلون كتاب الله ويتدارسونه بينهم إلا نزلت عليهم السكينة وغشيتهم الرحمة وحفتهم الملائكة وذكرهم الله فيمن عنده ] رواه مسلم
1023. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "Any group of people that assemble in one of the Houses of Allah to study the Qur'an, tranquillity will descend upon them, mercy will engulf them, angels will surround them and Allah will make mention of them to those (the angels) in His proximity.''
[Muslim].
Commentary: The meaning of the Hadith is that they teach one another by discussing the Quranic sciences, and knowledge the Qur'an contains. This meaning is correct because both these acts are auspicious and are means of gaining the Pleasure of Allah. This Hadith, however, does not tell us in any way that this group of people recite the Qur'an all at once. This is Bid`ah for this was not the practice of the Messenger of Allah (PBUH).(1/1322)
185 - باب فضل الوضوء
Chapter 185
The Merits of Ablutions (Wudu')(1/1323)
قال الله تعالى ( المائدة 6 ) : { يا أيها الذين آمنوا إذا قمتم إلى الصلاة فاغسلوا وجوهكم } إلى قوله تعالى : { ما يريد الله ليجعل عليكم من حرج ولكن يريد ليطهركم وليتم نعمته عليكم لعلكم تشكرون }
Allah, the Exalted, says:
"O you who believe! When you intend to offer As-Salat (the prayer), wash your faces and your hands (forearms) up to the elbows, wipe (by passing wet hands over) your heads, and (wash) your feet up to the ankles. If you are in a state of Janaba (i.e., after a sexual discharge), purify yourselves (bathe your whole body). But if you are ill or on a journey, or any of you comes from responding to the call of nature, or you have been in contact with women (i.e., sexual intercourse) and you find no water, then perform Tayammum with clean earth and rub therewith your faces and hands. Allah does not want to place you in difficulty, but He wants to purify you, and to complete His Favour to you that you may be thankful.'' (5:6)(1/1324)
1024 - وعن أبي هريرة رضي الله عنه قال سمعت رسول الله صلى الله عليه و سلم يقول : [ إن أمتي يدعون يوم القيامة غرا محجلين من آثار الوضوء فمن استطاع منكم أن يطيل غرته فليفعل ] متفق عليه
1024. Abu Hurairah (May Allah be pleased with him) reported: I heard the Messenger of Allah (PBUH) saying: "On the Day of Resurrection, my followers (or Ummah) will be summoned `Al-Ghurr Al-Muhajjalun' from the traces of Wudu'. Whoever can increase the area of his radiance should do so.''
[Al-Bukhari and Muslim].
Commentary: The word "Ghurr'' is the plural of "Agharr'' which means shining or white. It is used for animals (like a horse), i.e., a white mark on its face. Here, it refers to that radiance which will issue from the brows of the believers on the Day of Resurrection and which will make them prominent. Muhajjalun is from Tahjil which also means whiteness but it is used for that whiteness which is found on all the four or at least on three legs of a horse. Here, it refers to that light which will shine through the hands and feet of the believers because of their habit of performing Wudu'. This means that the believers among the Muslims will be distinguished from other communities by virtue of the refulgence issuing from their faces, hands and feet on the Day of Resurrection in the same way that a horse with a white forehead is easily distinguised from other horses.(1/1325)
1025 - وعنه رضي الله عنه قال سمعت خليلي صلى الله عليه و سلم يقول : [ تبلغ الحلية من المؤمن حيث يبلغ الوضوء ] رواه مسلم
1024. Abu Hurairah (May Allah be pleased with him) reported: I heard the Messenger of Allah (PBUH) saying: "On the Day of Resurrection, my followers (or Ummah) will be summoned `Al-Ghurr Al-Muhajjalun' from the traces of Wudu'. Whoever can increase the area of his radiance should do so.''
[Al-Bukhari and Muslim].
Commentary: The word "Ghurr'' is the plural of "Agharr'' which means shining or white. It is used for animals (like a horse), i.e., a white mark on its face. Here, it refers to that radiance which will issue from the brows of the believers on the Day of Resurrection and which will make them prominent. Muhajjalun is from Tahjil which also means whiteness but it is used for that whiteness which is found on all the four or at least on three legs of a horse. Here, it refers to that light which will shine through the hands and feet of the believers because of their habit of performing Wudu'. This means that the believers among the Muslims will be distinguished from other communities by virtue of the refulgence issuing from their faces, hands and feet on the Day of Resurrection in the same way that a horse with a white forehead is easily distinguised from other horses.(1/1326)
1026 - وعن عثمان بن عفان رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ من توضأ فأحسن الوضوء خرجت خطاياه من جسده حتى تخرج من تحت أظفاره ] رواه مسلم
1026. `Uthman bin `Affan (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "He who performs the Wudu' perfectly (i.e., according to Sunnah), his sins will depart from his body, even from under his nails.''
[Muslim].
Commentary: To perform Wudu' in a proper manner means to perform it according to Sunnah. Ejection of sins from the body means forgiveness of sins, and the word `sins' here stands for minor sins because major sins are not forgiven without devout penitence.(1/1327)
1027 - وعنه رضي الله عنه قال : رأيت رسول الله صلى الله عليه و سلم توضأ مثل وضوئي هذا ثم قال : [ من توضأ هكذا غفر له ما تقدم من ذنبه وكانت صلاته ومشيه إلى المسجد نافلة ] رواه مسلم
1027. `Uthman bin `Affan (May Allah be pleased with him) reported: I saw the Messenger of Allah (PBUH) performing Wudu' the way I have just done it and said, "He who performs Wudu' like this, his previous sins will be forgiven and his Salat and walking to the mosque will be considered as supererogatory act of worship.''
[Muslim].
Commentary: Wudu' is a means of remission of minor sins, provided those sins are not related to the rights of people because they too will not be forgiven without penitence and compensating the aggrieved or the wronged.
To perform Wudu' at home before proceeding to the mosque for Salat is highly meritorious. He who does so, will be purged of minor sins. Then his going to the mosque and performance of Salat there, is a means for gaining further reward.(1/1328)
1028 - وعن أبي هريرة رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ إذا توضأ العبد المسلم أو المؤمن فغسل وجهه خرج من وجهه كل خطيئة نظر إليها بعينيه مع الماء أو مع آخر قطر الماء فإذا غسل يديه خرج من يديه كل خطيئة كان بطشتها يداه مع الماء أو مع آخر قطر الماء فإذا غسل رجليه خرجت كل خطيئة مشتها رجلاه مع الماء أو مع آخر قطر الماء حتى يخرج نقيا من الذنوب ] رواه مسلم
1028. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "When a Muslim, or a believer, washes his face (in the course of Wudu'), every sin which he committed with his eyes, will be washed away from his face with water, or with the last drop of water; when he washes his hands, every sin which is committed by his hands will be effaced from his hands with the water, or with the last drop of water; and when he washes his feet, every sin his feet committed will be washed away with the water, or with the last drop of water; until he finally emerges cleansed of all his sins.''
[Muslim].
Commentary: This Hadith has the same meaning mentioned in the preceding Ahadith. That is to say, such minor sins are washed off by Wudu'. In other words, Wudu' is a means of purification of the body as well as the soul.(1/1329)
1029 - وعنه رضي الله عنه أن رسول الله صلى الله عليه و سلم أتى المقبرة فقال : [ السلام عليكم دار قوم مؤمنين وإنا إن شاء الله بكم لاحقون وددت أنا قد رأينا إخواننا ] قالوا : أولسنا إخوانك يا رسول الله ؟ قال : [ أنتم أصحابي وإخواننا الذين لم يأتوا بعد ] قالوا : كيف تعرف من لم يأت بعد من أمتك يا رسول الله ؟ قال : [ أرأيت لو أن رجلا له خيل غر محجلة بين ظهري خيل دهم بهم ألا يعرف خيله ؟ ] قالوا : بلى يا رسول الله . قال : [ فإنهم يأتون غرا محجلين من الوضوء وأنا فرطهم على الحوض ] رواه مسلم
1029. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) went to the (Baqi`) cemetery and said, "May you be secured from punishment, O dwellers of abode of the believers! We, if Allah wills, will follow you. I wish we see my brothers.'' The Companions said, "O Messenger of Allah! Are not we your brothers?'' He (PBUH) said, "You are my Companions, but my brothers are those who have not come into the world yet.'' They said; "O Messenger of Allah! How will you recognize those of your Ummah who are not born yet?'' He (PBUH) said, "Say, if a man has white-footed horses with white foreheads among horses which are pure black, will he not recognize his own horses?'' They said; "Certainly, O Messenger of Allah!'' He (PBUH) said, "They (my followers) will come with bright faces and white limbs because of Wudu'; and I will arrive at the Haud (Al-Kauthar) ahead of them.''
[Muslim].
Commentary: On the principle "The believers are brothers'' that is manifested in Surat Al-Hujurat of the Qur'an (49:10), the Prophet (PBUH) regarded all the successive generations of Muslims as his brothers. His Companions have an added distinction that they are his brothers as well as his companions.
This Hadith also mentions Haud Al-Kauthar which is awarded to the Prophet (PBUH) on the Day of Requital, and he will give water from it to his followers after which they will never feel thirst. Those who invent innovations in religion, will be deprived of this honour, as is evident from other narratives.
Farat is a person who goes ahead of the others in the caravan and makes arrangements for the encampment and provisions of the caravan. It is a unique distinction of the Muslims that their Prophet (PBUH) will be holding that position on the Day of Requital.(1/1330)
1030 - وعنه رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ ألا أدلكم على ما يمحو الله به الخطايا ويرفع به الدرجات ؟ ] قالوا : بلى يا رسول الله . قال : [ إسباغ الوضوء على المكاره وكثرة الخطا إلى المساجد وانتظار الصلاة بعد الصلاة فذلكم الرباط فذلكم الرباط ] رواه مسلم
1030. Abu Hurairah (May Allah be pleased with him) reported that the Messenger of Allah (PBUH) said, "Shall I not tell you something by which Allah effaces the sins and elevates ranks (in Jannah)?'' The Companions said; "Certainly, O Messenger of Allah.'' He (PBUH) said, "Performing the Wudu' thoroughly in spite of difficult circumstances, walking with more paces to the mosque, and waiting for the next As-Salat (the prayer) after observing Salat; and that is Ar-Ribat, and that is Ar-Ribat.''
[Muslim].
Commentary: Hardship and unpleasantness here stand for the uneasiness that one feels while performing Wudu' in severe cold. Ar-Ribat means watching the frontiers or battlefront to check the invasion of the enemy. To wait for the next Salat after offering a Salat is regarded as Ribat for the reason that by so doing, a person who is particular in offering Salat keeps himself constantly engaged in the obedience and worship of Allah to keep Satan away from him.(1/1331)
1031 - وعن أبي مالك الأشعري رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ الطهور شطر الإيمان ] رواه مسلم وقد سبق بطوله في باب الصبر ( انظر الحديث رقم 25 ) . وفي الباب حديث عمرو بن عبسة رضي الله عنه السابق في آخر باب الرجاء ( انظر الحديث رقم 437 ) . وهو حديث عظيم مشتمل على جمل من الخيرات
1031. Abu Malik Al-Ash`ari (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said: "Wudu' is half the Iman.''
[Muslim].(1/1332)
1032 - وعن عمر بن الخطاب رضي الله عنه عن النبي صلى الله عليه و سلم قال : [ ما منكم من أحد يتوضأ فيبلغ أو فيسبغ الوضوء ثم قال : أشهد أن لا إله إلا الله وحده لا شريك له وأشهد أن محمدا عبده ورسوله إلا فتحت له أبواب الجنة الثمانية يدخل من أيها شاء ] رواه مسلم
وزاد الترمذي : [ اللهم اجعلني من التوابين واجعلني من المتطهرين ]
1032. `Umar bin Al-Khattab (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "Whoever of you performs Wudu' carefully and then affirms: `Ash-hadu an la ilaha illallahu Wahdahu la sharika Lahu, wa ash-hadu anna Muhammadan `abduhu wa Rasuluhu [I testify that there so no true god except Allah Alone, Who has no partners and that Muhammad ((PBUH) is His slave and Messenger],' the eight gates of Jannah are opened for him. He may enter through whichever of these gates he desires (to enter).''
[Muslim].
In the narration in At-Tirmidhi, it is added: "Allahummaj-`alni minat-tawwabina, waj-`alni minal-mutatahhirin (O Allah make me among those who repent and purify themselves).''
Commentary: Tahur (means Wudu' which is the foremost condition for Salat. One is not permitted to perform Salat without Wudu' in the prescribed manner. Wudu' is regarded as "half of the Salat'' and this principle makes its importance clear.(1/1333)
186 - باب فضل الأذان
Chapter 186
The Excellence of Adhan(1/1334)
1033 - عن أبي هريرة رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ لو يعلم الناس ما في النداء والصف الأول ثم لم يجدوا إلا أن يستهموا عليه لاستهموا عليه ولو يعلمون ما في التهجير لاستبقوا إليه ولو يعلمون ما في العتمة والصبح لأتوهما ولو حبوا ] متفق عليه
[ الاستهام ] : الاقتراع
و [ التهجير ] : التبكير إلى الصلاة
1033. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said: "Were people to know the blessing of pronouncing Adhan and the standing in the first row, they would even draw lots to secure these privileges. And were they to realize the reward of performing Salat early, they would race for it; and were they to know the merits of Salat after nightfall (`Isha') and the dawn (Fajr) Salat, they would come to them even if they had to crawl.''
[Al-Bukhari and Muslim].
Commentary: This expression 'to crawl' is used to illustrate the high merit of praying `Isha and Fajr in congregation in the mosque. This Hadith also urges to make best to occupy the first rows, as the `Angels of Mercy' pray for the Imam first, then for those who pray immediately behind him in the first row, then those behind them, and so on. The Hadith also points out the excellence of Adhan and the great reward of the person who pronounces it.(1/1335)
1034 - وعن معاوية رضي الله عنه قال سمعت رسول الله صلى الله عليه و سلم يقول : [ المؤذنون أطول الناس أعناقا يوم القيامة ] رواه مسلم
1034. Mu`awiyah (May Allah be pleased with him) reported: I heard the Messenger of Allah (PBUH) saying: "The Mu'adhdhinun (callers to prayer) will have the longest necks on the Day of Resurrection.''
[Muslim].
Commentary: This Hadith highlights the eminence of Mu'adhdhin and Adhan. Adhan means calling people to the worship of Allah. Mu'adhdhin (the caller) gets reward for the Salat of all those who hear his Adhan. The phrase "will have the longest necks'' has been given different interpretations. One of them is that they are those who long for the Mercy of Allah more than anyone else. Another interpretation is that their necks will grow longer on the Day of Requital and so sweat will not reach them, for every one will sweat on that day depending on his deeds: sweat will reach up to one's ankles or knees or waists. In the case of some people, sweat will reach up to their mouths. Another interpretation is that those who call Adhan will have an honourable and great status on the Day of Requital.(1/1336)
1035 - وعن عبد الله بن عبد الرحمن بن أبي صعصعة أن أبا سعيد الخدري رضي الله عنه قال له : إني أراك تحب الغنم والبادية فإذا كنت في غنمك أو باديتك فأذنت للصلاة فارفع صوتك بالنداء [ فإنه لا يسمع مدى صوت المؤذن جن ولا إنس ولا شيء إلا شهد له يوم القيامة ] قال أبو سعيد : سمعته من رسول الله صلى الله عليه و سلم . رواه البخاري
1035. `Abdullah bin `Abdur-Rahman reported: Abu Sa`id Al-Khudri (May Allah be pleased with him) said to me: "I see that you like living among your sheep in wilderness. So whenever you are with your sheep or in wilderness and you want to call Adhan, you should raise your voice because whoever hears the Adhan, whether a human or jinn or any other creature, will testify for you on the Day of Resurrection.'' Abu Sa`id added: "I heard this from the Messenger of Allah (PBUH).''
[Al-Bukhari].
Commentary: Shayun is used for everything, or every other thing, and covers animals, vegetables and inanimate matter. On the Day of Requital, Almighty Allah will grant the faculty of speech, and all these things will testify for the Mu'adhdhin, as would be done by mankind and jinn.(1/1337)
1036 - وعن أبي هريرة رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ إذا نودي بالصلاة أدبر الشيطان وله ضراط حتى لا يسمع التأذين فإذا قضي النداء أقبل حتى إذا ثوب للصلاة أدبر حتى إذا قضي التثويب أقبل حتى يخطر بين المرء ونفسه يقول : اذكر كذا واذكر كذا لما لم يذكر من قبل حتى يظل الرجل ما يدري كم صلى ] متفق عليه
[ التثويب ] : الإقامة
1036. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "When Adhan for Salat is pronounced, the devil takes to his heels and breaks wind with noise so as not to hear the call. When the Adhan is finished, he returns. When the Iqamah is announced, he turns his back, and after it is finished, he returns again to distract the attention of one and makes him remember things which he does not recall in his mind before the Salat, and says `Remember this, and this,' and thus causes one to forget how many Rak`at he performed.''
[Al-Bukhari and Muslim].
Commentary: The words signify that Satan runs with great speed and he breaks wind, or he intentionally does so. In any case, it shows that he has an aversion for Adhan. The second point that we learn from this Hadith is that the concentration of mind is a must for Salat to defeat all attempts of Satan to disrupt it.(1/1338)
1037 - وعن عبد الله بن عمرو بن العاص رضي الله عنهما أنه سمع رسول الله صلى الله عليه و سلم يقول : [ إذا سمعتم النداء فقولوا مثل ما يقول ثم صلوا علي فإنه من صلى علي صلاة صلى الله عليه بها عشرا ثم سلوا الله لي الوسيلة فإنها منزلة في الجنة لا تنبغي إلا لعبد من عباد الله وأرجو أن أكون أنا هو فمن سأل لي الوسيلة حلت له الشفاعة ] رواه مسلم
1037. `Abdullah bin `Amr bin Al-`As (May Allah be pleased with them) reported: I heard the Messenger of Allah (PBUH) saying, "When you hear the Adhan, repeat what the Mu'adhdhin says. Then ask Allah to exalt my mention because everyone who does so will receive in return ten rewards from Allah. Then beseech Allah to grant me Al-Wasilah, which is a high rank in Jannah, fitting for only one of Allah's slaves; and I hope that I will be that man. If any one asks Al-Wasilah for me, it becomes incumbent upon me to intercede for him.''
[Muslim]
Commentary: To invoke blessings upon the Prophet (PBUH) means to recite "Allahumma salli `ala Muhammadin, wa `ala ali Muhammadin, kama sallaita `ala Ibrahima wa `ala ali Ibrahima, innaka Hamidun Majid.'' Wasilah literally means that mode or method by which one attains his goal, but here it stands for that high rank in Jannah which will be awarded to the Prophet (PBUH). The word Shafa`ah means to beg someone to pardon somebody's faults and shortcomings or to request someone for doing a virtuous deed. In the context of this Hadith, it refers to the privilege of intercession of the Prophet (PBUH) due to which he will request for the forgiveness of such people for whom he will be given permission by Allah.(1/1339)
1038 - وعن أبي سعيد الخدري رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ إذا سمعتم النداء فقولوا كما يقول المؤذن ] متفق عليه
1038. Abu Sa`id Al-Khudri (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "When you hear the Mu'adhdhin (pronouncing the call to Salat), repeat after him what he says.''
[Al-Bukhari and Muslim].
Commentary: This Hadith also tells us to repeat the words of Adhan when we hear it. But when he says "Hayya `alas-Salah'' or "Hayya `alal-Falah'' we must say "La hawla wa la quwwata illa billah.''(1/1340)
1039 - وعن جابر رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ من قال حين
يسمع النداء : اللهم رب هذه الدعوة التامة والصلاة القائمة آت محمدا الوسيلة والفضيلة وابعثه مقاما محمودا الذي وعدته حلت له شفاعتي يوم القيامة ] رواه البخاري
1039. Jabir (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "He who says upon hearing the Adhan: `Allahumma Rabba hadhihid-da`wati-ttammati, was-salatil-qa'imati, ati Muhammadanil-wasilata wal-fadhilata, wab`athu maqaman mahmuda nilladhi wa `adtahu [O Allah, Rubb of this perfect call (Da`wah) and of the established prayer (As-Salat), grant Muhammad the Wasilah and superiority, and raise him up to a praiseworthy position which You have promised him]', it becomes incumbent upon me to intercede for him on the Day of Resurrection.''
[Al-Bukhari].
Commentary: This Hadith tells us the merit of (the prayer by maens of which one attains his should be recited in the manner narrated by `Abdullah bin `Amr, which says that one should first repeat the wording of Adhan, then recite the prayer asking to exalt the mention of the Prophet (PBUH) and then pray Allah to grant him the Wasilah.(1/1341)
1040 - وعن سعد بن أبي وقاص رضي الله عنه عن النبي صلى الله عليه و سلم أنه قال : [ من قال حين يسمع المؤذن : أشهد أن لا إله إلا الله وحده لا شريك له وأن محمدا عبده ورسوله رضيت بالله ربا وبمحمد رسولا وبالإسلام دينا غفر له ذنبه ] رواه مسلم
1040. Sa`d bin Abu Waqqas (May Allah be pleased with him) reported: The Prophet (PBUH) said, "He who says after the Adhan: `Ash-hadu an la ilaha illallah Wah-dahu la sharika Lahu; wa ash-hadu anna Muhammadan `abduhu wa Rasuluhu, radhitu Billahi Rabban, wa bi Muhammadin Rasulan, wa bil Islami Dinan [I testify that there is no true god except Allah Alone; He has no partners and that Muhammad (PBUH) is His slave and Messenger; I am content with Allah as my Rubb, with Muhammad as my Messenger and with Islam as my Deen],' his sins will be forgiven.''
[Muslim].
Commentary: This Hadith mentions another prayer which should be recited beside the already mentioned Du`a-al-Wasilah.(1/1342)
1041 - وعن أنس رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ الدعاء لا يرد بين الأذان والإقامة ] رواه أبو داود والترمذي وقال حديث حسن
1041. Anas (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said: "The supplication made between the Adhan and the Iqamah is never rejected.''
[Abu Dawud and At-Tirmidhi].(1/1343)
187 - باب فضل الصلوات
Chapter 187
The Excellence of As-Salat (The Prayer)(1/1344)
قال الله تعالى ( العنكبوت 45 ) : { إن الصلاة تنهى عن الفحشاء والمنكر }
Allah, the Exalted, says:
"Verily, As-Salat (the prayer) prevents from Al-Fahsha' (i.e., great sins of every kind, unlawful sexual intercourse) and Al-Munkar (i.e., disbelief, polytheism, and every kind of evil, wicked deed).'' (29:45)(1/1345)
1042 - وعن أبي هريرة رضي الله عنه قال سمعت رسول الله صلى الله عليه و سلم يقول : [ أرأيتم لو أن نهرا بباب أحدكم يغتسل منه كل يوم خمس مرات هل يبقى من درنه شيء ؟ ] قالوا : لا يبقى من درنه شيء . قال : [ فذلك مثل الصلوات الخمس يمحو الله بهن الخطايا ] متفق عليه
1042. Abu Hurairahu (May Allah be pleased with him) reported: I heard the Messenger of Allah (PBUH) saying, "Say, if there were a river at the door of one of you in which he takes a bath five times a day, would any soiling remain on him?'' They replied, "No soiling would left on him.'' He (PBUH) said, '' That is the five (obligatory) Salat (prayers). Allah obliterates all sins as a result of performing them.''
[Al-Bukhari and Muslim].
Commentary: This Hadith tells us about the merit and benefits of the performance of the prescribed five daily Salat, performing them will wash off one's sins, but this is true of only such Salat which is performed in accordance with Sunnah, i.e., punctually in exactly the manner showed by the Prophet (PBUH), and not of that which is offered at will in one's own way.(1/1346)
1043 - وعن جابر رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ مثل الصلوات الخمس كمثل نهر جار غمر على باب أحدكم يغتسل منه كل يوم خمس مرات ] رواه مسلم
[ الغمر ] بفتح الغين المعجمة : الكثير
1043. Jabiru (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "The similitude of the five (obligatory) Salat is like a river running at the door of one of you in which he takes a bath five times a day.''
[Muslim].(1/1347)
1044 - وعن ابن مسعود رضي الله عنه أن رجلا أصاب من امرأة قبلة فأتى النبي صلى الله عليه و سلم فأخبره فأنزل الله تعالى : { أقم الصلاة طرفي النهار وزلفا من الليل إن الحسنات يذهبن السيئات } فقال الرجل : ألي هذا ؟ قال : [ لجميع أمتي كلهم ] متفق عليه
1044. Ibn Mas`ud (May Allah be pleased with him) reported: A man kissed a woman. So he came to the Messenger of Allah (PBUH) and informed him about it. Then Allah revealed this Ayah: "And perform the Salat, between the two ends of the day and in some hours of the night. Verily, the good deeds efface the evil deeds (i.e., minor sins).'' (11:114) The man asked the Messenger of Allah (PBUH) whether this applies to him only. The Messenger of Allah (PBUH) said, "It applies to all of my Ummah.''
[Al-Bukhari and Muslim].
Commentary: "Between the ends of the day'' means Fajr and Maghrib prayers. Some people think it refers to `Isha' prayer while some think it means the Maghrib and `Isha' prayers. "In some hours of the night'' means the Tahajjud prayers. This Ayah of the Qur'an has been quoted here to stress that Salat is an act of great virtue and an expiation of sins, but only for minor sins because the major sins will not be pardoned without sincere repentance.(1/1348)
1045 - وعن أبي هريرة رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ الصلوات الخمس والجمعة إلى الجمعة كفارة لما بينهن ما لم تغش الكبائر ] رواه مسلم
1045. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "The five (daily) Salat (prayers) and the Friday (prayer) to the Friday (prayer) expiate whatever (minor sins) may be committed in between, so long as major sins are avoided.''
[Muslim].
Commentary: This Hadith elucidates that the minor sins committed during the interval of the five prescribed Salat and in the period intervening between one Jumu`ah and the other are pardoned with the performance of the five-time prescribed Salat and the Jumu`ah prayer, provided one does not commit major sins which are not forgiven without repentance. Sins like Shirk (associating someone with Allah in worship), disobedience of parents, false oath, false evidence, encroachment on an orphan's property, calumny against chaste women, etc., fall in the category of major sins and will not be forgiven by means of Salat only.(1/1349)
1046 - وعن عثمان بن عفان رضي الله عنه قال سمعت رسول الله صلى الله عليه و سلم يقول : [ ما من امرئ مسلم تحضر صلاة مكتوبة فيحسن وضوءها وخشوعها وركوعها إلا كانت كفارة لما قبلها من الذنوب ما لم تؤت كبيرة وذلك الدهر كله ] رواه مسلم
1046. `Uthman bin `Affan (May Allah be pleased with him) reported: I heard Messenger of Allah (PBUH) saying, "When the time for a prescribed Salat is due and a Muslim performs its Wudu' and its acts of bowing and prostration properly, this Salat will be an expiation for his past sins, so long as he does not commit major sins, and this applies for ever.''
[Muslim].
Commentary: This Hadith stresses the importance of performing Salat with all its essential prerequisites, i.e., Wudu' and concentration of mind. Such a Salat will expiate the sins.(1/1350)
188 - باب فضل صلاة الصبح والعصر
Chapter 188
Excellence of the Morning (Fajr) and 'Asr Prayers(1/1351)
1047 - عن أبي موسى رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ من صلى البردين دخل الجنة ] متفق عليه
[ البردان ] : الصبح والعصر
1047. Abu Musa (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "He who The observes Al-Bardan (i.e., Fajr and `Asr prayers) will enter Jannah.''
[Al-Bukhari and Muslim].
Commentary: It is a must for every Muslim to offer every Salat regularly but there are some prayers (Salat) which cannot be performed punctually unless one takes special care of them. This is the reason some additional merits have been mentioned in this Hadith so that people exercise extra effort for performing them. Of these two is the Fajr prayer, the performance of which is more difficult than the other prayers because it occurs at a time of rest and deep sleep. Similar is the case of `Asr prayer, the performance of which is difficult. Due to these reasons, special merits of these two prayers have been mentioned in this Hadith.(1/1352)
1048 - وعن أبي زهير عمارة بن رويبة رضي الله عنه قال سمعت رسول الله صلى الله عليه و سلم يقول : [ لن يلج النار أحد صلى قبل طلوع الشمس وقبل غروبها ] : يعني الفجر والعصر . رواه مسلم
1048. Abu Zuhair `Umarah Ruwaibah (May Allah be pleased with him) reported: I heard the Messenger of Allah (PBUH) saying: "He who performs Salat (prayers) before the rising of the sun and before its setting, will not enter the Hell.''
[Muslim].
Commentary: It will be wrong to infer that one who performs these two Salat punctually will be safe from Hell merely because of his strictness in their observance. A Muslim who will perform all the five Salat punctually, will be safe from Hell. In this Hadith, Fajr and `Asr prayers have been particularly mentioned because of their special importance. It is implied that one who takes special care of these two Salat will not show any laxity in the other ones. He will also be particular in observing the other obligations and Sunnah because it is a must for the salvation that one should do his best to fulfill all the religious obligations.(1/1353)
1049 - وعن جندب بن سفيان رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ من صلى الصبح فهو في ذمة الله فانظر يا ابن آدم لا يطلبنك الله من ذمته بشيء ] رواه مسلم
1049. Jundub bin Sufyan (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "He who offers the dawn (Fajr) prayers will come under the Protection of Allah. O son of Adam! Beware, lest Allah should call you to account in any respect from (for withdrawing) His Protection.''
[Muslim].
Commentary: One meaning of this Hadith is that one should show energy for the performance of Fajr prayer.(1/1354)
1050 - وعن أبي هريرة رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ يتعاقبون فيكم ملائكة بالليل وملائكة بالنهار ويجتمعون في صلاة الصبح وصلاة العصر ثم يعرج الذين باتوا فيكم فيسألهم وهو أعلم بهم : كيف تركتم عبادي ؟ فيقولون : تركناهم وهم يصلون وأتيناهم وهم يصلون ] متفق عليه
1050. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "There are angels who take turns in visiting you by night and by day, and they all assemble at the dawn (Fajr) and the afternoon (`Asr) prayers. Those who have spent the night with you, ascend to the heaven and their Rubb, Who knows better about them, asks: `In what condition did you leave My slaves?' They reply: `We left them while they were performing Salat and we went to them while they were performing Salat.'''
[Al-Bukhari and Muslim].
Commentary: The angels for the night come at the time of `Asr when the angels for the morning are present. This is how the angels of the two shifts assemble at this time. The angels of the shift of `Asr leave their duty in the morning, and the angels of the morning shift resume their duty when the pious persons are engaged in Fajr prayer. This is how the two groups assemble again at that time. Thus, when the angels come or go, the people who are punctual in their prayer are engaged in Fajr and `Asr. Almighty Allah knows everything but even then He asks the angels about his pious slaves so that the piousness of the believers and their merit and distinction become evident to them.(1/1355)
1051 - وعن جرير بن عبد الله البجلي رضي الله عنه قال : كنا عند النبي صلى الله عليه و سلم فنظر إلى القمر ليلة البدر فقال : [ إنكم سترون ربكم كما ترون هذا القمر لا تضامون في رؤيته فإن استطعتم أن لا تغلبوا على صلاة قبل طلوع الشمس وقبل غروبها فافعلوا ] متفق عليه
وفي رواية : [ فنظر إلى القمر ليلة أربع عشر ]
1051. Jarir bin `Abdullah Al-Bajali (May Allah be pleased with him) reported: We were sitting with the Messenger of Allah (PBUH) when he looked at the full moon and observed, "You will see your Rubb in the Hereafter as you see this moon having no difficulty in seeing it. So try your best to perform the prayers before the rising of the sun and that before its setting.''
[Al-Bukhari and Muslim].
Commentary: This Hadith tells us that no one can see Allah in this world but in the Hereafter, the believers will have the honour of seeing Allah. It also highlights the importance and merits of performing the Fajr and `Asr prayers punctually and in congregation.(1/1356)
1052 - وعن بريدة رضي الله عنه قال قال الرسول صلى الله عليه و سلم : [ من ترك صلاة العصر حبط عمله ] رواه البخاري
1052. Buraidahu (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "He who misses the `Asr Salat (deliberately), his deeds will be rendered nul and void.''
[Al-Bukhari].
Commentary: It is a serious sin to miss any of the prescribed Salat deliberately. Some people regard it even an act of Kufr. But the willful omission of `Asr prayer is one of the most serious sins. Its omission nullifies one's good deeds. Observing this Salat is, therefore, highly essential.(1/1357)
189 - باب فضل المشي إلى المساجد
Chapter 189
The Excellence of Proceeding towards the Mosque Walking(1/1358)
1053 - عن أبي هريرة رضي الله عنه أن النبي صلى الله عليه و سلم قال : [ من غدا إلى
المسجد أو راح أعد الله له في الجنة نزلا كلما غدا أو راح ] متفق عليه
1053. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "He who goes to the mosque in the morning or in the evening, Allah prepares for him a place in Jannah whenever he goes to the mosque in the morning and returns from it in the evening.''
[Al-Bukhari and Muslim].
Commentary: This Hadith points out the merit of going on foot to the mosque for Salat, no matter whether one goes in the morning or the evening. In fact, the heart of a Muslim should be attached to mosques and on account of this, he goes there at all the prescribed hours of Salat to perform his Salat in congregation.(1/1359)
1054 - وعنه رضي الله عنه أن النبي صلى الله عليه و سلم قال : [ من تطهر في بيته ثم مضى إلى بيت من بيوت الله ليقضي فريضة من فرائض الله كانت خطواته إحداها تحط خطيئة والأخرى ترفع درجة ] رواه مسلم
1054. Abu Hurairah (May Allah be pleased with him) reported: The Prophet (PBUH) said, "He who purifies (performs Wudu') himself in his house and then walks to one of the houses of Allah (mosque) for performing an obligatory Salat, one step of his will wipe out his sins and another step will elevate his rank (in Jannah).''
[Muslim].
Commentary: This Hadith has an inducement for offering Salat in the mosque and brings into eminence the merit of doing so. The merit lies in the fact that one minor sin is pardoned at every step that is taken towards the mosque and one's status (in Jannah) is enhanced by one stage. This Hadith also mentions the vastness of the Mercy and Blessing of Allah.(1/1360)
1055 - وعن أبي بن كعب رضي الله عنه قال : كان رجل من الأنصار لا أعلم أحدا أبعد من السجد منه وكانت لا تخطئه صلاة فقيل له لو اشتريت حمارا تركبه في الظلماء وفي الرمضاء . قال : ما يسرني أن منزلي إلى جنب المسجد إني أريد أن يكتب لي ممشاي إلى المسجد ورجوعي إذا رجعت إلى أهلي . فقال رسول الله صلى الله عليه و سلم : [ قد جمع الله لك ذلك كله ] رواه مسلم
1055. Ubayy bin Ka`b (May Allah be pleased with him) reported: There was a man of the Ansar whose house was the farthest from the mosque. As far as I know, he never missed Salat (in congregation). It was said to him: "If you buy a donkey, you may ride upon it in the dark nights and in the hot days.'' He said: "I do not like that my house should be situated close to the mosque. I desire that my walking towards the mosque and returning home be recorded to my credit.'' Upon this the Messenger of Allah (PBUH) said, "Allah has gathered all (rewards) for you.''
[Muslim].
Commentary: We learn from this Hadith that the location of the mosque at a long distance from one's house is advantageous in the sense that one gains merits at every step when he goes to the mosque and returns from it. Not only that, a minor sin of him is also pardoned at every step. This Hadith also highlights the merit of good intention. One can attain many heights by dint of one's good intentions.(1/1361)
1056 - وعن جابر رضي الله عنه قال : خلت البقاع حول المسجد فأراد بنو سلمة أن ينتقلوا
قرب المسجد فبلغ ذلك النبي صلى الله عليه و سلم فقال لهم : [ بلغني أنكم تريدون أن تنتقلوا قرب المسجد ] قالوا : نعم يا رسول الله قد أردنا ذلك . فقال : [ بني سلمة دياركم تكتب آثاركم دياركم تكتب آثاركم ] فقالوا : ما يسرنا أنا كنا تحولنا . رواه مسلم . وروى البخاري معناه من رواية أنس
1056. Jabir (May Allah be pleased with him) reported: There were some plots of land lying vacant around the mosque. The people of Banu Salamah decided to move to this land and come nearer to the mosque. The Messenger of Allah (PBUH) heard about it and said to them, "I have heard that you intend to move near the mosque.'' They said: "Yes, O Messenger of Allah! We have decided to do that.'' Thereupon the Messenger of Allah (PBUH) said, "O Banu Salamah! Stay in your houses, because your footprints (when you come to the mosque) will be recorded.'' He said this twice. They said: "We would not have liked it, had we moved near the mosque.''
[Muslim].
Commentary: This Hadith mentions the merit of living at a distance from mosque. It is better that such people who lack the passion for worship and are not punctual in Salat should live near mosque so that they do not neglect the obligatory prayers.(1/1362)
1057 - وعن أبي موسى رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ إن أعظم الناس أجرا في الصلاة أبعدهم إليها ممشى فأبعدهم والذي ينتظر الصلاة حتى يصليها مع الإمام أعظم أجرا من الذي يصليها ثم ينام ] متفق عليه
1057. Abu Musa (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "The person who will receive the highest reward for Salat (prayer) is the one who comes to perform it in the mosque from the farthest distance. And he who waits for Salat to perform it with the Imam (in congregation) will have a greater reward than the one who observes it alone and then goes to sleep.''
[Al-Bukhari and Muslim].
Commentary: This Hadith tells us that a person who comes to the mosque for Salat from a longer distance earns a greater reward than the others who live near the mosque. It also mentions the merit of performing Salat in congregation and waiting for it till one performs it behind the Imam.(1/1363)
1058 - وعن بريدة رضي الله عنه عن النبي صلى الله عليه و سلم قال : [ بشروا المشائين في الظلم إلى المساجد بالنور التام يوم القيامة ] رواه أبو داود والترمذي
1058. Buraidah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "Convey glad tidings to those who walk to the mosque in the darkness. For they will be given full light on the Day of Resurrection.''
[At-Tirmidhi and Abu Dawud].
Commentary: "In the darkness'' here indicates the Fajr and `Isha' prayers which are performed when it is dark. Because of the street lighting nowadays we do not feel darkness in these hours in towns and cities but even then these lights do not overcome the darkness completely. Thus in spite of the lights, Fajr and `Isha' prayers are the prayers of the dark. Their merit mentioned in this Hadith is that those Muslims who go to the mosque for these prayers will be endowed with perfect light on the Day of Requital by means of which they will easily cross As-Sirat, while those who will be deprived of this light will be facing great trouble in crossing it.(1/1364)
1059 - وعن أبي هريرة رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ ألا أدلكم على ما يمحو الله به الخطايا ويرفع به الدرجات ؟ قالوا : بلى يا رسول الله . قال : [ إسباغ الوضوء على المكاره وكثرة الخطا إلى المساجد وانتظار الصلاة بعد الصلاة فذلكم الرباط فذلكم الرباط ] رواه مسلم
1059. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "Shall I not tell you something by which Allah effaces the sins and elevates the ranks (in Jannah).'' The Companions said: "Yes (please tell us), O Messenger of Allah.'' He said, "Performing the Wudu' properly in spite of difficult circumstances, walking with more paces to the mosque, and waiting for the next Salat (prayer) after a observing Salat; and that is Ar-Ribat, and that is Ar-Ribat.''
[Muslim].
Commentary: This Hadith has already been mentioned. It has been repeated here to show that meticulous care in respect of purification, Salat and worship is akin to Jihad for the sake of Allah, and fight against the enemy in the battlefield. See the commentary on Hadith No.1030.(1/1365)
1060 - وعن أبي سعيد الخدري رضي الله عنه عن النبي صلى الله عليه و سلم قال : [ إذا رأيتم الرجل يعتاد المساجد فشهدوا له بالإيمان قال الله عز و جل : { إنما يعمر مساجد الله من آمن بالله واليوم الآخر } الآية . رواه الترمذي وقال : حديث حسن
1060. Abu Sa`id Al-Khudri (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "When you see a man frequenting the mosque, testify that he is a believer because Allah says: `Allah's mosques are visited only by those who believe in Allah and the Last Day.'''
[At-Tirmidhi].
Commentary: One who goes to the mosque again and again to perform Salat in congregation deserves that one bears witness to his faith. This Hadith also brings into prominence the merit and distinction of those who have an attachment to mosque, a passion for worship and remembrance of Allah, and fondness for the construction and maintenance of the mosque. This Hadith is weak in authenticity but correct in its meanings and significance.(1/1366)
190 - باب فضل انتظار الصلاة
Chapter 190
The Excellence of waiting for As-Salat (The Prayer)(1/1367)
1061 - عن أبي هريرة رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ لا يزال أحدكم في صلاة ما دامت الصلاة تحبسه لا يمنعه أن ينقلب إلى أهله إلا الصلاة ] متفق عليه
1061. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "Everyone among you will be deemed to be occupied in Salat (prayer) constantly so long as Salat (the prayer) detains him (from worldly concerns), and nothing prevents him from returning to his family but Salat.''
[Al-Bukhari and Muslim].
Commentary: This Hadith tells us the merits of waiting for Salat. As long as a person sits in mosque waiting for Salat, all his time is reckoned as being in the state of Salat and so eligible for the same reward.(1/1368)
1062 - وعنه رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ والملائكة تصلي على أحدكم ما دام في مصلاه الذي صلى فيه ما لم يحدث تقول : اللهم اغفر له اللهم ارحمه ] رواه البخاري
1062. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "The angels supplicate in favour of one of you so long as he remains in the place where he has performed Salat (prayer) in a state of Wudu'. They (the angels) say: `O Allah! Forgive him, O Allah! Have mercy on him.'''
[Al-Bukhari].
Commentary: This Hadith has inducement for sitting in the place where one has performed Salat, provided one keeps his Wudu' intact, when a person does so, angels pray Allah to forgive him and have mercy upon him.(1/1369)
1063 - وعن أنس رضي الله عنه أن رسول الله صلى الله عليه و سلم أخر ليلة صلاة العشاء
إلى شطر الليل ثم أقبل بوجهه بعد ما صلى فقال : [ صلى الناس ورقدوا ولم تزالوا في صلاة منذ انتظرتموها ] رواه البخاري
1063. Anas (May Allah be pleased with him) reported: Once the Messenger of Allah (PBUH) delayed the night prayer (`Isha') till midnight. He (PBUH) turned to us after Salat (prayer) and said, "The people slept after performing their Salat, but you who waited, will be accounted as engaged in Salat throughout the period of your waiting.''
[Al-Bukhari].
Commentary: We learn from this Hadith that it is an act of merit and reward to sit and wait for the Imam and the Jama`ah (congregation) and one who does so will be treated as one who is engaged in Salat. We also learn from this Hadith that if a person performs Salat when its time is due, it is quite fair, although in that case he will not get the reward of waiting for the Imam and the Jama`ah.(1/1370)
191 - باب فضل صلاة الجماعة
Chapter 191
The Excellence of Performing Salat (Prayers) in Congregation(1/1371)
1064 - عن ابن عمر رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ صلاة الجماعة أفضل من صلاة الفذ بسبع وعشرين درجة ] متفق عليه
1064. Ibn `Umar (May Allah be pleased with them) reported: The Messenger of Allah (PBUH) said, "Salat in congregation is twenty-seven times more meritorious than a Salat performed individually.''
[Al-Bukhari and Muslim].(1/1372)
1065 - وعن أبي هريرة رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ صلاة الرجل في جماعة تضعف على صلاته في بيته وفي سوقه خمسا وعشرين ضعفا وذلك أنه إذا توضأ فأحسن الوضوء ثم خرج إلى المسجد لا يخرجه إلا الصلاة لم يخط خطوة إلا رفعت له بها درجة وحط عنه بها خطيئة فإذا صلى لم تزل الملائكة تصلي عليه ما دام في مصلاه ما لم يحدث تقول : اللهم صل عليه اللهم ارحمه ولا يزال في صلاة ما انتظر الصلاة ] متفق عليه . وهذا لفظ البخاري
1065. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "A man's Salat in congregation is twenty-five times more rewarding than his Salat at home or in his shop, and that is because when he performs his Wudu' properly and proceeds towards the mosque with the purpose of performing Salat in congregation, he does not take a step without being raised a degree (in rank) for it and having a sin remitted for it, till he enters the mosque. When he is performing Salat, the angels continue to invoke Blessings of Allah on him as long as he is in his place of worship in a state of Wudu'. They say: `O Allah! Have mercy on him! O Allah! Forgive him.' He is deemed to be engaged in Salat as long as he waits for it.''
[Al-Bukhari and Muslim].
Commentary: This Hadith tells us that Salat in congregation is far more in reward than Salat offered alone. In the preceding Hadith it has been held 27 times and in the present, 25 times more rewarding. The reason for this variation offered by some `Ulama' is that at first it was told to the Prophet (PBUH) 25 times and then it was increased to 27 and he communicated to his Companions what was revealed to him. Some other scholars have linked it with the form, spirit and concentration of the Salat. The more meticulous one is about its details, the greater will be the reward for it. Another difference of opinion in this respect is regarding the nature of Salat in congregation. How does one become eligible for higher reward? Does he become eligible for it by performing Salat in congregation anywhere, i.e., at home, in business premises, at an open place, in the desert etc., or in that congregation which gathers in a mosque? Some `Ulama' go with the first opinion while others agree with the second. Hafiz Ibn Hajar preferred the second view on the grounds that the words occuring in the text of this Hadith support this view.(1/1373)
1066 - وعنه رضي الله عنه قال أتى النبي صلى الله عليه و سلم رجل أعمى قال : يا رسول الله ليس لي قائد يقودني إلى المسجد فسأل رسول الله صلى الله عليه و سلم أن يرخص له فيصلي في بيته فرخص له فلما ولى دعاه فقال له : [ هل تسمع النداء بالصلاة ؟ ] قال : نعم . قال : [ فأجب ] رواه مسلم
1066. Abu Hurairah (May Allah be pleased with him) reported: A blind man came to the Messenger of Allah (PBUH) and said: "O Messenger of Allah! I have no one to guide me to the mosque.'' He, therefore, sought his permission to perform Salat (prayer) in his house. He (PBUH) granted him permission. When the man turned away, he called him back, and said, "Do you hear the Adhan (call to prayer)?'' He replied in the affirmative. The Messenger of Allah (PBUH) then directed him to respond to it.
[Muslim].(1/1374)
1067 - وعن عبد الله وقيل : عمرو بن قيس المعروف بابن أم مكتوم المؤذن رضي الله عنه أنه قال : يا رسول الله إن المدينة كثيرة الهوام والسباع . فقال رسول الله صلى الله عليه و سلم : [ تسمع حي على الصلاة حي على الفلاح فحيهلا ] رواه أبو داود بإسناد حسن
ومعنى [ حيهلا ] : تعال
1067. `Abdullah bin Umm Maktum, the Mu'adhdhin (May Allah be pleased with him) reported: I said to the Messenger of Allah (PBUH): "There are many poisonous insects and wild beasts in Al-Madinah, and I am blind. Please grant me permission to perform Salat at home.'' He (PBUH) enquired whether he could hear the call: Hayya `alas-Salah; Hayya `alal-Falah (Come to the prayer, come to the salvation). When he replied in affirmative, the Messenger of Allah (PBUH) directed him to come (to mosque) for prayer.''
[Abu Dawud].
Commentary: These two Ahadith relate to Ibn Umm Maktum. In spite of the fact that he was blind, he was not allowed by the Prophet (PBUH) to perform Salat at home. The Hadith signifies the importance of performing Salat in congregation in the mosque abundantly clear.(1/1375)
1068 - وعن أبي هريرة رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ والذي نفسي بيده لقد هممت أن آمر بحطب فيحتطب ثم آمر بالصلاة فيؤذن لها ثم آمر رجلا فيؤم الناس ثم أخالف إلى رجال فأحرق عليهم بيوتهم ] متفق عليه
1068. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "By Him in Whose Hand my life is, I sometimes thought of giving orders for firewood to be collected, then for proclaiming the Adhan for Salat. Then I would appoint an Imam to lead Salat, and then go to the houses of those who do not come to perform Salat in congregation, and set fire to their houses on them.''
[Al-Bukhari and Muslim].
Commentary: This Hadith and the incident relating to Ibn Umm Maktum are quoted by such people who hold that those who are physically fit, resident and have no valid reason for not coming to the mosque for Salat, for them Salat in the mosque (Jama`ah) is a must. Those who do not accept that Salat in mosque is obligatory and regard it Fard Kifayah (collective duty, i.e., if one Muslim performs it, the rest of the Muslim community will not be obliged to perform it, and thus will not be deemed sinful for doing so), for them such Ahadith refer to the hypocrites who did not come to the mosque for Salat. Some people are of the view that it is Sunnah Mu'akkadah (an established Sunnah, hence compulsory) and they take such Ahadith for inducement because if performance of Salat in congregation was obligatory, those who missed it would have been punished by the Prophet (PBUH), but we do not find any instance of it in his life. It clearly shows that it is Sunnah. If we go by logic, this view seems to be more correct. But we cannot, at the same time, lose sight of the importance that has been attached to the Salat in congregation especially the fact that it is 25 times more rewarding than the Salat offered individually.
This Hadith also tells us that it is permissible to take criminals and sinful people from their homes by surprise(1/1376)
1069 - وعن ابن مسعود رضي الله عنه قال : من سره أن يلقى الله تعالى غدا مسلما فليحافظ على هؤلاء الصلوات حيث ينادي بهن فإن الله شرع لنبيكم صلى الله عليه و سلم سنن الهدى وإنهن من سنن الهدى ولو أنكم صليتم في بيوتكم كما يصلى هذا المتخلف في بيته لتركتم سنة نبيكم ولو تركتم سنة نبيكم لضللتم ولقد رأيتنا وما يتخلف عنها إلا منافق معلوم النفاق ولقد كان الرجل يؤتى به يهادى بين الرجلين حتى يقام في الصف . رواه مسلم
وفي رواية له قال : إن رسول الله صلى الله عليه و سلم علمنا سنن الهدى وإن من سنن الهدى الصلاة في المسجد الذي يؤذن فيه
1069.Ibn Mas`ud (May Allah be pleased with him) reported: He who likes to meet Allah tomorrow (i.e., on the Day of Requital) as a Muslim, should take care and observe the Salat when the Adhan is announced for them. Allah has expounded to your Prophet (PBUH) the ways of right guidance, and these (the prayers) are part of the right guidance. If you have to perform Salat in your houses, as this man who stays away (from the mosque) and performs Salat in his house, you will abandon the Sunnah (practice) of your Prophet (PBUH), and the departure from the Sunnah of your Prophet (PBUH) will lead you astray. I have seen the time when no one stayed behind except a well-known hypocrite. I also saw that a man was brought swaying (on account of weakness) between two men till he was set up in a row (in the mosque).
[Muslim].
Commentary: This Hadith makes the following four points:
1.Emphasis on performing Salat in congregation.
2.The passion of the Companions of the Prophet (PBUH) for Salat.
3.Evasion from Salat with congregation is a practice of hypocrites.
4.Inducement for following the Sunnah of the Prophet (PBUH) because evasion from it is bound to lead one astray.(1/1377)
1070 - وعن أبي الدرداء رضي الله عنه قال سمعت رسول الله صلى الله عليه و سلم يقول :
[ ما من ثلاثة في قرية ولا بدو لا تقام فيهم الصلاة إلا قد استحوذ عليهم الشيطان فعليكم بالجماعة فإنما يأكل الذئب من الغنم القاصية ] رواه أبو داود بإسناد حسن
1070. Abud-Darda' (May Allah be pleased with him)reported: I heard the Messenger of Allah (PBUH) saying, "If three men in a village or in the desert, make no arrangement for Salat in congregation, Satan must have certainly overcome them. So observe Salat in congregation, for the wolf eats up a solitary sheep that stays far from the flock.''
[Abu Dawud].
Commentary: This Hadith also stresses the importance of offering Salat in congregation and mentions the disadvantages of offering it individually. One who remains aloof from the congregation, is like the sheep which is separated from its herd and becomes a victim of the wolf. One who lives alone is easily overpowered by satanic doubts.(1/1378)
192 - باب الحث على حضور الجماعة في الصبح والعشاء
Chapter 192
Urging to Observe 'Isha' and Fajr Prayers in Congregation(1/1379)
1071 - عن عثمان رضي الله عنه قال سمعت رسول الله صلى الله عليه و سلم يقول : [ من صلى العشاء في جماعة فكأنما قام نصف الليل ومن صلى الصبح في جماعة فكأنما صلى الليل كله ] رواه مسلم
وفي رواية الترمذي عن عثمان قال قال رسول الله صلى الله عليه و سلم : [ من شهد العشاء في جماعة كان له قيام نصف ليلة ومن صلى العشاء والفجر في جماعة كان له كقيام ليلة ] قال الترمذي حديث حسن صحيح
1071. `Uthman bin `Affan (May Allah be pleased with him) reported: I heard the Messenger of Allah (PBUH) saying: "One who performs `Isha' prayer in congregation, is as if he has performed Salat for half of the night. And one who performs the Fajr prayer in congregation, is as if he has performed Salat the whole night.''
[Muslim]
The narration of At-Tirmidhi says: `Uthman bin Affan (May Allah be pleased with him) narrated that he had heard the Messenger of Allah (PBUH) saying: "He who attends `Isha' in congregation, is as if he has performed Salat for half of the night; and he who attends `Isha' and Fajr prayers in congregation, is as if he has performed Salat for the whole night.''
Commentary: This Hadith tells us that the reward of performing `Isha' and Fajr prayers in congregation is so great that it equals the worship of the whole night.(1/1380)
1072 - وعن أبي هريرة رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ ولو يعلمون ما في العتمة والصبح لأتوهما ولو حبوا ] متفق عليه . وقد سبق بطوله ( انظر الحديث رقم 1030 )
1072.Abu Hurairah (May Allah be pleased with him)reported: The Messenger of Allah (PBUH) said, "If they knew the merits of Salat after nightfall (`Isha') and the morning (Fajr) Salat, they would come to them even if they had to crawl to do so.''
[Al-Bukhari and Muslim]
This is part of a long Hadith which has already been mentioned. See Hadith No. 1033.(1/1381)
1073 - وعنه رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ ليس صلاة أثقل على المنافقين من صلاة الفجر والعشاء ولو يعلمون ما فيهما لأتوهما ولو حبوا ] متفق عليه
1073. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "No Salat is more burdensome to the hypocrites than the Fajr (dawn) prayer and the `Isha' (night) prayer; and if they knew their merits, they would come to them even if they had to crawl to do so.''
[Al-Bukhari and Muslim].
Commentary: `Isha' and Fajr prayers were, and still are, very hard for the hypocrites for the reason that they performed Salat only to make a show of it and not for the fear of Allah. Therefore, Muslims should not show any laziness in them at all, lest they develop a resemblance with the hypocrites.(1/1382)
193 - باب الأمر بالمحافظة على الصلوات المكتوبات والنهي الأكيد والوعيد الشديد في تركهن
Chapter 193
Strict Orders for Observance of Obligatory Salat(1/1383)
قال الله تعالى ( البقرة 238 ) : { حافظوا على الصلوات والصلاة الوسطى }
وقال تعالى ( التوبة 5 ) : { فإن تابوا وأقاموا الصلاة وآتوا الزكاة فخلوا سبيلهم }
Allah, the Exalted, says:
"Guard strictly (the five obligatory) As-Salawat (the prayers) especially the middle Salat (i.e., the best prayer - `Asr).'' (2:238)
"But if they repent and perform As-Salat (Iqamat-as-Salat) and give Zakat, then leave their way free.'' (9:5)(1/1384)
1074 - وعن ابن مسعود رضي الله عنه قال سألت رسول الله صلى الله عليه و سلم : أي الأعمال أفضل ؟ قال : [ الصلاة لوقتها ] قلت : ثم أي ؟ قال : [ بر الوالدين ] قلت : ثم أي ؟ قال : [ الجهاد في سبيل الله ] متفق عليه
1074. Ibn Mas`ud (May Allah be pleased with him) reported: I asked the Messenger of Allah (PBUH): "Which act is the best?'' He (PBUH) said, "As-Salat at their fixed times.'' I asked, "What next?'' He (PBUH) said, "Being dutiful to parents.'' I asked, "What next?'' He (PBUH) said, "Striving (Jihad) in the way of Allah.''
[Al-Bukhari and Muslim].
Commentary: This Hadith has already been mentioned. Here it is repeated to indicate that every Salat should be performed at its proper time. Deliberate delay in performing is wrong. The ultimate result of deliberate delay is that one becomes sluggish and begins to ignore and neglect it by force of habit, which is obviously very dangerous. Imam Ash-Shafi`i is of the opinion that if a person shows such laziness in offering Salat that he misses its proper time, then he is liable to make penitence for it. If he does not do so, he should be killed.(1/1385)
1075 - وعن ابن عمر رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ بني الإسلام على خمس : شهادة أن لا إله إلا الله وأن محمدا رسول الله وإقام الصلاة وإيتاء الزكاة وحج البيت وصوم رمضان ] متفق عليه
1075. Ibn `Umar (May Allah be pleased with them) reported: The Messenger of Allah (PBUH) said, "Islam is based on five (pillars): testifying that there is no true god except Allah and that Muhammad (PBUH) is His slave and Messenger; performing of Salat (Iqamat-as-Salat); the payment of Zakat; performing Hajj (pilgrimage) to the House [of Allah (Ka`bah)]; and Saum (fasting) during the month of Ramadan.''
[Al-Bukhari and Muslim].
Commentary: In this Hadith, Islam has been compared to a building which rests on five pillars. As a building cannot stand without its foundation, similarly, Islam cannot exist without these pillars. For this reason, he who denies any one of these obligations is a disbeliever, and he who neglects any of them due to slackness or want of attention is a sinful and impious Muslim.(1/1386)
1076 - وعنه رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ أمرت أن أقاتل الناس حتى يشهدوا أن لا إله إلا الله وأن محمدا رسول الله ويقيموا الصلاة ويؤتوا الزكاة فإذا فعلوا ذلك عصموا مني دماءهم وأموالهم إلا بحق الإسلام وحسابهم على الله ] متفق عليه
1076. Ibn `Umar (May Allah be pleased with them) reported: The Messenger of Allah (PBUH) said, "I have been commanded to fight against the people till they testify La ilaha illAllah (There is no true god except Allah) and that Muhammad (PBUH) is His slave and Messenger, and to establish As-Salat (Iqamat-as-Salat), and to pay Zakat; and if they do this, then their blood and property are secured except by the rights of Islam, and their accountability is left to Allah.''
[Al-Bukhari and Muslim].
Commentary: This Hadith has already appeared before. Here the word "An-Nas'' translated `the people' in the Hadith stands for those who associate others with Allah in worship. The people of the Book are not included among them. "Haqqul-Islam'' translated here as "the rights of Islam'' denotes legal castigation, etc. That is, the punishments which are given for crimes like fornication, murder, etc.
"Their accountability is left to Allah" means what is hidden in their hearts is left to Allah or the crimes which go undetected by the authorities concerned are in the Purview of Allah, Who will decide their case in the Hereafter.(1/1387)
1077 - وعن معاذ رضي الله عنه قال : بعثني رسول الله صلى الله عليه و سلم إلى اليمن فقال : [ إنك تأتي قوما أهل الكتاب فادعهم إلى شهادة أن لا إله إلا الله وأني رسول الله فإن هم أطاعوا لذلك فأعلمهم أن الله افترض عليهم خمس صلوات في كل يوم وليلة فإن هم أطاعوا لذلك فأعلمهم أن الله افترض عليهم صدقة تؤخذ من أغنيائهم فترد على فقرائهم فإن هم أطاعوا لذلك فإياك وكرائم أموالهم واتق دعوة المظلوم فإنه ليس بينها وبين الله حجاب ] متفق عليه
1077. Mu`adh (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) sent me as a governor to Yemen and (at the time of departure) he instructed me thus: "You will go to people of the Scripture (i.e., the Jews and the Christians). First of all invite them to testify that La ilaha ill Allah (There is no true god except Allah) and that Muhammad (PBUH) is His slave and Messenger; and if they accept this, then tell them that Allah has enjoined upon them five Salat (prayers) during the day and night; and if they accept it, then tell them that Allah has made the payment of Zakat obligatory upon them. It should be collected from their rich and distributed among their poor; and if they agree to it, don't take (as a share of Zakat) the best of their properties. Beware of the supplications of the oppressed, for there is no barrier between it and Allah.''
[Al-Bukhari and Muslim].
Commentary: This Hadith has already been mentioned and is repeated here to emphasize the importance of obligations and their meticulous performance. See Hadith No. 290.(1/1388)
1078 - وعن جابر رضي الله عنه قال سمعت رسول الله صلى الله عليه و سلم يقول : [ إن بين الرجل وبين الشرك والكفر ترك الصلاة ] رواه مسلم
1078. Jabir (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "Between a man and disbelief and paganism is the abandonment of Salat (prayer).''
[Muslim].
Commentary: He who will be having the quality of Islam and will be particular in performing Salat regularly, will raise a wall between himself and Kufr. He who does not perform Salat after coming to the fold of Islam, does not have a frontier which separates him from infidelity. Leaving Salat is like demolishing the wall that separates Islam from Kufr. Thus, we learn from this Hadith that leaving Salat is Kufr. Some `Ulama' are of the opinion that this injunction is for one who believes leaving Salat is permissible whereas the one who leaves it because of slackness is not Kafir. Some scholars, however, think that if such a person does not repent, he is liable to Hadd, i.e., death punishment. There are other `Ulama' who think that rather than death punishment such a person should be subjected to corporal punishment till he starts offering Salat. This Hadith makes the importance of Salat in Islam abundantly clear.(1/1389)
1079 - وعن بريدة رضي الله عنه عن النبي صلى الله عليه و سلم قال : [ العهد الذي بيننا وبينهم الصلاة فمن تركها فقد كفر ] رواه الترمذي وقال حديث حسن صحيح
1079. Buraidah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "That which differentiates us from the disbelievers and hypocrites is our performance of Salat. He who abandons it, becomes a disbeliever.''
[At-Tirmidhi].
Commentary: The purport of this Hadith is the same as that of the preceding one.(1/1390)
1080 - وعن شقيق بن عبد الله التابعي المتفق على جلالته رحمه الله قال : كان أصحاب محمد صلى الله عليه و سلم لا يرون شيئا من الأعمال تركه كفر غير الصلاة . رواه الترمذي في كتاب الإيمان بإسناد صحيح
1080. Shaqiq bin `Abdullah reported: The Companions of the Messenger of Allah (PBUH) did not consider the abandonment of any action as disbelief except neglecting Salat.
[At-Tirmidhi].
Commentary: The opinion of the Companions of the Prophet (PBUH) was based on the information contained in the Ahadith which have been mentioned above. They did not take the Ahadith which interpreted the leaving of Salat as Kufr mere scolding or reproof. They considered slackness and negligence in Salat as Kufr and apostasy and regarded Salat a symbol of Islam.(1/1391)
1081 - وعن أبي هريرة رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ إن أول ما يحاسب به العبد يوم القيامة من عمله صلاته فإن صلحت فقد أفلح وأنجح وإن فسدت فقد خاب وخسر فإن انتقص من فريضته شيئا قال الرب عز و جل : انظروا هل لعبدي من تطوع فيكمل بها ما انتقص من الفريضة ؟ ثم تكون سائر أعماله على هذا ] رواه الترمذي وقال حديث حسن
1081. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "The first of man's deeds for which he will be called to account on the Day of Resurrection will be Salat. If it is found to be perfect, he will be safe and successful; but if it is incomplete, he will be unfortunate and a loser. If any shortcoming is found in the obligatory Salat, the Glorious and Exalted Rubb will command to see whether His slave has offered any voluntary Salat so that the obligatory Salat may be made up by it. Then the rest of his actions will be treated in the same manner.''
[At-Tirmidhi].
Commentary: The rights mentioned in this Hadith are the Rights of Allah. The first of them for which one has to render account is Salat. In the rights of people, the first to be decided will be blood shed by a person of his fellow being. This Hadith also makes the following points:
1.Stress on the performance of the obligatory acts.
2.Inducement for voluntary prayers to make up the deficiency of the obligations.(1/1392)
194 - باب فضل الصف الأول والأمر بإتمام الصفوف الأول وتسويتها والتراص فيها
Chapter 194
The Excellence of Standing in the First Row (In Salat)(1/1393)
1082 - عن جابر بن سمرة رضي الله عنه قال : خرج علينا رسول الله صلى الله عليه و سلم فقال : [ ألا تصفون كم تصف الملائكة عند ربها ] فقلنا : يا رسول الله وكيف تصف الملائكة عند ربها ؟ قال : [ يتمون الصفوف الأول ويتراصون في الصف ] رواه مسلم
1082. Jabir bin Samurah (May Allah be pleased with them) reported: The Messenger of Allah (PBUH) came out to us (once) and said, "Why do you not stand in rows as the angels do before their Rubb?'' We asked: "O Messenger of Allah! how do the angels stand in rows before their Rubb?'' He (PBUH) replied, "They complete each row beginning with the first and filling all the gaps.''
[Muslim].
Commentary: Taras means to stand in the style of a wall, each brick of which is interlocked with another so much so that there is not even the slightest gap between two of its bricks. When people array themselves for Salat, they should keep their feet and shoulders so close with one another on their left and right that there is no gap or space between them. Moreover, the front rows should be completed first. One should never take place in the second row if there is place in the first. Similarly, one should never take place in the third row if there is room in the second line. And so on and so forth.(1/1394)
1083 - وعن أبي هريرة رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ لو يعلم الناس ما في النداء والصف الأول ثم لم يجدوا إلا أن يستهموا عليه لاستهموا ] متفق عليه
1083. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "If people came to know the blessing of calling Adhan and the standing in the first row, they could do nothing but would draw lots to secure these privileges.''
[Al-Bukhari and Muslim].
Commentary: This Hadith has already been mentioned. It is repeated here to emphasize the merits of getting a place in the first row for Salat which is offered in congregation.(1/1395)
1084 - وعنه رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ خير صفوف الرجال أولها وشرها آخرها . وخير صفوف النساء آخرها وشرها أولها ] رواه مسلم
1084.Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "The best of the men's rows (in Salat) is the first row and the worst is the last; but the best of the woman's row is the last and the worst of their rows is the first.''
[Muslim].
Commentary: Islam has strongly condemned the association of men and women and enjoined women to keep away from mixing with men and observe Hijab (veil). The merit and demerit of place, in the rows in prayer, mentioned in this Hadith is with reference to this background because in the days of the Prophet (PBUH) women used to perform Salat in the Prophet's mosque and their rows were at the end of the gathering. There was no gallery nor a separate section for them. Thus, for men the best place for performing Salat in congregation is the first row because it is farthest from women. The best place for women in Salat in congregation is the last row because it is farthest from men. On the contrary, the last row of men was near the first row of women and for this reason it was regarded as the worst one. Every row of the people performing Salat is good but due to the reason just mentioned, the first row of men and the last row of women are more meritorious, while the last row of men and the first row of women have a lesser merit.(1/1396)
1085 - وعن أبي سعيد رضي الله عنه أن رسول الله صلى الله عليه و سلم رأى في أصحابه تأخرا فقال لهم : [ تقدموا فأتموا بي وليأتم بكم من بعدكم لا يزال قوم يتأخرون حتى يؤخرهم الله ] رواه مسلم
1085. Abu Sa`id Al-Khudri (May Allah be pleased with him) reported: When the Messenger of Allah (PBUH) perceived a tendency among his Companions to stand in the back rows, he said to them, "Come forward and be close to me and let those who come after you, follow your lead. If people continue to fall behind (i.e., in acquiring virtues), Allah puts them behind.''
[Muslim].
Commentary: In the context of the chapter, this Hadith tells us that the Prophet (PBUH) disliked those who occupied a place in the rear rows in Salat offered in congregation, and exhorted people to find a place in the front rows for the reason that by virtue of that place they could closely observe his manner of offering Salat and emulate him, while people in the rear rows could emulate those who were in front of them. In this connection, he used a sentence which has become very common and can also apply to other matters besides Salat. One should not lag behind in the acquisition of knowledge and practice and in matters of merit and honour because those who lag behind in such matters are also pushed back by Allah, while those who strive hard to acquire merit and honour are helped by Allah and He makes their way convenient.
This Hadith also stresses the need to stand close to the Imam and has an inducement for excelling each other in virtues.(1/1397)
1086 - وعن أبي مسعود رضي الله عنه قال كان رسول الله صلى الله عليه و سلم يمسح مناكبنا في الصلاة ويقول : [ استووا ولا تختلفوا فتختلف قلوبكم ليلني منكم أولو الأحلام والنهى ثم الذين يلونهم ثم الذين يلونهم ] رواه مسلم
1086. Abu Mas`ud (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) used to gently pat our shoulders when we were standing in rows at the time of Salat and say, "Keep (the rows) straight; do not differ from each other lest your hearts should suffer from discord. Let those of you who are mature and prudent be nearer to me, and then those who are next to them.''
[Muslim].
Commentary: "To gently pat our shoulders'' means that he would set their shoulders right to straighten the row. "Do not differ from each other'' here means that they should stand shoulder to shoulder and ankle to ankle in a straight line. The reason is that disorder will have a spiritual effect and will create discord. The latter would eventually result in the domination of enmity. Thus, we learn from this Hadith that the Imam should stress on his followers the importance of setting their rows straight; and if his exhortation fails, he should go to them personally and set their lines in order. We also learn from this Hadith that men known for wisdom, knowledge and piety should stand in the first row and these should be followed by those who come next to them in these virtues.(1/1398)
1087 - وعن أنس رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ سووا صفوفكم
فإن تسوية الصف من تمام الصلاة ] متفق عليه
وفي رواية للبخاري : [ فإن تسوية الصفوف من إقامة الصلاة ]
1087. Anas (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "Keep your rows straight (during Salat in congregation), for keeping the rows straight is part of the perfection of Salat.''
[Al-Bukhari and Muslim].
Commentary: This Hadith also highlights the importance of setting the rows straight. In fact, this is part of the perfection of Salat. In other words, Salat in congregation does not become perfect without setting the rows in order.(1/1399)
1088 - وعنه رضي الله عنه قال : أقيمت الصلاة فأقبل علينا رسول الله صلى الله عليه و سلم بوجهه فقال : [ أقيموا صفوفكم وتراصوا فإني أراكم من وراء ظهري ] رواه البخاري بلفظه ومسلم بمعناه
وفي رواية للبخاري : وكان أحدنا يلزق منكبه بمنكب صاحبه وقدمه بقدمه
1088. Anas (May Allah be pleased with him) reported: When the Iqamah had been announced, the Messenger of Allah (PBUH) turned his face towards us and said: "Make your rows straight and stand close together, for I can see you from behind my back.''
[Al-Bukhari].
Commentary: This Hadith mentions a miracle of the Prophet (PBUH), namely that he could see people standing in the back rows when he was leading the Salat in congregation. But it does not mean that he was always capable of doing so, as is being impressed by certain people. The true position is that it was a miracle which happened with the Will of Allah at the time when the Prophet (PBUH) was leading the Salat in congregation. It must be borne in mind that a miracle happens with the Will of Allah only. It is not at all in the power of the Prophet (PBUH). Had he been capable of working a miracle on his own, he would have shown it at his own pleasure. But no Prophet was ever capable of it, nor was the Prophet (PBUH) an exception to this rule.
The second point that we learn from this Hadith is that of setting the rows straight, which, in practical terms, means that those who stand up for offering Salat in congregation must stand so close to each other that their shoulders and feet are in touch. The Prophet (PBUH) used the word "Tarassu" to describe this position which means that they should stand like a brick wall, each unit of which is riveted with the other. This is the meaning which the Companions of the Prophet (PBUH) understood from it and this is what they actually practised. Many people nowadays do not stand in Salat shoulder to shoulder and foot to foot. Some people dislike this practice. May Allah grant guidance to the Muslims so that they can offer Salat according to the Sunnah of the Prophet (PBUH).(1/1400)
1089 - وعن النعمان بن بشير رضي الله عنه قال سمعت رسول الله صلى الله عليه و سلم يقول : [ لتسون صفوفكم أو ليخالفن الله بين وجوهكم ] متفق عليه
وفي رواية لمسلم : أن رسول الله صلى الله عليه و سلم كان يسوي صفوفنا حتى كأنما يسوي بها القداح حتى رأى أنا قد عقلنا عنه ثم خرج يوما فقام حتى كاد يكبر فرأى رجلا باديا صدره من الصف فقال : [ عباد الله لتسون صفوفكم أو ليخالفن الله بين وجوهكم ]
1089. An-Nu`man bin Bashir (May Allah be pleased with them) reported: I heard the Messenger of Allah (PBUH) saying, "Straighten your rows; otherwise, Allah will create dissension among you.''
[Al-Bukhari and Muslim].
The narration in Muslim is: An-Nu`man bin Bashir (May Allah be pleased with them) said: The Messenger of Allah (PBUH) directed us to keep our rows as straight as arrows. He continued stressing this until he realized that we had learnt it from him (recognized its significance). One day he came into the mosque and stood up. He was just about to say Takbir (Allah is Greater) when he noticed a man whose chest was projected from the row, so he said, "O slaves of Allah, you must straighten your rows or Allah will certainly put your faces in opposite directions.''
Commentary: This Hadith has been mentioned earlier and is repeated here for its being germane to this chapter. "Put your faces in opposite directions'' signifies that "Allah will create enmity in you'', which will create dissension rather than unity, weakness rather than strength and power, and the Muslims will then be overwhelmed with the fear and terror of their enemies. This phrase can also have a literal meaning, that is in consequence of confusion in your ranks, Allah will turn your face towards the napes of your necks and distort them. May Allah save the Muslims from both these punishments.(1/1401)
1090 - وعن البراء بن عازب رضي الله عنه قال : كان رسول الله صلى الله عليه و سلم يتخلل الصف من ناحية إلى ناحية يمسح صدورنا ومناكبنا ويقول : [ لا تختلفوا فتختلف قلوبكم ] وكان يقول : [ إن الله وملائكته يصلون على الصفوف الأول ] رواه أبو داود بإسناد حسن
1090. Al-Bara' bin `Azib (May Allah be pleased with them) reported: The Messenger of Allah (PBUH) used to pass between the rows from one end to the other, touching our chest and shoulders (i.e., arranging the rows) in line and saying, "Do not be out of line; otherwise your hearts will be in disagreement''. He would add, "Allah and His angels invoke blessings upon the first rows.''
[Abu Dawud].(1/1402)
1091 - وعن ابن عمر رضي الله عنهما أن رسول الله صلى الله عليه و سلم قال : [ أقيموا الصفوف وحاذوا بين المناكب وسدوا الخلل ولينوا بأيدي إخوانكم ولا تذروا فرجات للشيطان ومن وصل صفا وصله الله ومن قطع صفا قطعه الله ] رواه أبو داود بإسناد صحيح
1091. Ibn `Umar (May Allah be pleased with them) reported: The Messenger of Allah (PBUH) said, "Arrange the rows in order, stand shoulder to shoulder, close the gaps, be accommodating to your brothers, and do not leave gaps for Satan. Whoever joins up a row, he will be joined to Allah (i.e., to the Mercy of Allah); and whoever cuts off a row, he will be cut off from Allah (i.e., from His Mercy).''
[Abu Dawud].
Commentary: This Hadith also tells us about the straightening of rows. Here the phrase "be accommodating to your brothers'' means that one must cooperate with him who tries to set the rows in order, and rather than feeling annoyance on his action, one should happily set the rows right according to his instructions.
This Hadith tells us that leaving gaps in rows amounts to leaving space for Satan to get in them. To join rows means that no space should be left between the two persons who stand in a line. Similarly, a second row should not be started without completing the first one. To break a row means to leave space in it or start the second row without completing the first."Break him and Join him" can be the words of prayer as well as imprecation, for what they mean is "May Allah join him or break him.'' This is a prayer from the Prophet (PBUH) for the person who straightens the rows as well as an imprecation for the one who breaks the rows.(1/1403)
1092 - وعن أنس رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ رصوا صفوفكم وقاربوا بينها وحاذوا بالأعناق فوالذي نفسي بيده إني لأرى الشياطين تدخل من خلل الصف كأنها الحذف ] حديث صحيح رواه أبو داود بإسناد على شرط مسلم
[ الحذف ] بحاء مهملة وذال معجمة مفتوحتين ثم فاء وهي : غنم سود صغار تكون باليمن
1092. Anas (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "Stand close together in your rows, keep nearer to one another, and put your necks in line, for by Him in Whose Hands my soul is, I see the Satan entering through the opening in the row like Al-hadhaf (i.e., a type of small black sheep found in Yemen).''
[Abu Dawud].
Commentary: This Hadith stresses that the rows made for Salat should not only be integrated like a solid wall but be set vertically close to each other also. This means that there should not be much space between the two rows. The maximum space allowed for it is three spans. Space in excess of this is disapproved and takes away the merit of offering Salat in congregation. This formula does not apply to the rows of women because a larger distance between the rows of men and women is more meritorious. (Ibn `Allan).
"Put your necks in line'' here means to stand shoulder to shoulder - a point which has already been stressed. Viewing Satan secretly entering into the space left in the rows can be correct literally as well as technically. In the former case, it is a miracle of the Prophet (PBUH) while in the latter it is Wahy (Revelation). Almighty Allah informed him that Satan enters the rows of the people offering prayers through the spaces left by them in their rows. Satan is pleased to see these gaps as they make his task of creating doubts in the minds of worshippers easy.(1/1404)
1093 - وعنه رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ أتموا الصف المقدم ثم الذي يليه فما كان من نقص فليكن في الصف المؤخر ] رواه أبو داود بإسناد حسن
1093. Anas (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "Fill (complete) the first row, then the one next to it; and if there is any deficiency (incompleteness), it should be in the last row.''
[Abu Dawud].
Commentary: This Hadith tells us that completion of rows in their sequence is essential, that is to say, first of all the first row should be completed, then the second, then the third, and so on and so forth. The last row may be left incomplete if it is short of a full row.(1/1405)
1094 - وعن عائشة رضي الله عنها قالت قال رسول الله صلى الله عليه و سلم : [ إن الله وملائكته يصلون على ميامن الصفوف ] رواه أبو داود بإسناد على شرط مسلم وفيه رجل مختلف في توثيقه
1094.`Aishah (May Allah be pleased with her) reported: The Messenger of Allah (PBUH) said, "Allah and His angels invoke blessings upon those who are on the right side of the rows.''
[Abu Dawud].(1/1406)
1095 - وعن البراء رضي الله عنه قال : كنا إذا صلينا خلف رسول الله صلى الله عليه و سلم أحببنا أن نكون عن يمينه يقبل علينا بوجهه فسمعته يقول : [ رب قني عذابك يوم تبعث أو تجمع عبادك ] رواه مسلم
1095. Al-Bara' (May Allah be pleased with him) reported: Whenever we performed Salat behind the Messenger of Allah (PBUH), we liked to be on his right side so that his face might turn towards us (at the end of the Salat). One day, I heard Messenger of Allah (PBUH) supplicating, "O my Rubb! Shield me from Your Torment on the Day when You will gather (or said, `resurrect') Your slaves.''
[Muslim].
Commentary: This Hadith describes the merit of standing on the right side of the Imam and tells us that for the Imam it is Sunnah of the Prophet (PBUH) to sit after the congregational Salat with his face towards his followers.(1/1407)
1096 - وعن أبي هريرة رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ وسطوا الإمام وسدوا الخلل ] رواه أبو داود
1096. Abu Hurairah (May Allah be pleased with him)reported: The Messenger of Allah (PBUH) said, "Let the Imam stand in the middle (so that those praying behind him should be standing both on his right and his left) and close the gaps.''
[Abu Dawud].
Commentary: Sheikh Al-Albani has stated that two narrators of this Hadith are Majhul (unknown). The second part of it, however, is correct because it is supported by a narration of Ibn `Umar quoted earlier.(1/1408)
195 - باب فضل السنن الراتبة مع الفرائض وبيان أقلها وأكملها وما بينهما
Chapter 195
The Excellence of Optional Prayers (Sunnah Mu'akkadah) along with the Obligatory Prayers(1/1409)
1097 - عن أم المؤمنين أم حبيبة رملة بنت أبي سفيان رضي الله عنها قالت سمعت رسول الله صلى الله عليه و سلم يقول : [ ما من عبد مسلم يصلي لله تعالى كل يوم ثنتي [ اثنتي ] عشرة ركعة تطوعا غير فريضة إلا بنى الله له بيتا في الجنة أو إلا بني له بيت في الجنة ] رواه مسلم
1097. Umm Habibah (May Allah be pleased with her) the Mother of the Believers reported: I heard the Messenger of Allah (PBUH) saying, "A house will be built in Jannah for every Muslim who offers twelve Rak`ah of optional Salat other than the obligatory Salat in a day and a night (to seek the Pleasure of Allah).''
[Muslim].
Commentary: Tatawwu` means to offer more Nawafil (optional prayers) on one's own after performing the Faraid (obligatory prayers). Thus, this Hadith tells us the merits of optional prayers and holds promise of (Jannah) for those who make it a practice.(1/1410)
1098 - وعن ابن عمر رضي الله عنهما قال : صليت مع رسول الله صلى الله عليه و سلم ركعتين قبل الظهر وركعتين بعدها وركعتين بعد الجمعة وركعتين بعد المغرب وركعتين بعد العشاء . متفق عليه
1098. Ibn `Umar (May Allah be pleased with them) reported: I performed along with the Messenger of Allah (PBUH) two Rak`ah of optional prayers before Zuhr and two after the Zuhr (noon prayer), and two after the Friday prayer, and two after the Maghrib (evening) prayer, and two after the `Isha' (night) prayer.''
[Al-Bukhari and Muslim].
Commentary: There are two kinds of Nawafil which are performed before or after the obligatory prayer. Firstly, the one which were performed by the Prophet (PBUH) more frequently. According to the present Hadith, their total comes to ten Rak`ah while in other Ahadith their total is twelve or fourteen Rak`ah. They are called Sunnah Mu'akkadah or As-Sunnan Ar-Rawatib That is, the Rak`ah which are proved from the saying and practice of the Prophet (PBUH) and which were performed by him usually. These are said to be Compulsory prayers. Secondly, such Nawafil which were not performed by the Prophet (PBUH) regularly. These are called Sunnah Ghair Mu'akkadah and are said to be Optional prayers. In any case, Nawafil have great importance in creating a special link between the worshipper and Allah, and for this reason the believers do not neglect them. But their status in Shari`ah is of Nawafil the performing of which is rewarding and omission of which is not sinful. One thing that should be borne in mind in respect of As-Sunnan Ar-Rawatib or Mu'akkadah is that it is better to perform them at home. This was the usual practice of the Prophet (PBUH), and this is what he ordained the Muslims.(1/1411)
1099 - وعن عبد الله بن مغفل رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ بين كل أذانين صلاة بين كل أذانين صلاة بين كل أذانين صلاة ] قال في الثالثة : [ لمن شاء ] متفق عليه
المراد ب [ الأذانين ] : الأذان والإقامة
1099.`Abdullah bin Mughaffal (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "There is a Salat (prayer) between every Adhan and Iqamah; there is a Salat between every Adhan and Iqamah.'' (While saying the same for the) third time (he (PBUH) added), "It is for him who desires (to perform it).''
[Al-Bukhari and Muslim].
Commentary: The two Adhan here means Adhan and Iqamah, as has been elucidated by Imam An-Nawawi. That is, offering of two Rak`ah between Adhan and Iqamah is Mustahabb (desirable). It comes in the category of Ghair Ratiba or Ghair Mu'akkadah Nawafil. These Nawafil can be performed after the Adhan of every Salat before the congregation stands for the obligatory Salat.(1/1412)
196 - باب تأكيد ركعتي سنة الصبح
Chapter 196
Emphasis on Performing two Rak'ah Sunnah before Dawn (Fajr) Prayer(1/1413)
1100 - عن عائشة رضي الله عنها أن النبي صلى الله عليه و سلم كان لا يدع أربعا قبل الظهر وركعتين قبل الغداة . رواه البخاري
1100. `Aishah (May Allah be pleased with her) reported: The Prophet (PBUH) never omitted four Rak`ah prayer before the Zuhr prayer and two Rak`ah prayers before dawn (Fajr) prayer.
[Al-Bukhari].
Commentary: This Hadith tells us the practice of the Prophet (PBUH) in respect of the four Rak`ah Sunnah of Zuhr prayers and the two of Fajr prayers. He (PBUH) used to perform both regularly. Such Rak`ah are called Sunnah Rawatib or Sunnah Mu'akkadah (compulsory prayers).(1/1414)
1101 - وعنها رضي الله عنها قالت : لم يكن النبي صلى الله عليه و سلم على شيء من النوافل أشد تعاهدا منه على ركعتي الفجر . متفق عليه
1101. `Aishah (May Allah be pleased with her) reported: The Prophet (PBUH) did not attach more importance to any Nawafil prayer than the two Rak`ah of prayer before dawn (Fajr) prayer.
[Al-Bukhari and Muslim].
Commentary: This Hadith tell us about the special preparation which the Prophet (PBUH) used to make for performing the two Rak`ah of Fajr prayers.(1/1415)
1102 - وعنها رضي الله عنها عن النبي صلى الله عليه و سلم قال : [ ركعتا الفجر خير من الدنيا وما فيها ] رواه مسلم
وفي رواية : [ لهما أحب إلي من الدنيا جميعا ]
1102. `Aishah (May Allah be pleased with her) reported: The Prophet (PBUH) said, "The two Rak`ah before the dawn (Fajr) prayer are better than this world and all it contains.''
[Muslim]
Another narration goes: "The two Rak`ah before the dawn (Fajr) prayer are dearer to me than the whole world.''
Commentary: This Hadith tells us the merits of the two Rak`ah of Fajr prayers.
All the Ahadith mentioned above prove that the two Rak`ah of Fajr are highly meritorious, and one should not show any slackness or negligence in offering them.(1/1416)
1103 - وعن أبي عبد الله بلال بن رباح رضي الله عنه مؤذن رسول الله صلى الله عليه و سلم أن أتى رسول الله صلى الله عليه و سلم ليؤذنه بصلاة الغداة فشغلت عائشة بلالا بأمر سألته عنه حتى أصبح جدا فقام بلال فآذنه بالصلاة وتابع أذانه فلم يخرج رسول الله صلى الله عليه و سلم فلما خرج صلى بالناس فأخبره أن عائشة شغلته بأمر سألته عنه حتى أصبح جدا وأنه أبطأ عليه بالخروج . فقال ( يعني النبي صلى الله عليه و سلم ) [ إني كنت ركعت ركعتي الفجر ] فقال : يا رسول الله إنك أصبحت جدا . قال : [ لو أصبحت أكثر مما أصبحت لركعتهما وأحسنتهما وأجملتهما ] رواه أبو داود بإسناد حسن
1103. Abu `Abdullah Bilal bin Rabah (May Allah be pleased with him) the Mu'adhdhin of Messenger of Allah (PBUH) reported: I went to inform the Messenger of Allah (PBUH) about the time of the dawn (Fajr) prayer, and `Aishah (May Allah be pleased with her) kept me busy and began to ask me about something till the day grew bright. Then I got up and informed the Messenger of Allah (PBUH) of the time of Salat. I informed him again but he did not came out immediately to lead As-Salat. When he came out, he led As-Salat. I said to him: `Aishah (May Allah be pleased with her) kept me busy and thus diverted my attention by asking about something and the morning grew bright. You also came out late. Upon that the Messenger of Allah (PBUH) said, "I was engaged in performing two Rak`ah of Fajr prayer.'' Bilal (May Allah be pleased with him)said: "O Messenger of Allah! You delayed As-Salat so long as the morning grew bright.'' He (PBUH) replied, "Even if the morning had become brighter than it had, I would have performed two Rak`ah of prayer in an excellent manner.''
[Abu Dawud].
Commentary: This Hadith also tells us about the importance of the two Rak`ah of Fajr prayers and stresses the need to perform them with full concentration.(1/1417)
197 - باب تخفيف ركعتي الفجر وبيان ما يقرأ فيهما وبيان وقتهما
Chapter 197
Briefness to be Adopted in Performing the two Rak'ah Sunnah before Fajr Prayer, their time and the Surah to recite in them(1/1418)
1104 - عن عائشة رضي الله عنها أن النبي صلى الله عليه و سلم كان يصلي ركعتين خفيفتين بين النداء والإقامة من صلاة الصبح . متفق عليه
وفي رواية لهما : يصلي ركعتي الفجر إذا سمع الأذان فيخففهما حتى أقول : هل قرأ فيهما بأم القرآن ؟
وفي رواية لمسلم : كان يصلي ركعتي الفجر إذا سمع الأذان ويخففهما
وفي رواية : إذا طلع الفجر
1104. `Aishah (May Allah be pleased with her) reported: The Prophet (PBUH) used to perform two Rak`ah short prayer between the Adhan (call to prayer) and the Iqamah of the dawn (Fajr) prayers.
[Al-Bukhari and Muslim]
In another narration, `Aishah (May Allah be pleased with her) said: The Messenger of Allah (PBUH) used to perform two supererogatory Rak`ah prayer of Fajr and make them so short in duration that I used to think whether he (PBUH) had recited Surat Al-Fatihah (in it) or not.
[Al-Bukhari and Muslim]
In the narration of Muslim, `Aishah (May Allah be pleased with her) said: When the Messenger of Allah (PBUH) used to hear the Adhan (of Fajr prayer) he would perform two supererogatory Rak`ah prayer and would make them short.
Commentary: "Takhfif'' here means that the Prophet (PBUH) used to shorten the standing, recitation, bowing, prostration, etc., in the two Rak`ah of Fajr prayer because soon after performing them he had to lead the Fajr prayer in which he would prolong his recitation. He would also offer these two Sunnah soon after the daybreak or Adhan, which gives an idea of the preparation he made for them.(1/1419)
1105 - وعن حفصة رضي الله عنها أن رسول الله صلى الله عليه و سلم كان إذا أذن المؤذن للصبح وبدا الصبح صلى ركعتين خفيفتين . متفق عليه
وفي رواية لمسلم : كان رسول الله صلى الله عليه و سلم إذا طلع الفجر لا يصلي إلا ركعتين خفيفتين
1105. Hafsah (May Allah be pleased with her) reported: The Messenger of Allah (PBUH) used to perform two short Rak`ah prayer when it was dawn and the Mu'adhdhin had called Adhan (for the Fajr prayer).
[Al-Bukhari and Muslim].
Commentary: This Hadith tells us that the two Rak`ah of Fajr prayer should be performed after the daybreak not before it. One should also be brief in these two Rak`ah so that he is active and alert for performing the Fard (obligatory prayer).(1/1420)
1106 - وعن ابن عمر رضي الله عنهما قال : كان النبي صلى الله عليه و سلم يصلي من الليل مثنى مثنى ويوتر بركعة من آخر الليل ويصلي الركعتين قبل صلاة الغداة وكأن الأذان بأذنيه . متفق عليه
1106. Ibn `Umar (May Allah be pleased with them) reported: The Messenger of Allah (PBUH) used to perform his optional night prayers at night, two Rak`ah followed by two Rak`ah, and at the end he would conclude with an odd Rak`ah (Witr). Then he would perform two Rak`ah prayer before the dawn (Fajr) prayer after hearing the Adhan, and he would make them so brief as if he could hear the Iqamah being called.
[Al-Bukhari and Muslim].
Commentary: "As if he could hear the Iqamah being called'' here means that he would hasten the two Rak`ah of Fajr prayer to the point that one had the impression that he was hearing the voice of Iqamah and he was making haste for fear of missing of the Salat.
This Hadith also makes the following three points:
1.The optional prayer of the night should be offered in a series of two Rak`ah.
2.One Rak`ah of Witr is also correct.
3.The Sunnah of Fajr prayer should be offered soon after the Adhan, and one should be brief in them.(1/1421)
1107 - وعن ابن عباس رضي الله عنه أن رسول الله صلى الله عليه و سلم كان يقرأ في ركعتي الفجر في الأولى منهما : { قولوا آمنا بالله وما أنزل إلينا } الآية التي في البقرة ( البقرة 136 ) وفي الآخرة منهما { آمنا بالله واشهد بأنا مسلمون } ( آل عمران 52 )
وفي رواية : وفي الآخرة التي في آل عمران : { تعالوا إلى كلمة سواء بيننا وبينكم } ( آل عمران 64 ) رواهما مسلم
1107. Ibn `Abbas (May Allah be pleased with them) reported: The Messenger of Allah (PBUH) used to recite during the two Rak`ah of Fajr prayer: "Say (O Muslims): We believe in Allah and that which has been sent down to us...'' (2:136) which is in Surat Al-Baqarah in the first Rak`ah and the Verse: "We believe in Allah, and bear witness that we are Muslims (i.e., we submit to Allah.'' (3:52) in the second Rak`ah.
According to another narration, he (PBUH) recited from Surat Al-`Imran the Verses: "Come to a word which is just between us and you...'' (3:64).
[Muslim].
Commentary: In the two Sunnah of Fajr prayer, the Prophet (PBUH) used to recite the two short Verses mentioned in this Hadith, after Surat Al-Fatihah.(1/1422)
1108 - وعن أبي هريرة رضي الله عنه أن رسول الله صلى الله عليه و سلم قرأ في ركعتي الفجر : { قل يا أيها الكافرون } و { قل هو الله أحد } . رواه مسلم
1108. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) recited in the two supererogatory Rak`ah of the Fajr prayer Surat Al-Kafirun (No. 109) [in the first Rak`ah], and Surat Al-Ikhlas (No. 112) [in the second Rak`ah].
[Muslim].(1/1423)
1109 - وعن ابن عمر رضي الله عنه قال : رمقت النبي صلى الله عليه و سلم شهرا يقرأ في الركعتين قبل الفجر : { قل يا أيها الكافرون } و { قل هو الله أحد } رواه الترمذي وقال حديث حسن
1109.Ibn `Umar (May Allah be pleased with them) reported: I observed the Prophet (PBUH) for one month reciting in the two supererogatory Rak`ah of the Fajr prayer Surat Al-Kafirun (No. 109) [in the first Rak`ah], and Surat Al-Ikhlas (No. 112) [in the second Rak`ah].
[At-Tirmidhi].
Commentary: One can recite any Surah or Ayah in the two Sunnah of Fajr prayer, but if one recites the Verses mentioned in this Hadith, he will have the benefit of following the Sunnah of the Prophet (PBUH). Every Muslim should strive to follow the practice of the Prophet (PBUH) for the enrichment of his mind, soul and actions.(1/1424)
198 - باب استحباب الاضطجاع بعد ركعتي الفجر على جنبه الأيمن والحث عليه سواء كان تهجد بالليل أم لا
Chapter 198
Desirability of Lying down on one's right side after the Sunnah of Fajr Prayer(1/1425)
1110 - عن عائشة رضي الله عنها قالت : كان النبي صلى الله عليه و سلم إذا صلى ركعتي الفجر اضطجع على شقه الأيمن . رواه البخاري
1110.`Aishah (May Allah be pleased with her) reported: When the Prophet (PBUH) had performed two Rak`ah before the Fajr prayer, he would lie down on his right side.
[Al-Bukhari].(1/1426)
1111 - وعنها رضي الله عنها قالت كان رسول الله صلى الله عليه و سلم يصلي فيما بين أن يفرغ من صلاة العشاء إلى الفجر إحدى عشرة ركعة يسلم بين كل ركعتين ويوتر بواحدة فإذا سكت المؤذن من صلاة الفجر وتبين له الفجر وجاءه المؤذن قام فركع ركعتين خفيفتين ثم اضطجع على شقه الأيمن حتى يأتيه المؤذن للإقامة . رواه مسلم
قولها : يسلم بين كل ركعتين هكذا هو في مسلم ومعناه : بعد كل ركعتين
1111. `Aishah (May Allah be pleased with her) reported: When the Prophet (PBUH) finished the `Isha prayer, he would perform eleven Rak`ah before the Fajr prayer, concluding each two Rak`ah with Taslim (i.e., saying As-Salamu `Alaikum) and observing the Witr (odd) at the end. When the Mu'adhdhin finished proclaiming Adhan for the Fajr prayer and it was dawn, he would rise and perform two short Rak`ah, and then would lie down on his right side till the Mu'adhdhin came to (inform) him about Iqamah.
[Muslim].
Commentary: This Hadith tells us that the Prophet (PBUH) was in the habit of lying down on his right side after the two Sunnah of Fajr prayer. It also mentions his offering of Tahajjud prayer, which consists of eleven Rak`ah. He would perform this Salat in the form of four couplets and one Witr. According to some narrations, he would perform four couplets and supplement them with three Rak`ah of Witr. Both these forms are right. This Hadith, also proves the validity of one Witr.
This Hadith also tells us that the time for the Tahajjud and Witr prayer is from `Isha' prayer to the daybreak. One can perform Tahajjud prayer at any time during this period. But, the best time for it is the third part of the night for the reason that after Tahajjud one can, after a while, perform Fajr prayer in congregation (Jama`ah).
The Tarawih (optional night prayer) performed in the month of Ramadan is this Tahajjud prayer which is also termed as Qiyam-ul-Lail For the sake of convenience and benefit of congregational prayer, it is offered soon after `Isha' prayer in the month of Ramadan. The right number of Rak`ah in the Tarawih prayer is eight because the Prophet (PBUH) never offered more than eight Rak`ah; with three Witr in the month of Ramadan or otherwise. `Aishah's statement to this effect quoted in Sahih Al-Bukhari also supports this fact. In Hadith literature, the Nawafil of the night have been termed as Qiyam-ul-Lail for which the word "Tahajjud'' has also been used in the Qur'an and Hadith. The word "Tarawih'' does not figure anywhere in Hadith. The word "Tarawih'' for "Qiyam-ul-Lail'' became popular after the era of the Prophet (PBUH) and his Companions. Thus, that number of Tarawih prayer agrees with the Sunnah of the Prophet (PBUH) which is proved by the actual practice of the Prophet (PBUH), that is eight Rak`ah and three Witr only. It is not in any case twenty Rak`ah. Authentic Ahadith prove this point abundantly.(1/1427)
1112 - وعن أبي هريرة رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ إذا صلى أحدكم ركعتي الفجر فليضطجع على يمينه ] رواه أبو داود والترمذي بأسانيد صحيحة قال الترمذي حديث حسن صحيح
1112. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "When anyone of you has performed two of Sunnah before the Fajr prayer, he should lie down on his right side."
[Abu Dawud and At-Tirmidhi].
Commentary: The preceding Ahadith described the practice of the Prophet (PBUH) while the present one tells us about his order that one should lie down on his right side after offering the two Sunnah of Fajr prayer. Thus, this practice is proved by his speech as well as action which does not leave any doubt about it being a Sunnah and Mustahabb (desirable).(1/1428)
199 - باب سنة الظهر
Chapter 199
Sunnah of Zuhr Prayer(1/1429)
1113 - عن ابن عمر رضي الله عنهما قال : صليت مع رسول الله صلى الله عليه و سلم ركعتين قبل الظهر وركعتين بعدها . متفق عليه
1113. Ibn `Umar (May Allah be pleased with them) reported: I performed with the Messenger of Allah (PBUH) two Rak`ah before and two after Zuhr prayers.
[Al-Bukhari and Muslim].
Commentary: This Hadith has already been mentioned. See Commentary on Hadith No. 1098.(1/1430)
1114 - وعن عائشة رضي الله عنها أن النبي صلى الله عليه و سلم كان لا يدع أربعا قبل الظهر . رواه البخاري
1114. `Aishah (May Allah be pleased with her) reported: The Prophet (PBUH) never omitted four Rak`ah supererogatory prayer before Zuhr prayers.
[Al-Bukhari].
Commentary: Some Ahadith state that he (PBUH) used to perform two Rak`ah before and two after Zuhr prayer. The present Hadith says that he used to perform four Rak`ah before Zuhr prayer. Both narrations are correct and can be followed according to conditions and circumstances.(1/1431)
1115 - وعنها رضي الله عنها قالت : كان النبي صلى الله عليه و سلم يصلي في بيتي قبل الظهر أربعا ثم يخرج فيصلي بالناس ثم يدخل فيصلي ركعتين وكان يصلي بالناس المغرب ثم يدخل فيصلي ركعتين ويصلي بالناس العشاء ويدخل فيصلي ركعتين . رواه مسلم
1115. `Aishah (May Allah be pleased with her) reported: Whenever the Prophet (PBUH) stayed in my house, he would perform four Rak`ah (supererogatory prayer) before Zuhr prayer. Then he would go out and lead Salat. He (PBUH) would then come back and perform two Rak`ah (supererogatory prayer). He would lead the Maghrib prayer and come back and perform two Rak`ah (supererogatory prayer). When he (PBUH) had led the `Isha' prayer, he would enter the house and perform two Rak`ah (supererogatory prayer).
[Muslim](1/1432)
1116 - وعن أم حبيبة رضي الله عنها قالت قال رسول الله صلى الله عليه و سلم : [ من حافظ على أربع ركعات قبل الظهر وأربع بعدها حرمه الله على النار ] رواه أبو داود والترمذي وقال حديث حسن صحيح
1116. Umm Habibah (May Allah be pleased with her) reported: The Messenger of Allah (PBUH) said, "Whoever observes the practice of performing four Rak`ah before Zuhr prayer and four after the Zuhr prayer, Allah will shield him against the Fire (of Hell).
[Abu Dawud and At-Tirmidhi].
Commentary: This Ahadith mean that a person who follows this course of practice, will die as a Muslim and will not remain in Hell for ever like the Kuffar (infidels) unless Allah has forgiven all his sins for him and would, as a result, save him from Fire altogether. That is, Almighty Allah will not let him live in Hell for ever. According to some Ahadith, the fire of Hell will not touch him, which also amounts to saying that he will not be kept in Hell for all eternity. If a Muslim is liable to punishment, his stay in Hell - for a few days or weeks or months depending on the nature of his sins - is not a contravention of such Ahadith because he will ultimately be released from Hell and brought to Jannah. "Allah will shield him against the Fire'' should not be taken to mean that a Muslim will not be sent to Hell no matter what he does. If Almighty Allah does not forgive him in the very first instance, he will have to suffer the torment of Hell as long as He would like and then he will be sent to Jannah.(1/1433)
1117 - وعن عبد الله بن السائب رضي الله عنه أن رسول الله صلى الله عليه و سلم كان يصلي أربعا بعد أن تزول الشمس قبل الظهر وقال : [ إنها ساعة تفتح فيها أبواب السماء فأحب أن يصعد لي فيها عمل صالح ] رواه الترمذي وقال حديث حسن
1117. `Abdullah bin As-Sa'ib (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) used to perform four Rak`ah prayer after the declining of the sun before Zuhr prayer and would say, "This is an hour at which the gates of heaven are opened, and I like that my good deeds should rise to heaven at that time.''
[At-Tirmidhi].
Commentary: The Prophet (PBUH) used to perform the four Rak`ah Sunnah of Zuhr prayer when the sun started declining. In fact, except for `Isha' prayer, he would perform every Salat at its early hours.
The phrase "the gates of heaven are opened'' to means that the good deeds that people do are lifted to heavens at that time.(1/1434)
1118 - وعن عائشة رضي الله عنها أن النبي صلى الله عليه و سلم كان إذا لم يصل أربعا قبل الظهر صلاهن بعدها . رواه الترمذي وقال حديث حسن
1118. `Aishah (May Allah be pleased with her) reported: If the Prophet (PBUH) could not perform four Rak`ah before Zuhr prayer, he would perform them after it (i.e., after the obligatory prayer).
[At-Tirmidhi].
Commentary: This Hadith tells us about the preparation which the Prophet (PBUH) used to make for performing the Sunnah. Every Muslim should, therefore, make full preparation for performing Sunnah. If one is unable to perform it before the Fard prayer, then one must do it afterwards.(1/1435)
200 - باب سنة العصر
Chapter 200
Sunnah of the 'Asr Prayer(1/1436)
1119 - عن علي بن أبي طالب رضي الله عنه قال : كان النبي صلى الله عليه و سلم يصلي قبل العصر أربع ركعات يفصل بينهن بالتسليم على الملائكة المقربين ومن تبعهم من المسلمين والمؤمنين . رواه الترمذي وقال حديث حسن
1119. `Ali bin Abu Talib (May Allah be pleased with him)reported: The Prophet (PBUH) used to perform four Rak`ah before the `Asr prayer, separating them with Taslim (i.e., offering blessings) on the favourite angels who are near Allah's proximity and the Muslims and the believers who come after them.
[At-Tirmidhi].
Commentary: The phrase "separating them with Taslim'' means that he would perform four Rak`ah in two couplets.(1/1437)
1120 - عن ابن عمر رضي الله عنهما عن النبي صلى الله عليه و سلم قال : [ رحم الله امرأ صلى قبل العصر أربعا ] رواه أبو داود والترمذي وقال حديث حسن
1120. Ibn `Umar (May Allah be pleased with them) reported: The Prophet (PBUH) said, "May Allah have mercy on a man who performs four Rak`ah before the `Asr prayer.''
[Abu Dawud and At-Tirmidhi].
Commentary: These four Rak`ah can be performed in two couplets also, as was the practice of the Prophet (PBUH), according to the preceding Hadith. It can be performed with one Taslim also. Both forms are correct and permissible. Some scholars are of the opinion that the former method is better. `Ulama' have stated that these four Sunnah of `Asr prayer are Ghair Mu'akkadah (optional prayers). Its importance is however evident from the fact that the Prophet (PBUH) prayed for mercy on those who performed these Sunnah.(1/1438)
1121 - وعن علي بن أبي طالب رضي الله عنه أن النبي صلى الله عليه و سلم كان يصلي قبل العصر ركعتين . رواه أبو داود بإسناد صحيح
1121. `Ali bin Abu Talib (May Allah be pleased with him) reported: The Prophet (PBUH) used to perform two Rak`ah before the `Asr prayer.
[Abu Dawud].
Commentary: We learn from this Hadith that one can also perform two Sunnah before `Asr prayer. But Sheikh Al-Albani has stated that the word "two Rak`ah" occurring in this Hadith is rare. Four Rak`ah are secure and should, therefore, be preferred.(1/1439)
201 - باب سنة المغرب بعدها وقبلها
Chapter 201
Sunnah of the Maghrib Prayer(1/1440)
تقدم في هذه الأبواب حديث ابن عمر ( انظر الحديث رقم 1095 ) وحديث عائشة ( انظر الحديث رقم 1112 ) وهما صحيحان أن النبي صلى الله عليه و سلم كان يصلي بعد المغرب ركعتين
[In the previous chapter, the practice of the Prophet (PBUH) has been reported by `Umar and `Aishah (May Allah be pleased with them) that he (PBUH) used to perform two Rak`ah Sunnah after the obligatory Maghrib prayer].(1/1441)
1122 - وعن عبد الله بن مغفل رضي الله عنه عن النبي صلى الله عليه و سلم قال : [ صلوا قبل المغرب ] قال في الثالثة : [ لمن شاء ] رواه البخاري
1122. `Abdullah bin Mughaffal (May Allah be pleased with him) reported: The Prophet (PBUH) said, "Perform two Rak`ah before Maghrib prayer.'' He (PBUH) repeated it twice; when repeating it for the third time he added: "He who may so wish.''
[Al-Bukhari].
Commentary: This Salat means that the two Rak`ah are performed after the Adhan of Maghrib prayer but before the Fard Salat. This is elucidated by other Ahadith. Although this has the position of Sunnah Ghair Mu'akkadah, its importance is evident from the fact that the Prophet (PBUH) stressed it three times. Usually an order (Amr) signifies that the act is "essential" but here the decency embedded in the words "He who may so wish" has turned it to "desirable". In any case, inducement and stress of the Prophet (PBUH) on this Salat has left no room to doubt that it is desirable. Ahadith which follow lend further support to this contention.(1/1442)
1123 - وعن أنس رضي الله عنه قال : لقد رأيت كبار أصحاب رسول الله صلى الله عليه و سلم يبتدرون السواري عند المغرب . رواه البخاري
1123. Anas (May Allah be pleased with him) reported: I saw the principal Companions of Messenger of Allah (PBUH) rushing to the pillars (of the mosque) to perform two Rak`ah prayers behind them before the Maghrib prayer.
[Al-Bukhari].
Commentary: "Rushing to the pillars" here refers to the haste which the Companions of the Prophet (PBUH) usually showed in occupying the place near the pillars to perform the two Rak`ah before Maghrib prayer. Thus, this Hadith confirms the practice of the Companions of the Prophet (PBUH) in respect of the two Rak`ah performed before Maghrib prayer.(1/1443)
1124 - وعنه رضي الله عنه قال : كنا نصلي على عهد رسول الله صلى الله عليه و سلم ركعتين بعد غروب الشمس قبل المغرب فقيل أكان رسول الله صلى الله عليه و سلم صلاها ؟ قال : كان يرانا نصليهما فلم يأمرنا ولم ينهنا . رواه مسلم
1124. Anas (May Allah be pleased with him) reported: In the lifetime of the Messenger of Allah (PBUH), we used to perform two Rak`ah (optional prayer) after sunset before the Maghrib prayer. It was asked: "Did Messenger of Allah (PBUH) perform them?'' He replied: "He saw us performing it, but he neither ordered us to perform them nor did he forbid us from doing so.''
[Muslim].
Commentary: This Hadith mentions the practice of the Companions of the Prophet (PBUH) in respect of two Rak`ah performed before Maghrib prayer. They sometimes performed these Rak`ah in the presence of the Prophet (PBUH). Thus according to the narration of Anas (May Allah be pleased with ihm) their being in practice is proved. But this statement of Anas is according to his own knowledge, otherwise, we have already seen a Hadith in which the Prophet (PBUH) stressed the need to perform them by way of inducement. Thus, it is proved by his speech as well.(1/1444)
1125 - وعنه رضي الله عنه قال : كنا بالمدينة إذا أذن المؤذن لصلاة المغرب ابتدروا السواري فركعوا ركعتين حتى إن الرجل الغريب ليدخل المسجد فيحسب أن الصلاة قد صليت من كثرة من يصليهما . رواه مسلم
1125. Anas bin Malik (May Allah be pleased with him) reported: When we were in Al-Madinah, the moment the Mu'adhdhin finished the Adhan of the Maghrib prayer, the people hastened to the pillars of the mosque and performed two Rak`ah prayer behind them. A stranger coming into the mosque would think that the obligatory prayer had already been performed because of the number of people performing them.
[Muslim].
Commentary: This Hadith shows that it was usual with the Companions of the Prophet (PBUH) to perform two Rak`ah before Maghrib in the Prophet's mosque. But in spite of this fact these are Sunnah Ghair Mu'akkadah while the two performed after the Salat are Sunnah Mu'akkadah.(1/1445)
202 - باب سنة العشاء بعدها وقبلها
Chapter 202
Sunnah of the 'Isha' Prayer(1/1446)
فيه حديث ابن عمر السابق ( انظر الحديث رقم 1095 ) : صليت مع النبي صلى الله عليه و سلم ركعتين بعد العشاء وحديث عبد الله بن مغفل : [ بين كل أذانين صلاة ] متفق عليه كما سبق ( انظر الحديث رقم 1096 )
[Ibn `Umar (May Allah be pleased with them) has narrated that he performed two Rak`ah after the Fard prayer of `Isha' with the Prophet (PBUH). `Abdullah bin Maghaffal has narrated that the Messenger of Allah (PBUH) has said, "There is a Salat between every Takbir and Adhan.''
This proves that apart from the four Rak`ah Fard, there are also two Rak`ah Sunnah of the `Isha' prayer). See Ahadith No. 1098 and 1099.(1/1447)
203 - باب سنة الجمعة
Chapter 203
Sunnah of Friday Prayer(1/1448)
1126 - فيه حديث ابن عمر السابق ( انظر الحديث رقم 1095 ) : أنه صلي مع النبي صلى الله عليه و سلم ركعتين بعد الجمعة . متفق عليه
وعن أبي هريرة رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ إذا صلى أحدكم الجمعة فليصل بعدها أربعا ] رواه مسلم
`Abdullah bin `Umar (May Allah be pleased with them) reported: I performed along with the Prophet (PBUH) two Rak`ah (Sunnah prayer) after the Jumu'ah prayer.
[Al-Bukhari and Muslim].
1126. Abu Hurairah (May Allah be pleased with him)reported: The Messenger of Allah (PBUH) said, "If anyone of you performs the Friday prayer, he should perform four Rak`ah (Sunnah) after it.''
[Muslim].(1/1449)
1127 - وعن ابن عمر رضي الله عنهما أن النبي صلى الله عليه و سلم كان لا يصلي بعد الجمعة حتى ينصرف فيصلي ركعتين في بيته . رواه مسلم
1127. Ibn `Umar (May Allah be pleased with them) reported: The Prophet (PBUH) would not perform any Salat (in the mosque) after the Friday prayer till he had returned to his house. He would then perform two Rak`ah there.
[Muslim].
Commentary: In one Hadith, there is mention of four Rak`ah, while in the other it is mentioned as two Rak`ah. It can be deduced that both of these are acceptable. `Ulama' are of the opinion that one who performs them in the mosque, should perform four Rak`ah; whereas the one performing them at home, should perform two Rak`ah with one Taslim. It is better to perform them in twos as the Prophet (PBUH) is reported to have said, "Perform the Nawafil of the day and night in twos.'' (Al-Bukhari).(1/1450)
204 - باب استحباب جعل النوافل في البيت سواء الراتبة وغيرها والأمر بالتحول للنافلة من موضع الفريضة أو الفصل بينهما بكلام
Chapter 204
Desirability of offering Nawfil (Voluntary or Optional) Prayers at Home(1/1451)
1128 - عن زيد بن ثابت رضي الله عنه أن النبي صلى الله عليه و سلم قال : [ صلوا أيها الناس في بيوتكم فإن أفضل الصلاة صلاة المرء في بيته إلا المكتوبة ] متفق عليه
1128. Zaid bin Thabit (May Allah be pleased with him)reported: The Prophet (PBUH) said, "O people! perform your (voluntary) Salat (prayers) in your homes because the best Salat of a man is the one he performs at home, except the obligatory Salat.''
[Al-Bukhari and Muslim].
Commentary: This Hadith tells us that the Nawafil and Sunnah prayers should be performed at home. It goes without saying that all the Fard constituents of every Salat are to be performed in the mosque (Masjid) in congregation. The order to perform the Nawafil prayers at home shows its merits. Firstly, it saves a person from showing off, and secondly, houses are blessed due to them.(1/1452)
1129 - وعن ابن عمر رضي الله عنه عن النبي صلى الله عليه و سلم قال : [ اجعلوا من صلاتكم في بيوتكم ولا تتخذوها قبورا ] متفق عليه
1129. Ibn `Umar (May Allah be pleased with them) reported: The Prophet (PBUH) said, "Observe part of the [Nawafil (voluntary)] Salat (prayers) in your homes. Do not turn your homes into graves.''
[Al-Bukhari and Muslim].
Commentary: "Observe part of the Salat (prayers) in your homes'' here means Nawafil and Sunnah. The houses in which Nawafil are not performed are like graveyards. Such houses are like graves which have no scope for action and worship and are thus deprived of their reward, which is a great deprivation indeed.(1/1453)
1130 - وعن جابر رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ إذا قضى أحدكم من صلاته في المسجد فليجعل لبيته نصيبا من صلاته فإن الله جاعل في بيته من صلاته خيرا ] رواه مسلم
1130. Jabir (May Allah be pleased with him)reported: The Messenger of Allah (PBUH) said, "When you have finished your (Fard) Salat (prayer) in the mosque, you should observe some of your (Sunnah and Nawafil) Salat at home; Allah will bless your homes because of your Salat (in your homes).''
[Muslim]
Commentary: This Hadith has the same message which is conveyed by the preceding Ahadith namely that the Fard Salat should be performed in the Masjid (mosque) while some of the supererogatory, optional and voluntary prayers should be performed at home.(1/1454)
1131 - وعن عمر بن عطاء أن نافع بن جبير أرسله إلى السائب ابن أخت نمر يسأله عن شيء رآه منه معاوية في الصلاة فقال : نعم صليت معه الجمعة في المقصورة فلما سلم الإمام قمت في مقامي فصليت فلما دخل أرسل إلي فقال : لا تعد لما فعلت إذا صليت الجمعة فلا تصلها بصلاة حتى تتكلم أو تخرج فإن رسول الله صلى الله عليه و سلم أمرنا بذلك أن لا نوصل صلاة بصلاة حتى نتكلم أو نخرج . رواه مسلم
1131. `Umar bin `Ata reported that Nafi` bin Jubair sent him to Sa'ib bin Ukht Namir to ask him about something that Mu`awiyah had seen him doing in Salat (prayer). He said: "Yes, I performed the Friday prayer along with him in the enclosure (Maqsurah), and when the Imam concluded the Salat with Taslim, I stood up in my place and performed the Sunnah prayer. When Mu`awiyah went home, he sent for me (and when I came) he said: "Never do again what you have done. When you have observed the Friday prayer, you must not start another Sunnah prayer till you have spoken to some one or have shifted your place; because the Messenger of Allah (PBUH) ordered us not to follow up the congregational Salat with any other Salat until we have talked (to some one) or moved from the place."
[Muslim].
Commentary: "Maqsurah'' was an enclosure in a mosque or a place which was made there for the security of rulers. When Muslim caliphs and rulers used to perform their prayers in congregation, they would occupy this place. The word "Friday" (Jumu`ah) has been mentioned here because of the incident reported in it, otherwise, this order applies to every Salat and is not restricted to Jumu`ah alone. There is a standing order that one must separate the Fard and the Sunnah of a Salat by some means, like conversation, changing place of the Salat, going out of the Masjid, etc., as has been mentioned in a Hadith narrated earlier. What Muawiyah has stated here is in the light of this Hadith.(1/1455)
205 - باب الحث على صلاة الوتر وبيان أنه سنة متأكدة وبيان وقته
Chapter 205
Witr Prayer, its Time and Ruling(1/1456)
1132 - عن علي رضي الله عنه قال : الوتر ليس بحتم كصلاة المكتوبة ولكن سن رسول الله صلى الله عليه و سلم قال : [ إن الله وتر يحب الوتر فأوتروا يا أهل القرآن ] رواه أبو داود والترمذي وقال حديث حسن
1132. `Ali (bin Abu Talib) (May Allah be pleased with him) reported: The Witr prayer is not obligatory as the prescribed Salat (prayers), but the Messenger of Allah (PBUH) observed it as his regular practice (Sunnah). He (PBUH) said, "Allah is Witr (single, odd) and loves what is Witr. So perform Witr prayer. O followers of Qur'an, observe Witr (prayer).''
[At-Tirmidhi and Abu Dawud].
Commentary: "Witr'' literally means odd number. "Allah is Witr'' means He is One in Attributes and Actions and has no equal. Witr prayer is also called Witr for the reason that it is performed in one, three, five and seven Rak`ah. It is not permissible to perform it in an even number, like two, four, six, eight etc. Thus, we learn from this Hadith that Witr is not Fard and Wajib but Sunnah Mu'akkadah (compulsory). But it would not be correct to show any slackness in performing them to this reason because every Muslim should do his level best to follow the Sunnah of the Prophet (PBUH).(1/1457)
1133 - وعن عائشة رضي الله عنها قالت : من كل الليل قد أوتر رسول الله صلى الله عليه و سلم : من أول الليل ومن أوسطه ومن آخره وانتهى وتره إلى السحر . متفق عليه
1133. `Aishah (May Allah be pleased with her) reported: The Messenger of Allah (PBUH) observed Witr prayer in every part of night at the beginning, middle and at the last part. He (PBUH), however, would finish his Witr prayer before dawn.
[Al-Bukhari and Muslim].
Commentary: This Hadith tells us the timing of Witr prayer. Its earliest time is soon after `Isha' prayer and its time is just before dawn.(1/1458)
1134 - وعن ابن عمر رضي الله عنهما عن النبي صلى الله عليه و سلم قال : [ اجعلوا آخر صلاتكم بالليل وترا ] متفق عليه
1134. Ibn `Umar (May Allah be pleased with them) reported: The Prophet (PBUH) said, "Make Witr prayer the last of your Salat at night.''
[Al-Bukhari and Muslim].
Commentary: Some `Ulama' are of the opinion that after performing the Witr prayer, it is not permissible to perform any other Nawafil prayers because the Prophet (PBUH) ordered to make it the last Salat. But Imam An-Nawawi and some other scholars have interpreted it as "desirable'' rather than an order, because we do find instances in which the Prophet (PBUH) performed two Rak`ah Nafl prayer in the sitting position after Witr prayer. It is, therefore, better to go by this Hadith. But if someone wants to perform two Rak`ah Nafl prayer after Witr, prayer it is permissible(1/1459)
1135 - وعن أبي سعيد الخدري رضي الله عنه أن النبي صلى الله عليه و سلم قال : [ أوتروا قبل أن تصبحوا ] رواه مسلم
1135. Abu Sa`id Al-Khudri (May Allah be pleased with him) reported: The Prophet (PBUH) said, "Perform Witr prayer before dawn.''
[Muslim].(1/1460)
1136 - وعن عائشة رضي الله عنها أن النبي صلى الله عليه و سلم كان يصلي صلاته بالليل وهي معترضة بين يديه فإذا بقي الوتر أيقظها فأوترت . رواه مسلم
وفي رواية له : فإذا بقي الوتر قال : [ قومي فأوتري يا عائشة ]
1136.`Aishah (May Allah be pleased with her) reported: The Prophet (PBUH) used to perform his voluntary prayer at night (i.e., Tahajjud prayer) while she was sleeping in front of him; and when the Witr prayer was yet to be observed, he would awaken her to perform her Witr prayer.
[Muslim].
Commentary: This Hadith makes the following three points:
1.It is permissible to pray with someone sleeping in front of us.
2.It is desirable to awaken one's own family members for Nafl prayer.
3.One can perform, Witr prayer before Fajr prayer.(1/1461)
1137 - وعن ابن عمر رضي الله عنهما أن النبي صلى الله عليه و سلم قال : [ بادروا الصبح بالوتر ] رواه أبو داود والترمذي وقال حديث حسن صحيح
1137. Ibn `Umar (May Allah be pleased with them) reported: The Prophet (PBUH) said, "Hasten to perform the Witr prayer before dawn.''
[Abu Dawud and At-Tirmidhi].(1/1462)
1138 - وعن جابر رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ من خاف أن لا يقوم من آخر الليل فليوتر أوله ومن طمع أن يقوم آخر الليل فإن صلاة آخر الليل مشهودة وذلك أفضل ] رواه مسلم
1138. Jabir (May Allah be pleased with him)reported: The Messenger of Allah (PBUH) said, "He who apprehends that he may not get up in the later part of the night, should observe the Witr prayer in the first part of it; and he who is certain to get up in the last part of it, he should observe Witr at the end of the night, because Salat at the end of the night is attended (by the angels), and that is better.''
[Muslim].
Commentary: If a person is confident that he will get up to perform Witr prayer before dawn, it is better for him to perform it in the late hours of the night; otherwise, it will be well to do so after `Isha' prayer.(1/1463)
206 - باب فضل صلاة الضحى وبيان أقلها وأكثرها وأوسطها والحث على المحافظة عليها
Chapter 206
Merit of the (Optional) Duha (Forenoon) Prayer(1/1464)
1139 - عن أبي هريرة رضي الله عنه قال : أوصاني خليلي صلى الله عليه و سلم بصيام ثلاثة أيام من كل شهر وركعتي الضحى وأن أوتر قبل أن أرقد . متفق عليه
والإيتار قبل النوم إنما يستحب لمن لا يثق بالاستيقاظ آخر الليل فإن وثق فآخر الليل أفضل
1139. Abu Hurairah (May Allah be pleased with him) reported: My Khalil (the Messenger of Allah (PBUH)) directed me to fast three days of each month, and to observe two Rak`ah Duha (optional prayer) at forenoon, and to perform the Witr prayer before going to bed.
[Al-Bukhari and Muslim].
Commentary: "Three days'' can be any three days of a month, but it is better if one opts 13th, 14th and 15th of every lunar month because the Prophet (PBUH) used to observe fasting on these days.
This Hadith also highlights the importance of Duha and Witr prayer, and proves the merit of giving counsel persuasion and inducement for virtuous deeds.(1/1465)
1140 - وعن أبي ذر رضي الله عنه عن النبي صلى الله عليه و سلم قال : [ يصبح على كل سلامى من أحدكم صدقة : فكل تسبيحة صدقة وأمر بالمعروف صدقة ونهي عن المنكر صدقة ويجزئ من ذلك ركعتان يركعهما من الضحى ] رواه مسلم
1140. Abu Dharr (May Allah be pleased with him)reported: The Prophet (PBUH) said, "In the morning, charity is due on every joint bone of the body of everyone of you. Every utterance of Allah's Glorification (i.e., saying Subhan Allah) is an act of charity, and every utterance of His Praise (i.e., saying Al-hamdu lillah) is an act of charity and every utterance of declaration of His Greatness (i.e., saying La ilaha illAllah) is an act of charity; and enjoining M`aruf (good) is an act of charity, and forbidding Munkar (evil) is an act of charity, and two Rak`ah Duha prayers which one performs in the forenoon is equal to all this (in reward).''
[Muslim].
Commentary: "Charity is due from every joint bone" means that when a person gets up in the morning, it is obligatory for him to thank Allah for having every joint of his intact. Therefore, one must praise and glorify Allah. Since a single invocation of the words mentioned in this Hadith is equivalent to one Sadaqah, one must say these words for 360 times - a number which equals the number of joints in man's body. Moreover, to enjoin someone to do what is good and dissuade somebody from vice constitutes Sadaqah. However, if one performs two Rak`ah of Duha prayer, it will serve for Sadaqah for all the joints of the body. Thus, this Hadith highlights the merits and importance of Duha prayer. We also learn from this Hadith that Sadaqah is not restricted to spending money alone but also has a vast meaning and covers all forms of virtues mentioned here.(1/1466)
1141 - وعن عائشة رضي الله عنها قالت : كان رسول الله صلى الله عليه و سلم يصلي الضحى أربعا ويزيد ما شاء الله . رواه مسلم
1141. `Aishah (May Allah be pleased with her) reported: The Messenger of Allah (PBUH) used to perform four Rak`ah of Duha prayer (at the forenoon) and would add to them whatever Allah wished.
[Muslim].
Commentary: We learn from this Hadith that the Prophet (PBUH) used to perform usually four Rak`ah in Duha prayers but sometimes he also performed more. In some of the Ahadith, their number varies from two to eight. One is therefore free to perform two, four or eight Rak`ah according to his convenience.(1/1467)
1142 - وعن أم هانئ فاختة بنت أبي طالب رضي الله عنها قالت : ذهبت إلى رسول الله صلى الله عليه و سلم عام الفتح فوجدته يغتسل فلما فرغ من غسله صلى ثماني ركعات وذلك ضحى . متفق عليه . وهذا مختصر لفظ إحدى روايات مسلم
1142. Umm Hani, daughter of Abu Talib (May Allah be pleased with her) reported: I went to the Messenger of Allah (PBUH) on the day of the conquest of Makkah. He was taking a bath at that time. When he finished the bath, he performed eight Rak`ah (of optional) prayers. This was during the Duha (forenoon).
[Al-Bukhari and Muslim].
Commentary: This Hadith holds that Duha prayer consists of eight Rak`ah. Another Hadith elaborates that the Prophet (PBUH) performed these Rak`ah in four couplets. What is the time of Duha prayer? Is Duha prayer and Ishraq prayer one and the same? There is a difference of opinion on these issues. Some people think that Duha and Ishraq are two different names for one and the same prayer, and this is performed soon after sunrise. While others think that the earliest time of Duha prayer is soon after sunrise and the last is a little before the sun begins to decline. The one performed in the early hours is called Ishraq prayer, while the one performed in the late hours is called Duha prayer. Some people say that the two Rak`ah performed at the time when the sun is at a height of a lance in the sky is Ishraq, and the one, comprising four Rak`ah, performed when the sun covers one fourth of the sky is Duha. (For more details, see Miratul-Mafatih, a commentary of Mishkat Al-Masabih, Chapter Duha prayer). The majority of Muslim scholars consider this prayer as Mustahabb (desirable).(1/1468)
207 - باب تجويز صلاة الضحى من ارتفاع الشمس إلى زوالها والأفضل أن تصلى عند اشتداد الحر وارتفاع الضحى
Chapter 207
Time for the Duha (Forenoon Optional) Prayer(1/1469)
1143 - عن زيد بن أرقم رضي الله عنه أنه رأى قوما يصلون من الضحى فقال : أما لقد علموا أن الصلاة في غير هذه الساعة أفضل إن رسول الله صلى الله عليه و سلم قال : [ صلاة الأوابين حين ترمض الفصال ] رواه مسلم
[ ترمض ] بفتح التاء والميم وبالصاد المعجمة يعني : شدة الحر
و [ الفصال ] جمع فصيل وهو : الصغير من الإبل
1143. Zaid bin Arqam (May Allah be pleased with him) reported: I saw some people performing Duha (prayers) in the early forenoon and warned them (saying): These people must know that performing Salat a little later is better. The Messenger of Allah (PBUH) said, "The Salat of the penitent is to be observed when the young ones of camels feel the heat of the sun (i.e., when it becomes very hot).''
[Muslim].
Commentary: This Hadith confirms the opinion of those who hold that Duha prayer is different from Ishraq prayer. Ishraq prayer must be performed when the sun rises about a lance in the sky while the time for Duha prayer occurs when the hoofs of the animals begin to burn and they feel troubled with the heat of the sun. Usually the six Rak`ah performed after Maghrib prayer are called Salat-ul-Awwabin (prayer of the penitent) which is founded on a weak Hadith. In the present authentic Hadith, Duha prayer is interpreted as Salat-ul-Awwabin. Thus Salat-ul-Awwabin is in fact Duha prayer.(1/1470)
208 - باب الحث على صلاة تحية المسجد بركعتين وكراهة الجلوس قبل أن يصلي ركعتين في أي وقت دخل وسواء صلى ركعتين بنية التحية أو صلاة فريضة أو سنة راتبة أو غيرها
Chapter 208
Inducement to Perform Tahiyyat-ul-Masjid (Upon Entering the Mosque)(1/1471)
1144 - عن أبي قتادة رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ إذا دخل أحدكم المسجد فلا يجلس حتى يصلي ركعتين ] متفق عليه
1144. Abu Qatadah (May Allah be pleased with him)reported: The Messenger of Allah (PBUH) said, "When anyone of you enters the mosque, he should perform two Rak`ah (of voluntary prayer) before sitting.''
[Al-Bukhari and Muslim].(1/1472)
1145 - وعن جابر رضي الله عنه قال : أتيت النبي صلى الله عليه و سلم وهو في المسجد فقال : [ صل ركعتين ] متفق عليه
1145. Jabir (May Allah be pleased with him) reported: I came to the Prophet (PBUH) when he was in the mosque, and he said to me, "Perform two Rak`ah prayer.''
[Al-Bukhari and Muslim].
Commentary: Both the foregoing Ahadith stress on performing two Rak`ah upon entering the mosque. According to Imam An-Nawawi's title of the chapter, everyone who comes to the mosque and performs Fard Salat or Sunnah Ratibah (compulsory), he will be exempted from performing two Rak`ah. Some `Ulama' are of the opinion that the order in this respect makes it compulsory, and for this reason they held Tahiyyat-ul-Masjid as Wajib (obligatory), while others think that it is a liked act (i.e., Mandub) and thus comes in the category of Mustahabb (desirable).(1/1473)
209 - باب استحباب ركعتين بعد الوضوء
Chapter 209
The Excellence of Performing two Rak'ah of Voluntary Prayer after Ablution(1/1474)
1146 - عن أبي هريرة رضي الله عنه أن رسول الله صلى الله عليه و سلم قال لبلال : [ يا بلال حدثني بأرجى عمل عملته في الإسلام فإني سمعت دف نعليك بين يدي في الجنة ] قال : ما عملت عملا أرجى عندي من أني لم أتطهر طهورا في ساعة من ليل أو نهار إلا صليت بذلك الطهور ما كتب أن أصلي . متفق عليه
[ الدف ] بالفاء : صوت النعل وحركته على الأرض . والله أعلم
1146. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said to Bilal (May Allah be pleased with him) "Tell me about the most hopeful act (i.e., one which you deem the most rewarding with Allah) you have done since your acceptance of Islam because I heard the sound of the steps of your shoes in front of me in Jannah.'' Bilal said: "I do not consider any act more hopeful than that whenever I make Wudu' (or took a bath) in an hour of night or day, I would immediately perform Salat (prayer) for as long as was destined for me to perform.''
[Al-Bukhari and Muslim].
Commentary: The word "Tuhur'' is used for "Wudu", Ghusl and Tayammum because one gets the ritual purity by all these means and then one can perform Salat freely. It means that everytime during the day or night Bilal made Wudu'' or Ghusl, he would invariably perform some Nafl prayer. Some of the Ahadith explicitly say two Rak`ah. This act of his so much pleased Allah that he was blessed with the distinction which was witnessed by the Prophet (PBUH) himself. This Hadith proves the merit of performing two Rak`ah prayer after ablution. Some `Ulama' hold that this two Rak`ah prayer as well as Tahiyyat-ul-Masjid are permissible even in hours when Salat is Makruh (undesirable), while others stick to the injunctions which regard Nafl Salat after Fajr and `Asr prayer undesirable.(1/1475)
210 - باب فضل يوم الجمعة ووجوبها والاغتسال لها والتطيب والتبكير إليها والدعاء يوم الجمعة والصلاة على النبي صلى الله عليه و سلم وفيه بيان ساعة الإجابة واستحباب إكثار ذكر الله تعالى بعد الجمعة
Chapter 210
The Excellence of Friday Prayer(1/1476)
قال الله تعالى ( الجمعة 10 ) : { فإذا قضيت الصلاة فانتشروا في الأرض وابتغوا من فضل الله واذكروا الله كثيرا لعلكم تفلحون }
Allah, the Exalted, says:
"Then when the (Jumu`ah) Salat is ended, you may disperse through the land, and seek the Bounty of Allah (by working), and remember Allah much: that you may be successful.'' (62:10)(1/1477)
1147 - وعن أبي هريرة رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ خير يوم طلعت عليه الشمس يوم الجمعة : فيه خلق آدم وفيه أدخل الجنة وفيه أخرج منها ] رواه مسلم
1147. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "The best day on which the sun has risen is Friday. On that day Adam was created, he was admitted to Jannah, and he was expelled therefrom.''
[Muslim].
Commentary: This Hadith tells us of the excellence of Jumu`ah. Many achievements were made on this day which also go to prove its excellent position in Islam.(1/1478)
1148 - وعنه رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ من توضأ فأحسن الوضوء ثم أتى الجمعة فاستمع وأنصت غفر له ما بينه وبين الجمعة وزيادة ثلاثة أيام ومن مس الحصى فقد لغا ] رواه مسلم
1148. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "If anyone performs Wudu' properly, then comes to the Friday prayer, listens to the Khutbah (religious talk) attentively and keeps silent, his (minor) sins between that Friday and the following Friday will be forgiven, with the addition of three more days; but he who touches pebbles has caused an interruption. ''
[Muslim].
Commentary:
1. "If anyone performs ablution properly'' means does it in accordance with the Sunnah of the Prophet (PBUH), that is to say, one should not exceed the prescribed limits, nor should one use water extravagantly. One should wash every organ of the body involved in "Wudu'', at the most for three times. One should neither use water in excess of the need nor leave any of the organs unwashed or partly washed in Wudu'. This Hadith also makes it evident that it is more meritorious to perform Wudu' at home.
2.Sins of ten days are pardoned because every virtue has at least ten-times reward. Here sins means minor sins as the major ones are not forgiven without sincere repentance nor are Huquq-ul-`Ibad i.e., (rights of people) forgiven without compensation.
3.One should listen to the Khutbah quietly with full attention. One must avoid toying with anything (such as straws, one's watch, etc.) as this is a useless exercise, which will doubtlessly deprive one of the Friday reward.(1/1479)
1149 - وعنه رضي الله عنه عن النبي صلى الله عليه و سلم قال : [ الصلوات الخمس والجمعة إلى الجمعة ورمضان إلى رمضان مكفرات ما بينهن إذا اجتنبت الكبائر ] رواه مسلم
1149. Abu Hurairah (May Allah be pleased with him)reported: The Prophet (PBUH) said, "The five daily (prescribed) Salat, and Friday (prayer) to the next Friday (prayer), and the fasting of Ramadan to the next Ramadan, is expiation of the sins committed in between them, so long as major sins are avoided.''
[Muslim].
Commentary: This Hadith makes it clear that the good actions mentioned in it are means of forgiveness of sins but only if one saves oneself from major sins. Thus, it is abundantly clear that the sins which are pardoned through these good actions are minor sins. Major sins will not be forgiven by means of Salat and Saum (fasting). Sincere repentance for them is indispensable.(1/1480)
1150 - وعن ابن عمر رضي الله عنهما أنهما سمعا رسول الله صلى الله عليه و سلم يقول على أعواد منبره : [ لينتهين أقوام عن ودعهم الجمعات أو ليختمن الله على قلوبهم ثم ليكونن من الغافلين ] رواه مسلم
1150. Ibn `Umar and Abu Hurairah (May Allah be pleased with them) reported: We heard the Messenger of Allah (PBUH) saying (while delivering Khutbah on his wooden pulpit), "Either some people (i.e., hypocrites) stop neglecting the Friday prayers, or Allah will seal their hearts and they will be among the heedless.''
[Muslim].
Commentary: "They will be among the heedless'' means those who will become utterly unmindful of the remembrance of Allah and His Orders. Such people are Munafiqun (hypocrites), whose abode will be Hell. It means that negligence of Jumu`ah for a long time is such a serious offence that it can even seal a man's heart, which finishes all hopes and chances of one's improvement.(1/1481)
1151 - وعن ابن عمر رضي الله عنهما أن رسول الله صلى الله عليه و سلم قال : [ إذا جاء أحدكم الجمعة فليغتسل ] متفق عليه
1151. Ibn `Umar (May Allah be pleased with them) reported: The Messenger of Allah (PBUH) said, "When one of you intends to come for the Friday prayer, he should take a bath.''
[Al-Bukhari and Muslim].(1/1482)
1152 - وعن أبي سعيد الجدري رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ غسل الجمعة واجب على كل محتلم ] متفق عليه
المراد بالمحتلم : البالغ
والمراد بالوجوب وجوب اختيار كقول الرجل لصاحبه : حقك واجب علي والله أعلم
1152. Abu Sa`id Al-Khudri (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "Taking a bath (before coming to Friday prayers) is obligatory on every adult.''
[Al-Bukhari and Muslim].
Commentary: On the strength of this Hadith, some `Ulama' have regarded bath for Salat-ul-Jumu`ah as Wajib (obligatory), and those who differ from this view, like Imam An-Nawawi, to resort the interpretation of Wajib made here. Whether Ghusl is Wajib or desirable, it applies to women as well, if they like to go to the mosque for Salat-ul-Jumu`ah. The manner of taking a bath for the Friday prayer is similar to the manner of performing Ghusl after sexual intercourse.(1/1483)
1153 - وعن سمرة رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ من توضأ يوم الجمعة فبها ونعمت ومن اغتسل فالغسل أفضل ] رواه أبو داود والترمذي وقال حديث حسن
1153. Samurah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "It suffices to perform Wudu' properly for the Friday prayer; but it is better to take a bath.''
[Abu Dawud and At-Tirmidhi].
Commentary: This Hadith supports the contention of those who do not hold the Ghusl obligatory for two reasons. Firstly, it allows one to perform Wudu'. In fact, it has been regarded good. Secondly, the Ghusl has been regarded better, from which one can safely infer the permission to leave it. In any case, there is no doubt about its being Masnun (Sunnah of the Prophet (PBUH)) and Mustahabb (desirable). The time of the Ghusl is from the daybreak to the time of Salat-ul-Jumu`ah.(1/1484)
1154 - وعن سلمان رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ لا يغتسل رجل يوم الجمعة ويتطهر ما استطاع من طهر ويدهن من دهنه أو يمس من طيب بيته ثم يخرج فلا يفرق بين اثنين ثم يصلي ما كتب له ثم ينصت إذا تكلم الإمام إلا غفر له ما بينه وبين الجمعة الأخرى ] رواه البخاري
1154. Salman (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "If a man takes bath on Friday, (or) purifies himself as much as he can with Wudu', oils his hair, applies whatever perfume available in his house, sets forth for the mosque, does not separate two people (to make a seat for himself), performs Salat what is prescribed for him, remains silent when the Imam speaks, his (minor) sins between that Friday and the following Friday will be forgiven.''
[Al-Bukhari].
Commentary: This Hadith stresses the following four points:
1.The need to purify oneself as much as possible on Jumu`ah. One must use hair oil and perfume so that others do not feel any irritation on the bad smell which may rise from one's clothes.
2.One is advised to go for Salat-ul-Jumu`ah early so that he has not to jump over the shoulders of others, nor has to sit tightly between two persons. If a person goes to the mosque late, then he should occupy the available seat and observe full manners.
3.One should perform Nawafil after reaching the mosque.
4.One should listen to the Khutbah quietly. A person who observes all the manners mentioned in this Hadith will receives full benefits of Salat-ul-Jumu`ah.(1/1485)
1155 - وعن أبي هريرة رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ من اغتسل يوم الجمعة غسل الجنابة ثم راح في الساعة الأولى فكأنما قرب بدنة ومن راح في الساعة الثانية فكأنما قرب بقرة ومن راح في الساعة الثالثة فكأنما قرب كبشا أقرن ومن راح في الساعة الرابعة فكأنما قرب دجاجة ومن راح في الساعة الخامسة فكأنما قرب بيضة فإذا خرج الإمام حضرت الملائكة يستمعون الذكر ] متفق عليه
قوله [ غسل الجنابة ] : أي غسلا كغسل الجنابة في الصفة
1155. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "He who takes a bath on Friday, like the bath for ceremonial purity, and then goes (to the mosque), he is like one who offers a camel as a sacrifice to seek the Pleasure of Allah; and he who comes at the second hour is like one who offers a cow to win the Pleasure of Allah; and he who comes at the third hour is like one who offers a ram with horns (in sacrifice); and he who comes at the fourth hour is like one who offers a hen; and he who comes at the fifth hour is like one who offers an egg. And when the Imam ascends the pulpit, the angels (who write the names of those who come to the mosque before the coming of the Imam) close (their record) in order to listen to the Khutbah.''
[Al-Bukhari and Muslim].
Commentary: This Hadith mentions the merits of going early for Salat-ul-Jumu`ah and narrates inducements provided for it. The earlier a person goes for it, the greater his reward will be. In fact, the reward for it goes on diminishing in proportion to the delay that he makes in reaching the mosque for this purpose so much so that he who reaches the Masjid after the Khutbah, will be totally deprived of the benefits which go with it because his name does not figure in the register which shows men of merits.
Salat-ul-Jumu`ah is also attended by angels. This fact shows the eminence for the Khutbah of Salat-ul-Jumu`ah and the Salat itself.
The Ghusl performed on Jumu`ah should be done with the same meticulous care as is done in Ghusl Janabah (post-coition bath).(1/1486)
1156 - وعنه رضي الله عنه أن رسول الله صلى الله عليه و سلم ذكر يوم الجمعة فقال : [ فيها ساعة لا يوافقها عبد مسلم وهو قائم يصلي يسأل الله شيئا إلا أعطاه إياه ] وأشار بيده يقللها . متفق عليه
1156. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said while talking about the merits of Friday, "There is a time on Friday at which a Muslim, while he (or she) is performing Salat and is supplicating, will be granted whatever he (or she) is supplicating for.'' And he (PBUH) pointed with his hand to indicate that this period of time is very short.
[Al-Bukhari and Muslim].
Commentary: This Hadith mentions another distinction of Jumu`ah, namely a moment in which every prayer that a person then makes is granted with the condition that what one is asking for is good and lawful. It is a very short moment and its time has also not been revealed. For this reason one should remember Allah frequently and pray to Him on Jumu`ah so that one attains that moment when prayers are answered. Prayers can also be answered outside Salat if one happens to be supplicating at the specified moment.(1/1487)
1157 - وعن أبي بردة بن أبي موسى الأشعري رضي الله عنه قال : قال عبد الله بن عمر رضي الله عنه : أسمعت أباك يحدث عن رسول الله صلى الله عليه و سلم في شأن ساعة الجمعة ؟ قال قلت : نعم سمعته يقول : سمعت رسول الله صلى الله عليه و سلم يقول : [ هي ما بين أن يجلس الإمام إلى أن تقضى الصلاة ] رواه مسلم
1157. Abu Burdah bin Abu Musa Al-Ash`ari (May Allah be pleased with him) reported: `Abdullah bin `Umar (May Allah be pleased with them) said to me: "Did you hear your father narrating something from the Messenger of Allah (PBUH) about the special moment during Friday?'' I said: "Yes, I heard him report from the Messenger of Allah (PBUH): `It occurs between the time when the Imam sits down (on the pulpit after the first Khutbah) and the time Salat is over.'''
[Muslim].
Commentary: There is a difference of opinion among `Ulama' in respect of this moment. Some `Ulama' prefer the version given in this Hadith, that is, this moment could be any time in the period from the time the Imam sits down after the first Khutbah and the end of Salat-ul-Jumu`ah. But Sheikh Al-Albani has regarded this Hadith as "Mauquf'' (its chain of narrators does not reach up to the Prophet (PBUH)) (See Riyadh-us-Saliheen edited by Sheikh Al-Albani). For this reason other `Ulama' have inclined to a Marfu` Hadith (i.e., its chain of narrators reaches up to the Prophet (PBUH)) and urged to find this moment in the last hour of `Asr before the Maghrib.(1/1488)
1158 - وعن أوس بن أوس رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ إن من أفضل أيامكم يوم الجمعة فأكثروا علي من الصلاة فيه فإن صلاتكم معروضة علي ] رواه أبو داود بإسناد صحيح
1158. Aus bin Aus (May Allah be pleased with him)reported: The Messenger of Allah (PBUH) said, "Among the best of your days is Friday. On that day pray to Allah to exalt my mention frequently, for your such supplications are presented to me.''
[Abu Dawud].
Commentary: This Hadith brings forth the following three points:
1.The auspiciousness of time further enhances the merits of virtuous deeds, as is evident from the stress on reciting more and more salutation on the Prophet (PBUH) on Friday.
2.On Jumu`ah, salutation is presented to the Prophet (PBUH). This statement goes to prove that he does not hear salutation of anyone directly, either from near or from far. There is a famous Hadith which says that he hears it from near but this is not "Sahih'' technically. Therefore, the truth of the matter is that he does not hear it directly. It is the angels who convey it to him.
3.The most well-worded is "Ibrahimi salutation'' because the Prophet (PBUH) himself taught it to his Companions. The salutation is: Allahumma salli `ala Muhammadin wa `ala ali Muhammadin, kama sallaita `ala Ibrahima, wa `ala ali Ibrahima, innaka Hamidun Majeed. Allahumma barik `ala Muhammadin wa `ala ali Muhammadin, kama barakta `ala Ibrahima, wa `ala ali Ibrahima, innaka Hamidun Majeed.(1/1489)
211 - باب استحباب سجود الشكر عند حصول نعمة ظاهرة أو اندفاع بلية ظاهرة
Chapter 211
The Desirability of Prostrating out of Gratitude(1/1490)
1159 - عن سعد بن أبي وقاص رضي الله عنه قال خرجنا مع رسول الله صلى الله عليه و سلم من مكة نريد المدينة فلما كنا قريبا من عزوراء نزل ثم رفع يديه فدعا الله ساعة ثم خر ساجدا فمكث طويلا ثم قام فرفع يديه ساعة ثم خر ساجدا فعله ثلاثا قال : [ إني سألت ربي وشفعت لأمتي فأعطاني ثلث أمتي فخررت ساجدا لربي شكرا ثم رفعت رأسي فسألت ربي لأمتي فأعطاني ثلث أمتي فخررت ساجدا لربي شكرا ثم رفعت رأسي فسألت ربي لأمتي فأعطاني الثلث الآخر فخررت ساجدا لربي ] رواه أبو داود
1159. Sa`d bin Abu Waqqas (May Allah be pleased with him) reported: We left Makkah with the Messenger of Allah (PBUH) for Al-Madinah, and when we were near `Azwara,' he (PBUH) alighted (from his riding-camel) raised his hands in supplication to Allah for a while and prostrated himself. He remained for a long time in prostration. Then he stood up and raised his hands for a while, after which he prostrated himself (again), and remained for a long time in prostration. Then he stood up and raised his hands for a while, after which he prostrated himself for the third time. Then he (PBUH) said, "I supplicated my Rubb and made intercession for my Ummah, and He granted me one-third of them. So I again prostrated myself in gratitude to my Rubb. Then I raised my head and supplicated my Rubb for my Ummah, and He granted me another third of them. Again I raised my head and supplicated my Rubb for my Ummah and He granted me the last third of them. So I fell into prostration out of gratitude before my Rubb.''
[Abu Dawud].
Commentary: The phrase "I supplicated my Rubb and made intercession for my Ummah'' means that the Prophet (PBUH) prayed to Allah to pardon his Ummah and to admit them to Jannah. The interpretation of this Hadith is stated to be that ultimately all the Muslims will be sent to Jannah. They will not abide in Hell for ever. Some of them will go to Jannah after suffering the punishment for their major sins, some through the intercession of the Prophet (PBUH), and some by the Special Grace of Allah. This interpretation is no doubt true. This is confirmed by other Ahadith and forms the belief of the followers of Sunnah of the Prophet (PBUH). But the Hadith under discussion is not "Sahih''. However, Sujud-ush-Shukr (prostrations for thanksgiving), in support of which Imam An-Nawawi has reproduced this Hadith here, is also proved by other Ahadith. To prostrate in gratitude to Allah is correct and permissible . The incident of K`ab bin Malik is included in Sahih Bukhari and Sahih Muslim, which shows that after he came to know that his repentance was accepted, he prostrated to give thanks to Allah. According to the Shafi`i school of thought, the basic elements of Sujud-ush-Shukr (or prostrations to express thanks to Allah) are: (a) the intention (in the heart), (b) the Takbir, (c) prostration and (d) Taslim; the Hanafi school of thought, however, maintain that it is an act of prostration between two Takbir. It is permissible to perform it outside Salat, but not during it because it will invalidate it, if one does so deliberately.(1/1491)
212 - باب فضل قيام الليل
Chapter 212
Excellence of Standing in Prayer at Night(1/1492)
قال الله تعالى ( الإسراء 79 ) : { ومن الليل فتهجد به نافلة لك عسى أن يبعثك ربك مقاما محمودا }
وقال تعالى ( السجدة 16 ) : { تتجافى جنوبهم عن المضاجع } الآية
وقال تعالى ( الذاريات 17 ) : { كانوا قليلا من الليل ما يهجعون }
Allah, the Exalted, says:
"And in some parts of the night (also) perform the Salat (prayer) with it (i.e., recite the Qur'an in the prayer) as an additional prayer (Tahajjud optional prayer - Nawafil) for you (O Muhammad (PBUH)). It may be that your Rubb will raise you to Maqam Mahmud (a station of praise and glory, i.e., the honour of intercession on the Day of Resurrection).'' (17:79)
"Their sides forsake their beds...'' (32:16)
"They used to sleep but little by night [invoking their Rubb (Allah) and praying, with fear and hope].'' (51:17)(1/1493)
1160 - وعن عائشة رضي الله عنها قالت : كان النبي صلى الله عليه و سلم يقوم من الليل حتى تتفطر قدماه فقلت له : لم تصنع هذا يا رسول الله وقد غفر لك ما تقدم من ذنبك وما تأخر ؟ قال : [ أفلا أكون عبدا شكورا ؟ ] متفق عليه
وعن المغيرة نحوه . متفق عليه
1160. `Aishah (May Allah be pleased with her) reported: The Prophet (PBUH) kept standing (in prayer) so long that the skin of his feet would crack. I asked him: "Why do you do this, while you have been forgiven of your former and latter sins?'' He said, "Should I not be a grateful slave of Allah?''
[Al-Bukhari and Muslim].
Commentary: This Hadith has already been mentioned. It is reproduced here to illustrate the practice of the Prophet (PBUH) in respect of Qiyam-ul-Lail. It tells us that:
1. The Nafl Salat should be performed with full concentration and peace of mind.
2. The more one is endowed with gifts from Allah, the greater gratitude and worship one should express for them to Allah.
3. The best time for showing one's humility before Allah and for worship is the later period of night.(1/1494)
1161 - وعن علي رضي الله عنه أن النبي صلى الله عليه و سلم طرقه وفاطمة ليلا فقال : [ ألا تصليان ؟ ] متفق عليه
[ طرقه ] : أتاه ليلا
1161. `Ali (May Allah be pleased with him) reported: The Prophet (PBUH) visited me and Fatimah (May Allah be pleased with her) one night and said, "Do you not observe prayer (at night)?''
[Al-Bukhari and Muslim].
Commentary: This Hadith tells us that one should also awaken others at night for prayer so that they also avail the benefits of performing prayer at this particular time.(1/1495)
1162 - وعن سالم بن عبد الله بن عمر بن الخطاب رضي الله عنه عن أبيه أن رسول الله
صلى الله عليه و سلم قال : [ نعم الرجل عبد الله لو كان يصلي من الليل ] قال سالم : فكان عبد الله بعد ذلك لا ينام من الليل إلا قليلا . متفق عليه
1162. Salim bin `Abdullah bin `Umar bin Al-Khattab (May Allah be pleased with them) reported, on the authority of his father, that the Messenger of Allah (PBUH) said, "What an excellent man `Abdullah is! If only he could perform optional prayers at night.'' Salim said that after this, (his father) `Abdullah slept very little at night.
[Al-Bukhari and Muslim].
Commentary: This Hadith points out the excellence of `Abdullah bin `Umar (May Allah be pleased with them) as well as the merits of Qiyam-ul-Lail. It also tells us that it is permissible to praise someone in his presence if one is sure that he will not become proud due to that praise. Another aspect of this Hadith is that it induces one to wish for others' welfare and happiness.(1/1496)
1163 - وعن عبد الله بن عمرو بن العاص رضي الله عنهما قال قال رسول الله صلى الله عليه و سلم : [ يا عبد الله لا تكن مثل فلان كان يقوم الليل فترك قيام الليل ] متفق عليه
1163. `Abdullah bin `Amr bin Al-`As (May Allah be pleased with them) reported: The Messenger of Allah (PBUH) said to me, "Do not be like so-and-so O `Abdullah! He used to pray during the night, then stopped the practice.''
[Al-Bukhari and Muslim].(1/1497)
1164 - وعن ابن مسعود رضي الله عنه قال ذكر عند النبي صلى الله عليه و سلم رجل نام ليلة حتى أصبح قال : [ ذاك رجل بال الشيطان في أذنيه أو قال أذنه ] متفق عليه
1164. `Abdullah bin Mas`ud (May Allah be pleased with him) reported: Mention was made before the Prophet (PBUH) of a man who slept throughout the night till morning. The Messenger of Allah (PBUH) remarked, "He is a man in whose ears Satan urinated.''
[Al-Bukhari and Muslim].n
Commentary: This Hadith holds inducement for Qiyam-ul-Lail and highlights its merits. It also urges one to perpetuate his good actions, follow the practice of the righteous and avoid the way of those who are negligent or become negligent in the performance of virtuous deeds. Urination of Satan in a person's ear or ears can be literally true (although we cannot perceive it) because if a person does not seek the protection of Allah against Satan, then Satan joins him in food and other activities, as is evident from other Ahadith. Therefore, urination of Satan is also possible. Some people think it is a metaphor to the effect that he who does not get up at night for prayer and goes on enjoying his sleep, Satan `closes' his ears until he does not hear the remembrance of Allah. Some others consider it a metaphor for the contempt and insult of Satan. In either case, we learn from this Hadith that missing the Qiyam-ul-Lail is disliked because it provides Satan an opportunity to create mischief, and he succeeds in creating obstructions in the worship and obedience of Allah.(1/1498)
1165 - وعن أبي هريرة رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ يعقد الشيطان على قافية رأس أحدكم إذا هو نام ثلاث عقد يضرب على كل عقدة : عليك ليل طويل فارقد فإن استيقظ فذكر الله تعالى انحلت عقدة فإن توضأ انحلت عقدة فإن صلى انحلت عقده فأصبح نشيطا طيب النفس وإلا أصبح خبيث النفس كسلان ] متفق عليه
[ قافية الرأس ] : آخره
1165. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "When any one of you sleeps, Satan ties three knots at the back of his neck. He recites this incantation at every knot: `You have a long night, so sleep.' If he awakes and remembers Allah, one knot is loosened. If he performs Wudu', the (second) knot is loosened; and if he performs prayer, (all) knots are loosened. He begins his morning in a happy and refreshed mood; otherwise, he gets up in bad spirits and sluggish state.''
[Al-Bukhari and Muslim].
Commentary: "Tying knots'' can be literal, the way magicians do it in their magical exercises. With this practice Satan tries to withhold people from the worship of Allah. Some people are of the opinion that it is a metaphor for sleepiness/dozing. In any case, Satan does his level best to withhold a person from the worship of Allah. Satan experiences frustration if someone gets up at night for prayer; he also experiences happiness if he manages to keep someone asleep until dawn.(1/1499)
1166 - وعن عبد الله بن سلام رضي الله عنه أن النبي صلى الله عليه و سلم قال : [ أيها الناس أفشوا السلام وأطعموا الطعام وصلوا بالليل والناس نيام تدخلوا الجنة بسلام ] رواه الترمذي وقال حديث حسن صحيح
1166. `Abdullah bin Salam (May Allah be pleased with him) reported: The Prophet (PBUH) said, "O people, promote the greetings, feed (the poor and needy) and perform Salat when others are asleep so that you will enter Jannah safely.''
[At-Tirmidhi].
Commentary: This Hadith has glad tidings for those who enthusiastically do all the good works mentioned in this Hadith. "Enter Jannah in peace'' here means that they will enter Jannah without suffering any punishment in Hell.(1/1500)
1167 - وعن أبي هريرة رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ أفضل الصيام بعد رمضان شهر الله المحرم وأفضل الصلاة بعد الفريضة صلاة الليل ] رواه مسلم
1167. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "The best month for observing Saum (fasting) after Ramadan is Muharram, and the best Salat after the prescribed Salat is Salat at night.''
[Muslim].
Commentary: The month of Muharram is related to Allah which makes its eminence clear. It shows that in the optional Saum (fasting) the most meritorious are those which are observed in this month. After the obligatory Salat, the most meritorious is the optional Salat performed at night.(1/1501)
1168 - وعن ابن عمر رضي الله عنهما أن النبي صلى الله عليه و سلم قال : [ صلاة الليل مثنى مثنى فإذا خفت الصبح فأوتر بواحدة ] متفق عليه
1168. Ibn `Umar (May Allah be pleased with them) reported: The Prophet (PBUH) said, "Salat during the night should consist of pairs of but if you fear that morning is near, then pray one Rak`ah as Witr.''
[Al-Bukhari and Muslim].(1/1502)
1169 - وعنه رضي الله عنه قال : كان النبي صلى الله عليه و سلم يصلي من الليل مثنى مثنى ويوتر بركعة . متفق عليه
1169. Ibn `Umar (May Allah be pleased with them) reported: The Prophet (PBUH) performed the night prayer in pairs (i.e., Rak`ah) and made it odd number by observing one Rak`ah (as Witr).
[Al-Bukhari and Muslim].
Commentary: Both the foregoing Ahadith tell us that the Nafl Salat performed at night should be in the form of couplets followed by one Rak`ah of Witr. Thus, this Hadith not only brings out justification for one Rak`ah Witr but also proves its superiority. Even if one has to perform three Rak`ah Witr, he should first perform two and then perform one separately.(1/1503)
1170 - وعن أنس رضي الله عنه قال كان رسول الله صلى الله عليه و سلم يفطر من الشهر حتى نظن أن لا يصوم منه ويصوم حتى نظن أن لا يفطر منه شيئا وكان لا تشاء أن تراه من الليل مصليا إلا رأيته ولا نائما إلا رأيته . رواه البخاري
1170. Anas (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) used to leave off observing Saum (fasting) during a month until we thought that he would not observe Saum at all during it; and (sometimes) he would observe Saum till we began to think that he would not omit any day of that month. If one wished to see him performing Salat during the night, he could do that; and if one wished to see him sleeping at night, he could do that.
[Al-Bukhari].
Commentary: What this Hadith tells us is that whether it was optional Saum (fasting) or optional Salat (Nawafil) of the night, that is to say Qiyam-ul-Lail, the Prophet (PBUH) did not have a permanent routine for it. Sometimes it so happened that almost the month passed but he did not observe fasting and then a few days before the end of the month he would start fasting. Sometimes, he would fast day after day continuously, and it would appear as if he would continue fasts for the whole month, but he would then suddenly terminate fasts. Similar was the case of Tahajjud. Sometimes, he would perform Tahajjud prayer in the first portion of the night, sometimes in the second, and sometimes in its later portion. Thus, he was found sleeping and performing Salat in every part of the night.(1/1504)
1171 - وعن عائشة رضي الله عنها أن رسول الله صلى الله عليه و سلم كان يصلي إحدى عشرة ركعة ( تعني في الليل ) يسجد السجدة من ذلك قدر ما يقرأ أحدكم خمسين آية قبل أن يرفع رأسه ويركع ركعتين قبل صلاة الفجر ثم يضطجع على شقه الأيمن حتى يأتيه المنادي للصلاة . رواه البخاري
1171. `Aishah (May Allah be pleased with her) reported: The Messenger of Allah (PBUH) used to perform eleven Rak`ah (of Tahajjud) prayers at night. He (PBUH) would prostrate so long as one of you might recite fifty Ayat (of the Qur'an). Thereafter, he would perform two Rak`ah before Fajr prayers and would lie down on his right side till the Mu'adhdhin would come and inform him about the time of (Fajr) prayer.
[Al-Bukhari].
Commentary: This Hadith tells us that it was a practice of the Prophet (PBUH) to sleep on his right side after performing two Sunnah of Fajr prayer. It also tells us that he used to make long prostrations in Tahajjud prayer, because one gets closer to Allah in a state of prostration. This Hadith also stresses on utmost concentration in Salat as it is highly pleasing to Allah and there is a greater possibility of acceptance of prayer which is made in a state of prostration.(1/1505)
1172 - وعنها رضي الله عنها قالت : ما كان رسول الله صلى الله عليه و سلم يزيد في رمضان ولا في غيره على إحدى عشرة ركعة يصلي أربعا فلا تسأل عن حسنهن وطولهن ثم يصلي أربعا فلا تسأل عن حسنهن وطولهن ثم يصلي ثلاثا فقلت : يا رسول الله أتنام قبل أن توتر ؟ فقال : [ يا عائشة إن عيني تنامان ولا ينام قلبي ] متفق عليه
1172. `Aishah (May Allah be pleased with her) reported: The Messenger of Allah (PBUH) did not observe more than eleven Rak`ah (of Tahajjud prayers), be in Ramadan or any other month. First of all he would perform four Rak`ah. Ask not about their excellence and their length. He (PBUH) would then perform four more Rak`ah; and do not ask about their excellence and their length. Then he would perform three Rak`ah (Witr prayer). (`Aishah (May Allah be pleased with her) added) I submitted: "O Messenger of Allah! Do you sleep before performing the Witr prayer?'' He (PBUH) said, "O `Aishah! My eyes sleep but my heart does not sleep.''
[Al-Bukhari and Muslim].
Commentary:
1."My heart does not sleep'' signifies that "usually I am not so overwhelmed by sleep that I miss the Salat''. Some people give a different interpretation of this by saying that his Wudu' remained intact as his heart was awake. This is one of the attributes of the Prophet (PBUH). This Hadith stresses on performing Salat with full decorum and concentration because this is the way the Prophet (PBUH) did it. The real beauty of Salat lies in performing it in accordance with the Sunnah of the Prophet (PBUH) and with full peace of mind.
2. If one is confident of getting up in the later part of the night, one can perform Witr after Tahajjud prayer; but if one is not sure of getting up at the time of Tahajjud then it is better to perform Witr after `Isha' prayer.(1/1506)
1173 - وعنها رضي الله عنها أن النبي صلى الله عليه و سلم كان ينام أول الليل ويقوم آخره فيصلي . متفق عليه
1173. `Aishah (May Allah be pleased with her) reported: The Prophet (PBUH) would sleep during the early part of night and stand in Salat during the latter part.
[Al-Bukhari and Muslim].
Commentary: This Hadith tells us about the ordinary routine of the Prophet (PBUH). Ordinarily, he would go to sleep in the first part of the night and perform Tahajjud prayer in the later portion, which is the best time for it. But, as already mentioned in the preceding Ahadith, he sometimes also performed it in the early as well as middle hours of the night.(1/1507)
1174 - وعن ابن مسعود رضي الله عنه قال : صليت مع النبي صلى الله عليه و سلم ليلة فلم
يزل قائما حتى هممت بأمر سوء قيل : ما هممت به ؟ قال : هممت أن أجلس وأدعه . متفق عليه
1174. Ibn Mas`ud (May Allah be pleased with him) reported: One night I joined the Prophet (PBUH) in his (optional) Salat. He (PBUH) prolonged the Qiyam (standing) so much that I made up my mind to commit an act of wrong. He was questioned: "What did you intend to do?'' He replied: "I intended to sit down and stop following him (in Salat).''
[Al-Bukhari and Muslim].
Commentary: We learn from this Hadith that:
1. Qiyam-ul-Lail (Tahajjud prayer) must be fairly long and every constituent of it should be performed with full peace of mind.
2. It is permissible to perform Nafl Salat in congregation.
3. In case an Imam inordinately lengthens a Salat, it is permissible for his followers to detach themselves from the congregation. But Ibn Mas`ud has regarded his intention to do so as bad, and for this reason its justification becomes doubtful. Since the Imam has been exhorted to take care of his followers in Salat, this apparently furnishes justification for the detachment.(1/1508)
1175 - وعن حذيفة رضي الله عنه قال صليت مع النبي صلى الله عليه و سلم ذات ليلة فافتتح البقرة فقلت : يركع عند المائة ثم مضى فقلت يصلي بها في ركعة فمضى فقلت : يركع بها ثم افتتح النساء فقرأها ثم افتتح آل عمران فقرأها : يقرأ مترسلا إذا مر بآية فيها تسبيح سبح وإذا مر بسؤال سأل وإذا مر بتعوذ تعوذ ثم ركع فجعل يقول : سبحان ربي العظيم . فكان ركوعه نحوا من قيامه ثم قال : سمع الله لمن حمده ربنا لك الحمد . ثم قام طويلا قريبا مما ركع ثم سجد فقال : سبحان ربي الأعلى فكان سجوده قريبا من قيامه . رواه مسلم
1175. Hudhaifah (May Allah be pleased with him) reported: I performed Salat with the Prophet (PBUH) one night, and he started reciting Surat Al-Baqarah. I thought that he would go in Ruku` (bowing posture in Salat) at the end of one hundred Ayat, but he continued (reciting); and I thought that he would perhaps recite (this Surah) in the whole Rak`ah (prayer), but he continued the recitation; I thought he would perhaps bow on completing (this Surah). He (PBUH) then started reciting Surat An-Nisa' which he followed with Surat Al-Imran. He recited leisurely. When he recited an Ayah which mentioned the tasbeeh, he would say Subhan Allah and when he recited the Ayah which tells how the Rubb is to be asked, the Messenger of Allah (PBUH) would then ask from Him; and when he (PBUH) recited an Ayah asking one to seek Protection Allah, he would seek Protection of Allah. Then he bowed and said, "Subhana Rabbiyal-Azim (My Rubb the Great is free from imperfection)''; his bowing lasted about the same length of time as his standing, (and then on returning to the standing posture after Ruku`) he would say, "Sami' Allahu liman hamidah, Rabbana lakal-hamd (Allah listens to him who praises Him. Praise be to You, Our Rubb!),'' and he would then stand about the same length of time as he had spent in bowing. He would then prostrate himself and say, "Subhana Rabbiyal-A`la (My Rubb the Supreme is free from imperfection),'' and his prostration lasted nearly the same length of time as his standing (Qiyam).
[Muslim].
Commentary: This Hadith has already been mentioned. In his commentary on Sahih Muslim, Imam An-Nawawi has interpreted the words (occuring in this Hadith) as "I thought he would perhaps recite in the whole Rak`ah.'' Here Rak`ah means complete Salat (two Rak`ah). This interpretation is necessary for the reason that in its absence, the meanings of the next sentence go wrong. Due to this reason, we have kept these meanings in view in our translation. In any case, it furnishes justification for the desirability of long Qiyam (standing in Salat), the desirability of congregation in Nafl Salat, and the maintenance of the correct sequence in the recitation of the Surah of the Qur'an in prayers, which is not accepted by many people.(1/1509)
1176 - وعن جابر رضي الله عنه قال : سئل رسول الله صلى الله عليه و سلم أي الصلاة أفضل ؟ قال : [ طول القنوت ] رواه مسلم
المراد بالقنوت : القيام
1176. Jabir (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) was asked: "Which Salat is the best?'' He replied, '' The best Salat is that in which Qiyam (the duration of standing) is longer.''
[Muslim].
Commentary: We learn from this Hadith that of all the articles of Salat (Ruku`, Sujud, etc.), it is best to lengthen the Qiyam because the greater the Qiyam is, the longer the recitation of the Qur'an will be. Since the recitation of the Qur'an is the best form of remembrance of Allah, the lengthening of the Qiyam is also most meritorious.(1/1510)
1177 - وعن عبد الله بن عمرو بن العاص رضي الله عنه أن رسول الله صلى الله عليه و سلم قال له : [ أحب الصلاة إلى الله صلاة داود وأحب الصيام إلى الله صيام داود : كان ينام نصف الليل ويقوم ثلثه وينام سدسه ويصوم يوما ويفطر يوما ] متفق عليه
1177. `Abdullah bin `Amr (May Allah be pleased with them) reported: The Messenger of Allah (PBUH) said, "The Salat which is dearest to Allah is that of (Prophet) Dawud; and As-Saum (the fasting) which is dearest to Allah is that of (Prophet) Dawud. He used to sleep half the night, get up to perform Salat for one-third of it, then sleep through the remaining one-sixth of it; and he used to observe Saum on alternative days.''
[Al-Bukhari and Muslim].
Commentary: Since Islam has strictly forbidden self-affliction to the extent that it has forbidden hardship even in worship, compulsory awakening for Salat at midnight and observing Saum (fasting) for the whole month (except of the month of Ramadan) is disapproved. The model set by the Prophet (PBUH) is the ideal pattern of moderation in this respect. In this Hadith the fasting and the prayer of Prophet Dawud have been regarded most pleasing to Allah, because their conduct had a moderation which is enjoined by Islam.(1/1511)
1178 - وعن جابر رضي الله عنه قال سمعت رسول الله صلى الله عليه و سلم يقول : [ إن في الليل لساعة لا يوافقها رجل مسلم يسأل الله خيرا من أمر الدنيا والآخرة إلا أعطاه إياه وذلك كل ليلة ] رواه مسلم
1178. Jabir (May Allah be pleased with him) reported: I heard the Messenger of Allah (PBUH) saying, "Every night there is a special time during which whatever a Muslim asks Allah of any good relating to this life or the Hereafter, it will be granted to him; and this moment comes every night.''
[Muslim].
Commentary: Like the special moment in Jumu`ah, the time when this special moment occurs every night is not determined. But it is generally in the late hours of the night because that is the best time for worship. As in the case of Lailat-ul-Qadr the wisdom of keeping it secret lies in the inducement to search it by means of worship and prayer, praise and remembrance of Allah.(1/1512)
1179 - وعن أبي هريرة رضي الله عنه أن النبي صلى الله عليه و سلم قال : [ إذا قام أحدكم من الليل فليفتتح الصلاة بركعتين خفيفتين ] رواه مسلم
1179. Abu Hurairah (May Allah be pleased with him) reported: The Prophet (PBUH) said, "When one of you gets up at night to perform (Tahajjud) prayer, let him start Salat with two short Rak`ah.''
[Muslim].(1/1513)
1180 - وعن عائشة رضي الله عنها قالت : كان رسول الله صلى الله عليه و سلم إذا قام من الليل صلاته بركعتين خفيفتين . رواه مسلم
1180. `Aishah (May Allah be pleased with her) reported: Whenever the Messenger of Allah (PBUH) stood for Salat at night, he would start his prayer with two brief Rak`ah.
[Muslim].
Commentary: These two Ahadith point out the desirability of performing two brief Rak`ah before one embarks on Tahajjud prayers, as this was the practice of the Prophet (PBUH). The wisdom behind this is to drive away laziness and pave the way for the nocturnal prayers in a proper manner. Allah knows better.(1/1514)
1181 - وعنها رضي الله عنها قالت : كان رسول الله صلى الله عليه و سلم إذا فاتته الصلاة من الليل من وجع أو غيره صلى من النهار ثنتي [ اثنتي ] عشرة ركعة . رواه مسلم
1181. `Aishah (May Allah be pleased with her) reported: If the Messenger of Allah (PBUH) missed his night (Tahajjud) Salat because of indisposition or the like, he would perform twelve Rak`ah during the day.
[Muslim].(1/1515)
1182 - وعن عمر بن الخطاب رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ من نام عن حزبه أو عن شيء منه فقرأه فيما بين صلاة الفجر وصلاة الظهر كتب له كأنما قرأه من الليل ] رواه مسلم
1182. `Umar bin Al-Khattab (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said: "If anyone falls asleep and therefore fails to observe his Hizb (share) or part of it, if he observes it between the Fajr and the Zuhr prayers, it will be recorded for him as though he had observed it during the night.''
[Muslim].
Commentary: This Hadith has already been mentioned. The word "Hizb'' literally means "share'' and "turn''. Here it means that (daily round of recitation) which a person determines for himself, such as prayer or recitation of the Qur'an. For instance, if a person decides that he will perform eight Rak`ah in Tahajjud, recite one Juz` (part) of the Qur'an everyday, remember Allah in such and such form for so many times etc., etc. And then he makes every possible effort to put into practice his decision, but if casually he is unable to fulfill his routine, he should do it afterwards. This action of his will be credited to his account by Allah as if he completed it at the appointed time. This Hadith furnishes justification for the performance of optional righteous acts even after their due time.(1/1516)
1183 - وعن أبي هريرة رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ رحم الله رجلا قام من الليل فصلى وأيقظ امرأته فإن أبت نضح في وجهها الماء رحم الله امرأة قامت من الليل فصلت وأيقظت زوجها فإن أبي نضحت في وجهه الماء ] رواه أبو داود بإسناد صحيح
1183. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "May Allah show mercy to a man who gets up during the night and performs Salat, awakens his wife to pray and if she refuses, he sprinkles water on her face (to make her get up). May Allah show mercy to a woman who gets up during the night and performs Salat, awakens her husband for the same purpose; and if he refuses, she sprinkles water on his face.''
[Abu Dawud].
Commentary: This Hadith tells us about the conduct of pious husbands and wives. Its outstanding feature mentioned here is that they help each other in acts of virtue and obedience of Allah.(1/1517)
1184 - وعنه وعن أبي سعيد رضي الله عنهما قالا قال رسول الله صلى الله عليه و سلم : [ إذا أيقظ الرجل أهله من الليل فصليا أو صلى ركعتين جميعا كتب في الذاكرين والذاكرات ] رواه أبو داود بإسناد صحيح
1184. Abu Sa`id and Abu Hurairah (May Allah be pleased with them) reported: The Messenger of Allah (PBUH) said, "When a man awakens his wife during the night and they both perform two Rak`ah Salat together, they are recorded among the men and women who celebrate remembrance of Allah.''
[Abu Dawud].
Commentary: This Hadith points out the excellence of performing Tahajjud prayers with one's wife. Those who do so will be recorded as (the men and the women who remember Allah much, with their hearts and tongues). For such people, as the Verse concludes [Allah has prepared for them forgiveness and a great reward (i.e., Jannah)]. (33:35)(1/1518)
1185 - وعن عائشة رضي الله عنها أن النبي صلى الله عليه و سلم قال : [ إذا نعس أحدكم في الصلاة فليرقد حتى يذهب عنه النوم فإن أحدكم إذا صلى وهو ناعس لعله يذهب يستغفر فيسب نفسه ] متفق عليه
1185. `Aishah (May Allah be pleased with her) reported: The Prophet (PBUH) said, "When one of you dozes off while performing Salat, he should lie down till his drowsiness has gone away from him. When one of you performs Salat while dozing, he may abuse himself instead of seeking pardon (as a result of drowsiness).''
[Al-Bukhari and Muslim].(1/1519)
1186 - وعن أبي هريرة رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ إذا قام أحدكم من الليل فاستعجم القرآن على لسانه فلم يدر ما يقول فليضطجع ] رواه مسلم
1186. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "When anyone of you stands up for Salat at night and finds it difficult to recite the Qur'an accurately and he is unaware of what he is reciting, he should go back to sleep.''
[Muslim].
Commentary: Since peace of mind and concentration are essential for performing Salat, it should be performed when one is fresh and free from tiredness and drowsiness. This is the reason Muslims have been prohibited through these two Ahadith from performing Salat when they are overwhelmed by sleep. In such conditions one cannot make proper expression of one's humility before Allah, which is the essence of Salat. Therefore, in such conditions one should first have some sleep because only then one will get real pleasure from the recitation of the Qur'an, prayer and praise of Allah, and will be in a position to beseech Him earnestly for pardoning one's sins.(1/1520)
213 - باب استحباب قيام رمضان وهو التراويح
Chapter 213
The Excellence of Optional (Tawawih) Prayer during Ramadan(1/1521)
1187 - عن أبي هريرة رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ من قام رمضان إيمانا واحتسابا غفر له ما تقدم من ذنبه ] متفق عليه
1187. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "He who observes optional prayer (Tarawih prayers) throughout Ramadan, out of sincerity of Faith and in the hope of earning reward will have his past sins pardoned.''
[Al-Bukhari and Muslim].(1/1522)
1188 - وعنه رضي الله عنه قال : كان رسول الله صلى الله عليه و سلم يرغب في قيام رمضان من غير أن يأمرهم فيه بعزيمة فيقول : [ من قام رمضان إيمانا واحتسابا غفر له ما تقدم من ذنبه ] رواه مسلم
1188. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) used to urge (the people) to perform (optional Tarawih) prayer at night during the month of Ramadan. He did not order them or make it obligatory on them. He (PBUH) said, "Whosoever performs (optional Tarawih) prayers at night during the month of Ramadan, with Faith and in the hope of receiving Allah's reward, will have his past sins forgiven.''
[Muslim].
Commentary: This Hadith highlights the following points:
1. Qiyam in the month of Ramadan is a much-stressed act and has great importance from the viewpoint of reward and award.
2. The sins which are pardoned through it are minor sins because major sins are not forgiven unless one makes sincere repentance and compensates those whom he has wronged.
3. That Qiyam during the month of Ramadan was the practice of the Prophet (PBUH). During the course of a Ramadan, he made Qiyam for three nights consecutively, that is, he performed this Nafl Salat in congregation with his Companions. On the fourth night, when his Companions gathered for this purpose he said to them, "I am afraid it will be made obligatory for you.'' So, in spite of their desire to join him in this prayer, he did not lead the Salat that night. How many Rak`ah did he perform in congregation in these three nights is a pertinent question here. According to Ahadith their total comes to eleven; eight Rak`ah and three Witr. Thus the Masnun number of Rak`ah of Qiyam Ramadan is eleven.
4. This Nafl Salat has been interpreted in Ahadith as Qiyam Ramadan. Later on they were named Tarawih. Tarawih is the plural of Tarwihah. Since the Companions of the Prophet (PBUH) and the successors to the Companions used to make a lengthy Qiyam in them and they would take rest after performing every four Rak`ah. This is how these came to be named Tarawih (Rest prayer). (Four Rak`ah are called Tarwihah).
5. Tarawih are in fact Tahajjud prayers. For the sake of convenience and benefit of the maximum number of people, it is performed in the month of Ramadan soon after `Isha' prayer, along with the latter, which is the early time for Tahajjud prayers.
6. That the Tarawih were performed in congregation is established from the conduct of the Prophet (PBUH). He led this Salat on 23rd, 25th and 27th of Ramadan. During his caliphate, `Umar (May Allah be pleased with him) started it again and ordered Ubayy bin K`ab and Tamim Ad-Dari to perform them in congregation. He enjoined them to perform eight Rak`ah Tarawih and three Rak`ah Witr. This practice has been going on ever since.
7. Some people say that performing Tarawih in congregation is a Bid`ah (innovation in religion) because it was introduced in the reign of `Umar (May Allah be pleased with him). But this is not correct because it is established that the Prophet (PBUH) did not continue it out of fear that it will be made obligatory; otherwise he would have carried on with it. When the fear that this practice be made obligatory was over, `Umar (May Allah be pleased with him) gave it the form of a Nafl prayer and revived the mode of performing it collectively, and thus fulfilled the desire of the Prophet (PBUH). In spite of all these facts, it is still permissible for one to perform Tarawih individually in the late hours of the night. Since ordinary people are not capable of performing it individually, the step taken by `Umar (May Allah be pleased with him) is perfectly correct. If this had not been done, the majority of the people will have remained deprived of the blessings and reward of Qiyam-ul-Lail, which would have been a great deprivation indeed.
8. Twenty Rak`ah Tarawih is not confirmed from any authentic Hadith, nor its ascription to `Umar i(May Allah be pleased with him)is proved from any reliable Muttasil (connected) Hadith. A claim has been made in a Munqati` (disconnected) narration that in the days of `Umar (May Allah be pleased with him) people used to perform twenty, thirty-six and forty Rak`ah of Tarawih out of which one can at best infer the justification for more than eight Rak`ah Nafl prayer. Even then the Masnun Tarawih will be eight Rak`ah only, and more or less than that will be Ghair-Masnun.
9. In Tarawih, that is Qiyam Ramadan, lengthy Qiyam is Masnun, but it must be borne in mind that the Qur'an must be recited according to the principles of `Ilm-ut-Tajwid with clear and distinct voice at a slow pace. Many of the Qurra recite so fast that it is hard for one to understand, let alone concentrate on what is being recited. Such recitation is a means of retribution rather than reward. A new system is now in vogue: According to this fashion, the whole Qur'an is finished within a few days and eight to ten parts of it are recited daily in Tarawih. There are hundreds of thousands people in the audience. After listening the Qur'an for a few days, these people console themselves that they have heard the entire Qur'an in Tarawih and are now free to pay full attention to their business to make the best of the `Eid season. They do not care to know whether the Qari is reciting the Qur'an or something else.(1/1523)
214 - باب فضل قيام ليلة القدر وبيان أرجى لياليها
Chapter 214
The Superiority of Lailat-ul-Qadr (the Night of Decree)(1/1524)
قال الله تعالى ( سورة القدر ) : { إنا أنزلناه في ليلة القدر } إلى آخر السورة
وقال تعالى ( الدخان 3 ) : { إنا أنزلناه في ليلة مباركة } الآيات
Allah, the Exalted, says:
"Verily, We have sent it (this Qur'an) down in the Night of Al-Qadr (Decree). And what will make you know what the Night of Al-Qadr (Decree) is? The Night of Al-Qadr (Decree) is better than a thousand months (i.e., worshipping Allah in that night is better than worshipping Him a thousand months, i.e., 83 years and 4 months). Therein descend the angels and the Ruh [Jibril (Gabriel)] by Allah's Permission with all Decrees. (All that night), there is peace (and goodness from Allah to His believing slaves) until the appearance of dawn.'' (97:1-5)
"We sent it (this Qur'an) down on a blessed night [(i.e., the Night of Al-Qadr, Surah No:97) in the month of Ramadan, the 9th month of the Islamic calendar]. Verily, We are ever warning [mankind that Our Torment will reach those who disbelieve in Our Oneness of Lordship and in Our Oneness of worship]. Therein (that night) is decreed every matter of ordainments (i.e., the matters of deaths, births, provisions, and calamities for the whole (coming) year as decreed by Allah). As a Command (or this Qur'an or the Decree of every matter) from Us. Verily, We are ever sending (the Messengers). (As) a Mercy from your Rubb, Verily! He is the All-Hearer, the All-Knower.'' (44:3-6)(1/1525)
1189 - وعن أبي هريرة رضي الله عنه عن النبي صلى الله عليه و سلم قال : [ من قام ليلة القدر إيمانا واحتسابا غفر له ما تقدم من ذنبه ] متفق عليه
1189. Abu Hurairah (May Allah be pleased with him) reported: The Prophet (PBUH) said, "Whosoever performs Qiyam during Lailat-ul-Qadr (Night of Decree), with Faith and being hopeful of Allah's reward, will have his former sins forgiven.''
[Al-Bukhari and Muslim].
Commentary: Qiyam here means what keeps one awake to one's capacity and for worship and makes one perform Nawafil, impels one to beg pardon for sins from Allah, urges one to praise Him. Specially, if a person performs `Isha prayer and Fajr prayer in congregation, he will hopefully attain all those distinctions which are mentioned in this Hadith.(1/1526)
1190 - وعن ابن عمر رضي الله عنه أن رجالا من أصحاب النبي صلى الله عليه و سلم أروا ليلة القدر في المنام في السبع الأواخر فقال رسول الله صلى الله عليه و سلم : [ أرى رؤياكم قد تواطأت في السبع الأواخر فمن كان متحريها فليتحرها في السبع الأواخر ] متفق عليه
1190. Ibn `Umar (May Allah be pleased with them) reported: Some of the Companions of the Prophet (PBUH) saw Lailat-ul-Qadr (Night of Decree) in their dreams in the last seven nights of Ramadan, whereupon the Messenger of Allah (PBUH) said, "I see that your dreams all agree upon the last seven nights. Whosoever seeks it, let him seek it in the last seven nights.''
[Al-Bukhari and Muslim].
Commentary: "Tawat'at'' linguistically means to step or walk on, that is, to place foot over the place where one's fellow kept his foot. Here, it is used in the sense of correspondence. In other words, "I see that your dreams all agree upon the last seven nights'' stands to mean "you had similar dreams''. This was done by showing all of them the (spectacle) of Lailat-ul-Qadr. On the strength of these dreams, the Prophet (PBUH) said that Lailat-ul-Qadr should be sought in the last seven nights of Ramadan. The wisdom of keeping it secret is to keep people awake to engage in worship for a larger number of nights in this auspicious month.(1/1527)
1191 - وعن عائشة رضي الله عنها قالت : كان رسول الله صلى الله عليه و سلم يجاور في العشر الأواخر من رمضان ويقول : [ تحروا ليلة القدر في العشر الأواخر من رمضان ] متفق عليه
1191. `Aishah (May Allah be pleased with her) reported: The Messenger of Allah (PBUH) used to seclude himself (in the mosque) during the last ten nights of Ramadan. He would say, "Search for Lailat-ul-Qadr (Night of Decree) in the last ten nights of Ramadan.''
[Al-Bukhari and Muslim].(1/1528)
1192 - وعنها رضي الله عنها أن رسول الله صلى الله عليه و سلم قال : [ تحروا ليلة القدر في الوتر من العشر الأواخر من رمضان ] رواه البخاري
1192. `Aishah (May Allah be pleased with her) reported: The Messenger of Allah (PBUH) used to observe I`tikaf in the last ten days of Ramadan and say, "Seek Lailat-ul-Qadr (Night of Decree) in the odd nights out of the last ten nights of Ramadan.''
[Al-Bukhari].
Commentary: We learn from this Hadith that Lailat-ul-Qadr occurs in any of the five odd nights - 21st, 23rd, 25th, 27th and 29th - of the last ten nights of Ramadan. Its exact date has not been revealed for the reason that people keep themselves awake for prayer for a larger number of nights. Had its date been fixed, people would have kept awake for prayer only on that night. There is a general belief among the scholars that it is fixed, on the 27th night of Ramadan. But this is not correct. Ahadith do not confirm this view.(1/1529)
1193 - وعنها رضي الله عنها قالت : كان رسول الله صلى الله عليه و سلم إذا دخل العشر الأواخر من رمضان أحيا الليل وأيقظ أهله وجد وشد المئزر . متفق عليه
1193. `Aishah (May Allah be pleased with her) reported: When the last ten nights (of Ramadan) would begin, the Messenger of Allah (PBUH) would keep awake at night (for prayer and devotion), awaken his family and prepare himself to be more diligent in worship.
[Al-Bukhari and Muslim].(1/1530)
1194 - وعنها رضي الله عنها قالت : كان رسول الله صلى الله عليه و سلم يجتهد في رمضان ما لا يجتهد في غيره وفي العشر الأواخر منه ما لا يجتهد في غيره . رواه مسلم
1194. `Aishah (May Allah be pleased with her) reported: The Messenger of Allah (PBUH) used to strive more in worship during Ramadan than he strove in any other time of the year; and he would devote himself more (in the worship of Allah) in the last ten nights of Ramadan than he strove in earlier part of the month.
[Muslim].
Commentary: We learn from this Hadith that:
1. One should concentrate more on prayers and worship on the last ten nights of Ramadan than the first twenty nights, in the same way as one should do more worship in Ramadan than in the other months.
2. One should keep oneself awake for prayer, worship and glorification of Allah in the last ten nights of Ramadan so that one can attain the blessings of Lailat-ul-Qadr.
3. One should also persuade his family members to keep themselves awake for prayer and worship in the last ten odd nights of Ramadan so that they can also make efforts to please Allah.
4. I`tikaf (seclusion in the mosque for prayers) in the last ten days of Ramadan is also a meritorious act for its being a practice of the Prophet (PBUH).(1/1531)
1195 - وعنها رضي الله عنها قالت قلت : يا رسول الله أرأيت إن علمت أي ليلة ليلة القدر ما أقول فيها ؟ قال : [ قولي : اللهم إنك عفو تحب العفو فاعف عني ] رواه الترمذي وقال حديث حسن صحيح
1195. `Aishah (May Allah be pleased with her) reported: I asked: "O Messenger of Allah! If I realize Lailat-ul-Qadr (Night of Decree), what should I supplicate in it?'' He (PBUH) replied, "You should supplicate: Allahumma innaka `afuwwun, tuhibbul-`afwa, fa`fu `anni (O Allah, You are Most Forgiving, and You love forgiveness; so forgive me).''
[At-Tirmidhi].
Commentary: Although no specific sign of Lailat-ul-Qadr has been mentioned in the Ahadith, some eminent scholars have stated, on the basis of their own experiences and observation, that since angels descend on this night, one feels a peculiar tranquillity and peace of mind and one is overwhelmed with a unique tenderness of heart. The night is neither very hot nor very cold but a temperate one. Similarly, the sun that rises on the next day is also not very hot etc. etc. Allah knows the truth of the matter despite all that has been said in this regard. In any case, on this auspicious night every Muslim should earnestly pray to Allah for the forgiveness of his sins with reference to His Attribute of Forgiveness.(1/1532)
215 - باب فضل السواك وخصال الفطرة
Chapter 215
The Excellence of using Miswak (Tooth-Stick)(1/1533)
1196 - عن أبي هريرة رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ لولا أن أشق على أمتي أو على الناس لأمرتهم بالسواك مع كل صلاة ] متفق عليه
1196. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "Had I not thought it difficult for my Ummah, I would have commanded them to use the Miswak (tooth-stick) before every Salat.''
[Al-Bukhari and Muslim].
Commentary: We learn from this Hadith that the Prophet (PBUH) liked to clean his teeth with Miswak (a softened stick used as tooth brush for cleaning the teeth) with every Salat, but he did not made it obligatory for the reason that it would be inconvenient for his followers. It shows that he was extremely affectionate and kind to his Ummah.
This Hadith also shows that using Miswak is an admirable act. Every Muslim should make it a routine to use it as frequently as possible especially before performing prayers.(1/1534)
1197 - وعن حذيفة رضي الله عنه قال : كان رسول الله صلى الله عليه و سلم إذا قام من النوم يشوص فاه بالسواك . متفق عليه
[ الشوص ] : الدلك
1197. Hudaifah (May Allah be pleased with him) reported: Whenever the Messenger of Allah (PBUH) got up (from sleep), he would rub his teeth with Miswak (tooth-stick).
[Al-Bukhari and Muslim].
Commentary: When a person awakes from sleep, he has an unpleasant breath because of the smell in his mouth. For this reason, the Prophet (PBUH) would cleanse his teeth with Miswak. We should also follow him and make this Sunnah a routine.(1/1535)
1198 - وعن عائشة رضي الله عنها قالت : كنا نعد لرسول الله صلى الله عليه و سلم سواكه وطهوره فيبعثه الله ما شاء أن يبعثه من الليل فيتسوك ويتوضأ ويصلي . رواه مسلم
1198. `Aishah (may Allah be pleased with her) reported: We used to prepare for the Messenger of Allah (PBUH) a Miswak (tooth-stick) and the water for making Wudu'. Whenever Allah wished to awaken him from sleep at night, he (PBUH) would brush his teeth with Miswak, make Wudu', and perform Salat.
[Muslim].
Commentary: This Hadith shows how particular the Prophet (PBUH) was about using Miswak. Besides pointing out the importance of Miswak, it also throws light on the noble conduct of the wives of the Prophet (PBUH) as it shows how keen they were about his needs, habits and temperament.(1/1536)
1199 - وعن أنس رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ أكثرت عليكم في السواك ] رواه البخاري
1199. Anas (May Allah be pleased with him)reported: The Messenger of Allah (PBUH) said, "I stress upon you to use Miswak (tooth-stick).''
[Al-Bukhari].(1/1537)
1200 - وعن شريح بن هانئ قال قلت لعائشة رضي الله عنها : بأي شيء كان يبدأ النبي صلى الله عليه و سلم إذا دخل بيته ؟ قالت : بالسواك . رواه مسلم
1200. Shuraih bin Hani (May Allah be pleased with him) reported: I asked `Aishah (may Allah be pleased with her): "What was the first thing which the Prophet (PBUH) would do when he entered his house?'' She replied: "He would use Miswak (tooth-stick).''
[Muslim].(1/1538)
1201 - وعن أبي موسى رضي الله عنه قال : دخلت على النبي صلى الله عليه و سلم وطرف السواك على لسانه . متفق عليه وهذا لفظ مسلم
1201. Abu Musa Al-Ash`ari (May Allah be pleased with him) reported: I came to the Prophet (PBUH) once and noticed the tip of Miswak (tooth-stick) on his tongue.
[Al-Bukhari and Muslim].(1/1539)
1202 - وعن عائشة رضي الله عنها أن النبي صلى الله عليه و سلم قال : [ السواك مطهرة للفم مرضاة للرب ] رواه النسائي وابن خزيمة في صحيحه بأسانيد صحيحة
1202. `Aishah (May Allah be pleased with her) reported: The Prophet (PBUH) said, "The Miswak (tooth-stick) cleanses and purifies the mouth and pleases the Rubb.''
[An-Nasa'i and Ibn Khuzaimah].
Commentary: "Mataharah'' means a medium and means of purification. "Mitaharah" means an instrument/tool for purification. In other words, on the one side, Miswak is a means of cleaning and purifying the mouth, and on the other, a way to attain the Pleasure of Allah.(1/1540)
1203 - وعن أبي هريرة رضي الله عنه عن النبي صلى الله عليه و سلم قال : [ الفطرة خمس أو خمس من الفطرة : الختان والاستحداد وتقليم الأظفار ونتف الإبط وقص الشارب ] متفق عليه
[ الاستحداد ] : حلق العانة وهو حلق الشعر الذي حول الفرج
1203. Abu Hurairah (May Allah be pleased with him) reported: The Prophet (PBUH) said, "There are five acts which conform to the pure nature: Circumcision, removing of the pubic hair, clipping the nails, plucking the underarm hair and trimming the moustache.''
[Al-Bukhari and Muslim].
Commentary: "Fitrah" literally means beginning, innovation, invention or making something altogether new, but here it means instinct or such nature or disposition which is inborn. Some people have defined it as that old way which was liked by all the Prophets and on which all the Divine laws had full agreement. That is to say, they are natural to man. In any case, one should adopt all these five good qualities in such a way as if they are a part of his nature. Moreover, they are also highly important from the point of view of cleanliness and purification.(1/1541)
1204 - وعن عائشة رضي الله عنها قالت قال رسول الله صلى الله عليه و سلم : [ عشر من الفطرة : قص الشارب وإعفاء اللحية والسواك واستنشاق الماء وقص الأظفار وغسل البراجم ونتف الإبط وحلق العانة وانتقاص الماء ] قال الراوي : ونسيت العاشرة إلا أن تكون المضمضة قال وكيع وهو أحد رواته : انتقاص الماء : يعني الاستنجاء . رواه مسلم
[ البراجم ] بالباء الموحدة والجيم وهي : عقد الأصابع
و [ إعفاء اللحية ] : معناه : لا يقص منها شيئا
1204. `Aishah (May Allah be pleased with her) reported: The Messenger of Allah (PBUH) said, "There are ten demands of pure nature: trimming the moustache, letting the beard grow, using Miswak (tooth-stick), snuffing up water into the nose (in ablution), paring the nails, washing the bases of the finger joints; plucking the underarm hair, removing of the pubic hair and removing impurities with water from the affected part after a call of nature.''
The subnarrator said: I forgot the tenth but it might possibly be the rinsing of the mouth (in ablution).
[Muslim].
Commentary: This Hadith tells us about ten qualities which are natural to human beings. Some `Ulama' are of the opinion that the tenth quality among them is circumcision. Anyway, the importance of these ten qualities and the stress on them are evident. The first thing among them is the trimming of moustache. This is Sunnah of the Prophet (PBUH) and is meant to cut the projected hair on the upper lip.
2. In the opinion of `Ulama', keeping the beard is compulsory but its extent is not determined. On the basis of Ibn `Umar's practice, some `Ulama' hold that the size of handful is essential and beyond that cutting is permissible, or according to a weak narration some consider its trimming towards length and breadth quite fair. But this opinion is not correct. In the words of Al-Bukhari and Muslim, the Prophet (PBUH) used five words for it which are (a'fu, aufu, arkhu, arju, waq'iru) and all of them have similar meanings that the beard should be left alone on natural growth. But, for a few exceptional cases, the common injunction in this behalf is that one should keep full beard. One should neither trim it in length and breadth nor make it handful in size. One can, however, bring it to a normal size in case of its wild growth if one fears that it will cause derision and laughter.
3,4. The Miswak and the rinsing of mouth, and putting water into the nostrils are necessary for Wudu'. "Istinshaq'' means to draw water with full force in the nostrils as one does for smelling perfume. Except during Saum, Istinshaq is stressed in Wudu'.
5. Paring of the nails is also necessary for cleanliness. If this is not done, filthy matter will go to the mouth through the nails. The fashion of keeping long nails, similar to beasts and animals, now in vogue in women as well as men is not only against nature but is also a sign of beastliness and ferocity.
6. The washing of the joints of fingers is also necessary for cleanliness.
7,8. The removal of the underarm hair and below the naval is an integral part of cleanliness and inordinate delay in it is disliked. According to a Hadith, delay in it beyond forty days is disgusting.
9. Cleaning with water after evacuation is a must for purification because one cannot perform Salat without it. It is permissible to use clod or toilet tissue, etc., but such things used for this purpose should be odd in number, i.e., 3,5,7. But it is better to follow this with water, as water is a natural cleanser.
10. Circumcision is also an old tradition or practice. According to the general opinion of `Ulama', it is obligatory. Some of them are of the view that it is desirable on the seventh day. It is, however, permissible afterwards.(1/1542)
1205 - وعن ابن عمر رضي الله عنهما عن النبي صلى الله عليه و سلم قال : [ أحفوا الشوارب وأعفوا اللحى ] متفق عليه
1205. Ibn `Umar (May Allah be pleased with them) reported: The Prophet (PBUH) said, "Trim the moustaches and let the beard grow.''
[Al-Bukhari and Muslim].
Commentary: Ahfu means trim excessively. Thus, keeping of long moustaches will be against this injunction. The meanings of the word A`fu have been stated above, that is, leave the beard to follow its natural growth.(1/1543)
216 - باب تأكيد وجوب الزكاة وبيان فضلها وما يتعلق بها
Chapter 216
The Excellence and Obligation of the Payment of Zakat(1/1544)
قال الله تعالى ( البقرة 43 ) : { وأقيموا الصلاة وآتوا الزكاة }
وقال تعالى ( البينة 5 ) : { وما أمروا إلا ليعبدوا الله مخلصين له الدين حنفاء ويقيموا الصلاة ويؤتوا الزكاة وذلك دين القيمة }
وقال تعالى ( التوبة 103 ) : { خذ من أموالهم صدقة تطهرهم وتزكيهم بها }
Allah, the Exalted, says:
"And perform Salat (Iqamat-as-Salat), and give Zakat.'' (2:43)
"And they were commanded not, but that they should worship Allah, and worship none but Him Alone (abstaining from ascribing partners to Him), and perform As-Salat (Iqamat-as-Salat) and give Zakat, and that is the right religion.'' (98:5)
"Take Sadaqah (alms) from their wealth in order to purify them and sanctify them with it.'' (9:103)(1/1545)
1206 - وعن ابن عمر رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ بني الإسلام على خمس : شهادة أن لا إله إلا الله وأن محمدا عبده ورسوله وإقام الصلاة وإيتاء الزكاة وحج البيت وصوم رمضان ] متفق عليه
1206. Ibn `Umar (May Allah be pleased with them) reported: The Messenger of Allah (PBUH) said, "(The structure of) Islam is built on five (pillars): Testification of `La ilaha illallah' (none has the right to be worshipped but Allah), that Muhammad (PBUH) is his slave and Messenger, the establishment of Salat, the payment of Zakat, the pilgrimage to the House of Allah (Ka`bah), and Saum during the month of Ramadan.''
[Al-Bukhari and Muslim].
Commentary: This Hadith has already been mentioned. Here it is repeated to emphasize that Zakat is one of the five pillars of Islam. Every Muslim who has fifty-two and a half Tola (a Tola is about 12 grams) silver or cash equivalent to it in excess of his need, and a year has passed since its possession is liable to pay it. One who has seven and a half Tola or more gold also comes in this category. It should be evaluated in terms of money and Zakat at the rate of 2.5% to be paid on it.(1/1546)
1207 - وعن طلحة بن عبيد الله رضي الله عنه قال : جاء رجل إلى رسول الله صلى الله عليه و سلم من أهل نجد ثائر الرأس نسمع دوي صوته ولا نفقه ما يقول حتى دنا من رسول الله صلى الله عليه و سلم فإذا هو يسأل عن الإسلام فقال رسول الله صلى الله عليه و سلم : [ خمس صلوات في اليوم والليلة ] قال : هل علي غيرهن ؟ قال : [ لا إلا أن تطوع ] فقال رسول الله صلى الله عليه و سلم : [ وصيام شهر رمضان ] قال : هل علي غيره ؟ قال : [ لا إلا أن تطوع ] قال وذكر له رسول الله صلى الله عليه و سلم الزكاة فقال : هل علي غيرها ؟ قال : [ لا إلا أن تطوع ] فأدبر الرجل وهو يقول : والله لا أزيد على هذا ولا أنقص منه . فقال رسول الله صلى الله عليه و سلم :
[ أفلح إن صدق ] متفق عليه
1207. Talhah bin `Ubaidullah (May Allah be pleased with him) reported: A person with dishevelled hair, one of the people of Najd, came to the Messenger of Allah (PBUH). We heard the humming of his voice but could not fully understand what he was saying, till he approached close to the Messenger of Allah (PBUH). Then I came to know that he was asking about Islam. The Messenger of Allah (PBUH) said: "There are five (obligatory) Salat during the day and the night." He said: "Am I obliged to perform any other (Salat) besides these?'' The Messenger of Allah (PBUH) said, "No, but whatever you observe voluntarily.'' He (PBUH) added, "There is the Saum of Ramadan.'' The inquirer asked: "Am I obliged to do anything besides this?'' The Messenger of Allah (PBUH) said, "No, but whatever you do out of your own free will. You may observe voluntary fasting.'' And the Messenger of Allah (PBUH) told him about the Zakat (obligatory charity). The inquirer asked: "Am I obliged to pay anything besides this?'' The Messenger of Allah (PBUH) said, "No, but whatever you pay voluntarily out of your own free will.'' That man turned back saying: "By Allah! I will neither make any addition to this nor will I decrease anything from it.'' (Upon hearing this) the Messenger of Allah (PBUH) remarked, "He is successful if he proves truthful (to what he is saying).''
[Al-Bukhari and Muslim].
Commentary: This Hadith highlights the following three points:
1. The status of some of the important obligations and voluntary prayers.
2. By mentioning practice with the precepts, it has made the fact evident that the two are inseparable.
3. It indicates the sagacious mode of preaching and invitation, and tells that ordinary people should be first of all taught the obligations of Islam and then gradually told to follow the Sunnah and Mustahabbat (desirable acts).(1/1547)
1208 - وعن ابن عباس رضي الله عنه أن النبي صلى الله عليه و سلم بعث معاذا رضي الله عنه إلى اليمن فقال : ادعهم إلى شهادة أن لا إله إلا الله وأني رسول الله فإن هم أطاعوك لذلك فأعلمهم أن الله افترض عليهم خمس صلوات في كل يوم وليلة فإن هم أطاعوك لذلك فأعلمهم أن الله افترض عليهم صدقة تؤخذ من أغنيائهم وترد على فقرائهم ] متفق عليه
1208. Ibn `Abbas (May Allah be pleased with them) reported: The Prophet (PBUH) appointed Mu`adh (May Allah be pleased with him) as governor of Yemen, and at the time of his departure, he instructed him thus: "First of all, call the people to testify `La ilaha illallah' (there is no true god except Allah) and that I (Muhammad) am the Messenger of Allah, and if they accept this (declaration of Faith), then tell them that Allah has enjoined upon them five Salat during the day and night; and if they obey you, tell them that Allah has made the payment of Zakat obligatory upon them. It should be collected from their rich and distributed among their poor.''
[Al-Bukhari and Muslim].
Commentary: This Hadith has already been mentioned. Here it is repeated to emphasize the importance of Zakat. We learn from it that Zakat is collected from the affluent of the locality and distributed among the poor of that very locality. If there is any surplus, then that alone can be sent to the needy of other areas. In the same spirit, the amount of Zakat will be spent on the needy Muslims only and not among the non-Muslims. Alms and charity can, however, be spent on the poor of other communities. This Hadith also tells us the wisest course of invitation and preaching.(1/1548)
1209 - وعن ابن عمر رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ أمرت أن أقاتل الناس حتى يشهدوا أن لا إله إلا الله وأن محمدا رسول الله ويقيموا الصلاة ويؤتوا الزكاة فإذا فعلوا ذلك عصموا مني دماءهم وأموالهم وحسابهم على الله ] متفق عليه
1209. Ibn `Umar (May Allah be pleased with them) reported: The Messenger of Allah (PBUH) said, "I have been commanded to fight people till they testify `La ilaha illallah' (there is no true god except Allah) that Muhammad (PBUH) is his slave and Messenger, and they establish Salat, and pay Zakat; and if they do this, their blood (life) and property are secured except when justified by law, and it is for Allah to call them to account.''
[Al-Bukhari and Muslim].
Commentary: "Except when justified by law'' means that after the acceptance of Islam, if someone commits a crime which is punishable by Hadd this will be certainly imposed on him, or her, i.e., cutting of hand in case of theft, one hundred stripes or stoning to death in case of fornication, capital punishment in retaliation for murdering an innocent person. In this Hadith the words "it is for Allah to call them to account'' means that if they are not sincere in the acceptance of Islam and would put up an appearance of Islam like hypocrites, or would commit a crime which is liable for Hadd but is somehow not detected by the Islamic court or authorities concerned, they will be taken to account for it by Allah, that is Allah will decide about them on the Day of Judgement. It is evident from this Hadith that so long as Kufr is present in this world, it is necessary to wage Jihad against it to finish it off, and so long as all the disbelievers do not openly accept Islam and adopt the Islamic way of life, Muslims are duty-bound to make Jihad against them.(1/1549)
1210 - وعن أبي هريرة رضي الله عنه قال : لما توفي رسول الله صلى الله عليه و سلم وكان أبو بكر رضي الله عنه وكفر من كفر من العرب فقال عمر رضي الله عنه : كيف تقاتل الناس وقد قال رسول الله صلى الله عليه و سلم : [ أمرت أن أقاتل الناس حتى يقولوا لا إله إلا الله فمن قالها فقد عصم مني ماله ونفسه إلا بحقه وحسابه على الله ] ؟ فقال أبو بكر : والله لأقاتلن من فرق بين الصلاة والزكاة فإن الزكاة حق المال والله لو منعوني عقالا كانوا يؤدونه إلى رسول الله صلى الله عليه و سلم لقاتلتهم على منعه . قال عمر : فوالله ما هو إلا أن رأيت الله قد شرح صدر أبي بكر للقتال فعرفت أنه الحق . متفق عليه
1210. Abu Hurairah (May Allah be pleased with him) reported: When the Messenger of Allah (PBUH) passed away, Abu Bakr (May Allah be pleased with him) was appointed as his successor (caliph). Amongst the Arabs some men apostatised. Abu Bakr (May Allah be pleased with him) resolved to fight them. `Umar bin Al-Khattab (May Allah be pleased with him) said to Abu Bakr: "How can you fight them when the Messenger of Allah (PBUH) has declared: `I have been commanded to fight people till they testify La ilaha illallah (there is no true god except Allah); and if they do it, their blood (life) and property are secured except when justified by law, and it is for Allah to call them to account." Upon this Abu Bakr (May Allah be pleased with him) said: "By Allah, I would definitely fight him who makes distinction between Salat and the Zakat, because it is an obligation upon the rich to pay Zakat. By Allah I will fight them even to secure the piece of rope which they used to give to the Messenger of Allah (PBUH).'' `Umar (May Allah be pleased with him) said: "I realized that Allah opened the heart of Abu Bakr (May Allah be pleased with him) for fighting those who refused to pay Zakat, and I fully recognized that Abu Bakr ¨(May Allah be pleased with him) was right.''
[Al-Bukhari and Muslim].
Commentary: This Hadith brings into prominence the excellence of Abu Bakr As-Siddiq's determination, religious firmness and deep understanding of the Islamic law. It also tells us that one who does not accept that Zakat is obligatory in Islam, is a Kafir like the one who renounces Salat. The stand taken by Abu Bakr was ultimately accepted by all the Companions of the Prophet (PBUH), and this is how they unanimously agreed to wage Jihad against those who refused to pay Zakat. This unanimous consent on the issue of Zakat was based on the order of Shari`ah.(1/1550)
1211 - وعن أبي أيوب رضي الله عنه أن رجلا قال للنبي صلى الله عليه و سلم : أخبرني بعمل يدخلني الجنة . قال : [ تعبد الله لا تشرك به شيئا وتقيم الصلاة وتؤتي الزكاة وتصل الرحم ] متفق عليه
1211. Abu Ayyub (May Allah be pleased with him) reported: A man said to the Prophet (PBUH): "Direct me to a deed which may admit me to Jannah.'' Upon this he (the Messenger of Allah (PBUH)) said, "Worship Allah and never associate anything with Him in worship, establish Salat, pay Zakat, and strengthen the ties of kinship.''
[Al-Bukhari and Muslim].
Commentary: This Hadith mentions the compassion for relatives along with the Salat and Saum which are obligatory in Islam. It indicates the importance of compassion for relation in Islam. The term `strengthen the ties of kinship' implies nice treatment of one's relatives regardless of circumstances, maintenance of contact with them and fulfillment of the requirements of relationship with them.(1/1551)
1212 - وعن أبي هريرة رضي الله عنه أن أعرابيا أتى النبي صلى الله عليه و سلم فقال : يا رسول الله دلني على عمل إذا عملته دخلت الجنة . قال : [ تعبد الله لا تشرك به شيئا وتقيم الصلاة وتؤتي الزكاة المفروضة وتصوم رمضان ] قال : والذي نفسي بيده لا أزيد على هذا . فلما ولى قال النبي صلى الله عليه و سلم : [ من سره أن ينظر إلى رجل من أهل الجنة فلينظر إلى هذا ] متفق عليه
1212. Abu Hurairah (May Allah be pleased with him) reported: A bedouin came to the Prophet (PBUH) and said: "O Messenger of Allah! Direct me to a deed by which I may be entitled to enter Jannah.'' The Prophet (PBUH) said, "Worship Allah, and never associate anything with Him, establish Salat, pay the Zakat which has been enjoined upon you, and observe Saum of Ramadan.'' He (the bedouin) said: "By Him in Whose Hand my soul is, I will never add anything to these (obligations).'' When he turned his back, the Prophet (PBUH) said, "He who wants to see a man from the dwellers of Jannah, let him look at him (bedouin).''
[Al-Bukhari and Muslim].
Commentary:
1. The bedouin mentioned in this Hadith was a new Muslim and for this reason the Prophet (PBUH) told him some essential obligations of Islam so that he did not feel over-burdened with exhortation. Imam At-Tabarani said: "This Hadith and its like was addressed to bedouins who were newly -- converted to Islam. The Prophet (PBUH) told them no more than to fulfill the main obligatory acts of Islam so that they would not feel over-burdened, and therefore bored.'' Following the Divine injunctions in a gradual manner is very important. For once the hearts of the newly converted start to open to the understanding of the Divine injuctions, they will automatically start practising the optional and voluntary acts of devotion with a view to gain Allah's reward and pleasure.
2. There are two categories of people who have been granted Jannah. First, those who are called Al-`Asharah Al-Mubashsharah. They are ten most distinguished of the Prophet's followers whose entrance into Jannah was foretold by the Prophet (PBUH) himself. Second, some other persons who were given glad tidings of Jannah by the Prophet (PBUH). The bedouin mentioned in this Hadith is a case in point. The Prophet (PBUH) also declared Hasan and Hussain, the two sons of `Ali (May Allah be pleased with them), the chiefs of young-men of Jannah and also gave glad tidings of Jannah to his wives and his daughter Fatimah (May Allah be pleased with him).(1/1552)
1213 - وعن جرير بن عبد الله رضي الله عنه قال : بايعت النبي صلى الله عليه و سلم على إقام الصلاة وإيتاء الزكاة والنصح لكل مسلم . متفق عليه
1213. Jarir bin `Abdullah (May Allah be pleased with him) reported: I pledged allegiance to the Prophet (PBUH) to establish Salat, to pay the Zakat and to have the welfare of every Muslim at heart.
[Al-Bukhari and Muslim].
Commentary: This Hadith has already been mentioned and has been repeated here for its relevance to this chapter. Here the phrase "To pledge allegiance to establish Salat'' and "to pay the Zakat'' means acceptance of Islam because these are such important articles of Islam that one cannot think of Islam without them. Allegiance to them is, in other words, allegiance to Islam. It is a pledge which was taken by the Prophet (PBUH) from everyone who embraced Islam. He would also take a pledge for Jihad when there was a need for it. The third pledge is pledge of Khalifah which was taken by Khulafa Ar-Rashidun (the rightly-guided caliphs) and subsequently the Muslim rulers. These are the three pledges which are proved from the rightly-guided Muslims. The oath accepted by mystics and spiritual guides is an innovation of the later times - much after the Khair-ul-Qurun, that is the first three generations of Muslims.(1/1553)
1214 - وعن أبي هريرة رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ ما من صاحب ذهب ولا فضة لا يؤدي منها حقها إلا إذا كان يوم القيامة صفحت له صفائح من نار فأحمي عليها في نار جهنم فيكوى بها جنبه وجبينه وظهره كلما بردت أعيدت له في يوم كان مقداره خمسين ألف سنة حتى يقضى بين العباد فيرى سبيله إما إلى الجنة وإما إلى النار ] قيل : يا رسول الله فالإبل ؟ قال : [ ولا صاحب إبل لا يؤدي منها حقها ومن حقها حلبها يوم وردها إلا إذا كان يوم القيامة بطح لها بقاع قرقر أوفر ما كانت لا يفقد منها فصيلا واحدا تطؤه بأخفافها وتعضه بأفواهها كلما مر عليه أولاها رد عليه أخراها في يوم كان مقداره خمسين ألف سنة حتى يقضى بين العباد فيرى سبيله إما إلى الجنة وإما إلى النار ] قيل : يا رسول الله فالبقر والغنم ؟ قال : [ ولا صاحب بقر ولا غنم لا يؤدي منها حقها إلا إذا كان يوم القيامة بطح لها بقاع قرقر لا يفقد منها شيئا ليس فيها عقصاء ولا جلحاء ولا عضباء تنطحه بقرونها وتطؤه بأظلافها كلما مر عليه أولاها رد عليه أخراها في يوم كان مقداره خمسين ألف سنة حتى يقضى بين العباد فيرى سبيله إما إلى الجنة وإما إلى النار ] قيل : يا رسول الله فالخيل ؟ قال : [ الخيل ثلاثة : هي لرجل وزر وهي لرجل ستر وهي لرجل أجر . فأما التي هي له وزر فرجل ربطها رياء وفخرا ونواء على أهل الإسلام فهي له وزر . وأما التي له ستر فرجل ربطها في سبيل الله ثم لم ينس حق الله في ظهورها ولا رقابها فهي له ستر . وأما التي هي له أجر فرجل ربطها في سبيل الله لأهل الإسلام في مرج أو روضة فما أكلت من ذلك المرج أو الروضة من شيء إلا كتب له عدد ما أكلت حسنات وكتب له عدد أرواثها وأبوالها حسنات ولا تقطع طولها فاستنت شرفا أو شرفين إلا كتب الله له عدد آثارها وأوراثها حسنات ولا مر بها صاحبها على نهر فشربت منه ولا يريد أن يسقيها إلا كتب الله له عدد ما شربت حسنات ] قيل : يا رسول الله فالحمر ؟ قال : [ ما أنزل علي في الحمر شيء إلا هذه الآية الفاذة الجامعة { فمن يعمل مثقال ذرة خيرا يره ومن يعمل مثقال ذرة شرا يره } ( الزلزلة 5 ) متفق عليه . وهذا لفظ مسلم(1/1554)
1214. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "Any person who possesses gold or silver and does not pay what is due on it (i.e., the Zakat); on the Day of Resurrection, sheets of silver and gold would be heated for him in the fire of Hell and with them his flank, forehead and back will be branded. When they cool down, they will be heated again and the same process will be repeated during the day the measure whereof will be fifty thousand years. (This would go on) until Judgement is pronounced among (Allah's) slaves, and he will be shown his final abode, either to Jannah or to Hell.'' It was asked, "How about someone who owns camels and does not pay what is due on him (i.e., their Zakat)?'' He (PBUH) replied, "In the same way the owner of camels who does not discharge what is due in respect of them (their due includes their milking on the day when they are taken to water) will be thrown on his face or on his back in a vast desert plain on the Day of Resurrection and they will trample upon him with their hoofs and bite him with their teeth. As often as the first of them passes him, the last of them will be made to return during a day the measure whereof will be fifty thousand years, until Judgement is pronounced among (Allah's) slaves, he will be shown his final abode either to Jannah or to Hell.'' It was (again) asked: "O Messenger of Allah, what about cows (cattle) and sheep?'' He (PBUH) said, "If anyone who possesses cattle and sheep and does not pay what is due on them (i.e., their Zakat); on the Day of Resurrection, he will be thrown on his face in a vast plain desert. He will find none of the animals missing with twisted horns, without horns or with a broken horn, and they will gore him with their horns and trample upon him with their hoofs. As often as the first of them passes him, the last of them will be made to return to him during a day the measure whereof will be fifty thousand years, until Judgement is pronounced among (Allah's) slaves; and he will be shown his final abode either to Jannah or to Hell.'' It was asked: "O Messenger of Allah, what about the horses?'' Upon this he (PBUH) said, "The horses are of three types. One, which is a burden for the owner; another which is a shield, and another one which makes its owner entitled to reward. The one for whom these are a burden is the person who rears them for show or for pride or for causing injury to the sentiments of the Muslims. They will be a cause of torment for their owners. The one for whom these are a shield is the person who rears them for the sake of Allah but does not forget the Right of Allah concerning their backs and their necks (i.e., he lets a needy ride on them), and so they are a shield for him. Those which bring reward to the one who rears them in pastures and gardens are the ones that are used in the Cause of Allah (Jihad) by the Muslims. Whatever they eat from the meadows and the gardens will be recorded on his behalf as good deeds so much so that their droppings and urine will be counted for an equal number of good deeds for him. Even when they break their tying rope and every height from which they climb and every hoofprint which they leave will be counted as a good deed on behalf of the owner. When their owner leads them through a stream from which they drink, though he does not intend to quench their thirst, yet Allah would record for him the quantity (of water) of what they would drink on his behalf as good deeds.'' It was asked: "O Messenger of Allah, what about the donkeys?'' Upon this he (PBUH) said, "Nothing has been revealed to me in regard to the donkeys in particular except this one Verse of a comprehensive nature: "So whosoever does good equal to the weight of an atom (or a small ant) shall see it. And whosoever does evil equal to the weight of an atom (or a small ant) shall see it.''' (99: 8,9).
[Al-Bukhari and Muslim].
Commentary: This Hadith tells us that those people who do not pay Zakat on their property will be punished with this same property which will become an anguish for them on the Day of Resurrection.
The phrase "and he will be shown his final abode, either to Jannah or to Hell'' clearly means that this would happen on the Day of Judgement and the punishment to defaulters would be given before one's entry into Jannah or Hell. If Almighty Allah will consider this punishment sufficient for a Muslim, He will send him to Jannah, otherwise He will consign him to Hell. In case he is a Muslim, he will be ultimately sent to Jannah (after suffering the punishment in Hell) otherwise, he will be sent to Hell, where he will live for ever.
The phrase "As often as the first of them passes him, the last of them will be made to return'' means that the process will be repeated again and again. Some people say that there is some alteration in the wording of this Hadith. According to them the correct wording is: "When the first camel will have passed, the last in the line will be returned on him''. This wording makes the text more orderly and evident and this is how it occurs in some of the narrations. Allah knows the truth.
In this Hadith the words "Fi sabilillah'', (for the sake of Allah, or in the Cause of Allah) have been repeated twice in connection with horses. In the first instance these words are used for noble intention. That is to fulfill humanly needs with it so that one does not have to beg them from others. In the second instance these words stand for Jihad. That is one breeds horses to make use of them in Jihad. The breeding of horses with this intention is eligible to reward, while in the former case is a means of covering one's poverty.(1/1554)
217 - باب وجوب صوم رمضان وبيان فضل الصيام وما يتعلق به
Chapter 217
The Excellence of Observing Saum (Fasts) during Ramadan(1/1555)
قال الله تعالى ( البقرة 183 ) : { يا أيها الذين آمنوا كتب عليكم الصيام كما كتب على الذين من قبلكم } إلى قوله تعالى : { شهر رمضان الذي أنزل فيه القرآن هدى للناس وبينات من الهدى والفرقان فمن شهد منكم الشهر فليصمه ومن كان مريضا أو على سفر فعدة من أيام أخر } الآية . وأما الأحاديث فقد تقدمت في الباب الذي قبله
Allah, the Exalted, says:
"O you who believe! the fasting is prescribed for you as it was prescribed for those before you, that you may become Al-Muttaqun (the pious). (Fasting) for a fixed number of days, but if any of you is ill or on a journey, the same number (should be made up) from other days. And as for those who can fast with difficulty, (e.g., an old man), they have (a choice either to fast or) to feed a Miskin (poor person) (for every day). But whoever does good of his own accord, it is better for him. And that you fast is better for you if only you know. The month of Ramadan in which was revealed the Qur'an, a guidance for mankind and clear proofs for the guidance and the criterion (between right and wrong). So whoever of you sights (the crescent on the first night of) the month (of Ramadan, i.e., is present at his home), he must fast that month, and whoever is ill or on a journey, the same number (of days which one did not fast must be made up) from other days.'' (2:183-185)(1/1556)
1215 - وعن أبي هريرة رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ قال الله عز و جل : كل عمل ابن آدم له إلا الصيام فإنه لي وأنا أجزي به والصيام جنة فإذا كان يوم صوم أحدكم فلا يرفث ولا يصخب فإن سابه أحد أو قاتله فليقل إني صائم والذي نفس محمد بيده لخلوف فم الصائم أطيب عند الله من ريح المسك للصائم فرحتان يفرحهما : إذا أفطر فرح بفطره وإذا لقي ربه فرح بصومه ] متفق عليه . وهذا لفظ رواية البخاري
وفي رواية له : [ يترك طعامه وشرابه وشهوته من أجلي الصيام لي وأنا أجزي به والحسنة بعشر أمثالها ]
وفي رواية لمسلم : [ كل عمل ابن آدم يضاعف الحسنة بعشر أمثالها إلى سبعمائة ضعف قال الله تعالى : { إلا الصوم فإنه لي وأنا أجزي به يدع شهوته وطعامه من أجلي } للصائم فرحتان : فرحة عند فطره وفرحة عند لقاء ربه ولخلوف فيه أطيب عند الله من ريح المسك ]
1215. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "Allah the Exalted and Majestic said: `Every act of the son of Adam is for him, except As-Siyam (the fasting) which is (exclusively) for Me, and I will reward him for it.' Fasting is a shield. When anyone of you is observing fast, he should neither indulge in obscene language nor should he raise his voice; and if anyone reviles him or tries to quarrel with him, he should say: `I am fasting.' By Him in Whose Hand the soul of Muhammad is, the breath of one observing Saum is sweeter to Allah than the fragrance of musk. The one who fasts, experiences two joys: he feels pleasure when he breaks the fast. He is joyful by virtue of his fast when he meets his Rubb.''
[Al-Bukhari and Muslim].
In a narration by Al-Bukhari, the Messenger of Allah (PBUH) said, "Allah says: `(The person observing Saum) has abstained from food and drink, and sexual pleasures for My sake; fasting is for Me, and I will bestow its reward. Every good deed has ten times its reward'.''
In a narration by Muslim, the Messenger of Allah (PBUH) said, "The reward of every (good) deed of a person is multiplied from ten to seven hundred times. Allah (SWT) says: `The reward of observing Saum is different from the reward of other good deeds; Saum is for Me, and I Alone will give its reward. The person observing Saum abstains from food and drink only for My sake.' The fasting person has two joyous occasions, one at the time of breaking his fast, and the other at the time of meeting his Rubb. Surely, the breath of one observing Saum is better smelling to Allah than the fragrance of musk.''
Commentary: "Khuluf'', is the smell that comes from the mouth of person who observes Saum. It results from the thirst and hunger which he has to suffer during the Saum. The Hadith not only tells us the merits of Saum but also brings into focus the true significance of it. Saum is not thus mere abstention from food, drink and sexual intercourse, but also keeping away from all evils and vices and embracing virtues.(1/1557)
1216 - وعنه رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ من أنفق زوجين في سبيل الله نودي من أبواب الجنة : يا عبد الله هذا خير . فمن كان من أهل الصلاة دعي من باب الصلاة ومن كان من أهل الجهاد دعي من باب الجهاد ومن كان من أهل الصيام دعي من باب الريان ومن كان من أهل الصدقة دعي من باب الصدقة ] قال أبو بكر رضي الله عنه : بأبي أنت وأمي يا رسول الله ما على من دعي من تلك الأبواب من ضرورة فهل يدعى أحد من تلك الأبواب كلها ؟ فقال : [ نعم وأرجو أن تكون منهم ] متفق عليه
1216. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "He who spends a pair in the way of Allah will be called from the gates of Jannah: `O slave of Allah! This gate is better for you' and one who is constant in Salat (prayer), will be called from the Gate of Salat; and whoever is eager in fighting in the Cause of Allah, will be called from the Gate of Jihad; and who is regular in observing Saum will be called from Ar-Raiyan Gate. The one who is generous in charity will be called from the Gate of Charity.'' Abu Bakr (May Allah be pleased with him) said: "O Messenger of Allah (PBUH)! May my mother and father be sacrificed for you! Those who are called from these gates will stand in need of nothing. Will anybody be called from all of those gates?'' He replied, "Yes, and I hope that you will be one of them.''
[Al-Bukhari and Muslim].
Commentary: "Pair'' means two; in other channels of transmission, it has been explained thus: "They asked him, `Pair of what?' He (PBUH) said, `A pair of horses, cows or camels'.'' "Pair'' in this Hadith, however, can be all-inclusive; i.e., fasting two days or performing two prayers, etc. This Hadith also mentions special distinction of Abu Bakr As-Siddiq (May Allah be pleased with him) and the esteem in which he was held by the Prophet (PBUH). It also transpires from this Hadith that one can praise such a person right on his face about whom one does not fear that it will make him proud. This Hadith has also an inducement for giving in Sadaqah two instead of a single item.(1/1558)
1217 - وعن سهل بن سعد رضي الله عنه عن النبي صلى الله عليه و سلم قال : [ إن في الجنة بابا يقال له الريان يدخل منه الصائمون يوم القيامة لا يدخل منه أحد غيرهم يقال : أين الصائمون ؟ فيقومون لا يدخل منه أحد غيرهم فإذا دخلوا أغلق فلم يدخل منه أحد ] متفق عليه
1217. Sahl bin Sa`d (May Allah be pleased with him): The Prophet (PBUH) said, "In Jannah there is a gate which is called Ar-Raiyan through which only those who observe Saum (fasting) will enter on the Day of Resurrection. None else will enter through it. It will be called out, "Where are those who observe fasting?'' So they will stand up and proceed towards it. When the last of them will have entered, the gate will be closed and then no one will enter through that gate.''
[Muslim].
Commentary: This Hadith tells us about the special distinction of those who observe Saum. "Only those who observe Saum'' signify the faithful who not only observe Saum during the month of Ramadan but also frequently observe voluntary fasts over and above the obligatory ones, otherwise Saum of Ramadan are compulsory for every Muslim. Similar is the case of the people of Salat, people of Sadaqah and people of Jihad, who have been mentioned in the preceding Ahadith otherwise all Muslims are on par so far as the Salat, Sadaqah, etc., are concerned.(1/1559)
1218 - وعن أبي سعيد الخدري رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ ما من عبد يصوم يوما في سبيل الله إلا باعد الله بذلك اليوم وجهه عن النار سبعين خريفا ] متفق عليه
1218. Abu Sa`id Al-Khudri (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "Every slave of Allah who observes Saum (fasting) for one day for the sake of Allah, Allah will draw his face farther from Hell-fire to the extent of a distance to be covered in seventy years.''
[Al-Bukhari and Muslim].
Commentary: "Every slave of Allah'' includes men, women, the free and the unfree, because they are slaves of Allah. The Hadith highlights the excellence of fasting for the sake of Allah which will serve, on the Day of Resurrection, as shield against Hell-fire.(1/1560)
1219 - وعن أبي هريرة رضي الله عنه عن النبي صلى الله عليه و سلم قال : [ من صام رمضان إيمانا واحتسابا غفر له ما تقدم من ذنبه ] متفق عليه
1219. Abu Hurairah (May Allah be pleased with him) reported: The Prophet (PBUH) said, "He who observes fasting during the month of Ramadan with Faith while seeking its reward from Allah, will have his past sins forgiven.''
[Al-Bukhari and Muslim].
Commentary: "Sins'' here means minor sins which relate to the Rights of Allah.(1/1561)
1220 - وعنه رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ إذا جاء رمضان فتحت أبواب الجنة وغلقت أبواب النار وصفدت الشياطين ] متفق عليه
1220. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "When Ramadan begins, the gates of Jannah are opened, the gates of Hell are closed, and the devils are chained.''
[Al-Bukhari and Muslim].
Commentary: This is a special distinction of the month of Ramadan during which Muslims become more inclined towards the worship of Allah. They pay greater attention to the recitation of the Qur'an, remembrance of Allah, worship, and seeking pardon for sins.(1/1562)
1221 - وعنه رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ صوموا لرؤيته وأفطروا لرؤيته فإن غبي عليكم فأكملوا عدة شعبان ثلاثين ] متفق عليه . وهذا لفظ البخاري
وفي رواية مسلم : [ فإن غم عليكم فصوموا ثلاثين يوما ]
1221. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "Observe Saum (fast) on sighting the crescent and terminate it on sighting it (the new moon), but if the sky is cloudy before you, then complete the number (thirty days) of the month.''
[Al-Bukhari and Muslim].
Commentary: The words "Ghabiya'', and "Ghumma'', both have the same meanings, namely clouded sky or sky overcast with clouds, as a result of which the moon is not visible. In that case, the injunction is that thirty days of the month be completed. If the moon of Ramadan is not sighted on the 29th Sha`ban, then its thirty days be completed and Ramadan's Saum be started on the next day. Similarly, if the moon for the month of Shawwal is not sighted on the 29th of Ramadan, thirty days of Saum must be completed before celebrating `Eid-ul-Fitr. This means that the sighting of the moon is necessary for keeping the Saum of Ramadan. Counting by celestial system is not sufficient for this purpose. Moreover, the evidence of reliable witnesses for the crescent of Ramadan and the evidence of two dependable witnesses for the crescent of Shawwal are sufficient. This amount of evidence will fulfill the requirement of sighting the moon. Whether the sighting of the moon at one place is sufficient for another place is controversial and arguments of both the groups of `Ulama', who support and oppose it, are based on this Hadith. The group which contend that the sighting of the moon at one place is valid for another holds that the words "Sumu" and "Aftiru" are addressed to all the Muslims, and for this reason the sighting at one place holds good for another place. The group which holds that the sighting of the moon at one place is not enough for the Muslims of other localities contend that the words are addressed to the people who have actually sighted the moon. The Muslims of the localities of other areas who have not sighted the moon are not addressed by these words. They say that the sighting of the moon goes with each area according to which they will decide about starting of Saum and celebrating `Eid. There is a third group also, which is of the opinion that for such areas which are in close proximity and do not have much difference in the timings of sunrise and sunset, the sighting of the moon at one place holds good for the other. In any case, it is a moderate view, which can be implemented without fear of its being wrong. According to this view, at least in one country the sighting of the moon at one place holds good for all other areas.(1/1563)
218 - باب الجود وفعل المعروف والإكثار من الخير في شهر رمضان والزيادة من ذلك في العشر الأواخر منه
Chapter 218
The Excellence of Spending out Charity during Ramadan(1/1564)
1222 - عن ابن عباس رضي الله عنه قال : كان رسول الله صلى الله عليه و سلم أجود الناس وكان أجود ما يكون في رمضان حين يلقاه جبريل وكان يلقاه جبريل في كل ليلة من رمضان فيدارسه القرآن فلرسول الله صلى الله عليه و سلم حين يلقاه جبريل أجود بالخير من الريح المرسلة ] متفق عليه
1222. Ibn `Abbas (May Allah be pleased with them) reported: The Messenger of Allah (PBUH) was the most generous of the men; and he was the most generous during the month of Ramadan when Jibril visited him every night and recited the Qur'an to him. During this period, the generosity of Messenger of Allah (PBUH) waxed faster than the rain bearing wind.
[Al-Bukhari and Muslim].
Commentary: This Hadith induces us to do two good things frequently and with full preparation in the month of Ramadan. First, benevolence and generosity so that people get maximum time for worship and reduce their mundane affairs during this month. Second, recitation of the Qur'an and Mudarsah, (reading and hearing the Qur'an from one another) as is done by two Huffaz in this manner. The reason for the stress on the Qur'an is that the Qur'an and the month of Ramadan are closely linked with each other. The Qur'an was revealed in this month.(1/1565)
1223 - وعن عائشة رضي الله عنها قالت : كان رسول الله صلى الله عليه و سلم إذا دخل العشر أحيا الليل وأيقظ أهله وشد المئزر ] متفق عليه
1223. `Aishah (May Allah be pleased with him) reported: When the last ten nights (of Ramadan) would begin, the Messenger of Allah (PBUH) would keep awake at night (for prayer and devotion), awaken his family and prepare himself to be more diligent in worship.
[Al-Bukhari and Muslim].
Commentary: The entire month of Ramadan is a spring season for virtues, worship and obedience of Allah, but its last ten days are the peak of this season of worship. Therefore, one must strive hard in the last ten days and nights of this month to follow the practice of the Prophet (PBUH), to seek the Pleasure of Allah and to attain the benefits of Lailat-ul-Qadr, which occurs during this period. The Prophet (PBUH) used to make special arrangement for observing I`tikaf, and we must also follow this practice of his.(1/1566)
219 - باب النهي عن تقدم رمضان بصوم بعد نصف شعبان إلا لمن وصله بما قبله أو وافق عادة له بأن كان عادته صوم يوم الإثنين والخميس فوافقه
Chapter 219
The Prohibition of Observing Saum (Fasting) after the Middle of Sha'ban(1/1567)
1224 - عن أبي هريرة رضي الله عنه عن النبي صلى الله عليه و سلم قال : [ لا يتقدمن أحدكم رمضان بصوم يوم أو يومين إلا أن يكون رجل كان يصوم صومه فليصم ذلك اليوم ] متفق عليه
1224. Abu Hurairah (May Allah be pleased with him) reported: The Prophet (PBUH) said, "Do not observe Saum (fasting) for a day or two days preceding Ramadan. However, if a person is in the habit of observing Saum on a particular day (which may fall on these dates), he may fast on that day.''
[Al-Bukhari and Muslim].
Commentary: "However, if a person is in the habit of observing Saum on a particular day'' means that if it is his routine to observe Saum on these days, then he can do so two days before the advent of Ramadan. The reason being that in that case his Saum will not be for the reception of Ramadan but a matter of routine. Some people have taken "one or two days before'' to mean the first two days of the second half of Shawwal on the grounds that some Ahadith contain prohibition of observing Saum in the second fortnight of Shawwal. Because of this injunction, it is not permissible to observe Saum in these days, except in case it is one's routine.(1/1568)
1225 - وعن ابن عباس رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ لا تصوموا قبل رمضان صوموا لرؤيته وأفطروا لرؤيته فإن حالت دونه غياية فأكملوا ثلاثين يوما ] رواه الترمذي وقال حديث حسن صحيح
[ الغياية ] بالغين المعجمة وبالياء المثناة من تحت المكررة وهي : السحابة
1225. Ibn `Abbas (May Allah be pleased with them) reported: The Messenger of Allah (PBUH) said, "Do not observe Saum (fasting) before the advent of Ramadan. Observe Saum at sighting of the crescent of Ramadan and terminate it at sighting the crescent (of Shawwal). If the sky is overcast, complete (the month as) thirty (days).''
[At-Tirmidhi].
Commentary: "Before the advent of Ramadan'' here signifies the second half of Shawwal. That is, one should not observe voluntary Saum after 15th of Sha`ban so that one's vitality is maintained for the Saum of Ramadan approaching near. If the moon is not sighted due to clouds, then observing Saum should be started after completing thirty days of Sha`ban. Similarly, if the moon of the of Shawwal is not sighted, then thirty days of fasting Ramadan must be completed before celebrating `Eid-ul-Fitr.(1/1569)
1226 - وعن أبي هريرة رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ إذا بقي نصف من شعبان فلا تصوموا ] رواه الترمذي وقال حديث حسن صحيح
1226. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "When there comes the middle of Sha`ban, don't observe Saum (fasting).''
[At-Tirmidhi].(1/1570)
1227 - وعن أبي اليقظان عمار بن ياسر رضي الله عنه قال : من صام اليوم الذي يشك فيه فقد عصى أبا القاسم صلى الله عليه و سلم . رواه أبو داود والترمذي وقال حديث حسن صحيح
1227. `Ammar bin Yasir (May Allah be pleased with them) reported: He who observes the fast on a doubtful day, has in fact disobeyed Abul-Qasim, (i.e., Messenger of Allah (PBUH)).
[Abu Dawud and At-Tirmidhi].
Commentary: "Doubtful day'' here signifies the day of 30th Sha`ban. In other words, if the moon is not sighted on 29th of Sha`ban because of clouds and a person observes Saum, he will be in doubt whether it is the 30th of Sha`ban or the 1st of Ramadan. Thus, there is no need to observe Saum on a doubtful day, and one should complete thirty days of the month of Sha`ban.(1/1571)
220 - باب ما يقال عند رؤية الهلال
Chapter 220
Supplication at the Sight of the Crescent (At the outset of Every Lunar Month)(1/1572)
1228 - عن طلحة بن عبيد الله رضي الله عنه أن النبي صلى الله عليه و سلم كان إذا رأى الهلال قال : [ اللهم أهله علينا بالأمن والإيمان والسلامة والإسلام ربي وربك الله هلال رشد وخير ] رواه الترمذي وقال حديث حسن
1228. Talhah bin Ubaidullah (May Allah be pleased with him) reported: At the sight of the new moon (of the lunar month), the Prophet (PBUH) used to supplicate: "Allahumma ahillahu `alaina bil-amni wal-iman, was-salamati wal-Islam, Rabbi wa Rabbuk-Allah, Hilalu rushdin wa khairin (O Allah, let this moon appear on us with security and Iman; with safety and Islam. (O moon!) Your Rubb and mine is Allah. May this moon be bringing guidance and good).''
[At-Tirmidhi].
Commentary: After sighting the moon, one should recite the prayer which was recited by the Prophet (PBUH). The prayer cited in the text of this Hadith is one of them.(1/1573)
221 - باب فضل السحور وتأخيره ما لم يخش طلوع الفجر
Chapter 221
Merit of Suhur (Predawn meal in Ramadan) and the Excellence of Delaying having it till before Dawn(1/1574)
1229 - عن أنس رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ تسحروا فإن في السحور بركة ] متفق عليه
1229. Anas (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "Eat Suhur (predawn meal). Surely, there is a blessing in Suhur.''
[Al-Bukhari and Muslim].
Commentary: This Hadith tells us that Suhur is Masnun (Sunnah of the Prophet (PBUH)), even if one takes a small quantity of food. This meal is blessed and maintains one's energy and vitality during Saum. Against this, if a person goes to sleep after taking his dinner to save himself from the inconvenience of getting up before dawn or takes Suhur early will be, on one side, disobeying Messenger of Allah (PBUH) , while on the other side, he will be feeling hunger and thirst very early and very much as he himself has increased the period of fasting by not taking the Suhur. Subhan Allah! How the weaknesses of man have been taken into account in the teachings of Islam while suitable provision has been provided to overcome them!(1/1575)
1230 - وعن زيد بن ثابت رضي الله عنه قال : تسحرنا مع رسول الله صلى الله عليه و سلم ثم قمنا إلى الصلاة . قيل : كم كان بينهما ؟ قال : قدر خمسون آية . متفق عليه
1230. Zaid bin Thabit (May Allah be pleased with him) reported: We took Suhur (predawn meal) with the Messenger of Allah (PBUH) and then we stood up for (Fajr) Salat (prayer). It was asked: "How long was the gap between the two?'' He replied: "The time required for the recitation of fifty Ayat.''
[Al-Bukhari and Muslim].
Commentary: We learn from this Hadith that Suhur should be taken towards the end of its timing. This is the Sunnah of the Prophet (PBUH). One should, however, take care that it is done before dawn.(1/1576)
1231 - وعن ابن عمر رضي الله عنهما قال كان لرسول الله صلى الله عليه و سلم مؤذنان : بلال وابن أم مكتوم فقال رسول الله صلى الله عليه و سلم : [ إن بلالا يؤذن بليل فكلوا واشربوا حتى يؤذن ابن أم مكتوم ] قال : ولم يكن بينهما إلا أن ينزل هذا ويرقى هذا . متفق عليه
1231. Ibn `Umar (May Allah be pleased with them) reported: The Messenger of Allah (PBUH) had two Mu'adhdhin: Bilal and Ibn Umm Maktum (May Allah be pleased with them). The Messenger of Allah (PBUH) said, "Bilal proclaims Adhan [call to Salat (prayer)] at fag end of night, so eat and drink till Ibn Umm Maktum pronounces Adhan.'' Ibn `Umar (May Allah be pleased with them) added: And the gap between their Adhan was not more than the time spent in one's getting down and the other's climbing (the minaret).
[Al-Bukhari and Muslim].
Commentary: We learn from this Hadith that in the days of the Prophet (PBUH) there used to be two Mu'adhdhin and two Adhan in the morning. The first Adhan was meant to warn the people who were taking the Suhur meals that the time for the Suhur was about to finish and they should make preparation for Fajr prayer. Soon after that there was a second Adhan by another Mu'adhdhin which signified that the time for food was finished and people should attend to Salat. This practice was, however, terminated later so much so that we do not find it even in the times of the Companions of the Prophet (PBUH) and that of At-Tabi`un (the successors of the Prophet's Companions) and Tabi`ut-Tabi`in (the followers of the Successors). In any case, this practice can be revived.
So far, the question of time between the two Adhan is concerned, `Ulama' have stated that after announcing the Adhan, Bilal used to be engaged in prayer, etc., and waited for the daybreak. When the time for the daybreak drew near, he would then come down and inform Ibn Umm Maktum who would then make Wudu', and then proceed to call the Adhan at the beginning of the daybreak. (Ibn Allan).(1/1577)
1232 - وعن عمرو بن العاص رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ فصل ما بين صيامنا وصيام أهل الكتاب أكلة السحر ] رواه مسلم
1232. `Amr bin Al-`As (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "The difference between our observance of Saum (fasting) and that of the people of the Scriptures is Suhur (predawn meal in Ramadan).''
[Muslim].
Commentary: We learn from this Hadith that Suhur is a distinctive mark with which Allah has blessed the Muslim Ummah.(1/1578)
222 - باب فضل تعجيل الفطر وما يفطر عليه وما يقوله بعد إفطاره
Chapter 222
The Superiority of Hastening to Break the Fast, and the supplication to say upon Breaking it(1/1579)
1233 - عن سهل بن سعد رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ لا يزال الناس بخير ما عجلوا الفطر ] متفق عليه
1233. Sahl bin Sa`d (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "People will continue to adhere to good as long as they hasten to break the Saum (fasting).''
[Al-Bukhari and Muslim].
Commentary: "Adhere to good'' here means welfare of the religion as well as that of this world. Breaking the Saum early does not mean that it is terminated before the prescribed time. What it really means is without any delay after the sunset. One should not delay it for the mere reason that the rigour one has gone through in the Saum should be enhanced further, as is done by some Sufi. There is no merit in such things because the real merit lies in following the Sunnah of the Prophet (PBUH). Welfare of the Muslims will, therefore, come in the share of the Muslims because of their following the Prophet's Sunnah of breaking the Saum in the early moments of the prescribed time.(1/1580)
1234 - وعن أبي عطية قال : دخلت أنا ومسروق على عائشة رضي الله عنها فقال لها مسروق : رجلان من أصحاب محمد صلى الله عليه و سلم كلاهما لا يألو عن الخير : أحدهما يعجل المغرب والإفطار والآخر يؤخر المغرب والإفطار . فقالت : من يعجل المغرب والإفطار ؟ قال : عبد الله ( يعني ابن مسعود ) فقالت : هكذا كان رسول الله صلى الله عليه و سلم يصنع . رواه مسلم
قوله [ لا يألو ] : أي لا يقصر في الخير
1234. Abu Atiyyah (May Allah be pleased with him) reported: Masruq and I visited `Aishah (May Allah be pleased with her) and said: "O Mother of the Believers! There are two Companions of Muhammad (PBUH) and neither of them holds back from doing good acts; but one of them hastens to break Saum (fasting) and hastens to perform the Maghrib prayer, while the other delays breaking Saum and delays performing Salat (prayer).'' She asked, "Who is the one who hastens to break Saum and perform the Maghrib prayer?'' Masruq said, "It is `Abdullah (meaning `Abdullah bin Mas`ud).'' She said, "The Messenger of Allah (PBUH) used to do so.''
[Muslim].
Commentary: This Hadith points out the practice of the Prophet (PBUH) of breaking the Saum and performing the Maghrib prayer in the early moments of the prescribed time.(1/1581)
1235 - وعن أبي هريرة رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ قال الله
عز و جل : أحب عبادي إلي أعجلهم فطرا ] رواه الترمذي وقال حديث حسن
1235. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "Allah the Most High says: `From amongst my slaves, the quicker the one is in breaking the Saum (fasting), the dearer is he to me.'''
[At-Tirmidhi].
Commentary: The person who breaks the Saum in its early time is best loved by Allah because he is a true follower of the Prophet (PBUH).(1/1582)
1236 - وعن عمر بن الخطاب رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ إذا أقبل الليل من ههنا وأدبر النهار من ههنا وغربت الشمس فقد أفطر الصائم ] متفق عليه
1236. `Umar bin Al-Khattab (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said: "When the night approaches from this side (i.e., the east) and the day retreats from that side (i.e., west) and the sun sets, then it is time for a person observing Saum (fasting) to break his fast.''
[Al-Bukhari and Muslim].
Commentary: The words "break his fast'' can be interpreted in two ways. First, it is time to break the Saum . Second, the Saum has reached its end. Whether one eats or not the Saum is over because it comes to a close with sunset. Thus, the time for Saum has been determined that it begins with the daybreak and ends at sunset. Any increase in this time is exaggeration which is disliked by Allah.(1/1583)
1237 - وعن أبي إبراهيم عبد الله بن أبي أوفى رضي الله عنه قال : سرنا مع رسول الله صلى الله عليه و سلم وهو صائم فلما غربت الشمس قال لبعض القوم : [ يا فلان انزل فاجدح لنا ] فقال : يا رسول الله لو أمسيت ؟ قال : [ انزل فاجدح لنا ] قال : إن عليك نهارا قال : [ انزل فاجدح لنا ] قال : فنزل فجدح لهم فشرب رسول الله صلى الله عليه و سلم ثم قال : [ إذا رأيتم الليل قد أقبل من ههنا فقد أفطر الصائم ] وأشار بيده قبل المشرق . متفق عليه
قوله [ اجدح ] بالجيم ثم دال ثم حاء مهملتين : أي اخلط السويق بالماء
1237. Abu Ibrahim `Abdullah bin Abu Aufa (May Allah be pleased with them) reported: We were with the Messenger of Allah (PBUH) on a journey and he was observing Saum (fasting). When the sun set, he (PBUH) said to a person, "Dismount and prepare the ground roasted barley drink for us.'' Upon this he replied, "O Messenger of Allah, there is daylight still.'' The Messenger of Allah (PBUH) said, "Get down and prepare barley drink for us.'' He said, "But it is still daytime.'' The Messenger of Allah (PBUH) again said to him, "Get down and prepare barely drink for us.'' So he got down and prepared a barley liquid meal for him. The Prophet (PBUH) drank that and then said, "When you perceive the night approaching from that side, a person observing Saum (fasting) should break the fast.'' And he (PBUH) pointed towards the east with his hand.
[Al-Bukhari and Muslim].
Commentary: This Hadith stresses that Saum must be broken soon after sunset and without delay.(1/1584)
1238 - وعن سليمان بن عامر الضبي الصحابي رضي الله عنه عن النبي صلى الله عليه و سلم قال : [ إذا أفطر أحدكم فليفطر على تمر فإن لم يجد فليفطر على ماء فإنه طهور ] رواه أبو داود والترمذي وقال حديث حسن صحيح
1238. Salman bin `Amir (May Allah be pleased with him) reported: I heard the Prophet (PBUH) saying, "When one of you breaks his Saum (fasting), let him break it on dates; if he does not have any, break his fast with water for it is pure.''
[Abu Dawud].(1/1585)
1239 - وعن أنس رضي الله عنه قال : كان رسول الله صلى الله عليه و سلم يفطر قبل أن
يصلي على رطبات فإن لم تكن رطبات فتميرات فإن لم تكن تميرات حسا حسوات من ماء . رواه أبو داود والترمذي وقال حديث حسن
1239. Anas (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) used to break his Saum (fasting) before performing Maghrib prayer with three fresh date-fruits; if there were no fresh date-fruits, he will eat three dry dates; and if there were no dry date-fruits; he would take three draughts of water.
[At-Tirmidhi].
Commentary: It is well to keep the priorities of things mentioned in the Hadith as one gets the reward of following the Sunnah in breaking his Saum.(1/1586)
223 - باب أمر الصائم بحفظ لسانه وجوارحه عن المخالفات والمشاتمة ونحوها
Chapter 223
Safeguarding As-Saum (The Fast)(1/1587)
1240 - عن أبي هريرة رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ إذا كان يوم صوم أحدكم فلا يرفث ولا يصخب فإن سابه أحد أو قاتله فليقل إني صائم ] متفق عليه
1240. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "When any one of you is observing Saum (fasting) on a day, he should neither indulge in obscene language nor should he raise the voice; and if anyone reviles him or tries to quarrel with him he should say: `I am observing fast.'''
[Al-Bukhari and Muslim].
Commentary: This Hadith has already been mentioned and is repeated here for its being relevant to this chapter. We learn from it that during Saum not only food, drink and sex are prohibited but the improper use of the tongue and the other organs of the body as well. When one is observing Saum, he should neither use abusive language nor talk foolishly nor tell lies nor make obscene conversation nor indulge in backbiting nor quarrel with anyone. If someone provokes him, he should keep himself quiet and remember that he is observing Saum and he has to abstain from such things. As far as possible, he should keep his tongue engaged in the remembrance of Allah and recitation of the Qur'an.(1/1588)
1241 - وعنه رضي الله عنه قال قال النبي صلى الله عليه و سلم : [ من لم يدع قول الزور والعمل به فليس لله حاجة في أن يدع طعامه وشرابه ] رواه البخاري
1241. Abu Hurairah (May Allah be pleased with him) reported: The Prophet (PBUH) said, "If one does not eschew lies and false conduct, Allah has no need that he should abstain from his food and his drink.''
[Al-Bukhari].
Commentary: This Hadith exhorts those observing Saum to fulfill all the requirements of fasting. One should not conduct himself in such a manner that on the one side he observes Saum and on the other he is fearless of Allah. To save himself from Allah's Wrath and to get the reward of the fasts, one must abstain from all sorts of vices, such as cheating, lying, backbiting, and using obscene language. The threat held against such people in this Hadith should make them fear that their Saum will go waste and they would be deprived of its reward. It does not mean that such people should start eating and drinking during Saum but what is intended is that they should save themselves from all kinds of sins so that they may earn the reward of Saum.(1/1589)
224 - باب مسائل من الصوم
Chapter 224
Matters relating to As-Saum (Fasting)(1/1590)
1242 - عن أبي هريرة رضي الله عنه عن النبي صلى الله عليه و سلم قال : [ إذا نسي أحدكم فأكل أو شرب فليتم صومه فإنما أطعمه الله وسقاه ] متفق عليه
1242. Abu Hurairah (May Allah be pleased with him) reported: The Prophet (PBUH) said, "If any one of you forgetfully eats or drinks (while observing fasting) he should complete his Saum (fasting), for Allah has fed him and given him to drink.''
[Al-Bukhari and Muslim].
Commentary: This Hadith tells us of a kindness and convenience of Islam that during the Saum if a person inadvertently does any such thing which destroys his Saum, i.e., eating, drinking, cohabitation with wife, etc., his Saum will remain intact due to forgetfulness, provided one abandons the act as soon as he remembers that he is observing Saum . He needs not make any expiation for such a Saum.(1/1591)
1243 - وعن لقيط بن صبرة رضي الله عنه قال قلت : يا رسول الله أخبرني عن الوضوء ؟ قال : [ أسبغ الوضوء وخلل بين الأصابع وبالغ في الاستنشاق إلا أن تكون صائما ] رواه أبو داود والترمذي وقال حديث حسن صحيح
1243. Laqit bin Sabirah (May Allah be pleased with him) reported: I requested the Messenger of Allah (PBUH) to talk to me about ablution. He said, "Perform the Wudu' well (by washing those parts of the body, such as the face, hands and feet beyond what is required, like washing the hands up to the upper-arm instead of the elbow). Cleanse the base of your fingers and sniff water deep into the nose except when you are observing fast.''
[Abu Dawud and At-Tirmidhi].
Commentary: Ordinarily, it is necessary for Wudu' that one should pass water through the nose and rinse mouth thoroughly. But when one is observing Saum, he has to take care that water does not go down the throat through the nose as this nullifies the Saum.(1/1592)
1244 - وعن عائشة رضي الله عنها قالت : كان رسول الله صلى الله عليه و سلم يدركه الفجر وهو جنب من أهله ثم يغتسل ويصوم . متفق عليه
1244. `Aishah (May Allah be pleased with her) reported: The Messenger of Allah (PBUH) would wake up at Fajr time in a state of Janabah; so he would take bath before dawn and observe fasting.
[Al-Bukhari and Muslim].(1/1593)
1245 - وعن عائشة رضي الله عنها وأم سلمة رضي الله عنها قالتا : كان رسول الله صلى الله عليه و سلم يصبح جنبا من غير حلم ثم يصوم ] متفق عليه
1245. `Aishah, and Umm Salamah (May Allah be pleased with them) reported: The Messenger of Allah (PBUH) would wake during Ramadan (fasting) in a state of major impurity without a wet dream, but on account of sexual intercourse and he would take a bath before dawn.
[Al-Bukhari and Muslim].
Commentary: This Hadith sometimes and the one preceding it inform us that when the Prophet (PBUH) would awake in the morning and was in need of bath as a result of coition with his wife, he would take Sahur in that condition and then take a bath and perform Fajr prayer, because purification is essential for Salat. This condition of Janabah (impurity) occurred without Ihtilam (wet dream) and its cause was coitus with his wife because, according to a well-known saying, Ihtilam is the result of Satan's suggestions from which Prophets are safe.(1/1594)
225 - باب فضل صوم المحرم وشعبان والأشهر الحرم
Chapter 225
The Excellence of Observing Saum (Fasting) in the months of Muharram and Sha'ban and the Secred Months(1/1595)
1246 - عن أبي هريرة رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ أفضل الصيام بعد رمضان شهر الله المحرم وأفضل الصلاة بعد الفريضة صلاة الليل ] رواه مسلم
1246. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "The best month for observing Saum (fasting) next after Ramadan is the month of Allah, the Muharram; and the best Salat (prayer) next after the prescribed Salat is Salat at night (Tahajjud prayers).''
[Muslim].
Commentary: Reference of the month to Allah is a sign of its distinction and auspiciousness like Baitullah, Naqatullah etc. Muharram is one of the sacred months and it is this month with which the Islamic year starts. The other three sacred months are Rajab, Dhul-Qa`dah, and Dhul-Hijjah. The Hadith points out that fasting in the month of Muharram is better than any other month of the year after Ramadan.(1/1596)
1247 - وعن عائشة رضي الله عنها قالت : لم يكن النبي صلى الله عليه و سلم يصوم من شهر أكثر من شعبان فإنه كان يصوم شعبان كله
وفي رواية : كان يصوم شعبان إلا قليلا . متفق عليه
1247. `Aishah (May Allah be pleased with her) reported: The Prophet (PBUH) did not observe voluntary Saum (fasting) so frequently during any other month as he did during Sha`ban. He observed Saum throughout the month of Sha`ban.
Another narration is: He (PBUH) observed Saum during the whole month of Sha`ban except a few days.
[Al-Bukhari and Muslim].
Commentary: We learn from another Hadith the reason why the Prophet (PBUH) kept greater number of Saum in the month of Sha`ban. He did so because deeds are presented before Allah during this month. For this reason, he liked that when his deeds were presented, he should be observing Saum (Nasa'i on the authority of Usamah (May Allah be pleased with him). In spite of this distinction of Sha`ban, Muslims have been ordered to observe Saum in the first fortnight only, and not in the second in order to maintain their energy and vitality for the obligatory Saum (i.e., Ramadan). The Prophet (PBUH) had greater spiritual strength and Saum did not cause him weakness due to this strength. Again, by virtue of this strength he would sometimes even observe Saum which is termed "Saum-al-Wisal'' (observing Saum continuous without a break in the evening). But he has forbidden his followers from such Saum.(1/1597)
1248 - وعن مجيبة الباهلية عن أبيها أو عمها أنه أتى رسول الله صلى الله عليه و سلم ثم انطلق فأتاه بعد سنة وقد تغيرت حاله وهيئته فقال : يا رسول الله أما تعرفني ؟ قال : [ ومن أنت ؟ ] قال : أنا الباهلي الذي جئتك عام الأول قال : [ فما غيرك وقد كنت حسن الهيئة ؟ ] قال : ما أكلت طعاما منذ فارقتك إلا بليل فقال رسول الله صلى الله عليه و سلم : [ عذبت نفسك ] ثم قال : [ صم شهر الصبر ويوما من كل شهر ] قال : زدني فإن بي قوة قال : [ صم يومين ] قال : زدني قال : [ صم ثلاثة أيام ] قال : زدني قال : [ صم من الحرم واترك صم من الحرم واترك صم من الحرم واترك ] وقال بأصابعه الثلاث فضمها ثم أرسلها . رواه أبو داود
و [ شهر الصبر ] : رمضان
1248. Reported Mujibah Al-Bahiliyah on the authority of her father or uncle that he visited the Messenger of Allah (PBUH) once and then went to see him again after a year. His appearance had totally changed. He asked the Messenger of Allah (PBUH) if he had recognized him. The Messenger of Allah (PBUH) asked, "Who are you?'' He replied: "I am Al-Bahili who visited you last year.'' The Messenger of Allah (PBUH) said, "You were quite handsome, what has changed your appearance so much?'' He replied, "Since my departure from here, I have not eaten anything except at night.'' The Messenger of Allah (PBUH) remarked, "You have put yourself to torture. Observe Saum (fasting) during the Month of Patience (i.e., Ramadan) and fast one day from each month.'' He submitted, "Permit me to observe more voluntary fasts because I have capacity to do so.'' The Messenger of Allah (PBUH) said, "Then observe fasts for two days in every month.'' He said, "Permit me to observe more.'' The Messenger of Allah (PBUH) said, "Observe fasts on three days in every month.'' He requested that he should be allowed to observe more fasts. The Messenger of Allah (PBUH) said, "Fast three days during the sacred months and omit fasting for three days alternately.'' He (PBUH) joined his three fingers together and left them apart while repeating this sentence thrice.
[Abu Dawud].
Commentary: The name of Mujibah Bahiliyah's father was Abdullah bin Harith Al-Bahli, and if this incident relates to his uncle, his name is not well-known. In any case, he used to take meal at night only, that is, he used to observe Saum daily. Because of this routine, his health was greatly affected and the Prophet (PBUH) prohibited him from observing Saum daily and stressed that he should keep Saum thrice a month only, especially in the sacred months. With the formula of ten-fold reward, he could thus get reward of thirty days Saum in a month. This is how he would be reckoned as one who observes Saum throughout the year. People with weak health should not observe more than three Saum in a month. Those who are healthy, are allowed to observe more Saum, but it will be well if they do so in the style of Prophet Dawud, that is, on alternate days.(1/1598)
226 - باب فضل الصوم وغيره في العشر الأول من ذي الحجة
Chapter 226
The Excellence of As-Saum (The Fast) during the first ten Days of Dhul-Hijjah(1/1599)
1249 - عن ابن عباس رضي الله عنهما قال قال رسول الله صلى الله عليه و سلم : [ ما من أيام العمل الصالح فيها أحب إلى الله من هذه الأيام ] يعني أيام العشر . قالوا : يا رسول الله ولا الجهاد في سبيل الله ؟ قال : [ ولا الجهاد في سبيل الله إلا رجل خرج بنفسه وماله فلم يرجع من ذلك بشيء ] رواه البخاري
1249. Ibn `Abbas (May Allah be pleased with them) reported: The Messenger of Allah (PBUH) said, "There are no days during which the righteous action is so pleasing to Allah than these days (i.e., the first ten days of Dhul-Hijjah).'' He was asked: "O Messenger of Allah, not even Jihad in the Cause of Allah?'' He (PBUH) replied, "Not even Jihad in the Cause of Allah, except in case one goes forth with his life and his property and does not return with either of it.''
[Al-Bukhari].
Commentary: This Hadith brings out the following two points:
1. Righteous deeds during the first ten days of the month of Dhul-Hijjah are far better and more rewarding than righteous deeds done on other days of the year, because they are Hajj days in the sacred season of pilgrimage. Because of their excellence and importance, Allah (SWT) swore by them, thus: "By the Dawn; by the ten Nights...'' (89:1,2)
2. Jihad has great eminence in Islam.(1/1600)
227 - باب فضل صوم يوم عرفة وعاشوراء وتاسوعاء
Chapter 227
The Excellence of Observing Saum on the Day of 'Arafah, 'Ashura' and Tasu'a (i.e., 9th of Muharram)(1/1601)
1250 - عن أبي قتادة رضي الله عنه قال : سئل رسول الله صلى الله عليه و سلم عن صوم يوم عرفة ؟ قال : [ يكفر السنة الماضية والباقية ] رواه مسلم
1250. Abu Qatadah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) was asked about the observance of Saum (fasting) on the day of `Arafah. He said, "It is an expiation for the sins of the preceding year and the current year.''
[Muslim].
Commentary: The ninth day of Dhul-Hijjah is called Yaum-`Arafah . On this day, pilgrims stop and stand in prayers at `Arafat which is the most important ritual of Hajj, so much so that Hajj is deemed incomplete without it. On that day, the pilgrims are engaged in the remembrance of Allah and prayers as that is their most important worship on that day. For this reason, Saum is not desirable for them, but for other people, Saum has a special merit. The importance and merit of this Saum can be judged from the fact that it expiates sins for two consecutive years: the previous year and the current year. But these sins relate only to the minor sins, not the major ones, or become a means of elevation of one's status.(1/1602)
1251 - وعن ابن عباس رضي الله عنه أن رسول الله صلى الله عليه و سلم صام يوم عاشوراء وأمر بصيامه . متفق عليه
1251. Ibn `Abbas (May Allah be pleased with them) reported: The Messenger of Allah (PBUH) observed Saum (fasting) on the day of `Ashura' and commanded us to fast on this day.
[Al-Bukhari and Muslim].
Commentary: `Ashura' 10th of Muharram. In another Hadith, it is stated that when the Prophet (PBUH) emigrated from Makkah to Al-Madinah, he saw that the Jews were fasting on this day. He asked them why they did this on that day, and they told him that they did it for the reason that Allah granted Prophet Musa emancipation from Pharaoh on this day, and so they observed Saum in token of their joy. On this, he (PBUH) said that in this happiness of Prophet Musa, Muslims have a greater right to observe Saum than the Jews. Consequently, he also observed Saum on 10th of Muharram. Then, he said that if he lived the following year, he would observe Saum on 9th of Muharram also so that they would make themselves different from the Jews. According to another Hadith, he (PBUH) ordained the Muslims to observe Saum on `Ashura' and in addition one more Saum on 9th or 11th of Muharram in opposition to the Jews. (Musnad Ahmad, Vol.4, P-21, edited by Ahmad Shakir; and Mujamma` Az-Zawaid, Vol.3, P-188). Thus observance of two Saum on this occasion is a Sunnah of the Prophet (PBUH). These two Saum can be observed either on 9th and 10th or 10th and 11th of Muharram. It is regrettable indeed that present-day Muslims do not follow this Sunnah of the Prophet (PBUH) and instead observe the baseless practices of mourning assemblies (Majalis), which is a grave sin practised by Shi`ah.(1/1603)
1252 - وعن أبي قتادة رضي الله عنه أن رسول الله صلى الله عليه و سلم سئل عن صيام يوم عاشوراء فقال : [ يكفر السنة الماضية ] رواه مسلم
1252. Abu Qatadah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) was asked about observing As-Saum (the fast) on the tenth day of Muharram, and he replied, "It is an expiation for the sins of the preceding year.''
[Muslim].(1/1604)
1253 - وعن ابن عباس رضي الله عنهما قال قال رسول الله صلى الله عليه و سلم : [ لئن بقيت إلى قابل لأصومن التاسع ] رواه مسلم
1253. Ibn `Abbas (May Allah be pleased with them) reported: The Messenger of Allah (PBUH) said, "If I remain alive till the next year, I shall also observe fast on the ninth of Muharram.''
[Muslim].
Commentary: Some people think these words stand to mean that `he will observe Saum on the 9th of Muharram only. But this interpretation does not agree with other Ahadith. In order to oppose the Jews, he (PBUH) resolved to observe one more Saum with that of 10th of Muharram and ordained it for the Muslims. In this connection, we have quoted above the authority from Musnad Ahmad. Hence, the meanings we have given in the translation of the text are correct.(1/1605)
228 - باب استحباب صوم ستة أيام من شوال
Chapter 228
The Desirability of Fasting six Days in the Month of Shawwal(1/1606)
1254 - عن أبي أيوب رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ من صام رمضان ثم أتبعه ستا من شوال كان كصيام الدهر ] رواه مسلم
1254. Abu Ayyub (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "He who observes As-Saum (the fasts) in the month of Ramadan, and also observes As-Saum for six days in the month of Shawwal, it is as if he has observed As-Saum for the whole year.''
[Muslim].
Commentary: According to the formula that there is at least ten-fold reward for every virtue, the Saum of one month (Ramadan) are equivalent to Saum of ten months. If one also observes six days of Saum of Shawwal, they will be equal to Saum of two months. Thus, one becomes eligible for the reward of one full years' Saum. He who makes it a permanent feature is like one who observes Saum throughout his life. He will be considered by Allah as one who observes Saum permanently. Although voluntary in nature, they are highly important. One can observe these six-day Saum at a stretch or with intervals, but their observance one after the other at the beginning of the month is better. Similarly, if a person has missed some Saum of Ramadan due to illness, travelling etc., he should first make up the shortfall and then observe the voluntary six-day Saum of Shawwal.(1/1607)
229 - باب استحباب صوم الإثنين والخميس
Chapter 229
The Desirability of Observing Saum (Fasting) on Monday and Thursday(1/1608)
1255 - عن أبي قتادة رضي الله عنه أن رسول الله صلى الله عليه و سلم سئل عن صوم يوم الإثنين فقال : [ ذلك يوم ولدت فيه ويوم بعثت أو أنزل علي فيه ] رواه مسلم
1255. Abu Qatadah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) was asked about fasting on Mondays. He said, "That is the day on which I was born and the day on which I received Revelation.''
[Muslim].
Commentary: This Hadith points out the excellence of fasting on Mondays. The reason behind this, as is stated in the Hadith, is that the Prophet (PBUH) was born on it and that it was the day on which he received the first Revelation. It coincided with the 17th Ramadan as well.(1/1609)
1256 - وعن أبي هريرة رضي الله عنه عن رسول الله صلى الله عليه و سلم قال : [ تعرض الأعمال يوم الإثنين والخميس فأحب أن يعرض عملي وأنا صائم ] رواه الترمذي وقال حديث حسن . ورواه مسلم بغير ذكر الصوم
1256. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "Deeds of people are presented (to Allah) on Mondays and Thursdays. So I like that my actions be presented while I am fasting.''
[At-Tirmidhi].
Commentary: Observance of Saum on Monday and Thursday is Mustahabb (desirable), and the reason for its being so has been mentioned in the Hadith.(1/1610)
1257 - وعن عائشة رضي الله عنها قالت : كان رسول الله صلى الله عليه و سلم يتحرى صوم الإثنين والخميس . رواه الترمذي وقال حديث حسن
1257. `Aishah (May Allah be pleased with her)u reported: The Messenger of Allah (PBUH) used to observe fast on Mondays and Thursdays.
[At-Tirmidhi].
Commentary: "Yataharra" in the Hadith means to seek and search, that is, he (PBUH) used to make special arrangements for it. The reason he was so particular about these Saum has been mentioned in the previous Hadith.(1/1611)
230 - باب استحباب صوم ثلاثة أيام من كل شهر
Chapter 230
The Desirability of Observing Three Days of Fasting in Every Month(1/1612)
الأفضل صومها في أيام البيض . وهي الثالث عشر والرابع عشر والخامس عشر . وقيل : الثاني عشر والثالث عشر والرابع عشر والصحيح المشهور هو الأول(1/1613)
1258 - عن أبي هريرة رضي الله عنه قال : أوصاني خليلي صلى الله عليه و سلم بثلاث : صيام ثلاثة أيام من كل شهر وركعتي الضحى وأن أوتر قبل أن أنام . متفق عليه
1258. Abu Hurairah (May Allah be pleased with him) reported: My friend (the Messenger of Allah) (PBUH) directed me to observe fast for three days in every month, to perform two Rak`ah (optional) Duha prayer at forenoon and to perform the Witr prayer before going to bed.
[Al-Bukhari and Muslim].(1/1614)
1259 - وعن أبي الدرداء رضي الله عنه قال أوصاني حبيبي صلى الله عليه و سلم بثلاث لن أدعهن ما عشت : بصيام ثلاثة أيام من كل شهر وصلاة الضحى وبأن لا أنام حتى أوتر . رواه مسلم
1259. Abud-Darda (May Allah be pleased with him) reported: My friend (the Messenger of Allah) (PBUH) directed me to observe Saum (fasting) for three days in every month, to perform two Rak`ah (optional) Duha prayer at forenoon, and to perform the Witr prayer before going to bed.
[Al-Bukhari and Muslim].(1/1615)
1260 - وعن عبد الله بن عمرو بن العاص رضي الله عنهما قال قال رسول الله صلى الله عليه و سلم : [ صوم ثلاثة أيام من كل شهر صوم الدهر كله ] متفق عليه
1260. `Abdullah bin `Amr bin Al-`As (May Allah be pleased with them) reported: The Messenger of Allah (PBUH) said, "Observing Saum (fasting) on three days of every month is equivalent to a full month's fasting.''
[Al-Bukhari and Muslim].(1/1616)
1261 - وعن معاذة العدوية أنها سألت عائشة رضي الله عنها أكان رسول الله صلى الله عليه و سلم يصوم من كل شهر ثلاثة أيام ؟ قالت : نعم فقلت : من أي الشهر كان يصوم ؟ قالت : لم يكن يبالي من أي الشهر يصوم . رواه مسلم
1261. Mu`adhah Al-`Adawiyah (May Allah be pleased with her) reported: I asked `Aishah (May Allah be pleased with her). Did the Messenger of Allah (PBUH) use to observe three days of Saum (fasting) in every month?'' She replied, "Yes.'' I asked, "On which days in the month did he observed fast?'' She replied that he did not mind on which days of the month he observed fast.
[Muslim].
Commentary: This Hadith makes it clear that one can observe Saum on any three days of the month, and it is not necessary to fix these days. However, it is more meritorious to observe Saum on 13th, 14th and 15th of each lunar month because the Prophet (PBUH) has so ordained it. He himself also used to take special care of these dates and observe Saum on them, as is evident from the forthcoming Ahadith.(1/1617)
1262 - وعن أبي ذر رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ إذا صمت من الشهر ثلاثا فصم ثلاث عشرة وأربع عشرة وخمس عشرة ] رواه الترمذي وقال حديث حسن
1262. Abu Dharr (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "If you want to observe Saum on three days in a month, then fast on the thirteenth, fourteenth and fifteenth of the (lunar) month.''
[At-Tirmidhi].(1/1618)
1263 - وعن قتادة بن ملحان رضي الله عنه قال : كان رسول الله صلى الله عليه و سلم يأمرنا بصيام أيام البيض : ثلاث عشرة وأربع عشرة وخمس عشرة . رواه أبو داود
1263. Qatadah bin Milhan (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) directed us to observe Saum (fasting) on the thirteenth, fourteenth and fifteenth of the (lunar) month.
[Abu Dawud].(1/1619)
1264 - وعن ابن عباس رضي الله عنه قال : كان رسول الله صلى الله عليه و سلم لا يفطر أيام البيض في حضر ولا سفر . رواه النسائي بإسناد حسن
1264. Ibn `Abbas (May Allah be pleased with them) reported: It was the practice of the Messenger of Allah (PBUH) to not to omit fast on `bright days' whether he was staying at a place or on a journey.
[An-Nasa'i].
Commentary: "Beed'' is the plural of "Abyad'' which means white. Three days of 13, 14 and 15 of lunar month are called "Al-Ayyam-ul-Beed'' for the reason that their nights are bright because of the moonlight. The moon begins to diminish gradually after these days. In any case, it is evident from the Ahadith mentioned here that observance of Saum on these days is more meritorious but one can do so with benefit on other days also.(1/1620)
231 - باب فضل من فطر صائما وفضل الصائم الذي يؤكل عنده ودعاء الآكل للمأكول عنده
Chapter 231
The Merit of Providing something to the Person Observing Saum (Fasting) for breaking the Fast(1/1621)
1265 - عن زيد بن خالد الجهني رضي الله عنه عن النبي صلى الله عليه و سلم قال : [ من فطر صائما كان له مثل أجره غير أنه لا ينقص من أجر الصائم شيء ] رواه الترمذي وقال حديث حسن صحيح
1265. Zaid bin Khalid Al-Juhani (May Allah be pleased with him) reported: The Prophet (PBUH) said, "He who provides a fasting person something with which to break his fast, will earn the same reward as the one who was observing the fast, without diminishing in any way the reward of the latter.''
[At-Tirmidhi].(1/1622)
1266 - وعن أم عمارة الأنصارية رضي الله عنها أن النبي صلى الله عليه و سلم دخل عليها فقدمت إليه طعاما فقال : [ كلي ] فقالت : إني صائمة فقال رسول الله صلى الله عليه و سلم : [ إن الصائم تصلي عليه الملائكة إذا أكل عنده حتى يفرغوا ] وربما قال : [ حتى يشبعوا ] رواه الترمذي وقال حديث حسن
1266. Umm `Umarah Al-Ansariyah (May Allah be pleased with her) reported: Once the Prophet (PBUH) visited us and I served him some food. He (PBUH) asked me to eat. I replied that I was observing (optional) fast. He (PBUH) said, "When people eat by a person observing fast, the angels keep asking Allah's forgiveness for that person until they have had their fill.''
[At-Tirmidhi].
Commentary: This Hadith tells us the merits of the person who is himself observing Saum but serves meals to others.(1/1623)
1267 - وعن أنس رضي الله عنه أن النبي صلى الله عليه و سلم جاء إلى سعد بن عبادة رضي الله عنه فجاء بخبز وزيت فأكل ثم قال النبي صلى الله عليه و سلم : [ أفطر عندكم الصائمون وأكل طعامكم الأبرار وصلت عليكم الملائكة ] رواه أبو داود بإسناد صحيح
1267. Anas (May Allah be pleased with him) reported: The Prophet (PBUH) came to visit Sa`d bin `Ubadah (May Allah be pleased with him) who presented bread and olive oil to him. The Prophet (PBUH) ate it and said, "The observers of fast have broken their fast with you (this is the literal translation, but the meaning is: `May Allah reward you for providing a fasting people with food to break their fast'); the pious people have eat your food and the angels invoked blessings on you.''
[Abu Dawud].
Commentary: The word "Aftara'' is informative in nature, but it is used in the sense of a prayer. Thus, what it denotes is "May Allah give you the reward of one who arranges for the Iftar (breaking the Saum) of somebody." Thus, it induces one to hospitality according to his means.(1/1624)
9- كتاب الاعتكاف
Book Nine: The Book of I'tikaf(1/1625)
232 - باب
Chapter 232
I`tikaf (Seclusion in the Mosque) in the Month of Ramadan(1/1626)
1268 - عن ابن عمر رضي الله عنهما قال : كان رسول الله صلى الله عليه و سلم يعتكف العشر الأواخر من رمضان . متفق عليه
1268. Ibn `Umar (May Allah be pleased with them) reported: The Messenger of Allah (PBUH) used to observe I`tikaf in the last ten days of Ramadan.
[Al-Bukhari and Muslim].(1/1627)
1269 - وعن عائشة رضي الله عنها أن النبي صلى الله عليه و سلم كان يعتكف العشر الأواخر من رمضان حتى توفاه الله عز و جل ثم اعتكف أزواجه من بعده . متفق عليه
1269. `Aishah (May Allah be pleased with her) reported: The Prophet (PBUH) used to engage himself in I`tikaf (seclusion for prayers) in the mosque during the last ten nights of Ramadan till he passed away; thereafter, his wives followed this practice after him.
[Al-Bukhari and Muslim].(1/1628)
1270 - وعن أبي هريرة رضي الله عنه قال : كان النبي صلى الله عليه و سلم يعتكف في كل رمضان عشرة أيام فلما كان العام الذي قبض اعتكف عشرين يوما . رواه البخاري
1270. Abu Hurairah (May Allah be pleased with him) reported: The Prophet (PBUH) used to observe I`tikaf every year (during Ramadan) for ten days; in the year in which he passed away, he observed I`tikaf for twenty days.
[Al-Bukhari].
Commentary: We learn from these Ahadith that the observance of I`tikaf in the last ten days of Ramadan is Sunnah of the Prophet (PBUH). But it can be done only in mosque not at home. I`tikaf helps to enhance one's spiritual growth and to strive hard to worship Allah better as there is nothing to distract one's attention from this noble pursuit.(1/1629)
10-كتاب الحج
Book Ten: The Book of Hajj(1/1630)
233 - باب(1/1631)
قال الله تعالى ( آل عمران 97 ) : { ولله على الناس حج البيت من استطاع إليه سبيلا ومن كفر فإن الله غني عن العالمين }
Allah, the Exalted, says:
"And Hajj (pilgrimage to Makkah) to the House (Ka`bah) is a duty that mankind owes to Allah, those who can afford the expenses (for one's conveyance, provision and residence); and whoever disbelieves [i.e., denies Hajj (pilgrimage to Makkah), then he is a disbeliever of Allah], then Allah stands not in need of any of the `Alamin (mankind, jinn and all that exists).'' (3:97)(1/1632)
1271 - وعن ابن عمر رضي الله عنهما أن رسول الله صلى الله عليه و سلم قال : [ بني الإسلام على خمس : شهادة أن لا إله إلا الله وأن محمدا رسول الله وإقام الصلاة وإيتاء الزكاة وحج البيت وصوم رمضان ] متفق عليه
1271. Ibn `Umar (May Allah be pleased with them) reported: The Messenger of Allah (PBUH) said, "(The superstructure of) Islam is based on five (pillars), testifying the fact that La ilaha illallah wa anna Muhammad-ar-Rasul-ullah [there is no true god except Allah, and Muhammad ((PBUH)) is the Messenger of Allah], establishing As-Salat (the prayers), paying Zakat (poor due), the pilgrimage to the House [of Allah (Ka`bah)], and the Saum (fasting) during the month of Ramadan.''
[Al-Bukhari and Muslim].
Commentary: This Hadith has been mentioned earlier. Here it has been repeated in support of the obligation of the fourth pillar of Islam. Thus, Hajj is compulsory for a person who fulfills the qualifications required for it and has the means for it.(1/1633)
1272 - وعن أبي هريرة رضي الله عنه قال خطبنا رسول الله صلى الله عليه و سلم فقال : [ يا أيها الناس إن الله قد فرض عليكم الحج فحجوا ] فقال رجل : أكل عام يا رسول الله ؟ فسكت حتى قالها ثلاثا فقال رسول الله صلى الله عليه و سلم : [ لو قلت نعم لوجبت ولما استطعتم ] ثم قال : [ ذروني ما تركتكم فإنما هلك من كان قبلكم بكثرة سؤالهم واختلافهم على أنبيائهم فإذا أمرتكم بشيء فأتوا منه ما استطعتم وإذا نهيتكم عن شيء فدعوه ] رواه مسلم
1272. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) delivered a Khutbah and said, "O people! Hajj (pilgrimage to the House of Allah) has been made incumbent upon you, so perform Hajj.'' A man inquired: "O Messenger of Allah, is it prescribed every year?'' He (PBUH) remained silent till the man repeated it thrice. Then he (PBUH) said, "Had I replied in the affirmative, it would have surely become obligatory, and you would not have been able to fulfill it.'' Afterwards he said, "Do not ask me so long as I do not impose anything upon you, because those who were before you were destroyed on account of their frequent questioning and their disagreement with their Prophets. So when I order you to do something, do it as far as you can; and when I forbid you from doing anything, eschew it.''
[Muslim].
Commentary: This Hadith brings out the following points:
1. Hajj is compulsory once in a lifetime for those who have the means for it.
2. Unnecessary questioning is disliked.
3. Those who believe in Allah and His Prophet (PBUH) are required to do what they are ordained and abstain from what they are forbidden.(1/1634)
1273 - وعنه رضي الله عنه قال : سئل النبي صلى الله عليه و سلم أي العمل أفضل ؟ قال : [ إيمان بالله ورسوله ] قيل : ثم ماذا ؟ قال : [ الجهاد في سبيل الله ] قيل : ثم ماذا ؟ قال : [ حج مبرور ] متفق عليه
[ المبرور ] هو : الذي لا يرتكب صاحبه فيه معصية
1273. Abu Hurairah (May Allah be pleased with him) reported: The Prophet (PBUH) was asked: "Which deed is the best?'' He (PBUH) replied, "Faith in Allah and His Messenger.'' Then he was asked: "What is next?'' He replied, "Jihad (holy fighting) in the Cause of Allah.'' Then he was asked, "What is after that?'' He (PBUH) replied, "Hajj Mabrur (an accepted pilgrimage).''
[Al-Bukhari and Muslim].
Commentary: This Hadith points out the fact that Hajj is one of the most prominent religious acts, provided it is done sincerely and keeping oneself away from sins. Some people have interpreted the word "Hajj Mabrur'' as an accepted Hajj. They say that the sign of an accepted Hajj is that one becomes a true worshipper of Allah, which he was previously not.(1/1635)
1274 - وعنه رضي الله عنه قال سمعت رسول الله صلى الله عليه و سلم يقول : [ من حج فلم يرفث ولم يفسق رجع كيوم ولدته أمه ] متفق عليه
1274. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "Whoever performs Hajj (pilgrimage) and does not have sexual relations (with his wife), nor commits sin, nor disputes unjustly (during Hajj), then he returns from Hajj as pure and free from sins as on the day on which his mother gave birth to him.''
[Al-Bukhari and Muslim].
Commentary: The true meanings of "Rafath'' sexual intercourse but it also signifies obscene and frivolous talk and the expression of sexual desire to one's wife. Since coition with one's wife is forbidden during Hajj, so conversation with her on this subject or talking for amusement is also disliked. "Fisq'' means disobedience of Allah and quarrelling with people. One must avoid both of them during Hajj. The Hajj which is performed with all these restrictions, has the merit that one is totally purged of sins. But this purification is from sins which come in the category of minor sins and which relate to the Rights of Allah. Major sins relating to the Rights of Allah and lapses in respect of the rights of people are not pardoned without sincere repentance and compensation to the aggrieved.(1/1636)
1275 - وعنه رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ العمرة إلى العمرة
كفارة لما بينهما والحج المبرور ليس له جزاء إلا الجنة ] متفق عليه
1275. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "(The performance of) `Umrah is an expiation for the sins committed between it and the previous `Umrah; and the reward of Hajj Mabrur (i.e., one accepted) is nothing but Jannah.''
[Al-Bukhari and Muslim].
Commentary: This Hadith tells us that the merit of `Umrah is that it is an expiation for sins. But this, too, is an expiation for minor sins. `Umrah includes assuming Ihram, circumambulation of Ka`bah, going between As-Safa and Al-Marwah and Halq or Taqsir (shaving of head or cutting hair). Whether or not `Umrah is an obligation like Hajj is arguable among the `Ulama'. Some people, like Imam As-Shafi`i, hold that it is obligatory; others like the followers of the Hanafi school of thought regard it Sunnah Mu`akkadah; still others think it to be voluntary. Imam Al-Bukhari is inclined to the first view which is also endorsed by sayings of some Companions of the Prophet (PBUH) about which some Muhaddithun (scholars of Hadith) have even claimed that these sayings are Mausul, the chain of narrators reaches up to the Prophet (PBUH). (For further details, please see Fath Al-Bari.) Otherwise, the view that it is non-obligatory is preferable.(1/1637)
1276 - وعن عائشة رضي الله عنها قالت قلت : يا رسول الله نرى الجهاد أفضل العمل أفلا نجاهد ؟ فقال : [ لكن أفضل الجهاد حج مبرور ] رواه البخاري
1276. `Aishah (May Allah be pleased with her) reported: I said: "O Messenger of Allah! We consider Jihad as the best deed, should we not then go for Jihad?'' The Messenger of Allah (PBUH) said, "The best Jihad for you women is Hajj Mabrur (i.e., one accepted by Allah).''
[Al-Bukhari].
Commentary: In ordinary circumstances, Hajj is the best of Jihad for women because in Islam, politics, economy, government, military affairs etc., come in the purview of men and men alone. Women are exempted from all such matters. However, in case of war, if the need arises, women can be engaged for supply of food, first-aid of the wounded etc., on the internal front, provided they can do such works without crossing the bounds of the Islamic-type veil. But imparting military training to women and dispatching them to war front are sheer imitations of the western nations for which there is no scope in the teachings of Islam. This Hadith also confirms this view.(1/1638)
1277 - وعنها رضي الله عنها أن رسول الله صلى الله عليه و سلم قال : [ ما من يوم أكثر من أن يعتق الله فيه عبدا من النار من يوم عرفة ] رواه مسلم
1277. `Aishah (May Allah be pleased with her) reported: The Messenger of Allah (PBUH) said, "There is no day on which Allah sets free more slaves from Hell than He does on the Day of `Arafah.''
[Muslim].
Commentary: Almighty Allah emancipates most of His slaves, both men and women from the Hell-fire on this great day. Millions of pilgrims, who by virtue of their sincere repentance, try to seek the Pleasure of Allah certainly stand to earn Allah's Pardon for their sins and thereby emancipation from the Hell-fire. May Allah grant us this grace of His.(1/1639)
1278 - وعن ابن عباس رضي الله عنه أن النبي صلى الله عليه و سلم قال : [ عمرة في رمضان تعدل حجة أو حجة معي ] متفق عليه
1278. Ibn `Abbas (May Allah be pleased with them) reported: The Prophet (PBUH) said, "(The performance of) `Umrah during Ramadan is equal to Hajj (pilgrimage).'' Or said, "Equal to the performance of Hajj with me.''
[Al-Bukhari and Muslim].
Commentary: "Equal to the performance of Hajj'' means the return and reward to which Hajj is eligible. It does not mean that it will serve as a substitute for Hajj and absolve one from the need to perform it. This distinction of `Umrah in the month of Ramadan is perhaps for the reason, that in this way two acts of worship are combined at one time.(1/1640)
1279 - وعنه رضي الله عنه أن امرأة قالت : يا رسول الله إن فريضة الله على عباده في الحج أدركت أبي شيخا كبيرا لا يثبت على الراحلة أفأحج عنه ؟ قال : [ نعم ] متفق عليه
1279. Ibn `Abbas (May Allah be pleased with them) reported: A woman came to the Messenger of Allah (PBUH) and said, "Allah's obligation upon His slaves has become obligatory on my father in his old age. My father is very old and incapable of riding. May I perform Hajj on his behalf?'' He (PBUH) said, "Yes.''
[Al-Bukhari and Muslim].
Commentary: "Hajj has become obligatory in old age'' means that when Allah has made Hajj obligatory, at that time, her father had attained old age, or he came to possess the means in his old age which made him liable for Hajj, but he is not capable of undertaking the journey because of his poor health. In such cases, the Prophet (PBUH) has granted them permission for Hajj by representation. But we learn from other Ahadith that Hajj by representation can only be done through such a person who has already performed Hajj. Similarly, if a person of means dies without performing Hajj, it is essential that Hajj is performed on his behalf; otherwise, he will be answerable for this omission. This formula does not apply to parents who have died in poverty because they were not liable for it. If someone does it for the sake of reward, he will be hopefully granted the reward of voluntary Hajj.(1/1641)
1280 - وعن لقيط بن عامر رضي الله عنه أنه أتى النبي صلى الله عليه و سلم فقال : إن أبي شيخ كبير لا يستطيع الحج ولا العمرة ولا الظعن ؟ قال : [ حج عن أبيك واعتمر ] رواه أبو داود والترمذي وقال حديث حسن صحيح
1280. Laqit bin `Amir (May Allah be pleased with him) reported: I came to the Prophet (PBUH) and said: "My father is a very old man and does not have strength to perform Hajj (pilgrimage) or `Umrah or to undertake the journey.'' The Prophet (PBUH) said, "Perform Hajj and `Umrah on behalf of your father.''
[Abu Dawud and At-Tirmidhi].
Commentary: This Hadith also stresses permission of Hajj through representative where a person is not capable of doing it. But it is essential that the representative agent must have already performed Hajj.(1/1642)
1281 - وعن السائب بن يزيد رضي الله عنه قال : حج بي مع رسول الله صلى الله عليه و سلم في حجة الوداع وأنا ابن سبع سنين . رواه البخاري
1281. As-Sai'b bin Yazid (May Allah be pleased with him) reported: I was seven years old when I was taken to perform Hajj (pilgrimage). This was during the time the Messenger of Allah (PBUH) performed the Hajjat-ul-Wada` (Farewell Pilgrimage).
[Al-Bukhari].
Commentary: This Hadith points out the fact that it is permissible to take children to Hajj. The reward of their Hajj will be given to their parents. But when after attaining maturity the child becomes liable for Hajj, it will be necessary for him to perform it again because the one he has performed in childhood, will not be sufficient for him. The reason behind taking children to Hajj is to teach them how to perform this obligation.(1/1643)
1282 - وعن ابن عباس رضي الله عنهما أن النبي صلى الله عليه و سلم لقي ركبا بالروحاء فقال : [ من القوم ؟ ] قالوا : المسلمون . قالوا : من أنت ؟ قال : [ رسول الله ] فرفعت امرأة صبيا فقالت : ألهذا حج ؟ قال : [ نعم ولك أجر ] رواه مسلم
1282. Ibn `Abbas (May Allah be pleased with them) reported: The Prophet (PBUH) came across a caravan at Ar-Rauha' and asked who the people in the caravan were. They replied that they were Muslims. They asked: "Who are you?'' He (PBUH) said, "I am the Messenger of Allah.'' Then a woman lifted up a boy to him and asked: "Would this child be credited with having performed the Hajj (pilgrimage)?'' Whereupon he (PBUH) said, "Yes, and you will have a reward.''
[Muslim].(1/1644)
1283 - وعن أنس رضي الله عنه أن رسول الله صلى الله عليه و سلم حج على رحل وكانت زاملته . رواه البخاري
1283. Anas (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) performed the pilgrimage on an unsaddled camel which also carried his provisions (i.e., his Zamilah).
[Al-Bukhari].
Commentary: "Zamilah'' is a mount like a horse, mule etc., on which luggage is loaded while travelling. What it means here is that the Prophet (PBUH) travelled for Hajj on such a mount on which he kept his provision for the journey also. In other words, it was his Zamilah as well. This incident happened during Hajjat-ul-Wada` (Farewell Pilgrimage). This Hadith shows the Prophet's total humility and humbleness and his disregard for the life of the world.(1/1645)
1284 - وعن ابن عباس رضي الله عنهما قال : كانت عكاظ ومجنة وذو المجاز أسواقا في الجاهلية فتأثموا أن يتجروا في المواسم فنزلت ( البقرة 198 ) : { ليس عليكم جناح أن تبتغوا فضلا من ربكم } في مواسم الحج . رواه البخاري
1284. Ibn `Abbas (May Allah be pleased with them) reported: Ukaz, Mijannah and Dhul-Majaz were markets during the pre-Islamic period. The Companions disliked trading there till the following Ayat of the Noble Qur'an were revealed: "There is no sin on you if you seek the Bounty of your Rubb (during pilgrimage by trading)...'' (2:198)
[Al-Bukhari].
Commentary: The Companions of the Prophet (PBUH) considered trade and commerce during the months of Hajj as sinful because they thought that trade had a sort of resemblance with the bazaars which were arranged on the occasion of Hajj in the pre-Islamic period. Through the Ayah quoted in this Hadith, Almighty Allah removed their misunderstanding. Therefore, trade and commerce on this occasion do not violate the Hajj and `Umrah. This is however, only a permission. If one wants to earn reward in the Hereafter through his utmost devotion to Allah, it is more meritorious to avoid commercial activities and wholeheartedly concentrate on the remembrance of Allah and His worship.(1/1646)
11- كتاب الجهاد
Book Eleven: The Book of Jihad(1/1647)
234 - باب(1/1648)
قال الله تعالى ( التوبة 36 ) : { وقاتلوا المشركين كافة كما يقاتلونكم كافة واعلموا أن الله مع المتقين }
وقال تعالى ( البقرة 216 ) : { كتب عليكم القتال وهو كره لكم وعسى أن تكرهوا شيئا وهو خير لكم وعسى أن تحبوا شيئا وهو شر لكم والله يعلم وأنتم لا تعلمون }
وقال تعالى ( التوبة 41 ) : { انفروا خفافا وثقالا وجاهدوا بأموالكم وأنفسكم في سبيل الله }
وقال تعالى ( التوبة 111 ) : { إن الله اشترى من المؤمنين أنفسهم وأموالهم بأن لهم الجنة يقاتلون في سبيل الله فيقتلون ويقتلون وعدا عليه حقا في التوراة والإنجيل والقرآن ومن أوفى بعهده من الله فاستبشروا ببيعكم الذي بايعتم به وذلك هو الفوز العظيم }
وقال تعالى ( النساء 95 ، 96 ) : { لا يستوي القاعدون من المؤمنين غير أولي الضرر والمجاهدون في سبيل الله بأموالهم وأنفسهم فضل الله المجاهدين على القاعدين درجة وكلا وعد الله الحسنى وفضل الله المجاهدين على القاعدين أجرا عظيما : درجات منه ومغفرة ورحمة وكان الله غفورا رحيما }
وقال تعالى ( الصف 10 - 13 ) : { يا أيها الذين آمنوا هل أدلكم على تجارة تنجيكم من عذاب أليم ؟ تؤمنون بالله ورسوله وتجاهدون في سبيل الله بأموالكم وأنفسكم ذلكم خير لكم إن كنتم تعلمون : يغفر لكم ذنوبكم ويدخلكم جنات تجري من تحتها الأنهار ومساكن طيبة في جنات عدن ذلك الفوز العظيم وأخرى تحبونها : نصر من الله وفتح قريب وبشر المؤمنين } والآيات في الباب كثيرة مشهورة
وأما الأحاديث في فضل الجهاد فأكثر من أن تحصر فمن ذلك :(1/1649)
Allah, the Exalted, says:
"And fight against the Mushrikun (polytheists, pagans, idolaters, disbelievers in the Oneness of Allah) collectively as they fight against you collectively. But know that Allah is with those who are Al-Muttaqun (the pious).'' (9:36)
"Jihad (holy fighting in Allah's Cause) is ordained for you (Muslims) though you dislike it, and it may be that you dislike a thing which is good for you and that you like a thing which is bad for you. Allah knows but you do not know.'' (2:216)
"March forth, whether you are light (being healthy, young and wealthy) or heavy (being ill, old and poor), and strive hard with your wealth and your lives in the Cause of Allah'' (9:41)
"Verily, Allah has purchased of the believers their lives and their properties for (the price) that theirs shall be the Jannah. They fight in Allah's Cause, so they kill (others) and are killed. It is a promise in truth which is binding on Him in the Taurat (Torah) and the Injeel (Gospel) and the Qur'an. And who is truer to his covenant than Allah? Then rejoice in the bargain which you have concluded. That is the supreme success.'' (9:111)
"Not equal are those of the believers who sit (at home), except those who are disabled (by injury or are blind or lame), and those who strive hard and fight in the Cause of Allah with their wealth and their lives. Allah has preferred in grades those who strive hard and fight with their wealth and their lives above those who sit (at home). Unto each, Allah has promised good (Jannah), but Allah has preferred those who strive hard and fight, above those who sit (at home) by a huge reward. Degrees of (higher) grades from Him, and forgiveness and mercy. And Allah is Ever Oft-Forgiving, Most Merciful.'' (4:95, 96)
"O you who believe! Shall I guide you to a trade that will save you from a painful torment? That you believe in Allah and His Messenger (Muhammad (PBUH)), and that you strive hard and fight in the Cause of Allah with your wealth and your lives: that will be better for you, if you but know! (If you do so) He will forgive you your sins, and admit you into Gardens under which rivers flow, and pleasant dwellings in `Adn (Eden) Jannah; that is indeed the great success. And also (He will give you) another (blessing) which you love: help from Allah (against your enemies) and a near victory. And give glad tidings (O Muhammad (PBUH)) to the believers.'' (61:10-13)
The Qur'anic Ayat relating to the subject under study are many. The Ahadith are also many; these include the following:(1/1649)
1285 - عن أبي هريرة رضي الله عنه قال : سئل رسول الله صلى الله عليه و سلم أي العمل أفضل ؟ قال : [ إيمان بالله ورسوله ] قيل : ثم ماذا ؟ قال : [ الجهاد في سبيل الله ] قيل : ثم ماذا ؟ قال : [ حج مبرور ] متفق عليه
1285. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) was asked, "Which deed is the best?'' He (PBUH) replied, "Faith in Allah and His Messenger.'' He (PBUH) was asked, "What is next?'' He (PBUH) replied, "Jihad (holy fighting) in the Cause of Allah.'' Then he was asked: "What is after that (in goodness)?'' He (PBUH) replied, "Hajj Mabrur (which is accepted by Allah).''
[Al-Bukhari and Muslim].
Commentary: This Hadith has already been mentioned. See Hadith No. 1274. Different acts have been regarded more meritorious in different Ahadith. For this reason, some scholars have performed the justification that the word mun "whoever" is the keynote in such cases. That is, such and such acts come in the category of eminent acts or they have been mentioned with reference to circumstances and time or place. For instance, at certain times or at certain places or for certain persons, performing Salat in the early prescribed hours is more meritorious, or Hajj through representative or Jihad is more meritorious, etc.
Some scholars are of the opinion that the eminence of different acts has been stressed keeping the person addressed in view.
Linguistically, the word "Hajj'' means `journey to a place one respects'. Technically, it means `journey to Makkah in order to perform the pilgrimage rites.' The word "Mabrur'' is from "Birr'' meaning obedience, piety, but it signifies here an act which is done sincerely without committing a sin.(1/1650)
1286 - وعن ابن مسعود رضي الله عنه قال قلت : يا رسول الله أي العمل أحب إلى الله تعالى ؟ قال : [ الصلاة على وقتها ] قلت : ثم أي ؟ قال : [ بر الوالدين ] قلت : ثم أي ؟ قال : [ الجهاد في سبيل الله ] متفق عليه
1286. Ibn Mas`ud (May Allah be pleased with him) reported: I asked the Messenger of Allah (PBUH): "Which action is dearest to Allah?'' He (PBUH) replied, "Performing As-Salat (the prayer) at its earliest fixed time.'' I asked, "What is next (in goodness)?'' He (PBUH) said, "Kindness towards parents.'' I asked, "What is next (in goodness)?'' He (PBUH) said, "To participate in Jihad in the Cause of Allah.''
[Al-Bukhari and Muslim].
Commentary: This Hadith has already been mentioned. See Commentary on Hadith No. 314. Imam Al-Qurtubi says that the Prophet (PBUH) mentioned these three deeds in particular because they are a sign of other acts of obedience: He who does not perform a Salat at its prescribed time, without a valid reason, and delays it beyond its time fully knowing that it is a light but highly rewarding work, is bound to neglect the other good deeds. One who does not treat his parents nicely, in spite of the fact that he knows that they have the greatest rights over him, is bound to treat others in a less proper manner. One who does not wage Jihad against the infidels, although he is fully aware that they are avowed enemies of Islam, he is bound to give up fighting against people who are guilty of sins and impious acts.(1/1651)
1287 - وعن أبي ذر رضي الله عنه قال : قلت يا رسول الله أي العمل أفضل ؟ قال : [ الإيمان بالله والجهاد في سبيله ] متفق عليه
1287. Abu Dharr (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) was asked: "Which deed is the best?'' He (PBUH) replied, "Faith in Allah and Jihad (fighting, struggle) in the Cause of Allah.''
[Al-Bukhari and Muslim].(1/1652)
1288 - وعن أنس رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ لغدوة في سبيل
الله أو روحة خير من الدنيا وما فيها ] متفق عليه
1288. Anas (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "Verily! Setting out in the early morning or in the evening in order to fight in Allah's way is better than the world and what it contains.''
[Al-Bukhari and Muslim].
Commentary: The Hadith points out the superiority of fighting in the way of Allah. The moment one fights for Allah's sake, be it in the early morning or the evening, is better than the world and all that is in it. The reason is that the world as well as what it possesses is transitory while the Hereafter is everlasting and eternal. Can anything that is temporary be a match for what is eternal?(1/1653)
1289 - وعن أبي سعيد الخدري رضي الله عنه قال : أتى رجل رسول الله صلى الله عليه و سلم فقال : أي الناس أفضل ؟ قال : [ مؤمن يجاهد بنفسه وماله في سبيل الله ] قال : ثم من ؟ قال : [ مؤمن في شعب من الشعاب يعبد الله ويدع الناس من شره ] متفق عليه
1289. Abu Sa`id Al-Khudri (May Allah be pleased with him) reported: A man came to the Messenger of Allah (PBUH) and said, "Who is the best among men?'' He (PBUH) replied, "A believer who strives in the way of Allah with his wealth and life.'' The man asked again, "Who is next to him (in excellence)?'' He (PBUH) said, "Next to him is a man who is engaged in worshipping his Rubb in a mountain valley, leaving the people secure from his mischief.''
[Al-Bukhari and Muslim].
Commentary: This Hadith has already been mentioned. See Commentary on Hadith No. 598. It brings into focus the excellence of fighting Jihad with one's wealth and life for the sake of Allah.(1/1654)
1290 - وعن سهل بن سعد رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ رباط يوم في سبيل الله خير من الدنيا وما عليها وموضع سوط أحدكم من الجنة خير من الدنيا وما عليها والروحة يروحها العبد في سبيل الله تعالى أو الغدوة خير من الدنيا وما عليها ] متفق عليه
1290. Sahl bin Sa`d (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "Observing Ribat (e.g., guarding the Islamic frontier for the sake of Allah) for a single day is far better than the world and all that it contains. A place in Jannah as small as the whip of your horse is far better than the world and all that it contains. An endeavour (fighting) in the Cause of Allah in the evening or in the morning is far better than the world and all that it contains.''
[Al-Bukhari and Muslim].
Commentary: This Hadith highlights the excellence of observing Ribat and fighting in the way of Allah. It also highlights the insignificance of this world and the great reward in the Hereafter which can be attained through Jihad.(1/1655)
1291 - وعن سلمان رضي الله عنه قال سمعت رسول الله صلى الله عليه و سلم يقول : [ رباط يوم وليلة خير من صيام شهر وقيامه وإن مات فيه جري عليه عمله الذي كان يعمل وأجري عليه رزقه وأمن الفتان ] رواه مسلم
1291. Salman (May Allah be pleased with him) reported: I heard the Messenger of Allah (PBUH) as saying, "Observing Ribat in the way of Allah for a day and a night is far better than observing Saum (fasting) for a whole month and standing in Salat (prayer) in all its nights. If a person dies (while performing this duty), he will go on receiving his reward for his meritorious deeds perpetually, and he will be saved from Al-Fattan.''
[Muslim].
Commentary: Good deeds of a Muslim who dies or is martyred on the frontier will perpetuate and will be credited to his account till the Day of Resurrection; and like all other martyrs, sustenance will be provided to him even after his death. As Allah says: `Think not of those as dead who are killed in the way of Allah. Nay, they are alive, with their Rubb, and they have provision.'' (3:169)
"Al-Fattan'' here means the interrogation in the grave which the two angels Munkir and Nakir will conduct. Some religious scholars said that observing Ribat serves the purpose of safeguarding religion and Islamic territories, while fastings benefit only the person who performs it. It is a great trial which everyone has to pass through. But one who is a Mu'min (righteous Muslim) goes through it easily by the Grace of Allah, and he will answer all the questions correctly.(1/1656)
1292 - وعن فضالة بن عبيد رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ كل
ميت يختم على عمله إلا المرابط في سبيل الله فإنه ينمى له عمله إلى يوم القيامة ويؤمن فتنة القبر ] رواه أبو داود والترمذي وقال حديث حسن صحيح
1292. Fadalah bin `Ubaid (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "The actions of every dead person come to a halt with his death except the one who is on the frontier in Allah's way (i.e., observing Ribat). This latter's deeds will be made to go on increasing for him till the Day of Resurrection, and he will be secure from the trials in the grave.''
[Abu Dawud and At-Tirmidhi].
Commentary: This Hadith also mentions the merits of Jihad, especially of defending the frontiers (i.e., Ribat), as is mentioned in the preceding Ahadith.(1/1657)
1293 - وعن عثمان رضي الله عنه قال سمعت رسول الله صلى الله عليه و سلم يقول : [ رباط يوم في سبيل الله خير من ألف يوم فيما سواه من المنازل ] رواه الترمذي وقال حديث حسن صحيح
1293. `Uthman (May Allah be pleased with him) reported: I heard the Messenger of Allah (PBUH) saying: "Spending a day on the frontier in Allah's way is better than one thousand days in any other place.''
[At-Tirmidhi].(1/1658)
1294 - وعن أبي هريرة رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ تضمن الله لمن خرج في سبيله لا يخرج إلا جهاد في سبيلي وإيمان بي وتصديق برسلي فهو ضامن علي أن أدخله الجنة أو أرجعه إلى منزله الذي خرج منه بما نال من أجر أو غنيمة والذي نفس محمد بيده ما من كلم يكلم في سبيل الله إلا جاء يوم القيامة كهيئته يوم كلم لونه لون دم وريحه ريح مسك والذي نفس محمد بيده لولا أن أشق على المسلمين ما قعدت خلاف سرية تغزو في سبيل الله أبدا ولكن لا أجد سعة فأحملهم ولا سعة ويشق عليهم أن يتخلفوا عني والذي نفس محمد بيده لوددت أن أغزو في سبيل الله فأقتل ثم أغزو فأقتل ثم أغزو فأقتل ] رواه مسلم وروى البخاري بعضه
[ الكلم ] : الجرح
1294. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "Allah guarantees that he who goes out to fight in His way believing in Him and affirming the truth of His Messenger, will either be admitted to Jannah or will be brought back to his home (safely) from where he has set out, with whatever reward or share of booty he may have gained. By Him in Whose Hand Muhammad's soul is, if a person is wounded in the way of Allah, he will come on the Day of Resurrection with his wound in the same condition as it was on the day when he received it; its colour will be the colour of blood but its smell will be the smell of musk. By Him in Whose Hand Muhammad's soul is, if it were not to be too hard upon the Muslims, I would not lag behind any expedition to fight in the Cause of Allah, but I have neither abundant means to provide them conveyance (horses) nor all other Muslims have it, and it will be hard on them to remain behind when I go forth (for Jihad). By Him in Whose Hand Muhammad's soul is, I love to fight in the way of Allah and get killed, to fight again and get killed and to fight again and get killed.''
[Muslim].
Commentary:
1. Besides the merit of Jihad, this Hadith mentions the distinction of that Mu'min (righteous Muslim) who is wounded on the battlefield. It tells us that he will be so resurrected on the Day of Resurrection as if he was wounded on that day. Blood will be dripping from his body which will be emitting the fragrance of musk. This condition will show the distinction and majesty of the Mujahid (warrior in the way of Allah) on the Day of Judgement.
2. It also mentions the kindness and mercy which the Prophet (PBUH) cherished for his Ummah.
3. It also mentions the Prophet's passion for Jihad which is evident from the repeated expression of his desire for martyrdom - in fact an endless series of life for performing it again and again for the sake of Allah. A similar desire is also made by other martyrs. They pray to Allah that they be restored to life so that they can lay down their life again and again for His sake.(1/1659)
1295 - وعنه رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ ما من مكلوم يكلم في سبيل الله إلا جاء يوم القيامة وكلمه يدمى اللون لون دم والريح ريح مسك ] متفق عليه
1295. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "Whoever is wounded while fighting in the way of Allah, will come on the Day of Resurrection with blood oozing from his wound having the colour of blood but with the fragrance of musk.''
[Al-Bukhari and Muslim].(1/1660)
1296 - وعن معاذ رضي الله عنه عن النبي صلى الله عليه و سلم قال : [ من قاتل في سبيل الله من رجل مسلم فواق ناقة وجبت له الجنة ومن جرح جرحا في سبيل الله أو نكب نكبة فإنها تجيء يوم القيامة كأغزر ما كانت لونها الزعفران وريحها كالمسك ] رواه أبو داود والترمذي وقال حديث صحيح
1296. Muadh (May Allah be pleased with him) reported: The Prophet (PBUH) said, "Jannah becomes incumbent for a Muslim who fights for the Cause of Allah for a period as long as the time between two consecutive turns of milking a she-camel. He who receives a wound or a bruise in the Cause of Allah will appear on the Day of Resurrection as fresh as possible, its colour will be the colour of saffron and its fragrance will be that of musk.''
[At-Tirmidhi and Abu Dawud].
Commentary: "Fawaq'' is the period that intervenes between two consecutive turns of milking a she-camel. It is a very short interval and is an allusion to a very short period that one may spend in Jihad. Even Jihad for such a short time is so meritorious that his entitlement to Jannah is ensured by it, provided the Mujahid is sincere in his intention and his past conduct is free from major sins and encroachment on the rights of others.(1/1661)
1297 - وعن أبي هريرة رضي الله عنه قال : مر رجل من أصحاب رسول الله صلى الله عليه و سلم بشعب فيه عيينة من ماء عذبة فأعجبته فقال لو اعتزلت الناس فأقمت في هذا الشعب ولن أفعل حتى أستأذن رسول الله صلى الله عليه و سلم فذكر ذلك لرسول الله صلى الله عليه و سلم فقال : [ لا تفعل فإن مقام أحدكم في سبيل الله أفضل من صلاته في بيته سبعين عاما ألا تحبون أن يغفر الله لكم ويدخلكم الجنة ؟ اغزوا في سبيل الله من قاتل في سبيل الله فواق ناقة وجبت له الجنة ] رواه الترمذي وقال حديث حسن
[ الفواق ] : ما بين الحلبتين
1297. Abu Hurairah (May Allah be pleased with him) reported: One of the Prophet's Companions came upon a valley containing a rivulet of fresh water and was delighted by it. He reflected: `I wish to withdraw from people and settle in this valley; but I won't do so without the permission of the Messenger of Allah (PBUH).' This was mentioned to the Messenger of Allah (PBUH) and he said (to the man), "Do not do that, for when any of you remains in Allah's way, it is better for him than performing Salat (prayer) in his house for seventy years. Do you not wish that Allah should forgive you and admit you to Jannah? Fight in Allah's way, for he who fights in Allah's Cause as long as the time between two consecutive turns of milking a she-camel, will be surely admitted to Jannah.''
[At-Tirmidhi].
Commentary: This Hadith brings out two important points:
First, Jihad is far superior than voluntary Salat. This is perfectly true because the benefit of Salat is restricted to the one who performs it while the benefits of Jihad reach a vast number of people because it is to safeguard the religion, raise the flag of Islam high and safeguard the Islamic territories. But it is only possible when there is a general proclamation for Jihad and there is such a severe fight that it is not permissible for anyone to stay behind; that is to say, it becomes obligatory. In the ordinary circumstances, when a general proclamation for Jihad is not made, the voluntary Salat, is the best of all acts of worship. Second, the Companions of the Prophet (PBUH) did not do anything without the permission of the Prophet (PBUH).(1/1662)
1298 - وعنه رضي الله عنه قال قيل : يا رسول الله ما يعدل الجهاد في سبيل الله ؟ قال : [ لا تستطيعونه ] فأعادوا عليه مرتين أو ثلاثا كل ذلك يقول : [ لا تستطيعونه ] ثم قال : [ مثل المجاهد في سبيل الله كمثل الصائم القائم القانت بآيات الله لا يفتر من صلاة ولا صيام حتى يرجع المجاهد في سبيل الله ] متفق عليه . وهذا لفظ مسلم
وفي رواية البخاري : أن رجلا قال : يا رسول الله دلني على عمل يعدل الجهاد . قال : [ لا أجده ] ثم قال : [ هل تستطيع إذا خرج المجاهد أن تدخل مسجدك فتقوم ولا تفتر وتصوم ولا تفطر ؟ ] فقال : ومن يستطيع ذلك
1298. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) was asked: "What other good deed could be an equivalent of Jihad in the way of Allah?'' He (PBUH) replied, "You do not have the strength to do it.'' (The narrator said:) The question was repeated twice or thrice, but every time he (PBUH) answered, "You do not have the strength to do it.'' Then he (PBUH) said, "One who goes out for Jihad in the Cause of Allah is like a person who observes Saum (fasting), stands in Salat (prayer) constantly, recites the Ayat of the Qur'an and does not exhibit any lassitude in fasting and prayer until the participant of Jihad in the way of Allah returns.''
[Al-Bukhari and Muslim].
Commentary: "Alqanit'' signifies one who makes recitation of the Ayat of the Noble Qur'an with the fear of Allah and humility, or is submissive and obedient to the Commands of Allah. The example cited here means that so long a Mujahid is engaged in Jihad, he is like a person who keeps himself occupied in Salat at night and observes Saum in the day time. The action of such a person can be equal in reward to the conduct of a Mujahid. Thus, in special situations Jihad is the most meritorious act. A worshipper cannot attain that reward for his worship which a Mujahid achieves in Jihad.(1/1663)
1299 - وعنه رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ من خير معاش الناس لهم رجل ممسك بعنان فرسه في سبيل الله يطير على متنه كلما سمع هيعة أو فزعة طار على متنه يبتغي القتل أو الموت مظانه أو رجل في غنيمة أو شعفة من هذه الشعف أو بطن واد من هذه الأودية يقيم الصلاة ويؤتي الزكاة ويعبد ربه حتى يأتيه اليقين ليس من الناس إلا في خير ] رواه مسلم
1299. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "The best life is that of the man who holds his horse's rein in Allah's way and flies on its back to the places from whence he hears a war cry or the clatter of arms, seeking martyrdom or slaughter on the battlefield; or that of a person who goes to stay on the top of the hill or in a valley, and there he performs Salat (prayer), pays the Zakat and worships his Rubb till death overtakes him. He has no concern with the affairs of anyone except the doing of good.''
[Muslim].
Commentary: This Hadith has already been mentioned. See Commentary on Hadith No. 609. Besides highlighting the distinction of the Mujahid, this Hadith mentions the excellence of that person who leaves the cities when they are plagued with mischief and retreats to the valleys or hills and protects his Faith by flock-keeping and devotes himself to the obedience of Allah, adherence to His Commands and His worship. One of his outstanding qualities is that he does what is beneficial to the people and he does nothing which causes harm to anyone.(1/1664)
1300 - وعنه رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ إن في الجنة مائة درجة أعدها الله للمجاهدين في سبيل الله ما بين الدرجتين كما بين السماء والأرض ] رواه البخاري
1300. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "In Jannah there are a hundred grades which Allah has prepared for those who fight in His Cause; and the distance between any two of those grades is like the distance between the heaven and the earth.''
[Al-Bukhari].
Commentary: This Hadith also tells us about the distinction of Mujahid in the Hereafter and their elevation to high position.(1/1665)
1301 - وعن أبي سعيد الخدري رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ من رضي بالله ربا وبالإسلام دينا وبمحمد رسولا وجبت له الجنة ] فعجب لها أبو سعيد فقال : أعدها علي يا رسول الله فأعادها عليه ثم قال : [ وأخرى يرفع الله بها العبد مائة درجة في الجنة ما بين كل درجتين كما بين السماء والأرض ] قال : وما هي يا رسول الله ؟ قال : [ الجهاد في سبيل الله الجهاد في سبيل الله ] رواه مسلم
1301. Abu Sa`id Al-Khudri (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "If anyone is pleased with Allah as his Rubb, with Islam as his religion and with Muhammad (PBUH) as (Allah's) Messenger, surely, he will be entitled to enter Jannah.'' Abu Sa`id was delighted with this and requested the Messenger of Allah (PBUH) to repeat it. He (PBUH) repeated it again and then said, "There is also another act by which Allah will elevate the position of a (pious believing) slave in Jannah to a grade one hundred degrees higher. And the distance between any two grades is equal to the distance between heaven and earth.'' He asked the Messenger of Allah (PBUH) what it was and he ((PBUH)) replied, "Jihad in the way of Allah; Jihad in the way of Allah.''
[Muslim].
Commentary: We learn from this Hadith that the people who will be sent to Jannah will be ranked there differently according to this merits of their deeds. There will be innumerable positions in Jannah and Mujahid will have a hundred of them.(1/1666)
1302 - وعن أبي بكر بن أبي موسى الأشعري قال سمعت أبي رضي الله عنه وهو بحضرة العدو يقول قال رسول الله صلى الله عليه و سلم : [ إن أبواب الجنة تحت ظلال السيوف ] فقام رجل رث الهيئة فقال : يا أبا موسى أأنت سمعت رسول الله صلى الله عليه و سلم يقول هذا ؟ قال : نعم فرجع إلى أصحابه فقال : أقرأ عليكم السلام ثم كسر جفن سيفه فألقاه ثم مشى بسيفه إلى العدو فضرب به حتى قتل . رواه مسلم
1302. Abu Bakr bin Abu Musa Al-Ash`ari reported: I heard my father saying in the presence of the enemy: The