1305 - وعن ابن عباس رضي الله عنهما قال سمعت رسول الله صلى الله عليه و سلم يقول : [ عينان لا تمسهما النار : عين بكت من خشية الله وعين باتت تحرس في سبيل الله ] رواه الترمذي وقال حديث حسن
1305. Ibn `Abbas (May Allah be pleased with them) reported: I heard the Messenger of Allah (PBUH) saying, "Two eyes will never be touched by the fire of Hell; an eye which weeps out of Fear of Allah and an eye which spends the night in guarding in the Cause of Allah .''
[At-Tirmidhi].
Commentary: This Hadith tells us about the eminence of the person who weeps out of Fear of Allah and also brings into prominence the distinction of the Mujahid who keeps a vigil during Jihad.(1/1670)
1306 - وعن زيد بن خالد رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ من جهز غازيا في سبيل الله فقد غزا ومن خلف غازيا في أهله بخير فقد غزا ] متفق عليه
1306. Zaid bin Khalid (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "He who equips a Ghazi (fighter) in the way of Allah is as if he has taken part in the fighting himself; and he who looks after the dependants of a Ghazi in his absence, is as if he has taken part in the fighting himself.''
[Al-Bukhari and Muslim].
Commentary: This Hadith tells us about the mutual help of the Muslims and the reward of their cooperation with one another. To provide the needs of Jihad of a Mujahid and to arrange for the protection, supervision and requirements of the family of a Mujahid during his absence from home due to Jihad is as good as participation in Jihad. Those who help the Mujahid in this manner will have the same reward to which the Mujahid is entitled.(1/1671)
1307 - وعن أبي أمامة رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ أفضل الصدقات ظل فسطاط في سبيل الله ومنيحة خادم في سبيل الله أو طروقة فحل في سبيل الله ] رواه الترمذي وقال حديث حسن صحيح
1307. Abu Umamah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "The best of charities is to provide canopy in the Cause of Allah, to pay wages to a servant in the way of Allah, and to provide a camel in the way of Allah (to be used by a Mujahid).''
[At-Tirmidhi].
Commentary: Here, the word canopy (tent) stands for a covered canopy tent which can provide a Mujahid with shade for peace and comfort, and "pay wages'' means to provide a servant who can help and serve him. "Fahl'' literally means camel and "Taruqah'' is that young she-camel which can bear offspring, that is a young healthy she-camel which can be of service to the Mujahid. What all this means is that such work is highly meritorious which can provide a Mujahid with comfort, power and food. Allah holds promise of a rich reward for it.(1/1672)
1308 - وعن أنس رضي الله عنه أن فتى من أسلم قال : يا رسول الله إني أريد الغزو وليس معي ما أتجهز . قال : [ ائت فلانا فإنه قد كان تجهز فمرض ] فأتاه فقال : إن رسول الله صلى الله عليه و سلم يقرئك السلام ويقول : أعطني الذي تجهزت به . قال : يا فلانة أعطيه الذي كنت تجهزت به ولا تحبسي عنه شيئا فوالله لا تحبسي منه شيئا فيبارك لك فيه . رواه مسلم
1308. Anas (May Allah be pleased with him) reported: A young man from the Aslam tribe said: "O Messenger of Allah! I would very much like to fight in the way of Allah but I do not have anything with which to equip myself for fighting.'' The Messenger of Allah (PBUH) said, "Go to so-and-so, for he had equipped himself (for fighting) but he fell ill.'' So, he (the young man) went to him and said: "The Messenger of Allah (PBUH) sends you his greetings and says that you should hand over to me the equipment that you have procured.'' The man said to his wife: "Give him the equipment which I have collected for myself and do not withhold anything from him. By Allah! Allah won't bless something you withheld (in this respect).''
[Muslim].
Commentary: This Hadith also stresses the fact that if a person is unable to take part in Jihad due to illness, for example, he should then provide such material to a Mujahid which is helpful for him in Jihad. If he does so, he will be eligible to the same reward which is due on Jihad. This would also be a source of increase and growth in his possessions. On the basis of this argument it has been stated that one should always intend to expend his possession on something noble. He who does not get the opportunity to expend it on what he had intended should direct that material towards some other noble purpose.(1/1673)
1309 - وعن أبي سعيد الخدري رضي الله عنه أن رسول الله صلى الله عليه و سلم بعث إلى بني لحيان فقال : [ لينبعث من كل رجلين أحدهما والأجر بينهما ] رواه مسلم
وفي رواية له : [ ليخرج من كل رجلين رجل ] ثم قال للقاعد : [ أيكم خلف الخارج في أهله وماله بخير كان له مثل نصف أجر الخارج ]
1309. Abu Sa`id Al-Khudri (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) sent an expedition to Banu Lahyan and said, "One man from every two should join the fighting force, and the reward will be shared amongst them equally.''
[Muslim].
Another narration in Muslim is: The Messenger of Allah (PBUH) said, "Let one of every two men go forth'', and added: "Whoever stays behind (and looks well after the family and the property of those who have joined the expedition) will get half the reward of the warrior.''
Commentary: "The reward will be shared amongst them equally'' or "will get half the reward'' signifies one and the same thing. Some people might mistakenly think that these two narrations of Sahih Muslim apparently contradict each other because they imply that he who takes part in Jihad and he who provides material to a Mujahid or looks after the family of a Mujahid in his absence from home would get equal reward. For this reason, some people have taken the word "half'' as superfluous thinking that some narrator has added it in the text on his own. But Al-Hafiz Ibn Hajar is of the opinion that after the acceptance of the credibility of this Hadith and the proofs furnished in this regard, it is unfair to ascribe addition of any word to the narrator. Its correct interpretation seems to be that when the total reward of it will be evenly distributed between the two, each of them will get the same amount of reward. Hence there is no contradiction in these two Ahadith.
This Hadith also tells us that Jihad is not an express obligation; and if one of the two persons takes part in Jihad, it will suffice for the other also. What can be inferred from this is that the others should take part in Jihad in such a manner that those who have wealth, should arrange for the military requirements of the Mujahidun and look after their families, and in case any Mujahid is martyred, they should provide financial help to his family if it does not have sufficient means for a respectable living. Similarly, people in other walks of life should also take part in Jihad in every possible manner.(1/1674)
1310 - وعن البراء رضي الله عنه قال : أتى النبي صلى الله عليه و سلم رجل مقنع بالحديد فقال : يا رسول الله أقاتل أو أسلم ؟ فقال : [ أسلم ثم قاتل ] فأسلم ثم قاتل فقتل فقال رسول الله صلى الله عليه و سلم : [ عمل قليلا وأجر كثيرا ] متفق عليه . وهذا لفظ البخاري
1310. Al-Bara (May Allah be pleased with him) reported: A man equipped with arms came to the Prophet (PBUH) and asked: "O Messenger of Allah! Should I go and fight or should I embrace Islam first?'' He (PBUH) replied, "Enter in the fold of Islam and then fight.'' He embraced Islam and fought until he was killed. Thereupon the Messenger of Allah (PBUH) said, "He accepted Islam for a short time but was rewarded much.''
[Al-Bukhari and Muslim].
Commentary: Sometimes Almighty Allah awards with His Grace and Mercy abundant reward even on small virtues. This Hadith also makes it absolutely clear that a person becomes eligible for reward for his good deeds after embracing the Faith. In the absence of Faith no virtue is acceptable to Allah.(1/1675)
1311 - وعن أنس رضي الله عنه أن النبي صلى الله عليه و سلم قال : [ ما أحد يدخل الجنة
يحب أن يرجع إلى الدنيا وله ما على الأرض من شيء إلا الشهيد يتمنى أن يرجع إلى الدنيا فيقتل عشر مرات لما يرى من الكرامة ] وفي رواية : [ لما يرى من فضل الشهادة ] متفق عليه
1311. Anas (May Allah be pleased with him) reported: The Prophet (PBUH) said, "No one who has entered Jannah will desire to return to this world even if he should be given all that the world contains, except a martyr. For he will yearn that he should return to the world and be killed ten times on account of the dignity that he will experience by virtue of his martyrdom.''
Another narration is: "On account of the excellence and distinction, he will experience as a result of martyrdom.''
[Al-Bukhari and Muslim].
Commentary: The distinction and high status which a martyr will get by virtue of his martyrdom will be such that he will desire to return to the world again and again to lay down his life for the sake of Allah. Except for the martyr, nobody else from the people in Jannah will desire to return to this world for any worldly thing.(1/1676)
1312 - وعن عبد الله بن عمرو بن العاص رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ يغفر الله للشهيد كل شيء إلا الدين ] رواه مسلم
وفي رواية له : [ القتل في سبيل الله يكفر كل شيء إلا الدين ]
1312. `Abdullah bin `Amr bin Al-`As (May Allah be pleased with them) reported: The Messenger of Allah (PBUH) said, "Allah forgives every sin of a martyr, except his debt.''
[Muslim].
Another narration in Muslim is: The Messenger of Allah (PBUH) said, "Being martyred in the Cause of Allah expiates for everything, except debt.''
Commentary: We learn from this Hadith that the rights of people will not be forgiven even by martyrdom, nor would major sins be pardoned. For the forgiveness of major sins one has to make sincere repentance.(1/1677)
1313 - وعن أبي قتادة رضي الله عنه أن رسول الله صلى الله عليه و سلم قام فيهم فذكر أن الجهاد في سبيل الله والإيمان بالله أفضل الأعمال فقام رجل فقال : يا رسول الله أرأيت إن قتلت في سبيل الله أتكفر عني خطاياي ؟ فقال رسول الله صلى الله عليه و سلم : [ نعم إن قتلت في سبيل الله وأنت صابر محتسب مقبل غير مدبر ] ثم قال رسول الله صلى الله عليه و سلم : [ كيف قلت ؟ ] قال : أرأيت إن قتلت في سبيل الله أتكفر عني خطاياي ؟ فقال رسول الله صلى الله عليه و سلم : [ نعم وأنت صابر محتسب مقبل غير مدبر إلا الدين فإن جبريل عليه السلام قال لي ذلك ] رواه مسلم
1313. Abu Qatadah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) stood up among his Companions and said, "Jihad in the way of Allah and belief in Allah (with all His Attributes) are the most meritorious of actions.'' A man stood up and said: "O Messenger of Allah! Inform me if I am killed in the way of Allah, will my sins be blotted out?'' The Messenger of Allah (PBUH) said, "Yes, in case you are killed in the way of Allah and you remained patient, hopeful of reward, and advancing forward without retracing back (i.e., while fighting).'' Then he said, "What was your question?'' He inquired again: "Inform me, if I am killed in the way of Allah, will all my sins be blotted out?'' The Messenger of Allah (PBUH) replied, "If you remained patient, hopeful of reward and always fought without turning your back upon enemy, everything, except debt, will be forgiven. Jibril has told me this.''
[Muslim].
Commentary: This Hadith tells us about the great merit and reward of martyrdom that it makes up for the shortcomings of the martyrs. This is, however, subject to four conditions which have been mentioned in the Hadith.
The rights of people, such as debt, will not be forgiven. Similarly, major sins will not be pardoned without sincere repentance. Some scholars are of the opinion that debt here means such debt which one does not pay in spite of the fact that he is able to pay it. Such debts which a debtor intends to pay but their payment has been delayed due to the lack of means for it and he dies before paying them, will be hopefully forgiven by the Grace and Mercy of Allah. There are other Ahadith which lend support to this view.(1/1678)
1314 - وعن جابر رضي الله عنه قال قال رجل : أين أنا يا رسول الله إن قتلت ؟ قال : [ في الجنة ] فألقى تمرات كن في يده ثم قاتل حتى قتل . رواه مسلم
1314. Jabir (May Allah be pleased with him) reported: A man asked the Messenger of Allah (PBUH): "Tell me where I will be if I am killed while fighting in the way of Allah?'' He (PBUH) replied, "In Jannah.'' The man threw away the few dates which he had in his hand, jumped into the battlefield and fought on till he was killed.
[Muslim]
Commentary: Sincere intention is bound to be rewarded by Jannah. Such people can be safely given the glad tidings of Jannah.(1/1679)
1315 - وعن أنس رضي الله عنه قال انطلق رسول الله صلى الله عليه و سلم وأصحابه حتى سبقوا المشركين إلى بدر وجاء المشركون فقال رسول الله صلى الله عليه و سلم : [ لا يقدمن أحد منكم إلى شيء حتى أكون أنا دونه ] فدنا المشركون فقال رسول الله صلى الله عليه و سلم : [ قوموا إلى جنة عرضها السماوات والأرض ] قال يقول عمير بن الحمام الأنصاري رضي الله عنه : يا رسول الله جنة عرضها السماوات والأرض ؟ قال : [ نعم ] قال : بخ بخ فقال رسول الله صلى الله عليه و سلم : [ ما يحملك على قولك بخ بخ ؟ ] قال : لا والله يا رسول الله إلا رجاء أن أكون من أهلها . قال : [ فإنك من أهلها ] فأخرج تمرات من قرنه فجعل يأكل منهن ثم قال : لئن أنا حييت حتى آكل تمراتي هذه إنها لحياة طويلة فرمى بما كان معه من التمر ثم قاتلهم حتى قتل . رواه مسلم
[ القرن ] هو : جعبة النشاب
1315. Anas (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) and his Companions reached Badr before the polytheists, and when they arrived, he (PBUH) directed: "Let no one of you advance ahead of me.'' When the polytheists came near, the Messenger of Allah (PBUH) said, "Now stand up and proceed towards Jannah which is as wide as are the heavens and the earth.'' `Umair bin Al-Humam (May Allah be pleased with him) asked: "Is Jannah as wide as are the heaven and the earth?'' The Messenger of Allah (PBUH) replied in the affirmative. `Umair remarked: "Great!'' The Messenger of Allah (PBUH) asked him what had urged him to say so. He replied: "Nothing, O Messenger of Allah! But hope that I might become one of the inhabitants of Jannah.'' The Messenger of Allah (PBUH) said, "You will definitely be among them.'' `Umair then took some dates out of his quiver and began to eat them, but after a short time he said: "If I survive till I eat my dates, it will mean a long life.'' So he threw away the dates which he had with him and then fought with the enemy till he was killed.
[Muslim].
Commentary: This Hadith brings out the following three points:
1. The importance of the obedience of the leader. Soldiers should wait for the orders of their commander, and should not take any step without his orders.
2. In order to infuse the true spirit of Jihad among the soldiers, they should be told and reminded about the blessings of Jannah so that they fight with enthusiasm and valour for attaining it.
3. The Hadith manifests the love of the Companions of the Prophet (PBUH) for the Hereafter which overwhelmed their interests in the attractions of the life of the world.(1/1680)
1316 - وعنه رضي الله عنه قال : جاء ناس إلى النبي صلى الله عليه و سلم أن ابعث معنا رجالا يعلمونا القرآن والسنة فبعث إليهم سبعين رجلا من الأنصار يقال لهم القراء فيهم خالي حرام يقرؤون القرآن ويتدارسونه بالليل : يتعلمون وكانوا بالنهار يجيئون بالماء فيضعونه في المسجد ويحتطبون فيبيعونه ويشترون به الطعام لأهل الصفة وللفقراء فبعثهم النبي صلى الله عليه و سلم فعرضوا لهم فقتلوهم قبل أن يبلغوا المكان فقالوا : اللهم بلغ عنا نبينا أنا قد لقيناك فرضينا عنك ورضيت عنا وأتى رجل حراما خال أنس من خلفه فطعنه برمح حتى أنفذه فقال حرام : فزت ورب الكعبة . فقال رسول الله صلى الله عليه و سلم : [ إن إخوانكم قد قتلوا وإنهم قالوا : اللهم بلغ عنا نبينا أنا قد لقيناك فرضينا عنك ورضيت عنا ] متفق عليه . وهذا لفظ مسلم
1316. Anas (May Allah be pleased with him) reported: Some people came to the Prophet (PBUH) and said to him: "Send with us some men who may teach us the Qur'an and the Sunnah.'' He (PBUH) sent seventy men from the Ansar. They were called Al-Qurra` (the reciters) and among them was my maternal uncle, Haram. They used to recite the Qur'an, ponder over its meaning and learn (its wisdom) at night. In the day, they used to bring water and pour it in pitchers in the mosque, then they would collect wood and sell it; and with the sale proceeds, they would buy food for the people of As-Suffah and the needy. The Prophet (PBUH) sent the reciters with these people but these (treacherous people) fell upon them and killed them before they reached their destination. (While dying) they supplicated: "O Allah convey from us the news to our Prophet that we have met You (in a way), that we are pleased with You and You are pleased with us.'' (The narrator said:) A man attacked Haram from behind and smote him with a spear which pierced him. Whereupon Haram said: "By the Rubb of Ka`bah, I have met with success. The Messenger of Allah (PBUH) said to his Companions, "Your brethren have been slain and they were saying: "O Allah! Convey from us to our Prophet the news that we have met You (in a way) that we are pleased with You and You are pleased with us.''
[Al-Bukhari and Muslim].
Commentary: This Hadith mentions the following three points:
1. Through conspiracy infidels took with them seventy Ansari Companions of the Prophet (PBUH) , who were distinguished for studying and teaching the Noble Qur'an, and martyred them in their region. This tragic incident goes to prove that the Prophet (PBUH) did not have the knowledge of the Unseen. Had he possessed this knowledge, he would not have sent his Companions with the infidels. When the Companions of the Prophet (PBUH) realized that they were trapped and there was no chance of their survival, they prayed to Allah to convey their message to the Prophet (PBUH). Their prayer was answered by Allah Who conveyed their message by means of Wahy (Revelation) to the Prophet (PBUH). On learning it through Wahy, he (PBUH) informed this tragic incident to his Companions.
2. "As-Suffah'' is a terrace in which people stayed, they had neither any permanent source of income nor any free public kitchen nor was there any arrangement for the supply of their food from individuals. They depended entirely on the Grace of Allah.
Every now and then they received some Sadaqah or gift and they all shared it. Some of them would collect firewood and through its sale, raised some money to purchase food for themselves and their Companions.
3. The task of invitation to Islam and dissemination of its teachings is an arduous one. People who undertake this task have to face bitter criticism from their friends and foes, and one has sometimes to lose one's life in this mission. But this is a mission of the Prophets and it should be undertaken by the savants as they are truly worthy of it.(1/1681)
1317 - وعنه رضي الله عنه قال : غاب عمي أنس بن النضر رضي الله عنه عن قتال بدر فقال : يا رسول الله غبت عن أول قتال قاتلت المشركين لئن الله أشهدني قتال المشركين ليرين الله ما أصنع . فلما كان يوم أحد انكشف المسلمون فقال : اللهم إني أعتذر إليك مما صنع هؤلاء ( يعني أصحابه ) وأبرأ إليك مما صنع هؤلاء ( يعني المشركين ) ثم تقدم فاستقبله سعد بن معاذ فقال : يا سعد بن معاذ الجنة ورب النضر إني أجد ريحها من دون أحد . قال سعد : فما استطعت يا رسول الله ما صنع قال أنس : فوجدنا به بضعا وثمانين ضربة بالسيف أو طعنة برمح أو رمية بسهم ووجدناه قد قتل ومثل به المشركون فما عرفه أحد إلا أخته ببنانه . قال أنس : كنا نرى أو نظن أن هذه الآية نزلت فيه وفي أشباهه { من المؤمنين رجال صدقوا ما عاهدوا الله عليه فمنهم من قضى نحبه } إلى آخرها ( الأحزاب 23 ) . متفق عليه . وقد سبق في باب المجاهدة ( انظر الحديث رقم 109 )
1317. Anas (May Allah be pleased with him) reported: My uncle Anas bin An-Nadr (May Allah be pleased with him) was absent from the battle of Badr. He said: "O Messenger of Allah! I was absent from the first battle you fought against the pagans. (By Allah!) if Allah gives me a chance to fight against the pagans, no doubt, Allah will see how (bravely) I will fight.'' On the Day of Uhud, when the Muslims turned their backs and fled, he said, "O Allah! I apologize to You for what these (i.e., his companions) have done, and I denounce what these (i.e., the pagans) have done.'' Then he advanced and Sa`d bin Mu'adh met him. He said: "O Sa`d bin Mu'adh! By the Rubb of An-Nadr, Jannah! I am smelling its aroma coming from before (the mountain of) Uhud,'' Later on, Sa`d said: "O Messenger of Allah! I cannot achieve or do what he (i.e., Anas bin An-Nadr) did. We found more than eighty wounds by swords, spears and arrows on his body. We found him dead and his body was mutilated so badly that none except his sister could recognise him by his finger.'' We used to think that the following Ayah was revealed concerning him and other men of his sort: "Among the believers are men who have been true to their covenant with Allah (i.e., they have gone out for Jihad, and showed not their backs to the disbelievers), of them some have fulfilled their obligations (i.e., have been martyred).'' (33:23).
Commentary: This Hadith has been mentioned earlier. It was clarified there by Imam An-Nawawi that the word "Layarayann-Allahu'' has been mentioned in two forms. The translation given above accords with its first form. In its second form, it means "Allah will manifest to the people what I will do''. Through these words Anas bin Nadr expressed, in very cautious words, his determination to fight chivalrously but refrained from making any claim or pretension. Here, we have a lesson that if one intends to do a good deed, he should not make any tall claims about it but do it with his utmost effort when it is time to do it. Almighty Allah will certainly make it manifest to the people. On the contrary, if one does it for name and fame, the deed will go waste because then it will be suffused with hypocrisy rather than sincerity. For further notes please see the Commentary on Hadith No. 109.(1/1682)
1318 - وعن سمرة رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ رأيت الليلة رجلين أتياني فصعدا بي الشجرة فأدخلاني دارا هي أحسن وأفضل لم أر قط أحسن منها قالا : أما هذه الدار فدار الشهداء ] رواه البخاري وهو بعض من حديث طويل فيه أنواع من العلم سيأتي في باب تحريم الكذب إن شاء الله تعالى ( انظر الحديث رقم 1543 )
1318. Samurah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "Last night two men (angels) came to me (in a dream) and made me ascend a tree and then admitted me into a nice and excellent house, the like of which I have never seen before. One of them said: `This house is the house of martyrs'.''
[Al-Bukhari].
Commentary: The Prophet (PBUH) was shown in the dream the high status of martyrs. What he observed in the dreams was true because the dreams of the Prophets are true.
The two men who appeared in his dream were the angels, Jibril (Gabriel) and Mika'il. On the behest of Almighty Allah, angels can take the form of men.(1/1683)
1319 - وعن أنس رضي الله عنه أن أم الربيع بنت البراء وهي أم حارثة بن سراقة أتت
النبي صلى الله عليه و سلم فقالت : يا رسول الله ألا تحدثني عن حارثة - وكان قتل يوم بدر - فإن كان في الجنة صبرت وإن كان غير ذلك اجتهدت عليه في البكاء . فقال : [ يا أم حارثة إنها جنان في الجنة وإن ابنك أصاب الفردوس الأعلى ] رواه البخاري
1319. Anas (May Allah be pleased with him) reported: Umm Ar-Rubaiy`i bint Al-Bara', who was the mother of Harithah bin Suraqah, came to the Prophet (PBUH) and said: "O Messenger of Allah! Will you not tell me about Harithah? (He was killed in the battle of Badr). If he is in Jannah I shall show endurance, but if he has met another fate, I may exert myself in weeping for him.'' He (PBUH) replied, "O mother of Harithah, in in the gardens of Jannah there are many ranks, and your son has attained Al-Firdaus, the highest.''
[Al-Bukhari].
Commentary: Jannat-ul-Firdaus is the highest portion of Jannah. The allocation of this portion to the martyrs is a proof that Jihad is very much liked by Allah. It occurs in Ahadith that when someone prays to Allah, he should always pray for Jannat-ul-Firdaus.(1/1684)
1320 - وعن جابر بن عبد الله رضي الله عنه قال جيء بأبي إلى النبي صلى الله عليه و سلم قد مثل به فوضع بين يديه فذهبت أكشف عن وجهه فنهاني قوم فقال النبي صلى الله عليه و سلم : [ ما زالت الملائكة تظله بأجنحتها ] متفق عليه
1320. Jabir bin `Abdullah (May Allah be pleased with them) reported: The dead body of my father, who was mutilated by the enemy, was brought and placed before the Prophet (PBUH). I got up to uncover his face but the people stopped me, and the Prophet (PBUH) said, "The angels continue to cover him with their wings.''
[Al-Bukhari and Muslim].
Commentary: Many of the Companions of the Prophet (PBUH) were treated by the infidels in the battle of Uhud in a beastly manner out of sheer spite and vengeance. But Islam has strictly forbidden its followers from doing any such thing to its enemies. This Hadith mentions the distinction of `Abdullah which he received by virtue of his martyrdom. He was martyred in the battle of Uhud and his dead body was badly mutilated by the enemies. The Hadith also mentions the honour which martyrs receive from the angels that surround their bodies with their wings(1/1685)
1321 - وعن سهل بن حنيف رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ من
سأل الله تعالى الشهادة بصدق بلغه الله منازل الشهداء وإن مات على فراشه ] رواه مسلم
1321. Sahl bin Hunaif (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "He who supplicates Allah sincerely for martyrdom, Allah will elevate him to the station of the martyrs, even if he dies on his bed.''
[Muslim].
Commentary: This Hadith has already been mentioned. See the Commentary on Hadith No. 57.(1/1686)
1322 - وعن أنس رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ من طلب الشهادة صادقا أعطيها ولو لم تصبه ] رواه مسلم
1322. Anas (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "He who supplicates sincerely for martyrdom, it will be granted to him even though he is not killed on the battlefield.''
[Muslim].
Commentary: This Hadith tells us the benefit and reward of good intention. It induces one to cherish good intentions and wish for noble deeds. Even if one is not able to fulfill some of them, he will get their reward. For this reason, every Muslim should wish for martyrdom so that he can attain this distinction.(1/1687)
1323 - وعن أبي هريرة رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ ما يجد الشهيد من مس القتل إلا كما يجد أحدكم من مس القرصة ] رواه الترمذي وقال حديث حسن صحيح
1323. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "The martyr experiences no more pain in being slain than one of you experiences from the stinging of an ant.''
[At-Tirmidhi].
Commentary: This Hadith tells us how convenient martyrdom has been made by Allah. One who is martyred, feels as much pain in martyrdom as a person ordinarily feels with the sting of an ant.(1/1688)
1324 - وعن عبد الله بن أبي أوفى رضي الله عنهما أن رسول الله صلى الله عليه و سلم في بعض أيامه التي لقي فيها العدو انتظر حتى مالت الشمس ثم قام في الناس فقال : [ أيها الناس لا تتمنوا لقاء العدو واسألوا الله العافية فإذا لقيتموهم فاصبروا واعلموا أن الجنة تحت ظلال السيوف ] ثم قال : [ اللهم منزل الكتاب ومجري السحاب وهازم الأحزاب اهزمهم وانصرنا عليهم ] متفق عليه
1324. `Abdullah bin Abu Aufa (May Allah be pleased with them) reported: On one occasion the Messenger of Allah (PBUH) was confronting the enemy. He waited until the sun had declined. Then he stood up to address the people and said, "O people! Do not wish for an encounter with the enemy. Pray to Allah to grant you safety; (but) when you encounter them, show patience, and know that Jannah is under the shades of the swords.'' Then he (PBUH) said: "Allahumma munzilal-kitab, wa mujriyas-sahab, wa hazimal-Ahzab, ihzimhum wansurna alaihim (O Allah, Revealer of the Book, Disperser of the clouds, Defeater of the Confederates, put our enemy to rout and support us against them).''
[Al-Bukhari and Muslim].
Commentary:
1. This Hadith has already been mentioned, and we learn from it that it is better to start war in the afternoon because this was the practice of the Prophet (PBUH).
2. The desire for war is prohibited, but when war becomes inevitable, one should not show his back to the enemy; rather, one should fight to the best of his ability and be steadfast in it.
3. Along with steadfastness and patience in fighting, one should also pray for victory because all powers lie with Allah and no one can gain victory without His Will.
The Hadith also mentions a supplication which one should make when he encounters the enemy.(1/1689)
1325 - وعن سهل بن سعد رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ ثنتان [ اثنتان ] لا تردان أو قلما تردان : الدعاء عند النداء وعند البأس حين يلحم بعضهم بعضا ] رواه أبو داود بإسناد صحيح
1325. Sahl bin Sa`d (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "Supplications at two times are never turned down (or said, "Are seldom turned down''), a supplication after the Adhan has been proclaimed, and a supplication during the battle combating the enemy.''
[Abu Dawud].(1/1690)
1326 - وعن أنس رضي الله عنه قال كان رسول الله صلى الله عليه و سلم إذا غزا قال : [ اللهم أنت عضدي ونصيري بك أحول وبك أصول وبك أقاتل ] رواه أبو داود والترمذي وقال حديث حسن
1326. Anas (May Allah be pleased with him) reported: Whenever the Messenger of Allah (PBUH) set out to participate in Jihad, he would supplicate: "Allahumma Anta `adudi wa nasiri, bika ahulu, wa bika asulu, wa bika uqatilu (O Allah, You are my Supporter and my Helper. With Your help I get strength, and with Your help I bounce upon the enemy and defeat it, and with Your help I fight).''
[Abu Dawud and At-Tirmidhi].
Commentary: Along with the physical resources for war, one should also pray for victory, and for that, it is essential that one submits to Allah, remembers Him and seeks His Help. Prayer is a great source of strength and support for a Muslim and he must make full use of it. The Hadith also teaches us what to say when one sets out for Jihad.(1/1691)
1327 - وعن أبي موسى رضي الله عنه أن النبي صلى الله عليه و سلم كان إذا خاف قوما قال : [ اللهم إنا نجعلك في نحورهم ونعوذ بك من شرورهم ] رواه أبو داود بإسناد صحيح
1327. Abu Musa Al-Ash`ari (May Allah be pleased with him) reported: When the Prophet (PBUH) had any fear of an enemy, he used to supplicate: "Allahumma inna naj`aluka fi nuhurihim, wa na`udhu bika min shururihim (O Allah! We put You in front of them, and we seek refuge in You from their evils).''
[Ahmad and Abu Dawud].
Commentary: When one is gripped with fear, he should recite the prayer quoted in the text of this Hadith. Since Allah is the One Who saves from an enemy, one should therefore, pray to Him and beseech His Help.(1/1692)
1328 - وعن ابن عمر رضي الله عنهما أن رسول الله صلى الله عليه و سلم قال : [ الخيل معقود في نواصيها الخير إلى يوم القيامة ] متفق عليه
1328. Ibn `Umar (May Allah be pleased with them) reported: The Messenger of Allah (PBUH) said, "There is goodness in the forelocks of horses till the Day of Resurrection.''
[Al-Bukhari and Muslim]
Commentary: The "Khair'', auspiciousness attributed to horses in the Hadith is for those horses which are employed in Jihad, because what Khair, in fact, signifies is return and reward, but war booty is also included in it. From this angle, the breeding of horses is a highly commendable act. The importance of horses for war in the past, needs no elucidation. Even in the present-day world, when the style of war has altogether changed and numerous dangerous weapons have been invented, horses are still playing an important role in the war.(1/1693)
1329 - وعن عروة البارقي رضي الله عنه أن النبي صلى الله عليه و سلم قال : [ الخيل معقود في نواصيها الخير إلى يوم القيامة : الأجر والمغنم ] متفق عليه
1329. `Urwah Al-Bariqi (May Allah be pleased with him) reported: The Prophet (PBUH) said, "Goodness is tied to the foreheads of horses until the Day of Resurrection, i.e., reward (in the Hereafter) and spoils.''
[Al-Bukhari and Muslim].
Commentary: Return and reward is a belated gain while booty is an immediate gain.(1/1694)
1330 - وعن أبي هريرة رضي الله عنه قال قال النبي صلى الله عليه و سلم : [ من احتبس فرسا في سبيل الله إيمانا بالله وتصديقا بوعده فإن شبعه وريه وروثه وبوله في ميزانه يوم القيامة ] رواه البخاري
1330. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "He who keeps a horse for Jihad purposes, having faith in Allah and relying on His Promise, will find that its fodder, drink, droppings and urine will all be credited to him in his Scales on the Day of Resurrection.''
[Al-Bukhari].
Commentary: Thus, this Hadith performs an inducement for horse-breeding for the purpose of Jihad. It is a highly rewarding act because one will be rewarded for whatever he would spend on them and whatever is excreted or discharged by them.(1/1695)
1331 - وعن أبي مسعود رضي الله عنه قال جاء رجل إلى رسول الله صلى الله عليه و سلم بناقة مخطومة ( 1 ) فقال : هذه في سبيل الله فقال رسول الله صلى الله عليه و سلم : [ لك بها يوم القيامة سبعمائة ناقة كلها مخطومة ] رواه مسلم
_________
( 1 ) مخطومة : أي مجعول في رأسها الخطام
1331. Abu Mas`ud (May Allah be pleased with him) reported: A man came to the Prophet (PBUH) with a she-camel wearing a nose-string and said: "This is (a gift) in the Cause of Allah.'' The Messenger of Allah (PBUH) replied, "You will have in return for it on the Day of Resurrection seven hundred she-camels and every one of them will be wearing a nose-string.''
[Muslim].
Commentary: This Hadith mentions the reward which will be given on the Day of Resurrection on virtues. Every virtue will be given at least a ten-fold reward but it will go to the extent of seven hundred times or more. Thus, this Hadith has glad tidings of a reward of seven hundred times of a good action.(1/1696)
1332 - وعن أبي حماد ويقال : أبو سعاد ويقال أبو أسد ويقال أبو عامر ويقال أبو عمرو ويقال أبو الأسود ويقال أبو عبس عقبة بن عامر الجهني رضي الله عنه قال سمعت رسول الله صلى الله عليه و سلم وهو على المنبر يقول : [ وأعدوا لهم ما استطعتم من قوة ألا إن القوة الرمي ألا إن القوة الرمي ألا إن القوة الرمي ] رواه مسلم
1332. `Uqbah bin `Amir Al-Juhani (May Allah be pleased with him) reported: I heard the Messenger of Allah (PBUH) saying from the pulpit, "Prepare to meet them (the enemy) with as much strength as you can afford. Verily! Strength is in archery, strength is in archery, strength is in archery.''
[Muslim].
Commentary: In accordance with the conditions of his times, the Prophet (PBUH) ordained the Muslims to acquire every possible power and keep it ready for war. Elucidating his order on this point, he stated that by power he meant archery and then he repeated this word three times to stress its importance. He did it because the art of archery had fundamental importance in war at that time. In the present-day world, archery has lost its value as it has been replaced by other inventions like tanks, guns, missiles, atom bombs, etc. Similar is the case of devices which are used in air and naval war, and all these military wares have superb importance in modern warfare. In the present-day context, the injunction of the Noble Qur'an to acquire power means manufacturing and possession of all these devices. It is incumbent on the Muslims that they equip themselves with all this material and show no carelessness in this regard. In modern times, Muslims have badly neglected this field with the result that non-Muslims have more knowledge of modern warfare and by dint of that they are dominating the world and making a claim of their supremacy all over the world. Unless Muslims pursue the Qur'anic injunctions on this score and acquire greater or equal or at least similar measure and style of power, as is possessed by the non-Muslims, they will not be able to check the onslaught of their enemies, and to defeat them. It is incumbent upon the Muslims to overpower the might and power of the infidels for the glorification of Islam.(1/1697)
1333 - وعنه رضي الله عنه قال سمعت رسول الله صلى الله عليه و سلم يقول : [ ستفتح عليكم أرضون ويكفيكم الله فلا يعجز أحدكم أن يلهو بأسهمه ] رواه مسلم
1333. `Uqbah bin `Amir Juhani (May Allah be pleased with him) reported: I heard the Messenger of Allah (PBUH) saying, "Lands shall be laid open to you, and Allah will suffice you (against your enemies), but none of you should neglect practicing his skill in archery.''
[Muslim].
Commentary: Muslims have been informed through this Hadith that gates of conquest of many regions will be opened on them in future. Almighty Allah will favour them with special help; and because of this help enemies will not be able to cause any harm to them. But it is essential that they should not slack in acquiring the material resources required for war, nor neglect military preparations and exercises. Modern military weapons and new style of warfare have now taken the place of archery, and Muslims should master all of them.(1/1698)
1334 - وعنه رضي الله عنه أنه قال قال رسول الله صلى الله عليه و سلم : [ من علم الرمي ثم تركه فليس منا أو فقد عصى ] رواه مسلم
1334. `Uqbah bin `Amir Al-Juhani (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "He who learnt archery and then neglected it, is not from us.'' (Or said,) "He has been guilty of disobedience (to Messenger of Allah).''
[Muslim].
Commentary: This Hadith also stresses the importance of the art of archery to the extent that if a Muslim forgets it after learning without a valid reason, he is excluded from the followers of the Prophet (PBUH). Now this exhortation applies with equal force to modern military weapons, and if the present-day Muslims lose their command in handling these weapons, they will be exposed to the consequences of which they have been warned in this Hadith, because their training in this field is essential for upholding the Word of Allah and defending the Muslims. If the Muslims lose proficiency in it after acquiring it, they will be guilty of neglecting a very important Islamic obligation.(1/1699)
1335 - وعنه رضي الله عنه قال سمعت رسول الله صلى الله عليه و سلم يقول : [ إن الله يدخل بالسهم الواحد ثلاثة نفر الجنة : صانعه يحتسب في صنعته الخير والرامي به ومنبله وارموا واركبوا وأن ترموا أحب إلي من أن تركبوا ومن ترك الرمي بعد ما علمه رغبة عنه فإنها نعمة تركها ] [ أو قال كفرها ] رواه أبو داود
1335. `Uqbah bin `Amir Al-Juhani (May Allah be pleased with him) reported: I heard the Messenger of Allah (PBUH) saying, "Allah will admit three persons to Jannah for one arrow; the maker who has a good motive in making it, the one who shoots it, and the one who hands it up for shooting. So shoot and ride, but I like your shooting (more) than your riding. He who gives up archery after becoming adept in it for lack of interest, neglects a (great) blessing.'' (Or said,) "One who does so is ungrateful.''
[Abu Dawud].
Commentary: This Hadith also highlights the importance and merit of preparation for war against the enemy. Arrow has been used here as a symbol. In modern times, a Muslim who manufactures war weapons with the intention that he will use them for Jihad, will get a reward for it along with all those who in some way co-operate with him in manufacturing them. Instead of archery and horse-riding, Muslims should now get the training of handling modern military weapons and they should beware of forgetting it because if they forget after learning it, the warning contained in this Hadith will also apply to them.(1/1700)
1336 - وعن سلمة بن الأكوع رضي الله عنه قال : مر النبي صلى الله عليه و سلم على نفر ينتضلون فقال : [ ارموا بني إسماعيل فإن أباكم كان راميا ] رواه البخاري
1336. Salamah bin Al-Akwa (May Allah be pleased with him) reported: The Prophet (PBUH) happened to pass by a group of people who were having a shooting match. (Upon seeing them, he (PBUH)) said, "Shoot, O sons of (Prophet) Isma`il, for your father was an archer.''
[Al-Bukhari].
Commentary: Arabs are also called Banu Isma`il because they are the descendants of Prophet Ibrahim's son, Isma`il. This is the reason that Prophet Ibrahim is reckoned an ancestor of the Prophet (PBUH) for his being his descendant.(1/1701)
1337 - وعن عمرو بن عبسة رضي الله عنه قال سمعت رسول الله صلى الله عليه و سلم يقول : [ من رمى بسهم في سبيل الله فهو له عدل محررة ] رواه أبو داود والترمذي وقال حديث حسن صحيح
1337. `Amr bin `Abasah (May Allah be pleased with him) reported: I heard the Messenger of Allah (PBUH) saying: "He who shoots an arrow for the sake of Allah, will have a reward equal to the emancipation of a slave.''
[Abu Dawud and At-Tirmidhi].(1/1702)
1338 - وعن أبي يحيى خريم بن فاتك رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ من أنفق نفقة في سبيل الله كتب له سبعمائة ضعف ] رواه الترمذي وقال حديث حسن
1338. Abu Yahya Khuraim bin Fatik (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "He who makes a contribution in Allah's way, will have his reward seven hundred times recorded to his credit.''
[At-Tirmidhi].(1/1703)
1339 - وعن أبي سعيد 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
1339. 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 a day in the Cause of Allah, Allah will keep his face from Hell-fire at a distance of seventy years.''
[Al-Bukhari and Muslim].
Commentary: This Hadith has already been mentioned. The above mentioned Ahadith give the glad tidings to those who spend in the way of Allah and strive in His Cause. This means that every endeavour in the Jihad has truthful reward.(1/1704)
1340 - وعن أبي أمامة رضي الله عنه عن النبي صلى الله عليه و سلم قال : [ من صام يوما في سبيل الله جعل بينه وبين النار خندقا كما بين السماء والأرض ] رواه الترمذي وقال حديث حسن صحيح
1340. Abu Umamah (May Allah be pleased with him) reported: The Prophet (PBUH) said, "He who observes Saum (fasting) for a day in the Cause of Allah, Allah will keep his face from Hell-fire at a distance equivalent to that between heaven and the earth.''
[At-Tirmidhi].(1/1705)
1341 - وعن أبي هريرة رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ من مات ولم يغز ولم يحدث نفسه بغزو مات على شعبة من نفاق ] رواه مسلم
1341. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "He who dies without having fought in the Cause of Allah or without having thought of doing so, will die with one characteristic of hypocrisy in him.''
[Muslim].
Commentary: It is a different matter that one may not get a chance to take part in Jihad, but it would be a hypocritical attitude if one does not ever think that if an opportunity ever comes in his way, he will certainly go for Jihad in the way of Allah against the infidels. The reason to that is that, to stay back at home at the time of Jihad was a habit of the hypocrites. In the light of this, Imam Al-Qurtubi has stated the principle that if one is not capable of doing some virtuous deeds, he should then make a resolve that whenever he will be capable of it, he will do that deed, so that his intention takes the place of his act. He who neither performs a good deed nor aspires for it, has a hypocritical disposition. This is specially true of a Muslim who does not even aspire to take part in Jihad. Such a Muslim develops a resemblance with hypocrites.(1/1706)
1342 - وعن جابر رضي الله عنه قال : كنا مع النبي صلى الله عليه و سلم في غزاة فقال : [ إن بالمدينة لرجالا ما سرتم مسيرا ولا قطعتم واديا إلا كانوا معكم : حبسهم المرض ]
وفي رواية : [ حبسهم العذر ]
وفي رواية : [ إلا شركوكم في الأجر ] رواه البخاري من رواية أنس . ورواه مسلم من رواية جابر واللفظ له
1342. Jabir (May Allah be pleased with him) reported: We accompanied the Prophet (PBUH) in an expedition when he (PBUH) said, "Some people have remained behind us in Al-Madinah, and we never cross a valley but they are with us. They share the reward with us because they have been held back by valid excuse.''
In another narration the wordings are: "...by any genuine excuse.''
In another narration the wordings are: "They are your partners in reward.''
[Al-Bukhari].
Commentary: This Hadith has already been mentioned, and we learn from it that a person who does not have the energy to take part in Jihad, his sincere intention to spend his wealth in the way of Allah and to lay down his life for His sake is enough for him, because by virtue of his intention, he will share the reward of Jihad with the Mujahidun.(1/1707)
1343 - وعن أبي موسى رضي الله عنه أن أعرابيا أتى النبي صلى الله عليه و سلم فقال : يا رسول الله الرجل يقاتل للمغنم والرجل يقاتل ليذكر والرجل يقاتل ليرى مكانه . وفي رواية : يقاتل شجاعة ويقاتل حمية . وفي رواية : يقاتل غضبا فمن في سبيل الله ؟ فقال رسول الله صلى الله عليه و سلم : [ من قاتل لتكون كلمة الله هي العليا فهو في سبيل الله ] متفق عليه
1343. Abu Musa (May Allah be pleased with him) reported: A bedouin came to the Prophet (PBUH) and said: "O Messenger of Allah! One man fights for booty, another fights to win fame, and the third fights for show off.'' Another narration is: "One fights for displaying his valour, another fights out of his family pride.'' Another narration is: "One fights out of rage.'' He asked: "Which of them is fighting in the Cause of Allah?'' The Messenger of Allah (PBUH) said, "The one who fights so that Word of Allah (Islam) be exalted, is the one who fights in the Cause of Allah.''
[Al-Bukhari and Muslim].
Commentary: We learn from this Hadith that one who fights for any worldly interest is not a Mujahid. Only he is a Mujahid who fights for the religion of Allah and to win His Pleasure alone.(1/1708)
1344 - وعن عبد الله بن عمرو بن العاص رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ ما من غازية أو سرية تغزو فتغنم وتسلم إلا كانوا قد تعجلوا ثلثي أجورهم وما من غازية أو سرية تخفق وتصاب إلا تم أجورهم ] رواه مسلم
1344. `Abdullah bin `Amr bin Al-`As (May Allah be pleased with them) reported: The Messenger of Allah (PBUH) said, "A detachment of soldiers, large or small, who fights in the way of Allah, gets its share of booty and returns safe and sound, receives in advance two-thirds of its reward (only one-third remaining to its credit will be received in the Hereafter). And a troop of soldiers, large or small, that returns disappointed and is afflicted by misery, will receive its full reward (in the Hereafter).''
[Muslim].
Commentary: This Hadith means that the Mujahidun who return safe and sound from the battlefield and get their share of booty are inferior in reward to those who are martyred or wounded in Jihad and do not get any share from the booty. We have a saying of the Companions of the Prophet (PBUH) that "Many of us passed away and were martyred in such a situation that they did not get in this world any share from their reward, but there are many others whose fruits have ripened and they are picking them.''(1/1709)
1345 - وعن أبي أمامة رضي الله عنه أن رجلا قال : يا رسول الله ائذن لي في السياحة فقال النبي صلى الله عليه و سلم : [ إن سياحة أمتي الجهاد في سبيل الله عز و جل ] رواه أبو داود بإسناد جيد
1345. Abu Umamah (May Allah be pleased with him) reported: A man sought permission from the Messenger of Allah (PBUH) to travel in the land. He (PBUH) said to him, "Travel for my people is Jihad in the Cause of Allah, glory be to Him.''
[Abu Dawud].
Commentary: This Hadith does not mean that touring the world is prohibited in Islam. What this Hadith really means is that when the situation calls for Jihad then the foremost priority of a Muslim should be Jihad. In such an event his passion for touring the world should yield to the spirit of Jihad against the infidels and then he must with his full force fight against the enemy. Tourism for the fun of it is disliked by Islam. However, if the purpose of touring the world is to witness the Signs of Allah, sad end of heretic communities, realities and secrets of the universe to gain knowledge of Allah's, creations, then touring is both praiseworthy and desirable, and this reason has been stressed in the Noble Qur'an at many places.(1/1710)
1346 - وعن عبد الله بن عمرو بن العاص رضي الله عنه عن النبي صلى الله عليه و سلم قال : [ قفلة كغزوة ] رواه أبو داود بإسناد جيد
[ القفلة ] : الرجوع . والمراد : الرجوع من الغزو بعد فراغه ومعناه أنه يثاب في رجوعه بعد فراغه من الغزو
1346. `Abdullah bin `Amr bin Al-`As (May Allah be pleased with them) reported: The Prophet (PBUH) said, "The return from an expedition is an act as meritorious as fighting.''
[Abu Dawud].
Commentary: When a Mujahid returns from the battlefield, he gets reward at that also, because there he attends the duties which are devolved on him by his family. Moreover, after his return, he again starts full preparation for going to Jihad again, collects arms for this purpose and recuperates his energy. Thus, so far his intention and readiness are concerned, he is in a state of Jihad even when he is at home and he will be entitled to reward which is due on Jihad.(1/1711)
1347 - وعن السائب بن يزيد رضي الله عنه قال : لما قدم النبي صلى الله عليه و سلم من غزوة تبوك تلقاه الناس فلقيته مع الصبيان على ثنية الوداع . رواه أبو داود بإسناد صحيح بهذا اللفظ
ورواه البخاري قال : ذهبنا نتلقى رسول الله صلى الله عليه و سلم مع الصبيان إلى ثنية الوداع
1347. As-Sa'ib bin Yazid (May Allah be pleased with him) reported: When the Prophet (PBUH) returned from the battle of Tabuk, people went out from Al-Madinah to meet him and I also met him with other children at Thaniyah-tul-Wada`.
[Abu Dawud].
Commentary: There is justification for the reception of those who return from Jihad, but it should be without any formality and expense. The fashion now in vogue for reception on such occasions is that people are induced to make illumination, decoration, display fireworks, let off guns and other similar useless things, and national wealth is rashly spent on them. Such things are forbidden by Islam and also go against the interests of the nation and the country. Instead of wasting wealth on such useless things, it should be spent on things which are beneficial to the country and the nation.(1/1712)
1348 - وعن أبي أمامة رضي الله عنه عن النبي صلى الله عليه و سلم قال : [ من لم يغز أو يجهز غازيا أو يخلف غازيا في أهله بخير أصابه الله بقارعة قبل يوم القيامة ] رواه أبو داود بإسناد صحيح
1348. Abu Umamah (May Allah be pleased with him) reported: The Prophet (PBUH) said, "He who neither takes part in fighting nor equips a warrior nor looks after his (the warrior's) family, will be afflicted by severe calamities before the Day of Resurrection.''
[Abu Dawud].
Commentary: This Hadith means that one who neither takes part in Jihad nor provides arms to a Mujahid nor looks after the families of the Mujahidun during their absence, is guilty of crimes for which he is punished in this world by Allah. It is, therefore, the duty of the Muslim Ummah that it should in no way neglect the obligation of Jihad and all its requirements; otherwise it will suffer punishment in this world and in the next.(1/1713)
1349 - وعن أنس رضي الله عنه أن النبي صلى الله عليه و سلم قال : [ جاهدوا المشركين بأموالكم وأنفسكم وألسنتكم ] رواه أبو داود بإسناد صحيح
1349. Anas (May Allah be pleased with him) reported: The Prophet (PBUH) said, "Fight the polytheists with your wealth, lives and tongues.''
[Abu Dawud].
Commentary: This Hadith mentions three categories of Jihad, namely Jihad with wealth, Jihad with one's life and Jihad by speech. One should make Jihad as is warranted by the situation one is confronted with. That is, where a Muslim is required to sacrifice his life, he must sacrifice his life; where he is required to sacrifice his wealth, he should spend wealth; and where he is required to make Jihad by means of his speech, he should do it by speech. One should not hesitate to spend for the sake of Allah what is required by the situation.(1/1714)
1350 - وعن أبي عمرو ويقال أبو حكيم النعمان بن مقرن رضي الله عنه قال : شهدت رسول الله صلى الله عليه و سلم إذا لم يقاتل من أول النهار أخر القتال حتى تزول الشمس وتهب الرياح وينزل النصر . رواه أبو داود والترمذي وقال حديث حسن صحيح
1350. An-Nu`man bin Muqarrin (May Allah be pleased with him) reported: I was with the Messenger of Allah (PBUH) when I witnessed that if he did not begin fighting in the early part of the day, he would postpone fighting till the sun had declined, the blowing of the breeze had blown and the victory from Allah had come.
[Abu Dawud and At-Tirmidhi].
Commentary: We learn from this Hadith that war should either be started early in the morning or in the afternoon when the sun begins to decline. The reason behind this is that a Muslim is fresh in the early morning while the enemy is generally careless. In the latter case, if war is started when sun begins to decline, every kind of movement becomes easy and the help from Allah also descends at that time. This is the significance of starting war at these times.(1/1715)
1351 - وعن أبي هريرة رضي الله عنه قال : قال رسول الله صلى الله عليه و سلم : [ لا تتمنوا لقاء العدو واسألوا الله العافية فإذا لقيتموهم فاصبروا ] متفق عليه
1351. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "Do not wish for an encounter with the enemy. Pray to Allah to grant you safety; (but) when you encounter them, show patience.''
[Al-Bukhari and Muslim].
Commentary: This Hadith has already been mentioned. See Hadith No. 1325 and its commentary.(1/1716)
1352 - وعنه وعن جابر رضي الله عنهما أن النبي صلى الله عليه و سلم قال : [ الحرب خدعة ] متفق عليه
1352. Abu Hurairah and Jabir (May Allah be pleased with them) reported: The Prophet (PBUH) said, "War is deception.''
[Al-Bukhari and Muslim].
Commentary: "Khad`ah'' means deception, i.e., employing a strategy which causes misunderstanding to the enemy, and one's real intent does not become evident to them. This is permissible in Islam in the state of war.
The Ahadith mentioned in this chapter make the importance of Jihad and the reason for so much stress on it abundantly clear. These also show how great a crime it is to ignore it. It is very unfortunate indeed that present-day Muslims are guilty of renouncing Jihad in every part of the world. May Allah help us to overcome this negligence.(1/1717)
235 - باب بيان جماعة من الشهداء في ثواب الآخرة ويغسلون ويصلى عليهم بخلاف القتيل في حرب الكفار
Chapter 235
Martyrdom without Fighting(1/1718)
1353 - عن أبي هريرة رضي الله عنه قال : قال رسول الله صلى الله عليه و سلم : [ الشهداء خمسة : المطعون والمبطون والغريق وصاحب الهدم والشهيد في سبيل الله ] متفق عليه
1353. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "The martyrs are of five kinds: One who dies of plague; one who dies of disease of his belly; the drowned; one who dies under the debris (of construction, etc.), and one who dies while fighting in the way of Allah.''
[Al-Bukhari and Muslim].
Commentary: The Hadith mentioned four categories of people, besides those who were slain on the battlefield, whom Allah will, by His Special Grace, give on the Day of Judgement an award similar to martyrs on condition that they are true believers and practising Muslims. In some other Ahadith, certain other persons have also been mentioned who will be given the status of martyrs by Allah. There is no contradiction in these Ahadith for the reason that first of all the Prophet (PBUH) was told about five categories of martyrs which were disclosed by him. Subsequently Almighty Allah added some more people to them which were also mentioned by him. The real Shaheed is one who voluntarily gives his life for the sake of Allah provided that he wholeheartedly fights on the battlefield.(1/1719)
1354 - وعنه رضي الله عنه قال : قال رسول الله صلى الله عليه و سلم : [ ما تعدون الشهداء فيكم ؟ ] قالوا : يا رسول الله من قتل في سبيل الله فهو شهيد قال : [ إن شهداء أمتي إذا لقليل ] قالوا : فمن يا رسول الله ؟ قال : [ من قتل في سبيل فهو شهيد ومن مات في سبيل الله فهو شهيد ومن مات في الطاعون فهو شهيد ومن مات في البطن فهو شهيد والغريق شهيد ] رواه مسلم
1354. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "Whom do you reckon to be martyr amongst you?'' The Companions replied: "The one who is killed in Allah's way.'' He said, "In that case, the martyrs among my people would be few.'' The Companions asked: "O Messenger of Allah! Then who are the martyrs?'' He replied, "He who is killed in the way of Allah is a martyr; he who dies naturally in the Cause of Allah is a martyr; he who dies of plague is a martyr; and he who dies of a belly disease is a martyr; and he who is drowned is a martyr.''
[Muslim].
This Hadith shows the care Allah has for this Ummah, which is the best Ummah of mankind. (Editor's Note)
Commentary: "He who dies naturally in the Cause of Allah'', here signifies such a person who does not die because of his being killed in the war by sword, lance, bullet, etc., but meets the death on account of some other causes while going for Jihad such as falling from the horse, or who dies while defending his family or property, or defending other Muslims against attackers or robbers, etc. Such a person will also be a martyr.(1/1720)
1355 - وعن عبد الله بن عمرو بن العاص رضي الله عنهما قال : قال رسول الله صلى الله عليه و سلم : [ من قتل دون ماله فهو شهيد ] متفق عليه
1355. `Abdullah bin `Amr bin Al-`As (May Allah be pleased with them) reported: The Messenger of Allah (PBUH) said, "He who is killed while defending his property is a martyr.''
[Al-Bukhari and Muslim].
Commentary: The Hadith highlights the fact that whoever gets killed in an effort to protect his property is a martyr.(1/1721)
1356 - وعن أبي الأعور سعيد بن زيد بن عمرو بن نفيل أحد العشرة المشهود لهم بالجنة رضي الله عنه قال سمعت رسول الله صلى الله عليه و سلم يقول : [ من قتل دون ماله فهو شهيد ومن قتل دون دمه فهو شهيد ومن قتل دون دينه فهو شهيد ومن قتل دون أهله فهو شهيد ] رواه أبو داود والترمذي وقال حديث حسن صحيح
1356. Sa`id bin Zaid bin `Amr bin Nufail (May Allah be pleased with him) reported, one of the ten Companions who were given the glad tidings of entering Jannah reported: I heard the Messenger of Allah (PBUH) saying: "He who dies while defending his property is a martyr; he who dies in defence of his own life is a martyr; and he who dies on defense of his faith is a martyr, he who dies in defence of his family is a martyr.''
[Abu Dawud and At-Tirmidhi].
Commentary: Those ten Companions of the Prophet (PBUH) whom he gave the glad tidings of entering Jannah are known as "Al-Asharatul-Mubashsharuna bil-Jannah". They are Abu Bakr As-Siddiq, `Umar bin Al-Khattab, `Uthman bin `Affan, `Ali bin Abu Talib, Talhah bin Ubaidullah, Zubair bin Al-`Awwam, `Abdur-Rahman bin `Auf, Sa`d bin Abu Waqqas, Abu `Ubaidah bin Al-Jarrah and the narrator of this Hadith, i.e., Sa`id bin Zaid, may Allah be pleased with all of them. The Prophet (PBUH) also foretold that some other people will enter Jannah, but these ten people are called Al-Asharatul-Mubashsharuna bil-Jannah for the reason that the prophecy about these ten people was made at one time, in a single Hadith. This Hadith includes the names of some other people also who will be given the reward of martyrdom.(1/1722)
1357 - وعن أبي هريرة رضي الله عنه قال جاء رجل إلى رسول الله صلى الله عليه و سلم فقال : يا رسول الله أرأيت إن جاء رجل يريد أخذ مالي ؟ قال : [ فلا تعطه مال ] قال : أرأيت إن قاتلني ؟ قال : [ قاتله ] قال : أرأيت إن قتلني ؟ قال : [ فأنت شهيد ] قال : أرأيت إن قتلته ؟ قال : [ هو في النار ] رواه مسلم
1357. Abu Hurairah (May Allah be pleased with him) reported: A man came to the Messenger of Allah (PBUH) and asked, "O Messenger of Allah! What shall I do if someone comes to me with the intention of taking away my property?'' He replied, "Do not hand over it to him.'' The man asked, "What shall I do if he fights me?'' The Messenger of Allah (PBUH) said, "Then fight him.'' "What will be my position in the Hereafter if he has killed me?'' The Messenger of Allah (PBUH) replied, "In that case you are a martyr.'' The man asked: "What if I killed him?'' The Messenger of Allah (PBUH) replied, "He will be in the Hell-fire.''
[Muslim].
Commentary: We learn from this Hadith that in the course of struggling to protect one's life and property, it is quite fair to kill a dacoit, robber or plunderer. Such a killing is not deemed a sin. In case he is a Muslim, he will go to Jannah after suffering the punishment of his attacking a Muslim. But if he regards the act of attacking Muslims and encroaching upon their property lawful, he will be in Hell forever. It should be borne in mind that if a person dies while struggling to protect his life and property, he will be granted the status of a martyr, with the difference that a martyr of this kind will be given bath and funeral prayer because he is a martyr by Divine order not by his own will and desire. He who is martyred in Jihad at the battlefield is exempted from bath and the funeral prayer.(1/1723)
236 - باب فضل العتق
Chapter 236
The Merit of Emancipation of Slaves(1/1724)
قال الله تعالى ( البلد 11 ) : { فلا اقتحم العقبة وما أدراك ما العقبة ؟ فك رقبة } الآية
Allah, the Exalted, says:
"But he has not attempted to pass on the path that is steep (i.e., the path which will lead to goodness and success). And what will make you know the path that is steep? (It is) freeing a neck (slave).'' (90:11-13)(1/1725)
1358 - وعن أبي هريرة رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ من
أعتق رقبة مسلمة أعتق الله بكل عضو منه عضوا منه من النار حتى فرجه بفرجه ] متفق عليه
1358. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "He who sets free a Muslim slave, Allah will deliver from the fire of Hell every limb of his body in return for every limb of the slave's body, even his private parts.''
[Al-Bukhari and Muslim].
Commentary: It was the result of such instructions that the Companions of the Prophet (PBUH) did their best for the liberation of slaves. Abu Bakr As-Siddiq (May Allah be pleased with him) bought many slaves and set them free. `Abdur-Rahman bin `Auf released as many as thirty thousand slaves. `Abdullah bin `Umar liberated more than a thousand of them. It is stated that some Companions of the Prophet (PBUH) released eight thousand slaves within one day. May Allah be pleased with all of them. (Ibn `Allan and Nuzhat Al-Muttaqin).(1/1726)
1359 - وعن أبي ذر رضي الله عنه قال قلت : يا رسول الله أي الأعمال أفضل ؟ قال : [ الإيمان بالله والجهاد في سبيل الله ] قال : قلت أي الرقاب أفضل ؟ قال : [ أنفسها عند أهلها وأكثرها ثمنا ] متفق عليه
1359. Abu Dharr (May Allah be pleased with him) reported: I asked the Messenger of Allah (PBUH), "Which deed is most excellent?'' He replied, "Faith in Allah and Jihad in His path.'' I then asked, "Which slaves are most excellent (to set free)?'' He replied, "Those who are held in high esteem by their people and whose value is higher.''
[Al-Bukhari and Muslim].
Commentary: It is evident that a slave who is more valuable in the eyes of his master will be difficult to part with, whether he is purchased to set free or liberated on one's own accord. Hence, it will be more meritorious to free such a slave than ordinary ones. This conduct furnishes the principle that the reward of sacrificing something for Allah goes with its quality. The more precious the thing sacrificed, the greater its reward will be. The Qur'an expressly states:
"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.'' (3:92).
The institution of slavery is now finished, but its other forms do exist, i.e., debtor, guarantor, prisoners, etc. To liberate these from their burden is a meritorious act, and all these forms are covered by the Quranic phrase "freeing a neck'' (slave, etc.).(1/1727)
237 - باب فضل الإحسان إلى المملوك
Chapter 237
The Excellence of Kind Attitude towards Slaves(1/1728)
قال الله تعالى ( النساء 36 ) : { واعبدوا الله ولا تشركوا به شيئا وبالوالدين إحسانا وبذي القربى واليتامى والمساكين والجار ذي القربى والجار الجنب الصاحب بالجنب وابن السبيل وما ملكت أيمانكم }
Allah, the Exalted, says:
"Worship Allah and join none with Him (in worship); and do good to parents, kinsfolk, orphans, Al-Masakin (the poor), the neighbour who is near of kin, the neighbour who is a stranger, the companion by your side, the wayfarer (you meet), and those (slaves) whom your right hands possess.'' (4:36)(1/1729)
1360 - وعن المعرور بن سويد قال : رأيت أبا ذر رضي الله عنه وعليه حلة وعلى غلامه مثلها فسألته عن ذلك فذكر أنه ساب رجلا على عهد رسول الله صلى الله عليه و سلم فعيره بأمه فقال النبي صلى الله عليه و سلم : [ إنك امرؤ فيك جاهلية هم إخوانكم وخولكم جعلهم الله تحت أيديكم فمن كان أخوه تحت يده فليطعمه مما يأكل وليلبسه مما يلبس ولا تكلفوهم ما يغلبهم فإن كلفتموهم فأعينوهم ] متفق عليه
1360. Al-Ma`rur bin Suwaid (May Allah be pleased with him) reported: I saw Abu Dharr (May Allah be pleased with him) wearing a nice gown, and his slave was also wearing one similar to it. I asked him about it, and he said that he had exchanged harsh words with a person during the lifetime of the Messenger of Allah (PBUH) and put him to shame by making a reference to his mother. That person came to the Messenger of Allah (PBUH) and made mention of that to him. Thereupon the Messenger of Allah said, "You are a person who has remnants of the `Days of Ignorance' in you. Your slaves are your brothers. Allah has placed them under your authority. He who has his brother under him, should feed him from whatever he eats, and dress him with whatever he wears, and do not burden them (assign burdensome task to them) beyond their capacity; and if you burden them then help them.''
[Al-Bukhari and Muslim].
Commentary:
1. This Hadith enjoins good treatment of the slaves and contains the elucidation that one should give them the same food and clothes which one has for oneself, or one should give them such wages that they can have the same food and clothes which he has for himself because as far as religion and humanity are concerned, the slaves have the status of one's brother, and their human needs are not different from the needs of their masters. This order also applies to labourers who work in factories, shops and homes. They should be given wages for their work on the strict consideration that they are also human beings and brothers - as if they are members of one's family. It is regrettable indeed that these teachings of Islam have been reglected in the Islamic countries. Not to speak of treating them as brothers, the factory owners, shopkeepers and capitalists of these countries are not prepared to treat them as human beings. The result is that while these employers are rolling in luxury, they do not give to their employees even such wages which can suffice for their human needs. May Allah grant them the ability to act upon the teachings of their religion.
2. It is equally important that the employees and labourers should not be burdened with such heavy work which they are unable to bear. If the employees are ever given any such work, the employers must share such work with them.
3. Pride on one's own ancestory and condemnation of others on this account are remnants of the Age of Ignorance which were rooted out by Islam. Muslims should keep themselves away from such vainglorious thoughts. It is a pity that this evil of the pre-Islamic age has now been adopted again by Muslims. We find it very common in the present-day Muslim societies.
4. By issuing the instruction mentioned in this Hadith, Islam has arranged to establish equality in the true sense of the word. Islam does not make any claim of uniting the labour class and weaker segments of the society for confrontation with the capitalists because this breeds class hatred which ruins the peace and progress of the society. Instead of creating enmity, Islam fosters brotherhood between the employer and employed, the master and the slave, the ruler and the ruled. It also exhorts them to be sympathetic and helpful to each other. By stressing the rights of people, it teaches both classes to love and respect each other. This is the reason why in Islam the merit for distinction is not wealth and abundance but Faith and fear of Allah alone which even the poorest of the poor can possess and which may be missing even in the richest of the rich in society.(1/1730)
1361 - وعن أبي هريرة رضي الله عنه عن النبي صلى الله عليه و سلم قال : [ إذا أتى أحدكم خادمه بطعامه فإن لم يجلسه معه فليناوله لقمة أو لقمتين أو أكلة أو أكلتين فإنه ولي علاجه ] رواه البخاري
[ الأكلة ] بضم الهمزة : هي اللقمة
1361. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "When your servant brings food for you and you do not seat him with you, you should at least give him a morsel or two out of it because he has prepared it himself.''
[Al-Bukhari].
Commentary: The sense of equality of people inculcated by Islam warrants that if a servant brings meal to his master, this latter should make him sit by his side to take the meal with him. If this is not possible for a reason or another, then he should give some portion of the meal to the servant. He must not eat up the whole meal himself or leave for him only the leftovers. Alas! we should adopt the teachings of our religion.(1/1731)
238 - باب فضل المملوك الذي يؤدي حق الله تعالى وحق مواليه
Chapter 238
The Merit of the Dutiful Slave(1/1732)
1362 - عن ابن عمر رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ إن العبد إذا نصح لسيده وأحسن عبادة الله فله أجره مرتين ] متفق عليه
1362. Ibn `Umar (May Allah be pleased with them) reported: I heard the Messenger of Allah (PBUH) saying, "When a slave is sincere to his master and worships Allah well, He will have a double reward.''
[Al-Bukhari and Muslim].
Commentary: Looking to the welfare of the master mean that the slave serves his master honestly and takes good care of his possessions. Worship of Allah here means obedience of Islamic injunctions and obligations. A slave who is loyal to his master and adheres to religious injunctions stands to earn a double reward.(1/1733)
1363 - وعن أبي هريرة رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ للعبد المملوك المصلح أجران ] والذي نفس أبي هريرة بيده لولا الجهاد في سبيل الله والحج وبر أمي لأحببت أن أموت وأنا مملوك . متفق عليه
1363. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "The faithful and diligent slave will have a double reward.'' (Abu Hurairah added:) By Him in Whose Hand the soul of Abu Hurairah is! but for Jihad in the Cause of Allah, and Hajj and kindness to my mother, I would have preferred to die as a slave.
[Al-Bukhari and Muslim].
Commentary: "Muslih'' translated here as "faithful'' is that slave who is a well-wisher of his master and a devout worshipper of Allah. When a person is a slave he can neither take part in Jihad on his own nor perform Hajj nor serve his parents because he is bound by the will of his master. What Abu Hurairah has stated here is that had it not been of the excellence of Jihad, Hajj and righteousness to the parents, he would have liked to be a slave because then he would have got double reward promised by the Prophet (PBUH).(1/1734)
1364 - وعن أبي موسى الأشعري رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ المملوك الذي يحسن عبادة ربه ويؤدي إلى سيده الذي عليه من الحق والنصيحة والطاعة له أجران ] رواه البخاري
1364. Abu Musa Al-Ash`ari (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "A slave who worships his Rubb (Allah) well and discharges efficiently and faithfully the duties which are assigned to him by his master, will have a double reward.''
[Al-Bukhari].
Commentary: In this Hadith the services of the master, his obedience and loyalty are subject to the condition that in all these matters the slave does not go against the Divine injunctions. That is, he obeys only such orders of his master which do not incur the disobedience of Allah because in that case obedience of anyone is forbidden. In fact, the disobedience of unlawful orders is essential.(1/1735)
1365 - وعنه رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ ثلاثة لهم أجران :
رجل من أهل الكتاب آمن بنبيه وآمن بمحمد والعبد المملوك إذا أدى حق الله وحق مواليه ورجل كانت له أمة فأدبها فأحسن تأديبها وعلمها فأحسن تعليمها ثم أعتقها فتزوجها فله أجران ] متفق عليه
1365. Abu Musa Al-Ash`ari (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "Three kinds of people will have a double reward: A man from the People of the Book who believes in his Prophet and (also) believes in Muhammad; a slave who discharges properly the duties towards Allah and towards his master; and a man who possesses a slave-girl and teaches her manners, educates her well, and frees her and then marries her.''
[Al-Bukhari and Muslim].
Commentary:
1. Ahlul-Kitab means the people of the Scriptures, that is the Jews and the Christians. This Hadith has an inducement for them that if they embrace Islam, they will be entitled to a double reward.
2. Similarly, a sincere and well-wishing slave will also be entitled to a double reward because, on the one side, he obeys his master and bears all the trouble that is involved in his obedience, and on the other side, he also does justice to the worship of Allah.
3. Muslims have been enjoined to impart proper education and training to their slaves, especially their slave-girls. In the latter case, they have been advised to liberate and marry them with all the essentials of marriage. That is, they should be given a dower and all other rights to which wives are entitled. There is a double reward for all these types of people.(1/1736)
239 - باب فضل العبادة في الهرج وهو الاختلاط والفتن ونحوها
Chapter 239
The Excellence of Worship in the time of Tribulations(1/1737)
1366 - عن معقل بن يسار رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ العبادة في الهرج كهجرة إلي ] رواه مسلم
1366. Ma`qil bin Yasar (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "The reward of worship performed at a time of trials is equal in reward to an emigration to me.''
[Muslim].
Commentary: When turmoil is rampant and society is plagued with evils, the worship and obedience of Allah becomes very difficult. The reason being that in such a situation evils are widespread and therefore everyone easily inclines to them. In such circumstances, worship of Allah and compliance of His Orders are merits of great eminence and their reward have been likened to the reward of going for Hijrah (Emigration) to Al-Madinah at that time when this migration was Wajib (obligatory). Emigration was at that time obligatory and to bid farewell to home, property, business and homeland was sacrifice of the highest order. But this sacrifice was worth its reward. A similar reward is promised to those who will be obedient to Allah and worship Him in an age of mischief. A believer should avoid taking part in turmoil and occupy himself worshipping Allah instead. (Editor's Note)(1/1738)
240 - باب فضل السماحة في البيع والشراء والأخذ والعطاء وحسن القضاء والتقاضي وإرجاح المكيال والميزان والنهي عن التطفيف وفضل إنظار الموسر المعسر والوضع عنه
Chapter 240
Excellence of Fair Bargaining and Matters Relation to it(1/1739)
قال الله تعالى ( البقرة 215 ) : { وما تفعلوا من خير فإن الله به عليم }
وقال تعالى ( هود 85 ) : { ويا قوم أوفوا المكيال والميزان بالقسط ولا تبخسوا الناس أشياءهم }
وقال تعالى ( المطففين 1 - 6 ) : { ويل للمطففين الذين إذا اكتالوا على الناس يستوفون وإذا كالوهم أو وزنوهم يخسرون ألا يظن أولئك أنهم مبعوثون ليوم عظيم . يوم يقوم الناس لرب العالمين }
Allah, the Exalted, says:
"And whatever you do of good deeds, truly, Allah knows it well.'' (2:215)
"And O my people! Give full measure and weight in justice and reduce not the things that are due to the people.'' (11:85)
"Woe to Al-Mutaffifun (those who give less in measure and weight). Those who, when they have to receive by measure from men, demand full measure. And when they have to give by measure or weight to (other) men, give less than due. Do they not think that they will be resurrected (for reckoning). On a Great Day? The Day when (all) mankind will stand before the Rubb of the `Alamin (mankind, jinn and all that exists)?'' (83:1-6)(1/1740)
1367 - وعن أبي هريرة رضي الله عنه أن رجلا أتى النبي صلى الله عليه و سلم يتقاضاه فأغلظ له فهم به أصحابه فقال رسول الله صلى الله عليه و سلم : [ دعوه فإن لصاحب الحق مقالا ] ثم قال : [ أعطوه سنا مثل سنه ] قالوا : يا رسول الله لا نجد إلا أمثل من سنه . قال : [ أعطوه فإن خيركم أحسنكم قضاء ] متفق عليه
1367. Abu Hurairah (May Allah be pleased with him) reported: A man demanded of the Prophet (PBUH) for repayment of a loan and was harsh to him. His Companions were about to attack him, but he (PBUH) said, "Leave him, as the creditor is entitled to make a demand. Give him a camel of the same age as the camel that is due to him.'' They said: "We find a better camel senior to it in age.'' He (PBUH) said, "Then buy it and give it to him; verily the best of you is the one who is the best in discharging his obligations (repayment of loans).''
[Al-Bukhari and Muslim].
Commentary:
1. It is stated that the lender was Zaid bin Shu`bah Al-Kinani who had not yet embraced Islam and that accounts for his not showing due regard to the Prophet (PBUH), and for his being stern in his demand. The Prophet (PBUH) advised his Companions that it is well for the affluent to demand his loan in a polite manner; but if someone does not show politeness in it, his rudeness should be ignored because he who has a rightful claim, can tend to anger although he should not cross the limits laid down by Shari`ah in this respect.
2. At the time of repayment of loan, it is Mustahabb (desirable) for the debtor to pay with his own pleasure something more than due to the lender; but if the lender demands more, this extra money will be deemed interest Riba (or usury) which is neither lawful to receive nor to pay.(1/1741)
1368 - وعن جابر رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ رحم الله رجلا سمحا إذا باع وإذا اشترى وإذا اقتضى ] رواه البخاري
1368. Jabir (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "May Allah show mercy to a man who adopts a kind attitude when he sells, buys and demands for the repayment of loans.''
[Al-Bukhari].
Commentary: "Adopts a kind attitude when he sells, buys, and demands for the repayment of loans'' means that the buyer purchases in such a manner that the seller does not suffer any loss, and the seller sells his goods in such a way that the buyer does not feel any irritation. This also means that he feels so liberal that if the buyer wants to return what he has purchased he should accept it. Another meaning of this is that while making a purchase the customer pays more than the due price and the seller gives more goods than are due against the price that he receives. Moreover, if one has to get his claim from someone, he should do it in a polite manner. In no case should one cross the limits of civility. If the debtor is poor, he should be given more time for the repayment of his debt, or the loan should be remitted, as it will be in accordance with the Qur'anic instruction that "If you remit by way of charity, that is better for you.'' (2:280)(1/1742)
1369 - وعن أبي قتادة رضي الله عنه قال سمعت رسول الله صلى الله عليه و سلم يقول : [ من سره أن ينجيه الله من كرب يوم القيامة فلينفس عن معسر أو يضع عنه ] رواه مسلم
1369. Abu Qatadah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "He who likes Allah to deliver him from the calamities of the Day of Resurrection, let him either give respite to a debtor or grant him remission (of loans) in straitened circumstances.''
[Muslim].
Commentary: One meaning of the word "Falyunaffis'' is to defer demanding payment of the amount from the one who may be in straitened circumstances, until such a time when he has sufficient means to pay his debts. Another meaning is to relieve the debtor of the trouble he is in by giving him some money so that he can settle his debt with it. Such sympathetic attitude will save that person from the tensions of the Day of Judgement when everyone will be tense with worries and anxieties.(1/1743)
1370 - وعن أبي هريرة رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ كان رجل يداين الناس وكان يقول لفتاه : إذا أتيت معسرا فتجاوز عنه لعل الله أن يتجاوز عنا فلقي الله فتجاوز عنه ] متفق عليه
1370. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "There was a person who used to loan money to the people and he used to say to his servant: `When an insolvent person comes to you, show him leniency so that Allah may forbear our faults.' So when he met Allah (i.e., when he died), Allah forgave him.''
[Al-Bukhari and Muslim].
Commentary: "Show him leniency'' implies three things in the present context - polite dealing, extension in the period of payment and remittance of debt. All these qualities are desirable and praiseworthy in Shari`ah. The incident reported in this Hadith relates to some person of a community of the ancient times, but it is such an illustrious example that it was liked by the Prophet (PBUH) because he recommended it to his followers through his advice and practice. This action is certainly a means of winning the Pleasure of Allah as well.(1/1744)
1371 - وعن أبي مسعود البدري رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ حوسب رجل ممن كان قبلكم فلم يوجد له من الخير شيء إلا أنه كان يخالط الناس وكان موسرا وكان يأمر غلمانه أن يتجاوزوا عن المعسر قال الله عز و جل : نحن أحق بذلك منه تجاوزوا عنه ] رواه مسلم
1371. Abu Mas`ud Al-Badri (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "A person from amongst the people who lived before you was called to account by Allah on the Day of Resurrection. No good deeds were found in his credit except that he being a rich man had (financial) dealings with people and had commanded his servants to show leniency to those who were in straitened circumstances. Upon this Allah, the Exalted, and Majestic said: `I am more entitled to this attribute, so waive (his faults).'''
[Muslim].
Commentary: "Was called to account by Allah on the Day of Resurrection'' is in the nature of a news of the Day of Judgement which was revealed to the Prophet (PBUH) and which he quoted as an illustration. What it signifies is that on the Day of Resurrection, Almighty Allah will deal with such people generously and forgive their sins because forgiveness depends on the quality of actions done by a person in this world.(1/1745)
1372 - وعن حذيفة رضي الله عنه قال : [ أتي الله تعالى بعبد من عباده آتاه الله مالا فقال له : ماذا عملت في الدنيا ؟ قال - ولا يكتمون الله حديثا - قال : يا رب آتيتني مالك فكنت أبايع الناس وكان من خلقي الجواز فكنت أتيسر على الموسر وأنظر المعسر . فقال الله تعالى : أنا أحق بذا منك تجاوزوا عن عبدي ] فقال عقبة بن عامر وأبو مسعود الأنصاري رضي الله عنهما : هكذا سمعناه من في رسول الله صلى الله عليه و سلم . رواه مسلم
1372. Hudhaifah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "A slave of Allah whom He had endowed with wealth, will be brought before Him. Allah will ask him: `What did you do in the world?' (They cannot conceal anything from Allah.) He will say: `O my Rubb, You endowed me with Your wealth; I used to enter into transactions with people and it was my nature to be lenient to the insolvent ones. I used to give respite to those who were in straitened circumstances.' Whereupon Allah will say: `I am more entitled than you to do this. So forgive my slave'.'' `Uqbah bin `Amir and Abu Mas`ud Al-Ansari (May Allah be pleased with them) said, "Thus we heard it from the Messenger of Allah (PBUH).''
[Muslim].(1/1746)
1373 - وعن أبي هريرة رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ من أنظر معسرا أو وضع له أظله الله يوم القيامة تحت ظل عرشه يوم لا ظل إلا ظله ] رواه الترمذي وقال حديث حسن صحيح
1373. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "He who gives respite to someone who is in straitened circumstances, or grants him remission, Allah will shelter him in the shade of His Throne, on the Day of Resurrection, when there will be no shade except its shade.''
[At-Tirmidhi].
Commentary: On the Day of Resurrection, the sun will come very close to people's heads who will then be badly sweating to the extent that sweat will reach up to their ankles, or knees or shoulders; some will be totally overwhelmed with their sweat (depending on their sins). Those people who will have the privilege of getting in the shade of the Throne will be then very lucky indeed. Among such lucky people, there will be a person who used not only to give loans to the poor and the needy but also gave them convenience in the payment of their debts or would forgive a part of the loan or all of it. This Hadith has food for thought for the affluent. Nowadays people usually lend money to people of their own status and do not like to give loan to the poor because they think that it is difficult to recover from them. As far as remitting a loan is concerned, we have totally forgotten this precept. In any case, to refuse loan to a poor, when a person is in a position to lend money to him, is hateful. To lend money to a needy and then to show him leniency in its payment or to remit it altogether is a praiseworthy act, the best reward for which will be given to him on the Day of Resurrection. May Allah enable us to be generous to the poor on this account.(1/1747)
1374 - وعن جابر رضي الله عنه أن النبي صلى الله عليه و سلم اشترى منه بعيرا [ بوقيتين
ودرهم أو درهمين ] فوزن له فأرجح . متفق عليه
1374. Jabir (May Allah be pleased with him) reported: The Prophet (PBUH) purchased a camel from me and weighed more than its price.
[Al-Bukhari and Muslim].
Commentary: In the era of the Prophet (PBUH), and for a long time afterwards, all business transactions were made by means of dirham and dinar - the former was a gold coin while the latter was a silver one. The price of the camel which was settled in gold or silver was paid by the Prophet (PBUH) in weight, and he paid it in excess of the agreed amount.(1/1748)
1375 - وعن أبي صفوان سويد بن قيس رضي الله عنه قال : جلبت أنا ومخرمة العبدي بزا من هجر فجاءنا النبي صلى الله عليه و سلم فساومنا بسراويل وعندي وزان يزن بالأجر فقال النبي صلى الله عليه و سلم للوزان : [ زن وأرجج ] رواه أبو داود والترمذي وقال حديث حسن صحيح
1375. Abu Safwan Suwaid bin Qais (May Allah be pleased with him) reported: Makhramah Al-`Abdi and I procured some drapery from Hajar and brought them to Makkah. The Prophet (PBUH) came and bargained with us for some trousers and we sold them to him. We had a person who weighed the cloth in order to fix the price. The Prophet (PBUH) said to him, "Weigh and add a little to it.''
[Abu Dawud and At-Tirmidhi].
Commentary: This Hadith highlights the desirability on part of the customer of paying in excess of the agreed price. The seller is induced to give more than the agreed (quality/weight/number of goods etc.) against the settled price. This is a step ahead of justice - that is Ihsan, which has very salutary effects on society. On the contrary, if people are in the habit of encroaching up others' rights, it will doubtless create jealousy and enmity, which are ruinous to the society.(1/1749)
12-كتاب العلم
Book Twelve: The Book of Knowledge(1/1750)
241 - باب(1/1751)
قال الله تعالى ( طه 114 ) : { وقل رب زدني علما }
وقال تعالى ( الزمر 9 ) : { قل هل يستوي الذين يعلمون والذين لا يعلمون }
وقال تعالى ( المجادلة 11 ) : { يرفع الله الذين آمنوا منكم والذين أوتوا العلم درجات }
وقال تعالى ( فاطر 28 ) : { إنما يخشى الله من عباده العلماء }
Allah, the Exalted, says:
"And say: `My Rubb! Increase me in knowledge.'' (20:114)
"Are those who know equal to those who know not?''' (39:9)
"Allah will exalt in degree those of you who believe, and those who have been granted knowledge.'' (58:11)
"It is only those who have knowledge among His slaves that fear Allah.'' (35:28)(1/1752)
1376 - وعن معاوية رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ من يرد الله به خيرا يفقهه في الدين ] متفق عليه
1376. Mu`awiyah (May Allah be pleased with him) reported: The Messenger of Allah said, "When Allah wishes good for someone, He bestows upon him the understanding of Deen.''
[Al-Bukhari and Muslim].
Commentary: Knowledge and understanding of Deen (religion) here stands for the understanding of the Qur'an and Hadith, religious injunctions, and knowledge of the lawful and the unlawful. This Hadith highlights the excellence of knowledge and the fact that it is a sign of Allah's Help to the person who possesses it and acts upon it.(1/1753)
1377 - وعن ابن 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 الحكمة فهو يقضي بها ويعلمها ] متفق عليه
والمراد بالحسد : الغبطة وهو : أن يتمنى مثله
1377. Ibn Mas`ud (May Allah be pleased with him) reported: The Prophet (PBUH) said, "Envy is permitted only in two cases: A man whom Allah 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: According to Imam An-Nawawi's explanation, the word Hasad (jealousy) is used in the sense of Ghibtah i.e., envy. In Islam, jealousy is forbidden and is held unlawful. The reason being that one who is jealous wants that the person, who possesses the quality of which he is jealous, be deprived of that quality. Envy is permissible for the reason that when one seems that a person has been graced by Allah with certain gifts and qualities, he also desires to be blessed with those gifts. In the latter case, he does not grumble and grieve but eagerly prays to Allah for those gifts. `Knowledge' here stands for the knowledge of the Qur'an and Hadith because this knowledge alone is beneficial for man, and it is through this knowledge that correct judgements can be made among the people. This Hadith has an inducement for acquiring useful knowledge along with wealth to spend in the ways ordained by Allah.(1/1754)
1378 - وعن أبي موسى رضي الله عنه قال : قال النبي صلى الله عليه و سلم : [ مثل ما بعثني الله به من الهدى والعلم كمثل غيث أصاب أرضا فكانت منها طائفة طيبة قبلت الماء فأنبتت الكلأ والعشب الكثير وكان منها أجادب أمسكت الماء فنفع الله بها الناس فشربوا منها وسقوا وزرعوا وأصاب طائفة منها أخرى إنما هي قيعان لا تمسك ماء ولا تنبت كلأ فذلك مثل من فقه في دين الله ونفعه ما بعثني الله به فعلم وعلم ومثل من لم يرفع بذلك رأسا ولم يقبل هدى الله الذي أرسلت به ] متفق عليه
1378. Abu Musa (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "The guidance and knowledge with which Allah has sent me are like abundant rain which fell on a land. A fertile part of it absorbed the water and brought forth profuse herbage and pasture; and solid ground patches which retained the water by which Allah has benefited people, who drank from it, irrigated their crops and sowed their seeds; and another sandy plane which could neither retain the water nor produce herbage. Such is the similitude of the person who becomes well-versed in the religion of Allah and receives benefit from the Message entrusted to me by Allah, so he himself has learned and taught it to others; such is also the similitude of the person who has stubbornly and ignorantly rejected Allah's Guidance with which I have been sent.''
[Al-Bukhari and Muslim]
Commentary: This Hadith has already been mentioned, and is repeated here to highlight the eminence of knowledge and to induce Muslims to gain it. We learn from this Hadith that there are three categories of people. First, those who acquire knowledge of the Qur'an and Hadith, act upon it and also impart it to others. Such people benefit from this knowledge themselves and extend this benefit to others also. By virtue of this quality they are the best of all. Second, those people who acquire knowledge and impart it to others, but do not fulfill the requirements of that knowledge. Such people are inferior in rank to the people of the first category and can be taken to task for their omissions. Third, those who shun the knowledge of the Qur'an and Hadith. Neither they study and hear the two themselves for their own benefit, nor do they acquire knowledge to impart it to others for their benefit. This is the worst category of people. Every Muslim should try to be in the first category of the people.(1/1755)
1379 - وعن سهل بن سعد رضي الله عنه أن النبي صلى الله عليه و سلم قال لعلي رضي الله عنه : [ فوالله لأن يهدي الله بك رجلا واحدا خير لك من حمر النعم ] متفق عليه
1379. Sahl bin Sa`d (May Allah be pleased with him) reported: The Prophet (PBUH) said to `Ali (May Allah be pleased with him), "By Allah, if a single person is guided by Allah through you, it will be better for you than a whole lot of red camels.''
[Al-Bukhari and Muslim].
Commentary: "Better for you than red camels'' is an allegory for every thing that is better than anything else. Red camels used to be precious in Arabia, and their reference here is to highlight the value of guidance. Thus, this Hadith brings into prominence the importance of calling people towards Allah. But before calling others to the path of Allah, one must himself know it, and for this purpose, the knowledge of the Qur'an and Hadith is essential because one cannot provide any guidance in this respect without this knowledge.(1/1756)
1380 - وعن عبد الله بن عمرو بن العاص رضي الله عنه أن النبي صلى الله عليه و سلم قال : [ بلغوا عني ولو آية وحدثوا عن بني إسرائيل ولا حرج ومن كذب علي متعمدا فليتبوأ مقعده من النار ] رواه البخاري
1380. `Abdullah bin `Amr bin Al-`As (May Allah be pleased with them) reported: The Prophet (PBUH) said, "Convey from me even an Ayah of the Qur'an; relate traditions from Banu Israel, and there is no restriction on that; but he who deliberately forges a lie against me let him have his abode in the Hell.''
[Al-Bukhari].
Commentary: This Hadith contains the following three important points:
1. It stresses the importance of acquiring knowledge of the Qur'an and Hadith and imparting it to others. No matter whether one has more or less knowledge, he must communicate it to others. There is no justification to presume that preaching or inviting to the Message of Allah is the duty of religious scholars and those who are well-versed in this sphere. In fact, it is a duty upon every Muslim, so much so that if a person knows even a single Verse of the Qur'an, that is to say if he knows only one injunction of Allah, he is duty bound to communicate it to other people.
2. It allows the communication of Jewish Traditions but this permission is subject to the condition that such Traditions are not against the elucidations of the Qur'an and Hadith.
3. There is a stern warning on attributing any false saying to the Prophet (PBUH). This demands strict scrutiny of Ahadith. If a Hadith does not have a reliable authority or whose chain of narrators has a false link or a person of doubtful integrity, that is to say if it is weak, then it is a serious offense to quote it as a Hadith of the Prophet (PBUH). There are various grades of weakness, and this requires deep knowledge of the narrators and principles of Hadith to know them since scholars who are expert in this discipline are few and far. The safest course for ordinary scholars is to refrain from stating such Ahadith which are weak, no matter whether the weakness is serious or slight. The reason is that although the majority of Muhaddithun consider the slightly weak Ahadith acceptable but they cannot be identified by everybody. Thus, every Hadith which is marked as weak should not be mentioned. In the present age Sheikh Nasiruddin Al-Albani has done a very remarkable work in this field. He has separated the weak Ahadith found in the four famous volumes of Ahadith (Sunnan Abu Dawud, At-Tirmidhi, An-Nasa'i and Ibn Majah) from the authentic and prepared separate volumes of authentic and weak Ahadith. This work of Al-Albani has made it easy for the ordinary `Ulama' to identify the weak Ahadith. Only a man of Sheikh Al-Albani's calibre can do research on it. The ordinary `Ulama' and religious scholars of the Muslims are heavily indebted to him for this great work and they should keep it in view before mentioning any Hadith. They should mention only the authentic Ahadith and refrain from quoting the weak ones. It is wrong to ignore this work on the ground that Sheikh Al-Albani is not the last word on the subject. There can be a possibility of error in his work because it is after all a human effort, but it will be very unfair to regard his effort of no account merely because of a possible error. It is regrettable indeed that only because of this possible error many people refuse to accept even the correctness of the Sahihain. (i.e., Sahih Al-Bukhari and Sahih Muslim). Should we then accept their view? No, certainly not. So there is no sense in not making use of Sheikh Al-Albani's matchless contribution. As Muhaddithun have done a great service to the Muslim Ummah by collecting and compiling the Ahadith, similarly in the style of Muhaddithun, and in keeping with the principles laid down by them, the research carried out to separate the authentic Ahadith from the weak is in fact an effort to complete their mission. In this age, Almighty Allah has bestowed this honour on Sheikh Al-Albani. May Allah protect him, give him the best of the reward and give him a long life.
We now revert to the subject under discussion and say that no such saying and practice should be attributed to the Prophet (PBUH) the authenticity of which is doubtful. On this principle, weak Ahadith, should not be mentioned. It is very unfortunate indeed that in spite of such a stern warning, many of our `Ulama' are not careful in this matter. Not to speak of weak Ahadith, they do not hesitate to mention even Ahadith Maudu`ah forged Ahadith) only to adorn their speech. May Allah guide them to the Right Path. In fact, there is a class of religious scholars who try to refute the authentic Ahadith and validate the weak ones only to add credence to their own juristic school. May Allah save us from such evils.(1/1757)
1381 - وعن أبي هريرة رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ ومن سلك طريقا يلتمس فيه علما سهل الله له طريقا إلى الجنة ] رواه مسلم
1381. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "Allah makes the way to Jannah easy for him who treads the path in search of knowledge.''
[Muslim].
Commentary: This Hadith has already been mentioned in full. See the Commentary on Hadith No. 247. A part of it which relates to the eminence of knowledge has been reproduced here. In this Hadith, knowledge means the knowledge of the religion, that is to say the correct knowledge of the Qur'an and Hadith which is acquired without any prejudice of any juristic school. Otherwise juristic prejudice can turn knowledge into great obstruction. May Allah bestow His Mercy on us.(1/1758)
1382 - وعنه أيضا رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ من دعا إلى هدى كان له من الأجر مثل أجور من تبعه لا ينقص ذلك من أجورهم شيئا ] رواه مسلم
1382. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "He who calls others to follow the Right Guidance will have a reward equal to the reward of those who follow him, without their reward being diminished in any respect on that account.''
[Muslim].
Commentary: This Hadith has already been mentioned. This Hadith has glad tidings for those who learn the knowledge of religion, teach it and impart it to others.(1/1759)
1383 - وعنه رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ إذا مات ابن آدم انقطع عمله إلا من ثلاث : صدقة جارية أو علم ينتفع به أو ولد صالح يدعو له ] رواه مسلم
1383. 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 things: Sadaqah Jariyah (ceaseless charity); a knowledge which is beneficial, or a virtuous decendant who prays for him (for the deceased).''
[Muslim].
Commentary: "His deeds come to an end'' means that he does not any longer receive the return and reward on his actions. But there are three categories of actions on which he receives reward even after his death. First, Sadaqah Jariyah such as building a mosque, or a hospital, or digging a well. As long as people will benefit from these, he will receive a reward for them. Second, "knowledge which is beneficial'' means to impart knowledge to others or to propagate knowledge by means of one's books. As long as this medium of teaching will continue and his books will be studied and people will benefit from them, he will receive a reward for it. Third, virtuous descendants. Training of children on the right lines is essential so that after a person's death they continue to pray for him. The prayer of children in favour of parents is highly useful.(1/1760)
1384 - وعنه رضي الله عنه قال سمعت رسول الله صلى الله عليه و سلم يقول : [ الدنيا ملعونة ملعون ما فيها إلا ذكر الله تعالى وما والاه وعالما أو متعلما ] رواه الترمذي وقال حديث حسن
قوله [ وما والاه ] : أي طاعة الله تعالى
1384. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "The world, with all that it contains, is accursed except for the remembrance of Allah that which pleases Allah; and the religious scholars and seekers of knowledge.''
[At-Tirmidhi].
Commentary: This Hadith has already been mentioned. It does not mean that this world, and whatever is in it, is really cursed. What it in fact means is that such things of this world are cursed which make a person negligent of the remembrance of Allah; or it is cursed for those who in their whole life do not remember Allah. This Hadith has been mentioned in the present chapter, which relates to knowledge for the reason that acquisition of knowledge is essential to know that such and such work will be a source of winning the Pleasure of Allah and such and such act will incur His displeasure. This is the reason the teacher and the learner have been included in the exemptions from the curse.(1/1761)
1385 - وعن أنس رضي الله عنه قال : قال رسول الله صلى الله عليه و سلم : [ من خرج في طلب العلم فهو في سبيل الله حتى يرجع ] رواه الترمذي وقال حديث حسن
1384. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "The world, with all that it contains, is accursed except for the remembrance of Allah that which pleases Allah; and the religious scholars and seekers of knowledge.''
[At-Tirmidhi].
Commentary: This Hadith has already been mentioned. It does not mean that this world, and whatever is in it, is really cursed. What it in fact means is that such things of this world are cursed which make a person negligent of the remembrance of Allah; or it is cursed for those who in their whole life do not remember Allah. This Hadith has been mentioned in the present chapter, which relates to knowledge for the reason that acquisition of knowledge is essential to know that such and such work will be a source of winning the Pleasure of Allah and such and such act will incur His displeasure. This is the reason the teacher and the learner have been included in the exemptions from the curse.(1/1762)
1386 - وعن أبي سعيد الخدري رضي الله عنه عن رسول الله صلى الله عليه و سلم قال : [ لن يشبع مؤمن من خير حتى يكون منتهاه الجنة ] رواه الترمذي وقال حديث حسن
1386. Abu Sa`id Al-Khudri (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "A believer never satisfies doing good until he reaches Jannah.''
[At-Tirmidhi].
Commentary: According to this Hadith, it is a quality of a Muslim that he is very much concerned about acquiring virtues and doing good, and he is never tired of struggling for them and live by them so much so that in this struggle he reaches the end of his life. By mentioning this Hadith in Kitab-ul-`Ilm it has been made evident that the best of the virtues is learning and teaching of religious knowledge because it is actually this knowledge which enables a person to distinguish between good and evil.(1/1763)
1387 - وعن أبي أمامة رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ فضل العالم على العابد كفضلي على أدناكم ] ثم قال رسول الله صلى الله عليه و سلم : [ إن الله وملائكته وأهل السماوات والأرض حتى النملة في جحرها وحتى الحوت ليصلون على معلمي الناس الخير ] رواه الترمذي وقال حديث حسن
1387. Abu Umamah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "The superiority of the learned over the devout worshipper is like my superiority over the most inferior amongst you (in good deeds).'' He went on to say, "Allah, His angels, the dwellers of the heaven and the earth, and even the ant in its hole and the fish (in water) supplicate in favour of those who teach people knowledge.''
[At-Tirmidhi].
Commentary: `Alim (learned person) here means scholar of the Qur'an and Hadith, who adheres to Faraid and Sunnah and remains busy in learning and imparting knowledge. `Abid (devout worshipper) is one who spends most of his time in the worship of Allah. The benefit of his voluntary prayer and remembrance of Allah is restricted to his own self while the benefit of knowledge of the scholar reaches others also. Hence, of the two, the latter is far superior.
If Salat is mentioned with reference to Allah, it denotes "Allah's Grace with Mercy;'' if it is mentioned with reference to the angels, it denotes "to pray for forgiveness;'' and if it is mentioned with reference to other creatures - men, animals, etc., - then it means prayer and supplication. Thus, Allah graces that person with His Mercy who teach people the beneficial knowledge, i.e., the knowledge of Islam; angels pray to Allah to forgive his (or her) sins; and other creatures pray for his (or her) well-being. In this way, this Hadith stresses the distinction of religious scholars and highlights the esteem in which they are held by Allah, His angels and His other creatures.(1/1764)
1388 - وعن أبي الدرداء رضي الله عنه قال سمعت رسول الله صلى الله عليه و سلم يقول : [ من سلك طريقا يبتغي فيه علما سهل الله له طريقا إلى الجنة وإن الملائكة لتضع أجنحتها لطالب العلم رضا بما يصنع وإن العالم ليستغفر له من في السماوات ومن في الأرض حتى الحيتان في الماء وفضل العالم على العابد كفضل القمر على سائر الكواكب وإن العلماء ورثة الأنبياء وإن الأنبياء لم يورثوا دينارا ولا درهما إنما ورثوا العلم فمن أخذه أخذ بحظ وافر ] رواه أبو داود والترمذي
1388. Abud-Darda (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "He who follows a path in quest of knowledge, Allah will make the path of Jannah easy to him. The angels lower their wings over the seeker of knowledge, being pleased with what he does. The inhabitants of the heavens and the earth and even the fish in the depth of the oceans seek forgiveness for him. The superiority of the learned man over the devout worshipper is like that of the full moon to the rest of the stars (i.e., in brightness). The learned are the heirs of the Prophets who bequeath neither dinar nor dirham but only that of knowledge; and he who acquires it, has in fact acquired an abundant portion.''
[Abu Dawud and At-Tirmidhi].
Commentary: Like the preceding Ahadith, this Hadith also mentions the eminence of learning religious knowledge, and respecting and honouring `Ulama'.(1/1765)
1389 - وعن ابن مسعود رضي الله عنه قال سمعت رسول الله صلى الله عليه و سلم يقول : [ نضر الله امرأ سمع منا شيئا فبلغه كما سمعه فرب مبلغ أوعى من سامع ] رواه الترمذي وقال حديث حسن صحيح
. Ibn Mas`ud (May Allah be pleased with him) reported: I heard the Messenger of Allah (PBUH) saying, "May Allah freshen the affairs of a person who hears something from us and communicates it to others exactly as he has heard it (i.e., both the meaning and the words). Many a recepient of knowledge understands it better than the one who has heard it.''
[At-Tirmidhi].
Commentary: Besides mentioning the eminence of knowledge, this Hadith contains inducement for preaching and inviting people towards the path of Allah. It also urges us to communicate knowledge exactly as we have heard it, without changing anything in the least.(1/1766)
1390 - وعن أبي هريرة رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ من سئل عن علم فكتمه ألجم يوم القيامة بلجام من نار ] رواه أبو داود والترمذي وقال حديث حسن
1390. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "He who is asked about knowledge (of religion) and conceals it, will be bridled with a bridle of fire on the Day of Resurrection.''
[Abu Dawud and At-Tirmidhi].
Commentary: We learn from this Hadith that to withhold guidance in the matter of religion from anybody who seeks it, is a grave sin which is threatened with Hell. Unfortunately, the religious scholars who are shackled in religious prejudices and terribly lack interest in juristic matters have developed a habit of concealing religious knowledge from people. In fact, this grave sin has become so alarming that any further delay to eradicate it will prove ruinous for us. May Allah grant us true guidance.(1/1767)
1391 - وعنه رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ من تعلم علما مما يبتغى به وجه الله عز و جل لا يتعلمه إلا ليصيب به عرضا من الدنيا لم يجد عرف الجنة يوم القيامة ] يعني ريحها . رواه أبو داود بإسناد صحيح
1391. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah(PBUH) said, "He who does not acquire knowledge with the sole intention of seeking the Pleasure of Allah but for worldly gain, will not smell the fragrance of Jannah on the Day of Resurrection.''
[Abu Dawud].
Commentary: This Hadith has an inducement for acquiring knowledge for the Pleasure of Allah alone. If a religious scholar acquires it to make it a means of worldly gains, then it turns to such a serious crime that such a scholar will not even smell the fragrance of Jannah (i.e., he will not enter it along with the saved). May Allah save us from it. However, if a scholar gains wealth and worldly gains through it without any intention, then it is altogether a different matter. In that case, it is not harmful for him as long as he uses it in a manner pleasing to Allah.(1/1768)
1392 - وعن ابن عمرو بن العاص رضي الله عنه قال سمعت رسول الله صلى الله عليه و سلم يقول : [ إن الله لا يقبض العلم انتزاعا ينتزعه من الناس ولكن يقبض العلم بقبض العلماء حتى إذا لم يبق عالما اتخذ الناس رؤوسا جهالا فسئلوا فأفتوا بغير علم فضلوا وأضلوا ] متفق عليه
1392. `Abdullah bin `Amr bin Al-`As (May Allah be pleased with them) reported: I heard the Messenger of Allah (PBUH) saying: "Verily, Allah does not take away knowledge by snatching it from the people, but He takes it away by taking away (the lives of) the religious scholars till none of the scholars stays alive. Then the people will take ignorant ones as their leaders, who, when asked to deliver religious verdicts, will issue them without knowledge, the result being that they will go astray and will lead others astray.''
[Al-Bukhari and Muslim].
Commentary: It is a sign of the nearness of the Day of Judgement that the world will be deprived of genuine religious scholars, and illiterate people will become leaders who will have neither the knowledge of the Qur'an nor that of the Hadith. Despite their ignorance of the Qur'an and the Hadith, they will be called Mujtahid (jurist entitled to independent reasoning) and Imam (leader) and will mislead people with their legal opinions and self-created problems. Besides urging us to acquire religious knowledge with a view to producing more scholars in the society, this Hadith also warns us against the ignorant self-styled `Ulama'. It also warns us against entrusting religious leadership to them.(1/1769)
13- كتاب حمد الله تعالى وشكره
Book Thirteen: The Book of Praise and Gratitude to Allah(1/1770)
242 - باب(1/1771)
قال الله تعالى ( البقرة 152 ) : { فاذكروني أذكركم واشكروا لي ولا تكفرون }
وقال تعالى ( إبراهيم 7 ) : { لئن شكرتم لأزيدنكم }
وقال تعالى ( الإسراء 111 ) : { وقل الحمد لله }
وقال تعالى ( يونس 10 ) : { وآخر دعواهم أن الحمد لله رب العالمين }
Allah the Exalted says:
"Therefore, remember Me (by praying, glorifying). I will remember you, and be grateful to Me (for My countless Favours on you) and never be ungrateful to Me.'' (2:152)
"If you give thanks (by accepting Faith and worshipping none but Allah), I will give you more (of My Blessings).'' (14:7)
"And say: `All the praises and thanks be to Allah.''' (17:111)
"And the close of their request will be: `Al-hamdu lillahi Rabbil-`alamin [All the praise is due to Allah, the Rubb of `Alamin (mankind, jinn and all that exists)].''' (10:10)(1/1772)
1393 - وعن أبي هريرة رضي الله عنه أن النبي صلى الله عليه و سلم أتي ليلة أسري به بقدحين من خمر ولبن فنظر إليهما فأخذ اللبن فقال جبريل : الحمد لله الذي هداك للفطرة لو أخذت الخمر غوت أمتك ] رواه مسلم
1393. Abu Hurairah (May Allah be pleased with him) reported: On the Night of Al-Isra (the Night of Ascension) the Prophet (PBUH) was presented with two drinking vessels: one full of wine and the other one full of milk. He looked at them. Then he took the vessel which was full of milk. Thereupon Jibril (Gabriel) said: "Al-hamdu lillah (praise be to Allah) Who has guided you to that, which is in accord with Fitrah (i.e., Islamic Monotheism; pure nature of Islam). Had you selected wine, your people would have gone astray.''
[Muslim].
Commentary: This Hadith highlights the following points:
1. Islam is a religion which matches with the pure nature. Every sensible person accepts it instinctively.
2. One who is endowed with the capacity and aptitude to do good should praise Allah.
3. Wine is the root of all evils and for this reason has been regarded the "Mother of Vices''.
4. To take good omen from agreeable signs is Mustahabb (desirable).(1/1773)
1394 - وعنه رضي الله عنه عن رسول الله صلى الله عليه و سلم قال : [ كل أمر ذي بال لا
يبدأ فيه بالحمد لله فهو أقطع ] حديث حسن رواه أبو داود وغيره
1394. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "Any matter of importance which is not begun with Al-hamdu lillah (praise be to Allah) remains defective.''
[Abu Dawud].
Commentary: There is another Hadith to the effect that every important work which is not started with the invocation "Bismillah'' is devoid of Allah's Grace. Sheikh Al-Albani's opinion about these two Ahadith is that their text is confused and its authority is weak. He has, however, regarded it as acceptable "Mursal'' (Ahadith narrated by a student of a Companion deleting the Companion's name). (For details please see Irwa-ul-Ghalil, vol. I, 1,2). In any case, it is desirable to begin every good work with the Glorious Name of Allah and His Praise.(1/1774)
1395 - وعن أبي موسى الأشعري 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 واسترجع فيقول الله تعالى : ابنوا لعبدي بيتا في الجنة وسموه بيت الحمد ] رواه الترمذي وقال حديث حسن
1395. Abu Musa Al-Ash`ari (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "When a slave's child dies, Allah the Most High asks His angels, `Have you taken out the life of the child of My slave?" They reply in the affirmative. He then asks, `Have you taken the fruit of his heart?' They reply in the affirmative. Thereupon he asks, `What has My slave said?' They say: `He has praised You and said: Inna lillahi wa inna ilaihi raji`un (We belong to Allah and to Him we shall be returned). Allah says: `Build a house for My slave in Jannah and name it as Bait-ul-Hamd (the House of Praise).'''
[At-Tirmidhi].
Commentary: This Hadith points out the eminence of patience and the merit of praising Allah in the event of a calamity, especially on the death of one's own child. Rather than weeping and wailing, one should submit himself to the Will of Allah and show perseverance. Such attitude of patience and resignation is highly meritorious and has great reward.(1/1775)
1396 - وعن أنس رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ إن الله ليرضى عن العبد يأكل الأكلة فيحمده عليها ويشرب الشربة فيحمده عليها ] رواه مسلم
1396. Anas bin Malik (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "Allah is pleased with His slave who says: `Al-hamdu lillah (praise be to Allah)' when he takes a morsel of food and drinks a draught of water.''
[Muslim].
Commentary: This Hadith has already been mentioned. "Aklah'' means to take a meal at one time, whether in the morning, the evening or at any other time. Similarly "Sharba'' means to drink water at any time. What the Hadith means is that to praise Allah on eating and drinking every time is a source of Allah's Pleasure, no matter whether the quantity one consumes is small or large.(1/1776)
14-كتاب الصلاة على رسول الله صلى الله عليه و سلم
Book Fourteen: The Book of Supplicating Allah to Exalt the Mention of Allah's Messenger (phuh)(1/1777)
243 - باب وجوب الصلاة على رسول الله صلى الله عليه وسلم
Chapter 243
The Obligation of Supplicating Allah to Exalt His Mention and its Excellence, and its Manner(1/1778)
قال الله تعالى ( الأحزاب 56 ) : { إن الله وملائكته يصلون على النبي يا أيها الذين آمنوا صلوا عليه وسلموا تسليما }
Chapter 243 The Obligation of Supplicating Allah to Exalt His Mention and its Excellence, and its Manner Allah, the Exalted, says: "Allah exalts the mention of His Messenger (PBUH) and His angels supplicate Him to do so. O you who believe! supplicate Allah to exalt his mention and to grant him safety and security(1/1779)
1397 - وعن عبد الله بن عمرو بن العاص رضي الله عنهما أنه سمع رسول الله صلى الله
عليه وسلم يقول : [ من صلي علي صلاة صلى الله عليه بها عشرا ] رواه مسلم
1397. `Abdullah bin `Amr bin Al-`As (May Allah be pleased with them) reported: I heard the Messenger of Allah (PBUH) saying: "Whoever supplicates Allah to exalt my mention, Allah will exalt his mention ten times.''
[Muslim].
Commentary: Recitation of Salat upon the Prophet (PBUH) means the recitation of benediction. Such as the one recited in Salat "O Allah, have mercy on Muhammad...)'' It is a prayer for mercy and exaltation of the Prophet (PBUH) which is highly meritorious. (At-Tirmidhi, Hadith Hasan).(1/1780)
1398 - وعن ابن مسعود رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ أولى الناس بي يوم القيامة أكثرهم علي صلاة ] رواه الترمذي وقال حديث حسن
1398. Ibn Mas`ud (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said: "The people who will be nearest to me on the Day of Resurrection will be those who supplicate Allah more often for me.''
[At-Tirmidhi].
Commentary: "Nearest to me'' signifies "those who are most entitled to my intercession''. Thus, this Hadith has also an inducement for very frequent recitation of Salat on the Prophet (PBUH).(1/1781)
1399 - 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 ] فقالوا : يا رسول الله وكيف تعرض صلاتنا عليك وقد أرمت ؟ ( قال : يقول بليت ) قال : [ إن الله حرم على الأرض أجساد الأنبياء ] رواه أبو داود بإسناد صحيح
1399. Aus bin Aus (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "Among the best of your days is Friday; so supplicate Allah more often for me in it , for your supplications will be displayed to me.'' He was asked: "O Messenger of Allah! How will our blessings be displayed to you when your decayed body will have mixed with the earth?'' He (PBUH) replied, "Allah has prohibited the earth from consuming the bodies of the Prophets.''
[Abu Dawud].
Commentary: That "Allah has prohibited the earth from consuming the bodies of the Prophets'' means that the earth does not consume them. That "their Salat (salutations) will be presented to him'' indicates that angels present the salutation performed to him, as is elucidated in other Ahadith. Moreover, his soul is then returned to him and he answers the salutations also. (In the opinion of Muhaddithun, the Hadith relating to the return of the soul comes in the category of "Hadith Hasan'', i.e., it is acceptable).(1/1782)
1400 - وعن أبي هريرة رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ رغم أنف رجل ذكرت عنده فلم يصل علي ] رواه الترمذي وقال حديث حسن
1400. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "May his nose soil with dust in whose presence mention is made of me and he does not supplicate for me.''
[At-Tirmidhi].
Commentary: "May his nose soil with dust'' means to suffer humiliation and disgrace. That is "may such person be humiliated and disgraced who hears my name and does not invoke Allah's blessings upon me.'' Those who merely kiss thumbs of their hands can also be the addressee of this saying because they do not supplicate Allah for the Prophet (PBUH) while what is in fact ordained is salutation, and not kissing of thumbs. The latter gesture has not been ordained in any Hadith. Some religious scholars regard the salutation obligatory while others hold that it desirable.(1/1783)
1401 - وعنه رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ لا تجعلوا قبري عيدا وصلوا علي فإن صلاتكم تبلغني حيث كنتم ] رواه أبو داود بإسناد صحيح
. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "Do not make my grave a place of festivity, and supplicate Allah for me, for your supplication reaches me wherever you are.''
[Abu Dawud].
Commentary: "Do not make my grave a place of festivity'' means do not gather there as people do on the festival of `Eid. Unfortunately, a fraction of heretics consider such festivities laudable. When the Prophet (PBUH) did not like such gatherings on his own grave, how can it be permissible on the death anniversaries of other people? Some people misinterpret this Hadith and contend that what it means is that `You should not come to my grave once in a while but very frequently'' although its real meaning is that which we have just mentioned. The next sentence confirms this contention. There is no need for frequent gathering for the reason that wherever a Muslim may be, the salutations which he performs to the Prophet (PBUH) will be conveyed to him through the angels. Every Muslim has a desire to visit the Prophet's grave, and there cannot be any doubt about its desirability, but there is no need to undertake journey for paying homage and salutation only. In fact, the real intention of going to Al-Madinah should be to visit Prophet's Mosque which will include visiting his grave. This is the real meaning of this Hadith. There is another Hadith which prohibits undertaking a journey to any mosque except the three which have been marked by the Prophet (PBUH).(1/1784)
1402 - وعنه رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ ما من أحد يسلم علي إلا رد الله علي روحي حتى أرد عليه السلام ] رواه أبو داود بإسناد صحيح
1402. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "Whenever someone greets me, Allah returns the soul to my body (in the grave) and I return his greeting.''
[Abu Dawud].
Commentary: We learn from this Hadith that the Prophet (PBUH) is alive in his grave and he answers the salutation offered by a Muslim. But this life of his is the life of Barzakh (an intervening state between death and the Day of Resurrection, and whoever dies, enters it) the reality of which is not known to us. Thus, it is wrong to say that the life of the Prophet (PBUH) is like worldly life or more vigorous than it. Such a claim is baseless because it is not confirmed by the Qur'an and Hadith. Were he to be alive the way he was in his lifetime, there would have been no need for "the returning of the soul to his body'' and he would be able to answer the salutations without it. As far this ambiguity is concerned, when countless Muslims are always offering salutations to the Prophet (PBUH) how does the return of the soul takes place after such short intervals? Such questions arise due to the lack of certitude in the Omnipotence of Allah. When the Prophet (PBUH) stated that his soul is returned to him then we should have absolute faith in his statement because Allah is Capable of doing every thing. What is its nature and form, it is not known to us, nor can we know it. Thus, the question of the return of soul in the grave should be considered similar to the ambiguous Ayat of the Qur'an in which every Muslim is required to have blind faith but their secret is known to Allah Alone.
This Hadith has an inducement for offering more and more supplications for the Prophet (PBUH) so that the devotee is blessed with the maximum reward in the form of the Prophet's response to his salutations. It is certainly a great blessing which a Muslim should try every nerve to achieve.(1/1785)
1403 - وعن علي رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ البخيل من ذكرت عنده فلم يصل علي ] رواه الترمذي وقال حديث حسن صحيح
1403. `Ali (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "The miser is the one in whose presence I am mentioned but he does not supplicate for me.''
[At-Tirmidhi].
Commentary: "Miser'' means to deny someone his right. If a Muslim does not supplicate for him upon hearing his name, then such a person is a miser beyond doubt. Thus, we learn that one must recite Salat when he hears the name of the Prophet (PBUH). It is sufficient to say May Allah render him from evil and exalt his mention) for this purpose.(1/1786)
1404 - وعن فضالة بن عبيد رضي الله عنه قال سمع رسول الله صلى الله عليه و سلم رجلا يدعو في صلاته لم يمجد الله تعالى ولم يصل على النبي صلى الله عليه و سلم فقال رسول الله صلى الله عليه و سلم : [ عجل هذا ثم دعاه ] فقال له أو لغيره : [ إذا صلى أحدكم فليبدأ بتحميد ربه سبحانه والثناء عليه ثم يصلي على النبي صلى الله عليه و سلم ثم يدعو بعد بما شاء ] رواه أبو داود والترمذي وقال حديث حسن صحيح
1404. Fadalah bin `Ubaid (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) heard some one supplicating after his prayer without praising Allah and without supplicating Allah for the Prophet (PBUH). With regard to him, the Messenger of Allah (PBUH) said, "This man rushed.'' Then he called him and said, "When any one of you have performed Salat (prayer) and wants to supplicate, let him praise Allah first then glorify Him in the beginning and then he should supplicate Allah for me. Then he may supplicate for whatever he likes.''
[Abu Dawud and At-Tirmidhi].
Commentary: "Fi salatihi" means that after the Salat or at the end of Salat, he heard someone invoking Allah. Similarly, "idha salla ahadukum'' means when one completes the Salat and invokes Allah. In any case, it is necessary to praise Allah and supplicate Him for the Prophet (PBUH) before invoking Allah.(1/1787)
1405 - وعن أبي محمد كعب بن عجرة رضي الله عنه قال : خرج علينا النبي صلى الله عليه و سلم فقلنا : يا رسول الله قد علمنا كيف نسلم عليك فكيف نصلي عليك ؟ قال : [ قولوا : اللهم صل على محمد وعلى آل محمد كما صليت على آل إبراهيم إنك حميد مجيد اللهم بارك على محمد وعلى آل محمد كما باركت على آل إبراهيم إنك حميد مجيد ] متفق عليه
1405. Abu Muhammad Ka`b bin `Ujrah (May Allah be pleased with him) reported: The Prophet (PBUH) came to us and we asked him, "O Messenger of Allah, we already know how to greet you (i.e., say As-salamu `alaikum), but how should we supplicate for you?'' He (PBUH) said, "Say: `Allahumma salli `ala Muhammadin, wa `ala `ali Muhammadin, kama sallaita `ala `ali Ibrahima, innaka Hamidum Majid. Allahumma barik `ala Muhammadin, wa `ala `ali Muhammadin, kama barakta `ala `ali Ibrahima, innaka Hamidum Majid [O Allah, exalt the mention of Muhammad and the family of Muhammad as you exalted the family of Ibrahim. You are Praised and Glorious. O Allah, bless Muhammad and the family of Muhammad as You blessed the family of Ibrahim. You are Praised and Glorious.'''
[Al-Bukhari and Muslim].
Commentary: In this Hadith, the Salam means the supplication which is recited in At-Tashahhud. The Companions of the Prophet (PBUH) used to recite it in At-Tashahhud in the manner taught by him. When Almighty Allah ordained Muslims to supplicate for the Prophet (PBUH), it raised the question in their minds as to the wordings of the benediction (as they already knew how to greet him). They asked the Prophet (PBUH) and he taught it. Invoking Allah's blessings upon the Prophet (PBUH) should be done in the manner which he (PBUH) has taught us, because in doing so we get the reward of following the guidance of the Prophet (PBUH).(1/1788)
1406 - وعن أبي مسعود البدري رضي الله عنه قال أتانا رسول الله صلى الله عليه و سلم ونحن في مجلس سعد بن عبادة رضي الله عنه فقال له بشير بن سعد : أمرنا الله أن نصلي عليك يا رسول الله فكيف نصلي عليك ؟ فسكت رسول الله صلى الله عليه و سلم حتى تمنينا أنه لم يسأله ثم قال رسول الله صلى الله عليه و سلم : [ قولوا : اللهم صل على محمد وعلى آل محمد كما صليت على إبراهيم وبارك على محمد وعلى آل محمد كما باركت على إبراهيم إنك حميد مجيد . والسلام كما قد علمتم ] رواه مسلم
1406. Abu Mas`ud Al-Badri (May Allah be pleased with him) reported: We were sitting in the company of Sa`d bin `Ubadah (May Allah be pleased with him), when the Messenger of Allah (PBUH) came to us. Bashir bin Sa`d said: "O Messenger of Allah! Allah has commanded us to supplicate for you, but how should we do that?'' The Messenger of Allah (PBUH) kept silent. We were much perturbed over his silence and we wished he did not asked him this question. The Messenger of Allah (PBUH) said, "Say: `O Allah, exalt the mention of Muhammad and the family of Muhammad as you exalted the family of Ibrahim. And bless Muhammad and the family of Muhammad as You blessed the family of Ibrahim. You are the Praised, the Glorified,' and the method of greeting (i.e., Salam) is as you know.''
[Muslim].
Commentary: In this Hadith, the Prophet (PBUH) has showed us that the manner of offering Salam was the same as the one mentioned in the previous Hadith. "Al'' means the wives of the Prophet (PBUH) and those of his relatives who were from Banu Hashim and Banu `Abdul-Muttalib and had embraced Islam. Some scholars are of the opinion that it is general and applies to all his followers.
This Hadith also teaches us that if one does not have knowledge of a religious matter, he must seek guidance from the knowledgeable scholars of Islam about it, rather than going by his opinion. Knowledgeable persons (scholars) here means persons who are well-versed in the Qur'an and Hadith and can answer questions in the light of them, and not from the sayings of others or from their own intelligence.(1/1789)
1407 - وعن أبي حميد الساعدي رضي الله عنه قال قالوا : يا رسول الله كيف نصلي عليك ؟ قال : [ قولوا : اللهم صل على محمد وعلى أزواجه وذريته كما صليت على إبراهيم وبارك على محمد وعلى أزواجه وذريته كما باركت على إبراهيم إنك حميد مجيد ] متفق عليه
1407. Abu Humaid As-Sa`idi (May Allah be pleased with him) reported: The Companions of the Messenger of Allah (PBUH) said: "O Messenger of Allah! How should we supplicate for you?'' He (PBUH) replied, "Say: `Allahumma salli `ala Muhammadin wa `ala azwajihi wa dhurriyyatihi, kama sallaita `ala Ibrahima; wa barik `ala Muhammadin wa `ala azwajihi wa dhurriyyatihi, kama barakta `ala Ibrahima, innaka Hamidum-Majid (O Allah sent Your Salat (O Allah, exalt the mention of Muhammad and his wives and offspring as You exalted the mention of the family of Ibrahim, and bless Muhammad and the wives and the offspring of Muhammad as you blessed the family of Ibrahim. You are the Praised, the Glorious'.''
[Al-Bukhari and Muslim].
Commentary: "Azwaj'' is the plural of "Zauj'' that is a pair. This is the reason that in Arabic it applies to both, masculine as well as feminine. Man is the Zauj of woman and woman is the Zauj of a man. In any case, here it means the Prophet's wives who are eleven in number. Two of them had died during the lifetime of the Prophet (PBUH) and nine survived after him. Islam does not permit more than four wives to a Muslim but the Prophet (PBUH) was given the exclusive permission for numerous considerations which have been discussed by religious scholars at length.
This Hadith also refutes the opinion of those who do not include his pious wives in the category of his "Al''. The progeny of the Prophet (PBUH) includes his male and female children and their descendants. But after his death none except Fatimah (May Allah be pleased with her) and her children remained alive. In short, his "Al'' includes his wives and progeny.(1/1790)
15- كتاب الأذكار
Book Fifteen: The Book of the Remembrance of Allah(1/1791)
244 - باب فضل الذكر والحث عليه
Chapter 244
The Excellence of the Remembrance of Allah(1/1792)
قال الله تعالى ( العنكبوت 45 ) : { ولذكر الله أكبر }
وقال تعالى ( البقرة 152 ) : { فاذكروني أذكركم }
وقال تعالى ( الأعراف 205 ) : { واذكر ربك في نفسك تضرعا وخيفة ودون الجهر من القول بالغدو والآصال ولا تكن من الغافلين }
وقال تعالى ( الجمعة 10 ) : { واذكروا الله كثيرا لعلكم تفلحون }
وقال تعالى ( الأحزاب 35 ) : { إن المسلمين والمسلمات } إلى قوله تعالى : { والذاكرين الله كثيرا والذاكرات أعد الله لهم مغفرة وأجرا عظيما }
وقال تعالى ( الأحزاب 41 ، 42 ) : { يا أيها الذين آمنوا اذكروا الله ذكرا كثيرا وسبحوه بكرة وأصيلا } الآية
والآيات في الباب كثيرة معلومة
Allah, the Exalted, says:
"And the remembering (praising) of (you by) Allah (in front of the angels) is greater indeed [than your remembering (praising) of Allah in prayers]'' (29:45)
"Therefore remember Me (by praying, glorifying). I will remember you.'' (2:152)
"And remember your Rubb by your tongue and within yourself, humbly and with fear and without loudness in words, in the mornings and in the afternoons, and be not of those who are neglectful.'' (7:205)
"And remember Allah much, that you may be successful.'' (62:10)
"Verily, the Muslims (those who submit to Allah in Islam) men and women... (up to)... And the men and the women who remember Allah much with their hearts and tongues. Allah has prepared for them forgiveness and a great reward (i.e., Jannah).'' (33:35)
"O you who believe! Remember Allah with much remembrance. And glorify His Praises morning and afternoon [the early morning (Fajr) and `Asr prayers].'' (33:41,42)(1/1793)
1408 - وعن أبي هريرة رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ كلمتان خفيفتان على اللسان ثقيلتان في الميزان حبيبتان إلى الرحمن : سبحان الله وبحمده سبحان الله العظيم ] متفق عليه
1408. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "There are two statements that are light for the tongue to remember, heavy in the Scales and are dear to the Merciful: `Subhan-Allahi wa bihamdihi, Subhan-Allahil-Azim [Glory be to Allah and His is the praise, (and) Allah, the Greatest is free from imperfection)'.''
[Al-Bukhari and Muslim].
Commentary: This Hadith affirms that man's actions carry weight. On the Day of Judgement, his actions will be cast into the Balance. At that time Allah will endow these actions with weight, or according to some scholars, those records which register man's actions will be weighed. This is quite possible for the reason that Almighty Allah is Capable of weighing things without even their physical form. This discussion apart, when actions will be cast into the Balance, the formula mentioned in the Hadith, the utterance of which is very easy, will prove weighty. Every Muslim should make it a practice to repeat them frequently.(1/1794)
1409 - وعنه رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ لأن أقول : سبحان الله والحمد لله ولا إله إلا الله والله أكبر أحب إلي مما طلعت عليه الشمس ] رواه مسلم
1409. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "The uttering of the words: "Subhan-Allah (Allah is free from imperfection), Al-hamdu lillah (all praise is due to Allah), La ilaha illallah (there is no true god except Allah) and Allahu Akbar (Allah is the Greatest)' is dearer to me than anything over which the sun rises.''
[Muslim].
Commentary: This Hadith hightlights the fact that the formulas which mention the Praise and Glory of Allah, His Majesty and Oneness are liked by the Prophet (PBUH) more than anything in the world, because this is one of the virtues which will survive and will be rewarded, while the world and all that it has will perish.(1/1795)
1410 - وعنه رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ من قال لا إله إلا الله وحده لا شريك له له الملك وله الحمد وهو على كل شيء قدير في يوم مائة مرة كانت له عدل عشر رقاب وكتبت له مائة حسنة ومحيت عنه مائة سيئة وكانت له حرزا من الشيطان يومه ذلك حتى يمسي ولم يأت أحد بأفضل مما جاء به إلا رجل عمل أكثر منه ] وقال : [ من قال سبحان الله وبحمده في يوم مائة مرة حطت خطاياه وإن كانت مثل زبد البحر ] متفق عليه
1410. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "He who utters a hundred times in a day these words: `La ilaha illallahu, wahdahu la sharika lahu, lahul-mulku wa lahul-hamdu, wa Huwa `ala kulli sha'in Qadir (there is no true god except Allah. He is One and He has no partner with Him; His is the sovereignty and His is the praise, and He is Omnipotent),' he will have a reward equivalent to that for emancipating ten slaves, a hundred good deeds will be recorded to his credit, hundred of his sins will be blotted out from his scroll, and he will be safeguarded against the devil on that day till the evening; and no one will exceed him in doing more excellent good deeds except someone who has recited these words more often than him. And he who utters: `Subhan-Allahi wa bihamdihi (Allah is free from imperfection and His is the praise)' one hundred times a day, his sins will be obliterated even if they are equal to the extent of the foam of the ocean.''
[Al-Bukhari and Muslim].
Commentary: Here sins mean minor sins and those which do not relate to the rights of people. This point has already been elaborated in the preceding Ahadith.(1/1796)
1411 - وعن أبي أيوب الأنصاري رضي الله عنه عن النبي صلى الله عليه و سلم قال : [ من
قال لا إله إلا الله وحده لا شريك له له الملك وله الحمد وهو على كل شيء قدير عشر مرات كان كمن أعتق أربعة أنفس من ولد إسماعيل ] متفق عليه
1411. Abu Ayyub Al-Ansari (May Allah be pleased with him) reported: The Prophet (PBUH) said: "He who utters ten times: `La ilaha illallahu, wahdahu la sharika lahu, lahulmulku wa lahulhamdu, wa Huwa `ala kulli sha'in Qadir (there is no true god except Allah. He is One and He has no partner with Him. His is the sovereignty and His is the praise, and He is Omnipotent),' he will have a reward equal to that for freeing four slaves from the progeny of Prophet Isma`il.''
[Al-Bukhari and Muslim].
Commentary: "Slaves from the progeny of Isma`il'' is a simile for very precious slaves. That is, it has the same reward to which the emancipation of four very precious slaves is eligible.(1/1797)
1412 - وعن أبي ذر رضي الله عنه قال قال لي رسول الله صلى الله عليه و سلم : [ ألا أخبرك بأحب الكلام إلى الله ؟ إن أحب الكلام إلى الله : سبحان الله وبحمده ] رواه مسلم
1412. Abu Dharr (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said to me, "Shall I tell you the expression that is most loved by Allah?'' It is `Subhan-Allahi wa bihamdihi' (Allah is free from imperfection and His is the praise)'.''
[Muslim].(1/1798)
1413 - وعن أبي مالك الأشعري قال قال رسول الله صلى الله عليه و سلم : [ الطهور شطر الإيمان والحمد لله تملأ الميزان وسبحان الله والحمد لله تملآن أو تملأ ما بين السماوات والأرض ] رواه مسلم
1413. Abu Malik Al-Ash`ari (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "Wudu' is half of Salat, and the expression: `Subhan-Allah (Allah is free from imperfection)' fills the Balance, and the expression: `Al-hamdu lillah (praise be to Allah)' fills the space between the heavens and the earth.''
[Muslim].
Commentary: "Tuhur'' is purification or Wudu', while "Tahur'' is water or something which is used for purification. According to some scholars, `Faith'' means Salat. This is also the sense in which it has been used in the Qur'an: "And Allah would never make your Faith to be lost (i.e., your prayers).'' [2:143]. Thus when Salat is the Faith, the purification is a prerequisite for Salat. Salat is not valid without purification. Some scholars are of the opinion that Faith here means Faith in general, as the Shari`ah defines it: To sincerely accept and believe in all that the Prophet (PBUH) came with, i.e., sincere acceptance of Allah and His Prophet (PBUH).
"Purification is half of the Faith'' means the acceptance that purification is the most important article of Faith. It is like the saying of the Prophet (PBUH) that "Hajj is `Arafah'', which means that `Arafat (the place where the pilgrims stay on the 9th day of Dhul-Hijjah) is the most important element of the Hajj. Thus, this Hadith stresses the importance and merits of purification and offers an inducement for it. It also mentions the eminence of the invocations mentioned in the Hadith by saying that if they are given a form, they will fill the space between the heavens and the earth. In other words, it is a description of the infinite vastness of the Mercy and Grace of Allah.(1/1799)
1414 - وعن سعد بن أبي وقاص رضي الله عنه قال : جاء أعرابي إلى رسول الله صلى الله عليه و سلم فقال : علمني كلاما أقوله قال : [ قل لا إله إلا الله وحده لا شريك له الله أكبر كبيرا والحمد لله كثيرا وسبحان الله رب العالمين ولا حول ولا قوة إلا بالله العزيز الحكيم ] قال : فهؤلاء لرب فمالي ؟ قال : [ قل : اللهم اغفر لي وارحمني واهدني وارزقني ] رواه مسلم
1414. Sa`d bin Abu Waqqas (May Allah be pleased with him) reported: A bedouin came to the Messenger of Allah (PBUH) and said to him, "Teach me a few words to recite frequently.'' He (PBUH) said, "Say: "La ilaha illallahu wahdahu la sharika lahu; Allahu Akbar kabiran, wal-hamdu lillahi kathiran, wa subhan-Allahi Rabbil-`alamin; wa la hawla wa la quwwata illa billahil-`Azizil-Hakim (there is no true god except Allah the One and He has no partner with Him; Allah is the Greatest and greatness is for Him. All praise is due to Him. Allah, the Rubb of the worlds is free from imperfection; there is no might and power but that of Allah, the All-Powerful and the All-Wise.)''' The bedouin said: "All of these for my Rubb. But what is for me?'' Thereupon he (Messenger of Allah (PBUH)) said, "You should say: `Allahummaghfir li, warhamni, wahdini, warzuqni (O Allah! Grant me pardon, have mercy upon me, direct me to righteousness and provide me subsistence)'.''
[Muslim].(1/1800)
1415 - وعن ثوبان رضي الله عنه قال : كان رسول الله صلى الله عليه و سلم إذا انصرف من صلاته استغفر ثلاثا وقال : [ اللهم أنت السلام ومنك السلام تباركت يا ذا الجلال والإكرام ] قيل للأوزاعي ( وهو أحد رواة الحديث ) كيف الاستغفار ؟ قال يقول : أستغفر الله أستغفر الله . رواه مسلم
1415. Thauban (May Allah be pleased with him) reported: Whenever the Messenger of Allah (PBUH) concluded his prayer, he would beg forgiveness from Allah thrice and then would recite: "Allahumma Antas-Salamu, wa minkas-salamu, tabarakta ya Dhal-Jalali wal-Ikram (O Allah, You are the Grantor of security, and security comes from You. You are Blessing, O You Who have majesty and nobility)!'' (Imam) Al-Awza`i, one of the narrators of this Hadith, was asked: "How forgiveness is to be sought?'' He answered: "The Messenger of Allah (PBUH) used to say: `Astaghfirullah! Astaghfirullah! (I beseech Allah for forgiveness, I beseech Allah for forgiveness)'.''
[Muslim].(1/1801)
1416 - وعن المغيرة بن شعبة رضي الله عنه أن رسول الله صلى الله عليه و سلم كان إذا فرغ من الصلاة وسلم قال : [ لا إله إلا الله وحده لا شريك له له الملك وله الحمد وهو على كل شيء قدير اللهم لا مانع لما أعطيت ولا معطي لما منعت ولا ينفع ذا الجد منك الجد ] متفق عليه
1416. Al-Mughirah bin Shu`bah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) used to say at the conclusion of prayer: "La ilaha illallahu wahdahu la sharika lahu, lahul-mulku, wa lahul-hamdu, wa Huwa `ala kulli shai'in Qadir. Allahumma la mani`a lima a'tayta, wa la mu`tiya lima mana`ta, wa la yanfa`u dhal-jaddi, minkal-jaddu (there is no true god except Allah. He is One and He has no partner with Him, His is the sovereignty and His is the praise, and He is Omnipotent. O Allah! None can deny that which You bestow and none can bestow that which You hold back; and the greatness of the great will be of no avail to them against You).''
[Al-Bukhari and Muslim].
Commentary: "Al-Jaddu'' means good luck and richness. That is, good fortune and prosperity will not be of any avail before Allah. What will really benefit a person before Him are Faith and virtuous deeds. The prayer quoted in this Hadith makes a special mention of His Oneness.(1/1802)
1417 - وعن عبد الله بن الزبير رضي الله عنه أنه كان يقول دبر كل صلاة حين يسلم : [ لا إله إلا الله وحده لا شريك له له الملك وله الحمد وهو على كل شيء قدير لا حول ولا قوة إلا بالله لا إله إلا الله ولا نعبد إلا إياه له النعمة وله الفضل وله الثناء الحسن لا إله إلا الله مخلصين له الدين ولو كره الكافرون ] قال ابن الزبير : وكان رسول الله صلى الله عليه و سلم يهلل بهن دبر كل صلاة مكتوبة . رواه مسلم
1417. It has been reported that `Abdullah bin Zubair (May Allah be pleased with them) used to recite after Taslim at the conclusion of every Salat (prayer): "La ilaha illallahu wahdahu la sharika lahu, lahul-mulku, wa lahul-hamdu, wa Huwa `ala kulli shai'in Qadir. La hawla wa la quwwata illa billah. La ilaha illallahu, wa la na`budu illa iyyahu, Lahun-ni`matu, wa lahul-fadlu, wa lahuth-thana'ul-hasan. La ilaha ilallahu, mukhlisina, lahud-dina, wa lau karihal-kafirun (there is no true god except Allah; He is One. To Him belongs the dominion and to Him is all praise, and He is Powerful over all things. There is no power and might except with (the help of) Allah. There is no God but Allah and we worship none except Him, to Him belongs the bounty and to Him belongs the grace, and to Him belongs all excellent praise; there is no deity but Allah. We reserve our devotion exclusively for Him though the disbelievers may detest it).'' Ibn Az-Zubair said: The Messenger of Allah (PBUH) used to celebrate Allah's Greatness in those terms after every Salat (prayer).
[Muslim].
Commentary: The invocation mentioned in this Hadith is ordained by the Prophet (PBUH) and was his practice. To recite Shahadah repeatedly after Salat and to offer benediction and salutations to the Prophet (PBUH) collectively is a self-invented formula and is not consonant with the practice of the Prophet (PBUH). It is, therefore, a heresy and will have no merit. Every Muslim has to follow only the preachings and practice of the Prophet (PBUH).(1/1803)
1418 - 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 : يصلون كما نصلي ويصومون كما نصوم ولهم فضل من أموال يحجون ويعتمرون ويجاهدون ويتصدقون . فقال : [ ألا 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 خلف كل صلاة ثلاثا وثلاثين ] قال أبو صالح الراوي عن أبي هريرة لما سئل عن كيفية ذكرهن قال يقول : سبحان الله والحمد لله والله أكبر حتى يكون منهن كلهن ثلاثا وثلاثين . متفق عليه
وزاد مسلم في روايته : 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 ]
[ الدثور ] جمع دثر بفتح الدال إسكان الثاء المثلثة وهو : المال الكثير
1418. Abu Hurairah (May Allah be pleased with him) reported: The poor Emigrants came to the Messenger of Allah (PBUH) and said: "The wealthy have gone with the highest ranks and lasting bliss.'' He asked: "How is that?'' They replied: "They offer Salat (prayer) as we offer it; they observe fast as we do; (and as they are wealthy) they perform Hajj and `Umrah, and go for Jihad, and they spend in charity but we cannot, and they free the slaves but we are unable to do so.'' The Messenger of Allah (PBUH) said, "Shall I not teach you something with which you may overtake those who surpassed you and with which you will surpass those who will come after you? None will excel you unless he who does which you do.'' They said: "Yes, please do, O Messenger of Allah'' He (PBUH) said, "You should recite: Tasbih (Allah is free from imperfection), Takbir (Allah is Greatest), Tahmid (Praise be to Allah) thirty-three times after each Salat.''
[Al-Bukhari and Muslim].
Abu Salih, the subnarrator of the Hadith said, when Abu Hurairah (May Allah be pleased with him) was asked about the manner of reciting Tasbih, Tahmid and Takbir, he said, "Recite: "Subhan-Allah, wal-hamdulillah, wallahu Akbar', till all are recited thirty-three times.
Commentary: This Hadith has already been mentioned, but with a slightly different wording with reference to Sahih Muslim. The elaboration made by Abu Salih apparently seems to indicate that all the three words should be recited in combination while other religious scholars have shown preference for reciting them separately. The purpose is, however, attained in either way. There does arise one question here: Should one recite each of these words thirty-three times or in all for thirty-three times? The wording of the Hadith does not make this clear. Other Ahadith, (which will follow soon) make it clear that each of these words is to be recited for thirty-three times. This is how their aggregate will come to ninety-nine. The Hadith that follows makes this point lear.(1/1804)
1419 - وعنه رضي الله عنه عن رسول الله صلى الله عليه و سلم قال : [ من سبح الله في دبر كل صلاة ثلاثا وثلاثين وحمد الله ثلاثا وثلاثين وكبر الله ثلاثا وثلاثين قال تمام المائة : لا إله إلا الله وحده لا شريك له له الملك وله الحمد وهو على كل شيء قدير غفرت خطاياه وإن كانت مثل زبد البحر ] رواه مسلم
1419. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "He who recites after every prayer: Subhan-Allah (Allah is free from imperfection) thirty-three times; Al-hamdu lillah (praise be to Allah) thirty-three times; Allahu Akbar (Allah is Greatest) thirty-three times; and completes the hundred with: La ilaha illallahu, wahdahu la sharika lahu, lahul-mulku wa lahul-hamdu, wa Huwa `ala kulli shai'in Qadir (there is no true god except Allah. He is One and He has no partner with Him. His is the sovereignty and His is the praise, and He is Omnipotent), will have all his sins pardoned even if they may be as large as the foam on the surface of the sea.''
[Muslim].(1/1805)
1420 - وعن كعب بن عجرة رضي الله عنه عن رسول الله صلى الله عليه و سلم قال : [ معقبات لا يخيب قائلهن أو فاعلهن دبر كل صلاة مكتوبة : ثلاثا وثلاثين تسبيحة وثلاثا وثلاثين تحميدة وأربعا وثلاثين تكبيرة ] رواه مسلم
1420. Ka`b bin `Ujrah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "There are some words, the reciters of which will never be disappointed. These are: Tasbih [saying `Subhan-Allah' (Allah is free from imperfection)], thirty-three times, Tahmid [saying `Al-hamdu lillah' (praise be to Allah)] thirty-three times and Takbir [saying `Allahu Akbar' (Allah is Greatest)] thirty-four times; and these should be recited after the conclusion of every prescribed prayer.''
[Muslim]
Commentary: "Muaqqibat'' means the words of Praise and Glorification of Allah which are recited after Salat. This Hadith says that the words "Allahu Akbar'' should be recited thirty-four times.(1/1806)
1421 - وعن سعد بن أبي وقاص رضي الله عنه أن رسول الله صلى الله عليه و سلم كان يتعوذ دبر الصلوات بهؤلاء الكلمات : [ اللهم إني أعوذ بك من الجبن والبخل وأعوذ بك من أن أرد إلى أرذل العمر وأعوذ بك من فتنة الدنيا وأعوذ بك من فتنة القبر ] رواه البخاري
1421. Sa`d bin Abu Waqqas (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) used to seek (Allah's) protection after prayers in these words: "Alla-humma inni a`udhu bika minal-jubni wal-bukhl, wa a`udhu bika min an uradda ila ardhalil-`umur, wa a`udhu bika min fitnatid-dunya, wa a`udhu bika min fitnatil-qabr (O Allah, I seek refuge with You from cowardice, miserliness and from being sent back to a feeble age; and, seek refuge with You from the trials of this life and those of the grave).''
[Al-Bukhari].
Commentary: Some religious scholars are of the opinion that it is better to observe reciting this Du`a after concluding prayers, and that it is better to combine both. Some scholars say that the Prophet (PBUH) used to recite this Du`a just before Taslim, while he used to recite the Du`a mentioned earlier after Taslim.(1/1807)
1422 - وعن معاذ رضي الله عنه أن رسول الله صلى الله عليه و سلم أخذ بيده وقال : [ يا معاذ والله إني لأحبك ] فقال : [ أوصيك يا معاذ لا تدعن في دبر كل صلاة تقول : اللهم أعني على ذكرك وشكرك وحسن عبادتك ] رواه أبو داود بإسناد صحيح
1422. Mu`adh (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) took hold of my hand and said, "O Mu`adh! By Allah I love you, so I advise you to never forget to recite after every prayer: "Allahumma a`inni ala dhikrika, wa shukrika, wa husni `ibadatika (O Allah, help me remember You, to be grateful to You, and to worship You in an excellent manner).''
[Abu Dawud].
Commentary: This Hadith stresses the fact that one should seek the Help of Allah for His remembrance, thanksgiving and worship, because one cannot do anything without His Help and Support. It also shows the superiority of Mu`adh (May Allah be pleased with him) and the Prophet's love for him.(1/1808)
1423 - وعن أبي هريرة رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ إذا تشهد أحدكم فليستعذ بالله من أربع يقول : اللهم إني أعوذ بك عذاب جهنم ومن عذاب القبر ومن فتنة المحيا والممات ومن شر فتنة المسيح الدجال ] رواه مسلم
1423. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "When anyone of you has done his Tashahhud during Salat (prayer), he should seek refuge in Allah against four things and say: "Allahumma inni a`udhu bika min `adhabi jahannam, wa min `adhabil-qabr, wa min fitnatil-mahya wal-mamat, wa min sharri fitnatil-masihid-dajjal (O Allah! I seek refuge in You from the torment of Hell, from the torment of the grave, from the trials of life and death, and from the mischief of Al-Masih Ad-Dajjal (Antichrist).''
[Muslim].
Commentary: "Trials of life'' means ordeals which one has to face in life and which can harm his Faith and body. "The trials of death'' means the troubles which one has to face before death. "Masih'' means Mumsuh-ul-`Ain, one who is squint. Ad-Dajjal (deceiver, impostor) refers to that man with a squint who will appear before the Day of Judgement. This is why he is called Al-Masih Ad-Dajjal. He will make claim of godhood and in order to test the Faith of people, Allah will get some supernatural works done from him. The pious ones would, however, recognize him and will save themselves from his trap. This will be a great trial indeed and one must seek refuge with Allah from it.(1/1809)
1424 - وعن علي رضي الله عنه قال : كان رسول الله صلى الله عليه و سلم إذا قام إلى الصلاة يكون من آخر ما يقول بين التشهد والتسليم : [ اللهم اغفر لي ما قدمت وما أخرت وما أسررت وما أعلنت وما أسرفت وما أنت أعلم به مني أنت المقدم وأنت المؤخر لا إله إلا أنت ] رواه مسلم
1424. `Ali (May Allah be pleased with him) reported: When the Messenger of Allah (PBUH) was in Salat (prayer), he used to supplicate towards the end of prayer after Tashahhud and before the concluding salutations: "Allahum-maghfir li ma qaddamtu wa ma akh-khartu, wa ma asrartu, wa ma a`lantu, wa ma asraftu, wa ma Anta a`lamu bihi minni. Antal-Muqqadimu, wa Antal-Mu'akh-khiru. La ilaha illa Anta (O Allah! Forgive my former and latter sins, which I have done secretly and those which I have done openly, and that I have wronged others, and those defaults of mine about which You have better knowledge than I have. You Alone can send whomever You will to Jannah, and You Alone can send whomever You will to Hell-fire. None has the right to be worshipped but You.''
[Muslim].(1/1810)
1425 - وعن عائشة رضي الله عنها قالت : كان النبي صلى الله عليه و سلم يكثر أن يقول في ركوعه وسجوده : [ سبحانك اللهم ربنا وبحمدك اللهم اغفر لي ] متفق عليه
1425. `Aishah (May Allah be pleased with her) reported: The Prophet (PBUH) used to recite frequently in his bowing and prostration: "Subhanak-Allahumma, Rabbana wa bihamdika. Allahum-maghfir li (O Allah! You are free from imperfection and I begin with praising You. Forgive my sins).''
[Al-Bukhari and Muslim].(1/1811)
1426 - وعنها رضي الله عنها أن رسول الله صلى الله عليه و سلم كان يقول في ركوعه وسجوده : [ سبوح قدوس رب الملائكة والروح ] رواه مسلم
1426. `Aishah (May Allah be pleased with her) reported: The Messenger of Allah (PBUH) used to recite in his bowing and prostration: "Subbuhun Quddusun, Rabbul-mala'ikati war-ruh [You are the Most Glorious. The Most Holy. You the Rubb of the angels and of Jibril
[Muslim].
Commentary: "Subbuh'' and "Quddus'' are two attributive Names of Allah which denote His Perfect Purity and Uniqueness. "Ar-Ruh'' means Jibril (Gabriel). Although he, too, comes in the category of angels but his special mention is made here to emphasize his majesty and honour. In short, the recitation of the prayers mentioned in this Hadith is in keeping with the practice of the Prophet (PBUH).(1/1812)
1427 - وعن ابن عباس رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ فأما الركوع فعظموا فيها الرب وأما السجود فاجتهدوا في الدعاء فقمن أن يستجاب لكم ] رواه مسلم
1427. Ibn `Abbas (May Allah be pleased with them) reported: The Messenger of Allah (PBUH) said: "Glorify your Lord in Ruku` (bowing posture) and exert yourself in supplication in prostration. Thus your supplications are liable to be accepted.''
[Muslim].(1/1813)
1428 - وعن أبي هريرة رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ أقرب ما يكون العبد من ربه وهو ساجد فأكثروا الدعاء ] رواه مسلم
1428. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "A slave becomes nearest to his Rubb when he is in prostration. So increase supplications while prostrating.''
[Muslim].
Commentary: Both the Ahadith mentioned above, evidently show that there is greater possibility of acceptance of an invocation which is made in prostration. Therefore, one must do it in the voulntary Salat.(1/1814)
1429 - وعنه رضي الله عنه أن رسول الله صلى الله عليه و سلم كان يقول في سجوده : [ اللهم اغفر لي ذنبي كله : دقه وجله وأوله وآخره وعلانيته وسره ] رواه مسلم
1429. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) used to say in his prostration: Allahum-maghfir li dhanbi kullahu: diqqahu wa jillahu, wa `awwalahu wa akhirahu, wa alaniyatahu wa sirrahu (O Allah! Forgive all my sins, the small and the great, first and the last, the open and the secret).''
[Muslim].
Commentary: Although the Prophet (PBUH) was innocent and free of sins, he used to pray for the forgiveness of his shortcomings out of his gratitude to Allah's Might and Majesty. Thus, this Hadith has a great lesson for us. In spite of being innocent, he was always fearful of the Wrath of Allah, while we, despite being embodiments of sins, are fearless of Allah.(1/1815)
1430 - وعن عائشة رضي الله عنها قالت : افتقدت النبي صلى الله عليه و سلم ذات ليلة
فتحسست فإذا هو راكع أو ساجد يقول : [ سبحانك وبحمدك لا إله إلا أنت ]
وفي رواية : فوقعت يدي على بطن قدميه وهو في المسجد وهما منصوبتان وهو يقول : [ اللهم إني أعوذ برضاك من سخطك وبمعافاتك من عقوبتك وأعوذ بك منك لا أحصي ثناء عليك أنت كما أثنيت على نفسك ] رواه مسلم
1430. `Aishah (May Allah be pleased with her) reported: One night I missed the Messenger of Allah (PBUH) from his bed. I searched for him. When I found him he was in bowing or prostrating posture and was reciting: Subhanaka wa bi hamdika. La ilaha illa Anta (You are free from imperfection and I begin praising You. There is no true god except You).''
Another narration is: My hand fell over his feet while he was in prostration with his feet erect. He was supplicating: "Allahumma inni a`udhu biridaka min sakhatika, wa bi-mu`afatika min `uqubatika, wa a`udhu bika minka, la uhsi thana'an `alaika, Anta kama athnaita `ala Nafsika (O Allah! I seek protection against Your Wrath in Your Pleasure. I seek protection in Your Pardon against Your chastisement, I am not capable of enumerating praise of You. You are as You have lauded Yourself).''(1/1816)
1431 - وعن سعد بن أبي وقاص رضي الله عنه قال : كنا عند رسول الله صلى الله عليه و سلم فقال : [ أيعجز أحدكم أن يكسب في كل يوم ألف حسنة ] فسأله سائل من جلسائه : كيف يكسب ألف حسنة ؟ قال : [ يسبح مائة تسبيحة فيكتب له ألف حسنة أو يحط عنه ألف خطيئة ] رواه مسلم
قال الحميدي : كذا هو في كتاب مسلم : [ أو يحط ]
قال البرقاني : ورواه شعبة وأبو عوانة ويحيى القطان عن موسى الذي رواه مسلم من جهته فقالوا : [ ويحط ] بغير ألف
1431. Sa`d bin Abu Waqqas (May Allah be pleased with him) reported: We were with the Messenger of Allah (PBUH) when he asked, "Is anyone of you unable to earn a thousand good deeds?'' One of those present asked: "How can one earn thousand good deeds in a day?'' He (PBUH) replied, "By saying: Subhan Allah a hundred times, then one thousand good deeds will be recorded for him or one thousand sins will be blotted out from his record.''
[Muslim].
Commentary: One thousand good deeds in return for saying the word "Subhan-Allah'' is a minimum reward under the promise that says i.e., ten-fold reward would be given for each good deed. The words "Au yuhattu'' is open to disagreement among the religious scholars. Some of them have mentioned it with "Au'' which means one gets one thousand good deeds or a thousand sins are forgiven; while others have mentioned this Hadith with the word "Wa yuhattu'', that is, one is given a thousand virtues and a similar number of sins are pardoned.(1/1817)
1432 - وعن أبي ذر رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ يصبح على كل سلامى من أحدكم صدقة فكل تسبيحة صدقة وكل تحميدة صدقة وكل تهليلة صدقة وكل تكبيرة صدقة وأمر بالمعروف صدقة ونهي عن المنكر صدقة ويجزئ من ذلك ركعتان يركعهما من الضحى ] رواه مسلم
1432. Abu Dharr (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "Every morning charity is due from every joint bone of the body of every one of you. Every utterance of Allah's Glorification (i.e., Subhan-Allah) is an act of charity, and every utterance of praise of Him (i.e., Al-hamdu lillah) is an act of charity, and every utterance of profession of Faith (i.e., La ilaha illallah) is an act of charity, and every utterance of His Greatness (i.e., Allahu Akbar) is an act of charity; and enjoining good is an act of charity and forbidding what is disreputable is an act of charity; and two Rak`ah prayer which one offers in the forenoon (Ad-Duha) will suffice for all this.''
[Muslim].
Commentary: This Hadith has already been mentioned. See Hadith No. 118. It brings into prominence the distinction of the two Rak`ah of Ad-Duha as it is a means to express one's gratitude to Allah for 360 joints in one's body. Similarly, the Praise and Glorification of Allah, the declaration of His Oneness, enjoining good and forbidding vices are all Sadaqah of man's body(1/1818)
1433 - وعن أم المؤمنين جويرية بنت الحارث رضي الله عنها أن النبي صلى الله عليه و سلم خرج من عندها بكرة حين صلى الصبح وهي في مسجدها ثم رجع بعد أن أضحى وهي جالسة فقال : [ ما زلت على الحال التي فارقتك عليها ؟ ] قالت : نعم . فقال النبي صلى الله عليه و سلم : [ لقد قلت بعدك أربع كلمات ثلاث مرات لو وزنت بما قلت منذ اليوم لوزنتهن : سبحان الله وبحمده عدد خلقه ورضا نفسه وزنة عرشه ومداد كلماته ] رواه مسلم
وفي رواية له : [ سبحان الله عدد خلقه سبحان الله رضا نفسه سبحان الله زنة عرشه سبحان الله مداد كلماته ]
وفي رواية الترمذي : ألا أعلمك كلمات تقولينها [ سبحان الله عدد خلقه سبحان الله عدد خلقه سبحان الله عدد خلقه سبحان الله رضا نفسه سبحان الله رضا نفسه سبحان الله رضا نفسه سبحان الله زنة عرشه سبحان الله زنة عرشه سبحان الله زنة عرشه سبحان الله مداد كلماته سبحان الله مداد كلماته سبحان الله مداد كلماته ]
1433. Juwairiyah bint Al-Harith (May Allah be pleased with her) reported, the Mother of the Believers: The Prophet (PBUH) came out from my apartment in the morning as I was busy in performing the dawn prayer. He came back in the forenoon and found me sitting there. The Prophet (PBUH) said, "Are you still in the same position as I left you.'' I replied in the affirmative. Thereupon the Prophet said, "I recited four words three times after I had left you. If these are to be weighed against all you have recited since morning, these will be heavier. These are: Subhan-Allahi wa bihamdihi, `adada khalqihi, wa rida nafsihi, wa zinatah `arshihi, wa midada kalimatihi [Allah is free from imperfection and I begin with His praise, as many times as the number of His creatures, in accordance with His Good Pleasure, equal to the weight of His Throne and equal to the ink that may be used in recording the words (for His Praise)].''
[Muslim].
Commentary: The recitation of the words quoted in this Hadith is highly meritorious and rewarding because they are full of Praise and Glorification of Allah.(1/1819)
1434 - وعن أبي موسى الأشعري رضي الله عنه عن النبي صلى الله عليه و سلم قال : [ مثل الذي يذكر ربه والذي لا يذكره مثل الحي والميت ] رواه البخاري
ورواه مسلم فقال : [ مثل البيت الذي يذكر الله فيه والبيت الذي لا يذكر الله فيه مثل الحي والميت ]
1434. Abu Musa Al-Ash`ari (May Allah be pleased with him) reported: The Prophet (PBUH) said, "The similitude of one who remembers his Rubb and one who does not remember Him, is like that of the living and the dead.''
[Al-Bukhari and Muslim].
Commentary: Lack of remembrance of Allah is akin to death. When a person dies, he is unable to do anything. Similarly, a person who does not remember Allah goes so far from Him that he cannot do anything which can benefit him.(1/1820)
1435 - وعن أبي هريرة رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ يقول الله تعالى : أنا عند ظن عبدي بي وأنا معه إذا ذكرني فإن ذكرني في نفسه ذكرته في نفسي وإن ذكرني في ملأ ذكرته في ملأ خير منهم ] متفق عليه
1435. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "Allah the Exalted says: `I am as my slave expects me to be, and I am with him when he remembers Me. If he remembers Me inwardly, I will remember him inwardly, and if he remembers Me in an assembly, I will remember him in a better assembly (i.e., in the assembly of angels).''
[Al-Bukhari and Muslim].
Commentary: "I am as my slave expects me to be'' means that one should have the conviction that He accepts repentance, grants pardon, relieves people of their tensions and emancipates them from their troubles. Along with this conviction one should do good deeds which please Allah and avoid such deeds which have been prohibited by Him. With this conduct, one should hope for the best from Allah. This approach is similar to that of a cultivator who ploughs his land, sows the seed, waters it, takes every possible care of it and then cherishes hope for a good crop. It can also be linked to the endeavours of a person who intends to become a scholar, or a physician or an engineer. The first and foremost requirement to pursue his ambition is to study the books through which he can gain the required knowledge. For every work one intends to do, one has to first make a foundation and then acquire the means essential for it. It is only then that one can hope to achieve one's aim.
Similar is the case of associating good hopes with Allah. Unless a person does not furnish the foundation of Faith and good deeds for it, it will be unwise to associate good hopes with Allah. A slave who rather than serving his master runs away or annoys him and still hopes that his master being so kind will not take him to task for his excesses would be called stupid by the people. The same is true of Allah, who is certainly the Most Compassionate, the Most Merciful and Forgiving. But for whom is He so? The answer is for His faithful and obedient slaves and not for those who are followers of Satan. For Satan and his followers, Allah's Decision is that: "I will fill Hell with you (Iblis) and those of them (mankind) that follow you, together.'' (38:85).(1/1821)
1436 - وعنه رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ سبق المفردون ] قالوا : وما المفردون يا رسول الله ؟ قال : [ الذاكرون الله كثيرا والذاكرات ] رواه مسلم
روي [ المفردون ] بتشديد الراء وتخفيفها والمشهور الذي قاله الجمهور التشديد
1436. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "The Mufarridun have gone ahead.'' He was asked, "Who are the Mufarridun?'' He (PBUH) replied, "Those men and women who frequently celebrate the remembrance of Allah.''
[Muslim].
Commentary: This Hadith highlights the following two points: First, the eminence of plentiful remembrance of Allah. People who have this quality will be ahead of others in reward on the Day of Judgement. Second, people who remember Allah and are obedient to Him, be they men or women, will be rewarded equally. In the matter of reward no distinction will be made on the basis of their gender.(1/1822)
1437 - وعن جابر رضي الله عنه قال سمعت رسول الله صلى الله عليه و سلم يقول : [ أفضل الذكر لا إله إلا الله ] رواه الترمذي وقال حديث حسن
1437. Jabir (May Allah be pleased with him) reported: I heard the Messenger of Allah (PBUH) saying, "The best way to celebrate the remembrance of Allah is to say: La ilaha illallah (there is no true god except Allah).''
[At-Tirmidhi].
Commentary: Since the Shahadah is the basis of Islam, its repetition in abundance has the greatest eminence. Some religious scholars regard only La ilaha illallah as eminent, while others hold that the second part of it (Muhammad is the Messenger of Allah) is also included in it. Thus, in their opinion both these parts of the Shahadah should be recited together.(1/1823)
1438 - وعن عبد الله بن بسر رضي الله عنه أن رجلا قال : يا رسول الله إن شرائع الإسلام قد كثرت علي فأخبرني بشيء أتشبث به . قال : [ لا يزال لسانك رطبا من ذكر الله ] رواه الترمذي وقال حديث حسن
1438. `Abdullah bin Busr (May Allah be pleased with him) reported: One of the Companions said, "O Messenger of Allah. There are many injunctions of Islam for me. So tell me something to which I may hold fast.'' He said, "Keep your tongue wet with the remembrance of Allah.''
[At-Tirmidhi].
Commentary: Shara'i` is the plural of Shari`ah Shari`ah is in the sense of Mashru`ah, that is the Divine injunctions. These Divine injunctions are of various kinds, i.e., some of them are obligatory, some desirable and some voluntary. The obligatory ones are compulsory and their compliance is indispensable. What is termed as Mustahabbat (desirables) are also highly important for gaining the Pleasure of Allah. Similarly, voluntary acts are a means of getting close to Allah. Ordinary people are sometimes puzzled by the abundance of the latter and want to adhere to the first two, that is obligations and what comes in the category of desirables. A desire to this effect is mentioned in this Hadith. The Prophet (PBUH) answered the query in this matter by saying to the inquirer, "Keep your tongue wet with the remembrance of Allah.'' Keeping the tongue wet with the remembrance of Allah here means its abundant recitation. In other words, one should make the remembrance of Allah a permanent feature. If one is not able to do many voulntary good works, which some people find difficult, the remembrance of Allah will make up the deficiency in that regard.(1/1824)
1439 - وعن جابر رضي الله عنه عن النبي صلى الله عليه و سلم قال : [ من قال : سبحان الله وبحمده غرست له نخلة في الجنة ] رواه الترمذي وقال حديث حسن
1439. Jabir (May Allah be pleased with him) reported: The Prophet (PBUH) said, "For him who says: `Subhan-Allahi wa bi hamdihi (Allah is free from imperfection, and I begin with praising Him, and to Him),' a palm-tree will be planted in Jannah.''
[At-Tirmidhi].
Commentary: Jannah is so vast that we cannot even imagine its vastness. The planting of trees in return for the Praise and Glorification of Allah is, therefore, neither something difficult nor surprising. So, there should not be any hesitation in accepting it as a fact. Some people take it is as a metaphor for a plentiful reward.(1/1825)
1440 - وعن ابن مسعود رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ لقيت إبراهيم صلى الله عليه و سلم ليلة أسري بي فقال : يا محمد أقرئ أمتك مني السلام وأخبرهم أن الجنة طيبة التربة عذبة الماء وأنها قيعان وأن غراسها : سبحان الله والحمد لله ولا إله إلا الله والله أكبر ] رواه الترمذي وقال حديث حسن
1440. Ibn Mas`ud (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "I met Ibrahim (PBUH) on the Night of Ascension (Al-Asra), and he said to me: `O Muhammad, convey my greetings to your Ummah, and tell them that Jannah has a vast plain of pure soil and sweet water. It is a plain levelled land. The plants grow there by uttering: Subhan-Allah, Al-hamdu lillah, La ilaha illallah and Allahu Akbar (Allah is free from imperfection; praise be to Allah; there is no true god except Allah; and Allah is Greatest).''
[At-Tirmidhi].
Commentary: Qi`an is the plural of Qa` which means plain levelled land that does not have any tree. Trees grow on the plain land of Jannah in return for remembrance and Glorification of Allah. The more one remembers Allah, the greater is the number of trees which grow on the piece of land that will be awarded to him.(1/1826)
1441 - وعن أبي الدرداء رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ ألا أنبئكم بخير أعمالكم وأزكاها عند مليككم وأرفعها في درجاتكم وخير لكم من إنفاق الذهب والفضة وخير لكم من أن تلقوا عدوكم فتضربوا أعناقهم ويضربوا أعناقكم ؟ قالوا : بلى قال : [ ذكر الله تعالى ] رواه الترمذي . قال الحاكم أبو عبد الله إسناده صحيح
1441. Abud-Darda (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "Shall I not inform you of the best of your actions which are the purest to your Rubb, which exalt you to the high ranks, which are more efficacious than spending gold and silver (in charity), and better for you than you should encounter your enemies whom you will smite their necks and they will smite your necks?'' They said, "Certainly.'' He (PBUH) said, "Remembrance of Allah the Exalted.''
[At-Tirmidhi].
Commentary: This Hadith also tells us about the eminence of remembrance of Allah, as the basis of every good deed is remembrance of Allah and expression of one's devotion and obedience to Him. Without these two, even the greatest virtue is useless and is of no value. Thus, we must always bear it in mind that remembrance of Allah is superior to everything else.(1/1827)
1442 - وعن سعد بن أبي وقاص رضي الله عنه أنه دخل مع رسول الله صلى الله عليه و سلم على امرأة وبين يديها نوى أو حصى تسبح به فقال : [ أخبرك بما هو أيسر عليك من هذا أو أفضل ؟ ] فقال : [ سبحان الله عدد ما خلق في السماء وسبحان الله عدد ما خلق في الأرض وسبحان الله عدد ما بين ذلك وسبحان الله عدد ما هو خالق والله أكبر مثل ذلك والحمد لله مثل ذلك ولا إله إلا الله مثل ذلك ولا حول ولا قوة إلا بالله مثل ذلك ] رواه الترمذي وقال حديث حسن
1442. Sa`d bin Abu Waqqas (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) and I went to see a woman. She had date-stones or pebbles in front of her, and she was counting and reciting Tasbih. [`Subhan-Allah' (Allah is free from imperfection)]. He said, "Shall I not inform you of what is easier or better than this for you?'' You should say: `Subhan-Allahi `adada ma khalaqa fis-sama', wa subhan-Allahi `adada ma khalaqa fil-ardi, wa subhan-Allahi `adada ma baina dhalika, wa subhan-Allahi `adada ma Huwa Khaliqun, wallahu Akbaru mithla dhalika, wal-hamdu lillahi mithla dhalika, wa la ilaha illallahu mithla dhalika, wa la hawla wa la quwwata illa billahi mithla dhalika (Subhan-Allah, equal to the number of what He created in the heaven; and Subhan-Allah, equal to the number of His creatures in the earth; and Subhan-Allah, equal to the number in between them; and Subhan-Allah equal to the number of those He will create).' Then say: `Allahu Akbar' (Allah is Greatest) in the same way. Then say: `Al-hamdu lillah' (praise be to Allah) in the same way. Then say: `La ilaha illallah' (there is no true god except Allah) in the same way. Then say: `La hawla wa la quwwata illa billah' (there is no change of a condition nor power except by Allah) in the same manner.''
[At-Tirmidhi].
Commentary: Sheikh Al-Albani has accepted this Hadith as Hasan because of the defect in its authority. He has stated that the original narration of it is without any reference to gravels and stones (of fruits) and that is "Sahih'' and has been mentioned by Imam Muslim in his Sahih with reference to Jawairiyah (May Allah be pleased with her). (See Riyad-us-Saliheen, edited by Sheikh Al-Albani).(1/1828)
1443 - وعن أبي موسى رضي الله عنه قال قال لي رسول الله صلى الله عليه و سلم : [ ألا أدلك على كنز من كنوز الجنة ؟ ] فقلت : بلى يا رسول الله . قال : [ لا حول ولا قوة إلا بالله ] متفق عليه
1443. Abu Musa (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said to me, "Shall I not guide you to a treasure from the treasures of Jannah?'' I said: "Yes, O Messenger of Allah!'' Thereupon he (PBUH) said, "(Recite) `La hawla wa la quwwata illa billah' (There is no change of a condition nor power except by Allah).''
[Al-Bukhari and Muslim].
Commentary: In this Hadith the invocation "La hawla wa la quwwata illa billah'' has been regarded a treasure of Jannah or one of the most precious stores of Jannah. The reason for its high eminence seems to be that through it, one makes a confession of his utter weakness and helplessness and attributes all power and authority to Allah, and this is very much liked by Allah. This statement is an outright admission that man has no power and if he can prevent himself from any mischief or do any good deed, it is only by the Will of Allah and His Permission.(1/1829)
245 - باب ذكر الله تعالى قائما وقاعدا ومضطجعا ومحدثا وجنبا وحائضا إلا القرآن فلا يحل لجنب ولا حائض
Chapter 245
Remembrance of Allah in all Conditions(1/1830)
قال الله تعالى ( آل عمران 190 - 191 ) : { إن في خلق السماوات والأرض واختلاف الليل والنهار لآيات لأولي الألباب الذين يذكرون الله قياما وقعودا وعلى جنوبهم }
Chapter 245
Remembrance of Allah in all Conditions(1/1831)
1444 - وعن عائشة رضي الله عنها قالت : كان رسول الله صلى الله عليه و سلم يذكر الله على كل أحيانه . رواه مسلم
1444. `Aishah (May Allah be pleased with her) reported: The Messenger of Allah (PBUH) used to remember Allah at all times.
[Muslim].
Commentary: Such religious scholars take support from this Hadith who hold that the recitation of the Qur'an is permissible in a state of Janabah (resulting from coition) and menses. Imam Al-Bukhari is also included among those who hold this view. They say that the words "at all times'' clearly means that. The Prophet (PBUH) used to remember Allah (which includes the recitation of the Qur'an also) no matter whether he was in a state of minor or major pollution. For this reason, Sheikh Al-Albani has objected Imam An-Nawawi's mentioning these two exceptions (pollution resulting from coition and menses) in the relevant title, and has stated that there is no Hadith in support of these exceptions. In fact, the Hadith narrated by `A ishah (May Allah be pleased with her) contradicts this view. In the opinion of this school of thought, the Ahadith which prohibit the remembrance of Allah when a person is in the state of Janabah are weak in authority and are open to discussion. Thus, such Ahadith do not prove the prohibition. In the opinion of the second school of thought, which holds the opposite view, such Ahadith carry weight despite being weak in authority, because their weakness is not serious. Some of them even believe that such Ahadith come to the level of Hadith Hasan. So far logic is concerned, the viewpoint of the first school carries more weight but the reverence of the Qur'an also calls for caution. The best way to create conformity between the two views is that in inevitable situations one may go by the first view but in the ordinary circumstances it is better to follow the second view. Allah Alone knows what is right.(1/1832)
1445 - وعن ابن عباس رضي الله عنهما عن النبي صلى الله عليه و سلم قال : [ لو أن أحدكم إذا أتى أهله قال : بسم الله اللهم جنبنا الشيطان وجنب الشيطان ما رزقتنا . فقضي بينهما ولد لم يضره ] متفق عليه
1445. Ibn `Abbas (May Allah be pleased with them) reported: The Prophet (PBUH) said, "If anyone intends to have (sexual intercourse) with his wife, he should say: "Bismillah! Allahumma janibnash-Shaitana, wa jannibish-Shaitana ma razaqtana (In the Name of Allah, O Allah! Keep us away from Satan and keep Satan away from what You have bestowed upon us);' and if Allah has ordained a child for them, Satan will never harm him.''
[Al-Bukhari and Muslim].
Commentary: One should recite the prayer mentioned in this Hadith before one cohabits with his wife. This will save him and his offspring from the evil effect of Satan. But it must be borne in mind that this prayer is to be recited before the intercourse and not during it.(1/1833)
246 - باب ما يقوله عند نومه واستيقاظه
Chapter 246
Supplication at the time of going to Bed and Waking up(1/1834)
1446 - عن حذيفة وأبي ذر رضي الله عنهما قالا : كان رسول الله إذا أوى إلى فراشه قال : [ باسمك اللهم أحيا وأموت ] وإذا استيقظ قال : [ الحمد لله الذي أحيانا بعد ما أماتنا وإليه النشور ] رواه البخاري
1446. Hudhaifah and Abu Dharr (May Allah be pleased with him) reported: Whenever the Messenger of Allah (PBUH) went to bed, he would supplicate: "Bismika-Allahumma amut wa ahya (With Your Name, O Allah, I die and return to life)''; and when he woke up, he would supplicate thus: "Al-hamdu lillahilladhi ahyana ba`da ma amatana, wa ilaihin-nushur (All praise belongs to Allah Who has restored us back to life after causing us to die; and to Him shall we return).''
[Al-Bukhari].
Commentary: The greatest benefit of such Du`a is that one always remembers Allah and keeps Him all the time in mind.(1/1835)
247 - باب فضل حلق الذكر والندب إلى ملازمتها والنهي عن مفارقتها لغير عذر
Chapter 247
The Excellence of Gathering in which Allah is Remembered(1/1836)
قال الله تعالى ( الكهف 28 ) : { واصبر نفسك مع الذين يدعون ربهم بالغداة والعشي يريدون وجهه ولا تعد عيناك عنهم }
Allah, the Exalted, says:
"And keep yourself (O Muhammad (PBUH)) patiently with those who call on their Rubb (i.e., your companions who remember their Rubb with glorification, praising in prayers, and other righteous deeds) morning and afternoon, seeking His Face; and let not your eyes overlook them.'' (18:28)(1/1837)
1447 - وعن أبي هريرة رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ إن لله تعالى ملائكة يطوفون في الطرق يلتمسون أهل الذكر فإذا وجدوا قوما يذكرون الله عز و جل تنادوا : هلموا إلى حاجتكم فيحفونهم بأجنحتهم إلى السماء الدنيا فيسألهم ربهم وهو أعلم : ما يقول عبادي ؟ قال : يقولون يسبحونك ويكبرونك ويحمدونك ويمجدونك فيقول : هل رأوني ؟ فيقولون : لا والله ما رأوك فيقول : كيف لو رأوني ؟ قال : يقولون لو رأوك كانوا أشد لك عبادة وأشد لك تمجيدا وأكثر لك تسبيحا فيقول : فماذا يسألون ؟ قال يقولون : يسألونك الجنة قال : يقول : وهل رأوها ؟ قال : يقولون : لا والله يا رب ما رأوها . قال : يقول : فكيف لو رأوها ؟ قال : يقولون : لو أنهم رأوها كانوا أشد عليها حرصا وأشد لها طلبا وأعظم فيها رغبة . قال : فمم يتعوذون ؟ قال : يتعوذون من النار ؟ قال : فيقول : وهل رأوها ؟ قال : يقولون : لا والله ما رأوها فيقول : فكيف لو رأوها ؟ قال : يقولون : لو رأوها كانوا أشد منها فرارا وأشد لها مخافة قال : فيقول : فأشهدكم أني قد غفرت لهم . قال : يقول ملك من الملائكة : فيهم فلان ليس منهم إنما جاء لحاجة قال : هم الجلساء لا يشقى بهم جليسهم ] متفق عليه
وفي رواية لمسلم عن أبي هريرة رضي الله عنه عن النبي صلى الله عليه و سلم قال : [ إن لله ملائكة سيارة فضلا يتبعون مجالس الذكر فإذا وجدوا مجلسا فيه ذكر قعدوا معهم وحف بعضهم بعضا بأجنحتهم حتى يملؤوا ما بينهم وبين السماء الدنيا فإذا تفرقوا عرجوا وصعدوا إلى السماء الدنيا فيسألهم الله عز و جل وهو أعلم : من أين جئتم ؟ فيقولون : جئنا من عند عباد لك في الأرض يسبحونك ويكبرونك ويهللونك ويحمدونك ويسألونك . قال : وماذا يسألوني ؟ قالوا : يسألونك جنتك . قال : وهل رأوا جنتي ؟ قالوا : لا أي رب قال : فكيف لو رأوا جنتي ؟ قالوا : ويستجيرونك قال : ومم يستجيروني ؟ قالوا : من نارك يا رب . قال : وهل رأوا ناري ؟ قالوا : لا . قال : فكيف لو رأوا ناري ؟ قالوا : ويستغفرونك ؟ فيقول : قد غفرت لهم فأعطيتهم ما سألوا وأجرتهم مما استجاروا . قال : فيقولون : رب فيهم فلان عبد خطاء إنما مر فجلس معهم . فيقول : وله غفرت هم القوم لا يشقى بهم جليسهم ](1/1838)
1447. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "Allah, the Exalted, has teams of angels who go about on the roads seeking those who remember Allah. When they find some people remembering Allah they call to one another and say, `Come to what you are looking for;' and they surround them with their wings till the space between them and the lowest sky is fully covered. Allah, the Exalted and Glorious, asks them (although He is best informed about every thing): `What are my slave saying?' They say: `They are glorifying Your Tasbih, Tahmid, Takbir, Tamjid, (i.e., they were declaring Your Perfectness, praising, remembering the Greatness and Majesty of Allah).' He asks: `Have they seen Me?' They reply, `No, indeed, they have not seen You.' He asks: `How would they act if they were to see Me?' Thereupon they reply: `If they were to see You, they would engage more earnestly in worshipping and glorifying You and would extol You more.' He would say: `What do they beg of Me?' They say, `They beg You for Your Jannah.' Allah says, `Have they seen My Jannah?' They say, `No, our Rubb.' He says: `How would they act if they were to see My Jannah?' They reply, `Were they to see it, they would more intensely eager for it.' They (the angels) say, `They seek Your Protection.' He asks, `Against what do they seek My Protection?' They (the angels) say, `Our Rubb, from the fire of Hell.' (He, the Rubb) says, `Have they seen the fire of Hell?' They say, `No. By Your Honour, they have not seen it.' He says: `How would they act if they were to see My Fire?' They say: `If they were to see it, they would more earnest in being away from it and fearing it. They beg of Your forgiveness.' He says: `I call you to witness that I hereby grant pardon to them and confer upon them what they ask for; and grant them protection against what they seek protection from.' One of the angels says: `Our Rubb, there is amongst them such and such slave who does not belong to the assembly of those who are participating in Your remembrance. He passed by them and sat down with them.' He says: `I also grant him pardon because they are the people by virtue of whom their associates will not be unfortunate'.''
[Al-Bukhari and Muslim].
(The narration in Muslim is also the same with minor changes in wordings).
Commentary: What kind of circles and gatherings of remembrance of Allah are referred to here? Obviously not those in which Allah is remembered in the ways invented by the participants themselves, i.e., repetition of the slogans "Allah-Hu'', "Haq-Allah'', etc.,which have not been mentioned in any Hadith. The repetition of any specific word, in a specific manner and in a peculiar surrounding (such as by putting the lights off) - this manner of conducting the remembrance of Allah is also not evident from the practice of the Prophet (PBUH) and his Companions. The circles and gatherings mentioned in this Hadith are those in which, the Prophet's Sunnah is fully observed. The words such as Subhan-Allah, Al-hamdu lillah, La ilaha illallah, Allahu Akbar etc., are recited and Praise and Glorification of Allah are done after Salat. The groups are quietly engaged in the remembrance of Allah, and those who attend the sermons and speeches delivered in mosques on Friday also come in this category of meetings and gatherings as these are ordained in Islam. This Hadith also highlights the distinction of Muslims who are engaged in the remembrance of Allah and the Du`a they recite on the suggested times and occasions.(1/1838)
1448 - وعنه وعن أبي سعيد رضي الله عنهما قالا قال رسول الله صلى الله عليه و سلم : [ لا يقعد قوم يذكرون الله إلا حفتهم الملائكة وغشيتهم الرحمة ونزلت عليهم السكينة وذكرهم الله فيمن عنده ] رواه مسلم
1448. Abu Hurairah and Abu Sa`id Al-Khudri (May Allah be pleased with them) reported: The Messenger of Allah (PBUH) said, "When a group of people assemble for the remembrance of Allah, the angels surround them (with their wings), (Allah's) mercy envelops them, Sakinah, or tranquillity descends upon them and Allah makes a mention of them before those who are near Him.''
[Muslim].
Commentary: This Hadith also highlights the merits of remembrance of Allah and the high grades of the people indulging in it.(1/1839)
1449 - وعن أبي واقد الحارث بن عوف رضي الله عنه أن رسول الله صلى الله عليه و سلم بينما هو جالس في المسجد والناس معه إذ أقبل ثلاثة نفر فأقبل اثنان إلى رسول الله صلى الله عليه و سلم وذهب واحد فوقفا على رسول الله صلى الله عليه و سلم فأما أحدهما فرأى فرجة في الحلقة فجلس فيها وأما الآخر فجلس خلفهم وأما الثالث فأدبر ذاهبا . فلما فرغ رسول الله صلى الله عليه و سلم قال : [ إلا أخبركم عن النفر الثلاثة ؟ أما أحدهم فأوى إلى الله فآواه الله وأما الآخر فاستحيا فاستحيا الله منه وأما الآخر فأعرض فأعرض الله عنه ] متفق عليه
1449. Abu Waqid Al-Harith bin `Auf (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) was sitting in the mosque with his Companions when three people came to him. Two of them stepped forward to the Messenger of Allah (PBUH) and the third went away. Those two men stood by the side of Messenger of Allah (PBUH). One of them found a space in the circle and he filled it, while the other one sat behind him. When the Messenger of Allah (PBUH) finished, he said, "Shall I not inform you about these three people? One of them sought refuge with Allah and Allah gave him refuge; the second one felt shy and Allah showed kindness to his shyness (and so he was accommodated in that meeting), and the last one averted, and so Allah turned away His Attention from him.''
[Al-Bukhari and Muslim].
Commentary: This Hadith highlights the following three points:
1. The inducement for participation in the meetings held for the remembrance of Allah.
2. The merit of avoiding anything that causes inconvenience to people and distinction of those who are bashful.
3. The condemnation and evil consequences of avoiding, without any genuine reason, the meetings or gatherings which are held to remember Allah or to disseminate religious knowledge.(1/1840)
1450 - وعن أبي سعيد الخدري رضي الله عنه قال : خرج معاوية رضي الله عنه على حلقة في المسجد فقال : ما أجلسكم ؟ قالوا : جلسنا نذكر الله . قال : آلله ما أجلسكم إلا ذلك ؟ قالوا : ما أجلسنا إلا ذلك . قال : أما إني لم أستحلفكم تهمة لكم وما كان أحد بمنزلتي من رسول الله صلى الله عليه و سلم أقل عنه حديثا مني إن رسول الله صلى الله عليه و سلم خرج على حلقة من أصحابه فقال : [ ما أجلسكم ؟ ] قالوا : جلسنا نذكر الله ونحمده على ما هدانا للإسلام ومن به علينا . قال : [ آلله ما أجلسكم إلا ذاك ؟ قالوا : والله ما أجلسنا إلا ذاك . أما إني لم أستحلفكم تهمة لكم ولكنه أتاني جبريل فأخبرني أن الله يباهي بكم الملائكة ] رواه مسلم
1450. Abu Sa`id Al-Khudri (May Allah be pleased with him) reported: Mu`awiyah (May Allah be pleased with him) came to an assembly in the mosque and asked them: "What has made you sit together?'' They replied, "We are sitting here to remember Allah.'' He said, "I adjure you by Allah to tell me whether nothing else has made you to sit together.'' They replied: "By Allah! We are sitting only to remember Allah.'' Then he said, "I did not adjure you because I suspected you. No one of my rank in the eyes of the Messenger of Allah (PBUH) is the narrator of so few traditions as I am. The fact is that the Messenger of Allah (PBUH) went out to a circle of his Companions and said, `What has made you sit there?' When they replied that they are sitting together to remember Allah and to praise Him for guiding them to Islam and bestowing favours on them, he (PBUH) said, `I adjure you by Allah to tell me that nothing else has made you sit together.' On their reply that there was certainly no other purpose, he (PBUH) said, `I did not adjure you because I suspected you, but Jibril (Gabriel) came to me and told me that Allah was talking proudly of you to the angels.'''
[Muslim].
Commentary: This Hadith, like those preceding it, mentions the merits of the meetings which are held for the remembrance of Allah as well as the distinction of those who participate in them.(1/1841)
248 - باب الذكر عند الصباح والمساء
Chapter 248
Remembrance of Allah in the Morning and in the Evening(1/1842)
قال الله تعالى ( الأعراف 205 ) : { واذكر ربك في نفسك تضرعا وخيفة ودون الجهر من القول بالغدو والآصال ولا تكن من الغافلين }
قال أهل اللغة : { الآصال } جمع أصيل وهو : ما بين العصر والمغرب
وقال تعالى ( طه 130 ) : { وسبح بحمد ربك قبل طلوع الشمس وقبل غروبها }
وقال تعالى ( غافر 55 ) : { وسبح بحمد ربك بالعشي والإبكار }
قال أهل اللغة : { العشي } : ما بين زوال الشمس وغروبها
وقال تعالى ( النور 36 - 37 ) : { في بيوت أذن الله أن ترفع ويذكر فيها اسمه يسبح له فيها بالغدو والآصال رجال لا تلهيهم تجارة ولا بيع عن ذكر الله } الآية
وقال تعالى ( سورة ص : 18 ) : { إنا سخرنا الجبال معه يسبحن بالعشي والإشراق }
Allah, the Exalted, says:
"And remember your Rubb by your tongue and within yourself, humbly and with fear and without loudness in words in the mornings, and in the afternoons and be not of those who are neglectful.'' (7:205)
"And declare the perfectness of your Rubb before the rising of the sun, and before its setting.'' (20:130)
"And declare the perfectness of your Rubb and praise Him in the `Ashi (i.e., the time period after the midnoon till sunset) and in the Ibkar (i.e., the time period from early morning or sunrise till before midnoon).'' (40:55)
"In houses (mosques) which Allah has ordered to be raised (to be cleaned, and to be honoured), in them His Name is mentioned in the mornings and in the afternoons or the evenings. Men whom neither trade nor sale diverts from the remembrance of Allah (with heart and tongue).'' (24:36,37)
"Verily, We made the mountains to declare the Perfectness of Allah with him [Dawud (David)] in the `Ashi (i.e., after the midday till sunset) and Ishraq (i.e., after the sunrise till midday).'' (38:18)(1/1843)
1451 - وعن أبي هريرة رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ من قال حين يصبح وحين يمسي : سبحان الله وبحمده مائة مرة لم يأت أحد يوم القيامة بأفضل مما جاء به إلا أحد قال مثل ما قال أو زاد ] رواه مسلم
1451. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "He who recites in the morning and in the evening the statement: `Subhan-Allahi wa bihamdihi (Allah is free from imperfection and I begin with praising Him)' one hundred times, will not be surpassed on the Day of Resurrection by anyone with better deeds than one who utters the same words or utters more of these words.''
[Muslim].(1/1844)
1452 - وعنه رضي الله عنه قال جاء رجل إلى النبي صلى الله عليه و سلم فقال : يا رسول الله ما لقيت من عقرب لدغتني البارحة . قال : [ أما لو قلت حين أمسيت : أعوذ بكلمات الله التامات
من شر ما خلق لم تضرك ] رواه مسلم
1452. Abu Hurairah (May Allah be pleased with him) reported: A man came to the Prophet (PBUH) and said, "What a trouble I suffered from a scorpion which stung me last night!'' He (PBUH) said, "Had you said in the evening: `A`udhu bikalimatillahit-tammati min sharri ma khalaqa (I seek the protection of Allah's Perfect Words from the evil of whatever He has created),' it would not have harmed you.''
[Muslim].
Commentary: Kalimat means the Words of Allah, His Decisions and His Power. At-Tamat being free from every defect and shortcoming. Thus, it means "I seek the protection of Allah, by means of faultless Words, Decisions and Power of Allah, from the mischief of every living being''. It is the best prayer for protection from dangerous animals, insects and people.(1/1845)
1453 - وعنه رضي الله عنه عن النبي صلى الله عليه و سلم أنه كان يقول إذا أصبح : [ اللهم بك أصبحنا وبك أمسينا وبك نحيا وبك نموت إليك النشور ] وإذا أمسى قال : [ اللهم بك أمسينا وبك نحيا وبك نموت وإليك النشور ] رواه أبو داود والترمذي وقال حديث حسن
1453. Abu Hurairah (May Allah be pleased with him) reported: The Prophet (PBUH) used to say in the morning: "Allahumma bika asbahna, wa bika amsaina, wa bika nahya, wa bika namutu, wa ilaikan-nushur (O Allah! With Your Power we have come to the morning, with Your Power we come to the evening, with Your Power we live, and we die, and to You will we return).'' In the evening he would say: "Allahumma bika amsaina, wa bika nahya, wa bika namutu, wa ilaikan-nushur (O Allah! With Your Power, we have come to the evening, by You do we live, by You do we die, and to You is the return).''
[At-Tirmidhi and Abu Dawud].(1/1846)
1454 - وعنه رضي الله عنه أن أبا بكر الصديق رضي الله عنه قال : يا رسول الله مرني بكلمات أقولهن إذا أصبحت وإذا أمسيت قال : [ قل : اللهم فاطر السماوات والأرض عالم الغيب والشهادة رب كل شيء ومليكه أشهد أن لا إله إلا أنت أعوذ بك من شر نفسي وشر الشيطان وشركه ] قال : [ قلها إذا أصبحت وإذا أمسيت إذا أخذت مضجعك ] رواه أبو داود والترمذي وقال حديث حسن صحيح
1454. Abu Hurairah (May Allah be pleased with him) reported: Abu Bakr asked, "O Messenger of Allah! Teach me some words so that I may recite them in the morning and in the evening.'' The Messenger of Allah (PBUH) said, "Recite these words: `Allahumma fatiras-samawati wal-ardi, `alimal-ghaibi wash-shahadati, Rabba kulli shai'in wa malikahu. Ash-hadu an la ilaha illa Anta, a`udhu bika min sharri nafsi, wa sharrish-Shaitani wa shirkihi (O Allah! Creator of the heavens and the earth! Knower of the hidden and the exposed! Rubb of everything and every one. I bear witness that none has the right to be worshipped but You. I seek Your Protection from the evil of my own self from the evil of Satan and from the evil of Shirk to which he calls).''' The Messenger of Allah (PBUH) added: "Recite these words in the morning and the evening and when you go to bed.''
[Abu Dawud and At-Tirmidhi].(1/1847)
1455 - وعن ابن مسعود رضي الله عنه قال : كان نبي الله صلى الله عليه و سلم إذا أمسى قال : [ أمسينا وأمسى الملك لله والحمد لله لا إله إلا الله وحده لا شريك له ] قال الراوي : أراه قال فيهن : [ له الملك وله الحمد وهو على كل شيء قدير رب أسألك خير ما في هذه الليلة وخير ما بعدها وأعوذ بك من شر ما في هذه الليلة وشر ما بعدها رب أعوذ بك من الكسل وسوء الكبر أعوذ بك من عذاب في النار وعذاب في القبر ] وإذا أصبح قال ذلك أيضا : [ أصبحنا وأصبح الملك لله ] رواه مسلم
1455. `Abdullah bin Mas`ud (May Allah be pleased with him) reported: When it was evening, the Prophet (PBUH) used to supplicate: "Amsaina wa amsal-mulku lillah, wal-hamdu lillah. La `ilaha illallahu wahdahu la sharika lahu (We have entered upon evening and the whole kingdom of Allah, too, has entered upon evening. Praise is due to Allah. There is none who has the right to be worshiped but Allah, the One who has no partner with Him).'' He (the narrator) said: I think that he (PBUH) used to follow the recitation with these words: "Lahul-mulku, wa lahul-hamdu, wa Huwa `ala kulli shi'in Qadir. Rabbi as'aluka khaira ma fi hadhihil-lailati, wa khaira ma ba`daha; wa a`udhu bika min sharri ma fi hadhihil-lailati, wa sharri ma ba`daha; Rabbi a`udhu bika minal-kasali, wa su'il-kibari; Rabbi a`udhu bika min `adhabin fin-nari, wa `adhabin fil-qabri (His is the sovereignty and to Him is all praise due, and He is Omnipotent. My Rubb, I beg of you good that lies in this night and good that follows it, and I seek refuge in You from the evil that lies in this night and from the evil of that which follows it. My Rubb! I seek refuge in You from lethargy and the misery of old age. O Allah! I seek Your Protection from the torment of Hell-fire and the punishment of the grave).'' When it was morning, he (PBUH) would recite the same, replacing the words: "We have entered upon evening and the whole kingdom of Allah, too, has entered upon evening'' with "We have entered upon morning and the whole kingdom of Allah entered upon morning.'' (Replace the words "Amsaina, amsa, hadhihil-lailati, ma ba`daha with Asbahna, asbaha, hadhal-yaumi, ma ba`dahu, respectively.)
[Muslim].
Commentary: It is desirable to recite the invocations cited in the Hadith in the morning and the evening and also when one goes to bed and awakes. The purpose is that the concept of Allah's Providence and Divinity remains alive all the time in one's mind. With these words one seeks Allah's Protection in life and the Hereafter from things which are harmful. One also begs for his safety and guidance in this life and the Hereafter. This Hadith fully expresses one's recognition of Allah's Godhood and Lordship.(1/1848)
1456 - وعن عبد الله بن خبيب رضي الله عنه قال قال لي رسول الله صلى الله عليه و سلم : [ اقرأ قل هو الله أحد والمعوذتين حين تمسي وحين تصبح ثلاث مرات تكفيك من كل شيء ] رواه أبو داود والترمذي وقال حديث حسن صحيح
1456. `Abdullah bin Khubaib (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said to me, "Recite Surat Al-Ikhlas and Al-Mu`awwidhatain (Surat Al-Falaq and Surat An-Nas) three times at dawn and dusk. It will suffice you in all respects.''
[Abu Dawud and At-Tirmidhi].
Commentary: "Recite Surat Al-Ikhlas and Al-Mu`awwidhatain (Surat Al-Falaq and Surat An-Nas) three times at dawn and dusk. It will suffice you in all respects'' means that then one would not need any other recitation for the remembrance of Allah. Moreover, by virtue of these three Surah, Allah will protect the reciter from every dangerous thing. In other Ahadith, it is stated that after lying in the bed, the Prophet (PBUH) used to recite these Surah, then blow on his hands and rub them over his body to the extent he could.(1/1849)
1457 - وعن عثمان بن عفان رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ ما من عبد يقول في صباح كل يوم ومساء كل ليلة : بسم الله الذي لا يضر مع اسمه شيء في الأرض ولا في السماء هو السميع العليم ثلاث مرات إلا لم يضره شيء ] رواه أبو داود والترمذي وقال حديث حسن صحيح
1457. `Uthman bin `Affan (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "He who recites three times every morning and evening: `Bismillahil-ladhi la yadurru ma`as-mihi shai'un fil-ardi wa la fis-sama'i, wa Huwas-Sami`ul-`Alim (In the Name of Allah with Whose Name there is protection against every kind of harm in the earth or in the heaven, and He is the All-Hearing and All-Knowing),' nothing will harm him.''
[Abu Dawud and At-Tirmidhi].
Commentary: The prayer cited in this Hadith means that "I seek the Protection of Allah by means of which one can save himself from every vice, whether it is an animal or man, a jinn or Satan because He is Aware of everyone's condition and Capable of hearing everybody's petition. He who comes in His Protection none can harm him, except that which He wills.''(1/1850)
249 - باب ما يقوله عند النوم
Chapter 249
Supplication before going to Bed(1/1851)
قال الله تعالى ( آل عمران 190 - 191 ) : { إن في خلق السماوات والأرض واختلاف الليل والنهار لآيات لأولي الألباب الذين يذكرون الله قياما وقعودا وعلى جنوبهم ويتفكرون في خلق السموات والأرض } الآيات
Allah, the Exalted, says:
"Verily! In the creation of the heavens and the earth, and in the alternation of night and day, there are indeed signs for men of understanding. Those who remember Allah (always, and in prayers) standing, sitting, and lying down on their sides, and think deeply about the creation of the heavens and the earth.'' (3:190,191)(1/1852)
1458 - وعن حذيفة وأبي ذر رضي الله عنهما أن رسول الله صلى الله عليه و سلم كان إذا أوى إلى فراشه قال : [ باسمك اللهم أحيا وأموت ] رواه البخاري
1458. Hudhaifah and Abu Dharr (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) used to supplicate when he went to bed at night: "Bismik-Allahumma ahya wa amut (With Your Name, O Allah, I expire and return to life).''
[Al-Bukhari].
Commentary: Every person sleeps at night and gets up in the morning. Thus, in a way, sleep is death and reawakening is gaining life again. This life and death, like the literal life and death, lie in the Hands of Allah. The prayer cited in this Hadith engraves this concept in mind and when one recalls it every night it remains alive in his mind that "this life is for Allah and I am alive with His Will. Whenever He wills, the light of my life will be extinguished. Therefore, I should spend these few days of life lent to me by Him in accordance with His Will and not in His disobedience''.(1/1853)
1459 - وعن علي رضي الله عنه أن رسول الله صلى الله عليه و سلم قال له ولفاطمة رضي
الله عنها : [ إذا أويتما إلى فراشكما أو إذا أخذتما مضاجعكما فكبرا ثلاثا وثلاثين وسبحا ثلاثا وثلاثين واحمدا ثلاثا وثلاثين ]
وفي رواية : التسبيح أربعا وثلاثين
وفي رواية : التكبير أربعا وثلاثين . متفق عليه
1459. `Ali (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said to me and to Fatimah (May Allah be pleased with her) (Ali's wife and the Prophet's daughter), "When you go to bed, recite: Takbir (Allahu Akbar) thirty-three times and Tasbih (Subhan-Allah) thirty-three times and Tahmid (Al-hamdu lillah) thirty-three times.''
Another narration is: The Messenger of Allah (PBUH) said, "Recite Tasbih thirty-four times.''
Another narration is: The Messenger of Allah(PBUH) said, "Recite Takbir thirty-four times.''
[Al-Bukhari and Muslim].
Commentary: It is apparent from the difference in the narrations of this Hadith that the aggregate of the wordings has to be one hundred. For this purpose, one of these invocations should be recited thirty-four times. It will be quite in order if one recites either of the three for thirty-four times because the Ahadith on the subject say this number for any of them. In this connection two Ahadith have been mentioned by Imam An-Nawawi and the reciting of "Al-hamdu lillah'' thirty-four times occurs in An-Nasa'i. This formula of Glorification, Praise and Elevation of Allah's Name is to be recited after every obligatory Salat and before going to bed.(1/1854)
1460 - وعن أبي هريرة رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ إذا أوى أحدكم إلى فراشه فلينفض فراشه بداخلة إزاره فإنه لا يدري ما خلفه عليه ثم يقول : باسمك ربي وضعت جنبي وبك أرفعه إن أمسكت نفسي فارحمها وإن أرسلتها فاحفظها بما تحفظ به عبادك الصالحين ] متفق عليه
1460. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "When any of you goes to bed, he should shake off (or dust off) his bedsheet because he does not know what might have fallen on it after he had left it. Then he should recite: `Bismika Rabbi wada`tu janbi, wa bika arfa`uhu, in amsakta nafsi farhamha, wa in arsaltaha fahfazha bima tahfazu bihi `ibadakas-salihin [With Your Name, my Rubb, I place my side (upon the bed) and with Your Grace I will raise it up. If You withhold my soul (cause me to die), have mercy on it but if You let it go (let me live), guard it against which You guarded Your pious slaves].'''
[Al-Bukhari and Muslim].
Commentary: This Hadith calls our attention to a very important matter that before going to bed, we must shake off our bed-sheet, mattresses, etc., because it is quite possible that some poisonous insect might have passed over it in our absence and the effects left by it may prove harmful to us. One should recite this prayer after shaking off the bed-sheet, mattresses, etc.(1/1855)
1461 - وعن عائشة رضي الله عنها أن رسول الله صلى الله عليه و سلم كان إذا أخذ مضجعه نفث في يديه وقرأ بالمعوذات ومسح بهما جسده . متفق عليه
وفي رواية لهما : أن النبي صلى الله عليه و سلم كان إذا أوى إلى فراشه كل ليلة جمع كفيه ثم نفث فيهما فقرأ فيهما : { قل هو الله أحد } و { قل أعوذ برب الفلق } و { قل أعوذ برب الناس } ثم مسح بهما ما استطاع من جسده يبدأ بهما على رأسه ووجهه وما أقبل من جسده يفعل ذلك ثلاث مرات . متفق عليه
قال أهل اللغة : [ النفث ] : نفخ لطيف بلا ريق
1461. `A ishah (May Allah be pleased with her) reported: Whenever the Messenger of Allah (PBUH) went to bed, he would blow upon his hands recite Al-Mu`awwidhat; and pass his hands over his body.
[Al-Bukhari and Muslim].
Commentary: "Al-Mu`awwidhat'' the Surah which give protection) are the three Surah of the Qur'an which have been mentioned in this Hadith. They are so named because the request for granting of protection is made to Allah by means of them. The last two Surah of the Qur'an, that is Surat Al-Falaq and Surat An-Nas, are called "Al-Mu`awwidhatain'' which means "Two Surah which give protection''. One must recite these Surah of the Qur'an before going to sleep so that one may, on the one hand, follow the practice of the Prophet (PBUH), and on the other one, finds the Protection of Allah.(1/1856)
1462 - وعن البراء بن عازب 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 : اللهم أسلمت نفسي إليك وفوضت أمري إليك وألجأت ظهري إليك رغبة ورهبة إليك لا ملجأ ولا منجا منك إلا إليك آمنت بكتابك الذي أنزلت وبنبيك الذي أرسلت فإن مت مت على الفطرة واجعلهن آخر ما تقول ] متفق عليه
1462. Al-Bara` bin `Azib (May Allah be pleased with them) reported: The Messenger of Allah (PBUH) said, "Whenever you intend to go to bed, perform Wudu' as is done for Salat (prayer); and then lie down on the right side and recite: `Allahumma aslamtu nafsi ilaika, wa fawwadtu amri ilaika, wal-ja'tu zahri ilaika, raghbatan wa rahbatan ilaika, la malja'a wa la manja minka illa ilaika, amantu bikitabik-alladhi anzalta, wa binabiyyik-alladhi arsalta [O Allah! I have submitted myself to You. I have turned my face to You, entrusted my affairs to You and relied completely on You out of desire for and fear of You (expecting Your reward and fearing Your punishment). There is no resort and no deliverer from (hardships) except You. I affirm my faith in Your Book which You have revealed, and in Your Prophet whom You have sent].' If you die during the night, you will die in the true religion. Let these words be your last words at night.''
[Al-Bukhari and Muslim].
Commentary: This Hadith has already been mentioned. See Hadith No. 80. It points out the desirability of performing Wudu' before going to bed and reciting this Du`a which show the genuine worship and complete submission to Allah.](1/1857)
1463 - وعن أنس رضي الله عنه أن النبي صلى الله عليه و سلم كان إذا أوى إلى فراشه قال : [ الحمد لله الذي أطعمنا وسقانا وكفانا وآوانا فكم ممن لا كافي له ولا مؤوي ] رواه مسلم
1463. Anas (May Allah be pleased with him) reported: Whenever the Prophet (PBUH) went to his bed, he would say: "Al-hamdu lillah-illadhi at`amana wa saqana, wa kafana wa awana, fakam mimman la kafiya lahu wa la mu'wiya (Praise is due to Allah Who has fed us, provided us drink, satisfied us and gave us protection. Many are those who have no one to provide for them, or give them shelter).''
[Muslim].
Commentary: This Hadith impresses upon us that Almighty Allah is sufficient for mankind. That is, He saves us from our enemies, gives us sustenance, and provides us facilities of residence and living. Due thanks should be addressed to Him alone.(1/1858)
1464 - وعن حذيفة رضي الله عنه أن رسول الله صلى الله عليه و سلم كان إذا أراد أن يرقد وضع يده اليمنى تحت خده ثم يقول : [ اللهم قني عذابك يوم تبعث عبادك ] رواه الترمذي وقال حديث حسن
ورواه أبو داود من رواية حفصة رضي الله عنها وفيه أنه كان يقوله ثلاث مرات
1464. Hudhaifah (May Allah be pleased with him) reported: Whenever the Messenger of Allah (PBUH) intended to go to sleep, he would place his right hand under his (right) cheek and supplicate: "Allahumma qini `adhabaka yauma tab`athu `ibadaka (O Allah! Guard me against Your punishment on the Day when You will resurrect Your slaves).''
[At-Tirmidhi].
In a narration in Abu Dawud, Hafsah (May Allah be pleased with her) said: Before going to sleep the Messenger of Allah (PBUH) would recite this Du`a three times.
Commentary: This Hadith has a warning that one should never be unmindful of Allah's Wrath. In fact, one should always seek Allah's Protection and do such virtuous deeds which please Him so that one may be saved from the Divine retribution on the Day of Judgement.(1/1859)
16- كتاب الدعوات
Book Sixteen: The Book of Du'a (Supplications)(1/1860)
250 - باب
Chapter 250
Issues regarding Supplications, their Virtues and Supplications of the Prophet (pbuh))(1/1861)
قال الله تعالى ( غافر 60 ) : { وقال ربكم ادعوني أستجب لكم }
وقال تعالى ( الأعراف 55 ) : { ادعوا ربكم تضرعا وخفية إنه لا يحب المعتدين }
وقال تعالى ( البقرة 186 ) : { وإذا سألك عبادي عني فإني قريب أجيب دعوة الداع إذا دعان } الآية
وقال تعالى ( النمل 62 ) : { أمن يجيب المضطر إذا دعاه ويكشف السوء } الآية
Allah, the Exalted, says:
"And your Rubb said: `Invoke Me, [i.e., believe in My Oneness (Islamic Monotheism)] (and ask Me for anything) I will respond to your (invocation).''' (40:60)
"Invoke your Rubb with humility and in secret. He likes not the aggressors.'' (7:55)
"And when My slaves ask you (O Muhammad (PBUH)) concerning Me, then (answer them), I am indeed near (to them by My Knowledge). I respond to the invocations of the supplicant when he calls on Me (without any mediator or intercessor).'' (2:186)
"Is not He (better than your gods) Who responds to the distressed one, when he calls on Him, and Who removes the evil?'' (27:62(1/1862)
1465 - وعن النعمان بن بشير رضي الله عنه عن النبي صلى الله عليه و سلم قال : [ الدعاء هو العبادة ] رواه أبو داود والترمذي وقال حديث حسن صحيح
1465. An-Nu`man bin Bashir (May Allah be pleased with them) reported: The Prophet (PBUH) said, "Du`a (supplication) is worship.''
[Abu Dawud].
Commentary: What is prayer but an expression of one's humbleness and helplessness before Allah. The expression of one's weakness, inferiority and lowliness before the Infinite Power and Might of Allah is in fact the essence of worshipping Him. For this reason, prayer has been regarded as the essence of worship. Thus, prayer is reserved for Him Alone and it should not be addressed to anyone else in any case. Al-Qadi `Iyad said that Du`a is that act of worship which alone deserves to be referred to as `Ibadah, or worship, because when one observes it, one in fact shows drawing near to Allah, utter dedication to Him and rejection of all that He does not like and approve.(1/1863)
1466 - وعن عائشة رضي الله عنها قالت : كان رسول الله صلى الله عليه و سلم يستحب الجوامع من الدعاء ويدع ما سوى ذلك . رواه أبو داود بإسناد جيد
1466. `Aishah (May Allah be pleased with her) reported: The Messenger of Allah (PBUH) liked comprehensive supplications or (Al-Jawami` - i.e., supplications with very few words but comprehensive in meanings), and discarded others.
[Abu Dawud].
1467. Anas (May Allah be pleased with him) reported: The supplication most often recited by the Prophet (PBUH) was: "Allahumma atina fid-dunya hasanatan, wa fil-akhirati hasanatan, wa qina `adhab-annar (O our Rubb! give us in this world that which is good and in the Hereafter that which is good, and save us from the punishment of the Fire).'''
[Al-Bukhari and Muslim].
In the narration of Muslim it is added that whenever Anas supplicated, he used to beseech Allah with this Du`a.
Commentary: It is desirable to recite this Du`a which is mentioned in the Qur'an (2:201) and which comprehends all that is good both in this life and the Hereafter. The Prophet (PBUH) made it a habit to recite this Du`a, and the Companions were eager to follow him in all his words and actions.(1/1864)
1467 - وعن أنس رضي الله عنه قال : كان أكثر دعاء النبي صلى الله عليه و سلم : [ اللهم آتنا في الدنيا حسنة وفي الآخرة حسنة وقنا عذاب النار ] متفق عليه
زاد مسلم في روايته قال : [ وكان أنس إذا أراد أن يدعو بدعوة دعا بها فإذا أراد أن يدعو بدعاء دعا بها فيه
1467. Anas (May Allah be pleased with him) reported: The supplication most often recited by the Prophet (PBUH) was: "Allahumma atina fid-dunya hasanatan, wa fil-akhirati hasanatan, wa qina `adhab-annar (O our Rubb! give us in this world that which is good and in the Hereafter that which is good, and save us from the punishment of the Fire).'''
[Al-Bukhari and Muslim].
In the narration of Muslim it is added that whenever Anas supplicated, he used to beseech Allah with this Du`a.
Commentary: It is desirable to recite this Du`a which is mentioned in the Qur'an (2:201) and which comprehends all that is good both in this life and the Hereafter. The Prophet (PBUH) made it a habit to recite this Du`a, and the Companions were eager to follow him in all his words and actions.(1/1865)
1468 - وعن ابن مسعود رضي الله عنه أن النبي صلى الله عليه و سلم كان يقول : [ اللهم إني أسألك الهدى والتقى والعفاف والغنى ] رواه مسلم
1468. `Abdullah bin Mas`ud (May Allah be pleased with him) reported: The Prophet (PBUH) used to supplicate: "Allahumma inni as'alukal-huda, wat-tuqa, wal-`afafa, wal-ghina (O Allah! I beseech You for guidance, piety, chastity and contentment).''
[Muslim].
Commentary: "Guidance'' means guidance towards virtue which one needs at every step. The ability to do good and steadfastness on the Right Path is also covered by the term guidance. To comply with the Orders of Allah and to prevent oneself from what He has forbidden is Taqwa (fear of Allah), the importance of which needs no elaboration. `Affaf is prevention from sins. It also means evasion from seeking help from others. Ghina means riches which makes one independent of others so much so that all one's hopes are centered on Allah Alone. The prayer quoted in this Hadith is very comprehensive indeed.(1/1866)
1469 - وعن طارق بن أشيم رضي الله عنه قال : كان الرجل إذا أسلم علمه النبي صلى الله
عليه وسلم الصلاة ثم أمره أن يدعو بهؤلاء الكلمات : [ اللهم اغفر لي وارحمني واهدني وعافني وارزقني ] رواه مسلم
وفي رواية له عن طارق أنه سمع النبي صلى الله عليه و سلم وأتاه رجل فقال : يا رسول الله كيف أقول حين أسأل ربي ؟ قال : [ قل : اللهم اغفر لي وارحمني وعافني وارزقني فإن هؤلاء تجمع لك دنياك وآخرتك ]
1469. Tariq bin Ashyam (May Allah be pleased with him) reported: Whenever a man entered the fold of Islam, the Prophet (PBUH) would show him how to perform Salat and then direct him to supplicate: "Allahumm-aghfir li, warhamni, wa-hdini, wa `afini, warzuqni (O Allah! Forgive me, have mercy on me, guide me, guard me against harm and provide me with sustenance and salvation).'''
[Muslim].
In another narration Tariq said: A man came to the Prophet (PBUH) and said to him: "O Messenger of Allah! What shall I say if I want to pray to my Rubb?'' He (PBUH) said, "Say: `Allahumma-ghfir li, warhamni, wa `afini, warzuqni (O Allah! Forgive me, have mercy on me, protect me and provide me with sustenance).' Surely, this supplication is better for you in this life and in the Hereafter.''(1/1867)
1470 - وعن عبد الله بن عمرو بن العاص رضي الله عنهما قال قال رسول الله صلى الله عليه و سلم : [ اللهم مصرف القلوب صرف قلوبنا على طاعتك ] رواه مسلم
1470. `Abdullah bin `Amr bin Al-`As (May Allah be pleased with them) reported: The Messenger of Allah (PBUH) supplicated: "Allahumma musarrifal-qulubi, sarrif qulubana `ala ta`atika (O Allah! Controller of the hearts, direct our hearts to Your obedience).''
[Muslim].
Commentary: This is a very important prayer because through it one seeks steadfastness in virtue. Everybody's heart is always open to troubles, turmoil and ordeals and he is drifting from one situation to the other. If he is not supported by Allah, he can deviate from the Right Path at any moment. For this reason, he has been required to pray to Allah to save his heart from turning towards evils and keep it towards Allah, because it is He Alone Who is Capable of controlling hearts.(1/1868)
1471 - وعن أبي هريرة رضي الله عنه عن النبي صلى الله عليه و سلم قال : [ تعوذوا بالله من جهد البلاء ودرك الشقاء وسوء القضاء وشماتة الأعداء ] متفق عليه
وفي رواية قال سفيان : أشك أني زدت واحدة منها
1471. Abu Hurairah (May Allah be pleased with him) reported: The Prophet (PBUH) said, "Seek refuge in Allah against the turmoils, attacks of misfortunes, and evil of judgement and joys of the enemies.''
[Al-Bukhari and Muslim].
Commentary: The trouble of a trial which is unbearable for a person and from which he does not have the power to rid himself is called (juhd al-bala'), translated here as `turmoils'. Some people are of the opinion that it is synonymous with poverty combined with abundant children. But Al-Hafiz Ibn Hajar is of the view that it is only one of the several kinds of "Troubles of a Trial.'' "Ash-Shaqa' is the opposite of good fortune, that is, to pray for protection from misfortune. No Decision of Allah is wrong but some of His Decisions may be harmful for certain people while others are beneficial for them. This means that their goodness or badness is related to persons. What it signifies is that one should pray to Allah to keep one safe from such decisions which are harmful for him. "Shamatat'' the pleasure that one's enemy feels on one's trouble. In other words, it is prayed that Allah may protect one from any such trouble which is pleasing to one's enemy, because when a person is in trouble, his enemies feel pleasure over it. In this Hadith, one sentence was added by Abu Sufyan and during his old age he did not remember which one it was. But we learn from other Ahadith that it was "the pleasure of enemies''. (Ibn `Allan). This Hadith also shows the honesty and integrity of the narrators of Ahadith. They were honest to the extent that if a few words of supplication were added to a Hadith by its narrators, they would point it out. Some scholars have regarded these words an addition in the Hadith by its narrator, who is otherwise reliable, but it is not a problem of "addition of authority'' because in that case, the addition is the saying of the Prophet (PBUH) which is mentioned by one narrator and omitted by another. But here it is quite different as the narrator of the Hadith himself is pointing out the addition made by him. Such additional words are technically called "Mudraj''(1/1869)
1472 - وعنه رضي الله عنه قال كان رسول الله صلى الله عليه و سلم يقول : [ اللهم أصلح لي ديني الذي هو عصمة أمري وأصلح لي دنياي التي فيها معاشي وأصلح لي آخرتي التي فيها معادي واجعل الحياة زيادة لي في كل خير واجعل الموت راحة لي من كل شر ] رواه مسلم
1472. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) used to say: "Allahumm-aslih li diniyalladhi huwa `ismatu amri, wa aslih li dunyaya-llati fiha ma`ashi, wa aslih li akhirati-llati fiha ma`adi, waj`alil-hayata ziyadatan li fi kulli khair, waj`alil-mauta rahatan li min kulli sharrin (O Allah, make my religion easy for me by virtue of which my affairs are protected, set right for me my world where my life exists, make good for me my Hereafter which is my resort to which I have to return, and make my life prone to perform all types of good, and make death a comfort for me from every evil).''
[Muslim].
Commentary: This is a very comprehensive prayer which simply means: "O Allah! Help me spend all my life in complete devotion to You, doing what You like and avoiding what You dislike.''(1/1870)
1473 - وعن علي رضي الله عنه قال قال لي رسول الله صلى الله عليه و سلم : [ قل : اللهم اهدني وسددني ]
وفي رواية : [ اللهم إني أسألك الهدى والسداد ] رواه مسلم
1473. `Ali (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said to me, "Recite: `Allahumma-hdini wa saddidni (O Allah! Direct me to the Right Path and make me adhere to the Straight Path).'' Another narration is: `Allahumma inni as'aluk-alhuda was-sadad (I beg You for guidance and uprightness).''
[Muslim].
Commentary: "As-Sadad'' means correctness and uprightness. Here, it signifies "please grant me the ability to do everything in a correct manner'', that is in accordance with the practice of the Prophet (PBUH). Some scholars of Hadith have interpreted it as steadfastness and moderation. Both interpretations accord well with its original meanings.(1/1871)
1474 - وعن أنس رضي الله عنه قال كان رسول الله صلى الله عليه و سلم يقول : [ اللهم إني أعوذ بك من العجز والكسل والجبن والهرم والبخل وأعوذ بك من عذاب القبر وأعوذ بك من فتنة المحيا والممات ]
وفي رواية : [ وضلع الدين وغلبة الرجال ] رواه مسلم
1474. Anas (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) used to supplicate: "Allahumma inni a`udhu bika minal-ajzi wal-kasali, wal-jubni wal-harami, wal-bukhli, wa a`udhu bika min `adhabil-qabri, wa a`udhu bika min fitnatil-mahya wal-mamat [O Allah! I seek refuge in You from helplessness (to do good), indolence, cowardice, senility, and miserliness; and I seek Your Protection against the torment of the grave and the trials of life and death].'' Another narration adds: "wa dala`id-daini wa ghalabatir-rijal (And from the burden of indebtedness and the tyranny of men).''
[Muslim].(1/1872)
1475 - وعن أبي بكر الصديق رضي الله عنه أنه قال لرسول الله صلى الله عليه و سلم : علمني دعاء أدعو به في صلاتي قال : [ قل : اللهم إني ظلمت نفسي ظلما كثيرا ولا يغفر الذنوب إلا أنت فاغفر لي مغفرة من عندك وارحمني إنك أنت الغفور الرحيم ] متفق عليه
وفي رواية : [ وفي بيتي ]
وروي : [ ظلما كثيرا ] وروي [ كبيرا ] بالثاء المثلثة وبالباء الموحدة فينبغي أن يجمع بينهما فيقال : كثيرا كبيرا
1475. Abu Bakr As-Siddiq (May Allah be pleased with him) reported: I requested the Messenger of Allah (PBUH) to teach me a supplication which I could recite in my Salat (prayer). Thereupon he said, "Recite: `Allahumma inni zalamtu nafsi zulman kathiran, wa la yaghfirudh-dhunuba illa Anta, faghfir li maghfiratan min `indika, warhamni, innaka Antal-Ghafur-ur-Rahim (O Allah! I have considerably wronged myself. There is none to forgive the sins but You. So grant me pardon and have mercy on me. You are the Most Forgiving, the Most Compassionate).'''
[Al-Bukhari and Muslim].
Commentary: It is desirable to recite this prayer in Salat after Tashahhud and before Taslim. One can also recite it at all other times also.(1/1873)
1476 - وعن أبي موسى رضي الله عنه عن النبي صلى الله عليه و سلم أنه كان يدعو بهذا الدعاء : [ اللهم اغفر لي خطيئتي وجهلي وإسرافي في أمري وما أنت أعلم به مني اللهم اغفر لي جدي وهزلي وخطئي وعمدي وكل ذلك عندي اللهم اغفر لي ما قدمت وما أخرت وما أسررت وما أعلنت وما أنت أعلم به مني أنت المقدم وأنت المؤخر وأنت على كل شيء قدير ] متفق عليه
1476. Abu Musa (May Allah be pleased with him) reported: The Prophet (PBUH) used to supplicate: "Allahumm-aghfir li khati'ati, wajahli, wa israfi fi amri, wa ma Anta a`lamu bihi minni. Allahumm-aghfir li jiddi wa hazli, wa khata'i wa `amdi, wa kullu dhalika `indi. Allahumm-aghfir li ma qaddamtu wa ma akhkhartu, wa ma asrartu, wa ma a`lantu, wa ma Anta a`lamu bihi minni. Antal-Muqaddimu, wa Antal-Mu'akhkhiru; wa Anta `ala kulli shai'in Qadir (O Allah! Forgive my errors, ignorance and immoderation in my affairs. You are better aware of my faults than myself. O Allah! Forgive my faults which I committed in seriousness or in fun deliberately or inadvertently. O Allah! Grant me pardon for those sins which I committed in the past and I may commit in future, which I committed in privacy or in public and all those sins of which You are better aware than me. You Alone can send whomever You will to Jannah, and You Alone can send whomever You will to Hell-fire and You are Omnipotent).''
[Al-Bukhari and Muslim].
Commentary: The Prophet (PBUH) was sinless but still he prayed earnestly to Allah for the forgiveness of his shortcomings. In fact, he did so to educate his followers. This prayer is an expression of one's utter humbleness and sincere repentance of sins.(1/1874)
1477 - وعن عائشة رضي الله عنها أن النبي صلى الله عليه و سلم كان يقول في دعائه : [ اللهم إني أعوذ بك من شر ما عملت ومن شر ما لم أعمل ] رواه مسلم
1477. `Aishah (May Allah be pleased with her) reported: The Prophet (PBUH) used to supplicate (in these words): "Allahumma inni audhu bika min sharri ma `amiltu, wa min sharri ma lam a`mal (O Allah! I seek refuge in You from the evil of that which I have done and the evil of that which I have not done).''
[Muslim].
Commentary: This prayer is also very comprehensive. Sometimes a person does a virtuous deed but it is tainted with slight hypocrisy or pride. It is an element which destroys even the most virtuous deeds. It is this mischief against which Allah's Protection has been sought through this prayer.(1/1875)
1478 - وعن ابن عمر رضي الله عنهما قال كان من دعاء رسول الله صلى الله عليه و سلم : [ اللهم إني أعوذ بك من زوال نعمتك وتحول عافيتك وفجاءة نقمتك وجميع سخطك ] رواه مسلم
1478. `Abdullah bin `Umar (May Allah be pleased with them) reported: The Messenger of Allah (PBUH) used to supplicate thus: "Allahumma inni a`udhu bika min zawali ni`matika, wa tahawwuli `afiyatika, wa fuja'ati niqmatika, wa jami`i sakhatika (O Allah! I seek refuge in You against the declining of Your Favours, passing of safety, the suddenness of Your punishment and all that which displeases You).''
[Muslim].
Commentary: This is also a very comprehensive prayer. Allah has blessed man with innumerable gifts. One becomes conscious of them when one is deprived of any of them, hence it is said that the value of a blessing is realized at its loss. For eyes, ears, tongue, health, property, children and such countless blessings, we owe gratitude to Allah. In the prayer cited in this Hadith, one entreats Allah not to deprive of any blessing given to him. `Afiyah means safe from disease, grief and troubles. "Passing of the safety (`Afiyah)'' signifies the change from a state of good health to a state of illness and weakness or that one is overtaken by troubles and afflictions.(1/1876)
1479 - وعن زيد بن أرقم رضي الله عنه قال كان رسول الله صلى الله عليه و سلم يقول :
[ اللهم إني أعوذ بك من العجز والكسل والبخل والهرم وعذاب القبر اللهم آت نفسي تقواها وزكها أنت خير من زكاها أنت وليها ومولاها اللهم إني أعوذ بك من علم لا ينفع ومن قلب لا يخشع ومن نفس لا تشبع ومن دعوة لا يستجاب لها ] رواه مسلم
1479. Zaid bin Arqam (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) would supplicate: "Allahumma inni a`udhu bika minal-`ajzi wal-kasali, wal-bukhli wal-harami, wa `adhabil-qabri. Allahumma ati nafsi taqwaha, wa zakkiha Anta khairu man zakkaha, Anta waliyyuha wa maulaha. Allahumma inni a`udhu bika min `ilmin la yanfau`, wa min qalbin la yakhsha`u, wa min nafsin la tashba`u, wa min da`watin la yustajabu laha` [O Allah! I seek refuge in You from the inability (to do good), indolence, cowardice, miserliness, decrepitude and torment of the grave. O Allah! Grant me the sense of piety and purify my soul as You are the Best to purify it. You are its Guardian and its Protecting Friend. O Allah! I seek refuge in You from the knowledge which is not beneficial, and from a heart which does not fear (You), and from desire which is not satisfied, and from prayer which is not answered].''
[Muslim].
Commentary: This Hadith contains the prayer for fear of Allah, beneficial knowledge (that is, the knowledge of the Qur'an and Hadith), patience and contentment.(1/1877)
1480 - وعن ابن عباس رضي الله عنهما أن رسول الله صلى الله عليه و سلم كان يقول : [ اللهم لك أسلمت وبك آمنت وعليك توكلت وإليك أنبت وبك خاصمت وإليك حاكمت فاغفر لي ما قدمت وما أخرت وما أسررت وما أعلنت أنت المقدم وأنت المؤخر لا إله إلا أنت ]
زاد بعض الرواة : [ ولا حول ولا قوة إلا بالله ] متفق عليه
1480. Ibn `Abbas (May Allah be pleased with them) reported: The Messenger of Allah (PBUH) used to supplicate: "Allahumma laka aslamtu, wa bika amantu, wa `alaika tawakkaltu, wa ilaika anabtu, wa bika khasamtu, wa ilaika hakamtu. Faghfir li ma qaddamtu, wa ma akh-khartu, wa ma asrartu wa ma a`lantu, Antal-Muqaddimu, wa Antal-Mu`akhkhiru, la ilaha illa Anta (O Allah! to You I submit, in You I affirm my faith, in You I repose my trust, to You I turn in repentance and with Your Help I contend my adversaries and from You I seek judgement. O Allah! Grant me forgiveness for the faults which I made in past and those ones I may commit in the future, those which I committed secretly or openly. You Alone send whomever You will to Jannah, and You Alone send whomever You will to Hell-fire. There is none worthy of worship except You).'' Another narration adds: "La hawla wa la quwwata illa billah (There is no strength to resist evil and no power to do good except through Allah).''
[Al-Bukhari and Muslim].
Commentary: The prayer mentioned in this Hadith is, in fact, a Muslim's declaration to turn in every matter to Allah, and to care about His Pleasure and His Orders regarding every act. It is also a declaration to befriend people for His sake and to show enmity towards people for Him alone. May Allah give every Muslim the ability to make this prayer and to act according to the declaration that he makes through it.(1/1878)
1481 - وعن عائشة رضي الله عنها أن النبي صلى الله عليه و سلم كان يدعو بهؤلاء الكلمات : [ اللهم إني أعوذ بك من فتنة النار وعذاب النار ومن شر الغنى والفقر ] رواه أبو داود والترمذي وقال حديث حسن صحيح . وهذا لفظ أبي داود
1481. `Aishah (May Allah be pleased with her) reported: The Prophet (PBUH) used to supplicate: "Allahumma inni a`udhu bika min fitnatin-nari, wa `adhabin-nari, wa min sharril-ghina wal-faqri (O Allah! I seek refuge in You from the trials and the torment of the Fire and from the evils of wealth and poverty).''
[Abu Dawud and At-Tirmidhi].
Commentary: "The evils of wealth'' signify that one becomes so captivated by wealth that in his struggle to acquire it, he fails to discriminate between the lawful and the unlawful, or one may become proud and arrogant on account of his riches. The evils of poverty that one loses hope of Allah's Mercy and Compassion, or shows resentment against his fate and the Will of Allah, or deviates from the principles and requirements of integrity and honesty.(1/1879)
1482 - وعن زياد بن علاقة عن عمه وهو قطبة بن مالك رضي الله عنه قال كان النبي صلى الله عليه و سلم يقول : [ اللهم إني أعوذ بك من منكرات الأخلاق والأعمال والأهواء ] رواه الترمذي وقال حديث حسن
1482. Ziyad bin `Ilaqah reported: My uncle Qutbah bin Malik (May Allah be pleased with him) said that the Prophet (PBUH) used to supplicate: "Allahumma inni a`udhu bika min munkaratil-akhlaqi, wal-a`mali, wal-ahwa`i (O Allah! I seek refuge in You from undesirable manners, deeds, and aspirations).''
[At-Tirmidhi].
Commentary: The prayer is recited to seek Allah's Help in shunning bad manners and observing good manners and righteous deeds.(1/1880)
1483 - وعن شكر بن حميد رضي الله عنه قال قلت : يا رسول الله علمني دعاء قال : [ قل :
اللهم إني أعوذ بك من شر سمعي ومن شر بصري ومن شر لساني ومن شر قلبي ومن شر منيي ] رواه أبو داود والترمذي وقال حديث حسن
1483. Shakal bin Humaid (May Allah be pleased with him) reported: I asked: "O Messenger of Allah, teach me a prayer.'' He (PBUH) said, "Say: Allahumma inni a`udhu bika min sharri sam`i, wa min sharri basari, wa min sharri lisani, wa min sharri qalbi, wa min sharri maniyyi (O Allah! I seek refuge in You from the evils of my hearing, the evils of my seeing, the evils of my tongue; the evils of my heart and the evils of passions).''
[Abu Dawud and At-Tirmidhi].
Commentary: The evil mischief of ears lies in lending them to lies, calumnies, backbiting and other forbidden things (music etc.), or closing the ears to the truth. The mischief of eyes lies in finding faults with people, looking at what is forbidden to look at, and ignoring the Signs of Allah scattered everywhere in the universe. The mischief of the heart lies in occupying one's heart with the love of anyone else other than Allah. "Mani'' (semen) is that sticky fluid which comes out of the male organ after sexual gratification. Here it means the sexual organs. The mischief of these lie in using them in a sinful act. One is advised to safeguard one's ears, eyes, heart, sexual organs, and all the organs of one's body against their improper use in order to gain the Pleasure of Allah. One will be accountable for all these things on the Day of Judgement.(1/1881)
1484 - وعن أنس رضي الله عنه أن النبي صلى الله عليه و سلم كان يقول : [ اللهم إني أعوذ
بك من البرص والجنون والجذام وسيء الأسقام ] رواه أبو داود بإسناد صحيح
1484. Anas (May Allah be pleased with him) reported: The Prophet (PBUH) used to supplicate: "Allahumma inni a`udhu bika minal-barasi, wal-jununi, wal-judhami, wa sayyi'il-asqami' (O Allah! I seek refuge in You from leucoderma, insanity, leprosy and evil diseases).''
[Abu Dawud].
Commentary: Leucoderma is a disease which gives rise to the appearance of white spots on the skin of body. Leprosy is a disease which renders one's organs invalid. Madness is mental disorder. All these are very dangerous diseases. The Prophet (PBUH) has sought Allah's Protection against these and other diseases like paralysis, diabetes, facial paralysis, cancer, blindness, etc. May Allah save us from all such diseases.(1/1882)
1485 - وعن أبي هريرة رضي الله عنه قال كان رسول الله صلى الله عليه و سلم يقول : [ اللهم إني أعوذ بك من الجوع فإنه بئس الضجيع وأعوذ بك من الخيانة فإنها بئست البطانة ] رواه أبو داود بإسناد صحيح
1485. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) used to supplicate: "Allahumma inni a`udhu bika minal-ju`i, fa-innahu bi'sad-daji`u; wa a`udhu bika minal-khiyanati, fa-innaha bi'satil-bitanah' [O Allah! I seek refuge in You from hunger; surely, it is the worst companion. And I seek refuge in You from treachery; surely, it is a bad inner trait].''
[Abu Dawud].(1/1883)
1486 - وعن علي رضي الله عنه أن مكاتبا جاءه فقال : إني عجزت عن كتابتي فأعني قال : ألا أعلمك كلمات علمنيهن رسول الله صلى الله عليه و سلم لو كان عليك مثل جبل دينا أداه عنك ؟ قل : [ اللهم اكفني بحلالك عن حرامك وأغنني بفضلك عمن سواك ] رواه الترمذي وقال حديث حسن
1486. `Ali (May Allah be pleased with him) reported: A slave who had made a contract with his master to pay for his freedom, came to me and said: "I am unable to fulfill my obligation, so help me.'' He said to him: "Shall I not teach you a supplication which the Messenger of Allah (PBUH) taught me? It will surely prove so effective that if you have a debt as large as a huge mountain, Allah will surely pay it for you. Say: `Allahumm-akfini bihalalika `an haramika, wa aghnini bifadlika `amman siwaka (O Allah! Grant me enough of what You make lawful so that I may dispense with what You make unlawful, and enable me by Your Grace to dispense with all but You).''
[At-Tirmidhi].
Commentary: It is important to recite this Du`a in order to seek Allah's Help in paying one's debts and in avoiding to beg of people.(1/1884)
1487 - وعن عمران بن الحصين رضي الله عنه أن النبي صلى الله عليه و سلم علم أباه حصينا كلمتين يدعو بهما [ اللهم ألهمني رشدي وأعذني من شر نفسي ] رواه الترمذي وقال حديث حسن
1487. `Imran bin Husain (May Allah be pleased with them) reported: The Prophet (PBUH) taught my father two statements to recite in his Du`a. These are: "Allahumma al-himni rushdi, wa a`idhni min sharri nafsi (O Allah! Inspire in me guidance and deliver me from the evils within myself).''
[At-Tirmidhi].
Commentary: "Al-Hidayah'' (guidance) means the ability to do good deeds. It is an indication of the right course for every action. "Deliver me from the evils within myself'' refers to the desires of the baser self which ruin both the worldly and religious life.(1/1885)
1488 - وعن أبي الفضل العباس بن عبد المطلب رضي الله عنه قال قلت : يا رسول الله علمني شيئا أسأله الله تعالى قال : [ سلوا الله العافية ] فمكثت أياما ثم جئت فقلت : يا رسول الله علمني شيئا أسأله الله تعالى قال لي : [ يا عباس يا عم رسول الله سلوا الله العافية الدنيا والآخرة ] رواه الترمذي وقال حديث صحيح
1488. Abul-Fadl Al-`Abbas bin `Abdul-Muttalib (May Allah be pleased with him) reported: I asked the Messenger of Allah (PBUH) to teach me a supplication. He (PBUH) said, "Beg Allah for safety (from all evils in this world and in the Hereafter).'' I waited for some days and then I went to him again and asked him: "O Messenger of Allah Teach me to supplicate something from Allah.'' He said to me, "O Al-`Abbas, the uncle of Messenger of Allah! Beseech Allah to give you safety (Al-a'fiyah ) in this life and in the Hereafter.''
[At-Tirmidhi].
Commentary: The prayer for "Al-a' fiyah'' includes peace and safety of one's religion and one's welfare in this world as well as in the Hereafter. This is also a very comprehensive prayer.(1/1886)
1489 - وعن شهر بن حوشب قال قلت لأم سلمة رضي الله عنها : يا أم المؤمنين ما أكثر دعاء رسول الله صلى الله عليه و سلم إذا كان عندك ؟ قالت : كان أكثر دعائه [ يا مقلب القلوب ثبت
قلبي على دينك ] رواه الترمذي وقال حديث حسن
1489. Shahr bin Haushab reported: I asked Umm Salamah (May Allah be pleased with her), "O Mother of the Believers! Which supplication did the Messenger of Allah (PBUH) make frequently when he was in your house?'' She said: "He (PBUH) supplicated frequently: `Ya muqallibal-qulubi, thabbit qalbi `ala dinika (O Controller of the hearts make my heart steadfast in Your religion).''
[At-Tirmidhi].
Commentary: Steadfastness in religion is the conduct of great men, which cannot be acquired without the special Grace of Allah. There occur many turns in a person's life when he becomes slack or negligent in religious matters or when he deviates from the course prescribed by religion. This prayer has outstanding importance for such people who are faced with such a situation. They should recite this prayer very frequently. In fact they should make its recitation a permanent feature.(1/1887)
1490 - وعن أبي الدرداء قال قال رسول الله صلى الله عليه و سلم : [ كان من دعاء داود صلى الله عليه و سلم : [ اللهم إني أسألك حبك وحب من يحبك والعمل الذي يبلغني حبك اللهم اجعل حبك أحب إلي من نفسي وأهلي ومن الماء البارد ] رواه الترمذي وقال حديث حسن
1490. Abud-Darda' (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "One of Prophet Dawud's supplications was: `Allahumma inni as'aluka hubbaka, wa hubba man yuhibbuka, wal-`amalalladhi yuballighuni hubbaka. Allahumm-aj`al hubbaka ahabba ilayya min nafsi, wa ahli, wa minal-ma'il-baridi (O Allah! I ask You for Your Love, the love of those who love You, and deeds which will cause me to attain Your Love. O Allah! Make Your Love dearer to me than myself, my family and the cold water).'''
[At-Tirmidhi].
Commentary: This Hadith contains an inducement for the Love of Allah and highlights the importance of those who are devoted to Allah and their good deeds because it is the virtuous deeds which are a means of attaining the Love of Allah and His Nearness.(1/1888)
1491 - وعن أنس رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ ألظوا ب يا ذا الجلال والإكرام ] رواه الترمذي
ورواه النسائي من رواية ربيعة بن عامر الصحابي قال الحاكم حديث صحيح الإسناد
[ ألظوا ] بكسر اللام وتشديد الظاء المعجمة معناه : الزموا هذه الدعوة وأكثروا منها
1491. Anas (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "Recite frequently: `Ya Dhal-Jalali wal-Ikram! (O You, Possessor of glory and honour).'''
[At-Tirmidhi].
Commentary: This Hadith tells us that one should make abundant use of the words `Ya-Dhal-Jalali wal-Ikram' in his prayer because these words contain the Praise of Allah and mention His Perfect Attributes. Some have said that Al-Jalal and Al-Ikram are Allah's Greatest Name.(1/1889)
1492 - وعن أبي أمامة رضي الله عنه قال : دعا رسول الله صلى الله عليه و سلم بدعاء كثير لم نحفظ منه شيئا قلنا : يا رسول الله دعوت بدعاء كثير لم نحفظ منه شيئا فقال : [ ألا أدلكم على ما يجمع ذلك كله ؟ تقول : اللهم إني أسألك من خير ما سألك منه نبيك محمد صلى الله عليه و سلم وأعوذ بك من شر ما استعاذ منه نبيك محمد صلى الله عليه و سلم وأنت المستعان وعليك البلاغ ولا حول ولا قوة إلا بالله ] رواه الترمذي وقال حديث حسن
1492. Abu Umamah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) made many supplications which we did not memorize. We said to him: "O Messenger of Allah! You have made many supplications of which we do not remember anything.'' He said, "Shall I tell you a comprehensive prayer? Say: `Allahumma inni as'aluka min khairi ma sa'alaka minhu nabiyyuka Muhammadun sallallahu `alaihi wa sallam. Wa `a`udhu bika min sharri mas-ta`adha minhu nabiyyuka Muhammadun sallallahu `alaihi wa sallam. Wa Antal-Musta`anu, wa `alaikal-balaghu, wa la hawla wa la quwwata illa billah (O Allah, I beg to You the good which Your Prophet Muhammad (PBUH) begged of You; and I seek refuge in You from the evil where from Your Prophet Muhammad (PBUH) sought refuge. You are the One from Whom help is sought and Your is the responsibility to communicate (the truth). There is no power or strength except with Allah the Exalted, the Great.'''
[At-Tirmidhi]
Commentary: For those who do not remember many prayers, or cannot remember them, this is the best supplication to make. This shows part of Allah's Mercy upon his slaves and part of the easiness of practising Islam.(1/1890)
1493 - وعن ابن مسعود رضي الله عنه قال كان من دعاء رسول الله صلى الله عليه و سلم : [ اللهم إني أسألك موجبات رحمتك وعزائم مغفرتك والسلامة من كل إثم والغنيمة من كل بر والفوز بالجنة والنجاة من النار ] رواه الحاكم أبو عبد الله وقال حديث صحيح على شرط مسلم
1493. Ibn Mas`ud (May Allah be pleased with him) reported: One of the supplications of the Messenger of Allah (PBUH) was: "Allahumma inni as'aluka mujibati rahmatika, wa `aza'ima maghfiratika, was-salamata min kulli ithmin, wal-ghanimata min kulli birrin, wal-fawza bil-jannati, wannajata mina-nar (O Allah! I beg You for that which incites Your Mercy and the means of Your forgiveness, safety from every sin, the benefit from every good deed, success in attaining Jannah and deliverance from Fire).''
[Al-Hakim].
Commentary: Sheikh Al-Albani has regarded the Hadith as "Da`if'' (weak). One can, however, pray with the words quoted in this Hadith because these words contain prayer for Allah's Mercy and forgiveness, attainment of Jannah and protection from Hell. May Allah accept this prayer.(1/1891)
251 - باب فضل الدعاء بظهر الغيب
Chapter 251
The Excellence of Supplicating in one's Absence(1/1892)
قال الله تعالى ( الحشر 10 ) : { والذين جاءوا من بعدهم يقولون ربنا اغفر لنا ولإخواننا الذين سبقونا بالإيمان }
وقال تعالى ( محمد 19 ) : { واستغفر لذنبك وللمؤمنين والمؤمنات }
وقال تعالى ( إبراهيم 41 ) إخبارا عن إبراهيم صلى الله عليه و سلم : { ربنا اغفر لي ولوالدي وللمؤمنين يوم يقوم الحساب }
Allah, the Exalted, says:
"And those who came after them say: `Our Rubb! Forgive us and our brethren who have preceded us in Faith.''' (59:10)
"And ask forgiveness for your sin, and also for (the sin of) believing men and believing women''. (47:19)
"Our Rubb! Forgive me and my parents, and (all) the believers on the Day when the reckoning will be established.'' (14: 41)(1/1893)
1494 - وعن أبي الدرداء رضي الله عنه أنه سمع رسول الله صلى الله عليه و سلم يقول : [ ما من عبد مسلم يدعو لأخيه بظهر الغيب إلا قال الملك : ولك بمثل ] رواه مسلم
1494. Abud-Darda' (May Allah be pleased with him) reported: I heard the Messenger of Allah (PBUH) saying, "Whenever a Muslim supplicates for his (Muslim) brother in his absence, the angels say: `May the same be for you too'.''
[Muslim].
Commentary: This Hadith makes it evident that one who prays for someone in his absence also stands to benefit from it because the angel appointed for the task of praying for those who pray for others will pray for him, saying, "O Allah! Grant him also the same which he has asked for others.''(1/1894)
1495 - وعنه رضي الله عنه أن رسول الله صلى الله عليه و سلم كان يقول : [ دعوة المرء المسلم لأخيه بظهر الغيب مستجابة عند رأسه ملك موكل كلما دعا لأخيه بخير قال الملك الموكل به : آمين ولك بمثل ] رواه مسلم
1495. Abud-Darda' (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "The supplication of a Muslim for his (Muslim) brother in his absence will certainly be answered. Everytime he makes a supplication for good for his brother, the angel appointed for this particular task says: `A meen! May it be for you, too'.''
[Muslim].(1/1895)
252 - باب مسائل من الدعاء
Chapter 252
Some Verdicts Pertaining to Supplications(1/1896)
1496 - عن أسامة بن زيد رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ من صنع إليه معروف فقال لفاعله : جزاك الله خيرا فقد أبلغ في الثناء ] رواه الترمذي وقال حديث حسن صحيح
1496. Usamah bin Zaid (May Allah be pleased with them) reported: The Messenger of Allah (PBUH) said, "He who is favoured by another and says to his benefactor: `Jazak-Allah khairan (may Allah reward you well)' indeed praised (the benefactor) satisfactorily.''
[At-Tirmidhi].
Commentary: If one is unable to return someone's kindness with kindness, he should say, "Jazak-Allahu khairan (may Allah reward you well).'' This means: "I am unable to reciprocate your kindness. May Allah grant you the best reward for it.'' Obviously there is no match for the reward that one gets from Allah. For this reason the Prophet (PBUH) said that it was the best of the praise for a benefactor.(1/1897)
1497 - وعن جابر رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ لا تدعوا على أنفسكم ولا تدعوا على أولادكم ولا تدعوا على أموالكم لا توافقوا من الله ساعة يسأل فيها عطاء فيستجيب لكم ] رواه مسلم
1497. Jabir (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "Do not invoke curses on yourself or on your children or on your possessions lest you should happen to do it at a moment when the supplications are accepted, and your prayer might be granted.''
[Muslim].
Commentary: Almighty Allah always listens to everyone's prayer but He has fixed certain times when He grants more prayers addressed to Him. Therefore, one should never curse oneself or one's own children or one's own business, etc., lest this is done at the time when prayers are accepted by Allah and then one has to regret it all his life.(1/1898)
1498 - وعن أبي هريرة رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ أقرب ما يكون العبد من ربه وهو ساجد فأكثروا الدعاء ] رواه مسلم
1498. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "A slave becomes nearest to his Rubb when he is in prostration. So increase supplications in prostrations.''
[Muslim].
Commentary: This Hadith points out the exellence of supplicating while prostrating in Salat, as one gets closer to Allah in this position.(1/1899)
1499 - وعنه رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ يستجاب لأحدكم ما لم يعجل يقول : قد دعوت ربي فلم يستجب لي ] متفق عليه
وفي رواية لمسلم : [ لا يزال يستجاب للعبد ما لم يدع بإثم أو قطيعة رحم ما لم يستعجل ] قيل : يا رسول الله ما الاستعجال ؟ قال : [ يقول : قد دعوت وقد دعوت فلم أر يستجب لي فيستحسر عند ذلك ويدع الدعاء ]
1499. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH), "The supplication of every one of you will be granted if he does not get impatient and say (for example): `I supplicated my Rubb but my prayer has not been granted'.''
[Al-Bukhari and Muslim].
The narration of Muslim is: "The supplication of a slave continues to be granted as long as he does not supplicate for a sinful thing or for something that would cut off the ties of kinship and he does not grow impatient.'' It was said: "O Messenger of Allah! What does growing impatient mean?'' He (PBUH) said, "It is one's saying: `I supplicated again and again but I do not think that my prayer will be answered.' Then he becomes frustrated (in such circumstances) and gives up supplication altogether.''
Commentary: We learn from this Hadith that one should continue beseeching Allah without ever thinking that in spite of praying for a long time, his prayer has not been granted. One should never allow frustration to overcome in his mind. If a person's supplication is not granted for a long time, there would be certainly some good for him in that delay the reason of which is known to Allah Alone. It is, therefore, essential that he should never cease to pray whether his prayer is granted or not. Persistence in prayer is certainly beneficial to him.(1/1900)
1500 - وعن أبي أمامة رضي الله عنه قال : قيل لرسول الله صلى الله عليه و سلم : أي الدعاء أسمع ؟ قال : [ جوف الليل الآخر ودبر الصلوات المكتوبات ] رواه الترمذي وقال حديث حسن
1500. Abu Umamah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) was asked: "At what time does the supplication find the greatest response?'' He (PBUH) replied, "A supplication made during the middle of the last part of the night and after the conclusion of the obligatory prayers.''
[At-Tirmidhi].
Commentary: "Al-'Akhir'' is the characteristic of "Jauf'' and in the present context it means the late hours of night. "Jauf'' can also mean here "middle'', that is in the later-half of the night.
In other words, if the night is divided between two equal parts then it (Jauf) would be the middle of the second part. In either case it is the time of the night which in other Ahadith has been termed as the third part of the night. It is the time when Almighty Allah comes to descend on the sky of this world.
Prayers are also granted by Allah after the obligatory Salat.(1/1901)
1501 - وعن عبادة بن الصامت رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ ما على الأرض مسلم يدعو الله تعالى بدعوة إلا آتاه الله إياها أو صرف عنه من السوء مثلها ما لم يدع بإثم أو قطيعة رحم ] فقال رجل من القوم : إذا نكثر قال : [ الله أكثر ] رواه الترمذي وقال حديث حسن صحيح
ورواه الحاكم من رواية أبي سعيد وزاد فيه : [ أو يدخر له من الأجر مثلها ]
1501. `Ubadah bin As-Samit (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "Whenever a Muslim supplicates Allah, He accepts his supplication or averts any similar kind of trouble from him until he prays for something sinful or something that may break the ties of kinship.'' Upon this someone of the Companions said: "Then we shall supplicate plenty.'' The Messenger of Allah (PBUH) said, "Allah is more plentiful (in responding).''
[At-Tirmidhi].
Commentary: We learn from this Hadith that prayer (supplication) is beneficial to us in any case, because Almighty Allah either grants the prayer we make, or if the supplication is not being accepted, He removes some future trouble that was destined for us, or He grants us in full in the Hereafter.
A Muslim should never feel shy of praying to Allah. In fact, he should persistently pray because there is no end to His Treasures.(1/1902)
1502 - وعن ابن عباس رضي الله عنهما أن رسول الله صلى الله عليه و سلم كان يقول عند الكرب : [ لا إله إلا الله العظيم الحليم لا إله إلا الله رب العرش العظيم لا إله إلا الله رب السماوات ورب الأرض رب العرش الكريم ] متفق عليه
1502. Ibn `Abbas (May Allah be pleased with them) said: The Messenger of Allah (PBUH) used to say when he was in distress: "La ilaha illallahul-Azimul-Halim. La ilaha illallahu Rabbul-`Arshil-`Azim. La ilaha illallahu Rabbus-samawati, wa Rabbul-ardi, wa Rabbul-`Arshil-Karim. (None has the right to be worshipped but Allah the Incomparably Great, the Compassionate. None has the right to be worshipped but Allah the Rubb of the Mighty Throne. None has the right to be worshipped but Allah the Rubb of the heavens, the Rubb of the earth, and the Rubb of the Honourable Throne).''
[Al-Bukhari and Muslim].
Commentary: The only medicine in a time of distress is the remembrance of Allah Whose Help alone should be sought. This Du`a contains words which glorify Allah and exalt Him far above all else. It is desirable to recite these words when one is in distress as this is exactly what the Prophet (PBUH) used to recite in such situations.(1/1903)
253 - باب كرامات الأولياء وفضلهم
Chapter 253
Superiority of Auliya' and their Marvels(1/1904)
قال الله تعالى ( يونس 62 ، 64 ) : { ألا إن أولياء الله لا خوف عليهم ولا هم يحزنون الذين آمنوا وكانوا يتقون لهم البشرى في الحياة الدنيا وفي الآخرة لا تبديل لكلمات الله ذلك هو الفوز العظيم }
وقال تعالى ( مريم 25 ، 26 ) : { وهزي إليك بجذع النخلة تساقط عليك رطبا جنيا فكلي واشربي } الآية
وقال تعالى ( آل عمران 37 ) : { كلما دخل عليها زكريا المحراب وجد عندها رزقا قال : يا مريم أني لك هذا ؟ قالت هو من عند الله إن الله يرزق من يشاء بغير حساب }
وقال تعالى ( الكهف 16 ، 17 ) : { وإذ اعتزلتموهم وما يعبدون إلا الله فأووا إلى الكهف ينشر لكم ربكم من رحمته ويهيء لكم من أمركم مرفقا وترى الشمس إذا طلعت تزاور عن كهفهم ذات اليمين وإذا غربت تقرضهم ذات الشمال } الآية
Allah, the Exalted, says:
"No doubt! Verily, the Auliya' of Allah [i.e., those who believe in the Oneness of Allah and fear Allah much (abstain from all kinds of sins and evil deeds which He has forbidden), and love Allah much (perform all kinds of good deeds which He has ordained)], no fear shall come upon them nor shall they grieve. Those who believed (in the Oneness of Allah - Islamic Monotheism), and used to fear Allah much (by abstaining from evil deeds and sins and by doing righteous deeds). For them are glad tidings, in the life of the present world (i.e., through a righteous dream seen by the person himself or shown to others), and in the Hereafter. No change can there be in the Words of Allah. This is indeed the supreme success.'' (10: 62-64)
"And shake the trunk of date-palm towards you, it will let fall fresh ripe-dates upon you. So eat and drink.'' (19: 25,26)
"Every time he (Zakariya) entered Al-Mihrab to (visit) her, he found her supplied with sustenance. He said: `O Maryam (Mary)! From where have you got this?' She said, `This is from Allah.' Verily, Allah provides sustenance to whom He wills, without limit.'' (3:37)
"(The young men said to one another): `And when you withdraw from them, and that which they worship, except Allah, then seek refuge in the Cave; your Rubb will open a way for you from His Mercy and will make easy for you your affair (i.e., will give you what you will need of provision, dwelling). And you might have seen the sun, when it rose, declining to the right from their Cave, and when it set, turning away from them to the left...'' (18:16,17)(1/1905)
1503 - وعن أبي محمد عبد الرحمن بن أبي بكر الصديق رضي الله عنه أن أصحاب الصفة كانوا أناسا فقراء وأن النبي صلى الله عليه و سلم قال مرة : [ من كان عنده طعام اثنين فليذهب بثالث ومن كان عنده طعام أربعة فليذهب بخامس بسادس ] أو كما قال وأن أبا بكر رضي الله عنه جاء بثلاثة وانطلق النبي صلى الله عليه و سلم بعشرة وأن أبا بكر تعشى عند النبي صلى الله عليه و سلم ثم لبث حتى صلى العشاء ثم رجع فجاء بعد ما مضى من الليل ما شاء الله قالت
له امرأته : ما حبسك عن أضيافك ؟ قال : أوما عشيتهم ؟ قالت : أبوا حتى تجيء وقد عرضوا عليهم . قال : فذهبت أنا فاختبأت فقال : يا غنثر فجدع وسب وقال : كلوا لا هنيئا والله لا أطعمه أبدا . قال : وأيم الله ما كنا نأخذ من لقمة إلا ربا من أسفلها أكثر منها حتى شبعوا وصارت أكثر مما كانت قبل ذلك فنظر إليها أبو بكر فقال لامرأته : يا أخت بني فراس ما هذا قالت : لا وقرة عيني لهي الآن أكثر منها قبل ذلك بثلاث مرات فأكل منها أبو بكر وقال : إنما كان ذلك من الشيطان ( يعني يمينه ) ثم أكل منها لقمة ثم حملها إلى النبي صلى الله عليه و سلم فأصبحت عنده وكان بيننا وبين قوم عهد فمضى الأجل فتفرقنا اثني عشر رجلا مع كل رجل منهم أناس الله أعلم كم مع كل رجل فأكلوا منها أجمعون
وفي رواية : فحلف أبو بكر لا يطعمه فحلفت المرأة لا تطعمه فحلف الضيف أو الأضياف أن لا يطعمه أو يطعموه حتى يطعمه فقال أبو بكر : هذه من الشيطان فدعا بالطعام فأكل وأكلوا فجعلوا لا يرفعون لقمة إلا ربت من أسفلها أكثر منها فقال : يا أخت بني فراس ما هذا ؟ فقالت : وقرة عيني إنها الآن لأكثر منها قبل أن نأكل فأكلوا وبعث بها إلى النبي صلى الله عليه و سلم فذكر أنه أكل منها
وفي رواية : أن أبا بكر قال لعبد الرحمن : دونك أضيافك فإني منطلق إلى النبي صلى الله عليه و سلم فافرغ من قراهم قبل أن أجيء فانطلق عبد الرحمن فأتاهم بما عنده فقال : اطعموا . فقالوا : أين رب منزلنا ؟ قال : اطعموا . قالوا : ما نحن بآكلين حتى يجيء رب منزلنا قال : اقبلوا عنا قراكم فإنه إن جاء ولم تطعموا لنلقين منه فأبوا فعرفت أنه يجد علي فلما جاء تنحيت عنه فقال : ما صنعتم ؟ فأخبروه فقال : يا عبد الرحمن فسكت ثم قال : يا عبد الرحمن فسكت فقال : يا غثر أقسمت عليك إن كنت تسمع صوتي لما جئت فخرجت فقلت : سل أضيافك فقالوا : صدق أتانا به فقال : إنما انتظرتموني والله لا أطعمه الليلة فقال الآخرون : والله لا نطعمه حتى تطعمه قال : ويلكم ما لكم لا تقبلون عنا قراكم ؟ هات طعامك فجاء به فوضع يده فقال : بسم الله الأولى من الشيطان فأكل وأكلوا . متفق عليه
قوله [ غنثر ] بغين معجمة مضمومة ثم ثاء مثلثة وهو : الغبي الجاهل
وقوله [ فجدع ] : أي شتمه الجدع : القطع
وقوله [ يجد علي ] هو بكسر الجيم : أي يغضب(1/1906)
1503. `Abdur-Rahman bin Abu Bakr (May Allah be pleased with them) reported: The Companions of As-Suffah were poor people. The Prophet (PBUH) said, "Whoever has food enough for two people, should take a third one (from among them), and whoever has food enough for four persons, should take a fifth or sixth (or said something similar).'' Abu Bakr (May Allah be pleased with him) took three people with him while Messenger of Allah (PBUH) took ten. Abu Bakr (May Allah be pleased with him) took his supper with the Prophet (PBUH) and stayed there till he offered the `Isha' prayers. After a part of the night had passed, he returned to his house. His wife said to him: "What has detained you from your guests?'' He said: "Have you not served supper to them?'' She said: "They refused to take supper until you come.'' [Abdur-Rahman (Abu Bakr's son) or the servants] presented the meal to them but they refused to eat. I (the narrator) hid myself out of fear. Abu Bakr (May Allah be pleased with him) (my father) rebuked me. Then he said to them: "Please eat. By Allah! I will never eat the meal.'' `Abdur-Rahman added: Whenever we took a morsel of the meal, the meal grew from underneath more than that morsel we had till everybody ate to his satisfaction; yet the remaining food was more than what was in the beginning. On seeing this, Abu Bakr (May Allah be pleased with him) called his wife and said: "O sister of Banu Firas! What is this?'' She said: "O pleasure of my eyes! The food has increased thrice in quantity.'' Then Abu Bakr (May Allah be pleased with him) started eating. He said: "My oath not to take the meal was because of Satan.'' He took a morsel handful from it and carried the rest to the Prophet (PBUH). That food remained with him. In those days there was a treaty between us and the pagans and when the period of that treaty elapsed, he (PBUH) divided us into twelve groups and every group was headed by a man. Allah knows how many men were under the command of each leader. Anyhow, all of them ate of that meal.
[Al-Bukhari and Muslim].
There are some more narrations in both Al-Bukhari and Muslim with very minor differences in wordings and in details.
Commentary: We learn the following points from this Hadith:
1. It is permissible to take students of religious schools home for meals, as was the practice in certain areas in the past.
2. A father can admonish his children for disciplinary purposes.
3. If a better situation develops, one can break his vow and go for the new and better choice. It is, however, necessary to expiate for breaking the vow.
4. This Hadith affirms miracles. This is evident from the fact that a small quantity of food was so blessed by Allah that all the members of the family, guests, the Prophet (PBUH) and twelve "Arif'' (leader) along with their companions took that food. (Gist of the text of Hadith from Fath Al-Bari, Kitab Al-Manaq.)(1/1906)
1504 - وعن أبي هريرة رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ لقد كان
فيما قبلكم من الأمم ناس محدثون فإن يكن في أمتي أحد فإنه عمر ] رواه البخاري . ورواه مسلم من رواية عائشة
وفي روايتها قال ابن وهب : [ محدثون ] : أي ملهمون
1504. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "There were Muhaddithun (the recipients of Divine inspiration) among the nations before you. If there is any of such Muhaddith among my followers, he must be `Umar.''
[Al-Bukhari].
In Muslim, this Hadith is narrated by `Aishah (May Allah be pleased with her), and in both these narrations Ibn Wahb has said that the meaning of Muhaddithun is recipients of Divine inspiration.
Commentary: "Mulhamun'' [persons endowed with inspiration]; in other words, things are put in their hearts by Allah, it was done in the case of the mother of Prophet Musa. It was put in her mind by Allah that if she felt any fear, she should then trust the child to the sea. Maryam (Mary) also used to receive inspiration, which is also a form of marvel. This Hadith evidently shows the distinction of `Umar (May Allah be pleased with him).(1/1907)
1505 - وعن جابر بن سمرة رضي الله عنه قال : شكا أهل الكوفة سعدا ( يعني ابن أبي وقاص ) رضي الله عنه إلى عمر بن الخطاب رضي الله عنه فعزله واستعمل عليهم عمارا فشكوا حتى ذكروا أنه لا يحسن يصلي فأرسل إليه فقال : يا أبا إسحاق إن هؤلاء يزعمون أنك لا تحسن تصلي فقال : أما أنا والله فإني كنت أصلي بهم صلاة رسول الله صلى الله عليه و سلم لا أخرم عنها : أصلي صلاة العشاء فأركد في الأوليين وأخف في الأخريين قال : ذلك الظن بك يا أبا إسحاق وأرسل معه رجلا أو رجالا إلى الكوفة يسأل عنه أهل الكوفة فلم يدع مسجدا إلا سأل عنه ويثنون معروفا حتى دخل مسجدا لبني عبس فقام رجل منهم يقال له أسامة بن قتادة يكنى أبا سعدة فقال : أما إذ نشدتنا فإن سعدا كان لا يسير بالسرية ولا يقسم السوية ولا يعدل في القضية . قال سعد : أما والله لأدعون بثلاث : اللهم إن كان عبدك هذا كاذبا قام رياء وسمعة فأطل عمره وأطل فقره وعرضه للفتن وكان بعد ذلك إذا سئل يقول : شيخ كبير مفتون أصابتني دعوة سعد . قال عبد الملك بن عمير الراوي عن جابر بن سمرة : فأنا رأيته بعد قد سقط حاجباه على عينيه من الكبر وإنه ليتعرض للجواري في الطرق فيغمزهن . متفق عليه
1505. Jabir bin Samurah (May Allah be pleased with them) said: The inhabitants of Kufah complained to `Umar (May Allah be pleased with him) against Sa`d bin Abu Waqqas (May Allah be pleased with him) and `Umar (May Allah be pleased with him) appointed `Ammar (May Allah be pleased with him) as Governor of Kufah in his place. Their complaint was that he did not even conduct As-Salat (the prayers) properly. `Umar (May Allah be pleased with him) sent for Sa`d and said to him: "O Abu Ishaq, the people claim that you do not offer the Salat properly.'' Sa`d replied: "By Allah! I observe Salat according to the Salat of the Messenger of Allah (PBUH), and I make no decrease in it. I prolong Qiyam (standing) in the first two Rak`ah in Maghrib and `Isha' prayers and shorten in the last ones.'' `Umar (May Allah be pleased with him) said: "This is what I thought of you, O Abu Ishaq!'' Then he sent with him a man (or some men) to Kufah to investigate the matter about him (from the people of Kufah). The inquiry was conducted in every mosque and all the people in these mosques praised him; but in the mosque of the Banu `Abs, a man, with the name of Usamah bin Qatadah and surname Abu Sa`dah, stood up and said, "Sa`d bin Abu Waqqas did not participate in Jihad and he did not distribute the spoils equitably and did not judge justly.'' On this Sa`d said: "I shall make three supplications in respect of him: O Allah! If this slave of Yours is a liar and seeker of notoriety, please prolong his life and lengthen his period of adversity and afflict him with trials.'' (And so did it happen.) Thereafter, when the man was asked about his condition he would say, "I am an old man afflicted with trials and overtaken by the curses of Sa`d.''
`Abdul-Malik bin `Umair (a subnarrator) said: I saw this man with eyebrows hung over his eyes as a result of his old age and he walked aimlessly, following young girls and winking at them.
[Al-Bukhari and Muslim].
Commentary: This Hadith brings out the following four points:
1. The distinction of Sa`d bin Abu Waqqas (May Allah be pleased with him) and the fact that his prayers were granted by Allah.
2. The principle that if inquiry is conducted against anybody, one should inquire the opinion of the righteous and worthy people about the person against whom complaint is made.
3. Government officials can be dismissed in the interest of public good, as `Umar (May Allah be pleased with him) dismissed Sa`d bin Abu Waqqas although the complaints made against him were false, but `Umar thought it wise to dismiss him so that no one amongst his subject would show hatred towards him.
4. This Hadith also proves the correctness of marvels. The acceptance of the prayer of Sa`d bin Abu Waqqas is an instance of it.(1/1908)
1506 - وعن عروة بن الزبير أن سعيد بن زيد بن عمرو بن نفيل رضي الله عنه خاصمته أروى بنت أوس إلى مروان بن الحكم وادعت أنه أخذ شيئا من أرضها فقال سعيد : أنا كنت آخذ من أرضها شيئا بعد الذي سمعت من رسول الله صلى الله عليه و سلم قال : ماذا سمعت من رسول الله صلى الله عليه و سلم ؟ قال سمعت رسول الله صلى الله عليه و سلم يقول : [ من أخذ شبرا من الأرض ظلما طوقه إلى سبع أرضين ] فقال له مروان : لا أسألك بينة بعد هذا فقال سعيد : اللهم إن كانت كاذبة فأعم بصرها واقتلها في أرضها قال : فما ماتت حتى ذهب بصرها وبينما هي تمشي في أرضها إذ وقعت في حفرة فماتت . متفق عليه
وفي رواية لمسلم عن محمد بن زيد بن عبد الله بن عمر بمعناه وأنه رآها عمياء تلتمس الجدر تقول : أصابتني دعوة سعيد وأنها مرت على بئر في الدار التي خاصمته فيها فوقعت فيها فكانت قبرها
1506. `Urwah bin Az-Zubair (May Allah be pleased with him) reported: Arwa bint Aus brought a suit against Sa`id bin Zaid bin `Amr bin Nufail (May Allah be pleased with him). She complained to Marwan bin Al-Hakam that he had wrongfully taken possession of a portion of her land. Sa`id said: "How can I take a portion out of her land while I have heard a denunciation from the Messenger of Allah (PBUH).'' Marwan asked him: "What did you hear from the Messenger of Allah?'' He said, "I heard the Messenger of Allah (PBUH) saying, `He who takes a span of land unjustly will be made to wear seven earths round his neck on the Day of Ressurection'.'' Marwan said to him: "I don't seek proof from you after this.'' Sa`id supplicated: "O Allah! If she is a liar, deprive her of her eye sight and cause her to die in her land.'' `Urwah said: "She did not die till she became blind. While she was walking in her land (concerning which the dispute arose) she fell down into a pit and died.''
[Al-Bukhari and Muslim].
In another narration of Muslim, Muhammad bin Zaid bin `Abdullah bin `Umar said that he had seen Arwa blind, feeling for on the walls with her hand and saying: "I am ruined by the curse of Sa`id.'' Later she fell in a well in the same disputed land and died.
Commentary: Sa`id bin Zaid was an eminent Companion of the Prophet (PBUH) and had the honour of being one from the group of Al-`Ashratul-Mubashsharuna bil-Jannah Marwan bin Al-Hakam (May Allah be pleased with him) was governor of Al-Madinah during the caliphate of Mu`awiyah, and the incident quoted in this Hadith relates to that particular period. After Mu`awiyah bin Yazid, he remained caliph for some months.
This Hadith brings into prominence the following points:
1. The distinction of Sa`id bin Zaid and the marvel which came about with the acceptance of his prayer by Allah.
2. One should always save oneself from the curse of the pious people because the punishment can occur in this very life.(1/1909)
1507 - وعن جابر بن عبد الله رضي الله عنهما قال : لما حضرت أحد دعاني أبي من الليل فقال : ما أراني إلا مقتولا في أول من يقتل من أصحاب النبي صلى الله عليه و سلم وإني لا أترك بعدي أعز علي منك غير نفس رسول الله صلى الله عليه و سلم وإن علي دينا فاقض واستوص بأخواتك خيرا فأصبحنا فكان أول قتيل ودفنت معه آخر في قبره ثم لم تطب نفسي أن أتركه مع آخر فاستخرجته بعد ستة أشهر فإذا هو كيوم وضعته غير أذنه فجعلته في قبر على حدة . رواه البخاري
1507. Jabir bin `Abdullah (May Allah be pleased with them) said: My father called me on the evening before (the battle of) Uhud and said: "I perceive that I shall be among the first from among the Companions of the Prophet (PBUH) to be martyred, and after him you are the dearest to me. I am under the burden of debt. Pay it and treat your sisters well.'' Next morning he was among the first to be killed, so I buried him along with another in the same grave. Thereafter, I did not like that I should leave him with another in the grave. So I dug up his corpse after six months and he was in the same condition in which he was on the day when I buried him, except that there was a scratch on his ear. Then I buried him in a separate grave.
[Al-Bukhari].
Commentary: This Hadith highlights the following five points:
1. The Companions' love for the Prophet (PBUH) exceeded everything else, even one's own life and children.
2. The Companions' ardent desire for martyrdom.
3. The sixth sense of Jabir's father that he would be honoured with martyrdom.
4. The miracle that his dead body remained intact and did not decompose even after the period of six months.
5. The justification to exhume a dead body, in case of need. This permission is subject to the condition that much time has not passed since the burial of the deceased.(1/1910)
1508 - وعن أنس رضي الله عنه أن رجلين من أصحاب النبي صلى الله عليه و سلم خرجا من عند النبي صلى الله عليه و سلم في ليلة مظلمة ومعهما مثل المصباحين بين أيديهما فلما افترقا صار مع كل واحد منهما واحد حتى أتى أهله . رواه البخاري من طرق . وفي بعضها أن الرجلين أسيد بن حضير وعباد بن بشر رضي الله عنهما
1508. Anas (May Allah be pleased with him) reported: Two Companions of the Prophet (PBUH) left his home in a very dark night with something like lights in front of them; when they separated, each of them had one light in front of him till they arrived home.
[Al-Bukhari].
Other narrations reported in Al-Bukhari say that the two men were Usaid bin Hudhair and `Abbad bin Bishr (May Allah be pleased with them).
Commentary: What was akin to light? Some people say it was their walking sticks which gave a shining effect in darkness and showed them their way. Some say that it was the light of the Prophethood. Thus, it was a marvel of the Companions and a miracle of the Prophet (PBUH).(1/1911)
1509 - وعن أبي هريرة رضي الله عنه قال : بعث رسول الله صلى الله عليه و سلم عشرة رهط عينا سرية وأمر عليهم عاصم بن ثابت الأنصاري رضي الله عنه فانطلقوا حتى إذا كانوا بالهدأة بين عسفان ومكة ذكروا لحي من هذيل يقال لهم بنو لحيان فنفروا لهم بقريب من مائة رجل رام فاقتصوا آثارهم فلما أحس بهم عاصم وأصحابه لجأوا إلى موضع فأحاط بهم القوم فقالوا : انزلوا فأعطوا بأيديكم ولكم العهد والميثاق أن لا نقتل منكم أحدا . فقال عاصم بن ثابت : أيها القوم أما أنا فلا أنزل على ذمة كافر اللهم أخبر عنا نبيك صلى الله عليه و سلم . فرموهم بالنبل فقتلوا عاصما ونزل إليهم ثلاثة نفر على العهد والميثاق منهم خبيب وزيد بن الدثنة ورجل آخر فلما استمكنوا منهم أطلقوا أوتار قسيهم فربطوهم بها قال الرجل الثالث : هذا أول الغدر والله لا أصحبكم إن لي بهؤلاء أسوة ( يريد القتلى ) فجروه وعالجوه فأبى أن يصحبهم فقتلوه وانطلقوا بخبيب وزيد بن الدثنة حتى باعوهما بمكة بعد وقعة بدر فابتاع بنو الحارث بن عامر بن نوفل ابن عبد مناف خبيبا وكان خبيب هو قتل الحارث يوم بدر فلبث خبيب عندهم أسيرا حتى أجمعوا على قتله فاستعار من بعض بنات الحارث موسى يستحد بها فأعارته فدرج بني لها وهي غافلة حتى أتاه فوجدته مجلسه على فخذه والموسى بيده ففزعت فزعة عرفها خبيب فقال : أتخشين أن أقتله ؟ ما كنت لأفعل ذلك . قالت : والله ما رأيت أسيرا خيرا من خبيب فوالله لقد وجدته يوما يأكل قطفا من عنب في يده وإنه لموثق بالحديد وما بمكة من ثمرة وكانت تقول : إنه لرزق رزقه الله خبيبا فلما خرجوا به من الحرم ليقتلوه في الحل قال لهم خبيب : دعوني أصلي ركعتين فتركوه فركع ركعتين فقال : والله لولا أن تحسبوا أن ما بي جزع لزدت اللهم أحصهم عددا واقتلهم بددا ولا تبق منهم أحدا وقال :
فلست أبالي حين أقتل مسلما ... على أي جنب كان لله مصرعي
وذلك في ذات الإله وإن يشأ ... يبارك على أوصال شلو ممزع
وكان خبيب هو سن لكل مسلم قتل صبرا الصلاة وأخبر ( يعني النبي صلى الله عليه و سلم ) أصحابه يوم أصيبوا خبرهم وبعث ناس من قريش إلى عاصم بن ثابت حين حدثوا أنه قتل أن يؤتوا بشيء منه يعرف وكان قتل رجلا من عظمائهم فبعث الله لعاصم مثل الظلة من الدبر فحمته من رسلهم فلم يقدروا أن يقطعوا منه شيئا . رواه البخاري
قوله [ الهدأة ] : موضع
و [ الظلة ] : السحاب
و [ الدبر ] : النحل
وقوله [ اقتلهم بددا ] بكسر الباء وفتحها فمن كسر قال : هو جمع بدة بكسر الباء وهي : النصيب ومعناه : اقتلهم حصصا منقسمة لكل واحد منهم نصيب ومن فتح قال معناه : متفرقين في القتل واحدا بعد واحد من التبديد
وفي الباب أحاديث كثيرة صحيحة سبقت في مواضعها من هذا الكتاب . منها حديث الغلام ( انظر الحديث رقم 30 ) الذي كان يأتي الراهب والساحر . ومنها حديث جريج ( انظر الحديث رقم 259 ) وحديث أصحاب الغار الذين أطبقت عليهم الصخرة ( انظر الحديث رقم 12 ) وحديث الرجل الذي سمع صوتا في السحاب يقول : اسق حديقة فلان ( انظر الحديث رقم 560 ) وغير ذلك . والدلائل في الباب كثيرة مشهورة وبالله التوفيق(1/1912)
1509. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) sent an espionage mission of ten men under the leadership of `Asim bin Thabit Al-Ansari (May Allah be pleased with him). They proceeded till they reached Al-Had'ah, a place between `Usfan and Makkah and the news of their arrival reached a section of the tribe of Hudhail, called Banu Lihyan. About one hundred men, who were all archers, hurried to follow their tracks. When `A sim and his companions came to know of their pursuers, they took refuge in a safe place. The infidels encircled them and said to them: "Come down and surrender, and we promise and guarantee you that we will not kill anyone of you.'' `Asim bin Thabit (May Allah be pleased with him) said: "By Allah! I will not come down to be under the protection of disbelievers. O Allah! convey this news to our Prophet (PBUH).'' Then the infidels shot arrows at them till they killed `Asim. Three men came down relying on their promise and covenant. They were Khubaib, Zaid bin Ad-Dathinah and another man. When the disbelievers captured them, they tied them up with the strings of their bows. The third of the captives said: "This is the beginning of first betrayal. By Allah! I will not go with you. I have a good example in these (martyrs).'' So they dragged him and tried to compel him to accompany them, but he refused. At last they killed him. They took Khubaib and Zaid bin Ad-Dathina with them and sold them as slaves in Makkah. This incident took place after the battle of Badr.
Khubaib was bought by the sons of Al-Harith bin `Amir bin Naufal bin `Abd Manaf. It was Khubaib who had killed Al-Harith in the battle of Badr. Khubaib remained a prisoner with those people for a few days till the sons of Al-Harith resolved to kill him.
When Khubaib (May Allah be pleased with him) got wind of this plot, he borrowed a razor from one of Al-Harith's daughters in order to remove his pubic hair. Her little son crawled towards Khubaib because of her carelessness. Later on, she saw her son on his thigh and the razor was in his hand. She got scared so much that Khubaib noticed the agitation on her face and said: "Are you afraid that I will kill him? No, I will never do that.'' She later remarked (after Al-Khubaib got martyred): "By Allah! I never saw a prisoner better than Khubaib.'' She added: "By Allah! I saw him once eating of a bunch of grapes in his hand while he was chained and there was no such fruit at that time in Makkah. Probably it was a boon which Allah bestowed upon Khubaib.''
When they took him out of the Haram of Makkah to kill him outside its boundaries, Khubaib requested them to let him offer two Rak`ah of voluntary prayer. They allowed him and he offered two Rak`ah prayer. Then he said: "Had I not apprehended that you would think that I was afraid of death, I would have prolonged the prayer. O Allah! Count their number; slay them one by one and spare not one of them.'' He then recited these poetic verses:
`I do not care how they kill me as long as I get martyred in the Cause of Allah as a Muslim. I received my death for Allah's sake. If Allah so desires, He will bless, the amputated limbs of the torn body.'
Then the son of Al-Harith killed him. It was Khubaib who set the tradition for any Muslim sentenced to death in captivity to offer two Rak`ah of voluntary prayer. On that day the Messenger of Allah (PBUH) informed his Companions of the martyrdom of Khubaib. Later on, when some disbelievers from Quraish were informed that `Asim had been martyred, they sent some people to fetch a significant part of his body to ascertain his death. (This was because) `Asim had killed one of their chiefs. So Allah sent a swarm of wasps, resembling a shady cloud, to hover over the body of `Asim and to shield him from their messengers, and thus they could not cut off anything from his body.
[Al-Bukhari].
Commentary: "Raht'' means a group or party. Some people say it consisted of six persons - `Asim bin Thabit, Marthad bin Abu Marthad, Khubaib bin `Adi, Zaid bin Ad-Dathina, `Abdullah bin Tariq and Khalid bin Bukair (May Allah be pleased with him) Some say that it comprised ten persons. Allah knows better.
The incident reported in this Hadith has many miracles and marvels. For instance, according to his prayer, the news of his assassination was conveyed by Allah through Wahy to the Prophet (PBUH) on the very day when he was martyred and he (PBUH) informed his Companions about it.
Second, Allah provided Khubaib with grapes when they were out of season during his imprisonment.
Third, Allah sent wasps for the safety of `Asim's corpse.
Fourth, his enemies met with the evil end which he had imprecated for them.
This Hadith brings forth the following six points:
1. If one's enemy shows strictness and oppression, then he should not accept the offer of protection from them even if he is killed as a result of this. One can, however, try to save his life if he sees some signs of leniency in the enemy's attitude.
2. The matchless perseverance and steadfastness of the Companions of the Prophet (PBUH) and their patience on the tyrannies perpetrated on them by their enemies.
3. Even in the worst of circumstances, the Companion of the Prophet (PBUH) (i.e., Khubaib) maintained the best standard of morality and did not harm the enemy's child in any way.
4. If the enemy is bent upon killing, then it is permissible to request them for permission to offer two Rak`ah of voluntary Salat because this act of Khubaib (May Allah be pleased with him) was upheld by the Prophet (PBUH).
5. It is lawful to imprecate for oppressors and disbelievers.
There are many Ahadith on the validity of marvels and miracles which have been mentioned in the present book in different chapters. The following instances can be quoted in this respect:
1. The incident of the boy who used to visit a priest and a magician. (See the Chapter on Patience).
2. The story of Juraij (which occurs in the Chapter on Sincerity).
3. The story of the men of the cave, the entrance of which was closed with a huge stone. (The Chapter on Generosity).
4. The story of the man who had heard the voice from the clouds ordering them to shower rain on a particular garden (the Chapter on Generosity).
Many other incidents also come in this category which are supported by evidence and are well-known. Allah is Capable of doing everything.(1/1912)
1510 - وعن ابن عمر رضي الله عنهما قال ما سمعت عمر رضي الله عنه يقول لشيء قط إني لأظنه كذا إلا كان كما يظن . رواه البخاري
1510. Ibn `Umar (May Allah be pleased with them) reported: I never heard `Umar (May Allah be pleased with him) relating anything that he conceived it to be so-and-so, but that it proved to be as he had conceived it.''
[Al-Bukhari].
Commentary: This Hadith tells us about the distinction of `Umar (May Allah be pleased with him) and confirms the marvels which Allah manifested through him. Almighty Allah had endowed him with abundant sagacity and intelligence. For this reason, the Prophet (PBUH) stated that if there would ever be a man in his Ummah who will be gifted with inspiration, this man would be `Umar (May Allah be pleased with him).(1/1913)
17- كتاب الأمور المنهي عنها
Book Seventeen: The Book of the Prohibited Actions(1/1914)
254 - باب تحريم الغيبة والأمر بحفظ اللسان
Chapter 254
The Prohibition of Backbiting and the Commandment of Guarding one's Tongue(1/1915)
قال الله تعالى ( الحجرات 12 ) : { ولا يغتب بعضكم بعضا أيحب أحدكم أن يأكل لحم أخيه ميتا فكرهتموه واتقوا الله إن الله تواب رحيم }
وقال تعالى ( الإسراء 36 ) : { ولا تقف ما ليس لك به علم إن السمع والبصر والفؤاد كل أولئك كان عنه مسئولا }
وقال تعالى ( ق 18 ) : { ما يلفظ من قول إلا لديه رقيب عتيد }
اعلم أنه ينبغي لكل مكلف أن يحفظ لسانه عن جميع الكلام إلا كلاما ظهرت فيه المصلحة ومتى استوى الكلام وتركه في المصلحة فالسنة الإمساك عنه لأنه قد ينجر الكلام المباح إلى حرام أو مكروه وذلك كثير في العادة والسلامة لا يعدلها شيء
Chapter 254 The Prohibition of Backbiting and the Commandment of Guarding one's Tongue Allah, the Exalted, says: "And backbite not one another. Would one of you like to eat the flesh of his dead brother? You would hate it (so hate backbiting). And fear Allah. Verily, Allah is the One Who forgives and accepts repentance, Most Merciful.'' (49:12) "And follow not (O man, i.e., say not or do not or witness not) that of which you have no knowledge. Verily, the hearing, and the sight, and the heart, of each of those ones will be questioned (by Allah).'' (17:36) "Not a word does he (or she) utter, but there is a watcher by him ready (to record it).'' (50:18)(1/1916)
1511 - وعن أبي هريرة رضي الله عنه عن النبي صلى الله عليه و سلم قال : [ من كان يؤمن بالله واليوم الآخر فليقل خيرا أو ليصمت ] متفق عليه
وهذا الحديث صريح في أنه ينبغي أن لا يتكلم إلا إذا كان الكلام خيرا وهو الذي ظهرت مصلحته ومتى شك في ظهور المصلحة فلا يتكلم
1511. Abu Hurairah (May Allah be pleased with him) reported: The Prophet (PBUH) said, "He who believes in Allah and the Last Day must either speak good or remain silent.''
[Muslim].(1/1917)
1512 - وعن أبي موسى رضي الله عنه قال قلت : يا رسول الله أي المسلمين أفضل ؟ قال : [ من سلم المسلمون من لسانه ويده ] متفق عليه
1512. Abu Musa Al-Ash`ari (May Allah be pleased with him) reported: I asked the Messenger of Allah (PBUH): "Who is the most excellent among the Muslims?'' He said, "One from whose tongue and hands the other Muslims are secure.''
[Al-Bukhari and Muslim].(1/1918)
1513 - وعن سهل بن سعد رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ من يضمن لي ما بين لحييه وما بين رجليه أضمن له الجنة ] متفق عليه
1513. Sahl bin Sa`d (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "Whosoever gives me a guarantee to safeguard what is between his jaws and what is between his legs, I shall guarantee him Jannah.''
[Al-Bukhari].
Commentary: What is between the jaws and what is between the legs refers to the tongue and the sexual organs, respectively. The Prophet (PBUH) has given the assurance of Jannah to every Muslim who protects these two parts of the body. Protection here means their use permitted by the Islamic Shari`ah. They should be guarded against every act that is prohibited by the Shari`ah.(1/1919)
1514 - وعن أبي هريرة رضي الله عنه أنه سمع النبي صلى الله عليه و سلم يقول : [ إن العبد ليتكلم بالكلمة ما يتبين فيها يزل بها إلى النار أبعد مما بين المشرق والمغرب ] متفق عليه
ومعنى [ يتبين ] يتفكر أنها خير أم لا
1514. Abu Hurairah (May Allah be pleased with him) reported: I heard the Prophet (PBUH) saying, "A person utters a word thoughtlessly (i.e., without thinking about its being good or not) and, as a result of this, he will fall down into the fire of Hell deeper than the distance between the east and the west.''
[Al-Bukhari and Muslim].
Commentary: This Hadith shows the disadvantages which can be caused by the improper use of the tongue. It is, therefore, essential that one should think before he speaks.(1/1920)
1515 - وعنه رضي الله عنه عن النبي صلى الله عليه و سلم قال : [ إن العبد ليتكلم بالكلمة من رضوان الله تعالى ما يلقي لها بالا يرفعه الله بها درجات وإن العبد ليتكلم بالكلمة من سخط الله تعالى لا يلقي لها بالا يهوي بها في جهنم ] رواه البخاري
1515. Abu Hurairah (May Allah be pleased with him) reported: The Prophet (PBUH) said, "A man utters a word pleasing to Allah without considering it of any significance for which Allah exalts his ranks (in Jannah); another one speaks a word displeasing to Allah without considering it of any importance, and for this reason he will sink down into Hell.''
[Al-Bukhari].(1/1921)
1516 - وعن أبي عبد الرحمن بلال بن الحارث المزني رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ إن الرجل ليتكلم بالكلمة من رضوان الله تعالى ما كان يظن أن تبلغ ما بلغت يكتب الله له بها رضوانه إلى يوم يلقاه وإن الرجل ليتكلم بالكلمة من سخط الله ما كان يظن أن تبلغ ما بلغت يكتب الله له بها سخطه إلى يوم يلقاه ] رواه مالك في الموطأ والترمذي وقال حديث حسن صحيح
1516. Abu 'Abdur-Rahman Bilal bin Al-Harith Al-Muzani (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "A man speaks a good word without knowing its worth, Allah records for him His Good Pleasure till the day he will meet Him; and a man utters an evil word without realizing its importance, Allah records for him His displeasure till the day he will meet Him.''
[Imam Malik and At-Tirmidhi].
Commentary: This Hadith tells us a fact which can be observed in our everyday life. Sometimes a person utters a good sentence which pleases an individual and he reforms himself or holds himself from doing something wrong. Such a sentence or utterance is highly rewarded by Allah. Similarly, sometime a person utters a mischievous sentence, the ruinous effects of which he does not realize. This utterance hurts someone's feelings and leads him to sin and evil. Almighty Allah is displeased with such a person. The lesson that this Hadith has for us is that one should strictly guard his speech and weigh his words to avoid Allah's Wrath.(1/1922)
1517 - وعن سفيان بن عبد الله رضي الله عنه قال قلت : يا رسول الله حدثني بأمر أعتصم به قال : [ قل : ربي الله ثم استقم ] قلت : يا رسول الله ما أخوف ما تخاف علي ؟ فأخذ بلسان نفسه ثم قال : [ هذا ] رواه الترمذي وقال حديث حسن صحيح
1517. Sufyan bin `Abdullah (May Allah be pleased with him) reported: I asked: "O Messenger of Allah! Tell me, of something to which I may remain steadfast.'' He (PBUH) said, "Say: My Rubb is Allah and then remain steadfast.'' Then I said: "O Messenger of Allah! What do you fear most about me?'' He took hold of his own tongue and said: "This.''
[At-Tirmidhi].
Commentary: Faith in Allah and all His Attributes is the basis of all virtuous deeds. No act or deed is acceptable by Allah without this faith, "and then remain steadfast'' means to comply with what Allah has ordained and to keep away from what He has forbidden so that one can win over His Pleasure. Every Muslim is required to guard his speech strictly because even the slightest carelessness on this account can cause Allah's displeasure.(1/1923)
1518 - وعن ابن عمر رضي الله عنهما قال قال رسول الله صلى الله عليه و سلم : [ لا تكثروا الكلام بغير ذكر الله فإن كثرة الكلام بغير ذكر الله تعالى قسوة للقلب وإن أبعد الناس من الله القلب القاسي ] رواه الترمذي
1518. Ibn `Umar (May Allah be pleased with them) reported: The Messenger of Allah (PBUH) said, "Do not indulge in excessive talk except when remembering Allah. Excessive talking without the Remembrance of Allah hardens the heart; and those who are the farthest from Allah are those whose hearts are hard.''
[At-Tirmidhi]
Commentary: The hardening of the heart is a condition where one neither learns any lesson from Allah's Signs nor does one accept anyone's good advice and religious preaching. If one indulges in idle talk rather than the remembrance of Allah, his heart becomes hardened, which is a sign of being far from Allah's Mercy. One should therefore occupy himself with the remembrance of Allah.(1/1924)
1519 - وعن أبي هريرة رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ من وقاه
الله شر ما بين لحييه وشر ما بين رجليه دخل الجنة ] رواه الترمذي وقال حديث حسن
1519. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "He whom Allah saves from the evil of that which is between his jaws and the evil of that which is between his legs will enter Jannah.''
[At-Tirmidhi].(1/1925)
1520 - وعن عقبة بن عامر رضي الله عنه قال قلت : يا رسول الله ما النجاة ؟ قال : [ أمسك عليك لسانك وليسعك بيتك وابك على خطيئتك ] رواه الترمذي وقال حديث حسن
1520. 'Uqbah bin `Amir (May Allah be pleased with him) said: I asked the Messenger of Allah (PBUH), "How can salvation be achieved?'' He replied, "Control your tongue, keep to your house, and weep over your sins.''
[At-Tirmidhi].
Commentary: It is better for one to spends his surplus time at home in the remembrance of Allah, the recitation of the Qur'an and the performance of acts of obedience, if one feels unable to benefit others or if one fears that he, as well as his religion will not be safe if one mixes with others. Allah greatly likes it that one repents of his own sins and weeps over them.(1/1926)
1521 - وعن أبي سعيد الخدري رضي الله عنه عن النبي صلى الله عليه و سلم قال : [ إذا أصبح ابن آدم فإن الأعضاء كلها تكفر اللسان تقول : اتق الله فينا فإنما نحن بك فإن استقمت استقمنا وإن اعوججت اعوججنا ] رواه الترمذي
معنى [ تكفر اللسان ] : أي تذل وتخضع له
1521. Abu Sa`id Al-Khudri (May Allah be pleased with him) said: The Prophet (PBUH) said, "When the son of Adam gets up in the morning, all the limbs humble themselves before the tongue and say: `Fear Allah for our sake because we are with you: (i.e., we will be rewarded or punished as a result of what you do) if you are straight, we will be straight; and if you are crooked, we will become crooked.'''
[At-Tirmidhi].
Commentary: This Hadith shows the importance of guarding one's tongue against that which is prohibited. Even the slightest carelessness on the part of the tongue can make all the organs suffer for it.
Crookedness of the tongue means the careless use of the tongue which lands the whole body in trouble; and keeping the tongue straight means keeping oneself safe from all kinds of troubles and ordeals.(1/1927)
1522 - وعن معاذ رضي الله عنه قال قلت : يا رسول الله أخبرني بعمل يدخلني الجنة ويباعدني من النار ؟ قال : [ لقد سألت عن عظيم وإنه ليسير على من يسره الله تعالى عليه : تعبد الله لا تشرك به شيئا وتقيم الصلاة وتؤتي الزكاة وتصوم رمضان وتحج البيت ثم قال : [ إلا أدلك على أبواب الخير ؟ الصوم جنة والصدقة تطفئ الخطيئة كما يطفئ الماء النار وصلاة الرجل من جوف الليل ] ثم تلا : { تتجافى جنوبهم عن المضاجع } حتى بلغ { يعملون } ( السجدة 16 ) . ثم قال : [ ألا أخبرك برأس الأمر وعموده وذروة سنامه ؟ ] قلت : بلى يا رسول الله قال : [ رأس الأمر الإسلام وعموده الصلاة وذروة سنامه الجهاد ] ثم قال : [ ألا أخبرك بملاك ذلك كله ؟ ] قلت : بلى يا رسول الله فأخذ بلسانه قال : [ كف عليك هذا ] قلت : يا رسول الله وإنا لمؤاخذون بما نتكلم به ؟ فقال : [ ثكلتك أمك وهل يكب الناس في النار على وجوههم إلا حصائد ألسنتهم ؟ ] رواه الترمذي وقال حديث حسن صحيح وقد سبق شرحه
1522. Mu`adh bin Jabal (May Allah be pleased with him) reported: I asked the Messenger of Allah (PBUH): "Inform me of an act which will cause me to enter Jannah and keep me far from Hell.'' He (PBUH) replied, "You have asked me about a matter of great importance, but it is easy for one for whom Allah makes it easy.'' He added, "Worship Allah, associate nothing with Him in worship, offer As-Salat (the prayer), pay the Zakat, observe Saum (fasting) during Ramadan and perform Hajj (pilgrimage) to the House of Allah, if you can afford it.'' He (PBUH) further said, "Shall I not guide you to the gates of goodness? Fasting is a screen (from Hell), charity extinguishes (i.e., removes) the sins as water extinguishes fire, and standing in prayers by a slave of Allah during the last third part of the night.'' Then he recited: "Their sides forsake their beds, to invoke their Rubb in fear and hope, and they spend (in charity in Allah's Cause) out of what We have bestowed on them. No person knows what is kept hidden for them of joy as a reward for what they used to do.'' (32:17,18) Then he added, "Shall I tell you of the root of the matter, its pillar and its highest point?'' I replied: "Yes! Certainly, O Prophet of Allah.'' He said, "The root of this matter (foundation) is Islam, its pillar (mainstay is) As-Salat (the prayer) and its highest point is Jihad (fighting in the Cause of Allah).'' Then he asked, "Shall I tell you of that which holds all these things?'' I said: "Yes, O Messenger of Allah.'' So he took hold of his tongue and said, "Keep this in control.'' I asked: "O Messenger of Allah! Shall we really be accounted for what we talk about?'' He replied, "May your mother lose you! People will be thrown on their faces into the Hell on account of their tongues.''
Commentary: Besides describing Articles of Islam, this Hadith mentions the dangers which lie in the careless use of the tongue. All good actions can go waste if one does not guard his speech. One should, therefore, guard his tongue against that which Allah has made prohibited.(1/1928)
1523 - وعن أبي هريرة رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ أتدرون ما الغيبة ؟ ] قالوا : الله ورسوله أعلم . قال : [ ذكرك أخاك بما يكره ] قيل : أفرأيت إن كان في أخي ما أقول ؟ قال : [ إن كان فيه ما تقول فقد اغتبته وإن لم يكن فيه ما تقول فقد بهته ] رواه مسلم
1523. Abu Hurairah (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "Do you know what is backbiting?'' The Companions said: "Allah and His Messenger know better.'' Thereupon he said, "Backbiting is talking about your (Muslim) brother in a manner which he dislikes.'' It was said to him: "What if my (Muslim) brother is as I say.'' He said, "If he is actually as you say, then that is backbiting; but if that is not in him, that is slandering.''
[Muslim].
Commentary: This Hadith elaborates the meaning of backbiting and calumny and points out the difference between the two along with the evils of each one of them. Both these evils are mischief of the tongue and entail great troubles. May Allah save us from both.(1/1929)
1524 - وعن أبي بكرة رضي الله عنه أن رسول الله صلى الله عليه و سلم قال في خطبته يوم النحر بمنى في حجة الوداع : [ إن دماءكم وأموالكم وأعراضكم حرام عليكم كحرمة يومكم هذا في شهركم هذا في بلدكم هذا ألا هل بلغت ؟ ] متفق عليه
1524. Abu Bakrah (May Allah be pleased with him) said: Delivering the sermon during the Farewell Pilgrimage on the day of Sacrifice at Mina, the Messenger of Allah (PBUH) said, "Verily your blood, your property and your honour are as sacred and inviolable as the sanctity of this day of yours, in this month of yours and in this town of yours. Verily! I have conveyed this message to you.''
[Al-Bukhari and Muslim]
Commentary: This Hadith tells us that the tenth day of the month of Dhul-Hijjah, and the city of Makkah are sacred. Similar is the case of blood, property and honour of a Muslim to another Muslim. In other words, a Muslim should neither kill another without any lawful reason nor should he usurp his property nor should he disgrace him. Since backbiting is also a kind of tyranny which defames a person, it should be strictly avoided.(1/1930)
1525 - وعن عائشة رضي الله عنها قالت قلت للنبي صلى الله عليه و سلم : حسبك من صفية كذا وكذا . قال بعض الرواة : تعني قصيرة فقال : [ لقد قلت كلمة لو مزجت بماء البحر لمزجته ] قالت : وحكيت له إنسانا فقال : [ ما أحب أني حكيت إنسانا وإن لي كذا وكذا ] رواه أبو داود والترمذي وقال حديث حسن صحيح
ومعنى [ مزجته ] : خالطته مخالطة يتغير بها طعمه أو ريحه لشدة نتنها وقبحها وهذا من أبلغ الزواجر عن الغيبة قال الله تعالى : { وما ينطق عن الهوى إن هو إلا وحي يوحى }
1525. `Aishah (May Allah be pleased with her) said: I said to the Prophet (PBUH): "Such and such thing of Safiyyah (May Allah be pleased with her) is sufficient for you.'' (She means to say that she was a woman with a short stature). He said, "You have indeed uttered a word which would pollute the sea if it were mixed in it.'' She further said: I imitated a person before him and he said, "I do not like that I should imitate someone even (if I am paid) in return such and such.''
[Abu Dawud and At-Tirmidhi].
Commentary: In Arabic, the word "Muhakat'' is often used for imitating someone's defect or deformity, etc. Every imitation of this kind also amounts to backbiting. This is the reason the Prophet (PBUH) used the analogy stated in this Hadith when `Aishah (May Allah be pleased with her) said that Safiyyah (May Allah be pleased with her) was short-statured. Imam An-Nawawi regarded this analogy as based on Wahy and supported his contention by the Verse of the Qur'an: "Nor does he speak of (his own) desire. It is only a Revelation revealed.''
Thus, it is evident from this Hadith that to speak of somebody in a scornful manner, or ridicule someone's physical defect, or to imitate someone's deformity, or talk disparagingly about someone, is a great offense which should be avoided by every Muslim.(1/1931)
1526 - وعن أنس رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ لما عرج بي مررت بقوم لهم أظفار من نحاس يخمشون وجوههم وصدورهم فقلت : من هؤلاء يا جبريل ؟ قال : هؤلاء الذين يأكلون لحوم الناس ويقعون في أعراضهم ] رواه أبو داود
1526. Anas (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "During the Mi`raj (the Night of Ascension), I saw a group of people who were scratching their chests and faces with their copper nails. I asked, `Who are these people, O Jibril?' Jibril replied: `These are the people who ate flesh of others (by backbiting) and trampled people's honour.'''
[Abu Dawud].
Commentary: "These are the people who ate flesh of others'' is a metaphor for backbiting. "To trample people's honour'' is akin to harming their goodwill and honour. The punishment for these things mentioned in Hadith makes their seriousness obvious.(1/1932)
1527 - وعن أبي هريرة رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ كل المسلم على المسلم حرام : دمه وعرضه وماله ] رواه مسلم
1527. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said: "The blood, honour and property of a Muslim is inviolable for another Muslim.''
[Muslim].
Commentary: This Hadith also makes it clear that a Muslim is bound to protect his blood, wealth and honour and it is not lawful for any Muslim to attack another Muslim's honour and property. Nor is it lawful for him to kill another Muslim without a valid reason.(1/1933)
255 - باب تحريم سماع الغيبة وأمر من سمع غيبة محرمة بردها والإنكار على قائلها فإن عجز أو لم يقبل منه فارق ذلك المجلس إن أمكنه
Chapter 255
Prohibition of Listening to Backbiting(1/1934)
قال الله تعالى ( القصص 55 ) : { وإذا سمعوا اللغو أعرضوا عنه }
وقال تعالى ( المؤمنون 3 ) : { والذين هم عن اللغو معرضون }
وقال تعالى ( الإسراء 36 ) : { إن السمع والبصر والفؤاد كل أولئك كان عنه مسئولا }
وقال تعالى ( الأنعام 68 ) : { وإذا رأيت الذين يخوضون في آياتنا فأعرض عنهم حتى يخوضوا في حديث غيره وإما ينسينك الشيطان فلا تقعد بعد الذكرى مع القوم الظالمين }
Allah, the Exalted, says:
"And when they hear Al-Laghw (dirty, false, evil vain talk) they withdraw from it.'' (28:55)
"And those who turn away from Al-Laghw (dirty, false, evil vain talk, falsehood, and all that Allah has forbidden).'' (23:3)
"Verily, the hearing, and the sight, and the heart, of each of those ones will be questioned (by Allah).'' (17:36)
"And when you (Muhammad (PBUH)) see those who engage in a false conversation about Our Verses (of the Qur'an) by mocking at them, stay away from them till they turn to another topic. And if Shaitan (Satan) causes you to forget, then after the remembrance sit not you in the company of those people who are the Zalimun (polytheists and wrongdoers).'' (6:68)(1/1935)
1528 - وعن أبي الدرداء رضي الله عنه عن النبي صلى الله عليه و سلم قال : [ من رد عن عرض أخيه رد الله عن وجهه النار يوم القيامة ] رواه الترمذي وقال حديث حسن
1528. Abud-Darda' (May Allah be pleased with him) said: The Prophet (PBUH) said, "He who defends the honour of his (Muslim) brother, Allah will secure his face against the Fire on the Day of Resurrection.''
[At-Tirmidhi].
Commentary: If someone says something disgraceful against a Muslim, one must defend his Muslim brother (or sister, for that matter) and say that what has been stated about him or her is wrong and that he (or she) is free from the accusation made against him (or her).(1/1936)
1529 - وعن عتبان بن مالك رضي الله عنه في حديثه الطويل المشهور الذي تقدم في باب الرجاء قال قام النبي صلى الله عليه و سلم يصلي فقال : [ أين مالك بن الدخشم ؟ ] فقال رجل : ذلك منافق لا يحب الله ورسوله فقال النبي صلى الله عليه و سلم : [ لا تقل ذلك ألا تراه قد قال لا إله إلا الله يريد بذلك وجه الله وإن الله قد حرم على النار من قال لا إله إلا الله يبتغي بذلك وجه الله ] متفق عليه
و [ عتبان ] بكسر العين على المشهور وحكي ضمها وبعدها تاء مثناة من فوق ثم باء موحدة
و [ الدخشم ] بضم الدال وإسكان الخاء وضم الشين المعجمتين
1528. Abud-Darda' (May Allah be pleased with him) said: The Prophet (PBUH) said, "He who defends the honour of his (Muslim) brother, Allah will secure his face against the Fire on the Day of Resurrection.''
[At-Tirmidhi].
Commentary: If someone says something disgraceful against a Muslim, one must defend his Muslim brother (or sister, for that matter) and say that what has been stated about him or her is wrong and that he (or she) is free from the accusation made against him (or her).(1/1937)
1530 - وعن كعب بن مالك رضي الله عنه في حديثه الطويل في قصة توبته وقد سبق في باب التوبة ( انظر الحديث رقم 21 ) قال قال النبي صلى الله عليه و سلم وهو جالس في القوم بتبوك : [ ما فعل كعب بن مالك ؟ ] فقال رجل من بني سلمة : يا رسول الله حبسه برداه والنظر في عطفيه فقال له معاذ بن جبل : بئس ما قلت والله يا رسول الله ما علمنا عليه إلا خيرا . فسكت رسول الله صلى الله عليه و سلم . متفق عليه
[ عطفاه ] : جانباه وهو إشارة إلى إعجابه بنفسه
1530. Ka`b bin Malik (May Allah be pleased with him) said in his long story about his repentance: The Prophet (PBUH) was sitting among the people in Tabuk. He (PBUH) said, "What happened to Ka`b bin Malik?'' A person from the tribe of Banu Salamah said: "O Messenger of Allah! the embellishment of his cloak and an appreciation of his sides have allured him, and he was thus detained.'' Mu`adh bin Jabal (May Allah be pleased with him) said: "Woe be upon you! You have passed indecent remarks. O Messenger of Allah! by Allah, we know nothing about him but good.'' The Messenger of Allah (PBUH) remained silent.
[Al-Bukhari and Muslim].
Commentary: This Hadith has already been mentioned in detail in the Chapter on Repentance. Here it is repeated to show how important it is to defend a Muslim when someone accuses him in his absence. In the presence of the Prophet (PBUH) a person expressed misgivings about Ka`b bin Malik that his obsession (for fine dress) had prevented him from coming to the battlefield. Mu`adh immediately defended him saying that there was no justification for such misgivings. The Prophet's silence endorsed the stand taken by Mu`adh (May Allah be pleased with him). This goes to prove that if a Muslim brother or sister is disgraced in his or her absence in a gathering, then it is incumbent on others to defend his or her honour.(1/1938)
256 - باب بيان ما يباح من الغيبة
Chapter 256
Some cases where it is permissible to Backbite(1/1939)
اعلم أن الغيبة تباح لغرض صحيح شرعي لا يمكن الوصول إليه إلا بها وهو ستة أسباب :
الأول التظلم فيجوز للمظلوم أن يتظلم إلى السلطان والقاضي وغيرهما ممن له ولاية أو قدرة على إنصافه من ظالمه فيقول : ظلمني فلان بكذا
الثاني الاستعانة على تغيير المنكر ورد العاصي إلى الصواب فيقول لمن يرجو قدرته على إزالة المنكر : فلان يعمل كذا فازجره عنه ونحو ذلك ويكون مقصوده التوصل إلى إزالة المنكر فإن لم يقصد ذلك كان حراما
الثالث الاستفتاء فيقول للمفتي : ظلمني أبي أو أخي أو زوجي أو فلان بكذا فهل له ذلك ؟ وما طريقي في الخلاص منه وتحصيل حقي ودفع الظلم ؟ ونحو ذلك فهذا جائز للحاجة ولكن الأحوط والأفضل أن يقول : ما تقول في رجل أو شخص أو زوج كان من أمره كذا ؟ فإنه يحصل به الغرض من غير تعيين ومع ذلك فالتعيين جائز كما سنذكره في حديث هند ( انظر الحديث رقم 1532 ) إن شاء الله تعالى
الرابع تحذير المسلمين من الشر ونصيحتهم وذلك من وجوه منها جرح المجروحين من الرواة والشهود وذلك جائز بإجماع المسلمين بل واجب للحاجة . ومنها المشاورة في مصاهرة إنسان أو مشاركته أو إيداعه أو معاملته أو غير ذلك أو مجاورته ويجب على المشاور أن لا يخفي حاله بل يذكر المساوئ التي فيه بنية النصيحة . ومنها إذا رأى متفقها يتردد إلى مبتدع أو فاسق يأخذ عنه العلم وخاف أن يتضرر المتفقه بذلك فعليه نصيحته ببيان حاله بشرط أن يقصد النصيحة وهذا مما يغلط فيه وقد يحمل المتكلم بذلك الحسد ويلبس الشيطان عليه ذلك ويخيل إليه أنه نصيحة فليتفطن لذلك . ومنها أن يكون له ولاية لا يقوم بها على وجهها إما بأن لا يكون صالحا لها وإما بأن يكون فاسقا أو مغفلا ونحو ذلك فيجب ذكر ذلك لمن له عليه ولاية عامة ليزيله ويولي من يصلح أو يعلم ذلك منه ليعامله بمقتضى حاله ولا يغتر به وأن يسعى في أن يحثه على الاستقامة أو يستبدل به
الخامس أن يكون مجاهرا بفسقه أو بدعته كالمجاهر بشرب الخمر ومصادرة الناس وأخذ المكس وجباية الأموال ظلما وتولي الأمور الباطلة فيجوز ذكره بما يجاهر به ويحرم ذكره بغيره من العيوب إلا أن يكون لجوازه سبب آخر مما ذكرناه
السادس التعريف فإذا كان الإنسان معروفا بلقب كالأعمش والأعرج والأصم والأعمى والأحول وغيرهم جاز تعريفهم بذلك ويحرم إطلاقه على جهة التنقص ولو أمكن تعريفه بغير ذلك كان أولى
فهذه ستة أسباب ذكرها العلماء وأكثرها مجمع عليه . ودلائلها من الأحاديث الصحيحة المشهورة فمن ذلك :(1/1940)
[Backbiting is permissible only for valid reasons approved by Shari`ah. These reasons are as follows:]
1. It is permissible for an oppressed person to speak before the judge or someone in a similar position of authority to help him or her establish his or her rights by telling him `so-and-so wronged me and has done such and such to me' etc.
2. It is permissible to seek somebody's assistance in forbidding evil and helping someone change his or her immoral conduct. One can say to the person who can offer such assistance, `so-and-so does such and such evil deeds. Can you exhort him?' etc. This is permissible as long as one intends to forbid evil. If, however, one intends something else apart from this, then this act becomes unlawful.
3. One who seeks legal verdict on a certain matter may point out the defaults of another person or relate something else. One in this case can say to the Mufti (religious scholar who issues verdicts): "My father or brother (for example) treated me unjustly. Can I get my right established?'' etc. This is permissible to say only if need be, but it is better to say `What do you think of someone who did such and such?' This does not mean, however, that naming the person in question is not permissible, Hadith No. 1535 makes this point clear.
4. One who criticizes those who openly commit acts of disobedience, such as drinking wine, gambling, engaging in immoral habits, fornication, hypocrisy, and making mischief.
5. It is permissible to call into question the narrators of Hadith, and witnesses in the court when the need arises. It is also permissible to mention the bad qualities of somebody for marriage purposes in case an advice is sought. Also, if one has noticed that a "seeker of knowledge'' frequently goes to the gatherings of an innovator in religion and one fears that this "seeker of knowledge'' may be affected by this so-called scholar, then he must in this case give counsel to the "seeker of knowledge'' by telling him about the "innovator,'' etc.
6. It is permissible to use names such as "Al-a`mash'' which means `the blear-eyed' to talk about people who are known by such names for the sake of identification and not for disparaging people and underestimating them. To identify them without resorting to such names is however better.(1/1940)
1531 - عن عائشة رضي الله عنها أن رجلا استأذن على النبي صلى الله عليه و سلم فقال : [ ائذنوا له بئس أخو العشيرة ] متفق عليه . احتج به البخاري في جواز غيبة أهل الفساد وأهل الريب
1531. `Aishah (May Allah be pleased with her) said: A man sought permission for audience with the Prophet (PBUH). He said, "Give him permission but he is a bad member of his tribe.''
[Al-Bukhari and Muslim].
Commentary: Imam Al-Bukhari has obviously justified the backbiting of wicked people to save people from being deceived from their appearance. If people are not informed of the real conduct of such persons, their religious as well as worldly life will be exposed to a grave danger. For this reason, the backbiting of wicked persons for the purpose of warning others is permissible.(1/1941)
1532 - وعنها رضي الله عنها قالت قال رسول الله صلى الله عليه و سلم : [ ما أظن فلانا وفلانا يعرفان من ديننا شيئا ] رواه البخاري . قال قال الليث بن سعد أحد رواة هذا الحديث : هذان الرجلان كانا من المنافقين
1532. `Aishah (May Allah be pleased with her) said: The Messenger of Allah (PBUH) said, "I do not think that so-and-so understands anything of our Faith.''
[Al-Bukhari]
Al-Bukhari said: Al-Laith bin Sa`d, who is one of the narrators of this Hadith, said: The two men mentioned by the Prophet (PBUH) in this Hadith were hypocrites (i.e., they revealed Faith and concealed disbelief).
Commentary: Hypocrites are also people of mischievous and doubtful conduct. It is, therefore, not only permissible but necessary to make people aware of their real position so that people become cautious about them and their religious and worldly life may remain safe from their machinations.(1/1942)
1533 - وعن فاطمة بنت قيس رضي الله عنها قالت : أتيت النبي صلى الله عليه و سلم فقلت : إن أبا الجهم ومعاوية خطباني فقال رسول الله صلى الله عليه و سلم : [ أما معاوية فصعلوك لا مال له وأما أبو الجهم فلا يضع العصا عن عاتقه ] متفق عليه
وفي رواية لمسلم : [ وأما أبو الجهم فضراب للنساء ] وهو تفسير لرواية : [ لا يضع العصا عن عاتقه ] وقيل معناه : كثير الأسفار
1533. Fatimah bint Qais (May Allah be pleased with her) said: I came to the Prophet (PBUH) and said to him: "Muawiyah and Abul-Jahm sent me a proposal of marriage.'' The Messenger of Allah (PBUH) said, "Muawiyah is destitute and he has no property, and Abul-Jahm is very hard on women.''
[Bukhari and Muslim].
Commentary: We learn from this Hadith that it is permissible to mention the true facts, virtues and vices without equivocation, about the parties who intend to enter into wedlock provided one does it for their welfare.(1/1943)
1534 - وعن زيد بن أرقم رضي الله عنه قال : خرجنا مع رسول الله صلى الله عليه و سلم في سفر أصاب الناس فيه شدة فقال عبد الله بن أبي : لا تنفقوا على من عند رسول الله حتى ينفضوا وقال : لئن رجعنا إلى المدينة ليخرجن الأعز منها الأذل فأتيت رسول الله صلى الله عليه و سلم فأخبرته بذلك فأرسل إلى عبد الله بن أبي فاجتهد يمينه ما فعل فقالوا : كذب زيد رسول الله صلى الله عليه و سلم فوقع في نفسي مما قالوه شدة حتى أنزل الله تعالى تصديقي { إذا جاءك المنافقون } ( المنافقين 1 ) ثم دعاهم النبي صلى الله عليه و سلم ليستغفر لهم فلووا رؤوسهم ] متفق عليه
1534. Zaid bin Al-Arqam (May Allah be pleased with him) said: We set out on a journey along with the Messenger of Allah (PBUH) and we faced many hardships. `Abdullah bin Ubaiy (the chief of the hypocrites at Al-Madinah) said to his friends: "Do not spend on those who are with the Messenger of Allah (PBUH) until they desert him.'' He also said: "If we return to Al-Madinah, the more honourable (meaning himself, i.e., Abdullah bin Ubaiy) will drive out therefrom the meaner (meaning Messenger of Allah (PBUH)).'' I went to the Messenger of Allah (PBUH) and informed him about that and he sent someone to `Abdullah bin Ubaiy. He asked him whether he had said that or not. Abdullah took an oath that he had not done anything of that sort and said that it was Zaid who carried a false tale to the Messenger of Allah (PBUH). Zaid said: I was so much perturbed because of this until this Verse was revealed verifying my statement:
"When the hypocrites come to you (O Muhammad (PBUH)), they say: `We bear witness that you are indeed the Messenger of Allah.' Allah knows that you are indeed His Messenger, and Allah bears witness that the hypocrites are liars indeed.'' (63:1) Then the Messenger of Allah (PBUH) called the hypocrites in order to seek forgiveness for them from Allah, but they turned away their heads.
[Al-Bukhari and Muslim].
Commentary: `Abdullah bin Ubaiy was the chief of the hypocrites at Al-Madinah. In the journey mentioned in this Hadith, which was undertaken in connection with the war with Banu Al-Mustaliq, he had used improper words against the Prophet (PBUH) and Muslims, which were overheard by Zaid bin Al-Arqam (May Allah be pleased with him). The latter informed the Prophet (PBUH) about this occurrence. This incident goes to prove that exposing the designs and conspiracies of hypocrites does not form backbiting. In fact, it is essential to keep people informed about them in the interest of Islam and Muslims.(1/1944)
1535 - وعن عائشة رضي الله عنها قالت قالت هند امرأة أبي سفيان للنبي صلى الله عليه و سلم : إن أبا سفيان رجل شحيح وليس يعطيني ما يكفيني وولدي إلا ما أخذت منه وهو لا يعلم قال : [ خذي ما يكفيك وولدك بالمعروف ] متفق عليه
1535. `Aishah (May Allah be pleased with her) said: Hind, the wife of Abu Sufyan, said to the Prophet (PBUH): Abu Sufyan is a niggardly man and does not give me and my children adequate provisions for maintenance unless I take something from his possession without his knowledge. The Prophet (PBUH) said to her, "Take from his possessions on a reasonable basis that much which may suffice for you and your children.''
[Al-Bukhari and Muslim].
Commentary: Hind was the mother of Mu`awiyah (May Allah be pleased with him). Along with her husband, Abu Sufyan, she embraced Islam in the year of conquest of Makkah.
We learn from this Hadith that:
1. In order to know religious injunctions, husband and wife can mention each other's shortcomings before a Mufti (a religious scholar who is in a position to issue verdicts on religious matters).
2. If a husband does not give his wife enough money to cover the domestic expenses, then it is permissible for his wife to take some of his money without his permission, provided the amount thus taken is for essential expenses not for superfluous matters.(1/1945)
257 - باب تحريم النميمة وهي نقل الكلام بين الناس على جهة الإفساد
Chapter 257
Prohibition of Calumny(1/1946)
قال الله تعالى ( ن 11 ) : { هماز مشاء بنميم }
وقال تعالى ( ق 18 ) : { ما يلفظ من قول إلا لديه رقيب عتيد }
Allah, the Exalted, says:
"A slanderer, going about with calumnies.'' (68:11)
"Not a word does he (or she) utter, but there is a watcher by him ready (to record it).'' (50:18)(1/1947)
1536 - وعن حذيفة رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ لا يدخل الجنة نمام ] متفق عليه
1536. Hudhaifah (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "The person who goes about with calumnies will never enter Jannah.''
[Al-Bukhari and Muslim].
Commentary: A person who thinks that talebearing is lawful, and practices it to create conflict and quarrel among people despite the fact that he knows it is unanimously forbidden, will never go to Jannah. A person who considers it unlawful but does it out of sheer human weakness, will in the first instance go to Hell, if Allah does not pardon him for it. He will then be shifted to Jannah after suffering punishment for it.(1/1948)
1537 - وعن ابن عباس رضي الله عنه أن رسول الله صلى الله عليه و سلم مر بقبرين فقال : [ إنهما يعذبان وما يعذبان في كبير بلى إنه كبير أما أحدهما فكان يمشي بالنميمة وأما الآخر فكان لا يستتر من بوله ] متفق عليه . وهذا لفظ إحدى روايات البخاري
قال العلماء : معنى [ وما يعذبان في كبير ] : أي كبير في زعمهما وقيل : كبير تركه عليهما
1537. Ibn `Abbas (May Allah be pleased with them) said: The Messenger of Allah (PBUH) passed by two graves and said, "Both of them (the persons in these graves) are being tortured, and they are not being tortured for a cardinal sin. But indeed they are great sins. One of them used not to save himself from being soiled with his urine, and the other one used to go about with calumnies (among the people to rouse hostilities, e.g., one goes to a person and tells him that so-and-so says about him such and such evil things).''
[Al-Bukhari and Muslim].
Commentary:
1. "La yastatiru min baulihi'' has another meaning, namely: "he does not pass urine in privacy but does it shamelessly in the presence of other people.'' Obviously shamelessness is also a sin. Talebearing, carelessness in saving oneself from splash of urine drops, and lack of observance of privacy are sins which are liable to punishment.
2. The Hadith also proves punishment in the grave.(1/1949)
1538 - وعن ابن مسعود رضي الله عنه أن النبي صلى الله عليه و سلم قال : [ ألا أنبئكم ما العضه ؟ هي النميمة : القالة بين الناس ] رواه مسلم
[ العضه ] بفتح العين المهملة وإسكان الضاد المعجمة وبالهاء على وزن الوجه . وروي العضه بكسر العين وفتح الضاد المعجمة على وزن العدة وهي : الكذب والبهتان . وعلى الرواية الأولى : العضه مصدر يقال : عضهه عضها : أي رماه بالعضه
1538. Ibn Mas`ud (May Allah be pleased with him) said: The Prophet (PBUH) said, "Shall I tell you what `Al-`Adhu' (falsehood and slandering) is? It is calumny which is committed among the people.''
[Muslim].
Commentary: We learn from this Hadith that calumny, lying, falsehood and slandering are major sins because they cause conflict and dissension in society. A Muslim must keep himself free from such evils.(1/1950)
258 - باب النهي عن نقل الحديث وكلام الناس إلى ولاة الأمور إذا لم تدع حاجة إليه كخوف مفسدة ونحوها
Chapter 258
Prohibition of Carrying tales of the Officers(1/1951)
قال الله تعالى ( المائدة 2 ) : { ولا تعاونوا على الإثم والعدوان }
وفي الباب الأحاديث السابقة في الباب قبله
Allah, the Exalted, says:
"... Do not help one another in sin and transgression.'' (5:2)(1/1952)
1539 - وعن ابن مسعود رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ لا يبلغني أحد من أصحابي عن أحد شيئا فإني أحب أن أخرج إليكم وأنا سليم الصدر ] رواه أبو داود والترمذي
1539. Ibn Mas`ud (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "None of my Companions should convey to me anything regarding another because I desire to meet everyone of you with a clean heart.''
[Abu Dawud and At-Tirmidhi].
Commentary: `Should not convey to me anything' here signifies anything undesirable or which is harmful for the person concerned. Thus, this Hadith stresses that defects of people should not be unnecessarily reported to those who are at the helm of affairs, as is evident from the caption given to this chapter by Imam An-Nawawi.(1/1953)
259 - باب ذم ذي الوجهين
Chapter 259
Condemnation of Double-faced People(1/1954)
قال الله تعالى ( النساء 108 ) : { يستخفون من الناس ولا يستخفون من الله وهو معهم إذ يبيتون ما لا يرضى من القول وكان الله بما يعملون محيطا } الآيتين
Allah, the Exalted, says:
"They may hide (their crimes) from men, but they cannot hide (them) from Allah; for He is with them (by His Knowledge), when they plot by night in words that He does not approve. And Allah ever encompasses what they do.'' (4:108)(1/1955)
1540 - وعن أبي هريرة رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ تجدون الناس معادن خيارهم في الجاهلية خيارهم في الإسلام إذا فقهوا وتجدون خيار الناس في هذا الشأن أشدهم له كراهية وتجدون شر الناس ذا الوجهين الذي يأتي هؤلاء بوجه وهؤلاء بوجه ] متفق عليه
1540. Abu Hurairah (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "People are like ores. Those who were excellent in the Days of Ignorance are excellent in Islam provided they acquire the knowledge and understanding of the religion. You will find the best people in it (Islam) those who had a deep hatred (for leadership). You will find the worst among the people a double-faced person who appears to some people with one face and to others with another face.''
[Al-Bukhari and Muslim].
Commentary:
1. "Like ores'' here signifies origin or source which will be a means of honour for them. That is, the tribes which were distinguished for nobility in the pre-Islamic period will also be distinguished after embracing Islam. There will be no reduction in their prestige and honour provided they attain true understanding of religion and adhere to its teachings.
2. Such people who do not have any desire for office and position are most suitable for holding the reins of government. They serve the interest of public better because, being aware to their responsibilities, they honestly endeavour to fulfill the trust reposed in them. They keep the boundaries marked by Allah and prefer the interests of the nation and their own country.
3. A "double-faced person'' is one who makes a group believe that he is their supporter and well-wisher, but when he goes to the opposite group, he tries to make them believe that he is entirely with them. The best among people is one who goes to every group and earnestly tries to reform it.
.(1/1956)
1541 - وعن محمد بن زيد أن ناسا قالوا لجده عبد الله بن عمر رضي الله عنهما : إنا ندخل على سلاطيننا فنقول لهم بخلاف ما نتكلم إذا خرجنا من عندهم قال : كنا نعد هذا نفاقا على عهد رسول الله صلى الله عليه و سلم . رواه البخاري
1541. Muhammad bin Zaid reported: Some people said to my grandfather, 'Abdullah bin 'Umar (May Allah be pleased with them): We visit our rulers and tell them things contrary to what we say when we leave them. `Abdullah bin `Umar (May Allah be pleased with them) replied: "In the days of the Messenger of Allah (PBUH), we counted this act as an act of hypocrisy.''
[Al-Bukhari].
Commentary: This Hadith points out that to praise the rulers in their presence and to condemn them in their absence amounts to practical hypocrisy because what one has in his heart does not find expression in his speech, and what one expresses in his words does not agree with what one has in his heart. The conduct of a true Muslim should be that if a ruler is noble, just and pious, he should admire him even in his presence (when there arises a need for it, and not for the sake of flattering him) and he should also praise him in his absence. If the ruler is bad, he should warn him of the evil consequences of his bad conduct to his face, and the same attitude should be maintained when he is not present because this is the well-meaning attitude which has been ordained to every Muslim. Against this, the attitude of the first kind is a mark of hypocrisy which has been strongly condemned in the preceding Hadith(1/1957)
260 - باب تحريم الكذب
Chapter 260
Condemnation and Prohibition of Falsehood(1/1958)
قال الله تعالى ( الإسراء 36 ) : { ولا تقف ما ليس لك به علم }
وقال تعالى ( ق 18 ) : { ما يلفظ من قول إلا لديه رقيب عتيد }
Allah, the Exalted, says:
"And follow not (O man, i.e., say not or do not or witness not) that of which you have no knowledge.'' (17:36)
"Not a word does he (or she) utter, but there is a watcher by him ready (to record it).'' (50:18)(1/1959)
1542 - وعن ابن مسعود رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ إن الصدق يهدي إلى البر وإن البر يهدي إلى الجنة وإن الرجل ليصدق حتى يكتب عند الله صديقا وإن الكذب يهدي إلى الفجور وإن الفجور يهدي إلى النار وإن الرجل ليكذب حتى يكتب عند الله كذابا ] متفق عليه
1542. Ibn Mas`ud (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "Truth leads to piety and piety leads to Jannah. A man persists in speaking the truth till he is recorded with Allah as a truthful man. Falsehood leads to transgression and transgression leads to the Hell-fire. A man continues to speak falsehood till he is recorded with Allah as a great liar.''
[Al-Bukhari and Muslim].
Commentary:
1. Whatever attitude one adopts becomes his special trait and then he becomes known by it. Therefore, one should always adopt virtues and good conduct so that he may attain a high esteem with Allah and be also remembered well by people.
2. Truth is the way to salvation while falsehood is the way to destruction.(1/1960)
1543 - وعن عبد الله بن عمرو بن العاص رضي الله عنهما أن النبي صلى الله عليه و سلم قال : [ أربع من كن فيه كان منافقا خالصا ومن كانت فيه خصلة منهن كانت فيه خصلة من نفاق حتى يدعها : إذا اؤتمن خان وإذا حدث كذب وإذا عاهد غدر وإذا خاصم فجر ] متفق عليه . وقد سبق بيانه ( انظر الحديث رقم 688 ) مع حديث أبي هريرة ( انظر الحديث رقم 687 ) بنحوه في باب الوفاء بالعهد
1543. `Abdullah bin `Amr bin Al-`As (May Allah be pleased with them) said: The Prophet (PBUH) said, "Whosoever possesses these four characteristics, is a sheer hypocrite; and anyone who possesses one of them, possesses a characteristic of hypocrisy till he gives it up. (These are:) When he talks, he tells a lie; when he makes a covenant, he acts treacherously; and when he quarrels, he utters foul language.''
[Al-Bukhari and Muslim].
Commentary: Nowadays we do not find hypocrisy of Belief among Muslims generally, but practical hypocrisy is very common. The reason is that their majority has most of the signs of hypocrisy which this Hadith makes clear. See Hadith No. 690.(1/1961)
1544 - وعن ابن عباس رضي الله عنهما عن النبي صلى الله عليه و سلم قال : [ من تحلم لحلم لم يره كلف أن يعقد بين شعيرتين ولن يفعل ومن استمع إلى حديث قوم وهم له كارهون صب في أذنيه الآنك يوم القيامة ومن صور صورة عذب وكلف أن ينفخ فيها الروح وليس بنافخ ] رواه البخاري
[ تحلم ] : أي قال إنه حلم في نومه ورأى كذا وكذا وهو كاذب
و [ الآنك ] بالمد وضم النون وتخفيف الكاف وهو : الرصاص المذاب
1544. Ibn `Abbas (May Allah be pleased with them) said: The Prophet (PBUH) said, "He who narrates a dream which he has not seen will be put to trouble to join into a knot two barley seeds which he will not be able to do; and he who seeks to listen to the talk of a people (secretly) will have molten lead poured into his ears on the Day of Resurrection; and he who makes a picture (of people or other creatures with a soul, such as animals and insects) will be (severely punished), and he will be asked to infuse spirit therein, which he will not be able to do.''
[Al-Bukhari].
Commentary:
1. "Hulm'' means a bad dream but here it has been used in the sense of a dream, irrespective of its being good or bad. This Hadith has a severe warning for inventing a dream. Such persons are in the habit of inventing dreams who have either a lust for fame or want to impress people with their piety.
2. Listening to the talk of others secretly is also condemned.
3. The making of paintings of people or other creatures with a soul entails severe punishment.(1/1962)
1545 - وعن ابن عمر رضي الله عنهما قال قال النبي صلى الله عليه و سلم : [ أفرى الفرى أن يري الرجل عيناه ما لم تريا ] رواه البخاري
معناه : يقول رأيت فيما لم يره
1545. Ibn `Umar (May Allah be pleased with them) reported: The Prophet (PBUH) as saying: "The worst of lies is to pretend to have seen something which he has not seen.''
[Al-Bukhari].
Commentary: This Hadith strongly condemns falsehood, whether it relates to a dream or to the real world. It is a great sin in both cases.(1/1963)
1546 - وعن سمرة بن جندب رضي الله عنه قال : كان رسول الله صلى الله عليه و سلم مما يكثر أن يقول لأصحابه : [ هل رأى أحد منكم رؤيا ؟ ] فيقص عليه من شاء الله أن يقص وإنه
قال لنا ذات غداة : [ إنه أتاني الليلة آتيان وإنهما قالا لي : انطلق وإني انطلقت معهما وإنا أتينا على رجل مضطجع وإذا آخر قائم عليه بصخرة وإذا هو يهوي بالصخرة لرأسه فيثلغ رأسه فيتدهده الحجر ها هنا فيتبع الحجر فيأخذه فلا يرجع إليه حتى يصح رأسه كما كان ثم يعود عليه فيفعل به مثل ما فعل المرة الأولى ] قال : [ قلت لهما : سبحان الله ما هذان ؟ قالا لي : انطلق انطلق فانطلقنا فأتينا على رجل مستلق لقفاه وإذا آخر قائم عليه بكلوب من حديد وإذا هو يأتي أحد شقي وجهه فيشرشر شدقه إلى قفاه ومنخره إلى قفاه وعينه إلى قفاه ثم يتحول إلى الجانب الآخر فيفعل به مثل ما فعل بالجانب الأول فما يفرغ من ذلك الجانب حتى يصح ذلك الجانب كما كان ثم يعود عليه فيفعل مثل ما فعل في المرة الأولى ] قال : [ قلت : سبحان الله ما هذان ؟ قال : قالا لي : انطلق انطلق فانطلقنا فأتينا على مثل التنور ] فأحسب أنه قال : [ فإذا فيه لغط وأصوات فاطلعنا فيه فإذا فيه رجال ونساء عراة وإذا هم يأتيهم لهب من أسفل منهم فإذا أتاهم ذلك اللهب ضوضووا . قلت : ما هؤلاء ؟ قالا لي : انطلق انطلق فانطلقنا فأتينا على نهر ( حسبت أنه كان يقول أحمر مثل الدم ) وإذا في النهر رجل سابح يسبح وإذا على شط النهر رجل قد جمع عنده حجارة كثيرة وإذا ذلك السابح يسبح ما يسبح ثم يأتي ذلك الذي قد جمع عنده الحجارة فيفغر له فاه فيلقمه حجرا فينطلق فيسبح ثم يرجع إليه كلما رجع إليه فغر له فاه فألقمه حجرا قلت لهما : ما هذان ؟ قالا لي : انطلق انطلق فانطلقنا فأتينا على رجل كريه المرآة أو كأكره ما أنت راء رجلا مرأى فإذا هو عنده نار يحشها ويسعى حولها . قلت لهما : ما هذا ؟ قالا لي : انطلق انطلق فانطلقنا فأتينا على روضة معتمة فيها من كل نور الربيع وإذا بين ظهري الروضة رجل طويل لا أكاد أرى رأسه طولا في السماء وإذا حول الرجل من أكثر ولدان رأيتهم قط قلت : ما هذا وما هؤلاء ؟ قالا لي : انطلق انطلق
فانطلقنا فأتينا إلى دوحة عظيمة لم أر دوحة قط أعظم منها ولا أحسن قالا لي : ارق فيها . فارتقينا فيها إلى مدينة مبنية بلبن ذهب ولبن فضة فأتينا باب المدينة فاستفتحنا ففتح لنا فدخلناها فتلقانا رجال شطر من خلقهم كأحسن ما أنت راء وشطر منهم كأقبح ما أنت راء قالا لهم : اذهبوا فقعوا في ذلك النهر وإذا هو نهر معترض يجري كأن ماءه المحض في البياض فذهبوا فوقعوا فيه ثم رجعوا إلينا قد ذهب ذلك السوء عنهم فصاروا في أحسن صورة ] قال : قالا لي : [ هذه جنة عدن وهذاك منزلك فسما بصري صعدا فإذا قصر مثل الربابة البيضاء . قالا لي : هذاك منزلك قلت لهما : بارك الله فيكما فذراني أدخله قالا : أما الآن فلا وأنت داخله قلت لهما : فإني رأيت منذ الليلة عجبا فما هذا الذي رأيت ؟ قالا لي : أما إنا سنخبرك : أما الرجل الأول الذي أتيت عليه يثلغ رأسه بالحجر فإنه الرجل يأخذ القرآن فيرفضه وينام عن الصلاة المكتوبة . وأما الرجل أتيت عليه يشرشر شدقه إلى قفاه ومنخره إلى قفاه وعينه إلى قفاه فإنه الرجل يغدو من بيته فيكذب الكذبة تبلغ الآفاق . وأما الرجال والنساء العراة الذين هم في مثل بناء التنور فإنهم الزناة والزواني . وأما الرجل الذي أتيت عليه يسبح في النهر ويلقم الحجارة فإنه آكل الربا . وأما الرجل الكريه المرآة الذي عند النار يحشها ويسعى حولها فإن مالك خازن جهنم . وأما الرجل الطويل الذي في الروضة فإنه إبراهيم . وأما الولدان الذين حوله فكل مولود مات على الفطرة ] وفي رواية البرقاني : [ ولد على الفطرة ] فقال بعض المسلمين : يا رسول الله وأولاد المشركين ؟ فقال رسول الله صلى الله عليه و سلم : [ وأولاد المشركين . وأما القوم الذين كانوا شطر منهم حسن وشطر منه قبيح فإنهم قوم خلطوا عملا صالحا وآخر سيئا تجاوز الله عنهم ] رواه البخاري
وفي رواية له : [ رأيت الليلة رجلين أتياني فأخرجاني إلى أرض مقدسة ] ثم ذكره وقال : [ فانطلقنا إلى نقب مثل التنور أعلاه ضيق وأسفله واسع يتوقد تحته نار فإذا ارتفعت ارتفعوا حتى كادوا أن يخرجوا وإذا خمدت رجعوا فيها وفيها رجال ونساء عراة ] وفيها : [ حتى أتينا على نهر من دم ] ولم يشك [ فيه رجل قائم على وسط النهر وعلى شط النهر رجل وبين يديه حجارة فأقبل الرجل الذي في النهر فإذا أراد أن يخرج رمى الرجل بحجر في فيه فرده حيث كان فجعل كلما جاء ليخرج جعل يرمي في فيه بحجر فيرجع كما كان ] وفيها : [ فصعدا بي الشجرة فأدخلاني دارا لم أر قط أحسن منها فيها رجال شيوخ وشباب ] وفيها : [ الذي رأيته يشق شدقه فكذاب يحدث بالكذبة فتحمل عنه حتى تبلغ الآفاق فيصنع به ما رأيت إلى يوم القيامة ] وفيها : [ الذي رأيته يشدخ رأسه فرجل علمه الله القرآن فنام عنه بالليل ولم يعمل فيه بالنهار فيفعل به إلى يوم القيامة والدار الأولى التي دخلت دار عامة المؤمنين . وأما هذه الدار فدار الشهداء وأنا جبريل وهذا ميكائيل فارفع رأسك فرفعت رأسي فإذا فوقي مثل السحاب قالا : ذاك منزلك . قلت : دعاني أدخل منزلي . قالا : إنه بقي لك عمر لم تستكمله فلو استكملته أتيت منزلك ] رواه البخاري
قوله [ يثلغ رأسه ] هو بالثاء المثلثة والغين المعجمة : أي يشدخه ويشقه
قوله [ يتدهده ] أي يتدحرج
و [ الكلوب ] بفتح الكاف وضم اللام المشددة وهو معروف
قوله [ فيشرشر ] : أي يقطع
قوله [ ضوضووا ] وهو بضاضين معجمتين : أي صاحوا
قوله [ فيفغر ] هو بالفاء والغين المعجمة : أي يفتح
قوله [ المرآة ] بفتح الميم : أي المنظر
قوله [ يحشها ] وهو بفتح الياء وضم الحاء المهملة والشين المعجمة : أي يوقدها
قوله [ روضة معتمة ] هو بضم الميم وإسكان العين وفتح التاء وتشديد الميم : أي وافية النبات طويلته
قوله [ دوحة ] وهي بفتح الدال وإسكان الواو والحاء المهملة وهي : الشجرة الكبيرة
قوله [ المحض ] هو بفتح الميم وإسكان الحاء المهملة والضاد وهو : اللبن
قوله [ فسما بصري ] : أي ارتفع
و [ صعدا ] بضم الصاد والعين : أي مرتفعا
و [ الربابة ] بفتح الراء والياء الموحدة مكررة وهي : السحابة(1/1964)
1546. Sumurah bin Jundub (May Allah be pleased with him) said: The Messenger of Allah (PBUH) very often used to ask his Companions, "Do any one of you has seen a dream?'' So dreams would be narrated to him by those whom Allah willed to relate. One day he (PBUH) said, "Last night I had a vision in which two men (angels) came to me and woke me up and said to me, `Proceed!' I set out with them and we came across a man lying down, and behold, another man was standing over his head, holding a big rock. Behold, he was throwing the rock at the man's head, smashing it. When he struck him, the stone rolled away and he went after it to get it, and no sooner had he returned to this man, his head was healed and restored to its former condition. The thrower (of the rock) then did the same as he had done before. I said to my two companions, `Subhan-Allah! Who are these?' They said: `Proceed, proceed.' So we proceeded and came to a man lying in a prone position and another man standing over his head with an iron hook, and behold, he would put the hook in one side of the man's mouth and tear off that side of his face to the back (of the neck), and similarly tear his nose from front to back, and his eyes from front to back. Then he turned to the other side of the man's face and did just as he has done with the first side. He had hardly completed that (second) side when the first returned to its normal state. I said to my two companions, `Subhan-Allah! Who are these?' They said, `Proceed, proceed.' So we proceeded and came across something like a Tannur (a kind of baking oven, a pit usually clay-lined for baking bread).'' I (the narrator) think the Prophet (PBUH) said, "In that oven there was much noise and voices.'' The Prophet (PBUH) added, "We looked into it and found naked men and women, and behold, a flame of fire was reaching to them from underneath, and when it reached them they cried loudly. I asked, `Who are these?' They said to me, `Proceed, proceed.' And so we proceeded and came across a river.'' I (the narrator) think he said, "-- red like blood.'' The Prophet (PBUH) added, "And behold, in the river there was a man swimming, and on the bank there was a man who had collected many stones. Behold, while the other man was swimming, he went near him. The former opened his mouth and the latter (on the bank) threw a stone into his mouth whereupon he went swimming again. Then again he (the former) returned to him (the latter), and every time the former returned, he opened his mouth, and the latter threw a stone into his mouth, (and so on) the performance was repeated. I asked my two companions, `Who are these?' They replied, `Proceed, proceed.' And we proceeded till we came to a man with a repulsive appearance, the most repulsive appearance you ever saw a man having! Beside him there was a fire, and he was kindling it and running around it. I asked my two companions, `Who is this (man).' They said to me, `Proceed, proceed!' So we proceeded till we reached a garden of deep green dense vegetation, having all sorts of spring colours. In the midst of the garden there was a very tall man, and I could hardly see his head because of his great height, and around him there were children in such a large number as I have never seen! I said to my two companions, `Who is this?' They replied, `Proceed, proceed.' So we proceeded till we came to a majestic, huge garden, greater and better than any garden I have ever seen! My two companions said to me, `Ascend up' and I ascended up.'' The Prophet (PBUH) added, "So we ascended till we reached a city built of gold and silver bricks, and we went to its gate and asked (the gatekeeper) to open the gate, and it was opened; and we entered the city and found in it men with one side of their bodies as handsome as the most handsome person you have ever seen, and the other side as ugly as the ugliest person you have ever seen! My two companions ordered those men to throw themselves into the river. Behold, there was a river flowing across (the city), and its water was like milk in whiteness. Those men went and threw themselves in it and then returned to us after the ugliness (of their bodies) had disappeared, and they came in the best shape.'' The Prophet (PBUH) further added, "My two companions said to me: `This place is the `Adn Jannah, and that is your place.' I raised up my sight, and behold, there I saw a palace like a white cloud! My two companions said to me, `That palace is your place,' I said to them, `May Allah bless you both! Let me enter it.' They replied, `As for now, you will not enter it, but you shall enter it (one day).' I said to them, `I have seen many wonders tonight. What does all that mean which I have seen?' They replied, `We will inform you: As for the first man you came upon, whose head was being smashed with the rock, he is the symbol of the one who studies the Qur'an and then neither recites it nor acts on its orders, and sleeps, neglecting the enjoined prayers. As for the man you came upon, whose sides of mouth, nostrils and eyes were torn off from front to back, he is the symbol of the man who goes out of his house in the morning and tells lies that are spread all over the world. And those naked men and women whom you saw in a construction resembling an oven, they are the adulterers and the adulteresses. And the man who was given a stone to swallow is the eater of Ar-Riba (usury), and the bad-looking man whom you saw near the fire, kindling it and going around it, is Malik, the gatekeeper of Hell, and the tall man you saw in the garden is (Prophet) Abraham, and the children around him are those who died upon Al-Fitrah (the Islamic Faith of Monotheism).''' The narrator added: Some Muslims asked the Prophet (PBUH) , "O Messenger of Allah! What about the children of Al-Mushrikun (i.e., polytheists, pagans, idolaters, and disbelievers in the Oneness of Allah and in His Messenger Muhammad (PBUH))?'' The Prophet (PBUH) replied, "And also the children of Al-Mushrikun.'' The Prophet (PBUH) added: "My two companions added, `The men you saw half handsome and half ugly were these people who had mixed an act that was good with another that was bad, but Allah forgave them'.'' Another narration of Al-Bukhari is: The Messenger of Allah (PBUH) said, "One night two men came to me and took me to a blessed land.'' (The Messenger of Allah (PBUH) told of the same incident as above) and said, "After a while of walking we came upon a pit like an oven, narrow at the top and wide at the bottom with fire raging in it. When the flames rose up (the people in it) also rose up till they were about to come out; and when the fire subsided they, too, would go down with it. In it were naked men and women.'' (The remainder of the Hadith is the same as the above Hadith except that at the end of it, the Messenger of Allah said: "We came upon a river of blood in the middle of which there was a man standing, and at the bank of the river there was a man with plenty of stones before him...'' In this narration we also find: "They made me climb the tree and they made me enter an abode so beautiful the like of which I have never seen before. There (I saw) old men and youth.'' In this narration we also find: "`The first house you entered was the abode of the believers in general, and the other house was the abode of the martyrs. I am Jibril (Gabriel), and this is Mika'il. Raise your head.' I looked up and saw something like clouds. They said to me, `That is your abode.' I said, `Shall I enter it?' They said, `You have not completed your term of life yet. When you do, you will certainly enter it.''' [Al-Bukhari] Commentary: This Hadith has the following points: 1. Manifestation through dream of punishment of various evils, i.e., forgetting the Qur'an after having memorized it, not practising the teachings of the Qur'an, violating the precepts of the Qur'an after attaining their knowledge, slackness in offering obligatory Salat, lying, immoral acts, usury, etc. Strict warnings have been issued against all these evils, and the punishment to which they are liable have been mentioned in this Hadith. May Allah save us from them. 2. This Hadith also mentions the unique status of Prophet (PBUH) and the distinguished place of martyrs. 3. We also learn from this Hadith that Allah has made Hell for punishment and Jannah for reward. Muhammad (PBUH), the Last Prophet of Allah, was made to witness many scenes which demonstrated the retribution and reward of deeds done by people in their earthly life.(1/1964)
261 - باب بيان ما يجوز من الكذب
Chapter 261
Falsehood that is Permissible(1/1965)
أعلم أن الكذب وإن كان أصله محرما فيجوز في بعض الأحوال بشروط قد أوضحتها في كتاب : الأذكار ( انظر باب النهي عن الكذب وبيان أقسامه من الأذكار ) ومختصر ذلك أن الكلام وسيلة إلى المقاصد . فكل مقصود محمود يمكن تحصيله بغير الكذب يحرم الكذب فيه وإن لم يمكن تحصيله إلا بالكذب جاز الكذب . ثم إن كان تحصيل ذلك المقصود مباحا كان الكذب مباحا وإن كان واجبا كان الكذب واجبا فإذا اختفى مسلم من ظالم يريد قتله أو أخذ ماله وأخفى ماله وسئل إنسان عنه وجب الكذب بإخفائه وكذا لو كان عنده وديعة وأراد ظالم أخذها وجب الكذب بإخفائها والأحوط في هذا كله أن يوري
ومعنى التورية : أن يقصد بعبارته مقصودا صحيحا ليس هو
كاذبا بالنسبة إليه وإن كان كاذبا في ظاهر اللفظ وبالنسبة إلى ما يفهمه المخاطب ولو ترك التورية وأطلق عبارة الكذب فليس بحرام في هذا الحال . واستدل العلماء بجواز الكذب في هذا الحال بحديث أم كلثوم رضي الله عنها أنها سمعت رسول الله صلى الله عليه و سلم يقول : [ ليس الكذاب الذي يصلح بين الناس فينمي خيرا أو يقول خيرا ] متفق عليه
زاد مسلم في رواية : قالت أم كلثوم : ولم أسمعه يرخص في شيء مما يقول الناس إلا في ثلاث . تعني الحرب والإصلاح بين الناس وحديث الرجل امرأته وحديث المرأة زوجها
The learned compiler of this book has put forth some arguments to prove that it is lawful to tell a lie under the stress of circumstances. An example of this is the case of a Muslim who hides himself or his money from a tyrant who is bent on killing him or taking his money from him. If one knows the whereabouts of this Muslim or his money and is asked about it, it is permissible to lie in this case to save a Muslim's life or his property, but it is better to give an equivocal answer, that is one which is not clear or definite in meaning, and that can be interpreted in more than one way in order to shun lying altogether. The sum and substance of discussion has been derived from the narration ascribed to Umm Kulthum (May Allah be pleased with her). She said: The Messenger of Allah (PBUH) said, "A liar is not the one who tries to bring about a reconciliation between the people and speaks good to avert dispute or to convey good.''
[Al-Bukhari].
It may be concluded that falsehood is permissible in the following three cases:
(i) While fighting Jihad in the Cause of Allah.
(ii) To conciliate between people.
(iii) For the husband to please his wife and the wife to please her husband.(1/1966)
262 - باب الحث على التثبت فيما يقوله ويحكيه
Chapter 262
Ascertainment of what one Hears and Narrates(1/1967)
قال الله تعالى ( الإسراء 36 ) : { ولا تقف ما ليس لك به علم }
وقال تعالى ( ق 18 ) : { ما يلفظ من قول إلا لديه رقيب عتيد }
Allah, the Exalted, says:
"And follow not (O man, i.e., say not or do not or witness not) that of which you have no knowledge.'' (17:36)
"Not a word does he (or she) utter, but there is a watcher by him ready (to record it).'' (50:18)(1/1968)
1547 - وعن أبي هريرة رضي الله عنه أن النبي صلى الله عليه و سلم قال : [ كفى بالمرء كذبا أن يحدث بكل ما سمع ] رواه مسلم
1547. Abu Hurairah (May Allah be pleased with him) said: The Prophet (PBUH) said, "It is enough for a man to prove himself a liar when he goes on narrating whatever he hears.''
[Muslim].
Commentary: We learn from this Hadith that it is not fair to accept everything one hears as true without verifying it. Nor it is right to communicate it to others because it is quite possible that what one has heard is untrue and by communicating it to others, he adds it to his own lies. It is, therefore, necessary that one should make sure that what he is communicating to others is true.(1/1969)
1548 - وعن سمرة رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ من حدث عني بحديث يرى أنه كذب فهو أحد الكاذبين ] رواه مسلم
1548. Samurah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "He who relates from me something which he deems false is one of the liars.''
[Muslim]
Commentary: In some of the narrations of this Hadith, the word used is "Kadhibain'' which means "two liars'' One is that person who tells a lie and attributes his statement to the Prophet (PBUH). The second is that person who conveys it to others. Thus, this Hadith has a stern warning for those `Ulama' and preachers who feel no hesitation in relating false and fabricated Ahadith.(1/1970)
1549 - وعن أسماء رضي الله عنها أن امرأة قالت : يا رسول الله إن لي ضرة فهل علي جناح إن تشبعت من زوجي غير الذي يعطيني ؟ فقال النبي صلى الله عليه و سلم : [ المتشبع بما لم يعط كلابس ثوبي زور ] متفق عليه
[ المتشبع ] هو الذي يظهر الشبع وليس بشبعان . ومعناه هنا : أنه يظهر أنه حصل له فضيلة وليست حاصلة
و [ لابس ثوبي زور ] : أي ذي زور وهو الذي يزور على الناس بأن يتزيا بزي أهل الزهد أو العلم أو الثروة ليغتر به الناس وليس هو بتلك الصفة وقيل غير ذلك والله أعلم
1549. Asma' (May Allah be pleased with her) reported: A woman came to the Messenger of Allah (PBUH) and said: "I have a co-wife. "Is there any harm for me if I give her the false impression of getting something from my husband which he has not in fact given me?'' The Messenger of Allah (PBUH) said, "The one who creates a false impression of receiving what one has not been given is like one who wears two garments of falsehood.''
[Al-Bukhari and Muslim].
Commentary: Some people disguise themselves as pious to create a false impression of their piety; some put up the appearance of scholars to establish their scholarship; and some take to highly expensive clothes to give the impression of being rich. Since these things are fabricated and false, they constitute great sins. One should live as one really is. Similarly, the second wife should not invent false stories to give wrong impression of herself to the other wife. Nor should make false claims of greater love and attention of the husband only to incite the jealousy of the other one while the real position is far from that. In fact, even if this is so, she should not expose the weakness of the husband so that the feelings of his other wife are not injured.(1/1971)
263 - باب بيان غلظ تحريم شهادة الزور
Chapter 263
Prohibition of Giving False Testimony(1/1972)
قال الله تعالى ( الحج 30 ) : { واجتنبوا قول الزور }
قال الله تعالى ( الإسراء 36 ) : { ولا تقف ما ليس لك به علم }
وقال تعالى ( ق 18 ) : { ما يلفظ من قول إلا لديه رقيب عتيد }
وقال تعالى ( الفجر 16 ) : { إن ربك لبالمرصاد }
وقال تعالى ( الفرقان 72 ) : { والذين لا يشهدون الزور }
Allah, the Exalted, says:
"And shun lying speech (false statements).'' (22:30)
"And follow not (O man, i.e., say not or do not or witness not) that of which you have no knowledge.'' (17:36)
"Not a word does he (or she) utter, but there is a watcher by him ready (to record it).'' (50:18)
"Verily, your Rubb is Ever Watchful (over them).'' (89:14)
"And those who do not witness falsehood...'' (25:72)(1/1973)
1550 - وعن أبي بكرة رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ ألا أنبئكم بأكبر الكبائر ؟ ] قلنا : بلى يا رسول الله . قال : [ الإشراك بالله وعقوق الوالدين ] وكان متكئا فجلس فقال : [ ألا وقول الزور وشهادة الزور ] فما زال يكررها حتى قلنا ليته سكت . متفق عليه
1550. Abu Bakrah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "Shall I not inform you of one of the gravest of the cardinal sins?'' We said: "Yes, O Messenger of Allah!'' He (PBUH) said, "To join others as partners with Allah in worship and to be undutiful to one's parents.'' The Messenger of Allah (PBUH) sat up from his reclining position (in order to stress the importance of what he was going to say) and added, "I warn you making a false statement and giving a false testimony. I warn you against making a false statement and giving a false testimony.'' The Messenger of Allah (PBUH) kept on repeating this (warning) till we wished he should stop.
[Al-Bukhari and Muslim]
Commentary: The contents of this Hadith make the gravity of making a false statement abundantly clear. How unfortunate indeed it is that, like other major sins, the evil of giving false testimony is very common among the present-day Muslims. May Allah prevent us from it.(1/1974)
264 - باب تحريم لعن إنسان بعينه أو دابة
Chapter 264
Prohibition of Cursing one Particular Man or Animal(1/1975)
1551 - عن أبي زيد ثابت بن الضحاك الأنصاري رضي الله عنه وهو من أهل بيعة الرضوان قال قال رسول الله صلى الله عليه و سلم : [ من حلف على يمين بملة غير الإسلام كاذبا متعمدا فهو كما قال ومن قتل نفسه بشيء عذب به يوم القيامة وليس على رجل نذر فيما لا يملكه ولعن المؤمن كقتله ] متفق عليه
1551. Abu Zaid Thabit bin Ad-Dahhak Al-Ansari (May Allah be pleased with him( (he is one of those who gave their pledge of allegiance to the Messenger of Allah (PBUH) under the Tree) said: The Messenger of Allah (PBUH) said, "He who swears by a religion other than that of Islam, is like what he has professed. He who kills himself with something, will be tormented with it on the Day of Resurrection. A person is not bound to fulfill a vow about something which he does not possess. Cursing a believer is like murdering him.''
[Al-Bukhari and Muslim].
Commentary: "He who swears by a religion other than that of Islam'' here means either of the two things stated here. For instance, if a person says: "If I do such and such, then I am a Christian or a Jew.'' Now if he really intends to embrace Christianity or Judaism, he will immediately become so because his intention to be a Kafir (disbeliever) is Kufr (infidelity) in itself. But if the vow is meant to deny the adoption of other religions and is intended to express his firm resolution to live as a Muslim to the last even then such a vow is undesirable and is a sin for which one must seek Allah's forgiveness.
The last sentence of this Hadith evidently shows that to curse a Muslim is forbidden because it is akin to killing him.(1/1976)
1552 - وعن أبي هريرة رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ لا ينبغي لصديق أن يكون لعانا ] رواه مسلم
1552. Abu Hurairah (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said: "It does not befit a Siddiq (righteous Muslim) to frequently curse others.''
[Muslim]
Commentary: Taunts, curses and abusive language are contrary to perfect Faith and fidelity.(1/1977)
1553 - وعن أبي الدرداء رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ لا يكون اللعانون شفعاء ولا شهداء يوم القيامة ] رواه مسلم
1553. Abud-Darda' (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "Those who frequently resort to cursing (people) would neither be accepted as witnesses nor as intercessors on the Day of Resurrection.''
[Muslim].
Commentary: The habit of taunting and cursing makes a man sinful. Such a person has no value with Allah, and his testimony and intercession will not be considered on the Day of Judgement.(1/1978)
1554 - وعن سمرة بن جندب رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ لا تلاعنوا بلعنة الله ولا بغضبه ولا بالنار ] رواه أبو داود والترمذي وقال حديث حسن صحيح
1554. Samurah bin Jundub (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "Do not curse one another, invoking Curse of Allah or Wrath of Allah or the fire of Hell.''
[Abu Dawud and At-Tirmidhi].
Commentary: We learn from this Hadith that Muslims should neither curse nor imprecate each other. For instance they are forbidden to say "May the Curse of Allah be upon you'' or "I wish you to burn in Hell-fire'' etc., etc.(1/1979)
1555 - وعن ابن مسعود رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ ليس المؤمن بالطعان ولا اللعان ولا الفاحش ولا البذي ] رواه الترمذي وقال حديث حسن
1555. Ibn Mas`ud (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "A true believer is not involved in taunting, or frequently cursing (others) or in indecency or abusing.''
[At-Tirmidhi].
Commentary: This Hadith tells us the virtues of a Mu'min (true Muslim). Taunting here means to disgrace someone with reference to his lineage or by means of backbiting and slander. La`in is a person who is given to frequently cursing others, reproaching and using abusive language. (Fahish) is one who commits through word or practice immodesty. Badhiy is a person with a loose tongue. This word is also used for an impudent and abusive person. This Hadith strongly criticizes these vices.(1/1980)
1556 - وعن أبي الدرداء رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ إن العبد إذا لعن شيئا صعدت اللعنة إلى السماء فتغلق أبواب السماء دونها ثم تهبط إلى الأرض فتغلق أبوابها دونها ثم تأخذ يمينا وشمالا فإذا لم تجد مساغا رجعت إلى الذي لعن فإن كان أهلا لذلك وإلا رجعت إلى قائلها ] رواه أبو داود
1556. Abud-Darda' (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "When a person curses somebody or something, the curse goes up to heaven and the gates of heaven get closed. Then it comes down to the earth and its gates get closed. Then it turns right and left, and if it does not find an entrance to go anywhere, it returns to the person or thing that was cursed; if he or it deserves to be cursed; otherwise it returns to the person who uttered it.''
[Abu Dawud].
Commentary: Al-La`nah (curse) means deprivation of Allah's Mercy. We learn from this Hadith that the act of cursing is such that one who does it can become himself a victim of it. One should, therefore, abstain from cursing.(1/1981)
1557 - وعن عمران بن الحصين رضي الله عنه قال : بينما رسول الله صلى الله عليه و سلم في بعض أسفاره وامرأة من الأنصار على ناقة فضجرت فلعنتها فسمع ذلك رسول الله صلى الله عليه و سلم فقال : [ خذوا ما عليها ودعوها فإنها ملعونة ] قال عمران : فكأني أراها الآن تمشي في الناس ما يعرض لها أحد . رواه مسلم
1557. `Imran bin Husain (May Allah be pleased with him) said: We were with the Messenger of Allah (PBUH) on a journey and there was a woman from the Ansar riding a she-camel. She abused and invoked curse upon it. The Messenger of Allah (PBUH) heard it and said, "Off load the she-camel and set it free because it has been cursed.''
[Muslim].
Commentary: This Hadith teaches us not to curse animals. It also teaches us to treat them nicely and be patient with them..(1/1982)
1558 - وعن أبي برزة نضلة بن عبيد الأسلمي رضي الله عنه قال : بينما جارية على ناقة عليها بعض متاع القوم إذ بصرت بالنبي صلى الله عليه و سلم وتضايق بهم الجبل فقالت : حل اللهم العنها فقال النبي صلى الله عليه و سلم : [ لا تصاحبنا ناقة عليها لعنة ] رواه مسلم
قوله [ حل ] بفتح الهاء المهملة وإسكان اللام وهي : كلمة لزجر الإبل
واعلم أن هذا الحديث قد يستشكل معناه ولا إشكال فيه بل المراد النهي أن تصاحبهم تلك الناقة وليس فيه نهي عن بيعها وذبحها وركوبها في غير صحبة النبي صلى الله عليه و سلم بل كل ذلك وما سواه من التصرفات جائز لا منع منه إلا من مصاحبة النبي صلى الله عليه و سلم بها لأن هذه التصرفات كلها كانت جائزة فمنع بعض منها فبقي الباقي على ما كان والله أعلم
1558. Abu Barzah Nadlah bin `Ubaid Al-Aslami (May Allah be pleased with him) said: A young woman was riding a she-camel on which there was the luggage of people. Suddenly she saw the Prophet (PBUH). The pass of the mountain became narrow for her people (because of fear). The young woman said to the she-camel: "Go ahead.'' When it did not move, she said, "O Allah! Curse it.'' The Prophet (PBUH) said, "The she-camel that has been cursed should not accompany us.''
[Muslim].
Commentary: Some people have taken this Hadith to mean that the she-camel cursed by the young woman was abandoned there and it was neither used for transport nor conveyance, as was the practice in the pre-Islamic period with she-camels which were let loose for free pasture for the polytheists' false gods, and nothing was allowed to be carried on them. Such she-camels were called as "As-Sa'ibah'' There is no justification for such interpretation because the she-camel was not set absolutely free like As-Sa'ibah. All that was done was that because of the curse, it was considered unworthy of the entourage company of the Prophet (PBUH). Except for this bar, it was valid for all other purposes. Thus, this Hadith proves that it is not permissible to associate with people who are given to sins and heresies in religion because they have been cursed. When one is not permitted to keep an animal which has been cursed, how can one possibly keep company with people who commit acts as a result of which they have been cursed.(1/1983)
265 - باب جواز لعن أصحاب المعاصي غير المعينين
Chapter 265
Justification of Cursing the Wrongdoers without Specifying one of them(1/1984)
قال الله تعالى ( هود 18 ) : { ألا لعنة الله على الظالمين }
وقال تعالى ( الأعراف 44 ) : { فأذن مؤذن بينهم أن لعنة الله على الظالمين }
وثبت في الصحيح أن رسول الله صلى الله عليه و سلم قال : [ لعن الله الواصلة والمستوصلة ] ( انظر الحديث رقم 1639 )
وأنه قال : [ لعن الله آكل الربا ] ( انظر الحديث رقم 1612 )
وأنه لعن المصورين ( انظر باب تحريم تصوير الحيوان )
وأنه قال : [ لعن الله من غير منار الأرض ] : أي حدودها
وأنه قال : [ لعن الله السارق يسرق البيضة ]
وأنه قال : [ لعن الله من لعن والديه ] ( انظر الحديث رقم 338 )
و [ لعن الله من ذبح لغير الله ]
وأنه قال : [ من أحدث فيها حدثا أو آوى محدثا فعليه لعنة الله والملائكة والناس أجمعين ] ( انظر الحديث رقم 1810 )
وأنه قال : [ اللهم العن رعلا وذكوان وعصية عصوا الله ورسوله ] وهذه ثلاث قبائل من العرب
وأنه قال : [ لعن الله اليهود اتخذوا قبور أنبيائهم مساجد ]
وأنه لعن المتشبهين من الرجال بالنساء والمتشبهات من النساء بالرجال ( انظر الحديث رقم 1628 )
وجميع هذه الألفاظ في الصحيح بعضها في صحيحي البخاري ومسلم وبعضها في أحدهما وإنما قصدت الاختصار بالإشارة إليها . وسأذكر معظمها في أبوابها من هذا الكتاب إن شاء الله تعالى
Allah, the Exalted, says:
"No doubt! the Curse of Allah is on the Zalimun (polytheists, wrongdoers, oppressors).'' (11:18)
"Then a crier will proclaim between them: `The Curse of Allah is on the Zalimun (polytheists and wrongdoers).''' (7:44)
It has been authentically reported that the Messenger of Allah said, "Curse of Allah is upon those women who wear false hair, and those women who prepare such.'' And he (PBUH) said, "Curse of Allah is upon the one who eats Riba (usury).'' And he also cursed the painters of pictures of living objects. And he (PBUH) said, "Curse of Allah is upon him who make changes in land boundaries (to deprive others).'' He (PBUH) also said, "Curse of Allah is upon the thief who steals (even) an egg.'' He also said, "Curse of Allah is upon the one who curses his parents.'' And: "Curse of Allah is upon the one who sacrifices an animal for other than Allah.'' And he (PBUH) said, "Who invents heresies in religion here (Al-Madinah), and upon those who supported him, is the Curse of Allah and the angels and all the people.'' And he (PBUH) said, "O Allah! Curse be upon Ri`l, Dhakwan and Usaiyyah, the three tribes of Arab who are disobedient to Allah and His Messenger.'' He also said, "Curse of Allah is upon the Jews who turned the graves of their Prophets into places of worship.'' And he (PBUH) cursed those men who imitate women and those women who imitate men.
All these Ahadith are authentic, and are reported by Al-Bukhari or Muslim or by them both. These Ahadith will be cited under their respective chapters, In sha' Allah.(1/1985)
266 - باب تحريم سب المسلم بغير حق
Chapter 266
Prohibition of Reviling a Muslim without any cause(1/1986)
قال الله تعالى ( الأحزاب 58 ) : { والذين يؤذون المؤمنين والمؤمنات بغير ما اكتسبوا فقد احتملوا بهتانا وإثما مبينا }
Allah, the Exalted, says:
"And those who annoy believing men and women undeservedly, bear on themselves the crime of slander and plain sin.'' (33:58)(1/1987)
1559 - وعن ابن مسعود رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ سباب المؤمن فسوق وقتاله كفر ] متفق عليه
1559. Ibn Mas`ud (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "Reviling a Muslim is Fusuq (disobedience of Allah) and killing him is (tantamount to) disbelief.''
[Al-Bukhari and Muslim].
Commentary: "Killing him is (tantamount) to disbelief'' means that in terms of sin and prohibition, it is akin to Kufr. This Hadith makes the severity of this crime abundantly clear.(1/1988)
1560 - وعن أبي ذر رضي الله عنه أنه سمع رسول الله صلى الله عليه و سلم يقول : [ لا يرمي رجل رجلا بالفسق أو الكفر إلا ارتدت عليه إن لم يكن صاحبه كذلك ] رواه البخاري
1560. Abu Dharr (May Allah be pleased with him) reported: I heard the Messenger of Allah (PBUH) saying, "When any Muslim accuses another Muslim of sin or of disbelief, the reproach rebounds upon the one who utters it, if the other person is not deserving of it.''
[Al-Bukhari].
Commentary: What this Hadith stresses is that one should never say about a Muslim that he is sinful (Fasiq) or disbeliever (Kafir) when he is not so. The reason is that in that case, one who says it, will be held Fasiq or Kafir. One should, therefore, strictly refrain from uttering such statements.(1/1989)
1561 - وعن أبي هريرة رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ المتسابان ما قالا فعلى البادي منهما حتى يعتدي المظلوم ] رواه مسلم
1561. Abu Hurairah (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "When two persons indulge in abusing each other, the beginner will be the sinner so long as the oppressed does not transgress the limits.''
[Muslim].
Commentary: This Hadith tells us that if a Muslim abuses another and says unfair things about him and in return the recipient also abuses him and says unfair things to the same extent, then the entire burden of sin of abusing would lie with the person who initiated the quarrel. But if the one who is wronged, exceeds the limits in revenge, then he will also be guilty to the degree of his excess. Thus, this Hadith shows that although revenge is permissible in Islam, it is better to forgive and bear the excess with patience. The reason behind this is that in revenge, one usually exceeds the limits and becomes an aggressor. Allah says: "And verily, whosoever shows patience and forgives, that would truly be from the things recommended by Allah.'' (42:43).(1/1990)
1562 - وعنه رضي الله عنه قال أتي النبي صلى الله عليه و سلم برجل قد شرب قال : [ اضربوه ] قال أبو هريرة : فمنا الضارب بيده والضارب بنعله والضارب بثوبه فلما انصرف قال بعض القوم : أخزاك الله قال : [ لا تقولوا هذا لا تعينوا عليه الشيطان ] رواه البخاري
1562. Abu Hurairah (May Allah be pleased with him) said: A drunkard was brought to the Prophet (PBUH). He said, "Give him a beating.'' Then some beat him with their hands, some with their shoes, and some with (a folded) piece of cloth. When he left, someone said to him: "May Allah disgrace you!'' The Prophet (PBUH) said, "Do not help Satan overcome him by uttering such words.''
[Al-Bukhari].
Commentary: We learn from this Hadith that imprecation against a sinner helps Satan because he is avowed to disgrace and humiliate Muslims before Allah. When a Muslim curses another Muslim and imprecates for his humiliation and disgrace, he in fact tries to accomplish the mission of Satan because in doing so Satan will have achieved his objective. Therefore, one should not curse a fellow Muslim even if he or she is a sinner. In fact, one should pray to Allah for his or her guidance.(1/1991)
1563 - وعنه رضي الله عنه قال سمعت رسول الله صلى الله عليه و سلم يقول : [ من قذف مملوكه بالزنا يقام عليه الحد يوم القيامة إلا أن يكون كما قال ] متفق عليه
1563. Abu Hurairah (May Allah be pleased with him) said: I heard the Messenger of Allah (PBUH) saying, "He who accuses his slave of Zina will receive the punishment (Hadd) of slander on the Day of Resurrection, unless the accusation of Zina was true.''
[Al-Bukhari and Muslim].
Commentary: On the Day of Judgement, the masters of slaves and slave-girls will be exposed to Hadd-ul-Qadfi (Hadd for accusing someone of adultery) for the reason that they perpetrate all kinds of oppressions on their captives and their grievances are not redressed. On the Day of Judgement, when Almighty Allah dispenses justice without any prejudice and favour, He will also do full justice to this oppressed class and those masters, who somehow escaped the punishment on this account in this world. Thus, this Hadith has a stern warning for those masters who are carried away by their might and authority and perpetrate oppression on their servants and slaves.(1/1992)
267 - باب تحريم سب الأموات بغير حق ومصلحة شرعية
Chapter 267
Prohibition of Abusing the Deceased without a valid Legal reason approved by Shari'ah(1/1993)
هي التحذير من الإقتداء به في بدعته وفسقه ونحو ذلك فيه الآية والأحاديث السابقة في الباب قبله(1/1994)
1564 - وعن عائشة رضي الله عنها قالت قال رسول الله صلى الله عليه و سلم : [ لا تسبوا الأموات فإنهم قد أفضوا إلى ما قدموا ] رواه البخاري
1564. `Aishah (May Allah be pleased with her) said: The Messenger of Allah (PBUH) said, "Do not abuse the dead, because they have attained that which they had forwarded (i.e., their deeds, good or bad).''
[Al-Bukhari].
Commentary: We learn from this Hadith that we should not censure or condemn the deceased because they have reached their end and they are receiving in the Hereafter return for whatever deeds they did in their life. There is no harm, however, in abusing the disbelievers who died in a state of Kufr.(1/1995)
268 - باب النهي عن الإيذاء
Chapter 268
Prohibition of Maligning(1/1996)
قال الله تعالى ( الأحزاب 58 ) : { والذين يؤذون المؤمنين والمؤمنات بغير ما اكتسبوا فقد احتملوا بهتانا وإثما مبينا }
Allah, the Exalted, says:
"And those who annoy believing men and women undeservedly, bear on themselves the crime of slander and plain sin.'' (33:58)(1/1997)
1565 - وعن عبد الله بن عمرو بن العاص رضي الله عنهما قال قال رسول الله صلى الله عليه و سلم : [ المسلم من سلم المسلمون من لسانه ويده والمهاجر من هجر ما نهى الله عنه ] متفق عليه
1565. `Abdullah bin `Amr bin Al-`As (May Allah be pleased with them) reported: The Messenger of Allah (PBUH) said, "A (true) Muslim is one from whose tongue and hand the Muslims are safe; and a Muhajir (Emigrant) is he who leaves the deeds which Allah has prohibited.''
[Al-Bukhari and Muslim].
Commentary: Everyone who professes Tauhid and acknowledges the Prophethood of Muhammad (PBUH), is a Muslim, but a perfect Muslim is one who has attained that high level where he does not harm any Muslim with his hand and tongue (speech). Similarly, an Emigrant is the one who abandons his homeland and relatives and goes to a place where he can easily practise the religion of Allah. But such a person is also an Emigrant who renounces all such things which are forbidden by Allah, because emigration means abandoning, whether it is abandoning of homeland or sins.(1/1998)
1566 - وعنه رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ من أحب أن يزحزح عن النار ويدخل الجنة فلتأته منيته وهو يؤمن بالله واليوم الآخر وليأت إلى الناس الذي يحب أن يؤتى إليه ] رواه مسلم
وهو بعض حديث طويل سبق في باب طاعة ولاة الأمور ( انظر الحديث رقم 666 )
1566. `Abdullah bin `Amr bin Al-`As (May Allah be pleased with them) said: The Messenger of Allah (PBUH) said, "He who desires to be rescued from the fire of Hell and to enter Jannah, should die in a state of complete belief in Allah and the Last Day, and should do unto others what he wishes to be done unto him.''
[Muslim].
Commentary: This Hadith is part of a long Hadith which has already been mentioned. See Hadith No.
668. It stresses steadfastness in Faith and virtuous deeds because the time of death is not known to anyone. Since one can die at any moment, one should never be unmindful of the obligations of Faith and good deeds so that he embraces death in a state of perfect Faith. This Hadith has the same meanings which are contained in the Verse 102 of the Surat Al-`Imran exhorting the Muslims thus: "And die not except in a state of Islam [(as Muslim) with complete submission to Allah].''
Every Muslim should treat people as nicely as he himself desires to be treated by others.(1/1999)
269 - باب النهي عن التباغض والتقاطع والتدابر
Chapter 269
Prohibition of Nursing Rancor and Enmity(1/2000)
قال الله تعالى ( الحجرات 10 ) : { إنما المؤمنون إخوة }
وقال تعالى ( المائدة 54 ) : { أذلة على المؤمنين أعزة على الكافرين }
وقال تعالى ( الفتح 29 ) : { محمد رسول الله والذين معه أشداء على الكفار رحماء بينهم }
Allah, the Exalted, says:
"The believers are nothing else than brothers (in Islamic religion).'' (49:10)
"... humble towards the believers, stern towards the disbelievers ...'' (5:54)
"Muhammad (PBUH) is the Messenger of Allah, and those who are with him are severe against disbelievers, and merciful among themselves.'' (48:29)(1/2001)
1567 - وعن أنس رضي الله عنه أن النبي صلى الله عليه و سلم قال : [ لا تباغضوا ولا تحاسدوا ولا تدابروا ولا تقاطعوا وكونوا عباد الله إخوانا . ولا يحل لمسلم أن يهجر أخاه فوق ثلاث ] متفق عليه
1567. Anas bin Malik (May Allah be pleased with him) said: The Prophet (PBUH) said, "Do not harbour grudge against one another, nor jealousy, nor enmity; and do not show your backs to one another; and become as fellow brothers and slaves of Allah. It is not lawful for a Muslim to avoid speaking with his brother beyond three days.''
[Al-Bukhari and Muslim].
Commentary: "Do not harbour grudge against one another'' means that one should not say or do any thing which is likely to create ill-will and hatred in others. "Nor jealousy'' signifies that if a Muslim is granted any blessing by Allah, one should not wish that he be deprived of it. "Do not show your backs to one another'' means that if you come across one another, exchange salutations rather than avoid each other. Since all such things create conflict and dissension, these are strictly forbidden in Islam. Muslims are required to resume their conversation and contacts after a maximum period of three days. Any breach beyond this period is prohibited.(1/2002)
1568 - وعن أبي هريرة رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ تفتح أبواب الجنة يوم الإثنين ويوم الخميس فيغفر لكل عبد لا يشرك بالله شيئا إلا رجلا كانت بينه وبين أخيه شحناء فيقال : أنظروا هذين حتى يصطلحا أنظروا هذين حتى يصطلحا ] رواه مسلم
وفي رواية له : [ تعرض الأعمال في كل يوم خميس واثنين ] وذكر نحوه
1568. Abu Hurairah (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "The gates of Jannah are opened on Mondays and Thursdays, and then every slave (of Allah) is granted forgiveness if he does not associate anything with Allah in worship. But the person in whose heart there is rancour against his (Muslim) brother, they will not be pardoned and with regard to them it will be said twice: `Hold both of them until they are reconciled with each other.'''
[Muslim].
Commentary: We learn from this Hadith that mutual enmity, grudge and malice are bound to deprive a man from Jannah in the Hereafter.(1/2003)
270 - باب تحريم الحسد
Chapter 270
Prohibition of Envy
هو تمني زوال نعمة عن صاحبها سواء كانت نعمة دين أو دنيا(1/2004)
قال الله تعالى ( النساء 54 ) : { أم يحسدون الناس على ما آتاهم الله من فضله }
وفيه حديث أنس السابق في الباب قبله ( انظر الحديث رقم 1564 )
Chapter 271 Prohibition of Spying on Muslims and to be Inquisitive about Others Allah, the Exalted, says: "And spy not.'' (49:12) "And those who annoy believing men and women undeservedly, bear on themselves the crime of slander and plain sin.'' (33:58)(1/2006)
1569 - وعن أبي هريرة رضي الله عنه أن النبي صلى الله عليه و سلم قال : [ إياكم والحسد فإن الحسد يأكل الحسنات كما تأكل النار الحطب أو قال العشب ] رواه أبو داود
1569. Abu Hurairah (May Allah be pleased with him) said: The Prophet (PBUH) said, "Beware of envy because envy consumes (destroys) the virtues just as the fire consumes the firewood,'' or he said "grass.''
[Abu Dawud].
Commentary: Envy is one of the major sins which are bound to destroy virtues as fast as the fire burns the wood and dry grass to ashes.(1/2007)
271 - باب النهي عن التجسس والتسمع لكلام من يكره استماعه
Chapter 271
Prohibition of Spying on Muslims and to be Inquisitive about Others(1/2008)
قال الله تعالى ( الحجرات 12 ) : { ولا تجسسوا }
وقال تعالى ( الأحزاب 58 ) : { والذين يؤذون المؤمنين والمؤمنات بغير ما اكتسبوا فقد احتملوا بهتانا وإثما مبينا }
Allah, the Exalted, says:
"And spy not.'' (49:12)
"And those who annoy believing men and women undeservedly, bear on themselves the crime of slander and plain sin.'' (33:58)(1/2009)
1570 - وعن أبي هريرة رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ إياكم والظن فإن الظن أكذب الحديث ولا تحسسوا ولا تجسسوا ولا تنافسوا ولا تحاسدوا ولا تباغضوا ولا تدابروا وكونوا عباد الله إخوانا كما أمركم . المسلم أخو المسلم لا يظلمه ولا يخذله ولا يحقره . التقوى ههنا التقوى ههنا ] ويشير إلى صدره [ بحسب امرئ من الشر أن يحقر أخاه المسلم كل المسلم على المسلم حرام : دمه وعرضه وماله إن الله لا ينظر إلى أجسادكم ولا إلى صوركم وأعمالكم ولكن ينظر إلى قلوبكم وأعمالكم ]
وفي رواية : [ لا تحاسدوا ولا تباغضوا ولا تجسسوا ولا تحسسوا ولا تناجشوا وكونوا عباد الله
إخوانا ]
وفي رواية : [ لا تقاطعوا ولا تدابروا ولا تباغضوا ولا تحاسدوا وكونوا عباد الله إخوانا ]
وفي رواية : [ ولا تهاجروا ولا يبع بعضكم على بيع بعض ] رواه مسلم
بكل هذه الروايات وروى البخاري أكثرها
1570. Abu Hurairah (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "Beware of suspicion, for suspicion is the worst of false tales. Do not look for other's faults. Do not spy one another, and do not practise Najsh (means to offer a high price for something in order to allure another customer who is interested in the thing). Do not be jealous of one another and do not nurse enmity against one another. Do not sever ties with one another. Become the slaves of Allah, and be brothers to one another as He commanded. A Muslim is the brother of a Muslim. He should neither oppress him nor humiliate him. The piety is here! The piety is here!'' While saying so he pointed towards his chest. "It is enough evil for a Muslim to look down upon his Muslim brother. All things of a Muslim are inviolable for his brother in Faith: his blood, his wealth and his honour. Verily, Allah does not look to your bodies nor to your faces but He looks to your hearts and your deeds.''
Another narration is: "Do not feel envy against one another; do not nurse enmity; do not spy on one another and do not cheat one another. Be Allah's slaves, brethren to one another.''
Another narration is: "Do not have estranged relations with one another. Do not nurse enmity and do not feel envy against one another. O Allah's worshippers! Be brothers!''
Another narration is: "Do not estrange mutual relations and do not intervene into the transaction which is likely to be settled with another person.''
[Muslim].
Commentary: "Beware of suspicion'' means such suspicion about a Muslim for which no apparent evidence is available. Similar is the case of that thought which emerges in one's mind without any logic. "Najsh'' means to give higher bid in auction only to deceive others. Thus, it is a false bid which is not at all intended for purchasing the thing which is being auctioned. The instructions given to the Muslims in this Hadith are meant to secure the honour of Muslims. Since, doubt without any reason, and search for defects and weaknesses go against the security of a Muslim's honour, Islam has strictly forbidden Muslims from them. Another purpose for forbidding such things is to consolidate Muslim brotherhood. For this reason, they have been forbidden from oppression, leaving their Muslim brothers in lurch, considering others humble, and from taking pride in worldly possessions. In fact, the life, property, and honour of a Muslim have been declared unlawful for all other Muslims. Increase in a bid without any intention of buying the thing being auctioned and bargain over a bargain have also been prohibited because they also create ill-will and enmity.(1/2010)
1571 - وعن معاوية رضي الله عنه قال سمعت رسول الله صلى الله عليه و سلم يقول : [ إنك
إن اتبعت عورات المسلمين أفسدتهم أو كدت أن تفسدهم ] حديث صحيح رواه أبو داود بإسناد صحيح
1571. Muawiyah (May Allah be pleased with him) said: I heard the Messenger of Allah (PBUH) saying, "If you find faults with Muslims, you will corrupt them.''
[Abu Dawud].
Commentary: If a Muslim looks for the defects of another and hunts for his weaknesses, other Muslims will also adopt the same attitude towards him, and this situation will create dissension and conflict in society. This also will make them fall prey to sins and make them persistent in committing them. For this reason, spying and finding faults with Muslims has been prohibited by Shari`ah.(1/2011)
1572 - وعن ابن مسعود رضي الله عنه أنه أتي برجل فقيل له : هذا فلان تقطر لحيته خمرا فقال : إنا قد نهينا عن التجسس ولكن إن يظهر لنا شيء نأخذ به . حديث صحيح رواه أبو داود بإسناد على شرط البخاري ومسلم
1572. It has been reported that a man was brought before Abdullah bin Mas`ud (May Allah be pleased with him) because his beard was giving out smell of wine. Ibn Mas`ud said: "We have been prohibited from spying (on Muslims) and finding faults (with them). But we can take to task only and only if the sin is overt. [Abu Dawud]. Commentary: 1. In this Hadith we find a model conduct of the Companions of the Prophet (PBUH) which was taught to them by Islam. The Companions of the Prophet (PBUH) were certainly strict followers of the commands and prohibitions of Islam. 2. A Hadd or Ta`zir (punishment) is not enforced on mere suspicion. A solid evidence is essential for both of them.(1/2012)
272 - باب النهي عن سوء الظن بالمسلمين من غير ضرورة
Chapter 272
Prohibition of Suspicion(1/2013)
قال الله تعالى ( الحجرات 12 ) : { يا أيها الذين آمنوا اجتنبوا كثيرا من الظن إن بعض الظن إثم }
Allah, the Exalted, says:
"O you who believe! Avoid much suspicions, indeed some suspicions are sins.'' (49:12)(1/2014)
1573 - وعن أبي هريرة رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ إياكم والظن فإن الظن أكذب الحديث ] متفق عليه
1573. Abu Hurairah (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "Beware of suspicion, for suspicion is the worst of false tales.''
[Al-Bukhari and Muslim].
Commentary: This Hadith has already been mentioned (No. 15). It warns us against suspicions about other Muslims as this involves telling lies about them, which is strictly forbidden. This is the reason why it is referred to as the worst of false tales. We also learn from this Hadith that the orders and punishments of Shari`ah are enforced on certainty, not on speculations and conjectures.(1/2015)
273 - باب تحريم احتقار المسلم
Chapter 273
Prohibition of Despising Muslims(1/2016)
قال الله تعالى ( الحجرات 11 ) : { يا أيها الذين آمنوا لا يسخر قوم من قوم عسى أن يكونوا خيرا منهم ولا نساء من نساء عسى أن يكن خيرا منهن ولا تلمزوا أنفسكم ولا تنابزوا بالألقاب بئس الاسم الفسوق بعد الإيمان ومن لم يتب فأولئك هم الظالمون }
وقال تعالى ( الهمزة 1 ) : { ويل لكل همزة لمزة }
Allah, the Exalted, says:
"O you who believe! Let not a group scoff at another group; it may be that the latter are better than the former. Nor let (some) women scoff at other women; it may be that the latter are better than the former. Nor defame one another, nor insult one another by nicknames. How bad is it to insult one's brother after having Faith [i.e., to call your Muslim brother (a faithful believer) as: `O sinner', or `O wicked']. And whosoever does not repent, then such are indeed Zalimun (wrongdoers).'' (49:11)
"Woe to every slanderer and backbiter.'' (105:1)(1/2017)
1574 - وعن أبي هريرة رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ بحسب امرئ من الشر أن يحقر أخاه المسلم ] رواه مسلم . وقد سبق قريبا بطوله ( انظر الحديث رقم 1567 )
1574. Abu Hurairah (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "It is enough evil for a Muslim to look down upon his (Muslim) brother.''
[Muslim].
Commentary: This Hadith has already been mentioned (Hadith No. 1571). Its meanings are evident and need no elaboration.(1/2018)
1575 - وعن ابن مسعود رضي الله عنه عن النبي صلى الله عليه و سلم قال : [ لا يدخل الجنة من في قلبه مثقال ذرة من كبر ] فقال رجل : إن الرجل يحب أن يكون ثوبه حسنا ونعله حسنة . فقال : [ إن الله جميل يحب الجمال الكبر بطر الحق وغمط الناس ] رواه مسلم
ومعنى [ بطر الحق ] : دفعه
و [ غمطهم ] : احتقارهم
وقد سبق بيانه أوضح من هذا في باب الكبر ( انظر الحديث رقم 610 )
1575. Ibn Mas`ud (May Allah be pleased with him) said: The Prophet (PBUH) said, "The haughty, even with pride equal to a mustard seed in his heart, will not enter Jannah.'' A man enquired: "What about that a person likes fine dress and fine shoes?'' He said: "Allah is Beautiful and likes beauty. Pride amounts to disclaiming truth out of self-esteem, and despising people .''
[Muslim].
Commentary: This Hadith has already been mentioned (Hadith No. 216). Imam An-Nawawi has interpreted the words "Batar-ul-Haq'' as "Daf`-ul-Haq'' that is to evade the truth and return it to the person who says it, which practically means evasion. To dress well does not come in the category of pride, as people generally consider it. In fact, pride constitutes what is mentioned in this Hadith.(1/2019)
1576 - وعن جندب بن عبد الله رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ قال رجل والله لا يغفر الله لفلان . فقال الله عز و جل : من ذا الذي يتألى علي أن لا أغفر لفلان إني قد غفرت له وأحبطت عملك ] رواه مسلم
1576. Jundub bin `Abdullah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "Once someone said: `By Allah! Allah will not forgive such and such (a person).' Thereupon Allah, the Exalted and the Glorious, said: `Who is he who takes an oath in My Name that I will not grant pardon to so-and-so? I have granted pardon to so-and-so and rendered your good deeds fruitless.'''
[Muslim].
Commentary: Some people become self-conceited as a result of their excessive worship to the point that they start disparaging and making low estimates of their fellow Muslims and their deeds, little knowing that Allah, Glorious is He, is of vast forgiveness. They do not realize that if Allah so wills, He can destroy all their deeds and consign them to Hell and send the other people who have been disparaged and underestimated to Jannah. Therefore, one should never become proud of his piety nor should one consider others of little value or good deeds, as only Allah Alone knows what is inside our hearts.(1/2020)
274 - باب النهي عن إظهار الشماتة بالمسلم
Chapter 274
Prohibition of Rejoicing over another's Trouble(1/2021)
قال الله تعالى ( الحجرات 10 ) : { إنما المؤمنون إخوة }
وقال تعالى ( النور 19 ) : { إن الذين يحبون أن تشيع الفاحشة في الذين آمنوا لهم عذاب أليم في الدنيا والآخرة }
Allah, the Exalted, says:
"The believers are nothing else than brothers (in Islamic religion).'' (49:10)
"Verily, those who like that (the crime of) illegal sexual intercourse should be propagated among those who believe, they will have a painful torment in this world and in the Hereafter.'' (24:19)(1/2022)
1577 - وعن واثلة بن الأسقع رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ لا تظهر الشماتة لأخيك فيC ويبتليك ] رواه الترمذي وقال حديث حسن
وفي الباب حديث أبي هريرة السابق في باب التجسس : [ كل المسلم على المسلم حرام ] الحديث ( انظر الحديث رقم 1567 )
1577. Wathilah bin Al-Asqa` (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "Do not express pleasure at the misfortune of a (Muslim) brother lest Allah should bestow mercy upon him and make you suffer from a misfortune.''
[At-Tirmidhi].
Commentary: A true believer is one who feels unhappy to see Muslims suffering, and rejoices on the happiness of his other fellows in Faith. It is contrary to the conduct of a true believer to rejoice over the trouble of another Muslim as this attitude is very much disliked by Allah. There is every possibility that Allah may punish such a person in this world and relieve the one who is in trouble. See also Hadith No. 1571.(1/2023)
275 - باب تحريم الطعن في الأنساب الثابتة في ظاهر الشرع
Chapter 275
Prohibition of Deriding one's Lineage(1/2024)
قال الله تعالى ( الأحزاب 58 ) : { والذين يؤذون المؤمنين والمؤمنات بغير ما اكتسبوا فقد احتملوا بهتانا وإثما مبينا }
Allah, the Exalted, says:
"And those who annoy believing men and women undeservedly, bear on themselves the crime of slander and plain sin.'' (33:58)(1/2025)
1578 - وعن أبي هريرة رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ اثنتان في الناس هما بهم كفر : الطعن في النسب والنياحة على الميت ] رواه مسلم
1578. Abu Hurairah (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "Two matters are signs of disbelief on the part of those who indulge in them: Defaming and speaking evil of a person's lineage, and wailing over the dead.''
[Muslim].
Commentary: Both the sins mentioned in this Hadith are such that if a Muslim thinks them lawful and still commits them he will become a Kafir. To defame someone's lineage means to disgrace or humiliate somebody by saying to him or to her: "Your father belongs to such and such profession'' or "Your mother is such and such / so-and-so'' or "You are a weaver, blacksmith, laundrer, cobbler, etc.''
Mourning and wailing means expressing qualities of a deceased person through weeping, crying and lamenting loudly. Imam An-Nawawi said that such qualities are attributes and acts of the disbelievers and practices of the pre-Islamic period, or Jahiliyyah.(1/2026)
276 - باب النهي عن الغش والخداع
Chapter 276
Prohibition of Deceiving others(1/2027)
قال الله تعالى ( الأحزاب 58 ) : { والذين يؤذون المؤمنين والمؤمنات بغير ما اكتسبوا فقد احتملوا بهتانا وإثما مبينا }
Allah, the Exalted, says:
"And those who annoy believing men and women undeservedly, bear on themselves the crime of slander and plain sin.'' (33:58)(1/2028)
1579 - وعن أبي هريرة رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ من حمل علينا السلاح فليس منا ومن غشنا فليس منا ] رواه مسلم
وفي رواية له أن رسول الله صلى الله عليه و سلم مر على صبرة طعام فأدخل يده فيها فنالت أصابعه بللا فقال : [ ما هذا يا صاحب الطعام ؟ ] قال : أصابته السماء يا رسول الله قال : [ أفلا جعلته فوق الطعام حتى يراه الناس من غشنا فليس منا ]
1579. Abu Hurairah (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "He who takes up arms against us is none of us; and he who cheats us is none of us.''
[Muslim].
Another narration of Muslim is: The Messenger of Allah (PBUH) happened to pass by a heap of corn. He thrust his hand in that (heap) and his fingers felt wetness. He said to the owner of that heap of corn, "What is this?'' He replied: "O Messenger of Allah! These have been drenched by rainfall.'' He remarked, "Why did you not place this (the drenched part of the heap) over the corn so that people might see it? He who deceives is not of us.''
Commentary:
1. To take arms here signifies to revolt against the Muslim community (and a Muslim government, for that matter) or draw a sword, gun, etc., to kill a Muslim - a common practice in the present-day terrorism.
2. Forgery and deceit have two different forms; one is implied and other is physical and visible. In the former, falsehood is given a veneer of truth. The latter is concealment of some defect, adulteration of some inferior quality merchandise in a superior one, addition of something to increase weight or volume or a substance by unfair means and other malpractices.
3. "He is none of us'' means "He is not following the way of Muslims'' or "His conduct is unlike that of Muslims.'' It is therefore, necessary for every Muslim to abstain from such evils.(1/2029)
1580 - وعنه رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ لا تناجشوا ] متفق عليه
1580. Abu Hurairah (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "Do not practise Najsh (to cheat).''
[Muslim].
Commentary: This Hadith has already been mentioned (Hadith No. 1591). Najsh means to offer a high price for something in order to allure another customer who is interested in the thing. If a person has no intention of purchasing a thing which is being auctioned, one should not give a higher bid for it because its genuine customer will be deceived by it, and he will purchase it at a higher price. This is also a form of deceit which must be strictly avoided.(1/2030)
1581 - وعن ابن عمر رضي الله عنه أن النبي صلى الله عليه و سلم نهى عن النجش . متفق عليه
1581. Ibn `Umar (May Allah be pleased with them) said: The Messenger of Allah (PBUH) prohibited the practice of Najsh.
[Al-Bukhari and Muslim].
Commentary: This Hadith tells us that one should not make an offer of a higher price if one has no intention of buying it because that will be a fraud. For this reason this practice has been forbidden(1/2031)
1582 - وعنه رضي الله عنه قال : ذكر رجل لرسول الله صلى الله عليه و سلم أنه يخدع في البيوع فقال رسول الله صلى الله عليه و سلم : [ من بايعت فقل لا خلابة ] متفق عليه
[ الخلابة ] بخاء معجمة مكسورة وباء موحدة وهي : الخديعة
1582. Ibn `Umar (May Allah be pleased with them) said: A man mentioned to the Messenger of Allah (PBUH) that he was often deceived in dealings. The Messenger of Allah (PBUH) said to him, "When you enter into a transaction you should say: "There should be no deception.'''
[Al-Bukhari and Muslim].
Commentary: The words mentioned in the Hadith for the customer are meant to protect his right, implying that if there is something amiss in the bargain, he will have the right to return the commodity purchased by him. The seller will have to respect this right of the buyer.(1/2032)
1583 - وعن أبي هريرة رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ من خبب زوجة امرئ أو مملوكه فليس منا ] رواه أبو داود
[ خبب ] بخاء معجمة ثم باء موحدة مكررة : أي أفسده وخدعه
1583. Abu Hurairah (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "He who deceives another's wife or his slave is none of us.''
[Abu Dawud].
Commentary: To incite or provoke someone's wife or slave against her husband or his master or to create hatred between the two is a great crime, because a Muslim is required to create peace and accord amongst people. It is against his conduct to foment dissension and discord between them.(1/2033)
277 - باب تحريم الغدر
Chapter 277
Prohibition of the Treachery and Breaking one's Covenant(1/2034)
قال الله تعالى ( المائدة 1 ) : { يا أيها الذين آمنوا أوفوا بالعقود }
وقال تعالى ( الإسراء 34 ) : { وأوفوا بالعهد إن العهد كان مسئولا }
Allah, the Exalted, says:
"O you who believe! Fulfill (your) obligations.'' (5:1)
"And fulfill (every) covenant. Verily! The covenant will be questioned about.'' (17:34)(1/2035)
1584 - وعن عبد الله بن عمرو بن العاص رضي الله عنهما أن رسول الله صلى الله عليه
وسلم قال : [ أربع من كن فيه كان منافقا خالصا ومن كانت فيه خصلة منهن كان فيه خصلة من النفاق حتى يدعها : إذا اؤتمن خان وإذا حدث كذب وإذا عاهد غدر وإذا خاصم فجر ] متفق عليه
1584. `Abdullah bin `Amr bin Al-`As (May Allah be pleased with them) said: The Messenger of Allah (PBUH) said, "Whosoever possesses these four characteristics is a sheer hypocrite; and anyone who possesses one of them possesses a characteristic of hypocrisy till he gives it up. These are: when he is entrusted with something, he proves dishonest; when he speaks, he tells a lie; when he makes a covenant, he proves treacherous; and when he quarrels, he behaves in very imprudent, evil, insulting manner.''
[Al-Bukhari and Muslim].
Commentary: This Hadith has already been mentioned (Hadith No. 1544). The traits mentioned in this Hadith are peculiar to hypocrites and every Muslim is required to abstain from them. Excellence of character is riveted with Faith. The nobility of character is invariably reflected in Faith, and where there is no Faith there will be little excellence of character.(1/2036)
1585 - وعن ابن مسعود وابن عمر وأنس رضي الله عنهم قالوا قال النبي صلى الله عليه و سلم : [ لكل غادر لواء يوم القيامة يقال : هذه غدرة فلان ] متفق عليه
1585. Ibn Mas`ud, Ibn `Umar and Anas (May Allah be pleased with them) said: The Prophet (PBUH) said, "For every one who breaks his covenant, there will be a (huge) flag on the Day of Resurrection and it will be said: `This flag proclaims a breach of covenant by so-and-so.'''
[Al-Bukhari and Muslim].
Commentary: "Ghadr'" means breach of oath and its disregard. On the Day of Judgement, a person with such a quality will be given a (huge) flag which will be a sign of his lack of sincerity to his words.(1/2037)
1586 - وعن أبي سعيد الخدري رضي الله عنه أن النبي صلى الله عليه و سلم قال : [ لكل غادر لواء يوم عند استه ( 1 ) يوم القيامة يرفع له بقدر غدره ألا ولا غادر أعظم غدرا من أمير عامة ] رواه مسلم
_________
( 1 ) استه : بوصل الهمزة وسكون السين وهو الدبر
1586. Abu Sa`id Al-Khudri (May Allah be pleased with him) said: The Prophet (PBUH) said, "Every one who breaks a covenant will have a flag by his buttocks on the Day of Resurrection. It will be raised higher according to the nature of his breach. Behold, there will be no greater a sin with respect to breaking the covenant than that of a ruler who breaks his covenant with the Muslim masses.''
[Muslim].
Commentary: This Hadith clearly shows that breach of covenant is forbidden in Islam, especially on the part of a ruler because (a) he is in a position to honour his covenant, and (b) his evil can affect the whole Muslim community.
It was a custom in the Pre-Islamic Period of Ignorance in Arabia to fix flags on poles for those who were guilty of breach of oath to humiliate and defame them. Almighty Allah has mentioned the punishment of flags on the Day of Resurrection for such people who break their covenant so that people can easily understand its nature. What a humiliation that will be!
* Placing the flag by his bottom signifies humiliation and disgrace because flags are usually carried in front of the bearer not behind. (Editor's Note)(1/2038)
1587 - وعن أبي هريرة رضي الله عنه عن النبي صلى الله عليه و سلم قال : [ قال الله تعالى : ثلاثة أنا خصمهم يوم القيامة : رجل أعطى بي ثم غدر ورجل باع حرا فأكل ثمنه ورجل استأجر أجيرا فاستوفى منه ولم يعطه أجره ] رواه البخاري
1587. Abu Hurairah (May Allah be pleased with him) reported: The Prophet (PBUH) said, "Allah, the Exalted, says: `I will contend on the Day of Resurrection against three (types of) people: One who makes a covenant in My Name and then breaks it; one who sells a free man as a slave and devours his price; and one who hires a workman and having taken full work from him, does not pay him his wages.'''
[Al-Bukhari].
Commentary: This Hadith highlights the importance of fulfillment of promise, the prohibition of the sale of a free person, and the payment of due wages to the labourers.(1/2039)
278 - باب النهي عن المن بالعطية ونحوها
Chapter 278
Prohibition of Recounting of Favors(1/2040)
قال الله تعالى ( البقرة 264 ) : { يا أيها الذين آمنوا لا تبطلوا صدقاتكم بالمن والأذى }
وقال تعالى ( البقرة 262 ) : { الذين ينفقون أموالهم في سبيل الله ثم لا يتبعون ما أنفقوا منا ولا أذى }
Allah, the Exalted, says:
"O you who believe! Do not render in vain your Sadaqah (charity) by reminders of your generosity or by injury.'' (2:264)
"Those who spend their wealth in the Cause of Allah, and do not follow up their gifts with reminders of their generosity or with injury.'' (2:262)(1/2041)
1588 - 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 ] يعني : المسبل إزاره وثوبه أسفل من الكعبين للخيلاء
1588. Abu Dharr (May Allah be pleased with him) said: The Prophet (PBUH) observed: "There are three (types of) people to whom Allah will neither speak on the Day of Resurrection nor look at them nor purify them, and they will have a painful chastisement.'' The Messenger of Allah (PBUH) repeated it three times. Abu Dharr (May Allah be pleased with him) remarked: "They are ruined. Who are they, O Messenger of Allah?'' Upon this, the Messenger of Allah (PBUH) said, "One who lets down his lower garments (below his ankels) out of arrogance, one who boasts of his favours done to another; and who sells his goods by taking a false oath.''
[Muslim].
Commentary: The Hadith makes it evident that it is forbidden for a man to let his lower-body garment go beyond his ankles out of arrogance. The Hadith also makes it clear that it is forbidden to take a false oath with a view to sell one's goods. Messenger of Allah (PBUH) also said in a Hadith reported by Al-Bukhari:"Taking a false oath) helps one sell one's goods well but takes away Allah's blessings from it.''(1/2042)
279 - باب النهي عن الافتخار والبغي
Chapter 279
Prohibition of Arrogance and Oppression(1/2043)
قال الله تعالى ( النجم 32 ) : { فلا تزكوا أنفسكم هو أعلم بمن اتقى }
وقال تعالى ( الشورى 42 ) : { إنما السبيل على الذين يظلمون الناس ويبغون في الأرض بغير الحق أولئك لهم عذاب أليم }
Allah, the Exalted, says:
"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)
"The way (of blame) is only against those who oppress men and wrongly rebel in the earth without justification; for such there will be a painful torment.'' (42:42)(1/2044)
1589 - وعن عياض بن حمار رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ إن الله تعالى أوحى إلي أن تواضعوا حتى لا يبغي أحد على أحد ولا يفخر أحد على أحد ] رواه مسلم
قال أهل اللغة : البغي : التعدي والاستطالة
1589. `Iyad bin Himar (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "Verily, Allah has revealed to me that you should adopt humility. So that no one may wrong another and no one may be disdainful and haughty towards another.''
[Muslim].
Commentary: Anyone whom Allah has granted wealth or authority, beauty or splendour, should take it as Allah's Gift. He should take to adopt humility and humbleness and express his gratitude for it to Allah. He should benefit people with the gifts bestowed upon him by Allah and not make them a means of pride and oppression.(1/2045)
1590 - وعن أبي هريرة رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ إذا قال الرجل هلك الناس فهو أهلكهم ] رواه مسلم
والرواية المشهورة : [ أهلكهم ] برفع الكاف وروي بنصبها . وهذا النهي لمن قال ذلك عجبا بنفسه وتصاغرا للناس وارتفاعا عليهم فهذا هو الحرام . وأما من قاله لما يرى في الناس من نقص في أمر دينهم وقاله تحزنا عليهم وعلى الدين فلا بأس به . هكذا فسره العلماء وفصلوه . وممن قاله من الأئمة الأعلام : مالك بن أنس والخطابي والحميدي وآخرون . وقد أوضحته في كتاب الأذكار ( انظر باب في ألفاظ يكره استعمالها من الأذكار )
1590. Abu Hurairah (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "When a person says: `People have been ruined, he is the one to be ruined the most.'''
[Muslim]
In another version: "He himself is the most ruined among them.''
Commentary: This Hadith prohibits a Muslim from saying the statement in the Hadith or something similar to it out of arrogance and pride. There is no harm, however, if one says it in view of the bad state of affairs to which Muslims have been reduced as a result of, for example, neglecting the teachings of Islam. Of the religious scholars, who hold this view, are Imam Malik bin Anas, Imam Al-Khattabi, Al-Humaidi and others. This point has been made clear in Imam An-Nawawi's Al-Adhkar.(1/2046)
280 - باب تحريم الهجران بين المسلمين فوق ثلاثة أيام إلا لبدعة في المهجور أو تظاهر بفسق أو نحو ذلك
Chapter 280
Prohibition of Breaking ties and Relationships(1/2047)
قال الله تعالى ( الحجرات 10 ) : { إنما المؤمنون إخوة فأصلحوا بين أخويكم }
وقال تعالى ( المائدة 2 ) : { ولا تعاونوا على الإثم والعدوان }
Allah, the Exalted, says:
"The believers are nothing else than brothers (in Islamic religion). So make reconciliation between your brothers.'' (49:10)
"But do not help one another in sin and transgression.'' (5:2)(1/2048)
1591 - وعن أنس رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ لا تقاطعوا ولا تدابروا ولا تباغضوا ولا تحاسدوا وكونوا عباد الله إخوانا ولا يحل لمسلم أن يهجر أخاه فوق ثلاث ] متفق عليه
1591. Anas bin Malik (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "Do not desert (stop talking to) one another, do not nurse hatred towards one another, do not be jealous of one another, and become as fellow brothers and slaves of Allah. It is not lawful for a Muslim to stop talking to his brother (Muslim) for more than three days.''
[Al-Bukhari and Muslim]
Commentary: "Hijran'' means to terminate contacts and speech. All the things mentioned in this Hadith are prohibited for the reason that they go against the spirit of Muslim brotherhood. Muslims are ordained to maintain the bond of Islamic fraternity.(1/2049)
1592 - وعن أبي أيوب رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ لا يحل
لمسلم أن يهجر أخاه فوق ثلاث ليال : يلتقيان فيعرض هذا ويعرض هذا وخيرهما الذي يبدأ بالسلام ] متفق عليه
1592. Abu Ayyub Al-Ansari (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "It is not lawful for a Muslim to desert (stop talking to) his brother beyond three nights, the one turning one way and the other turning to the other way when they meet, the better of the two is one who is the first to greet the other.''
[Al-Bukhari and Muslim].
Commentary:
1. Since Islam is a religion based on the nature of man, it has a suitable concession in all his natural affairs. When there occurs a dispute between two Muslims then unpleasantness and contraction of mind are bound to result from it. In such a situation they naturally do not like to speak or maintain contact with each other. Islamic Shari`ah has acknowledged the validity of this reaction and granted permission to the party to suspend speech for three days. Since longevity of suspension of contact leads to severe hatred and animosity which increases dissension in society, creates obstruction in family relations and injures the bond of friendship, Muslims have been ordered not to let this temporary unpleasantness and turbidity go beyond a period of three days.
2. By highlighting the merit of Salam (salutation), this Hadith has prescribed an easy way for resuming the relations because Salam increases mutual love and paves the way for conversation and reconciliation.(1/2050)
1593 - وعن أبي هريرة رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ تعرض الأعمال في كل اثنين وخميس فيغفر الله لكل امرئ لا يشرك بالله شيئا إلا امرأ كانت بينه وبين أخيه شحناء فيقول : اتركوا هذين حتى يصطلحا ] رواه مسلم
1593. Abu Hurairah (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "People's deeds are presented before Allah on Mondays and Thursdays, and then every slave (of Allah) is granted forgiveness (of minor sins) if he does not associate anything with Allah in worship. But the person in whose heart there is rancour against his brother, will not be pardoned. With regard to them, it is said twice: `Hold these two until they are reconciled'.''
[Muslim].
Commentary: To entertain enmity without any major lawful reason is akin to inviting the displeasure of Allah. May Allah save us from it.(1/2051)
1594 - وعن جابر رضي الله عنه قال سمعت رسول الله صلى الله عليه و سلم يقول : [ إن الشيطان قد يئس أن يعبده المصلون في جزيرة العرب ولكن في التحريش بينهم ] رواه مسلم
[ التحريش ] : الإفساد وتغيير قلوبهم وتقاطعهم
1594. Jabir (May Allah be pleased with him) said: I heard the Messenger of Allah (PBUH) as saying, "The Satan has despaired of being worshipped by those who engage in prayer in the Arabian Peninsula but (has not lost hope) in creating dissension among them.''
[Muslim].
Commentary:
1. This Hadith is one of the proofs of Prophethood of Muhammad (PBUH). His prophecy has come true that Muslims will fight among themselves and, as a result of mutual conflicts, sever links with one another; and this situation will arise as a result of the mischief, provocation and evil suggestions made by Satan.
2. One of the benefits of Salat is to maintain and strengthen the feeling of brotherhood and fraternity between Muslims..(1/2052)
1595 - وعن أبي هريرة رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ لا يحل لمسلم أن يهجر أخاه فوق ثلاث فمن هجر فوق ثلاث فمات دخل النار ] رواه أبو داود بإسناد على شرط البخاري ومسلم
1595. Abu Hurairah (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "It is not lawful for a Muslim to forsake his (Muslim) brother beyond three days; and whosoever does so for more than three days, and then dies, will certainly enter the Hell.''
[Abu Dawud].
Commentary: Such a Muslim who persistently forsakes his Muslim brother for more than three days (i.e., he does not greet him and talk to him) and dies in this state, will certainly be punished in Hell along with other Muslims who violate such Divine injunctions. After suffering the punishment in Hell, he will be sent to Jannah because it is only the Kuffar (infidels) who would remain in Hell for ever. It does not, however, mean that a Muslim is at liberty to do what he wishes and he will not be sent to Hell even temporarily for punishment. Such an impression is a gross misunderstanding. This applies to women as well.(1/2053)
1596 - وعن أبي خراش حدرد بن أبي حدرد الأسلمي ويقال : السلمي الصحابي رضي الله عنه أنه سمع النبي صلى الله عليه و سلم يقول : [ من هجر أخاه سنة فهو كسفك دمه ] رواه أبو داود بإسناد صحيح
1596. Abu Khirash Hadrad bin Abu Hadrad Al-Aslami (May Allah be pleased with him) said: I heard the Prophet (PBUH) saying, "Whosoever forsakes his brother for a year is like one who sheds his blood.''
[Abu Dawud].
Commentary: This Hadith strongly condemns those Muslims who forsake their brothers and sisters in Faith. Since those who are forsaken, have to suffer mental torture, this act has been regarded equivalent in gravity to killing.(1/2054)
1597 - وعن أبي هريرة رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ لا يحل لمؤمن أن يهجر مؤمنا فوق ثلاث فإن مرت به ثلاث فليلقه وليسلم عليه فإن رد عليه السلام فقد اشتركا في الأجر وإن لم يرد عليه فقد باء بالإثم وخرج المسلم من الهجرة ] رواه أبو داود بإسناد حسن
قال أبو داود : إذا كانت الهجرة لله تعالى فليس من هذا في شيء
1597. Abu Hurairah (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "It is not permissible for a believer to forsake his (Muslim) brother for more than three days. If three days have passed, he should meet him and greet him; and if other responds to it they will both share the reward; but if he does not respond, he will bear his sin and the one who (has taken the initiative to) greet (the other) will be absolved of the sin of forsaking (one's brother in Faith).''
[Abu Dawud].
Commentary:
1. Contact and speech with people should be for the Pleasure of Allah only. For instance, if somebody is a heretic in religion, or commits sins openly, and in spite of the advice given to him, he does not mend his way, a Muslim can renounce contact with him for the sake of Allah. Such renunciation is permissible. In fact, it is desirable so that he may learn a lesson from it and may change himself. But severing contacts merely for worldly grievances is not permissible.
2. After three days, one who should take the initiative in giving Salam is more superior than the other. If the second party does not respond and perpetuates malice and enmity, he will be sinful and the former will be absolved of the sin of rupturing contact.(1/2055)
281 - باب النهي عن تناجي اثنين دون الثالث بغير إذنه إلا لحاجة وهو أن يتحدثا سرا بحيث لا يسمعهما وفي معناه ما إذا تحدثا بلسان لا يفهمه
Chapter 281
Prohibition of two Holding Secret Counsel to the Exclusion of Conversing together a Third(1/2056)
قال الله تعالى ( المجادلة 10 ) : { إنما النجوى من الشيطان }
Allah, the Exalted, says:
"Secret counsels (conspiracies) are only from Shaitan (Satan).'' (58:10)(1/2057)
1598 - وعن ابن عمر رضي الله عنهما أن رسول الله صلى الله عليه و سلم قال : [ إذا كانوا ثلاثة فلا يتناجى اثنان دون الثالث ] متفق عليه
ورواه أبو داود وزاد : قال أبو صالح قلت لابن عمر : فأربعة قال : لا يضرك
ورواه مالك في الموطأ عن عبد الله بن دينار قال : كنت أنا وابن عمر عند دار خالد بن عقبة التي في السوق فجاء رجل يريد أن يناجيه وليس مع ابن عمر أحد غيري فدعا ابن عمر رجلا آخر حتى كنا أربعة فقال لي وللرجل الثالث الذي دعا : استأخرا شيئا فإني سمعت رسول الله صلى الله عليه و سلم يقول : [ لا يتناجى اثنان دون واحد ]
1598. Ibn `Umar (May Allah be pleased with them) said: the Messenger of Allah (PBUH) said, "In the presence of three people, two should not hold secret counsel, to the exclusion of the third.''
[Al-Bukhari and Muslim].
In Abu Dawud, Abu Salih related: I asked Ibn `Umar: "What if there are four people.'' He said, "There is no harm in that.''
Malik reported in Al-Muwatta that `Abdullah bin Dinar related: Ibn `Umar and I were together in Khalid bin `Uqbah's house which was situated in the market place. A man came to consult Ibn `Umar. None besides me was present. Ibn `Umar called another man in and we became four and said to me and the man he had called: Move away a bit because I have heard the Messenger of Allah (PBUH) saying, "The two people should not hold secret counsel together excluding the third.''
Commentary: This Hadith teaches us certain etiquettes of society. Ibn `Umar (May Allah be pleased with them) called the fourth person so that he (Ibn `Umar) could hear the conversation of the man who wanted to speak to him in isolation. He asked the other two to move to a distance so that they could not overhear what the person in question wanted to say to him. Thus, we learn that in the presence of more than one person, two can speak to each other in confidence. If there are four people, three of them are not permitted to speak in confidence leaving the fourth alone. Moreover, this prohibition is for lawful matters only because in unlawful matters such private conversation is altogether forbidden, even if there is no third person. The Noble Qur'an ordains:
"O you who believe! When you hold secret counsel, do it not for sin and wrong and disobedience to the Messenger, but do it for righteousness and self-restraint; and fear Allah, to Whom you shall be brought back.'' (V.58:9)(1/2058)
1599 - وعن ابن مسعود رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ إذا كنتم ثلاثة فلا يتناجى اثنان دون الآخر حتى تختلطوا بالناس من أجل أن ذلك يحزنه ] متفق عليه
1599. Ibn Mas`ud (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "When three of you are together, two of you must not converse privately ignoring the third till the number increases, lest the third should be grieved.''
[Al-Bukhari and Muslim].
Commentary: This Hadith tells us that holding private counsel has been prohibited for the reason that it hurts the feelings of the Muslim who is ignored; and to hurt the feelings of a Muslim is a great sin indeed. Allah says: "And those who annoy believing men and women undeservedly, bear on themselves the crime of slander and plain sin.'' (33:58) Whispering of the two is permissible when all the three mix up in a crowd. Then the two can speak to each other in confidence.(1/2059)
282 - باب النهي عن تعذيب العبد والدابة والمرأة والولد بغير سبب شرعي أو زائد على قدر الأدب
Chapter 282
Prohibition of Cruelty(1/2060)
قال الله تعالى ( النساء 26 ) : { وبالوالدين إحسانا وبذي القربى واليتامى والمساكين والجار ذي القربى والجار الجنب والصاحب بالجنب وابن السبيل وما ملكت أيمانكم إن الله لا يحب من كان مختالا فخورا }
Allah, the Exalted, says:
"And do good to parents, kinsfolk, orphans, Al-Masakin (the poor), the neighbour who is near of kin, the neighbour who is a stranger, the companion by your side, the wayfarer (you meet), and those (slaves) whom your right hands possess. Verily, Allah does not like such as are proud and boastful.'' (4:36)(1/2061)
1600 - وعن ابن عمر رضي الله عنهما أن رسول الله صلى الله عليه و سلم قال : [ عذبت امرأة في هرة سجنتها حتى ماتت فدخلت فيها النار لا هي أطعمتها وسقتها إذ حبستها ولا هي تركتها تأكل من خشاش الأرض ] متفق عليه
[ خشاش الأرض ] بفتح الخاء المعجمة وبالشين المعجمة المكررة وهي : هوامها وحشراتها
1600. Ibn `Umar (May Allah be pleased with them) said: The Messenger of Allah (PBUH) said, "A woman was punished in Hell because of a cat which she had confined until it died. She did not give it to eat or to drink when it was confined, nor did she free it so that it might eat the vermin of the earth.''
[Al-Bukhari and Muslim]
Commentary: It is necessary for the Muslim to treat animals kindly and tenderly. Harshness to them is unlawful.(1/2062)
1601 - وعنه رضي الله عنه أنه مر بفتيان من قريش قد نصبوا طيرا وهم يرمونه وقد جعلوا لصاحب الطير كل خاطئة من نبلهم فلما رأوا ابن عمر تفرقوا فقال ابن عمر : من فعل هذا لعن الله من فعل هذا إن رسول الله صلى الله عليه و سلم لعن من اتخذ شيئا فيه الروح غرضا . متفق عليه
[ الغرض ] وهو : الهدف والشيء الذي يرمى إليه
1601. Ibn `Umar (May Allah be pleased with them) reported: I happened to pass by some lads of the Quraish who had tied a bird at which they have been shooting arrows. Every arrow that they missed came into the possession of the owner of the bird. No sooner had they seen Ibn `Umar, they dispersed. Thereupon, Ibn `Umar said: "Who has done this? May Allah curse him who has done so. Verily, the Messenger of Allah (PBUH) has cursed anyone who makes a live thing the target (of one's marksmanship).''
[Al-Bukhari and Muslim].
Commentary: It is a major sin to pin down a living being to make it a target. One who does it is a cursed person.(1/2063)
1602 - وعن أنس رضي الله عنه قال نهى رسول الله صلى الله عليه و سلم أن تصبر البهائم . متفق عليه
ومعناه : تحبس للقتل
1602. Anas (May Allah be pleased with him) said: The Messenger of Allah (PBUH) forbade animals being tied (as targets).
[Al-Bukhari and Muslim].
Commentary: The right way of doing it is that rather than first capturing it and making it a target of arrows and bullets, it should be captured and slaughtered with a very sharp knife so that the victim does not feel much pain while giving its life.(1/2064)
1603 - وعن أبي علي سويد بن مقرن رضي الله عنه قال : لقد رأيتني سابع سبعة من بني مقرن ما لنا خادم إلا واحدة لطمها أصغرنا فأمرنا رسول الله صلى الله عليه و سلم أن نعتقها . رواه مسلم . وفي رواية : سابع إخوة لي
1603. Abu Ali Suwaid bin Muqarrin (May Allah be pleased with him) said: I was the seventh child of Banu Muqarrin and we had only one slave-girl. When the youngest of us once happened to slap her (on the face) the Messenger of Allah (PBUH) ordered us to set her free.
[Muslim].
Commentary: It is a serious crime to beat one's servant or slave. The expiation of this sin is to set the servant or slave free. One is, however, allowed to discipline one's servants in a suitable manner in which punishment does not exceed the nature of offense committed on their part.(1/2065)
1604 - وعن أبي مسعود البدري رضي الله عنه قال كنت أضرب غلاما لي بالسوط فسمعت صوتا من خلفي : [ اعلم أبا مسعود ] فلم أفهم الصوت من الغضب فلما دنا مني إذا هو رسول الله صلى الله عليه و سلم فإذا هو يقول : [ اعلم أبا مسعود أن الله أقدر عليك منك على هذا الغلام ] فقلت : لا أضرب مملوكا بعده أبدا
وفي رواية : فسقط السوط من يدي من هيبته
وفي رواية : فقلت يا رسول الله هو حر لوجه الله فقال : [ أما إنه لو لم تفعل للفحتك النار أو لمستك النار ] رواه مسلم بهذه الروايات
1604. Abu Mas`ud Al-Badri (May Allah be pleased with him) said: I was beating my slave with a whip when I heard a voice behind me which said: "Abu Mas`ud! Bear in mind...'' I did not recognize the voice for the intense anger I was in. Abu Mas`ud added: As he came near me, I found that he was the Messenger of Allah (PBUH) who was saying, "Abu Mas`ud! Bear in mind that Allah has more dominance upon you than you have upon your slave.'' Then I said: "I will never beat any slave in future.''
Another narration is: The whip dropped from my hand in awe of the Prophet (PBUH).
Still another narration is: I said: "He is free for the sake of Allah.'' He (PBUH) said, "If you had not done this, you would have been singed by the Fire.''
[Muslim].
Commentary:
1. This Hadith has a stern warning for those who punish their slaves and servants without reason or far more than what they deserve.
2. This Hadith also gives a hint of the aura of awe and majesty that characterized the person of the Prophet (PBUH). It also shows the readiness of the Companions to mend their ways and obey the Prophet's commands.(1/2066)
1605 - وعن ابن عمر رضي الله عنهما أن النبي صلى الله عليه و سلم قال : من ضرب غلاما له حدا لم يأته أو لطمه فإن كفارته أن يعتقه ] رواه مسلم
1605. Ibn `Umar (May Allah be pleased with them) reported: The Prophet (PBUH) said, "The expiation for beating or slapping a slave on the face for something he has not done is to set him free.''
[Muslim].
Commentary: Al-Qadi `Iyad says that there is consensus on the point that setting the slave free is desirable, not obligatory. Such liberation of the slave, however, is not equal in reward to setting him free without any consideration.(1/2067)
1606 - وعن هشام بن حكيم بن حزام رضي الله عنه أنه مر بالشام على أناس من الأنباط وقد أقيموا في الشمس وصب على رؤوسهم الزيت فقال : ما هذا ؟ قيل : يعذبون في الخراج . وفي رواية : حبسوا في الجزية . فقال هشام : أشهد لسمعت رسول الله صلى الله عليه و سلم يقول : [ إن الله يعذب الذين يعذبون الناس في الدنيا ] فدخل على الأمير فحدثه فأمر بهم فخلوا . رواه مسلم
[ الأنباط ] : الفلاحون من العجم
1606. It has been narrated that Hisham bin Hakim bin Hizam (May Allah be pleased with them) happened to pass by some (non-Arab) farmers of Syria who had been made to stand in the sun, and olive oil was poured on their heads. He said: "What is the matter?'' He was told that they had been detained for the non-payment of Jizyah. (Another narration says that they were being tortured for not having paid Al-Kharaj). Thereupon Hisham said: "I bear testimony to the fact that I heard the Messenger of Allah (PBUH) saying, `Allah will torment those who torment people in the world.''' Then he proceeded towards their Amir and reported this Hadith to him. The Amir then issued orders for their release.
[Muslim].
Commentary:
1. "Al-Kharaj'' is that tax which is charged on the produce yielded by land which is in the possession of non-Muslims in a Muslim State, while the revenue that is recovered from the Muslims on the lands held by them is called "Al-Ushr''. "Jizyah'' is that annual fee which is charged from the non-Muslims for the safety and security provided to their life, property and honour by a Muslim State. Muslims pay Zakat and non-Muslims pay Jizyah.
2. "Adhab'' torment is that particular punishment which Allah will inflict upon the inhabitants of Hell. If anyone gives a similar punishment to anybody in this world, he will be punished by Allah in the Hereafter for it, because He does not like anyone to do so. To make someone stand in a sizzling hot day and pour oil over his head is one type of tormenting people. For this reason, Hisham bin Hakim (May Allah be pleased with them) mentioned this Hadith to the Governor to warn him and make him abolish the punishment.
3. We also learn from this Hadith that it is incumbent on every Muslim to enjoin good on people and forbid them from doing evil.
4. Tyrants should be warned against their tyrannies so that they abstain from them.(1/2068)
1607 - وعن ابن عباس رضي الله عنهما قال : رأى رسول الله صلى الله عليه و سلم حمارا موسوم الوجه فأنكر ذلك فقال : [ والله لا أسمه إلا أقصى شيء من الوجه ] وأمر بحماره فكوى في جاعرتيه فهو أول من كوى الجاعرتين . رواه مسلم
[ الجاعرتين ] : ناحيتا الوركين حول الدبر
1607. Ibn `Abbas (May Allah be pleased with them) said: The Messenger of Allah (PBUH) saw an ass which had been branded on the face. He disapproved of it. Upon this Ibn `Abbas (May Allah be pleased with them) said, "By Allah, I shall not brand (the animal) but on a part at a distance from the face.'' Ibn `Abbas (May Allah be pleased with them) then commanded branding on the hips; he was the first person to brand the animals on hips.
[Muslim].
Commentary: We learn from this Hadith that if an animal is to be branded for identification, it should not be branded on the face. The Hadith also points out the superiority of Ibn `Abbas (May Allah be pleased with them) and his obedience to the Prophet's command not to brand an animal on the face.(1/2069)
1608 - وعنه رضي الله عنه أن النبي صلى الله عليه و سلم مر عليه حمار قد وسم في وجهه فقال : [ لعن الله الذي وسمه ] رواه مسلم
وفي رواية لمسلم أيضا : نهى رسول الله صلى الله عليه و سلم عن الضرب في الوجه وعن الوسم في الوجه
1608. Ibn `Abbas (May Allah be pleased with them) said: An ass with a brand on the face happened to pass before the Prophet (PBUH). Thereupon he said, "May Allah curse the one who has branded it (on the face).''
[Muslim].
Another narration in Muslim is: "The Messenger of Allah (PBUH) prohibited us from hitting across the face and branding on the face (of an animal).''
Commentary: Since face is the most sensitive and delicate part of the body, Muslims are strictly forbidden from causing even the slightest harm to it, no matter whether it is mankind or animal. Although, it is permissible to beat one's wife, children and slaves etc., for discipline but there is a stern warning that they should not be hit on the face.(1/2070)
283 - باب تحريم التعذيب بالنار في كل حيوان حتى القملة ونحوها
Chapter 283
Prohibition of Chastisement with Fire(1/2071)
1609 - عن أبي هريرة رضي الله عنه قال : بعثنا رسول الله صلى الله عليه و سلم في بعث فقال : [ إن وجدتم فلانا وفلانا ] لرجلين من قريش سماهما [ فاحرقوهما بالنار ] ثم قال رسول الله صلى الله عليه و سلم حين أردنا الخروج [ إني كنت أمرتكم أن تحرقوا فلانا وفلانا وإن النار لا يعذب بها إلا الله فإن وجدتموهما فاقتلوهما ] رواه البخاري
1609. Abu Hurairah (May Allah be pleased with him) said: The Messenger of Allah (PBUH) sent us on an expedition and said to us, "If you find so-and-so (he named two persons belonging to the Quraish) commit them to the fire.'' When we were on the verge of departure, he said to us, "I ordered you to burn so-and-so, but it is Allah Alone Who punishes with the fire. So if you find them put them to death.''
[Al-Bukhari].
Commentary: The Prophet (PBUH) has clearly stated that no one is to be burnt in any case, not even an enemy.(1/2072)
1610 - وعن ابن مسعود رضي الله عنه قال : كنا مع رسول الله صلى الله عليه و سلم في سفر فانطلق لحاجته فرأينا حمرة معها فرخان فأخذنا فرخيها فجاءت الحمرة فجعلت تعرش فجاء النبي صلى الله عليه و سلم فقال : [ من فجع هذه بولدها ؟ ردوا ولدها إليها ] ورأى قرية نمل قد حرقناها فقال : [ من حرق هذه ؟ ] قلنا نحن قال : [ إنه لا ينبغي أن يعذب بالنار إلا رب النار ] رواه أبو داود بإسناد صحيح
قوله [ قرية نمل ] معناه : موضع النمل مع النمل
1610. Ibn Mas`ud (May Allah be pleased with him) reported: We were with the Messenger of Allah (PBUH) in a journey when he drew apart (to relieve nature). In his absence, we saw a red bird which had two young ones with it. We caught them and the red mother bird came, beating the earth with its wings. In the meantime the Prophet (PBUH) returned and said, "Who has put this bird to distress on account of its young? Return them to her.'' He (PBUH) also noticed a mound of ants which we had burnt up. He asked, "Who has set fire to this?'' We replied: "We have done so.'' He (PBUH) said, "None can chastise with fire except the Rubb of the fire.''
[Abu Dawud].
Commentary:
1. To catch nestlings of a bird and torment them or to burn the holes of insects along with their inmates is forbidden. One can, however, burn their vacant holes.
2. If somebody has burnt a person to death, it is not permissible to kill him in return by burning. If the heirs of the victim want to kill him in the same way under Al-Qisas (the law of equality in punishment) they can do so; otherwise he can be put to the sword.(1/2073)
284 - باب تحريم مطل الغني بحق طلبه صاحبه
Chapter 284
Prohibition of Procrastinating by a Rich Person to Fulfill his Obligation(1/2074)
قال الله تعالى ( النساء 58 ) : { إن الله يأمركم أن تؤدوا الأمانات إلى أهلها }
وقال تعالى ( البقرة 283 ) : { فإن أمن بعضكم بعضا فليؤد الذي اؤتمن أمانته }
Allah, the Exalted, says:
"Verily, Allah commands that you should render back the trusts to those, to whom they are due.'' (4:58)
"Then if one of you entrust the other, let the one who is entrusted discharge his trust (faithfully).'' (2:283)(1/2075)
1611 - وعن أبي هريرة رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ مطل الغني ظلم وإذا أتبع أحدكم على مليء فليتبع ] متفق عليه
معنى [ أتبع ] : أحيل
1611. Abu Hurairah (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "It is an act of oppression on the part of a person to procrastinate in fulfilling his obligation; if the repayment of a debt due to any of you is undertaken by a rich person, you should agree to the substitution.''
[Al-Bukhari and Muslim].
Commentary:
1. Evasion or procrastination in the payment of debt, when a person is in a position to make its payment immediately, is prohibited.
2. If for the settlement of dispute, a rich man is entrusted to the lender for recovery of his debt, the lender should accept this decision. Thus, this Hadith induces one for an amicable way of settling disputes.(1/2076)
285 - باب كراهية عود الإنسان في هبة لم يسلمها إلى الموهوب له وفي هبة وهبها لولده وسلمها أو لم يسلمها وكراهية شرائه شيئا تصدق به من الذي تصدق عليه أو أخرجه عن زكاة أو كفارة ونحوها ولا بأس بشرائه من شخص آخر قد انتقل إليه
Chapter 285
Undesirability of giving a Gift and then ask back for it(1/2077)
1612 - عن ابن عباس رضي الله عنهما أن النبي صلى الله عليه و سلم قال : [ الذي يعود في هبته كالكلب يرجع في قيئه ] متفق عليه
وفي رواية : [ مثل الذي يرجع في صدقته كمثل الكلب يقيء ثم يعود في قيئه فيأكله ]
وفي رواية : [ العائد في هبته كالعائد في قيئه ]
Chapter 285
Undesirability of giving a Gift and then ask back for it(1/2078)
1613 - وعن عمر بن الخطاب رضي الله عنه قال حملت على فرس في سبيل الله فأضاعه
الذي كان عنده فأردت أن أشتريه وظننت أنه يبيعه برخص فسألت النبي صلى الله عليه و سلم فقال : [ لا تشتره ولا تعد في صدقتك وإن أعطاكه بدرهم فإن العائد في صدقته كالعائد في قيئه ] متفق عليه
قوله [ حملت على فرس في سبيل الله ] معناه : تصدقت به على بعض المجاهدين
1613. `Umar bin Al-Khattab (May Allah be pleased with him) said: I donated a horse in the way of Allah. Its new possessor did not treat it properly. I made my mind to buy it because I thought that he would sell it at a cheap price (now that it became weak and emaciated). I asked the Prophet (PBUH) about it, whereupon he said, "Do not buy it and do not get back your charity, for one who gets back the charity is like a dog that eats its own vomit.''
[Al-Bukhari and Muslim]
Commentary: We learn from this Hadith that even to purchase something which one has already given in charity is not permissible.(1/2079)
286 - باب تأكيد تحريم مال اليتيم
Chapter 286
Prohibition of devouring the Property of an Orphan(1/2080)
قال الله تعالى ( النساء 10 ) : { إن الذين يأكلون أموال اليتامى ظلما إنما يأكلون في بطونهم نارا وسيصلون سعيرا }
وقال تعالى ( الأنعام 152 ) : { ولا تقربوا مال اليتيم إلا بالتي هي أحسن }
وقال تعالى ( البقرة 220 ) : { ويسألونك عن اليتامى قل إصلاح لهم خير وإن تخالطوهم فإخوانكم والله يعلم المفسد من المصلح }
Allah, the Exalted, says:
"Verily, those who unjustly eat up the property of orphans, they eat up only fire into their bellies, and they will be burnt in the blazing Fire!'' (4:10)
"And come not near to the orphan's property, except to improve it.'' (6:152)
"And they ask you concerning orphans. Say: `The best thing is to work honestly in their property, and if you mix your affairs with theirs, then they are your brothers. And Allah knows him who means mischief (e.g., to swallow their property) from him who means good (e.g., to save their property).'' (2:220)(1/2081)
1614 - وعن أبي هريرة رضي الله عنه عن النبي صلى الله عليه و سلم قال : [ اجتنبوا السبع الموبقات ] قالوا : يا رسول الله وما هن ؟ قال : [ الشرك بالله والسحر وقتل النفس التي حرم الله إلا بالحق وأكل الربا وأكل مال اليتيم والتولي يوم الزحف وقذف المحصنات المؤمنات الغافلات ] متفق عليه
[ الموبقات ] : المهلكات
1614. Abu Hurairah (May Allah be pleased with him) said: The Prophet (PBUH) said, "Keep away from the seven fatalities.'' It was asked: "What are they, O Messenger of Allah?'' He (PBUH) replied, "Associating anything with Allah in worship (i.e., committing an act of Shirk), sorcery, killing of one whom Allah has declared inviolable without a just cause, devouring the property of an orphan, the eating of usury (Riba), fleeing from the battlefield and accusing chaste believing women, who never even think of anything touching their chastity.''
[Al-Bukhari and Muslim].
Commentary: All the sins mentioned in the Hadith are major sins but Shirk is the greatest of all. The reason behind this is that it will never be pardoned, and one who commits it, will abide in Hell for all eternity. So far as the other major sins are concerned with Allah, He may forgive them if He so wills; otherwise one who is guilty of such sins will have to suffer the torments of Hell. He will, however, be sent to Jannah after suffering the punishment if he is a Muslim.(1/2082)
287 - باب تغليظ تحريم الربا
Chapter 287
Prohibition of taking Ar-Riba (The Usury)(1/2083)
قال الله تعالى ( البقرة 275 - 278 ) : { الذين يأكلون الربا لا يقومون إلا كما يقوم الذي يتخبطه الشيطان من المس ذلك بأنهم قالوا إنما البيع مثل الربا وأحل الله البيع وحرم الربا فمن جاءه موعظة من ربه فانتهى فله ما سلف وأمره إلى الله ومن عاد فأولئك أصحاب النار هم فيها خالدون يمحق الله الربا ويربي الصدقات } إلى قوله تعالى : { يا أيها الذين آمنوا اتقوا الله وذروا ما بقي من الربا } الآية
وأما الأحاديث فكثيرة في الصحيح مشهورة منها حديث أبي هريرة السابق في الباب قبله ( انظر الحديث رقم 1609 )
Allah, the Exalted, says:
"Those who eat Ar-Riba (the usury) will not stand (on the Day of Resurrection) except like the standing of a person beaten by Shaitan (Satan) leading him to insanity. That is because they say: `Trading is only like Ar-Riba, whereas Allah has permitted trading and forbidden Ar-Riba. So whosoever receives an admonition from his Rubb and stops eating Ar-Riba, shall not be punished for the past; his case is for Allah (to judge); but whoever returns (to Ar-Riba), such are the dwellers of the Fire - they will abide therein. Allah will destroy Ar-Riba and will give increase for Sadaqat (deeds of charity, alms). And Allah likes not the disbelievers, sinners. Truly, those who believe, and do deeds of righteousness, and perform As-Salat (Iqamat-As-Salat), and give Zakat, they will have their reward with their Rubb. On them shall be no fear, nor shall they grieve. O you who believe! Be afraid of Allah and give up what remains (due to you) from Ar-Riba (from now onward).'' (2:275-279)
Ahadith on the subject are many, including Hadith No. 1615.(1/2084)
1615 - وعن ابن مسعود رضي الله عنه قال : لعن رسول الله صلى الله عليه و سلم آكل الربا وموكله . رواه مسلم
زاد الترمذي وغيره : وشاهديه وكاتبه
1615. `Abdullah bin Mas`ud (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) cursed the one who accepts Ar-Riba (the usury) and the one who pays it.
[Muslim].
The narration in At-Tirmidhi adds: And the one who records it, and the two persons who stand witness to it.
Commentary: Both the parties, that is the one who charges interest and the one who pays it, are equally guilty in the matter of usury (or Riba). This Hadith highlights the intensity of unlawfulness of Ar-Riba, or what has come to be called nowadays interest which can be judged from the fact that not only the person who charges it and the one who pays it are cursed but even those who write the documents and bear witness to the transaction are condemned although the latter two have no active part in the deal. They have been condemned for their mere co-operation in the matter of interest. Thus, we learn that even co-operation in the deal in which interest is involved is an invitation to the Curse and Wrath of Allah. The reason for such severity in the matter of interest is that Islam wants to create a society which is founded on fraternity, sympathy, selflessness and sacrifice. If someone is in need of money, the rich should fulfill his needs for the sake of Allah's Pleasure or give him a loan without interest. As against the Islamic system, this system of interest is based on selfishness, exploitation and suppression. In the interest-ridden societies, the affluent ones are not inclined to co-operate with the needy for the sake of Allah. All they are concerned with is their own interest. Their lust and greed are not reduced in the slightest measure even after draining the last drop of the blood of the poor. This is the reason why Shari`ah has forbidden interest of every kind and regarded it unlawful, no matter whether the loan is for the personal need or commercial requirements.
Some people say that there did not exist any practice of commercial loan in Arabia at that time and people used to borrow money for their personal needs only. On the basis of this plea, they say that the interest which has been forbidden by Islam relates to the latter form. For this reason, they hold that interest lawful which is charged on loan taken for industry and commerce. They contend that since the borrowers in industrial and commercial sectors make huge profits from such loans, how does it become unlawful if they pay the lender a small fixed annual amount against it? In their opinion, it is a right of the lender which should be paid to him on his wealth. But such arguments are totally wrong for two major reasons:
First, the assumption that there was no practice of commercial loans in Arabia is altogether baseless. Commercial loan was certainly in vogue in the Arab society and there is no point in debating this fact.
Second, nobody can say with certainty that the amount invested by a person in business will yield profit without fail because we see it every day that sometimes huge investments made in business and industry result in colossal loss, but the lending agency does not bother about it at all and it recovers from the borrower every penny of his loan and interest. Is this not the height of tyranny and selfishness? If it is supposed that there is no loss, even then the interest on loan substantially contributes to the increase in prices of goods. Whatever interest an industrialist pays on loan is added to the cost of his goods, which ultimately increases their prices and in turn adversely affects the purchasing capacity of the customers - the masses. This is the reason why Islam has closed this largest source of exploitation, suppression and tyranny by declaring every kind of interest unlawful.
It is very sad indeed that in emulating the western societies, Muslims have also founded their economy on the system of interest. The westernized rulers of the Muslim countries are not making any effort to emancipate their countries from this curse, nor do the people of these countries now have any passion to save themselves from it. In fact, a large majority of them borrow and lend money on interest through the bank without any regard to the Islamic injunctions in this respect.
Given below are some points for the consideration of those Muslims who want to protect their Faith and religion and save themselves from the curse of interest.
The word used for interest in the Qur'an is Ar-Riba which means excess. In Shari`ah, it is the measure of excess in one thing when two things are exchanged in some bargain; or in the case of a loan, an increased amount of the loan at the time of its payment. Ar-Riba is of two kinds:
First, Riba Al-Fadl: To take more in exchange of one commodity in the event of barter of two similar commodities.
Second, Riba An-Nasi'ah: To take a larger return of one thing while two identical things are bartered. But in this case the larger return is effected after a fixed period of time.
In Islamic jurisprudence, assets are of two types. One type is of commodities and the other is of the mode of price for exchanging commodities called Thaman Then every type has a class of varieties. For example, food grains are a type of assets and rice, wheat, etc., are its varieties. Similarly, silver, gold, etc., are varieties of the second type of assets. Coins, currency notes, company shares, etc., can also be considered varieties of this type in contemporary life.
This Hadith has injunctions in respect of both types of assets. Six things mentioned in the Hadith are gold, silver, wheat, barley, dates and salt. Some religious scholars have restricted the matters relating to interest to these six things only and do not regard increase or decrease in other things as usury, while going by analogy the majority of scholars and jurists have included other things also in this list. (For instance, all the food grains whether they are calculated in terms of weight or measure, or which have - like gold and silver - the quality of being Thaman, or according to some scholars and jurists which are capable of being stored).
Thus, to sum up, these two types of assets have four varieties:
1. Commodities which are sold by weight.
2. Commodities which are sold by measure.
3. Commodities which can be stored.
4. Commodities which are used as Thaman in sale and purchase.
In all such matters the position of interest-bearing and interest-free things would be as under:
1. When commodities to be exchanged are of the same `type' and `variety,' any increase or decrease in them will be unlawful, as will be their sale on credit; for example, exchange of wheat with wheat and rice with rice. It is essential that these things are equal in measure and/or weight, and are in actual possession.
2. If two things to be exchanged are of the same `type' but of a different `variety,' any increase or decrease in them is permissible. Their sale on credit is, however, not lawful. For instance, the exchange of one kilogram of silver with two grams of gold, or the barter of one kilo barley with half a kilo wheat, or the exchange of one dinar with four riyals. If such a bargain is on cash basis it will be fair, but any credit in this case is not correct.
3. When the two things to be exchanged are not of the same `type' and are also different in `variety,' then any increase or decrease in them is permissible and their sale on credit is also allowed. For example, exchange of one kilogramme of wheat with a gram of gold, bargain of one kilogramme of dates with ten Tola (about 116 grams) silver. Any increase or decrease in them is permissible, as is their sale on credit(1/2085)
288 - باب تحريم الرياء
Chapter 288
Prohibition of Show-off(1/2086)
قال الله تعالى ( البينة 5 ) : { وما أمروا إلا ليعبدوا الله مخلصين له الدين حنفاء }
وقال تعالى ( البقرة 264 ) : { لا تبطلوا صدقاتكم بالمن والأذى كالذي ينفق ماله رئاء الناس }
وقال تعالى ( النساء 142 ) : { يراؤون الناس ولا يذكرون الله إلا قليلا }
Allah, the Exalted, says:
"And they were commanded not, but that they should worship Allah, and worship none but Him Alone (abstaining from ascribing partners to Him).'' (98:5)
"Do not render in vain your Sadaqah (charity) by reminders of your generosity or by injury, like him who spends his wealth to be seen of men.'' (2:264)
"... and to be seen of men, and they do not remember Allah but little.'' (4:142)(1/2087)
1616 - وعن أبي هريرة رضي الله عنه قال سمعت رسول الله صلى الله عليه و سلم يقول : [ قال الله تعالى : أنا أغنى الشركاء عن الشرك من عمل عملا أشرك فيه معي غيري تركته وشركه ] رواه مسلم
1616. Abu Hurairah (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "Almighty Allah says, `I am the One Who is most free from want of partners. He who does a thing for the sake of someone else beside Me, I discard him and his polytheism..''
[Muslim].
Commentary: "He who does a thing for the sake of someone else beside Me'' here means to do something virtuous for mere show for worldly benefit, or to gain the reputation of being pious. "I discard him and his polytheism'' means that "I nullify his good deeds and deprive him of the reward.'' In this Hadith any virtue done for the sake of mere show has been likened to Shirk to make its viciousness and harm obvious.
However, this is Ash-Shirk Al-Asghar, and those who commit it will not be forbidden access to Jannah. They will, after the punishment in Hell, ultimately enter Jannah. Whereas, those who are guilty of Ash-Shirk Al-Akbar and sheer Shirk will abide in Hell forever.(1/2088)
1617 - وعنه رضي الله عنه قال سمعت رسول الله صلى الله عليه و سلم يقول : [ إن أول الناس يقضى يوم القيامة عليه رجل استشهد فأتي به فعرفه نعمته فعرفها قال : فما عملت فيها ؟ قال : قاتلت فيك حتى استشهدت . قال : كذبت ولكنك قاتلت لأن يقال جريء فقد قيل ثم أمر به فسحب على وجهه حتى ألقي في النار ورجل تعلم العلم وعلمه وقرأ القرآن فأتي به فعرفه نعمه فعرفها قال : فما عملت فيها ؟ قال : تعلمت العلم وعلمته وقرأت فيك القرآن . قال : كذبت ولكنك تعلمت ليقال عالم وقرأت القرآن ليقال هو قارئ فقد قيل ثم أمر به فسحب على وجهه حتى ألقي في النار ورجل وسع الله عليه وأعطاه من أصناف المال فأتي به فعرفه نعمه فعرفها قال : فما عملت فيها ؟ قال : ما تركت من سبيل تحب أن ينفق فيها إلا أنفقت فيها لك . قال : كذبت ولكنك فعلت ليقال هو جواد فقد قيل ثم أمر به فسحب على وجهه ثم ألقي في النار ] رواه مسلم
[ جريء ] بفتح الجيم وكسر وبالمد : أي شجاع حاذق
1617. Abu Hurairah (May Allah be pleased with him) said: I heard the Messenger of Allah (PBUH) saying, "The first to be judged on the Day of Resurrection will be a man who had died as a martyr. He will be brought forward. Allah will remind him of the favours He had bestowed upon him and the man will acknowledge them. Then He will ask him: `What did you do to express gratitude for it?' The man will reply: `I fought for Your Cause till I was martyred.' Allah will say: `You have lied. You fought so that people might call you courageous; and they have done so.' Command will then be issued about him and he will be dragged on his face and thrown into Hell. Next a man who had acquired and imparted knowledge and read the Qur'an will be brought forward, Allah will remind him of the favours He had bestowed upon him and the man will acknowledge them. Then He will ask him: `What did you do to express gratitude for it?' The man will reply: `I acquired knowledge and taught it, and read the Qur'an for Your sake.' Allah will say to him: `You have lied. You acquired knowledge so that people might call you a learned (man), and you read the Qur'an so that they might call you a reciter, and they have done so.' Command will then be issued about him, and he will be dragged on his face and thrown into Hell. Next a man whom Allah had made affluent and to whom Allah had given plenty of wealth, will be brought forward, Allah will remind him of the favours He had bestowed upon him and the man will acknowledge them. He will ask him: `What did you do to express gratitude for it?' The man will reply: `I did not neglect any of the ways You liked wealth to be spend liberally for Your sake'. Allah will say to him: `You have lied. You did it so that people might call you generous, and they have done so.' Command will then be issued about him and he will be dragged on his face and thrown into Hell.''
[Muslim].
Commentary: We learn from this Hadith that:
1. Almighty Allah will first of all bring the show-offs to account for their pretentions.
2. No virtue will be accepted without Ikhlas (sincerity), no matter how great it may be. A pretender who does good deeds for mere show will be consigned to Hell rather than being rewarded with Jannah.(1/2089)
1618 - وعن ابن عمر رضي الله عنهما أن ناسا قالوا له : إنا ندخل على سلاطيننا فنقول لهم بخلاف ما نتكلم إذا خرجنا من عندهم قال ابن عمر رضي الله عنهما : كنا نعد هذا نفاقا على عهد رسول الله صلى الله عليه و سلم . رواه البخاري
1618. `Abdullah bin `Umar (May Allah be pleased with them) said: Some people told me, "We visit our rulers and we tell them things contrary to those which we say when we depart from them.'' `Abdullah bin `Umar (May Allah be pleased with them) replied: "In the era of the Messenger of Allah (PBUH) we considered this to be an act of hypocrisy.''
[Al-Bukhari].
Commentary: This Hadith has already been mentioned (Hadith No. 1542) with a variation of wording in the other version. In any case, we learn from this Hadith that flattering the rulers, falsely praising them and telling lies before them to win their pleasure constitute hypocrisy, which is a great offence. Such hypocrisy prevents them from knowing the true state of affairs. What sincerity and well-wishing demand is that the real state of affairs is placed before them so that they come to know the true condition of their subjects.(1/2090)
1619 - وعن جندب بن عبد الله بن سفيان رضي الله عنه قال قال النبي صلى الله عليه و سلم : [ من سمع سمع الله به ومن يرائي يرائي الله به ] متفق عليه . ورواه مسلم أيضا من رواية ابن عباس
[ سمع ] بتشديد الميم معناه : أظهر عمله للناس رياء
[ سمع الله به ] : أي فضحه يوم القيامة
ومعنى [ من راءى راءى الله به ] : أي من أظهر للناس العمل الصالح ليعظم
[ راءى الله به ] أي : أظهر الله سريرته على رؤوس الخلائق
1619. Jundub (May Allah be pleased with him) said: The Prophet (PBUH) said, "He who so acts to show off, Allah will disgrace him on the Day of Resurrection, and he who does good deeds so that people (may hold him in high esteem), Allah will expose his hidden evil intentions before the people on the Day of Resurrection.''
[Al-Bukhari and Muslim].
Commentary: This Hadith shows the consequences of different acts of show-off and informs us that such acts will be a cause of humiliation and disgrace on the Day of Judgement.(1/2091)
1620 - وعن أبي هريرة رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ من تعلم علما مما يبتغى به وجه الله عز و جل لا يتعلمه إلا ليصيب به عرضا من الدنيا لم يجد عرف الجنة يوم القيامة ] : يعني ريحها . رواه أبو داود بإسناد صحيح
والأحاديث في الباب كثيرة مشهورة
1620. Abu Hurairah (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "A person who acquires (religious) knowledge, which is (normally) acquired to gain the Pleasure of Allah, (for the sole reason) to secure worldly comforts will not even smell the fragrance of Jannah on the Day of Resurrection (i.e., will not enter Jannah).''
[Abu Dawud].
Commentary: It is an act of great virtue to acquire religious knowledge provided it is attained for the Pleasure of Allah. If one acquires it for worldly gains, he will be in fact committing a grave sin for which he will not even smell the fragrance of Jannah, that is to say in the first instance because after suffering the punishment for it in Hell, he will be sent to Jannah when Allah will so desire it.(1/2092)
289 - باب ما يتوهم أنه رياء وليس هو رياء
Chapter 289
Things not to be Considered as Showing off(1/2093)
1621 - عن أبي ذر رضي الله عنه قال : قيل لرسول الله صلى الله عليه و سلم : أرأيت الرجل يعمل العمل من الخير ويحمده الناس عليه ؟ قال : [ تلك عاجل بشرى المؤمن ] رواه مسلم
1621. Abu Dharr (May Allah be pleased with him) said: The Messenger of Allah (PBUH) was asked: "Tell us about a person who does some good deed and people praise him, will this be considered as showing off?'' He replied, "This is the glad tidings which a believer receives (in this life).''
[Muslim].
Commentary: We learn from this Hadith that if a person does a virtuous act to please Allah (i.e., not with the intention to show off) and people praise him for it, then there is nothing wrong with it. In fact, such praise is the glad tidings which he receives in this world. Expression of such good opinion about him by the public is akin to a declaration that Allah is pleased with him. Sincere admiration and praise of someone by the public is not a disqualification. It is, in fact, an evidence of his virtuous conduct and its recognition by Allah.(1/2094)
290 - باب تحريم النظر إلى المرأة الأجنبية والأمرد الحسن لغير حاجة شرعية
Chapter 290
Prohibition of gazing at women and Beardless Handsome Boys except in Exigency(1/2095)
قال الله تعالى ( النور 30 ) : { قل للمؤمنين يغضوا من أبصارهم ويحفظوا فروجهم }
وقال تعالى ( الإسراء 36 ) : { إن السمع والبصر والفؤاد كل أولئك كان عنه مسؤولا }
وقال تعالى ( غافر 19 ) : { يعلم خائنة الأعين وما تخفي الصدور }
وقال تعالى ( الفجر 14 ) : { إن ربك لبالمرصاد }
Allah, the Exalted, says:
"Tell the believing men to lower their gaze (from looking at forbidden things).'' (24:30)
"Verily, the hearing, and the sight, and the heart, of each of those ones will be questioned (by Allah).'' (17:36)
"Allah knows the fraud of the eyes, and all that the breasts conceal.'' (40:19)
"Verily, your Rubb is Ever Watchful (over them).'' (89:14)(1/2096)
1622 - وعن أبي هريرة رضي الله عنه عن النبي صلى الله عليه و سلم قال : [ كتب على ابن آدم نصيبه من الزنا مدرك ذلك لا محالة : العينان زناهما النظر والأذنان زناهما الاستماع واللسان زناه الكلام واليد زناها البطش والرجل زناها الخطا والقلب يهوى ويتمنى ويصدق ذلك الفرج أو يكذبه ] متفق عليه . وهذا لفظ مسلم ورواية البخاري مختصرة
1622. Abu Hurairah (May Allah be pleased with him) said: The Prophet (PBUH) said, "Allah has written the very portion of Zina which a man will indulge in. There will be no escape from it. The Zina of the eye is the (lustful) look, the Zina of the ears is the listening (to voluptuous songs or talk), the Zina of the tongue is (the licentious) speech, the Zina of the hand is the (lustful) grip, the Zina of the feet is the walking (to the place where he intends to commit Zina), the heart yearns and desires and the private parts approve all that or disapprove it.''
[Al-Bukhari and Muslim].
This is the wording in Muslim; Al-Bukhari wording is a bit short.
Commentary: Seeing, listening, walking, etc., are means of committing the sin of fornication and adultery, but they have been termed so metaphorically so that every Muslim saves himself from them. If he does not try to save himself from them, his desires will find support from the private parts of his body; that is, he will incline to immoral acts. If he keeps himself away from the means of fornication and adultery, his private parts will crush his desires, that is to say he will be saved from immoral acts. This is the reason it is said that one should avoid glances, smiles, salutation, conversation, promises and then meetings which occur by stages on one's way to fornication and adultery.(1/2097)
1623 - وعن أبي سعيد الخدري رضي الله عنه عن النبي صلى الله عليه و سلم قال : [ إياكم والجلوس في الطرقات ] قالوا : يا رسول الله ما لنا من مجالسنا بد نتحدث فيها فقال رسول الله صلى الله عليه و سلم : [ فإذا أبيتم إلا المجلس فأعطوا الطريق حقه ] قالوا : وما حق الطريق يا رسول الله ؟ قال : [ غض البصر وكف الأذى ورد السلام والأمر بالمعروف والنهي عن المنكر ] متفق عليه
1623. Abu Sa`id Al-Khudri (May Allah be pleased with him) said: The Prophet (PBUH) said, "Avoid sitting on roadsides.'' His Companions said: "O Messenger of Allah (PBUH), there is no other alternative but to sit there to talk.'' Thereupon the Messenger of Allah (PBUH) said, "If you have to sit at all, then fulfill the rights of the road.'' They asked: "What are their rights?'' Thereupon he said, "Lowering the gaze (so that you may not stare at unlawful things); refraining from doing some harm to others, responding to greeting (i.e., saying `Wa`alaikumus-salam' to one another) and commanding the good and forbidding the evil.''
[Al-Bukhari and Muslim].
Commentary: Since roads, streets, lanes and all thoroughfares are the common property of public, it is unfair to use them for private meetings and gatherings because such assemblies create inconvenience for people, especially women, who hesitate appearing before men. But if for some unavoidable reasons, one has to sit on them, then he should do such things there which should on the one side, save one from committing sins (like glazing at women who pass from there), and on the other, one should take care of the public welfare and make use of his presence for preaching religion.(1/2098)
1624 - وعن أبي طلحة زيد بن سهل رضي الله عنه قال : كنا قعودا بالأفنية نتحدث فجاء رسول الله صلى الله عليه و سلم فقام علينا فقال : [ ما لكم ولمجالس الصعدات اجتنبوا مجالس الصعدات ] فقلنا : إنما قعدنا لغير ما بأس قعدنا نتذاكر ونتحدث . قال : إما لا فأدوا حقها : عض البصر ورد السلام وحسن الكلام ] رواه مسلم
[ الصعدات ] بضم الصاد والعين : أي الطرقات
1624. Abu Talhah Zaid bin Sahl (May Allah be pleased with him) said: We were sitting and talking on a platform in front of our house when the Messenger of Allah (PBUH) stopped by us and said, "Why do you sit on roads? Avoid sitting in them.'' We replied: "We sit there intending no harm. We only sit and discuss (religious) knowledge and talk.'' He said, "If you have to sit, you should fulfill the rights of the road: Lower your gaze, respond to greetings and talk in a good manner.''
[Muslim].
Commentary: This Hadith also tells us that we should avoid sitting over passages which are used by the public. If at all one has to use them, then one must observe the Islamic etiquette mentioned in the Hadith.(1/2099)
1625 - وعن جرير رضي الله عنه قال : سألت رسول الله صلى الله عليه و سلم عن نظر الفجأة فقال : [ اصرف بصرك ] رواه مسلم
1625. Jarir bin `Abdullah (May Allah be pleased with him) said: I asked the Messenger of Allah (PBUH) about (the Islamic ruling on) accidental glance (i.e., at a woman one is not Islamically allowed to look at) and he ordered me to turn my eyes away.
[Muslim].
Commentary: If one suddenly sees a woman who is not a Mahram, he must at once turn away his glance from her. One should not gaze at her because then his intention is also included in his look which is a sin and constitutes the fornication of the eye. Some religious scholars have also forbidden looking at beardless handsome boys in the same way as is the case with women whom one is not allowed to see.(1/2100)
1626 - وعن أم سلمة رضي الله عنها قالت : كنت عند رسول الله صلى الله عليه و سلم وعنده ميمونة فأقبل ابن أم مكتوم وذلك بعد أن أمرنا بالحجاب فقال النبي صلى الله عليه و سلم : [ احتجبا منه ] فقلنا : يا رسول الله أليس هو أعمى لا يبصرنا ولا يعرفنا ؟ فقال النبي صلى الله عليه و سلم : [ أفعمياوان أنتما ألستما تبصرانه ؟ ] رواه أبو داود والترمذي وقال حديث حسن صحيح
1626. Umm Salamah (May Allah be pleased with her) said: I was with the Messenger of Allah (PBUH) along with Maimunah (May Allah be pleased with him) when Ibn Umm Maktum (May Allah be pleased with him) (who was blind) came to visit him. (This incident took place after the order of Hijab). The Prophet (PBUH) told us to hide ourselves from him (i.e., observe Hijab). We said: "O Messenger of Allah (PBUH), he is blind and is unable to see us, nor does he know us.'' He replied; "Are you also blind and unable to see him?''
[Abu Dawud and At-Tirmidhi].
Commentary: One of the subnarrator of this Hadith is An-Nabhan, the freed slave of Umm Salamah (May Allah be pleased with him)u, who is Majhul (unknown). (This is the opinion of Sheikh Al-Albani). Thus this Hadith is not correct. Against this there is a reliable Hadith according to which the Prophet (PBUH) ordered Fatimah bint Qais (May Allah be pleased with her) to spend her `Iddah (probation observed on divorce or death of the husband) in the house of `Abdullah bin Umm Maktum and said that "Since he is blind, you will be in a position to your veil there.'' Thus it is clear that keeping the veil from the blind is not ordained in Islam.(1/2101)
1627 - وعن أبي سعيد رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ لا ينظر الرجل إلى عورة الرجل ولا المرأة إلى عورة المرأة ولا يفضي الرجل إلى الرجل في ثوب واحد ولا تفضي المرأة إلى المرأة في الثوب الواحد ] رواه مسلم
1627. Abu Sa`id Al-Khudri (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "A man must not look at a man's private parts nor must a woman look at a woman's private parts; neither should two men lie naked under one cover, nor should two women lie naked under the same cover.''
[Muslim].
Commentary: This Hadith tells us how Islam has closed all doors of immodesty and obscenity. When Islam does not allow a man to sleep without any clothes on with another man, and also does not permit a woman to sleep without any clothes on with another woman, how can it possibly let the gents and ladies mix freely? Free mixing of men and women is a common evil in the West and is now being projected through television in Muslim countries. May Allah guide Muslims to the Straight Path!.(1/2102)
291 - باب تحريم الخلوة بالأجنبية
Chapter 291
Prohibition of Meeting a non-Mahram Woman in Seclusion(1/2103)
قال الله تعالى ( الأحزاب 53 ) : { وإذا سألتموهن فاسألوهن من وراء حجاب }
Allah, the Exalted, says:
"And when you ask (his wives) for anything you want, ask them from behind a screen.'' (33:53)(1/2104)
1628 - وعن عقبة بن عامر رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ إياكم والدخول على النساء ] فقال رجل من الأنصار : أفرأيت الحمو ؟ قال : [ الحمو الموت ] متفق عليه
[ الحمو ] : قريب الزوج كأخيه وابن أخيه وابن عمه
1628. `Uqbah bin `Amir (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "Avoid (entering a place) in which are women (uncovered or simply to mix with them in seclusion).'' A man from the Ansar said, "Tell me about the brother of a woman's husband.'' He replied, "The brother of a woman's husband is death.''
[Al-Bukhari and Muslim].
Commentary: This Hadith tells us an extremely important point in respect of the veil about which the majority of Muslims are unaware or negligent. The point that it tells us that a woman must observe the veil from the real brothers, cousins etc., of her husband because their visits in her home are very frequent and there may occur several occasions when they come across each other alone. For this reason, there are greater chances of mischief with them. This explains why the husband's male relatives have been regarded as "death'', that is from the religious point of view they are fatal. In other words, if they commit the mischief, it will prove fatal because in an Islamic state this crime is punishable by Rajm (stoning to death). This can also be fatal in another way. If the husband begins to suspect that his wife has illicit relations with someone else, he might kill her or divorce her out of his sense of honour. Even in case of divorce, her life will become desolate. Another meaning of it can be that one should be as much afraid of meeting such women in seclusion with whom any kind of contact is not permissible as one is afraid of death.
When a woman is required to observe the veil from the real brothers of her husband, why would it not be essential to observe the veil from the husband's friends. Slackness in this matter is also very common nowadays. Although the dangerous consequences of this fashion come to our notice everyday through newspapers, people do not learn any lesson from them, and the fashion of non-observance of the veil is spreading fast like an epidemic. May Allah save us from this evil!(1/2105)
1629 - وعن ابن عباس رضي الله عنهما أن رسول الله صلى الله عليه و سلم قال : [ لا يخلون أحدكم بامرأة إلا مع ذي محرم ] متفق عليه
1629. Ibn Abbas (May Allah be pleased with them) said: The Messenger of Allah (PBUH) said, "No one of you should meet a woman in privacy unless she is accompanied by a Mahram (i.e., a relative within the prohibited degrees).''
[Al-Bukhari and Muslim].
Commentary: This Hadith strictly prohibits Muslims from meeting a non-Mahram woman in seclusion without her Mahram, in order to avoid the temptation to commit the sin of adultery and fornication.(1/2106)
1630 - وعن بريدة رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ حرمة نساء المجاهدين على القاعدين كحرمة أمهاتهم ما من رجل من القاعدين يخلف رجلا من المجاهدين في أهله فيخونه فيهم إلا وقف له يوم القيامة فيأخذ من حسناته ما شاء حتى يرضى ] ثم التفت إلينا رسول الله صلى الله عليه و سلم فقال : [ ما ظنكم ؟ ] رواه مسلم
1630. Buraidah (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "The sanctity of the wives of Mujahidun (i.e., those who strive hard and fight in the way of Allah) for those who remain at home (i.e., those who do not go to the battlefield to fight Jihad) is like the sanctity of their own mothers. Anyone who remains behind to look after the family of a Mujahid and betrays his trust, will be made to stand on the Day of Resurrection before the Mujahid who will take away from his meritorious deeds whatever he likes till he is satisfied.'' The Messenger of Allah (PBUH) turned toward us and said, "Now, what do you think (i.e., will he leave anything with him)?''
[Muslim].
Commentary: The protection and supervision of the families of those Mujahidun who go to Jihad, is an act of high merit, and if someone violates the trust reposed in him, he will be committing a grave sin indeed. Such breach of trust shakes the very structure of mutual cooperation which has a singular importance in Islam. This Hadith considers the act of those who violate the Mujahidun's trust by molesting their wives in any way, taking advantage of their absence, as a very grave sin, because Mujahidun defend the Faith and strive hard to raise the flag of Islam high. Those who commit such a grave sin will be deprived of their virtuous deeds on the Day of Judgement.(1/2107)
292 - باب تحريم تشبه الرجال بالنساء وتشبه النساء بالرجال في لباس وحركة وغير ذلك
Chapter 292
Prohibition for Men and Women apeing one another(1/2108)
1631 - عن ابن عباس رضي الله عنهما قال : لعن رسول الله صلى الله عليه و سلم المخنثين من الرجال والمترجلات من النساء
وفي رواية : لعن رسول الله صلى الله عليه و سلم المتشبهين من الرجال بالنساء والمتشبهات من النساء بالرجال . رواه البخاري
1631. Ibn `Abbas (May Allah be pleased with them) said: The Messenger of Allah (PBUH) cursed those men who ape women. He also cursed the hermaphrodite of men.
Another narration is: The Messenger of Allah (PBUH) cursed men who copy women and cursed women who copy men.
[Al-Bukhari].
Commentary: Mukhannath (hermaphrodite) is a man who dresses himself like a woman and has an effeminate gait and carriage, while Mutarajjilah is a woman who dresses herself like a man and adopts a masculine style. What we learn from this Hadith is that men and women should stick to their natural qualities and characteristics and strictly avoid the imitation of the opposite sex in appearance as well as conduct. Those who violate their nature have been strongly cursed. Women who are influenced by western philosophies and thoughts and try to adopt all those professions which are special for men, fall in this category. Allah has not entrusted them with those responsibilities which are marked for men only. It is a pity that out of sheer imprudence and blind imitation of the West, Muslim women are now adopting the western lifestyle in all walks of life. Such blind imitation has led many astray and is bound to bring Allah's Wrath upon the transgressors.(1/2109)
1632 - وعن أبي هريرة رضي الله عنه قال : لعن رسول الله صلى الله عليه و سلم الرجل يلبس لبسة المرأة والمرأة تلبس لبسة الرجل . رواه أبو داود بإسناد صحيح
1632. Abu Hurairah (May Allah be pleased with him) said: The Messenger of Allah (PBUH) cursed a man who puts on the dress of women, and a woman who puts on the dress of men.
[Abu Dawud].
Commentary: We learn from this Hadith that men's wearing of such clothes, in design and colour, which are special for women such as silken clothes, etc., is forbidden in Islam. Similar is the case of women. They are also prohibited to dress themselves in clothes which are special to men, i.e., shirts, trousers, coat of masculine fashion, etc. This prohibition is very stern as such a manner of dress comes in the category of major sins and has been cursed by the Prophet (PBUH).(1/2110)
1633 - وعنه رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ صنفان من أهل النار لم أرهما : قوم معهم سياط كأذناب البقر يضربون بها الناس ونساء كاسيات عاريات مميلات مائلات رؤوسهن كأسنمة البخت المائلة لا يدخلن الجنة ولا يجدن ريحها وإن ريحها ليوجد من مسيرة كذا وكذا ] رواه مسلم
معنى [ كاسيات ] : أي من نعمة الله
[ عاريات ] : من شكرها . وقيل معناه : تستر بعض بدنها وتكشف بعضه إظهارا لجمالها ونحوه
وقيل : تلبس ثوبا رقيقا يصف لون بدنها
ومعنى [ مائلات ] قيل عن طاعة الله وما يلزمهن حفظه
[ مميلات ] : أي يعلمن غيرهن فعلهن المذموم
وقيل : [ مائلات ] : يمشين متبخترات مميلات لأكتافهن
وقيل : مائلات : يمتشطن المشطة الميلاء : وهي مشطة البغايا
و [ مميلات ] : يمشطن غيرهن تلك المشطة
[ رؤوسهن كأسنمة البخت ] : أي يكبرنها ويعظمنها بلف عمامة أو عصابة أو نحوها
1633. Abu Hurairah (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "There are two types of people who will be punished in Hell and whom I have not seen: men having whips like the tails of cows and they will be beating people with them, and, women who will be dressed but appear to be naked, inviting to evil; and they themselves will be inclined to it. Their heads will appear like the humps of the Bactrian camel inclined to one side. They will not enter Jannah and they will not smell its fragrance which is perceptible from such and such a distance.''
[Muslim].
Commentary: This Hadith has the following three important points:
1. It has a warning for those who oppress people. Flogging in Hadd and Qisas does not come in the category of oppression because oppression in the real sense is perpetrated when whipping is done as a means of tyranny and cruelty.
2. It has a stern warning for those women who go about without wearing the Islamic-type veil and take to adornment to display their charms, which is the habit of immoral women. Such women also adorn their hair in different styles and lure men with their coquetry and amorous playfulness. They are shameless and also make others likewise, shameless.
This Hadith is one of the signs of the Prophethood of Muhammad (PBUH), the last of the Prophets of Allah, because the evils which he had prophesied in this Hadith have been fulfilled. Muslim women have adopted all these evils and shameless fashions without any fear of punishment in the Hereafter. May Allah relieve us from these evils.(1/2111)
293 - باب النهي عن التشبه بالشيطان والكفار
Chapter 293
Prohibition of following the Manners of Satan and Disbelievers(1/2112)
1634 - عن جابر رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ لا تأكلوا بالشمال فإن الشيطان يأكل ويشرب بشماله ] رواه مسلم
1634. Jabir (May Allah be pleased with him) said: I heard the Messenger of Allah (PBUH) as saying: "Do not eat with your left hand, because Satan eats and drinks with his left hand.''
[Muslim].(1/2113)
1635 - وعن ابن عمر رضي الله عنهما أن رسول الله صلى الله عليه و سلم قال : [ لا يأكلن
أحدكم بشماله ولا يشربن بها فإن الشيطان يأكل بشماله ويشرب بها ] رواه مسلم
1635. Ibn `Umar (May Allah be pleased with them) said: The Messenger of Allah (PBUH) said, "No person should eat and drink with his left hand for Satan eats with his left hand and drinks with his left hand.''
[Muslim].
Commentary: It is a pity that in imitation of Europeans, many Muslims now eat and drink with their left hand and thus please Satan.(1/2114)
1636 - وعن أبي هريرة رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ إن اليهود والنصارى لا يصبغون فخالفوهم ] متفق عليه
المراد خضاب شعر اللحية والرأس الأبيض بصفرة أو حمرة وأما السواد فمنهي عنه كما سنذكره في الباب بعده إن شاء الله تعالى
1636. Abu Hurairah (May Allah be pleased with him) said: I heard the Messenger of Allah (PBUH) as saying: "Jews and Christians do not dye their hair, so act differently from them.''
[Al-Bukhari and Muslim].
Commentary: We learn from this Hadith that the Prophet (PBUH) has advised the Muslims to dye the hair of their head and beard with yellow or red colour. They have been forbidden from dying the hair with black colour, as will be explained in the coming Ahadith.
Some religious scholars have regarded this as something desirable. Therefore, it is not necessary to dye the hair of head and beard. But this is certainly better. Since any resemblance with the Jews and Christians is unlawful, not dying the hair will create a resemblance with them. Therefore, in such a situation the colouring will be necessary, otherwise it will be Mustahabb, that is to say desirable.(1/2115)
294 - باب نهي الرجل والمرأة عن خضاب شعرهما بسواد
Chapter 294
Forbidding to Dye Hair Black(1/2116)
1637 - عن جابر رضي الله عنه قال : أتي بأبي قحافة والد أبي بكر الصديق رضي الله عنه يوم فتح مكة ورأسه ولحيته كالثغامة بياضا فقال رسول الله صلى الله عليه و سلم : [ غيروا هذا واجتنبوا السواد ] رواه مسلم
1637. Jabir (May Allah be pleased with him) said: Abu Quhafah, father of Abu Bakr (May Allah be pleased with them) was presented to the Messenger of Allah (PBUH) on the day of the conquest of Makkah and his head and beard were snow white. The Messenger of Allah (PBUH) said, "Change it (i.e., dye it and avoid black colour).''
[Muslim].
Commentary: Abu Quhafah was the Kunyah (nick-name) of Abu Bakr's father. His real name was Usman bin `Amir. He had embraced Islam on the day Makkah was conquered by the Muslims. "Saghamah'' is a herb which grows in mountains and is completely white. Since Abu Quhafah's hair were gray, the Prophet (PBUH) ordered him to dye them but forbade him from turning them black. Thus, we learn that except for inevitable circumstances, dying the hair of head and beard in black is prohibited.(1/2117)
295 - باب النهي عن القزع وهو حلق بعض الرأس دون بعض وإباحة حلقه كله للرجل دون المرأة
Chapter 295
On Prohibition of Shaving a part of Head(1/2118)
1635 - عن ابن عمر رضي الله عنه قال : نهى رسول الله صلى الله عليه و سلم عن القزع . متفق عليه
1638. Ibn `Umar (May Allah be pleased with them) said: The Messenger of Allah (PBUH) forbade shaving a part of the head.
[Al-Bukhari and Muslim].(1/2119)
1639 - وعنه رضي الله عنه قال : رأى رسول الله صلى الله عليه و سلم صبيا قد حلق بعض رأسه وترك بعضه فنهاهم عن ذلك وقال : [ احلقوه كله أو اتركوه كله ] رواه أبو داود بإسناد صحيح على شرط البخاري ومسلم
1639. Ibn `Umar (May Allah be pleased with them) said: The Messenger of Allah (PBUH) saw a boy, some portion of whose head was shaved and some of it was left out. He prohibited them from that and said, "Shave the whole of it or leave the whole of it.''
[Muslim].
Commentary: This order of Prophet (PBUH) was based on the reason that that hair-style was then in vogue among the Jews and Christian priests and ascetics. This style was also popular with the group which was given to mischief and disobedience. This is, however, permissible in exceptional circumstances. In any case, either one should shave the hair completely or keep them in such a style that there is no resemblance with women.(1/2120)
1640 - وعن عبد الله بن جعفر رضي الله عنهما أن النبي صلى الله عليه و سلم أمهل آل جعفر رضي الله عنه ثلاثا ثم أتاهم فقال : [ لا تبكوا على أخي بعد اليوم ] ثم قال : [ ادعوا لي بني أخي ] فجيء بنا كأنا أفرخ فقال : [ ادعوا لي الحلاق ] فأمره فحلق رؤوسنا . رواه أبو داود بإسناد صحيح على شرط البخاري ومسلم
1640. `Abdullah bin Ja`far (May Allah be pleased with them) said: The Prophet (PBUH) gave respite for three days to the family of Ja`far (after his martydom). Then he came and said, "Don't weep for my brother after this day.'' He said, "Bring all of my nephews to me.'' We were accordingly brought as if we were chickens. Then he said, "Call for me a barber.'' He directed him to shave our heads which he did.
[Abu Dawud].
Commentary: Ja`far was the cousin of the Prophet (PBUH) and he was martyred in the battle of Mu'tah. Although martyrdom is an honour but even then the bereaved family does feel the shock of the loss. For this reason, the Prophet (PBUH) permitted them to give vent to their grief for three days. It should not, however, be taken to mean that he allowed them to lament and wail, because that is prohibited. What he actually allowed them was the natural weeping which does occur when people come for condolence and speak of the deceased. Such expression of grief is permissible after a period of three days also.
Therefore, what the Prophet (PBUH) had advised them was not in the nature of unlawful but natural. The children of the deceased called themselves "chickens'' as they were greatly enervated by the tragedy. This Hadith has been mentioned here to confirm the validity of shaving the hair of the head, especially of children, although keeping bobbed hair is more meritorious because the Prophet (PBUH) himself did so. Bobbed hair are cut short and allowed to hang loosely.(1/2121)
1641 - وعن علي رضي الله عنه قال : نهى رسول الله صلى الله عليه و سلم أن تحلق المرأة رأسها . رواه النسائي
1641. `Ali (May Allah be pleased with him) said: The Messenger of Allah (PBUH) prohibited a woman from shaving her head.
[An-Nasa'i].
Commentary: This Hadith is also included in At-Tirmidhi but Sheikh Al-Albani has regarded it "Da`if'' (weak). Please see Ahadith Ad-Da`ifah. However, in order to avoid resemblance with men, this prohibition for women will stand. If it is required on medical ground then it will be permissible.(1/2122)
296 - باب تحريم وصل الشعر والوشم والوشر وهو تحديد الأسنان
Chapter 296
Prohibition of Wearing False Hair, Tattooing and Filling of Teeth(1/2123)
قال الله تعالى ( النساء 117 - 119 ) : { إن يدعون من دونه إلا إناثا وإن يدعون إلا شيطانا مريدا لعنه الله . وقال لأتخذن من عبادك نصيبا مفروضا ولأضلنهم ولأمنينهم ولآمرنهم فليبتكن آذان الأنعام ولآمرنهم فليغيرن خلق الله } الآية
Allah, the Exalted, says:
"They (all those who worship others than Allah) invoke nothing but female deities besides Him (Allah), and they invoke nothing but Shaitan (Satan), a persistent rebel! Allah cursed him. And he [Shaitan (Satan)] said: `I will take an appointed portion of your slaves. Verily, I will mislead them, and surely, I will arouse in them false desires; and certainly, I will order them to slit the ears of cattle, and indeed I will order them to change the nature created by Allah'...'' (4:117-119)(1/2124)
1642 - وعن أسماء رضي الله عنها أن امرأة سألت النبي صلى الله عليه و سلم فقالت : يا رسول الله إن ابنتي أصابتها الحصبة فتمرق شعرها وإني زوجتها أفأصل فيه ؟ فقال : [ لعن الواصلة والموصولة ] متفق عليه
وفي رواية : [ الواصلة والمستوصلة ]
قولها : [ فتمرق ] هو بالراء ومعناه : انتثر وسقط
و [ الواصلة ] : التي تصل شعرها أو شعر غيرها بشعر آخر
و [ الموصولة ] : التي يوصل شعرها
و [ المستوصلة ] : التي تسأل من يفعل ذلك لها
وعن عائشة رضي الله عنها نحوه متفق عليه
1642. Asma' (May Allah be pleased with her) said: A woman came to the Prophet (PBUH) and said: "O Messenger of Allah! I have a daughter who had an attack of small pox and her hair fell off. Now I want to celebrate her marriage. Can I get her a wig?'' Thereupon the Prophet (PBUH) said, "Allah has cursed the maker and wearer of a wig.''
[Al-Bukhari and Muslim].
Commentary: This Hadith mentions women of three kinds, namely:
1. One who patches or joins the hair.
2. One who desires to have such hair.
3. One whose hair are taken to mix with the hair of another woman.
All the three of them have been cursed. Such artificial hair are called wig. `Beauty Parlours' are very active in prompting the use of wigs and other shameful fashions. May Allah save us from such evils.
Almost the same Hadith has been related from `Aishah (May Allah be pleased with her).(1/2125)
1643 - وعن حميد بن عبد الرحمن أنه سمع معاوية رضي الله عنه عام حج على المنبر وتناول قصة من شعر كانت في يد حرسي فقال : يأهل المدينة أين علماؤكم سمعت النبي صلى الله عليه و سلم ينهى عن مثل هذه ويقول : [ إنما هلكت بنو إسرائيل حين اتخذ هذه نساؤهم ] متفق عليه
1643. Humaid bin `Abdur-Rahman (May Allah be pleased wth him) said: I saw Mu`awiyah (May Allah be pleased with him) during the Hajj (pilgrimage) standing on the pulpit. He took from the guard a bunch of hair, and said: "O people of Al-Madinah! Where are your scholars? (Why do they do not prohibit you) I heard the Prophet (PBUH) prohibiting from using this (false hair) and saying, `The people of Bani Israel were ruined when their women wore such hair.'''
[Al-Bukhari and Muslim]
Commentary:
1. In his sermon Muawiyah was referring to the evils which have been mentioned in the previous Hadith. Thus, we learn that if men see any mischief spreading in the society, they must take notice of it and try to prevent the public from it. They should also call the attention of the `Ulama' to that mischief so that they too raise voice against it.
2. To keep silent over the spread of evils among people is akin to inviting destruction and the Wrath of Allah on society.
3. There is a stern warning for present-day Muslims also because women today have generally discarded their veil and taken to display their charm and beauty like prostitutes. These and numerous other evils rampant in Muslim society are far more vulgar and dangerous than the evil of using wigs and keeping shameful hair styles. To make matters worse, the Muslim masses are silent over this immoral parade of evils, and the `Ulama' also hesitate to criticize these evils openly in their speeches and sermons.(1/2126)
1644 - وعن ابن عمر رضي الله عنهما أن رسول الله صلى الله عليه و سلم لعن الواصلة والمستوصلة والواشمة والمستوشمة . متفق عليه
1644. Ibn `Umar (May Allah be pleased with them) said: The Messenger of Allah (PBUH) cursed the maker and wearer of a wig and the tattooer and the one who is tattooed.
[Al-Bukhari and Muslim].
Commentary: Al-Washimah is a woman who practises Al-Washm Al-Washm was performed (in the past) by piercing needle in some part of the body for drawing blood and then filling the cavity caused by it with antimony, indigo, etc., to make the spot green or black. This is called tattooing. In the Arab society of the Prophet's time, this fashion was very popular among women for enhancing their charms and beauty in the same way as the fashion of patching someone's hair with his own. Al-Mustaushima is a woman who asks some women for tattooing and/or a woman who marks tattoos on the skin of another woman.
As this act amounts to changing the natural appearance of a person, both women, that is the one who subjects her body to tattooing and the one who makes this operation, are cursed. Such fashions are in vogue in this age also. Plucking the eyelashes and filling them with colours and other material of make up, or like Hindu women, making mark between the eyebrows with cinnabar etc., fall in the category of such fashions. Such means of make up which are practised nowadays by women and on which huge amounts of money are wasted are the things which have been cursed. Muslim women should, therefore, avoid such evils as they are ruinous for religion as well as worldly life.
Similar is the case of nail polish. In the opinion of some religious scholars, this act invalidates Wudu'. Women are now also in the habit of keeping long nails on which nail polish is applied to give an effect of beastly claws. All such vile fashions have been borrowed by oriental societies from the class of shameless women of the West, and Muslim women have also adopted them. We must strictly abstain from them because they tend to create resemblance to the non-Muslims, which is unlawful and is rated as a major sin.(1/2127)
1645 - وعن ابن مسعود رضي الله عنه أنه قال : لعن الله الواشمات والمستوشمات والمتنمصات والمتفلجات للحسن المغيرات خلق الله . فقالت له امرأة في ذلك فقال : وما لا ألعن من لعنه رسول الله صلى الله عليه و سلم وهو في كتاب الله . قال الله تعالى ( الحشر 7 ) : { وما آتاكم الرسول فخذوه وما نهاكم عنه فانتهوا } متفق عليه
و [ المتفلجة ] هي التي تبرد من أسنانها ليتباعد بعضها عن بعض قليلا وتحسنها وهو الوشر
و [ النامصة ] : التي تأخذ من شعر حاجب غيرها وترققه ليصير حسنا
و [ المتنمصة ] : التي تأمر من يفعل بها ذلك
1645. Ibn Mas`ud (May Allah be pleased with him) said: Allah has cursed those women who practise tattooing and those women who have themselves tattooed, and those women who get their hair removed from their eyebrows and faces (except the beard and the mustache), and those who make artificial spaces between their teeth for beauty, whereby they change Allah's creation. A woman started to argue with him, saying: "What is all this?'' He replied: "Why should I not curse those whom the Messenger of Allah (PBUH) cursed and who are cursed in Allah's Book? Allah, the Exalted, has said in His Book:
"And whatsoever the Messenger (Muhammad (PBUH)) gives you, take it; and whatsoever he forbids you, abstain (from it).'' (59:7)
[Al-Bukhari and Muslim].
Commentary: We learn from this Hadith that any effort to bring about a change in one's natural appearance is unlawful. Al-Washm (tattooing), Al-Washr (slimming the teeth), At-Tafalluj (to create gaps between the teeth), An-Nams (the plucking of eyelashes) etc., come in the category of forbidden and unlawful fashions. It should be mentioned here that the use of henna is permissible because it does not bring about any such change which is forbidden. The use of henna is permissible subject to the condition that woman should not make its display before any man who is not a Mahram (Mahram is a person with whom it is basically not lawful to contract marriage).(1/2128)
297 - باب النهي عن نتف الشيب من اللحية والرأس وغيرهما وعن نتف الأمرد شعر لحيته عند أول طلوعه
Chapter 297
Prohibition of Plucking Grey Hairs(1/2129)
1646 - عن عمرو بن شعيب عن أبيه عن جده رضي الله عنه عن النبي صلى الله عليه و سلم قال : [ لا تنتفوا الشيب فإنه نور المسلم يوم القيامة ] حديث حسن رواه أبو داود والترمذي والنسائي بأسانيد حسنة . قال الترمذي هو حديث حسن
1646. Reported `Amr bin Shu`aib, on the authority of his father and grandfather that the Prophet (PBUH) said, "Do not pluck out grey hair, for they are the Muslim's light on the Day of Resurrection.''
[Abu Dawud, At-Tirmidhi and An-Nasa'i].
Commentary: Plucking of gray hair, usually a sign of old age, should be avoided because besides the benefit which one gets from them in the Afterlife, they are a means of respect in this world.(1/2130)
1647 - وعن عائشة رضي الله عنها قالت قال رسول الله صلى الله عليه و سلم : [ من عمل
عملا ليس عليه أمرنا فهو رد ] رواه مسلم
1647. `Aishah (May Allah be pleased with her) said: The Messenger of Allah (PBUH) said, "He who does something contrary to our way (i.e., Islam) will have it rejected.''
[Muslim].
Commentary: "Contrary to our way'' means such acts which have neither been allowed or justified nor can be justified by any principle of Shari`ah. Thus, this Hadith makes it abundantly clear that all heresies and violations of Shari`ah will not be accepted by Allah. Every Muslim is required to be a faithful follower of Divine orders rather than a heretic and a rebel(1/2131)
298 - باب كراهة الاستنجاء باليمين ومس الفرج باليمين عند الاستنجاء من غير عذر
Chapter 298
Prohibition of using the right hand for cleaning after toilet without a valid reason(1/2132)
1648 - عن أبي قتادة رضي الله عنه عن النبي صلى الله عليه و سلم قال : [ إذا بال أحدكم فلا يأخذن ذكره بيمينه ولا يستنجي بيمينه ولا يتنفس في الإناء ] متفق عليه
وفي الباب أحاديث كثيرة صحيحة
1648. Abu Qatadah (May Allah be pleased with him) said: The Prophet (PBUH) said, "Do not touch your private parts with your right hand while urinating, nor for washing or cleaning (your private parts); and do not breathe into the drinking vessel from which you drink.''
[Al-Bukhari and Muslim].
Commentary: Muslims are required to take food and do other such things with their right hand. They have been ordained to do all the other essential but not much liked acts with their left hand. This demarcation has been done to highlight the distinctive position of the right hand. It is regrettable indeed that some Muslims nowadays use the left hand for eating. It is a sign that their righteous nature is spoiled and that they have totally ignored the Divine injunctions. May Allah help us observe the Divine orders.(1/2133)
299 - باب كراهة المشي في نعل واحدة أو خف واحد لغير عذر وكراهة لبس النعل والخف قائما لغير عذر
Chapter 299
Undesirability of Wearing one Shoe or Sock(1/2134)
1649 - عن أبي هريرة رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ لا يمش أحدكم في نعل واحدة لينعلهما جميعا أو ليخلعهما جميعا ] وفي رواية : [ أو ليحفهما جميعا ] متفق عليه
1649. Abu Hurairah (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "None of you should walk wearing one shoe; you should either wear them both or take them off both.''
[Al-Bukhari and Muslim].
Commentary: We learn from this Hadith that it is undesirable to wear one shoe in one foot and leave the other foot uncovered because one does not look respectable in this condition, and cannot keep a balance in his gait. This is also bound to be exposed to ridicule.(1/2135)
1650 - وعنه رضي الله عنه قال سمعت رسول الله صلى الله عليه و سلم يقول : [ إذا انقطع شسع نعل أحدكم فلا يمش في الأخرى حتى يصلحها ] رواه مسلم
1650. Abu Hurairah (May Allah be pleased with him) said: I heard the Messenger of Allah (PBUH) saying, "When the lace of one of the shoes of any one of you is cut off, he should not walk with the other until he has got the lace repaired.''
[Muslim].
Commentary: The shoe-laces used in Arabia at the time of the Prophet (PBUH) were different from the ones which are used in modern times. The shoes were then so designed that they could not be used without laces. It was like a strap which kept the shoe tied to the foot, and if it was broken one could not use the footwear at all. For this reason, it was ordained by the Prophet (PBUH) that one should first get the strap repaired and then use the pair of his shoes. If this was not done, one would be then wearing one shoe and leaving his other foot bare. There is no harm, however, if one has to do this under some compulsion.(1/2136)
1651 - وعن جابر رضي الله عنه أن رسول الله نهى أن ينتعل الرجل قائما . رواه أبو داود بإسناد حسن
1651. Jabir (May Allah be pleased with him) said: The Messenger of Allah (PBUH) forbade a person wearing (tying up) his shoe while standing.
[Abu Dawud with a good Isnad].
Commentary: We learn from this Hadith that it is undesirable to put on one's shoes (or socks, etc.) in the standing position. Some religious scholars are of the opinion that this is more of an advice than an order. By prescribing the manners of wearing one's shoes, it has been illustrated that the Islamic teachings cover all spheres of life.(1/2137)
300 - باب النهي عن ترك النار في البيت عند النوم ونحوه سواء كانت في سراج أو غيره
Chapter 300
Prohibition of Leaving the Fire Burning(1/2138)
1652 - عن ابن عمر رضي الله عنهما عن النبي صلى الله عليه و سلم قال : [ لا تتركوا النار
في بيوتكم حين تنامون ] متفق عليه
1652. Ibn `Umar (May Allah be pleased with them) said: The Prophet (PBUH) said, "Do not keep the fire burning in your homes when you go to bed.''
[Al-Bukhari and Muslim].(1/2139)
1653 - وعن أبي موسى الأشعري رضي الله عنه قال : احترق بيت بالمدينة على أهله من الليل فلما حدث رسول الله صلى الله عليه و سلم بشأنهم قال : [ إن هذه النار عدو لكم فإذا نمتم فأطفئوها ] متفق عليه
1653. Abu Musa Al-Ash`ari (May Allah be pleased with him) said: A house in Al-Madinah was burnt with its occupants inside it one night. When this was reported to the Messenger of Allah (PBUH) he said, "Fire is your enemy. So, put it out before going to bed.''
[Al-Bukhari and Muslim].(1/2140)
1654 - وعن جابر رضي الله عنه عن رسول الله صلى الله عليه و سلم قال : [ غطوا الإناء وأوكئوا السقاء وأغلقوا الأبواب وأطفئوا السراج فإن الشيطان لا يحل سقاء ولا يفتح بابا ولا يكشف إناء فإن لم يجد أحدكم إلا أن يعرض على إنائه عودا ويذكر اسم الله فليفعل فإن الفويسقة تضرم على أهل البيت بيتهم ] رواه مسلم
[ الفويسقة ] : الفأرة
و [ تضرم ] : تحرق
1654. Jabir (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "Cover up the (kitchen) containers (i.e., pots, pans, etc.), tie up the mouth of the water-skin, lock up the doors and extinguish the lamps, because Satan can neither untie the water-skin nor open the door nor uncover the containers. If one can cover the cooking pot even by placing a piece of wood across it, and pronounce the Name of Allah on it, let him do it. A mouse can sometimes cause a house to burn along its dwellers.''
[Muslim]
Commentary:
1 The Ahadith mentioned above stress the fact that one must put out the fire before going to bed, no matter whether this fire is in the form of a lamp, a fireplace, or a heater. Experience shows that leaving the fire alive sometime proves very dangerous. Leaving the utensils, water-skins, pitchers etc., uncovered must also be avoided to prevent them from dirt and insects which can cause harm. Similarly, doors and windows should also be kept closed while one is sleeping in order to guard the house against thieves and robbers.
2. One must recite the Name of Allah, that is to say Bismillah, before using and keeping things.(1/2141)
301 - باب النهي عن التكلف وهو فعل وقول ما لا مصلحة فيه بمشقة
Chapter 301
Prohibition of putting oneself to Undue Hardship(1/2142)
قال الله تعالى ( سورة ص : 86 ) : { قل ما أسألكم عليه من أجر وما أنا من المتكلفين }
Allah, the Exalted, says:
"Say (O Muhammad (PBUH)): `No wage do I ask of you for this (the Qur'an), nor am I one of the Mutakallifun (those who pretend and fabricate things which do not exist).''' (38:86)(1/2143)
1655 - وعن عمر رضي الله عنه قال : نهينا عن التكلف . رواه البخاري
1655. `Umar (May Allah be pleased with him) said: We have been forbidden to go into excess.
[Al-Bukhari].
Commentary: Affectation and artificiality are also different forms of formality which some people exercise in their speech, dress and manners. To make unusual effort in hospitality and preparation of several dishes for meals also come in the category of formality which is greatly disliked. Unfortunately, present-day Muslims have made it a habit to spend lavishly on these extravagances. May Allah grant us guidance to adhere to the religious injunctions in all matters of life.(1/2144)
1656 - وعن مسروق قال دخلنا على عبد الله بن مسعود رضي الله عنه فقال : يا أيها الناس من علم شيئا فليقل به ومن لم يعلم فليقل الله أعلم فإن من العلم أن يقول لما لا تعلم الله أعلم قال الله تعالى لنبيه صلى الله عليه و سلم ( سورة ص : 86 ) : { قل ما أسألكم عليه من أجر وما أنا من المتكلفين } . رواه البخاري
1656. Masruq (May Allah be pleased with him) said: We visited `Abdullah bin Mas`ud (May Allah be pleased with him) and he said to us: O people! He who has the knowledge of any matter may convey it to the others. And he who has no knowledge, thereof, should say: "Allahu a`lam (Allah knows better).'' It is a part and parcel of knowledge that a man who has no knowledge of a matter should say: "Allah knows better.'' Allah said to His Prophet (PBUH):
"Say (O Muhammad (PBUH)): `No wage do I ask of you for this (the Qur'an), nor am I one of the Mutakallifun (those who pretend and fabricate things which do not exist).''' (38:86)
[Al-Bukhari].
Commentary: If one does not know about something, he should not say anything about it by way of conjecture, speculation and guesswork because this is also pretension which is forbidden. When religious scholars are asked about anything which they do not know, they should confess their ignorance. Such a confession is also a mark of scholarship. In other words, they should abstain from giving verdict about any matter without making a thorough study and research on it.(1/2145)
302 - باب تحريم النياحة على الميت ولطم الخد وشق الجيب ونتف الشعر وحلقه والدعاء بالويل والثبور
Chapter 302
Prohibition of Bewailing the Deceased(1/2146)
1657 - عن عمر بن الخطاب رضي الله عنه قال قال النبي صلى الله عليه و سلم : [ الميت
يعذب في قبره بما نيح عليه ]
وفي رواية : [ ما نيح عليه ] متفق عليه
1657. `Umar bin Al-Khattab (May Allah be pleased with him) said: The Prophet (PBUH) said, "The deceased is tortured in his grave for bewailing over him.''
[Al-Bukhari and Muslim].
Commentary: "Bewailing'' is wailing over the dead. It is weeping loudly for the deceased describing his noble qualities or the problems created by his death. Wailing causes trouble to the deceased if he willed his heirs to do so, or in his own life he behaved in the same manner and his family members were following his style of mourning at his death. But if the deceased had forbidden his relatives from wailing over his death and they do it despite his warning against doing so, then the deceased will not suffer any torment on their wailing because his intention and training have no connection with it. The Qur'anic injunction in this matter is absolutely clear:
"No one laden with burdens can bear another's burden.'' (17:15).(1/2147)
1658 - وعن ابن مسعود رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ ليس منا من ضرب الخدود وشق الجيوب ودعا بدعوى الجاهلية ] متفق عليه
1658. Ibn Mas`ud (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "He who (on befalling a calamity) slaps his cheeks, tears his clothes and follows the ways and traditions of the Days of Ignorance is none of us.''
[Al-Bukhari and Muslim].
Commentary: "He is none of us'' here signifies that he is not following the ways of Muslims. "The ways and traditions of the Days of Ignorance'' means here wailing, i.e., `Alas! my lion, my moon, my support, one whose death has rendered his children orphan etc., etc.' This is a grave sin and there is a stern warning that one who does it, is in danger of losing his Faith because by doing so one, in fact, expresses resentment against Allah's Command.(1/2148)
1659 - وعن أبي بردة قال : وجع أبو موسى فغشي عليه ورأسه في حجر امرأة من أهله فأقبلت تصيح برنة فلم يستطع أن يرد عليها شيئا فلما أفاق قال : أنا بريء ممن برئ منه رسول الله صلى الله عليه و سلم إن رسول الله صلى الله عليه و سلم بريء من الصالقة والحالقة والشاقة . متفق عليه
[ الصالقة ] : التي ترفع صوتها بالنياحة والندب
و [ الحالقة ] : التي تحلق رأسها عند المصيبة
و [ الشاقة ] : التي تشق ثوبها
1659. Abu Burdah (May Allah be pleased with him) reported: (My father) Abu Musa got seriously ill and lost his consciousness. His head was in the lap of a woman of the family and she began to wail. When Abu Musa recovered his consciousness, he said: "I am innocent of those from whom Messenger of Allah (PBUH) is innocent. Verily, the Messenger of Allah (PBUH) declared himself free of (the responsibility) for a woman who wails, shaves her head and tears up her clothes.''
[Al-Bukhari and Muslim].
Commentary: This Hadith also tells us about the passion of the Companions to follow the saying and practice of the Prophet (PBUH).(1/2149)
1660 - وعن المغيرة بن شعبة رضي الله عنه قال سمعت رسول الله صلى الله عليه و سلم يقول : [ من نيح عليه فإنه يعذب بما نيح عليه يوم القيامة ] متفق عليه
1660. Al-Mughirah bin Shu`bah (May Allah be pleased with him) said: I heard the Messenger of Allah (PBUH) saying, "He who allows (others) to wail over his death, will be punished for it on the Day of Resurrection.''
[Al-Bukhari and Muslim].
Commentary: The torment mentioned in this Hadith will be inflicted on the Day of Judgement upon that person who willed his heirs to wail on his death or who had brought up his family in such a manner that they were apt to wail about the death of their close relatives.(1/2150)
1661 - وعن أم عطية نسيبة ( بضم النون وفتحها ) رضي الله عنها قالت : أخذ علينا رسول الله صلى الله عليه و سلم عند البيعة أن لا ننوح . متفق عليه
1661. Umm `Atiyyah (May Allah be pleased with her) said: At the time of giving the pledge of allegiance, the Messenger of Allah (PBUH) took from us an oath that we would not wail.
[Al-Bukhari and Muslim].
Commentary: Wailing is a bad habit of Jahiliyyah which a Muslim must avoid.(1/2151)
1662 - وعن النعمان بن بشير رضي الله عنه قال : أغمي على عبد الله بن رواحة رضي الله عنه فجعلت أخته تبكي واجبلاه واكذا واكذا : تعدد عليه فقال حين أفاق : ما قلت شيئا إلا قيل لي أنت كذلك ؟ رواه البخاري
1662. An-Nu`man bin Bashir (May Allah be pleased with them) said: When `Abdullah bin Rawahah (May Allah be pleased with him) became unconscious, his sister began to weep and shout: "Alas! For the mountain among men. Alas! for such and such (mentioning his virtuous qualities).'' When he recovered his consciousness, he said: "I was asked (disapprovingly, by the angels) about everything you said concerning me whether I am as you said.''
[Al-Bukhari].
Commentary: We learn from this Hadith that one can be taken to task for bewailing somebody's death, especially for such qualities which are attributed to him by the mourners. Angels would rebuke and question him about the validity of the praise. Since the deceased did not possess those qualities, the wailing becomes a cause of reproach and reproof of the mourner.(1/2152)
1663 - وعن ابن عمر رضي الله عنهما قال : اشتكى سعد بن عبادة رضي الله عنه شكوى فأتاه رسول الله صلى الله عليه و سلم يعوده مع عبد الرحمن بن عوف وسعد بن أبي وقاص وعبد الله ابن مسعود فلما دخل عليه وجده في غشية فقال : [ أقضى ؟ ] فقالوا : لا يا رسول الله فبكى رسول الله صلى الله عليه و سلم فلما رأى القوم بكاء النبي صلى الله عليه و سلم بكوا . فقال : [ ألا تسمعون ؟ إن الله لا يعذب بدمع العين ولا بحزن القلب ولكن يعذب بهذا ( وأشار إلى لسانه ) أو يرحم ] متفق عليه
1663. Ibn `Umar (May Allah be pleased with them) said: 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). When they entered his house, they found him unconscious. The Messenger of Allah asked, "Has he died?'' They replied: "No, O Messenger of Allah.'' Hearing this the Messenger of Allah (PBUH) began to weep. When his Companions saw this, they also began to weep too. He said, "Listen attentively: Allah does not punish for the shedding of tears or the grief of the heart, but takes to task or show mercy because of the utterances of this (and he pointed to his tongue).''
[Al-Bukhari and Muslim].
Commentary: We learn from this Hadith that grief and tears which occur involuntarily are not forbidden because they are quite natural, but if one starts crying and bewailing on such occasions, he will be sinful. The only permissible way of expressing one's grief in words is to say "Inna lillahi wa inna ilaihi raji`un'' which means "Truly! To Allah we belong and truly, to Him we shall return.'' (2:156).
To visit the sick is a meritorious act as well as a right of a Muslim upon another Muslim. Depending upon the occasion, one is also recommended to offer sincere advice and Islamic teachings(1/2153)
1664 - وعن أبي مالك الأشعري رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ النائحة إذا لم تتب قبل موتها تقام يوم القيامة وعليها سربال من قطران ودرع من جرب ] رواه مسلم
1664. Abu Malik Al-Ash`ari (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "If the wailing woman does not repent before she dies, she will be made to stand on the Day of Resurrection wearing a garment of pitch and a garment of scabies (Allah knows the nature thereof).''
[Muslim].
Commentary: We learn from this Hadith that wailing is a major sin and if one does not make sincere repentance for it, Allah does not grant pardon for it, one will be made to suffer a torment of its own kind.(1/2154)
1665 - وعن أسيد بن أبي أسيد التابعي عن امرأة من المبايعات قالت : كان فيما أخذ علينا رسول الله صلى الله عليه و سلم في المعروف الذي أخذ علينا أن لا نعصيه فيه : أن لا نخمش وجها ولا ندعو ويلا ولا نشق جيبا وأن لا ننشر شعرا . رواه أبو داود بإسناد حسن
1665. Asid bin Abu Usaid reported: A woman who had taken a pledge of allegiance at the hand of the Messenger of Allah (PBUH) said: "Among the matters in respect of which we gave the Messenger of Allah (PBUH) the pledge not to disobey him in any Ma`ruf [i.e., all that Islam ordains (V:60:12)] was that we should not slap our faces, bewail, tear our clothes up and tear out our hair (in grief).''
[Abu Dawud].
Commentary: The modes of expressing grief mentioned in this Hadith were in vogue in the Arab society of the Period of Ignorance. Muslim women are strictly forbidden from them and they must abstain from them.(1/2155)
1666 - وعن أبي موسى رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ ما من ميت يموت فيقوم باكيهم فيقول : واجبلاه واسيداه أو نحو ذلك إلا وكل الله به ملكان يلهزانه : أهكذا أنت ؟ ] رواه الترمذي وقال حديث حسن
[ اللهز ] : الدفع بجمع اليد في الصدر
1666. Abu Musa (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "If anyone dies and the mourner gets up and says: `Alas! For the mountain among men. Alas! For the chief ...' and such like, Allah will put two angels in charge of him who will beat on the breast and ask him (disapproving): `Were you like that?' ''
[At-Tirmidhi].(1/2156)
1667 - وعن أبي هريرة رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ اثنتان في الناس هما بهم كفر : الطعن في النسب والنياحة على الميت ] رواه مسلم
1667. Abu Hurairah (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "Two things are signs of disbelief on the part of those who indulge in them: Slandering one's lineage and wailing over the dead.''
[Muslim].
Commentary: This Hadith has already been mentioned before [see the Hadith under Chapter 275]. Both the evils pointed out here are those sins which invite Allah's Wrath and will certainly take one out of the fold of Islam if one considers them lawful. Hence a person who practices them, revives the evils of the infidels. May Allah save us from such evils.(1/2157)
303 - باب النهي عن إتيان الكهان والمنجمين والعراف وأصحاب الرمل والطوارق بالحصي وبالشعير ونحو ذلك
Chapter 303
Prohibition of Consultation with Soothsayers(1/2158)
1668 - عن عائشة رضي الله عنها قالت : سأل رسول الله صلى الله عليه و سلم أناس عن الكهان فقال : [ ليس بشيء ] فقالوا : يا رسول الله إنهم يحدثونا أحيانا بشيء فيكون حقا فقال رسول الله صلى الله عليه و سلم : [ تلك الكلمة من الحق يخطفها الجني فيقرها في أذن وليه فيخلطون معها مائة كذبة ] متفق عليه
وفي رواية البخاري عن عائشة رضي الله عنها أنها سمعت رسول الله صلى الله عليه و سلم يقول : [ إن الملائكة تنزل في العنان ( وهو السحاب ) فتذكر الأمر قضي في السماء فيسترق الشيطان السمع فيسمعه فيوحيه إلى الكهان فيكذبون معها مائة كذبة من عند أنفسهم ]
قوله [ فيقرها ] هو بفتح الباء وضم القاف والراء أي : يلقيها
[ والعنان ] بفتح العين
1668. `Aishah (May Allah be pleased with her) said: Some people asked the Messenger of Allah (PBUH) about soothsayers. He (PBUH) said, "They are of no account.'' Upon this they said to him, "O Messenger of Allah! But they sometimes make true predictions.'' Thereupon the Messenger of Allah (PBUH) said, "That is a word pertaining to truth which a jinn snatches (from the angels) and whispers into the ears of his friend (the soothsayers) who will then mix more than a hundred lies with it.''
[Al-Bukhari and Muslim].
The narration in Al-Bukhari is: "The angels descend in the clouds and mention matters which has been decreed in heaven; Satan steals a hearing (listens to it stealthily) and communicates it to the soothsayers who tell along with it a hundred lies.''
Commentary: Kahin (soothsayer), Munajjim (astrologer) and Arraf (foreteller) have similar characteristics but with a slight difference. All of them make predictions about the future. Kahin would overhear some jinn and disclose the secret to people which would sometimes prove true, because the jinn's source of information was Satan who sometimes stole away some information from the angels. But after the annunciation of the Prophet (PBUH) it was made impossible for jinns and satans to overhear anything in the skies. Moreover, Kahin and others of his ilk would make predictions on the basis of certain signs and circumstantial evidence which could go wrong or right. This is so even to this day. Astrological prediction is also a form of foretelling but this is often wrong. Al-`Irafah, or what is known to be as divination is also an indication of some future occurrence on the basis of certain causes and events. All the three occult arts supplement each other and also take the help of similar other things. In other words, these are all different forms of soothsaying. Geomancy also tries to tell about the invisible future. At-Tarq is the art of taking omen by striking birds with gravel on their wings or by throwing barley, etc., before them. In the latter formula, if a bird flies towards the right side, it would be a good omen; and if it goes towards the left it will be a bad one. All such things are unlawful and have been strictly forbidden by Islam. If anything predicted by these means comes by chance true, it does not furnish any justification for their validity.(1/2159)
1669 - وعن صفية بنت عبيد عن بعض أزواج النبي صلى الله عليه و سلم ورضي عنها عن النبي صلى الله عليه و سلم قال : [ من أتى عرافا فسأله عن شيء فصدقه لم تقبل له صلاة أربعين يوما ] رواه مسلم
1669. Narrated Safiyyah, daughter of Abu `Ubaid, on the authority of some of the wives of the Prophet (PBUH) who said, "He who goes to one who claims to tell about matters of the Unseen and believes in him, his Salat (prayers) will not be accepted for forty days.''
[Muslim].
Commentary: We learn from this Hadith that visiting soothsayers and astrologers for the purpose of knowing from them what lies hidden in future is such a great offense that he who does it, loses all merits of his forty days Salat. Some people try to detect the culprits involved in a theft case through the so-called fortunetellers or seek their advice in matters relating to business, marriage etc. All such things are unlawful because Allah Alone knows the invisible world.(1/2160)
1670 - وعن قبيصة بن المخارق رضي الله عنه قال سمعت رسول الله صلى الله عليه و سلم يقول : [ العيافة والطيرة والطرق من الجبت ] رواه أبو داود بإسناد حسن
وقال : الطرق هو : الزجر أي زجر الطير وهو أن يتيمن أو يتشاءم بطيرانه فإن طار إلى جهة اليمين تيمن وإن طار إلى جهة اليسار تشاءم
قال أبو داود [ العيافة ] : الخط
قال الجوهري في الصحاح : الجبت : كلمة تقع على الصنم والكاهن والساحر ونحو ذلك
1670. Qabisah bin Al-Mukhariq (May Allah be pleased with him) said: I heard the Messenger of Allah (PBUH) saying, "The practice of `Iyafah, the interpretation of omens from the flight of birds, the practice of divination by drawing lines on the ground and taking evil omens are all practices of Al-Jibt (the idol, the diviner, or sorcerer).''
[Abu Dawud].
Commentary: Iyafah is an occult practice in which the practitioner rapidly draws lines on the soft ground in the presence of his client in such a manner that the lines cannot be counted then he effaces the lines in pairs. If at the end of the exercise two lines are left on the ground, it is taken as a good omen; if it is a single line, it is a bad omen. Some people have also described certain other forms of this occult formula. In any case, it was one of the formulas practised by the soothsayers of the Period of Ignorance. This practice, like others of this kind, was prohibited and Muslims were made to understand that such things could neither benefit nor harm anyone, and were mere tricks and frauds; and any reliance on them was absolute superstition and heresy. How sad it is that a large number of Muslims of the present age have faith in such occult practices and believe in superstitions. May Allah grant us guidance and save us from such evils. Al-Jibt covers a wide meanings. It means anything worshipped other than the true God (Allah), i.e., all false deities, be they an idol, Satan, graves, stars, angels, saints, Jesus the son of Mary, etc.(1/2161)
1671 - وعن ابن عباس رضي الله عنهما قال قال رسول الله صلى الله عليه و سلم : [ من اقتبس علما من النجوم اقتبس شعبة من السحر زاد ما زاد ] رواه أبو داود بإسناد صحيح
1671. Ibn `Abbas (May Allah be pleased with them) said: The Messenger of Allah (PBUH) said, "He who acquires a branch of the knowledge of astrology, learns a branch of magic (of which he acquires more as long as) he continues to do so.''
[Abu Dawud].
Commentary: In this Hadith, astrology has been regarded a part of magic. In Islam the learning of magic has been held equivalent to infidelity. Thus, it is evident that in Islam, astrology and soothsaying are highly dangerous, and learning them is a great sin. Astrology here stands for that pseudo-science on the basis of which future events are predicted with reference to the movements of stars. There is another science called astronomy by means of which timings of sunrise and sunset are calculated. This branch of science, however, is a genuine science because it is based on experiment and observation.(1/2162)
1672 - وعن معاوية بن الحكم رضي الله عنه قال قلت : يا رسول الله إني حديث عهد بجاهلية وقد جاء الله تعالى بالإسلام وإن منا رجالا يأتون الكهان ؟ قال : [ فلا تأتهم ] قلت : ومنا رجال يتطيرون ؟ قال : [ ذلك شيء يجدونه في صدورهم فلا يصدهم ] قلت : ومنا رجال يخطون ؟ قال : [ كان نبي من الأنبياء يخط فمن وافق خطه فذاك ] رواه مسلم
1672. Mu`awiyah bin Al-Hakam (May Allah be pleased with him) reported: I said: "O Messenger of Allah, I have recently emerged from ignorance and Allah has favoured me with Islam. There are still some men among us who visit the soothsayers to consult them (on matters relating to the future).'' He (PBUH) replied, "Do not visit them.'' I said: "There are some men who are guided by omens.'' He replied, "These are the ideas which come up in their minds but you should not be influenced by them (i.e., these things) should not prevent them from pursuing their works.'' I said: "There are some men who practise divination by drawing lines on the ground.'' The Messenger of Allah (PBUH) replied, "There was a Prophet who drew lines, the line which agrees with the line drawn by that Prophet would be correct.''
[Muslim].
Commentary:
1. This Hadith has already appeared earlier [Hadith No 701]. "These are the ideas which come up in their minds'' means that sometimes something appears and one's mind at once takes it as a bad omen. This is something instinctive and natural and one is not accountable for it. But if one acts in accordance with that omen then what he does is wrong and is, therefore, forbidden. For this reason, the Prophet (PBUH) said, "(i.e., these things) should not prevent them from pursuing their works.''
2. The drawing of a line mentioned in this Hadith is different from the drawing of lines in `Iyafah mentioned earlier. Moreover, that was an act of a Prophet which was done by him in the light of Wahy sent to him by Allah and, therefore, was certainly correct. But now, nobody possesses that knowledge and cannot, therefore, be adopted. The statement of the Prophet (PBUH) that: "The line which agrees with the line drawn by that Prophet would be correct'' was by way of elucidation. It does not mean that that act can also be done by anyone today, for how can it be done without knowing its principles. How did that Prophet of Allah draw that line? What were its principles? Since that knowledge has passed away with that Prophet, it is now no longer valid, nor would it be fruitful.
Who was the Prophet who did it? Some people say it was Prophet Daniyal (Daniel), while other think it was Prophet Idris. Allah Alone knows the truth.(1/2163)
1673 - وعن أبي مسعود البدري رضي الله عنه أن رسول الله صلى الله عليه و سلم نهى عن ثمن الكلب ومهر البغي وحلوان الكاهن . متفق عليه
1673. Abu Mas`ud Al-Badri (May Allah be pleased with him) said: The Messenger of Allah (PBUH) prohibited the price of a dog, the earning of an prostitute, and the money given to a soothsayer.
[Al-Bukhari and Muslim].
Commentary:
1. "Prohibition of the price of dog'' signifies that the sale and purchase of dogs is forbidden. This a general order which applies to dog of every kind, whether it is for hunting or protection of farms (which is permissible) or is a tamed one. The reason being that dog is an absolutely unclean animal no matter what breed it is. Some `Ulama' are of the opinion that the sale and purchase of such dog which one intends to keep for lawful needs such as hunting and protecting farms is permissible. So far as reasoning is concerned, the views of the majority of `Ulama' are quite strong because we find absolute prohibition of dogs in this Hadith.
The earning of a vile woman has been called `Dower' in the Hadith because of its evident form, otherwise it is unlawful and nobody accepts its justification. Similar is the case of soothsayers, astrologers, fortunetellers and all those who fool people by telling them about future and thus swindle money from them. Their income is also unlawful.
2. It is also unlawful to make any payment to such swindlers because when it is not lawful for them to make money in this manner, how can we consider the money given to them lawful?(1/2164)
304 - باب النهي عن التطير
Chapter 304
Forbiddance of Believing in Ill Omens
فيه الأحاديث السابقة في الباب قبله(1/2165)
(1/2166)
1674 - وعن أنس رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ لا عدوى ولا طيرة ويعجبني الفأل ] قالوا : وما الفأل ؟ قال : [ كلمة طيبة ] متفق عليه. Anas (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "Not the transmission of disease of one person to another and no evil omen, but I am pleased with good omens.'' He was asked: "What is good omen?'' He replied, "A good word.''
[Al-Bukhari and Muslim].
Commentary:
1. The phrase "Not the transmission of disease of one person to another'' either negates the idea that disease can travel from one person to another or it signifies that one should not attribute the illness of one person to the illness of another. The right approach is that one should think that a person falls ill with the Will of Allah. This does not mean that this Hadith denies the infectious character of certain diseases but it attempts to correct one's belief, namely that if Allah wills something, it will certainly occur. Thus, this Hadith proves that even in infectious diseases it is not the disease itself which is the real cause but the Preordainment and Will of Allah.
2. Similar is the case of bad omens. These have no significance at all. If any suspicion crosses one's mind by seeing something, he should neither attach any importance to it nor act what the suspicion demands. Good omen is permissible for the reason that it inclines one to associate good hopes with Allah, which is a highly commendable tendency. Thus, it also induces one to always utter something nice and to listen to what is nice so that in both cases it occasions good omens. One should always abstain from saying what is repulsive to the listeners and tends to be a bad omen.(1/2167)
1675 - وعن ابن عمر رضي الله عنهما قال قال رسول الله صلى الله عليه و سلم : [ لا عدوى ولا طيرة وإن كان الشؤم في شيء ففي الدار والمرأة والفرس ] متفق عليه
1675. Ibn `Umar (May Allah be pleased with them) said: The Messenger of Allah (PBUH) said, "There is no infection and no evil omen; but if there is anything (that may be a source of trouble) then it could be a house, a horse, and a woman.''
[Al-Bukhari and Muslim].
Commentary: This Hadith means that nothing is ominous by itself. It is, however, true that because of their certain characteristics, certain things become ominous (troublesome) for certain persons. For example, if one has a small house or bad neighbours, he does not feel happy and peaceful in it. If one's wife is sterile or rude or abusive or immoral, etc., such a woman is ominous for him, that is, she is a source of trouble and tension rather than that of happiness for him. If one has a horse which is not used for Jihad, or is so ill-natured that it neither goes well ordinarily or with whipping, nor does it behave when left to its own will, then it has an ominousness in the sense that it does not serve the purpose of the master.(1/2168)
1676 - وعن بريدة رضي الله عنه أن النبي صلى الله عليه و سلم كان لا يتطير . رواه أبو داود بإسناد صحيح
1676. Buraidah (May Allah be pleased with him) said: The Prophet never took ill omens.
[Abu Dawud].
Commentary: In pursuance of the teachings and practices of the Prophet (PBUH), one should abstain from taking a bad omen. If some suspicion arises in one's mind which is ominous then he must not do what it impels.(1/2169)
1677 - وعن عروة بن عامر رضي الله عنه قال : ذكرت الطيرة عند رسول الله صلى الله عليه و سلم فقال : [ أحسنها الفأل ولا ترد مسلما فإذا رأى أحدكم ما يكره فليقل : اللهم لا يأتي بالحسنات إلا أنت ولا يدفع السيئات إلا أنت ولا حول ولا قوة إلا بك ] حديث صحيح رواه أبو داود بإسناد صحيح
1677. `Urwah bin `Amir (May Allah be pleased with him) said: When talking of omens was mentioned in the presence of the Messenger of Allah (PBUH) he said, "The best type of omen is the good omen.'' He added, "A Muslim should not refrain from anything because of an omen.'' He (PBUH) told them, "When any of you sees anything which he dislikes, he should say: `Allahuma la ya'ti bil-hasanati illa Anta, wa la yadfa`us-sayyi'ati illa Anta, wa la hawla wa la quwwata illa Bika (O Allah ! You Alone bring good things; You Alone avert evil things, and there is no might or power but in You).'''
[Abu Dawud with Sahih Isnad].
Commentary:
1. Tiyarah means taking omen. This applies to good as well as bad omens. Muslims are required to take good omen only. For this reason, when a Muslim resolves to do something good then a bad omen should not impede his way because he believes that it is Allah Alone who brings about every thing. He should also pray to Allah for the removal of mischief.
2. When such things from which people usually take a bad omen create suspicions in one's mind, then it is Mustahabb (desirable) to recite the prayer mentioned in this Hadith. Thus, what we learn from this Hadith is that if a Muslim comes across something repulsive, he should pray to Allah for something auspicious. He should also pray to Allah for granting him the power and ability to abstain from evils.(1/2170)
305 - باب تحريم تصوير الحيوان في بساط أو حجر أو ثوب أو درهم أو دينار أو مخدة أو وسادة وغير ذلك وتحريم اتخاذ الصورة في حائط وسقف وستر وعمامة وثوب ونحوها والأمر بإتلاف الصورة
Chapter 305
Prohibition of Drawing Portraits(1/2171)
1678 - عن ابن عمر رضي الله عنهما أن رسول الله صلى الله عليه و سلم قال : [ إن الذين يصنعون هذه الصور يعذبون يوم القيامة يقال لهم : أحيوا ما خلقتم ] متفق عليه
1678. Ibn `Umar (May Allah be pleased with them) said: The Messenger of Allah (PBUH) said, "Those who draw pictures will be punished on the Day of Resurrection; and it will be said to them: `Breathe soul into what you have created.'''
[Al-Bukhari and Muslim].
Commentary: We learn from this Hadith that drawing pictures of humans, animals and all those things that have a soul in them is a great sin and is liable to heavy punishment. However, one will not be taken to task for such pictures which are made compulsory by the Government, i.e., identity cards, passports, domicile certificates etc., because one cannot exercise his own will in such matters, but this exemption is subject to the condition that he does not exceed the compulsory requirement.(1/2172)
1679 - 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 تلون وجهه وقال : [ يا عائشة أشد الناس عذابا عند الله يوم القيامة الذين يضاهون بخلق الله ] قالت : فقطعناه فجعلنا منه وسادة أو وسادتين . متفق عليه
[ القرام ] بكسر القاف هو : الستر
و [ السهوة ] بفتح السين المهملة وهي : الصفة تكون بين يدي البيت . وقيل هي : الطاق النافذ في الحائط
1679. `Aishah (May Allah be pleased with her) said: The Messenger of Allah (PBUH) visited me after returning from a journey, and I had a shelf with a thin cloth curtain hanging over it and on which there were portraits. When he saw it, the colour of his face changed (because of anger) and he said, "O `Aishah! the most grievous torment from Allah on the Day of Resurrection will be for those who imitate (Allah) in the act of His creation.'' `Aishah said: We tore it into pieces and made a cushion or two cushions out of that.
[Al-Bukhari and Muslim].
Commentary: This Hadith has already appeared earlier [Hadith No. 650]. We learn from it that the act of drawing (pictures of humans, animals and things that have a soul in them) or photography and hanging of pictures (of such things) for display or decoration in homes is a great sin. It is, however, permissible that sheets bearing such pictures are cut into pieces for making such things which are not sacred and people go on trampling them, as was done by `Aishah (May Allah be pleased with her) that she made pillow covers of these pieces.(1/2173)
1680 - وعن ابن عباس رضي الله عنهما قال سمعت رسول الله صلى الله عليه و سلم يقول : [ كل مصور في النار يجعل له بكل صورة صورها نفس فيعذبه في جهنم ] قال ابن عباس : فإن كنت لا بد فاعلا فاصنع الشجر وما لا روح فيه . متفق عليه
1680. Ibn `Abbas (May Allah be pleased with them) said: I heard the Messenger of Allah (PBUH) saying, "Every painter will go to Hell, and for every portrait he has made, there will be appointed one who will chastise him in the Hell.'' Ibn `Abbas said: If you have to do it, draw pictures of trees and other inanimate things.
[Al-Bukhari and Muslim].
Commentary: A painter will be punished for his paintings according to the number of his products. The greater the number of paintings he has produced, the more would be the punishment. Thus, there is a great warning for those who make films and photographs on marriages and functions because they make photographs of hundreds or thousands of persons at a time. If, in spite of knowing that this act is unlawful in Shari`ah, they do it on account of slackness on their part, they shall have to suffer heavy punishment for it in Hell. If they think that it is permissible in Islam, while it is forbidden, they would be regarded infidels and abide in Hell. It is absolutely wrong to think that this prohibition applies only to the painters or sculptors and that photographs taken by a camera is not a picture but a mere reflection and, therefore, one is exempted from their prohibition. Whether a picture is made by hand or camera or video, it is a picture and its maker is warned with Hell. May Allah save us from it. However, pictures of natural scenery which are lifeless are permissible.(1/2174)
1681 - وعنه رضي الله عنه قال سمعت رسول الله صلى الله عليه و سلم يقول : [ من صور صورة في الدنيا كلف أن ينفخ فيها الروح يوم القيامة وليس بنافخ ] متفق عليه
1681. Ibn `Abbas (May Allah be pleased with them) said: I heard the Messenger of Allah (PBUH) saying, "Whosoever makes a picture, will be punished on the Day of Resurrection, and will be asked to infuse soul therein, which he will not be able to do.''
[Al-Bukhari and Muslim].
Commentary: One who makes a picture by any means, will be ordered to put life into it. This order will be in the nature of reproach and reproof because none can do it. Obviously one will not be able to do it and will thus be awarded stern punishment.(1/2175)
1682 - وعن ابن مسعود رضي الله عنه قال سمعت رسول الله صلى الله عليه و سلم يقول :
[ إن أشد الناس عذابا يوم القيامة المصورون ] متفق عليه
1682. Ibn Mas`ud (May Allah be pleased with him) said: I heard the Messenger of Allah (PBUH) saying, "Those who will receive the most severe punishment from Allah on the Day of Resurrection will be painters (of living objects).''
[Al-Bukhari and Muslim].(1/2176)
1683 - وعن أبي هريرة رضي الله عنه قال سمعت رسول الله صلى الله عليه و سلم يقول : [ قال الله تعالى : ومن أظلم ممن ذهب يخلق كخلقي فليخلقوا ذرة أو ليخلقوا حبة أو ليخلقوا شعيرة ] متفق عليه
1683. Abu Hurairah (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "The Almighty Allah said: `Who is more an oppressor than him who goes to create like My creation? Let him make an ant or a grain of corn or a grain of barley.'''
[Al-Bukhari and Muslim].
Commentary: This Hadith has a stern warning for photographers and video-makers who try to imitate the Creative Attribute of Allah.(1/2177)
1684 - وعن أبي طلحة رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ لا تدخل الملائكة بيتا فيه كلب ولا صورة ] متفق عليه
1684. Abu Talhah (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "The angels do not enter a house in which there is a dog or a portrait.''
[Al-Bukhari and Muslim].
Commentary: Angels here means angels of mercy whose visit is a blessing for homes, because the angels who supervise us and record our deeds are with us all the time.(1/2178)
1685 - وعن ابن عمر رضي الله عنهما قال : وعد رسول الله صلى الله عليه و سلم جبريل أن يأتيه فراث عليه حتى اشتد على رسول الله صلى الله عليه و سلم فخرج فلقيه جبريل فشكا إليه فقال : إنا لا ندخل بيتا فيه كلب ولا صورة . رواه البخاري
[ راث ] : أبطأ وهو بالثاء المثلثة
1685. Ibn `Umar (May Allah be pleased with them) said: Jibril (Gabriel) promised to visit the Messenger of Allah (PBUH) but delayed and this grieved him very much. When he came out of his house, Jibril met him. The Messenger of Allah (PBUH) asked him about the reason of delay, and he replied: "We do not enter a house in which there is a dog or a portrait.''
[Al-Bukhari].(1/2179)
1686 - وعن عائشة رضي الله عنها قالت : واعد رسول الله صلى الله عليه و سلم جبريل عليه السلام في ساعة أن يأتيه فجاءت تلك الساعة ولم يأته قالت : وكان بيده عصا فطرحها من يده وهو يقول : [ ما يخلف الله وعده ولا رسله ] ثم التفت فإذا جرو كلب تحت سريره فقال : [ متى دخل هذا الكلب ؟ ] فقلت : والله ما دريت به فأمر به فأخرج فجاءه جبريل عليه السلام فقال له رسول الله صلى الله عليه و سلم : [ وعدتني فجلست لك ولم تأتني ] فقال : منعني الكلب الذي كان في بيتك إنا لا ندخل بيتا فيه كلب ولا صورة ] رواه مسلم
1686. `Aishah (May Allah be pleased with her) said: Jibril (Gabriel) (PBUH) made a promise with the Messenger of Allah (PBUH) to come at a definite hour; that hour came but he did not visit him. There was a staff in the hand of the Messenger of Allah (PBUH). He threw it from his hand and said, "Never does Allah back out of His Promise, nor do His messengers.'' Then he noticed a puppy under his bed and said, "O `Aishah, when did this dog enter?'' She said: "By Allah, I don't know.'' He then commanded that it should be turned out. No sooner than had they expelled it, Jibril came and the Messenger of Allah (PBUH) said to him, "You promised to visit me. I waited for you but you did not come.'' Whereupon he said: "The dog kept me from coming. We do not enter a house in which there is a dog or a picture.''
[Muslim].
Commentary: This Hadith has an elaboration of the preceding Hadith and tells us that a puppy had entered the house of the Prophet (PBUH) and he did not know about it. The presence of the puppy in the house obstructed the visit of Jibril (Gabriel). It is a pity that now many Muslims keep dogs in their houses in imitation of the Europeans and also display in their showcases photographs of animals, or their own family members, or pictures of their deceased parents, or their mentor, or some saint for the sake of blessing, little knowing that such pictures deprive one of the Blessings of Allah rather than bestowing it upon them.(1/2180)
1687 - وعن أبي الهياج حيان بن حصين قال قال لي علي رضي الله عنه : ألا أبعثك على ما بعثني عليه رسول الله صلى الله عليه و سلم : أن لا تدع صورة إلا طمستها ولا قبرا مشرفا إلا سويته . رواه مسلم
1687. Abul-Haiyaj Haiyan bin Husain said: `Ali bin Abu Talib (May Allah be pleased with him) said to me: "Shall I not send you to do a task that the Messenger of Allah (PBUH) had assigned to me? Spare no portrait unwiped out, and leave not a high grave unlevelled.'' [Muslim]. Commentary: Drawing pictures and raising graves over the height of a span are forbidden and their removal is the responsibility of Muslim rulers. An Islamic state neither allows pictures, nor does it permit permanent structures over graves, nor graves over a span's height. "Leave not a high grave unlevelled'' does not mean levelling them to the ground. What it really means is that these should be reduced to the permissible height.(1/2181)
306 - باب تحريم اتخاذ الكلب إلا لصيد أو ماشية أو زرع
Chapter 306
Prohibition of Keeping a Dog except as a Watchdog or Hunting Dog(1/2182)
1688 - عن ابن عمر رضي الله عنهما قال سمعت رسول الله صلى الله عليه و سلم يقول : [ من اقتنى كلبا إلا كلب صيد أو ماشية فإنه ينقص من أجره كل يوم قيراطان ] متفق عليه
وفي رواية : [ قيراط ]
1688. Ibn `Umar (May Allah be pleased with them) said: The Messenger of Allah (PBUH) said, "He who keeps a dog other than one for guarding the fields or herds or hunting, will lose two Qirat every day out of his rewards.''
[Al-Bukhari and Muslim].(1/2183)
1689 - وعن أبي هريرة رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ من أمسك كلبا فإنه ينقص كل يوم من عمله قيراط إلا كلب حرث أو ماشية ] متفق عليه
وفي رواية لمسلم : [ من اقتنى كلبا ليس بكلب صيد ولا ماشية ولا أرض فإنه ينقص من أجره قيراطان كل يوم ]
1689. Abu Hurairah (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "He who keeps a dog, will lose out of his good deeds equal to one Qirat every day, except one who keeps it for guarding the fields or the herd.''
[Al-Bukhari and Muslim].
In a narration of Muslim, the Messenger of Allah (PBUH) is reported to have said: "He who keeps a dog for any reason other than to guard his property (lands) or his flock of sheep, his good deeds equal to two Qirat will be deducted every day.''
Commentary:
1. We learn from these Ahadith that it is permissible to keep dogs for hunting and security of herds and farms but not for any other purpose. If anyone does so, he will be losing a Qirat or two from his rewards everyday. Why did the Prophet (PBUH) use the words Qirat or two Qirat? Some scholars say that at first the Prophet (PBUH) said one and subsequently increased the number. Some scholars hold that the difference of one and two relates to urban and rural areas. The inhabitants of cities would be losing two Qirat from their rewards daily, while in case of villagers this loss will be one Qirat only, because they stand in greater need of dogs.
2. Why does the reduction in reward take place? In response to this question, it has been stated that it is very difficult to escape from the filth of dogs and sometimes it adversely effects even Salat and reduces their reward. Some scholars say that since dogs are apt to bark on guests and beggars and scare them, the tension caused by this affects the reward of the host. Allah Alone knows the truth of the matter.
What is Qirat? It is differently interpreted. There is a Qirat which is mentioned in the funeral prayer. This is equal to the Uhud mountain. Does it signify the same here? Some scholars answer this question in the affirmative while others hold that in the funeral prayer it occurs with reference to Allah's Mercy and Grace but here it relates to His Wrath. As the former is far greater than the latter, the word cannot have the same significance in both contexts.(1/2184)
307 - باب كراهية تعليق الجرس في البعير وغيره من الدواب وكراهية استصحاب الكلب والجرس في السفر
Chapter 307
Undesirability of Hanging Bells round the Necks of Animals(1/2185)
1690 - عن أبي هريرة رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ لا تصحب الملائكة رفقة فيها كلب أو جرس ] رواه مسلم
1690. Abu Hurairah (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "Angels do not accompany the travellers who have with them a dog or a bell.''
[Muslim].
Commentary: "Dog'' here stands for that dog which is prohibited to keep. Dogs kept for the purpose of hunting and security do not fall in this category. Angels signify angels of mercy; otherwise we are attended all the time by the angels who record our deeds for us. Bell in this context refers to the bell which is placed in the neck of animals and rings when they move.(1/2186)
1691 - وعنه رضي الله عنه أن النبي صلى الله عليه و سلم قال : [ الجرس من مزامير الشيطان ] رواه مسلم
1691. Abu Hurairah (May Allah be pleased with him) said: The Prophet (PBUH) said, "The bell is one of the musical instruments of Satan.''
[Muslim].
Commentary: Mazamir is the plural of Mizmar meaning musical instrument. It covers the lute, the plectrum and other musical instruments. All these are used by Satan to lead the people astray. Nowadays these articles have become alarmingly common. The matter does not end here. The public mentality is so distorted that they take music as food of the soul. (We seek the Refuge of Allah from it). It can be true of those whose souls are overpowered by Satan because one who lives in filth is so used to it that one cannot live without it. May Allah protect us from such satanic occupations.(1/2187)
308 - باب كراهة ركوب الجلالة وهي البعير أو الناقة التي تأكل العذرة فإن أكلت علفا طاهرا فطاب لحمها زالت الكراهة
Chapter 308
Undesirability of Riding a Camel which eats Animals' waste(1/2188)
1692 - عن ابن عمر رضي الله عنهما قال : نهى رسول الله صلى الله عليه و سلم عن الجلالة في الإبل أن يركب عليها . رواه أبو داود بإسناد صحيح
1692. Ibn `Umar (May Allah be pleased with them) said: The Messenger of Allah (PBUH) prohibited riding a camel which eats dung, or animal or human waste.
[Abu Dawud].
Commentary: Al-Jallalah means an animal which usually eats filthy things including human excrement. This filth becomes a part of his body and it stinks. When such animals are disgusting for riding, they would be obviously unlawful for food. It is, however, necessary that the Al-Jallalah should have the characteristic mentioned in the Hadith because ordinarily almost every animal does eat a little amount of filth but with the difference that it is not common food, nor does it become a part of its body. In any case, it should be borne in mind that Islam has stressed purity and cleanliness and warned against filth.(1/2189)
309 - باب النهي عن البصاق في المسجد والأمر بإزالته منه إذا وجد فيه والأمر بتنزيه المسجد عن الأقذار
Chapter 309
Prohibition of Spitting in the Mosque(1/2190)
1693 - عن أنس رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ البصاق في المسجد خطيئة وكفارتها دفنها ] متفق عليه
والمراد بدفنها إذا كان المسجد ترابا أو رملا ونحوه فيواريها تحت ترابه . قال أبو المحاسن الروياني من أصحابنا في كتابه البحر : وقيل : المراد بدفنها إخراجها من المسجد أما إذا كان المسجد مبلطا أو مجصصا فدلكها عليه بمداسه أو بغيره كما يفعله كثير من الجاهلين فليس ذلك بدفن بل زيادة في الخطيئة وتكثير للقذر في المسجد وعلى من فعل ذلك أن يمسحه بعد ذلك بثوبه أو يده أو غيره أو يغسله
1693. Anas bin Malik (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "Spitting in the mosque is a sin, and its expiation is that the spittle should be buried in earth.''
[Al-Bukhari and Muslim].
Commentary: To atone for spitting in the mosque, one should bury the spittle in earth, but this applies when the floor of the mosque is covered with earth; as this is not the case today, one should wipe the spittle off or wash it off with clean water.(1/2191)
1694 - وعن عائشة رضي الله عنها أن رسول الله صلى الله عليه و سلم رأى في جدار القبلة مخاطا أو بزاقا أو نخامة فحكه . متفق عليه
1694. `Aishah (May Allah be pleased with her) said: The Messenger of Allah (PBUH) saw spittle or snot or sputum, sticking to the wall towards Qiblah and scratched it off.
[Al-Bukhari and Muslim].
Commentary: The narrator of this Hadith has expressed doubt about the exact nature of the filth, whether it was spittle, or phlegm or something else. Whatever it was, apparently it was dry. The Prophet (PBUH) scraped or rubbed it out and thus gave an important lesson of cleanliness to his Ummah.(1/2192)
1695 - وعن أنس رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ إن هذه المساجد لا تصلح لشيء من هذا البول ولا القذر إنما هي لذكر الله وقراءة القرآن ] أو كما قال رسول الله صلى الله عليه و سلم . رواه مسلم
1695. Anas (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "It is not proper to use the mosque for urinating or easing oneself. They are merely built for the remembrance of Allah and the recitation of the Qur'an'', or as he stated.
[Muslim].
Commentary:
1. The Prophet (PBUH) said this on the urination of a bedouin in the mosque. He made him understand very politely and prudently that mosques are meant for worship, remembrance of Allah, recitation of the Qur'an and similar other acts of piety, and one should not do any thing that violates their sanctity.
2. The narrator has added the words "or as he stated''. It was a practice with the narrators of Ahadith to say these words by way of care to cover the risk of any change in the Hadith wording(1/2193)
310 - باب كراهة الخصومة في المسجد ورفع الصوت فيه ونشد الضالة والبيع والشراء والإجارة ونحوها من المعاملات
Chapter 310
Undesirability of Quarrelling or Raising voices in the Mosque(1/2194)
1696 - عن أبي هريرة رضي الله عنه أنه سمع رسول الله صلى الله عليه و سلم يقول : [ من سمع رجلا ينشد ضالة في المسجد فليقل لا ردها الله عليك فإن المساجد لم تبن لهذا ] رواه مسلم
1696. Abu Hurairah (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "If anyone hears a man inquiring in the mosque about something he has lost, he should say: `La raddaha Allahu `alaika (May Allah not restore it to you),' for mosques are not built for this purpose.''
[Muslim](1/2195)
1697 - وعنه رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ إذا رأيتم من يبيع أو يبتاع في المسجد فقولوا لا أربح الله تجارتك وإذا رأيتم من ينشد ضالة فقولوا لا ردها الله عليك ] رواه الترمذي وقال حديث حسن
1697. Abu Hurairah (May Allah be pleased with him) said: The Messenger of Allah said, "When you see someone buying or selling in the mosque, say to him: `La arbaha-Allahu tijarataka (May Allah not make your bargain profitable)!' When you see someone announcing something lost in it, say: `May Allah not restore it to you!'''
[At-Tirmidhi].(1/2196)
1698 - وعن بريدة رضي الله عنه أن رجلا نشد في المسجد فقال : من دعا إلي الجمل الأحمر ؟ فقال رسول الله صلى الله عليه و سلم : [ لا وجدت إنما بنيت المساجد لما بنيت له ] رواه مسلم
1698. Buraidah (May Allah be pleased with him) said: A man announced (the loss of his camel) in the mosque, uttering these words: "Has any one seen my red camel?'' Upon this the Messenger of Allah (PBUH) said, "May it not be restored to you! The mosques are built for what they are meant to be (i.e., prayer, remembrance of Allah, acquiring knowledge, etc.).''
[Muslim].(1/2197)
1699 - وعن عمرو بن شعيب عن أبيه عن جده رضي الله عنه أن رسول الله صلى الله عليه و سلم نهى عن الشراء والبيع في المسجد وأن تنشد فيه ضالة وأن ينشد فيه شعر . رواه أبو داود والترمذي وقال حديث حسن
1699. `Amr bin Shu`aib on the authority of his grandfather (May Allah be pleased with him) said: The Messenger of Allah (PBUH) prohibited (us) from buying and selling in the mosque; (he also prohibited us from) making announcement in it about something lost and from reciting poems in it.
[Abu Dawud and At-Tirmidhi].
Commentary:
1. Some `Ulama' have stated that the prohibition in the above stated Ahadith is in the nature of aversion and disgust if the acts mentioned in the Hadith do not lead to disturbing those engaged in worship (be it Salat, recitation of the Qur'an or similar good acts) in the mosque. If they do disturb the worshippers, then the prohibition would be absolute.
2. Recitation of such poems is prohibited which relate to love stories and romantic tales. There is no harm in reciting such poems in mosques which relate to the Oneness of Allah, obedience of His Prophet (PBUH), and other subjects meant for the reformation of Muslims.
3. It is permissible to talk about the problems of Muslims and any other issues which are concerned with the welfare of community at large.
4. It is prohibited to hold Qawwali (singing spiritual topics) in mosques because it is accompanied by music and musical instruments. The verses recited in Qawwali are largely based on exaggeration and go beyond the limits prescribed by the Shari`ah. Such things unnecessarily pacify the sentiments of the public and incline them to inaction. It is a pity that many people regard Qawwali permissible, which is sheer ignorance.(1/2198)
1700 - وعن السائب بن يزيد الصحابي رضي الله عنه قال : كنت في المسجد فحصبني رجل فنظرت فإذا عمر بن الخطاب رضي الله عنه فقال : اذهب فأتني بهذين فجئته بهما فقال : من أين أنتما ؟ فقالا : من أهل الطائف فقال : لو كنتما من أهل البلد لأوجعتكما ترفعان أصواتكما في مسجد رسول الله صلى الله عليه و سلم رواه البخاري
1700. As-Sa`ib bin Yazid (May Allah be pleased with him) said: While I was in the mosque, someone threw a pebble at me, and when I looked up, I saw that it was `Umar bin Al-Khattab, who said: "Go and call me these two men.'' I brought them and `Umar (May Allah be pleased with him) asked them: "Where are you from?'' On their replying that they belonged to At-Taif, he said: "Had you been the inhabitants of Al-Madinah, I would have given you a beating for raising your voices in the mosque of the Messenger of Allah (PBUH).''
[Al-Bukhari].
Commentary: The action of `Umar (May Allah be pleased with him) mentioned in the Hadith tells us that to speak loudly in the mosque amounts to desecrating it, which is a punishable offense.
2. If one is able of it, he must stop people from acts which amount to denial of Divine injunctions and contravene the Shari`ah.(1/2199)
311 - باب نهي من أكل ثوما أو بصلا أو كراثا أو غيره مما له رائحة كريهة عن دخول المسجد قبل زوال رائحته إلا لضرورة
Chapter 311
Undesirability of Entering the Mosque after Eating raw Onion or Garlic(1/2200)
1701 - عن ابن عمر رضي الله عنه أن النبي صلى الله عليه و سلم قال : [ من أكل من هذه الشجرة ( يعني الثوم ) فلا يقربن مسجدنا ] متفق عليه
وفي رواية لمسلم : [ مساجدنا ]
1701. Ibn `Umar (May Allah be pleased with them) said: The Prophet (PBUH) said, "He who has eaten garlic should not come to our mosque.''
[Al-Bukhari and Muslim].
The narration in Muslim is: "He who has eaten garlic should not come to our mosques.''(1/2201)
1702 - وعن أنس رضي الله عنه قال قال النبي صلى الله عليه و سلم : [ من أكل من هذه الشجرة فلا يقربنا ولا يصلين معنا ] متفق عليه
1702. Anas (May Allah be pleased with him) said: The Prophet (PBUH) said, "He who has eaten from this plant (i.e., garlic) should not approach us and should not offer Salat (prayer) along with us.''
[Al-Bukhari and Muslim].(1/2202)
1703 - وعن جابر رضي الله عنه قال قال النبي صلى الله عليه و سلم : [ من أكل ثوما أو بصلا فليعتزلنا أو فليعتزل مسجدنا ] متفق عليه
وفي رواية لمسلم : [ من أكل البصل والثوم والكراث فلا يقربن مسجدنا فإن الملائكة تتأذى مما يتأذى منه بنو آدم ]
1703. Jabir (May Allah be pleased with him) said: The Prophet (PBUH) said, "He who has eaten garlic or onion should keep away from us or our mosques.''
[Al-Bukhari and Muslim].
The narration in Muslim is: "He who has eaten onion or garlic or leek should not approach our mosque, because the angels are also offended by the strong smells) that offend the children of Adam.''
[Muslim].
Commentary: It is not permissible to eat raw onions, garlic or anything with a strong offending smell before going to the mosque. It is permissible, however, to eat them after their strong odour has vanished as a result of cooking or boiling. Since their odour vanishes after cooking, their use is permissible in cooked form.(1/2203)
1704 - وعن عمر بن الخطاب رضي الله عنه أنه خطب يوم الجمعة فقال في خطبته : ثم إنكم أيها الناس تأكلون شجرتين ما أراهما إلا خبيثتين : البصل والثوم لقد رأيت رسول الله صلى الله عليه و سلم إذا وجد ريحهما من الرجل في المسجد أمر به فأخرج إلى البقيع فمن أكلهما فليمتهما طبخا . رواه مسلم
1704. It has been narrated that `Umar (May Allah be pleased with him) said in the sermon of Friday prayer: "O you people! You eat garlic and onion. I think the odour of these to be very offensive. I saw that if the Messenger of Allah (PBUH) happened to find a man with such offensive odour in the mosque, he would order him to be taken out of the mosque and sent to Al-Baqi`. He who wants to eat any of these, should cook them till their odour dies out.
[Muslim].
Commentary: Khabith generally means impure, base and wicked, but it is also used in the sense of Haram (unlawful), that is for eatables which are forbidden or which have an unpleasant and disgusting smell. Garlic, onion etc., are Khabith in their raw form and Muslims have been prohibited from going to the mosque after eating them. One can, however, eat them in their cooked form. One can also use them when the time to go to mosque for Salat is not very near. We also learn from this Hadith that one should not eat any such odorous thing when he has to go to the mosque or Madrasah or any congregation for some religious purpose because it will be repulsive for the people present there. Their eating is, however, permissible even in their raw form, if one is not going to the mosque for Salat.
2. We also learn from this Hadith that mosques should be kept free from every kind of filth and odorous things. There is no justification for the construction of toilets in the premises of mosque. Mosques which have toilets within their compounds must be divested of the toilets to purge them of the unclean environments.(1/2204)
312 - باب كراهة الاحتباء يوم الجمعة والإمام يخطب لأنه يجلب النوم فيفوت استماع الخطبة ويخاف انتقاض الوضوء
Chapter 312
Undesirability of Sitting with Erected Legs during Friday Sermon(1/2205)
1705 - عن معاذ بن أنس الجهني رضي الله عنه أن النبي صلى الله عليه و سلم نهى عن الحبوة يوم الجمعة والإمام يخطب . رواه أبو داود والترمذي وقالا : حديث حسن
1705. Mu`adh bin Anas Al-Juhani (May Allah be pleased with him) said: The Prophet (PBUH) forbade (us) from sitting with our legs drawn up to our belly (Ihtiba') during the Friday Khutbah (religious talk before the prayer).
[Abu Dawud and At-Tirmidhi].
Commentary: Habut is the root word of Ihtiba' which means to sit in such a position that the two knees are joined by means of the hand or some cloth with one's belly. To sit in this style during the Friday sermon is not desirable because it causes drowsiness which in turn interrupts the sermon. It must be remembered that listening to the Friday sermon is obligatory and drowsiness during the course of the sermon is likely to disturb it and can also spoil Wudu' which is a prerequisite for the validation of Salat.(1/2206)
313 - باب نهي من دخل عليه عشر ذي الحجة وأراد أن يضحي عن أخذ شيء من شعره أو أظفاره حتى يضحي
Chapter 313
Prohibition of having a Hair cut or paring one's nail during the first ten days of Dhul-Hijjah for one who intends to Sacrifice an Animal(1/2207)
1706 - عن أم سلمة رضي الله عنها قالت : قال رسول الله صلى الله عليه و سلم : [ من كان له ذبح يذبحه فإذا أهل هلال ذي الحجة فلا يأخذن من شعره ولا من أظفاره شيئا حتى يضحي ] رواه مسلم
1706. Umm Salamah (May Allah be pleased with her) said: The Messenger of Allah (PBUH) said, "When anyone of you intends to sacrifice the animal and enter in the month of Dhul-Hijjah, he should not get his hair cut or nails pared till he has offered his sacrifice.''
[Muslim].
Commentary: According to this Hadith, one who intends to sacrifice animal on `Eid Al-Adha, should abstain from paring nails, having a hair cut, and shaving the armpits and the private parts so that his sacrifice is in accordance with the Sunnah. One should have a hair cut on the tenth of Dhul-Hijjah after having offered the sacrifice. Some Ahadith tell us that if a person who does not sacrifice an animal on `Eid Al-Adha but pares his nails and has his hair cut on the tenth Dhul-Hijjah will be given by Allah the reward of sacrifice.(1/2208)
314 - باب النهي عن الحلف بمخلوق كالنبي والكعبة والملائكة والسماء والآباء والحياة والروح والرأس وحياة السلطان ونعمة السلطان وتربة فلان والأمانة وهي من أشدها نهيا
Chapter 314
Prohibition of Swearing in the name of anything besides Allah(1/2209)
1707 - عن ابن عمر رضي الله عنهما عن النبي صلى الله عليه و سلم قال : [ إن الله تعالى ينهاكم أن تحلفوا بآبائكم فمن كان حالفا فليحلف بالله أو ليصمت ] متفق عليه
وفي رواية في الصحيح : [ فمن كان حالفا فلا يحلف إلا بالله أو ليسكت ]
1707. Ibn `Umar (May Allah be pleased with them) said: The Prophet (PBUH) said, "Allah has prohibited you from taking an oath by your fathers. He who must take an oath, may do so by swearing in the Name of Allah or he should remain silent.''
[Al-Bukhari and Muslim].
Commentary: We learn from this Hadith that taking the oath of one's ancestors is prohibited. In the forthcoming Ahadith one is also forbidden from taking the oath of false gods and devils.(1/2210)
1708 - وعن عبد الرحمن بن سمرة رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ لا تحلفوا بالطواغي ولا بآبائكم ] رواه مسلم
[ الطواغي ] : جمع طاغية وهي : الأصنام ومنه حديث [ هذه طاغية دوس ] : أي صنمهم ومعبودهم
وروي في غير مسلم : [ بالطواغيت ] جمع طاغوت وهو : الشيطان والصنم
1708. `Abdur-Rahman bin Samurah (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "Swear neither by the name of Taghut (i.e., false deities, false leaders, etc.) nor by your fathers.''
[Muslim].(1/2211)
1709 - وعن بريدة رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ من حلف بالأمانة فليس منا ] حديث صحيح رواه أبو داود بإسناد صحيح
1709. Buraidah (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "He who swears by Amanah (trust) is not one of us.''
[Abu Dawud with authentic Isnad].
Commentary: The oath of Amanah means to say "By Amanah'' as one says "By Allah''. This is prohibited for the reason that one can take the oath of Allah or any of His Attributes. Amanah is one of the Commandments of Allah and an obligation prescribed by Him, like Salat, Saum, Hajj etc. In this way, the Commandments of Allah assume the resemblance of His Glorious Names and Attributes, which is not correct.(1/2212)
1710 - وعنه رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ من حلف فقال إني بريء من الإسلام فإن كان كاذبا فهو كما قال وإن كان صادقا فلن يرجع إلى الإسلام سالما ] رواه أبو داود
1710. Buraidah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "If anyone swears that in such and such case he will be free from Islam and afterwards he turns out to be a liar, he will be as he has sworn; but if he is speaking the truth, he will not revert safely to Islam.''
[Abu Dawud].
Commentary: What this Hadith tells us is that if someone says "If I do such and such thing, I will be a Kafir'', now, if he really meant that if he did that he will adopt Kufr, then he will at once become a Kafir. But if he meant that he will strictly adhere to Islam and never take the way of Kufr, he will not become a Kafir but the style in which he said it was certainly wrong. Therefore, he must make repentance and beg forgiveness from Allah for it. It will be better if he recites again Kalimahtush-Shahadah to renew his Faith.(1/2213)
1711 - وعن ابن عمر رضي الله عنهما أنه سمع رجلا يقول : لا والكعبة فقال ابن عمر : لا تحلف بغير الله فإني سمعت رسول الله صلى الله عليه و سلم يقول : [ من حلف بغير الله فقد كفر أو أشرك ] رواه الترمذي وقال حديث حسن
وفسر بعض العلماء قوله [ كفر أو أشرك ] على التغليظ كما روي أن النبي صلى الله عليه و سلم قال : [ الرياء شرك ]
1711. Ibn `Umar (May Allah be pleased with them) said: I heard a man saying: "No, by the Ka`bah.'' I admonished him: "Do not swear by any thing besides Allah, for I heard the Messenger of Allah (PBUH) saying, `He who swears by anyone or anything other than Allah, has indeed committed an act of Kufr or Shirk'.''
[At-Tirmidhi].
[Some `Ulama' are of the opinion that the words of the Prophet (PBUH) that "He who swears by anyone or anything other than Allah has indeed committed an act of Kufr or Shirk,'' are in the nature of extreme admonition. And in fact, it is not Shirk. The same applies to the saying of the Prophet (PBUH), who said, "showing off is Shirk.'']
Commentary: Imam An-Nawawi has regarded the saying "showing off is Shirk'' as Hadith is not narrated in these words. It is, however, true that what the Prophet (PBUH) has stated about the evil and sinfulness of showing off implies that it is also a (minor) Shirk. For instance he stated that "He who kept fast or offered Salat for mere show, has indeed committed Shirk.'' In any case, to take oath of anyone other than Allah is strictly forbidden. It is, therefore, necessary to abstain from swearing by other than Allah. Unfortunately, such oaths are very common and people do not realize that they are prohibited and unlawful.(1/2214)
315 - باب تغليظ تحريم اليمين الكاذبة عمدا
Chapter 315
Illegality of Swearing Falsely(1/2215)
1712 - عن ابن مسعود رضي الله عنه أن النبي صلى الله عليه و سلم قال : [ من حلف على مال امرئ مسلم بغير حقه لقي الله وهو عليه غضبان ] قال : ثم قرأ علينا رسول الله صلى الله عليه و سلم مصداقه من كتاب الله عز و جل { إن الذين يشترون بعهد الله وأيمانهم ثمنا قليلا } إلى آخر الآية ( آل عمران 77 ) . متفق عليه
1712. Ibn Mas`ud (May Allah be pleased with him) said: The Prophet (PBUH) said, "He who takes oath to acquire the property of a Muslim unjustly will meet Allah and He will be angry with him'' then he recited:
"Verily, those who purchase a small gain at the cost of Allah's Covenant and their oaths, they shall have no portion in the Hereafter. Neither will Allah speak to them nor look at them on the Day of Resurrection nor will He purify them, and they shall have a painful torment.'' (3:77)
[Al-Bukhari and Muslim].(1/2216)
1713 - وعن أبي أمامة إياس بن ثعلبة الحارثي رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ من اقتطع حق امرئ مسلم بيمينه فقد أوجب الله له النار وحرم عليه الجنة ] فقال له رجل : وإن كان شيئا يسيرا يا رسول الله ؟ قال : [ وإن قضيبا من أراك ] رواه مسلم
1713. Abu Umamah Iyas bin Tha`labah Al-Harithi (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "He who misappropriates the right of a Muslim by taking a false oath, Allah will condemn him to the fire of Hell and will forbid Jannah for him.'' A person asked: "O Messenger of Allah, even if it is something insignificant?'' He replied, "Yes, even if it is the twig of the Arak tree.''
[Muslim].(1/2217)
1714 - وعن عبد الله بن عمرو بن العاص رضي الله عنهما عن النبي صلى الله عليه و سلم قال : [ الكبائر الإشراك بالله وعقوق الوالدين وقتل النفس واليمين الغموس ] رواه البخاري
وفي رواية له : أن أعرابيا جاء إلى النبي صلى الله عليه و سلم فقال : يا رسول الله ما الكبائر ؟ قال : [ الإشراك بالله ] قال : ثم ماذا ؟ قال : [ اليمين الغموس ] قلت : وما اليمين الغموس ؟ قال : [ الذي يقتطع مال امرئ مسلم ] : يعني بيمين هو فيها كاذب
1714. `Abdullah bin `Amr bin Al-As (May Allah be pleased with them) said: The Prophet (PBUH) said, "Of the major sins are: Associating anything in worship with Allah, disobedience to the parents, killing without justification and taking a false oath (intentionally).''
[Al-Bukhari].
Another narration is: A bedouin came to the Prophet (PBUH) and asked him: "O Messenger of Allah, what are the cardinal sins?'' He (PBUH) replied, "Associating anything with Allah in worship.'' The man asked: "(What is) next?'' The Messenger of Allah (PBUH) replied, "Al-Yamin Al-Ghamus.'' He asked: "What do you mean by Al-Yamin Al-Ghamus?'' The Messenger of Allah (PBUH) replied, "Swearing falsely to usurp the property of a Muslim.''
Commentary: "Ghamus'' means to drown. A false oath drowns one in sin. For this reason, it is called Al-Yamin Al-Ghumus, the oath that drowns one in sin. Is it open to expiation? Some religious scholars believe that it is, while others think it is not, because in their opinion it is a lie which is employed to deprive somebody of his wealth and property. For this reason, they say that in such case one should beg pardon from Allah and arrange to restore the wealth and property to the victim. This seems to be the more appropriate course for it because mere repentance cannot remit this sin. It is necessary to rectify the wrong and compensate the victim.(1/2218)
316 - باب ندب من حلف على يمين فرأى غيرها خيرا منها أن يفعل ذلك المحلوف عليه ثم يكفر عن يمينه
Chapter 316
Desirability of Expiating the Oath taken by a Person who afterwards Breaks it for a better Alternative(1/2219)
1715 - عن عبد الرحمن بن سمرة رضي الله عنه قال قال لي رسول الله صلى الله عليه و سلم : [ وإذا حلفت على يمين فرأيت غيرها خيرا منها فأت الذي هو خير وكفر عن يمينك ] متفق عليه
1715. `Abdur-Rahman bin Samurah (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said to me, "When you take an oath and consider something else to be better than it, make expiation for your oath and choose the better alternative.''
[Al-Bukhari and Muslim].
Commentary: What we learn from this Hadith is that if a person has taken an oath to do something but subsequently realizes that it is better to forego the oath, he should expiate for the oath rather than sticking to it because it is easier to expiate for the oath than to suffer a loss, be it in religion or otherwise.(1/2220)
1716 - وعن أبي هريرة رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ من حلف على يمين فرأى غيرها خيرا منها فليكفر عن يمينه وليفعل الذي هو خير ] رواه مسلم
1716. Abu Hurairah (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "When you swear an oath and consider something else to be better than it, make expiation for your oath and do the thing that is better.''
[Muslim].(1/2221)
1717 - وعن أبي موسى رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ إني والله إن شاء الله لا أحلف على يمين ثم أرى خيرا منها إلا كفرت عن يميني وأتيت الذي هو خير ] متفق عليه
1717. Abu Musa (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "Verily, I swear by Allah, if Allah wills, I shall not swear to do something but that if I consider something else to be better than it, then I shall make expiation for my oath and adopt the thing that is better.''
[Al-Bukhari and Muslim].(1/2222)
1718 - وعن أبي هريرة رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ لأن يلج أحدكم في يمينه في أهله آثم له عند الله تعالى من أن يعطي كفارته التي فرض الله عليه ] متفق عليه
قوله [ يلج ] بفتح اللام وتشديد الجيم : أي يتمادى فيها ولا يكفر
وقوله [ آثم ] هو بالثاء المثلثة أي : أكثر إثما
1718. Abu Hurairah (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "Persistence in respect of his oath about his family is more sinful with Allah than the payment of its expiation prescribed by Allah.''
[Al-Bukhari and Muslim].
Commentary:
1. "Ahl'' means wife, children and other members of one's family. For example, if a man takes an oath regarding some matter relating to his wife, although the act he has forbidden himself is better for him, it will be sinful to stick to the oath. Far less than this sin would be the breaking of the oath to normalize his relation with his wife and children. The essence of all these Ahadith is that if one comes to realize that, after taking an oath, his oath was wrong, then he must break the oath and do what he had vowed not to do. There are different forms of breaking the oaths. For instance, if one has taken an oath that he will drink alcohol, it will be obligatory for him to break his oath. Or if one takes an oath to not to do a thing which is desirable, or taken an oath to do something which is not desirable, then it will be desirable to break the oath. Similarly, if one takes an oath to not to do something permissible then the act of breaking the oath will also come in the category of permissible.
2. The expiation of an oath is necessary. This can be done by means of feeding ten poor persons, or by providing clothes to a similar number of persons, or by setting a slave free. If one does not have the capacity to do any of the three acts, then he should observe fast for three days..
3. If, in spite of realizing that the act one has vowed not to do is better, one still sticks to his oath, he would be then more sinful.
4. The teachings and practices of the Prophet (PBUH) tell us that to adopt the better course is preferable to sticking to the oath.(1/2223)
317 - باب العفو عن لغو اليمين وأنه لا كفارة فيه وهو ما يجري على اللسان بغير قصد اليمين كقوله على العادة لا والله وبلى والله ونحو ذلك
Chapter 317
Expiation of Oaths(1/2224)
قال الله تعالى ( المائدة 89 ) : { لا يؤاخذكم الله باللغو في أيمانكم ولن يؤاخذكم بما عقدتم الأيمان فكفارته إطعام عشرة مساكين من أوسط ما تطعمون أهليكم أو كسوتهم أو تحرير رقبة فمن لم يجد فصيام ثلاثة أيام ذلك كفارة أيمانكم إذا حلفتم واحفظوا أيمانكم }
Allah, the Exalted, says:
"Allah will not punish you for what is unintentional in your oaths, but He will punish you for your deliberate oaths; for its expiation (a deliberate oath) feed ten Masakin (poor persons), on a scale of the average of that with which you feed your own families, or clothe them or manumit a slave. But whosoever cannot afford (that), then he should observe fast for three days. That is the expiation for the oaths when you have sworn. And protect your oaths (i.e., do not swear much).'' (5:89)(1/2225)
1719 - وعن عائشة رضي الله عنها قالت أنزلت هذه الآية : { لا يؤاخذكم الله باللغو في أيمانكم } في قول الرجل : لا والله وبلى والله . رواه البخاري
1719. `Aishah (May Allah be pleased with her) reported: The Ayah: "Allah will not punish you for what is unintentional in your oaths ...'' was revealed in respect of those persons who are in the habit of repeating: `No, by Allah'; and `Yes, by Allah.'
[Al-Bukhari].
Commentary:
1. From the previous as well as present chapter we learn that there are three kinds of oaths:
First, false oath (Al-Yamin Al-Ghamus).
Second, absurd (Laghw) oath, which is neither sinful nor is there any expiation for its violation.
Third, Al-Mu`aqqadah. It is an oath which one takes wholeheartedly for doing or not doing anything. It is liable for expiation if one violates it. Its expiation is mentioned in this Hadith.
2. What will be the quantity of the average food that is to be served to the ten person by way of expiation? We do not find any elaboration of this in any Hadith. Some `Ulama' have stated that it means meals of the day and night. Some scholars have taken support of a Hadith and suggested that it should be one Mudd (about half kilogram) per head because this is the quantity which the Prophet (PBUH) prescribed as expiation for sexual intercourse with one's wife during fasting. The expiation prescribed by him was 15 Sa` dates which were to be divided among sixty poor fellows. Since one Sa` consists of four Mudd, the quantity of food, without curry, for ten persons would be six kilograms. (Ibn Kathir). This means that it would be six kilograms of flour, or rice, or dates etc. Thus, even if ten poor persons are served with an average meal, it would be a substantial quantity. Allah Alone knows what is correct.(1/2226)
318 - باب كراهة الحلف في البيع وإن كان صادقا
Chapter 318
Abomination of Swearing in Transaction(1/2227)
1720 - عن أبي هريرة رضي الله عنه قال سمعت رسول الله صلى الله عليه و سلم يقول : [ الحلف منفقة للسلعة ممحقة للكسب ] متفق عليه
1720. Abu Hurairah (May Allah be pleased with him) said: I heard the Messenger of Allah (PBUH) saying, "Swearing produces a ready sale for a commodity, but blots out the blessing.''
[Al-Bukhari and Muslim].
Commentary: What is meant here is that if a person takes an oath while offering a merchandise, he may succeed in selling a large quantity of it, but this is not a fair means of business because it increases the sale but robs the business of its blessings. Therefore, even if a person is perfectly right in his statement in respect of his merchandise, he should not take an oath to influence his customers.(1/2228)
1721 - وعن أبي قتادة رضي الله عنه أنه سمع رسول الله صلى الله عليه و سلم يقول : [ إياكم وكثرة الحلف في البيع فإنه ينفق ثم يمحق ] رواه مسلم
1721. Abu Qatadah (May Allah be pleased with him) said: I heard the Messenger of Allah (PBUH) saying, "Beware of excessive swearing in sale, because it may promote trade but this practice will eliminate the blessing.''
[Muslim].
Commentary: This Hadith also mentions the same thing which has been stated in the preceding Hadith. It has food for thought that when oath robs the deal of its blessing, even if one's oath is perfectly true, how great a sin those commit who take false oaths to sell their goods! May Allah save us from committing this sin.(1/2229)
319 - باب كراهة أن يسأل الإنسان بوجه الله عز و جل غير الجنة وكراهة منع من سأل بالله تعالى وتشفع به
Chapter 319
About Begging in the Name of Allah(1/2230)
1722 - عن جابر رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ لا يسأل بوجه الله إلا الجنة ] رواه أبو داود
1722. Jabir (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "No one should ask in the Face of Allah for anything except Jannah.''
[Abu Dawud].
Commentary: Sheikh Al-Albani has stated with regard to this Hadith the following points:
First, this Hadith is weak in authority.
Second, even if its authority is taken to be correct, then begging in the Name of Allah for worldly needs is prohibited; but how can the begging of good of the Hereafter, guidance and the path to Jannah becomes prohibited?
Nevertheless, begging in the Name of Allah for worldly gains is disapproved.(1/2231)
1723 - وعن ابن عمر رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ من استعاذ بالله فأعيذوه ومن سأل بالله فأعطوه ومن دعاكم فأجيبوه ومن صنع إليكم معروفا فكافئوه فإن لم تجدوا ما تكافئونه به فادعوا له حتى تروا أنكم قد كافأتموه ] حديث صحيح رواه أبو داود والنسائي بأسانيد الصحيحين
1723. Ibn `Umar (May Allah be pleased with them) said: The Messenger of Allah (PBUH) said, "Grant shelter to him who begs for it in the Name of Allah, give to him who begs in the Name of Allah, accept the invitation of him who invites you, and requite him who does a favour to you, but if you are unable to requite him, go on praying for him till you are sure that you have requited him adequately.''
[Abu Dawud and An-Nasa'i].
Commentary: The following points are clear from this Hadith:
First, supplicating for safety and asking in the Name of Allah is endorsed.
Second, if a person begs in the Name of Allah, he should not be turned down. He must be given something to honour the Name of Allah. However, if one is sure that the petitioner is a professional beggar and does not stand in need of what he is begging, then it is better to turn him down in order to discourage the evil of begging in the society.
Third, one should return kindness, with kindness but if one is unable to do so then one should wholeheartedly pray for the benefactor because this is also a form of returning a kindness.
Fourth, one must accept invitation to a feast provided it is free from all things forbidden by Islam.(1/2232)
320 - باب تحريم قول شاهنشاه للسلطان لأن معناه ملك الملوك ولا يوصف بذلك غير الله سبحانه وتعالى
Chapter 320
Prohibition of Addressing somebody as 'The King of Kings'(1/2233)
1724 - عن أبي هريرة رضي الله عنه عن النبي صلى الله عليه و سلم قال : [ إن أخنع اسم عند الله عز و جل رجل تسمى ملك الأملاك ] متفق عليه
قال سفيان بن عيينة : ملك الأملاك مثل شاهنشاه
1724. Abu Hurairah (May Allah be pleased with him) said: The Prophet (PBUH) said, "The most disgraceful man near Allah is a man who calls himself (or likes others to call him) Malikul-Amlak (i.e., king of kings).''
[Al-Bukhari and Muslim].
Commentary: Allah appreciates humility and humbleness and abhors pride and haughtiness. To arrogate to oneself the title of `The king of kings' reflects pride and not humility and is, therefore, forbidden. Moreover, this is an Exclusive Attribute of Allah and it is unjust to associate it with any one else.(1/2234)
321 - باب النهي عن مخاطبة الفاسق والمبتدع ونحوهما بسيد ونحوه
Chapter 321
Prohibition of Conferring a Title of Honor upon a Sinner, a Hypocrite, and the Like(1/2235)
1725 - عن بريدة رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ لا تقولوا للمنافق سيد فإنه إن يك سيدا فقد أسخطتم ربكم عز و جل ] رواه أبو داود بإسناد صحيح
1725. Buraidah (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "Do not address a hypocrite with the title of chief, (or similar titles of respect) for even if he deserves this title you will invite Allah's Wrath by using it for him.''
[Abu Dawud].
Commentary: A sinner does not deserve any respect. His respect amounts to inviting the Wrath of Allah. Hypocrites, innovators in religion, disbelievers, polytheists, atheists, heretics and those who disobey Allah and His Prophet (PBUH) fall in this category, and none of them deserve any respect. It is the Muslims, the pious and those who are faithful to Allah and His Prophet (PBUH) who are worthy of respect.(1/2236)
322 - باب كراهة سب الحمى
Chapter 322
Undesirability of Reviling Fever(1/2237)
1726 - عن جابر رضي الله عنه أن رسول الله صلى الله عليه و سلم دخل على أم السائب أو أم المسيب فقال : [ ما لك يا أم السائب أو يا أم المسيب تزفزفين ؟ ] قالت : الحمى لا بارك الله فيها . فقال : [ لا تسبي الحمى فإنها تذهب خطايا بني آدم كما يذهب الكير خبث الحديد ] رواه مسلم
[ تزفزفين ] : أي تتحركين حركة سريعة ومعناه : ترتعد . وهو بضم التاء وبالزاي المكررة والفاء المكررة وروي أيضا بالراء المكررة والقافين
1726. Jabir (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) visited Umm Sa'ib (or Umm Musaiyyab) and asked her, "What ails you O Umm Sa'ib (or Umm Musaiyyab)? You are shivering.'' She replied: "It is a fever, may Allah not bless it!'' He said to her, "Do not revile fever, for it cleanses out the sins of the sons of Adam in the same way that a furnace removes the dirt of iron.''
[Muslim].
Commentary: We learn from this Hadith that as diseases are means of expiation of sins, one should not condemn them. More so for the person that they are a part of fate - the Will of Allah. However, there is no harm in taking necessary measures to overcome them because Shari'ah makes it obligatory to do so..(1/2238)
323 - باب النهي عن سب الريح وبيان ما يقال عند هبوبها
Chapter 323
Prohibition of Reviling the Wind(1/2239)
1727 - عن أبي المنذر أبي بن كعب رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ لا تسبوا الريح فإذا رأيتم ما تكرهون فقولوا : اللهم إنا نسألك من خير هذه الريح وخير ما فيها وخير ما أمرت به ونعوذ بك من شر هذه الريح وشر ما فيها وشر ما أمرت به ] رواه الترمذي وقال حديث حسن صحيح
1727. Abul-Mundhir Ubaiy bin Ka`b (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "Do not revile the wind. When you experience something abominable (about it), supplicate: `Allahumma inna nas'aluka min khairi hadhihir-rihi, wa khairi ma fiha, wa khairi ma umirat bihi. Wa na`udhu bika min sharri hadhihir-rihi, wa sharri ma fiha, wa sharri ma umirat bihi. (O Allah, we beg of You the good of this wind and the good of that which it contains and the good of that which it has been commanded; and we seek refuge in you from the evil of this wind and the evil of that which it contains and the evil of that which it has been commanded).''
[At-Tirmidhi].(1/2240)
1728 - وعن أبي هريرة رضي الله عنه قال سمعت رسول الله صلى الله عليه و سلم يقول : [ الريح من روح الله تأتي بالرحمة وتأتي بالعذاب فإذا رأيتموها فلا تسبوها وسلوا الله خيرها واستعيذوا بالله من شرها ] رواه أبو داود بإسناد حسن
قوله صلى الله عليه و سلم [ من روح الله ] هو بفتح الراء : أي رحمته بعباده
1728. Abu Hurairah (May Allah be pleased with him) said: I heard the Messenger of Allah (PBUH) saying, "The wind is the Blessing of Allah. Sometimes it brings His Mercy and sometimes it brings His Chastisement. When you experience it, do not revile it but beg of Allah its good; and seek Allah's Refuge against its evil.''
[Abu Dawud with good Isnad].(1/2241)
1729 - وعن عائشة رضي الله عنها قالت : كان النبي صلى الله عليه و سلم إذا عصفت الريح قال : [ اللهم إني أسألك خيرها وخير ما فيها وخير ما أرسلت به وأعوذ بك من شرها وشر ما فيها وشر ما أرسلت به ] رواه مسلم
1729. `Aishah (May Allah be pleased with her) said: Whenever the wind blew strongly, The Prophet (PBUH) would say: "Allahumma inni as'aluka khairaha, wa khaira ma fiha, wa khaira ma ursilat bihi. Wa a`udhu bika min sharriha, wa sharri ma fiha, wa sharri ma ursilat bihi. (O Allah, I beg of You its good and the good of that which it contains and the good of the purpose for which it has been sent; and I seek Your Refuge from its evil and the evil of that which it contains and the evil of the purpose for which it has been sent).''
[Muslim].
Commentary: Like His innumerable other gifts, the wind is a free gift of Allah, which is essential for man's health and sustenance. But if Allah wills, He can turn it into a means of destruction and ruin. Therefore, one should pray to Allah to enable him to benefit from its good effects and save him from bad ones.(1/2242)
324 - باب كراهة سب الديك
Chapter 324
Undesirability of Reviling the Rooster(1/2243)
1730 - عن زيد بن خالد الجهني رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ لا تسبوا الديك فإنه يوقظ للصلاة ] رواه أبو داود بإسناد صحيح
1730. Zaid bin Khalid Al-Juhani (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "Do not revile the rooster for it wakes you up for prayer.''
[Abu Dawud].
Commentary: This Hadith is self-evident. The utility of the cock is not realized much nowadays as Adhan is amplified through loud-speakers. Before the invention of loudspeakers, the voice of Mu'adhdhin could go to a short distance only and it was cock's crow which used to awaken the Muslims for Tahajjud and Fajr prayers. Thus, we learn from this Hadith that whosoever cooperates in virtue, should be respected. One should also induce people to virtue and cooperate with them in good deeds so that one is well rewarded for it by Allah.(1/2244)
325 - باب النهي عن قول الإنسان مطرنا بنوء كذا
Chapter 325
Prohibition of Attributing Rain to the Stars(1/2245)
1731 - عن زيد بن خالد رضي الله عنه قال : صلى بنا رسول الله صلى الله عليه و سلم صلاة الصبح بالحديبية في أثر سماء كانت من الليل فلما انصرف أقبل على الناس فقال : [ هل تدرون ماذا قال ربكم ؟ ] قالوا : الله ورسوله أعلم . قال : [ قال أصبح من عبادي مؤمن بي وكافر فأما من قال مطرنا بفضل الله ورحمته فذلك مؤمن بي كافر بالكوكب وأما من قال مطرنا بنوء كذا وكذا فذلك كافر بي مؤمن بالكوكب ] متفق عليه
و [ السماء ] هنا : المطر
1731. Zaid bin Khalid (May Allah be pleased with him) said: The Messenger of Allah (PBUH) led the Fajr prayer at Al-Hudaibiyyah after a rainfall during the night. At the conclusion of prayer, he turned towards the people and said, "Do you know what your Rubb has said?'' They replied: "Allah and His Messenger know better.'' Upon this he remarked, "He has said: `Some of My slaves have entered the morning as My believers and some as unbelievers. He who said: We have had a rainfall due to the Grace and Mercy of Allah, believes in Me and disbelieves in the stars; and he who said: We have had a rainfall due to the rising of such and such star, disbelieves in Me and affirms his faith in the stars.''' [Al-Bukhari and Muslim]. Commentary: 1. Since Allah is the Real Creator and Maker of all things and events, these should without any exception be attributed to Him Alone. If a reference is made to the cause or causes which occasion an incident or event, it is permissible but to ascribe them entirely to some factor or factors is the conduct of polytheists and amounts to Shirk and Kufr. 2. People of the Period of Ignorance used to ascribe the rain which occurred at the appearance or setting of some star, to that star and would thus accept it as the real cause of it. In this Hadith, such ascription has been regarded as Kufr and Shirk.(1/2246)
326 - باب تحريم قوله لمسلم يا كافر
Chapter 326
Prohibition of Calling a Muslim an Infidel(1/2247)
1732 - عن ابن عمر رضي الله عنهما قال قال رسول الله صلى الله عليه و سلم : [ إذا قال الرجل لأخيه يا كافر فقد باء بها أحدهما فإن كان كما قال وإلا رجعت عليه ] متفق عليه
1732. Ibn `Umar (May Allah be pleased with them) said: The Messenger of Allah (PBUH) said, "When a person calls his brother (in Islam) a disbeliever, one of them will certainly deserve the title. If the addressee is so as he has asserted, the disbelief of the man is confirmed, but if it is untrue, then it will revert to him.''
[Al-Bukhari and Muslim].
Commentary: We learn from this Hadith that to call a Muslim a Kafir is strictly prohibited because if the one who has been called as such does not have the traits which makes him a Kafir, then the one who says it will be held Kafir.(1/2248)
1733 - وعن أبي ذر رضي الله عنه أنه سمع رسول الله صلى الله عليه و سلم يقول : [ من دعا رجلا بالكفر أو قال عدو الله وليس كذلك إلا حار عليه ] متفق عليه
[ حار ] : رجع
1733. Abu Dharr (May Allah be pleased with him) said: I heard the Messenger of Allah (PBUH) saying, "If somebody accuses another of disbelief or calls him the enemy of Allah, such an accusation will revert to him (the accuser) if the accused is innocent.''
[Al-Bukhari and Muslim].
Commentary: This Hadith also tells us that to call without reason any Muslim a Kafir or enemy of Allah is strictly prohibited.(1/2249)
327 - باب النهي عن الفحش وبذاء اللسان
Chapter 327
Prohibition of Obscenity(1/2250)
1734 - عن ابن مسعود رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ ليس المؤمن بالطعان ولا اللعان ولا الفاحش ولا البذي ] رواه الترمذي وقال حديث حسن
1734. Ibn Mas`ud (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "A true believer does not taunt or curse or abuse or talk indecently.''
[At-Tirmidhi].
Commentary: We learn from this Hadith that in order for one to be a perfect believer, it is not enough to possess all the moral qualities but one must also keep oneself away from moral evils.(1/2251)
1735 - وعن أنس رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ ما كان الفحش في شيء إلا شانه وما كان الحياء في شيء إلا زانه ] رواه الترمذي وقال حديث حسن
1735. Anas (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "Indecency does not leave anything untainted and decency does not leave anything ungraced and embellished.''
[At-Tirmidhi].
Commentary: This Hadith induces us to abandon indencency and adopt decency.(1/2252)
328 - باب كراهة التقعير في الكلام بالتشدق وتكلف الفصاحة واستعمال وحشي اللغة ودقائق الإعراب في مخاطبة العوام ونحوهم
Chapter 328
Undesirability of Pretentiousness and Exaggeration during Conversation(1/2253)
1736 - عن ابن مسعود رضي الله عنه أن النبي صلى الله عليه و سلم قال : [ هلك المتنطعون ] قالها ثلاثا . رواه مسلم
[ المتنطعون ] : المبالغون في الأمور
1736. Ibn Mas`ud (May Allah be pleased with him) said: The Prophet (PBUH) said, "Ruined are Al-Mutanatti`un.'' He repeated this thrice.
[Muslim].
Commentary: Mutanatti`un are those people who are in the habit of making unnecessary and unreasonably fine distinctions, exaggeration, artificial and eloquent speech in simple matters. We learn from this Hadith that in all matters one should adopt simplicity and avoid exaggeration no matter whether in speech or action.(1/2254)
1737 - وعن عبد الله بن عمرو بن العاص رضي الله عنهما أن رسول الله صلى الله عليه
وسلم قال : [ إن الله يبغض البليغ من الرجال : الذي يتخلل بلسانه كما تتخلل البقرة ] رواه أبو داود والترمذي وقال حديث حسن
1737. `Abdullah bin `Amr bin Al-As (May Allah be pleased with them) said: The Messenger of Allah (PBUH) said, "Verily, Allah dislikes an eloquent person who rolls his tongue as a cow rolls its tongue (while eating).''
[Abu Dawud and At-Tirmidhi].
Commentary: The person referred to in this Hadith is one who speaks with affection to display his eloquence.(1/2255)
1738 - وعن جابر رضي الله عنهما 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 ] رواه الترمذي وقال حديث حسن وقد سبق شرحه في باب حسن الخلق ( انظر الحديث رقم 629 )
1738. Jabir bin `Abdullah (May Allah be pleased with them) said: The Messenger of Allah (PBUH) said, "The dearest and the closest of you to me on the Day of Resurrection will be those who are the best in behaviour; and the most hateful and the farthest from me on the Day of Resurrection will be the talkative and the most pretentious and the most rhetorical.''
[At-Tirmidhi].
Commentary: Ath-Thartharun (most voluble) is the plural of Tharthar which comes from the word Thartharah, meaning to speak repeatedly in an artificial manner. Mutashaddiqun (loud-mouthed) is the plural of Mutashaddiq, which means a person who speaks loudly to display his eloquence. Mutafaihiqun is the plural of Mutafaihiq which is from the word Fihq, meaning to fill. This Hadith is a reference to those people who speak in a loud and lofty manner. All these characteristics of speech are indicative of artificiality and affectation which are condemned by Shari`ah, and people having these defects will be far away from the Prophet (PBUH) and will face the Wrath of Allah. Islam likes simple, polite and natural style of conversation. In fact, all moral virtues will be a means of the nearness of the Prophet (PBUH) and the Pleasure of Allah. May Allah enable us to adopt these virtues.(1/2256)
329 - باب كراهة قوله خبثت نفسي
Chapter 329
Abomination of Self-Condemnation(1/2257)
1739 - عن عائشة رضي الله عنها عن النبي صلى الله عليه و سلم قال : [ لا يقولن أحدكم خبثت نفسي ولكن ليقل لقست نفسي ] متفق عليه
قال العلماء معنى [ خبثت ] : غثيت وهو معنى [ لقست ] ولكن كره لفظ الخبث
1739. `Aishah (May Allah be pleased with her) said: The Prophet (PBUH) said, "None of you should say: `My soul has become evil.' He should say: `My soul is in bad shape.'''
[Al-Bukhari and Muslim].
Commentary: Khabusatu and Laqisatu are synonymous but the former has appearance of greater sinfulness. Imam Al-Khattabi says that this is a guidance for speaking in a proper manner. One should always use a decent word and abstain from impolite language.(1/2258)
330 - باب كراهة تسمية العنب كرما
Chapter 330
Undesirability of Calling Grapes 'Al-Karm'(1/2259)
1740 - عن أبي هريرة رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ لا تسموا العنب الكرم فإن الكرم المسلم ] متفق عليه وهذا لفظ مسلم
وفي رواية : [ فإنما الكرم قلب المؤمن ]
وفي رواية للبخاري ومسلم [ يقولون الكرم إنما الكرم المؤمن ]
1740. Abu Hurairah (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "None of you should use the word Al-Karm for grapes, for Al-Karm is a Muslim (worthy of respect).''
[Al-Bukhari and Muslim]
Another narration is: "Verily, Al-Karm is the heart of a true believer.''
Another narration is: "People have named grapes as Al-Karm; verily, only the heart of a believer is Al-Karm.''
Commentary: We learn from this Hadith that all the derivatives from the word Al-Karm can be used legitimately for Muslims only because Muslim is Karim. It is, therefore, wrong to call grapes as Karm.(1/2260)
1741 - وعن وائل بن حجر رضي الله عنه عن النبي صلى الله عليه و سلم قال : [ لا تقولوا الكرم ولكن قولوا العنب والحبلة ] رواه مسلم
[ الحبلة ] بفتح الحاء والباء ويقال أيضا بإسكان الباء
1741. Wa'il bin Hujr (May Allah be pleased with him) said: The Prophet (PBUH) said, "Do not say Al-Karm when talking about grapes but say Al-`Inab or Al-Habalah.''
[Muslim].
Commentary: Al-Habalah or Habilah means grapevine. It is undesirable (Makruh) to refer to the grapes as Al-Karm, which also means grapes in Arabic, for it is the true Muslim who deserves to be called with a name which is derived from the word Al-Karm.(1/2261)
331 - باب النهي عن وصف محاسن المرأة لرجل إلا أن يحتاج إلى ذلك لغرض شرعي كنكاحها ونحوه
Chapter 331
Prohibition of Describing the Charms of a Woman to a man without a valid reason approved by the Shari'ah(1/2262)
1742 - عن ابن مسعود رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ لا تباشر المرأة المرأة فتصفها لزوجها كأنه ينظر إليها ] متفق عليه
1742. Ibn Mas`ud (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "No woman should touch another woman's body and then describe the details of her figure to her husband in such a manner as if he was looking at her.''
[Al-Bukhari].
Commentary: "Mubashirah'' means "meeting of two bodies'' and here it signifies that one should not see another person's body. Here, it is used in its literal as well as metaphorical sense. What it really means is that neither a woman should see the body of any other woman nor should she touch her own body with the body of some other woman, for if she does so, she will come to know the physical qualities of the other woman which she may disclose to her husband. Such disclosures may induce her husband to mischief and eventually ruin her own life. One is allowed, however, to disclose a woman's charms to a man who intends to marry her.(1/2263)
332 - باب كراهة قول الإنسان اللهم اغفر لي إن شئت بل يجزم بالطلب
Chapter 332
Abomination of saying: "Forgive me if you wish, O Allah!"(1/2264)
1743 - عن أبي هريرة رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ لا يقولن أحدكم اللهم اغفر لي إن شئت اللهم ارحمني إن شئت ليعزم المسألة فإنه لا مكره له ] متفق عليه
وفي رواية لمسلم : [ ولكن ليعزم وليعظم الرغبة فإن الله لا يتعاظمه شيء أعطاه ]
1743. Abu Hurairah (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "You must not supplicate: `O Allah! forgive me if You wish; O Allah bestow mercy on me if You wish.' But beg from Allah with certitude for no one has the power to compel Allah.''
[Al-Bukhari and Muslim]
Another narration of Muslim is: "A supplication should be made in full confidence and one should persistently express his desire (before Allah) in his supplication, for no bounty is too great for Allah to bestow (upon his slaves).''
Commentary: "Beg from Allah with certitude'' means that one should not pray with `ifs' and `buts' but should make a definite prayer and insist upon it. "For no bounty is too great for Allah'' means that Allah has absolute power to answer our prayers, whether they relate to religious or worldly matters.(1/2265)
1744 - وعن أنس رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ إذا دعا أحدكم فليعزم المسألة ولا يقولن اللهم إن شئت فأعطني فإنه لا مستكره له ] متفق عليه
1744. Anas (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "When one of you supplicates, let him be decisive and he should not say: `O Allah, bestow upon me such and such if You wish', because no one has the power to compel Him.''
[Al-Bukhari and Muslim].
Commentary: One should pray to Allah will full confidence that He will answer his prayers. One should also persist in praying and never give in to despair.(1/2266)
333 - باب كراهة قول ما شاء الله وشاء فلان
Chapter 333
Abomination of saying: "What Allah Wills and so-and-so Wills"(1/2267)
1745 - عن حذيفة بن اليمان رضي الله عنه عن النبي صلى الله عليه و سلم قال : [ لا تقولوا ما شاء الله وشاء فلان ولكن قولوا ما شاء الله ثم شاء فلان ] رواه أبو داود بإسناد صحيح
1745. Hudhaifah bin Yaman (May Allah be pleased with him) said: The Prophet (PBUH) said, "Say not: `What Allah wills and so-and-so wills', but say: `What Allah wills, and then what so-and-so wills.'''
[Abu Dawud with authentic Isnad].
Commentary: The first form mentioned in this Hadith is prohibited for the reason that it combines the will of someone with the Will of Allah, which is utterly wrong and against the factual position. In the second form, the Will of Allah comes first, which is the correct position, and the will of someone else comes later which is subject to the Will of Allah. The later form is quite fair.
It is as if someone says to a person, "I have only Allah's Support and yours''. In this statement Allah and man (the person addressed) are given the same status, which is most unfair and unjust. It would, however, be all right to say "We have the support of Allah and then yours'', because this statement does not have any trace of Shirk, which the former statement has.(1/2268)
334 - باب كراهة الحديث بعد العشاء الآخرة
Chapter 334
Abomination of Holding Conversation after 'Isha' (Night) Prayer(1/2269)
المراد به الحديث الذي يكون مباحا في غير هذا الوقت وفعله وتركه سواء . فأما الحديث المحرم أو المكروه في غير هذا الوقت أشد تحريما وكراهة وأما الحديث في الخير كمذاكرة العلم وحكايات الصالحين ومكارم الأخلاق والحديث مع الضيف ومع طالب حاجة ونحو ذلك فلا كراهة فيه بل هو مستحب وكذا الحديث لعذر وعارض لا كراهة فيه . وقد تظاهرت الأحاديث الصحيحة على كل ما ذكرته(1/2270)
1746 - عن أبي برزة رضي الله عنه أن رسول الله صلى الله عليه و سلم كان يكره النوم قبل العشاء والحديث بعدها . متفق عليه
1746. Abu Barzah (May Allah be pleased with him) said: The Messenger of Allah (PBUH) disliked going to bed before the `Isha' (night) prayer and indulging in conversation after it.''
[Al-Bukhari and Muslim].
Commentary: The prohibition of going to bed before `Isha' prayer is that if one sleeps late at night, it becomes difficult for him to get up for Tahajjud prayer or Fajr prayer. Moreover, if a person goes to sleep soon after `Isha' prayer, all his activities of the day will end at `Isha', which is the most meritorious act. It should also be borne in mind that when holding a conversation which is disliked or forbidden at other times becomes even more so at this particular time (i.e., after `Isha' prayer). Imam An-Nawawi's contention that things like academic discussion, talking to a guest, discussing the lives of the pious etc., are not only permissible but desirable, is also subject to the condition that such an activity does not involve the risk of losing the Fajr prayer. If one spends so much time in such activities that he is likely to miss the Fajr prayer, then the permission to hold academic discussion becomes doubtful.(1/2271)
1747 - وعن ابن عمر رضي الله عنهما أن رسول الله صلى الله عليه و سلم صلى في آخر حياته فلما سلم قال : [ أرأيتكم ليلتكم هذه فإن على رأس مائة سنة لا يبقى ممن هو على ظهر الأرض اليوم أحد ] متفق عليه
1747. Ibn `Umar (May Allah be pleased with them) said: Once, towards the end of his life, the Messenger of Allah (PBUH) concluded the `Isha' (night) prayer and said, "After one hundred years from tonight none of the people on the surface of the earth will survive.''
[Al-Bukhari and Muslim].
Commentary: The Prophet (PBUH) had made a prophecy that none of the people who were alive on that night would live beyond the end of the century. `None of the people on the surface of the earth will survive' has been interpreted as "those who had seen him and known him would not stay alive after a hundred years of his death from that night. This was true, for the last Companion of the Prophet, Abu Tufail Amir bin Wa'ilah, died in 110 A.H., i.e., exactly one hundred years after the Prophet's prophecy.(1/2272)
1748 - وعن أنس رضي الله عنه أنهم انتظروا النبي صلى الله عليه و سلم فجاءهم قريبا من شطر الليل فصلى بهم ( يعني العشاء ) قال : ثم خطبنا فقال : [ إلا إن الناس قد صلوا ثم رقدوا وإنكم لن تزالوا في صلاة ما انتظرتم الصلاة ] رواه البخاري
1748. Anas (May Allah be pleased with him) said: Once the Prophet (PBUH) delayed the `Isha' (night) prayer till midnight. He (PBUH) turned to us after the prayer and said, "All the people slept after offering their prayers, but you who waited, will be accounted as if you were engaged in your prayer throughout the period.''
[Al-Bukhari].
Commentary: We learn the following three points from this Hadith: First: `Isha' prayer can be deferred till midnight.
Second: It is permissible to keep awake for it to offer it in congregation. It is also permissible to engage in a beneficial activity after `Isha' prayer involving such important matters as acquiring teaching knowledge or even spending time with one's wife or guest.
Third: The period spent in waiting will be treated as time spent in Salat and its reward will also be greater in similar proportions.(1/2273)
335 - باب تحريم امتناع المرأة من فراش زوجها إذا دعاها ولم يكن لها عذر شرعي
Chapter 335
Prohibition of Refusal by a Woman when her Husband calls her to his Bed(1/2274)
1749 - عن أبي هريرة رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ إذا دعا الرجل امرأته إلى فراشه فأبت فبات غضبان عليها لعنتها الملائكة حتى تصبح ] متفق عليه
وفي رواية : [ حتى ترجع ]
1749. Abu Hurairah (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "If a man calls his wife to his bed and she refuses, and thus he spends the night angry with her, the angels continue cursing her till the morning.''
[Al-Bukhari and Muslim].
Commentary: It is incumbent on every women to respond to her husband's invitation to his bed for sexual intercourse. It would be a different matter if she has a lawful reason for it, such as observing an obligatory act of worship, like fasting during the month of Ramadan, illness, menses, etc. In such events she would be obviously unable to comply with the wish of her husband. But in the absence of any lawful reason, she would be condemned by the angels. This is emphasized on women for the reason that a husband should not ignore his wife and turn to some other women. If a woman fails to satisfy the sexual urge of her husband, he can go astray. It is, therefore, necessary that she should not show any slackness in complying with her husband's wishes.(1/2275)
336 - باب تحريم صوم المرأة تطوعا وزوجها حاضر إلا بإذنه
Chapter 336
Prohibition of Observing an Optional Saum (Fast) by a Woman without the Permission of her Husband(1/2276)
1750 - عن أبي هريرة رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ لا يحل للمرأة أن تصوم وزوجها شاهد إلا بإذنه ولا تأذن في بيته إلا بإذنه ] متفق عليه
1750. Abu Hurairah (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "It is not lawful for a woman to observe an optional Saum (fast) without the permission of her husband when he is at home. Nor should she allow anyone to enter his house without his permission.''
[Al-Bukhari and Muslim].
Commentary: Fasting here signifies voluntary fasting. Similar is the case of other voluntary prayers, i.e., voluntary Salat, recitation, etc. It is not permissible to do such acts without the permission of the husband if he is present. It should be borne in mind that a women is not permitted to let even her natural relations (who are Mahram) come in her home in the absence of her husband. She can, however, allow such persons to come about whom her husband has given express permission or in respect of whom he keeps silent.(1/2277)
337 - باب تحريم رفع المأموم رأسه من الركوع أو السجود قبل الإمام
Chapter 337
Prohibition of raising one's Head before the Imam(1/2278)
1751 - عن أبي هريرة رضي الله عنه أن النبي صلى الله عليه و سلم قال : [ أما يخشى أحدكم إذا رفع رأسه قبل الإمام أن يجعل الله رأسه رأس حمار أو يجعل الله صورته صورة حمار ] متفق عليه
1751. Abu Hurairah (May Allah be pleased with him) said: The Prophet (PBUH) said, "Does he who raises up his head before the Imam not fear that Allah will make his head that of a donkey or make his appearance similar to that of donkey?''
[Al-Bukhari and Muslim].
Commentary: This Hadith has a stern warning for those who take precedence over the Imam in the course of Salat. The faces of such will be turned by Allah into those of donkeys, and that is least difficult for Him. Sheikh Ibn Hajar Al-Haithami mentioned in his Al-Mu`jam that some people's faces have really been turned into those of donkeys. It is, therefore, essential for everyone who offers Salat in congregation, to follow the actions of Imam in Salat. To do anything before the Imam in the course of Salat, is a great sin and some scholars hold that such Salat is valid but the one who does so will be deemed sinful. Imam Ibn Hanbal, however, regards this Salat as invalid.(1/2279)
338 - باب كراهة وضع اليد على الخاصرة في الصلاة
Chapter 338
Prohibition of Placing the hands on the sides during As-Salat (The Prayer)(1/2280)
1752 - عن أبي هريرة رضي الله عنه أن رسول الله صلى الله عليه و سلم نهى عن الخصر في الصلاة . متفق عليه
1752. Abu Hurairah (May Allah be pleased with him) said: We are prohibited from placing the hand on the side during As-Salat (the prayer).
[Al-Bukhari and Muslim].
Commentary: There are two sides of everyone, the left and the right. Since keeping hands on one of them is a sign of arrogance, this is prohibited in Salat. At-Tabarani and Al-Baihaqi have reported a Hadith in which Messenger of Allah (PBUH) said: "Placing the hands on the sides during Salat, is an act of the dwellers of the Fire.'' One can, however, do so only if there is such a pain that he is compelled to place the hands there.(1/2281)
339 - باب كراهة الصلاة بحضرة الطعام ونفسه تتوق إليه أو مع مدافعة الأخبثين وهما البول والغائط
Chapter 339
Abomination of Joining As-Salat (The Prayer) when the Food is ready or when one is in desperate need to answer the call of Nature(1/2282)
1753 - عن عائشة رضي الله عنها قالت سمعت رسول الله صلى الله عليه و سلم يقول : [ لا صلاة بحضرة طعام ولا هو يدافعه الأخبثان ] رواه مسلم
1753. `Aishah (May Allah be pleased with her) said: I heard the Messenger of Allah (PBUH) saying, "No Salat (prayer) should be performed when the food has been served, nor should it be performed when a person is in need of relieving himself.''
[Muslim].
Commentary: We learn from this Hadith that one should not offer Salat when he is hungry and the food has been served or has to answer the call of nature. The reason behind is that if one offers Salat in that condition, he will not be able to do it with full concentration. Similarly, if one has to answer the call of nature, he should first do so and then offer Salat.(1/2283)
340 - باب النهي عن رفع البصر إلى السماء في الصلاة
Chapter 340
Prohibition of raising one's Eyes towards the sky during As-Salat (The Prayer)(1/2284)
1754 - عن أنس بن مالك رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ ما بال أقوام يرفعون أبصارهم إلى السماء في صلاتهم ] فاشتد قوله في ذلك حتى قال : [ لينتهن عن ذلك أو لتخطفن أبصارهم ] رواه البخاري
1754. Anas bin Malik (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "How is it that some people raise their eyes towards the sky during As-Salat (the prayer)?'' He stressed (this point) and added, "People must refrain from raising their eyes towards heaven in Salat (prayer), or else their sights will certainly be snatched away.''
[Al-Bukhari].
Commentary: Looking towards the sky during prayer disturbs the concentration in Salat and there is a stern warning against this bad habit. One can, however, do so after Salat, i.e., during one's supplications.(1/2285)
341 - باب كراهة الالتفات في الصلاة لغير عذر
Chapter 341
Undesirability of Glancing in one Direction of the other during Prayer(1/2286)
1755 - عن عائشة رضي الله عنها قالت سألت رسول الله صلى الله عليه و سلم عن الالتفات في الصلاة فقال : [ هو اختلاس يختلسه الشيطان من صلاة العبد ] رواه البخاري
1755. `Aishah (May Allah be pleased with her) said: I asked the Messenger of Allah (PBUH) about random looks in Salat (prayer), and he replied, "It is something which Satan snatches from the slave's Salat.''
[Al-Bukhari].
Commentary: "Pouncing'' or "snatching'' means to take away something swiftly from someone while he is not alert. When a person looks here and there in the course of Salat and does not concentrate on it, Satan avails this opportunity and spoils his Salat.(1/2287)
1756 - وعن أنس رضي الله عنه قال قال لي رسول الله صلى الله عليه و سلم : [ إياك والالتفات في الصلاة فإن الالتفات في الصلاة هلكة فإن كان لا بد ففي التطوع لا في الفريضة ] رواه الترمذي وقال حديث حسن صحيح
1756. Anas (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said to me, "Beware of looking around in Salat (prayer), because random looks in Salat are a cause of destruction. If there should be no help from it, it is permissible in the voluntary and not in obligatory Salat.''
[At-Tirmidhi].
Commentary: In the chain of transmitters [i.e., Sanad] of this Hadith, we find `Ali bin Zaid bin Jad`an who is known to be Da`if (i.e., weak). If this narration is not reliable, then seeing here and there even in voluntary Salat is not permissible. However, if at all looking is inevitable, one can slightly turn his face because if one turns the whole body, his Salat would become invalid as he would not be facing the Qiblah which is essential for Salat.(1/2288)
342 - باب النهي عن الصلاة إلى القبور
Chapter 342
Prohibition of facing the Graves during Salat (Prayer)(1/2289)
1757 - عن أبي مرثد كناز بن الحصين رضي الله عنه قال سمعت رسول الله صلى الله عليه و سلم يقول : [ لا تصلوا إلى القبور ولا تجلسوا عليها ] رواه مسلم
1757. Abu Marthad Kannaz bin Husain (May Allah be pleased with him) said: I heard the Messenger of Allah (PBUH) saying: "Do not offer Salat (prayer) facing the graves and do not sit on them.'' [Muslim]. Commentary: 1. It is prohibited to face the graves while offering Salat. Its reason seems to be that it creates a resemblance to polytheists. Moreover, it has a trace of reverence for someone other than Allah, which takes one towards Shirk. 2. It is forbidden for Muslims to sit on the graves because it is disrespect of man whom Allah has honoured. Therefore Muslims should avoid both practices mentioned above. Imam An-Nawawi said: Our companions (the scholars) said that it is Makruh (undesirable) to plaster the grave; while sitting, leaning against it or resting on it is Haram (forbidden).(1/2290)
343 - باب تحريم المرور بين يدي المصلي
Chapter 343
Prohibition of passing in front of a Worshipper while he is offering Salat (Prayer)(1/2291)
1758 - عن أبي الجهيم عبد الله بن الحارث بن الصمة الأنصاري رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ لو يعلم المار بين يدي المصلي ماذا عليه لكان أن يقف أربعين خيرا له من أن يمر بين يديه ] قال الراوي : لا أدري قال أربعين يوما أو أربعين شهرا أو أربعين سنة . متفق عليه
1758. Abul-Juhaim `Abdullah bin Al-Harith (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "If the person who passes in front of a praying person, realizes the enormity of the sinfulness of this act, it will have been better for him to wait forty than to pass in front of him.''
[Al-Bukhari and Muslim].
[The narrator was not sure whether the Prophet (PBUH) said forty days, months or years.]
Commentary: We learn from this Hadith that it is a great sin to pass before a person who is offering Salat. People should also take care that they do not offer Salat without placing a Sutrah in front of them. A Sutrah refers to anything that a person sets up in front of him; this could be a stick, another person praying in front of him or even a line which he can draw on the ground. The distance between the person offering his Salat and the Sutrah should not be more than approximately one meter and a half. If the distance is longer than this, then it is not unlawful to pass before someone offering Salat.(1/2292)
344 - باب كراهة شروع المأموم في نافلة بعد شروع المؤذن في إقامة الصلاة سواء كانت النافلة سنة تلك الصلاة أو غيرها
Chapter 344
Undesirability of offering optional Prayer after the announcement of Iqamah(1/2293)
1759 - عن أبي هريرة رضي الله عنه عن النبي صلى الله عليه و سلم قال : [ إذا أقيمت الصلاة فلا صلاة إلا المكتوبة ] رواه مسلم
1759. Abu Hurairah (May Allah be pleased with him) said: The Prophet (PBUH) said, "When the Iqamah is called, no prayer should be performed except the obligatory prayer.''
[Muslim].
Commentary: When the Iqamah has been announced (prescribed recitation at the commencement of Salat when offered in congregation, after the worshippers have taken up that position), it is not permissible to offer any other prayer - whether it is Sunnah or Nafl. If a person has already started any, he should break it to join the congregation. He should offer the Salat which he terminated after the obligatory Salat offered in congregation. It is against this Hadith to continue Nafl Salat or Sunnah when the worshippers have taken the position to offer Salat in congregation and Iqamah has been called. Some scholars are of the opinion that one can continue the performance of Fajr Sunnah, even after the congregational Salat has started. They have taken the plea that if there is no risk of losing the first Rak`ah, it is permissible to continue the Sunnah of Fajr prayer. Their plea is against the present Hadith. It is a common feature to see the worshippers offering Sunnah during the course of Fajr prayer offered in congregation. Thus in practice, the Sunnah of the Fajr prayer are continued regardless of this stipulation. In any case, this practice is totally against the injunctions contained in this Hadith.(1/2294)
345 - باب كراهة تخصيص يوم الجمعة بصيام أو ليلته بصلاة
Chapter 345
Abomination of Selecting Friday for Fasting(1/2295)
1760 - عن أبي هريرة رضي الله عنه عن النبي صلى الله عليه و سلم قال : [ لا تخصوا ليلة الجمعة بقيام من بين الليالي ولا تخصوا يوم الجمعة بصيام من بين الأيام إلا أن يكون في صوم يصومه أحدكم ] رواه مسلم
1760. Abu Hurairah (May Allah be pleased with him) reported: The Prophet (PBUH) said, "Do not choose the Friday night among all other nights for standing in (Tahajjud) prayer, and do not choose Friday among all other days for Saum (fasting) except that one you have accustomed to.''
[Muslim].
Commentary: It is undesirable to fix Jumu`ah for voluntary fast. One can, however, observe fasting if Friday occurs in his routine of fasts, i.e., if one observes fast on alternate days and Jumu`ah occurs on the day when he observes fast, or if one observes the fast of the Day of `Arafah, or the Day of `Ashura', and Friday occurs on that day, or if Friday occurs during the Ayyam Al-Beid, or Friday occurs when one is observing fasts of Nadhr (fasts one has vowed for). There is no harm in observing fast on Friday in all such cases but its special observance on Friday is not recommended.(1/2296)
1761 - وعنه رضي الله عنه قال سمعت رسول الله صلى الله عليه و سلم يقول : [ لا يصومن أحدكم يوم الجمعة إلا يوما قبله أو بعده ] متفق عليه
1761. Abu Hurairah (May Allah be pleased with him) said: I heard the Messenger of Allah (PBUH) as saying: "None of you should observe fast on Friday except that he should observe fast either one day before it or one day after it.''
[Al-Bukhari and Muslim].
Commentary: We learn from this Hadith that we can fast on Friday if we fast, along with it, on Thursday or Saturday, i.e., either one day before or after it.(1/2297)
1762 - وعن محمد بن عباد قال سألت جابرا رضي الله عنه : أنهى النبي صلى الله عليه و سلم عن صوم الجمعة ؟ قال نعم . متفق عليه
1762. Muhammad bin `Abbad (May Allah be pleased with him) said: I asked Jabir (May Allah be pleased with him). Did the Prophet (PBUH) prohibit fasting on Friday?'' He said, "Yes.''
[Al-Bukhari and Muslim].(1/2298)
1763 - وعن أم المؤمنين جويرية بنت الحارث رضي الله عنها أن النبي صلى الله عليه و سلم دخل عليها يوم الجمعة وهي صائمة فقال : [ أصمت أمس ؟ ] قالت لا قال : [ تريدين أن تصومي غدا ؟ ] قالت لا قال : [ فأفطري ] رواه البخاري
1763. Juwairiyah bint Al-Harith (May Allah be pleased with her), the Mother of the Believers, said that the Prophet (PBUH) visited her on a Friday and she was observing fast. He asked, "Did you observe fast yesterday?'' She said, "No.'' He asked, "Do you intend to observe fast tomorrow?'' She said, "No.'' He said, "In that case, give up your fast today.''
[Al-Bukhari].
Commentary: We learn from this Hadith that if someone is keeping fast on Friday and has not fasted the day before, nor does he intend to fast the following day, i.e., Saturday, it is permissible for him to break his fast.(1/2299)
346 - باب تحريم الوصال في الصوم وهو أن يصوم يومين أو أكثر ولا يأكل ولا يشرب بينهما
Chapter 346
Prohibition of Extending Fast beyond one Day(1/2300)
1764 - عن أبي هريرة وعائشة رضي الله عنهما أن النبي صلى الله عليه و سلم نهى عن الوصال . متفق عليه
1764. Abu Hurairah and `Aishah (May Allah be pleased with them) said: The Prophet (PBUH) prohibited observing continuous voluntary fasts beyond one day.
[Al-Bukhari and Muslim].
1765. Ibn `Umar (May Allah be pleased with them) said: The Messenger of Allah (PBUH) prohibited observing continuous fasts beyond one day. The Companions submitted: "But you do it.'' He replied, "I am not like you. I am given to eat and to drink (from Allah).''
[Al-Bukhari and Muslim].(1/2301)
1765 - وعن ابن عمر رضي الله عنهما قال : نهى رسول الله صلى الله عليه و سلم عن الوصال قالوا : إنك تواصل ؟ قال : [ إني لست مثلكم إني أطعم وأسقى ] متفق عليه . وهذا لفظ البخاري
Commentary:
1. Through this Hadith we learn that in certain matters the Prophet (PBUH) had some specific injunctions which were obligatory for him but not for his Ummah. Such things were permissible for him but not for his followers. All these things are called his special distinctions. It is not permissible for Muslims to follow such practices. One of these things is Saum Al-Wisal, which means to observe fast for several days at a stretch without taking any food. Since Allah had granted him special power and patience, he could observe fast continuously for days. As his followers are not endowed with that energy and patience, they are not permitted to do so.
2. "I am not like you'' does not mean that "I am not a man like you,'' because such an interpretation goes against a categorical statement of the Qur'an to the effect that "I am a man like you''. What the statement "I am not like you'' really means is "you do not possess that special power which has been granted to me.''
3. "I am given to eat and to drink'' signifies that Allah (SWT) provides him with the strength and energy which he can derive from food and drink without necessarily having them.(1/2302)
347 - باب تحريم الجلوس على قبر
Chapter 347
Prohibition of Sitting on the Graves(1/2303)
1766 - عن أبي هريرة رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ لأن يجلس أحدكم على جمرة فتحرق ثيابه فتخلص إلى جلده خير له من أن يجلس على قبر ] رواه مسلم
1766. Abu Hurairah (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "It is much better for one of you to sit on a live coal, which will burn his clothes and get to his skin than to sit on a grave.''
[Muslim].
Commentary: To sit on the grave is strictly prohibited [see Hadith No. 1758]. Ibn Hajar Al-Haithami and others, however, regard this act to be only Makruh (undesirable) and maintain that the warning contained in the Hadith is for those people who sit on them for urinating or defecating. The Hadith also elucidates the fact that graves should be respected and that glorifying the people in them by plastering them or building over them is not permissible.(1/2304)
348 - باب النهي عن تجصيص القبر والبناء عليه
Chapter 348
Prohibition of Plastering and Building over the Graves(1/2305)
1767 - عن جابر رضي الله عنه قال : نهى رسول الله صلى الله عليه و سلم أن يجصص القبر وأن يقعد عليه وأن يبنى عليه . رواه مسلم
1767. Jabir (May Allah be pleased with him) said: The Messenger of Allah (PBUH) forbade that the graves should be plastered (made into permanent structures), used as sitting places (for the people) or building over them.
[Muslim].
Commentary: We learn the following points from this Hadith:
1. The construction of permanent graves is sheer extravagance because they do not benefit the dead. This act is `disliked' and reaches the level of prohibition when graves are ornamented and embellished.
2. Sitting on the graves is a disliked act, as has been made clear in the previous Hadith.
3. It is such a respect for the dead which inclines people to Shirk. Construction of dome etc., over the graves have also the same effect.(1/2306)
349 - باب تغليظ تحريم إباق العبد من سيده
Chapter 349
Prohibition for a Slave to run away from his Master(1/2307)
1768 - عن جرير بن عبد الله رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ أيما عبد أبق فقد برئت منه الذمة ] رواه مسلم
1768. Jarir bin Abdullah (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "If a slave runs away from his master, his responsibility to him is absolved.'' [Muslim]. .(1/2308)
1769 - وعنه رضي الله عنه عن النبي صلى الله عليه و سلم قال : [ إذا أبق العبد لم تقبل له صلاة ] رواه مسلم
وفي رواية : [ فقد كفر ]
1769. Jarir bin Abdullah (May Allah be pleased with him) said: The Prophet (PBUH) said, "When the slave runs away from his master, his Salat (prayer) will not be accepted.''
[Muslim].
Another narration is: "He is guilty of disbelief (i.e., in case he believes in the lawfulness of doing so).''
Commentary: The institution of slavery does not exist in the modern world, but if it exists anywhere or a situation arises in which it re-emerges, the principle stated in this Hadith will be applicable. The Hadith also makes it clear that if someone has expressed his commitment to serve somebody, he should not back out. It also urges us to show gratefulness to one's benefactors and to reciprocate the good, one receives.(1/2309)
350 - باب تحريم الشفاعة في الحدود
Chapter 350
Undesirability of Intercession in Hudud(1/2310)
قال الله تعالى ( النور 2 ) : { الزانية والزاني فاجلدوا كل واحد منهما مائة جلدة ولا تأخذكم بهما رأفة في دين الله إن كنتم تؤمنون بالله واليوم الآخر }
Allah, the Exalted, says:
"The woman and the man guilty of illegal sexual intercourse, flog each of them with a hundred stripes. Let not pity withhold you in their case, in a punishment prescribed by Allah, if you believe in Allah and the Last Day.'' (24:2)(1/2311)
1770 - وعن عائشة رضي الله عنها أن قريشا أهمهم شأن المرأة المخزومية التي سرقت فقالوا : من يكلم فيها رسول الله صلى الله عليه و سلم ؟ فقالوا : ومن 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 الذين 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
وفي رواية : [ فتلون وجه رسول الله صلى الله عليه و سلم فقال : [ أتشفع في حد من حدود الله ] فقال أسامة : استغفر لي يا رسول الله قال : ثم أمر بتلك المرأة فقطعت يدها
1770. `Aishah (May Allah be pleased with her) reported: The Quraish were anxious about a woman from Banu Makhzum who had committed theft and asked : "Who will speak to the Messenger of Allah (PBUH) about her?'' Then they said: "No one will be bold enough to do so except Usamah bin Zaid, the (Companion who was) dearly loved by the Messenger of Allah (PBUH).'' So Usamah (May Allah be pleased with him) spoke to him and the Messenger of Allah (PBUH) (angrily) said, "Are you interceding regarding one of the punishments prescribed by Allah?'' He then got up and delivered an address in which he said, "Indeed what destroyed the people before you was just that when a person of high rank among them committed a theft, they spared him; but if the same crime was done by a poor person they inflicted the prescribed punishment on him. I swear by Allah that if Fatimah daughter of Muhammad should steal, I would have her hand cut off.''
[Al-Bukhari and Muslim].
In another narration `Aishah (May Allah be pleased with her) said: (Upon hearing the intercession of Usamah), the face of the Messenger of Allah (PBUH) changed color (because of anger) and he said, "Do you dare to intercede in matters prescribed by Allah?'' Usamah pleaded: "O Messenger of Allah! Pray for my forgiveness.'' `Aishah (May Allah be pleased with her) added: Thereafter the Messenger of Allah (PBUH) gave orders to have that woman's hand cut off.
Commentary:
1. Hadd is the punishment fixed by Shari`ah and which no one has the authority to increase or decrease. For instance, theft is punishable by the cutting of the hand; the punishment of adultery is a hundred stripes or Rajm (stoning to death); the punishment of drinking of intoxicants is forty stripes etc.
2. Nobody has the right to intercede or make any recommendation in this matter.
3. There is no distinction of male or female in the matter of these punishments (Hudud). Whoever commits a crime which is punishable by Hadd, whether that person is male or female, will be liable for punishment prescribed under Hadd - the punishment, the limits of which have been defined in the Qur'an and Hadith.
4. No one is exempted from Hadd, no matter how great he is, because there is no distinction of great or small in the matter of Hadd.
5. We must learn a lesson from the history of past nations so that we can save ourselves from such misdeeds which caused their ruin.
6. This Hadith brings into prominence the distinction and eminence of Usamah and his position in the eyes of the Prophet (PBUH).(1/2312)
351 - باب النهي عن التغوط في طريق الناس وظلهم وموارد الماء ونحوها
Chapter 351
Prohibition of Relieving Nature on the Paths(1/2313)
قال الله تعالى ( الأحزاب 58 ) : { والذين يؤذون المؤمنين والمؤمنات بغير ما اكتسبوا فقد احتملوا بهتانا وإثما مبينا }
Allah, the Exalted, says:
"And those who annoy believing men and women undeservedly, they bear (on themselves) the crime of slander and plain sin.'' (33:58)(1/2314)
1771 - وعن أبي هريرة رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ اتقوا اللاعنين ] قالوا : وما اللاعنان ؟ قال : [ الذي يتخلى في طريق الناس أو في ظلهم ] رواه مسلم
1771. Abu Hurairah (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "Avoid two habits which provoke cursing.'' The Companions said: "What are those things which provoke cursing?'' He said, "Relieving on the thoroughfares or under the shades where people take shelter and rest.''
[Muslim].
Commentary: We learn from this Hadith that a Muslim must avoid all such things which cause inconvenience to other Muslims. If one uses the places mentioned in this Hadith as toilet, this would not only cause inconvenience to the public but may also cause an epidemic. It is also necessary to avoid such things for the sake of cleanliness. Some religious scholars are of the opinion that this act is deemed to be a major sin, as it brings people's curses upon the one who practices it.(1/2315)
352 - باب النهي عن البول ونحوه في الماء الراكد
Chapter 352
Prohibition of Urinating into Stagnant Water(1/2316)
1772 - عن جابر رضي الله عنه أن رسول الله صلى الله عليه و سلم نهى أن يبال في الماء الراكد . رواه مسلم
1772. Jabir (May Allah be pleased with him) said: The Messenger of Allah (PBUH) forbade urinating into stagnant water.
[Muslim].
Commentary: "Stagnant water'' means water which is not flowing, like the water in a pond or a tank. When urination is prohibited at such places, defecating would be more sternly prohibited. One must also avoid throwing filth in it.
How vast and comprehensive the injunctions of Islam are, and how thoroughly Islam has grasped the problems of people, is something unique in the realm of religion. No other world religion can match it in this respect. It is very unfortunate indeed that in spite of having such perfect and complete religion, the Muslims are far away from practising its noble teachings. May Allah enable us to become true followers of Islam.(1/2317)
353 - باب كراهة تفضيل الوالد بعض أولاده على بعض في الهبة
Chapter 353
Prohibition of giving preference to Children over one another in giving Gifts, etc.(1/2318)
1773 - عن النعمان بن بشير رضي الله عنهما أن أباه أتى به رسول الله صلى الله عليه و سلم فقال : إني نحلت ابني هذا غلاما كان لي . فقال رسول الله صلى الله عليه و سلم : [ أكل ولدك نحلته مثل هذا ؟ ] فقال لا . فقال رسول الله صلى الله عليه و سلم : [ فارجعه ]
وفي رواية : فقال رسول الله صلى الله عليه و سلم : [ أفعلت هذا بولدك كلهم ؟ ] قال لا . قال : [ اتقوا الله واعدلوا في أولادكم ] فرجع أبي فرد تلك الصدقة
وفي رواية : فقال رسول الله صلى الله عليه و سلم : [ يا بشير ألك ولد سوى هذا ؟ ] قال نعم قال : [ أكلهم وهبت له مثل هذا ؟ ] قال لا قال : [ فلا تشهدني إذا فإني لا أشهد على جور ]
وفي رواية : [ لا تشهدني على جور ]
وفي رواية : [ أشهد على هذا غيري ] ثم قال : [ أيسرك أن يكونوا إليك في البر سواء ؟ ] قال بلى قال : [ فلا إذا ] متفق عليه
1773. An-Nu`man bin Bashir (May Allah be pleased with them) said: My father took me to the Messenger of Allah (PBUH) and said to him: "I have gifted one of my slaves to this son of mine.'' The Messenger of Allah (PBUH) said, "Have you given such gift to every son of yours?'' He replied, "No.'' Thereupon he said, "Take this gift back.''
Another narration is: The Messenger of Allah (PBUH) said, "Be mindful of your obligation to Allah and do justice in respect of your children.'' My father came back and revoked his gift.
Another narration is: The Messenger of Allah (PBUH) asked, "Have you other children besides this one?'' He said, "Yes.'' The Messenger of Allah (PBUH) asked, "Have you awarded a gift like this to all of them.'' He said, "No.'' The Messenger of Allah (PBUH) said, "I am not going to bear witness to this act of injustice.''
Another narration is: The Messenger of Allah (PBUH) asked, "Do you not except goodness from all of them as you except from him?'' He said, "Yes, of course.'' The Messenger of Allah (PBUH) said, "Then don't do this (i.e., do not give a gift to one son only).''
[Al-Bukhari and Muslim].
Commentary: We learn from this Hadith the following important points:
1. In every matter, one should consult scholars and experts of Shari`ah. This was the practice of the Companions (May Allah be pleased with them).
2. Parents should deal with all their children with equity and justice. Preferential treatment with any child affects them adversely. Obviously injustice creates tension for parents as well as children and eventually family ties are broken.
3. This Hadith is also advanced by those `Ulama' in support of their contention that if a person wants to distribute his property among his children during his lifetime, he should not make any discrimination among his male and female children and should give an equal share to all of them.(1/2319)
354 - باب تحريم إحداد المرأة على ميت فوق ثلاثة أيام إلا على زوجها أربعة أشهر وعشرة أيام
Chapter 354
Prohibition of Mourning beyond Three Days (For Women)(1/2320)
1774 - عن زينب بنت أبي سلمة رضي الله عنها قالت : دخلت على أم حبيبة زوج النبي صلى الله عليه و سلم حين توفي أبوها أبو سفيان بن حرب رضي الله عنه فدعت بطيب فيه صفرة خلوق أو غيره فدهنت منه جارية ثم مست بعارضيها ثم قالت : والله ما لي بالطيب من حاجة غير أني سمعت رسول الله صلى الله عليه و سلم يقول على المنبر : [ لا يحل لامرأة تؤمن بالله واليوم الآخر أن تحد على ميت فوق ثلاث ليال إلا على زوج أربعة أشهر وعشرا ] قالت زينب : ثم دخلت على زينب بنت جحش رضي الله عنها حين توفي أخوها فدعت بطيب فمست منه ثم قالت : أما والله ما لي بالطيب من حاجة غير أني سمعت رسول الله صلى الله عليه و سلم يقول على المنبر : [ لا يحل لامرأة تؤمن بالله واليوم الآخر أن تحد على ميت فوق ثلاث إلا على زوج أربعة أشهر وعشرا ] متفق عليه
1774. Zainab bint Abu Salamah (May Allah be pleased with them) said: I went to Umm Habibah (May Allah be pleased with her) the wife of the Prophet (PBUH), when her father Abu Sufyan bin Harb (May Allah be pleased with him) died. Umm Habibah (May Allah be pleased with her) sent for a yellow coloured perfume or something else like it, and she applied it to a slave-girl and then rubbed it on her own cheeks and said: "By Allah, I have no need for perfume, I heard the Messenger of Allah (PBUH) saying from the pulpit, `It is not permissible for a woman who believes in Allah and the Last Day to mourn for the dead beyond three days, except for the death of her husband; in which case the period of mourning is of four months and ten days.''' Zainab said: I then visited Zainab, daughter of Jahsh (May Allah be pleased with her) when her brother died; she sent for perfume and applied it and then said: "Beware! By Allah, I don't feel any need of perfume but I heard the Messenger of Allah (PBUH) saying from the pulpit, `It is not permissible for a woman who believes in Allah and the Last Day to mourn the dead beyond three days except in case of her husband (for whom the period is) four months and ten days.'''
[Al-Bukhari and Muslim]
Commentary: The period of mourning the husband's death is four months and ten days while ordinarily it is three days only (for others). The reasons behind mourning the dead husband is: Firstly, the purification of womb. Secondly, it is a mark of respect for the relation and love between husband and wife. The scent which was used in the two incidents reported in this Hadith occurred after the stipulated period of mourning in ordinary cases - that is three days. After the expiry of the mourning period, the woman is allowed to resume her routine. The Hadith mentions the man's right over his wife after his death; it also shows the importance of conjugal ties in Islam.(1/2321)
355 - باب تحريم بيع الحاضر للبادي وتلقي الركبان والبيع على بيع أخيه والخطبة على خطبته إلا أن يأذن أو يرد
Chapter 355
Prohibition of Malpractices in Commerce(1/2322)
1775 - عن أنس رضي الله عنه قال : نهى رسول الله صلى الله عليه و سلم أن يبيع حاضر لباد وإن كان أخاه لأبيه وأمه . متفق عليه
1775. Anas bin Malik (May Allah be pleased with him) said: The Messenger of Allah (PBUH) forbade that a person in the city should make a deal on behalf of a villager on commission even if he is his real brother.''
[Al-Bukhari and Muslim]
Commentary: "Al-Hadir'' means one who lives in the city, while "Al-Badi'' means a villager or a desert dweller. "He should not make a deal'' here signifies that the urbanite should not go to the villager and propose to him leave his goods with him for sale and he would send him the sale proceeds of the goods piecemeal as they sell. In the opinion of some `Ulama' this is prohibited if the merchandise is valuable and the villager is not aware of its real worth and the urbanite wants to exploit his ignorance. But, on the contrary, if the proposal is for the welfare of the villager and the urbanite merely wants the owner to receive its due price then the offer is admissible. The first proposition is prohibited because that will cause a loss to the villager; the second is permissible as it is a well-meaning offer.
"A person in the city should not make a deal on behalf of a villager'' has been interpreted by `Abdullah bin `Abbas (May Allah be pleased with them) to mean that he should not work as a broker for a villager because in that case he will be interested to sell it on a higher price in order to have a better commission in the deal, which will unnecessarily raise its cost.
On one side, the purchase of goods coming from outside has been prohibited before its arrival on the market so that nobody can exploit the ignorance of the outsiders, and on the other side, villagers are enjoined to sell their goods themselves so that the commission of the broker does not increase the price of the goods. If an urbanite sells the merchandise of any villager on a fair price without charging any commission then this is permissible, as is confirmed by Ahadith. If the people living in cities charge each other commission on the purchase or sale of their goods this is permissible.(1/2323)
1776 - وعن ابن عمر رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ لا تتلقوا
السلع حتى يهبط بها إلى الأسواق ] متفق عليه
1776. Ibn `Umar (May Allah be pleased with them) said: The Messenger of Allah (PBUH) said, "Do not meet the merchandise till they arrive in the market.''
[Al-Bukhari and Muslim].
Commentary: "Do not meet the merchandise'' signifies "Do not meet trade caravans in transit.'' The purpose being that those who bring food grains from villages, should not suffer any loss because of their ignorance of the market conditions. But if someone does it with a good intention then this is permissible.(1/2324)
1777 - وعن ابن عباس رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ لا تتلقوا الركبان ولا يبع حاضر لباد ] فقال له طاووس : ما لا يبع حاضر لباد ؟ قال : لا يكون له سمسارا . متفق عليه
1777. Ibn `Abbas (May Allah be pleased with them) said: The Messenger of Allah (PBUH) said, "The caravans carrying merchandise should not be met on the way to purchase from them; a man in the city should not sell for a man of the desert.''
Tawus asked him (Ibn `Abbas): "What do these words really imply?'' He said: "He should not work as an agent on his behalf.''
[Al-Bukhari and Muslim].
Commentary: This Hadith makes it clear that no one should work as a broker to exploit the ignorance of villagers who bring their merchandise in the market. But if one does it with a good intention then this is permissible. Nowadays different forms of brokerage are in vogue in our markets out of which some are permissible and some are prohibited.(1/2325)
1778 - وعن أبي هريرة رضي الله عنه قال : نهى رسول الله صلى الله عليه و سلم أن يبيع حاضر لباد ولا تناجشوا ولا يبع الرجل على بيع أخيه ولا يخطب على خطبة أخيه ولا تسأل المرأة طلاق أختها لتكفأ ما في إنائها ]
وفي رواية قال : نهى رسول الله صلى الله عليه و سلم عن التلقي وأن يبتاع المهاجر للأعرابي وأن تشترط المرأة طلاق أختها وأن يستام الرجل على سوم أخيه ونهى عن النجش والتصرية . متفق عليه
1778. Abu Hurairah (May Allah be pleased with him) said: The Messenger of Allah (PBUH) forbade that a man in the city should be the commission agent of a man from the desert and prohibited the practice of Najsh (i.e., offering a high price for something in order to allure another customer who is interested in the thing); and that a man should make an offer while the offer of his brother is pending; or that he should make a proposal of marriage while that of his brother is pending; or that a woman should try that a sister of hers might be divorced so that she might take her place.
Another narration is: The Messenger of Allah (PBUH) forbade the people from meeting the caravan on the way for entering into business transaction with them; and the selling of the goods by a dweller of the city on behalf of a man of the desert; and the seeking by a woman the divorce of her sister (from her husband); and the practice of Najsh and leaving the animals unmilked (for sometime for the purpose of accumulation of milk to deceive the buyer).
[Al-Bukhari and Muslim].
Commentary: "Litakfa ma fi ina'iha'' means that "Whatever is in her vessel is overturned.'' This is a figurative expression meaning "She would marry her (Muslim sister's) husband when he divorces her present wife.''
"Leaving the animals unmilked'' means that a saleable cattle is not milked for two or three times to create an impression that the cattle is rich in milk, which is not the true case. This is also prohibited. Other points mentioned in this Hadith have been discussed earlier.(1/2326)
1779 - وعن ابن عمر رضي الله عنهما أن رسول الله صلى الله عليه و سلم قال : [ لا يبع بعضكم على بعض ولا يخطب على خطبة أخيه إلا أن يأذن له ] متفق عليه . وهذا لفظ مسلم
1779. Ibn `Umar (May Allah be pleased with them) said: The Messenger of Allah (PBUH) said, "A person should not enter into a transaction when his (Muslim) brother has already negotiated, nor should he make a proposal of marriage when that of his brother is pending, except with the permission of the latter.''
[Al-Bukhari and Muslim]
Commentary: We learn from this Hadith that if a man knows that such and such person has asked some woman for marriage and she has accepted the proposal then he should not make an offer of marriage to her. But if the matter has ended and the first proposal permits him to try his luck then he can make a proposal to her for marriage. On the same analogy, it is prohibited for a woman to send a proposal of marriage to a man with whom some woman is already negotiating or has already negotiated.(1/2327)
1780 - وعن عقبة بن عامر رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ المؤمن أخو المؤمن فلا يحل لمؤمن أن يبتاع على بيع أخيه ولا يخطب على خطبة أخيه حتى يذر ] رواه مسلم
1780. `Uqbah bin `Amir (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "A Mu'min is the brother of another Mu'min; and thus it is not permissible for a Mu'min to make an offer while the offer of his brother is pending, nor should he make a proposal of marriage while that of his brother is pending till he withdraws his proposal.''
[Muslim].
Commentary: All the acts prohibited in the Ahadith cited above are such that they can cause or increase ill-will and enmity among people. For this reason, all these things have been forbidden by Islam to obviate all possibilities of dissension and discord and bring about mutual affection, fraternity and accord.(1/2328)
356 - باب النهي عن إضاعة المال في غير وجوهه التي أذن الشرع فيه
Chapter 356
Prohibition of Squandering Wealth(1/2329)
1781 - عن أبي هريرة رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ إن الله يرضى لكم ثلاثا ويكره لكم ثلاثا فيرضى لكم أن تعبدوه ولا تشركوا به شيئا وأن تعتصموا بحبل الله جميعا ولا تفرقوا ويكره لكم قيل وقال وكثرة السؤال وإضاعة المال ] رواه مسلم . وتقدم شرحه ( انظر الحديث رقم 340 )
1781. Abu Hurairah (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "Verily, Allah likes three things for you and disapproves three things for you. He likes that you should worship Him Alone, not to associate anything with Him (in worship) and to hold fast to the Rope of Allah and not to be divided among yourselves; and He disapproves for you irrelevant talk, persistent questioning and the squandering of the wealth.''
[Muslim].
Commentary: This Hadith has already been mentioned [Hadith No. 342]. Although the initial portion is missing there and three things which have been disliked are mentioned in its text. Beside stressing Tauhid, holding fast to the Rope of Allah and unity (which are greatly liked by Allah), this Hadith forbids unnecessary debate, hair-splitting and extravagance as all the three are disliked by Allah.
Wealth has a great importance in man's life since it is the very source of sustenance and basis of his livelihood, its wastage is akin to cutting the branch of the tree on which one is sitting.(1/2330)
1782 - وعن وراد كاتب المغيرة قال : أملى علي المغيرة بن شعبة في كتاب إلى معاوية رضي الله عنه أن النبي صلى الله عليه و سلم كان يقول في دبر كل صلاة مكتوبة : [ لا إله إلا الله وحده لا شريك له له الملك وله الحمد وهو على كل شيء قدير اللهم لا مانع لما أعطيت ولا معطي لما منعت ولا ينفع ذا الجد منك الجد ] وكتب إليه أنه كان ينهى عن قيل وقال وإضاعة المال وكثرة السؤال وكان ينهى عن عقوق الأمهات ووأد البنات ومنع وهات . متفق عليه . وسبق شرحه ( انظر الحديث رقم 340 )
1782. Warrad, the scribe of Al-Mughirah bin Shu`bah (May Allah be pleased with him) said: Al-Mughirah bin Shu`bah dictated a letter to me addressed to Mu`awiyah (May Allah be pleased with him) that the Prophet (PBUH) used to supplicate at the end of each obligatory Salat (prescribed prayer): "La ilaha illallahu, wahadahu la sharika lahu, lahul-mulku, wa lahul-hamdu, wa Huwa `ala kulli shai'in Qadir. Allahumma la mani`a lima a`taita, wa la mu`tiya lima mana`ta, wa la yanfa`u dhal-jaddi mink-al-jaddu. (There is no true god except Allah, the One, Who has no partner. His is the sovereignty and His is the praise, and He is Able to do everything. O Allah! Nobody can withhold what You give; and nobody can give what You withhold; and the high status of a person is of no avail against Your Will).'' He also wrote to him that the Prophet (PBUH) used to forbid irrelevant talk, wasteful expenditure, persistent questioning, disobedience of parents (especially mothers), infanticide of daughters by burying them alive, depriving others of their rights and acquisition of property wrongfully.
[Al-Bukhari and Muslim].
Commentary: The matters mentioned in this Hadith have been discussed in detail before. What this Hadith specially brings out is that the custom or writing or dictating Ahadith existed even during the age of the Companions. In this respect that was the first period of the compilation of Ahadith. Thus, it is wrong to say that there did not exist any system of recording Hadith in the days of the Companions.(1/2331)
357 - باب النهي عن الإشارة إلى مسلم بسلاح ونحوه سواء كان جادا أو مازحا والنهي عن تعاطي السيف مسلولا
Chapter 357
Prohibition of Pointing with a Weapon at another Brother in Faith(1/2332)
1783 - عن أبي هريرة رضي الله عنه عن رسول الله صلى الله عليه و سلم قال : [ لا يشر أحدكم إلى أخيه بالسلاح فإنه لا يدري لعل الشيطان ينزع في يده فيقع في حفرة من النار ] متفق عليه
وفي رواية لمسلم : قال قال أبو القاسم صلى الله عليه و سلم : [ من أشار إلى أخيه بحديدة فإن الملائكة تلعنه حتى ينزع وإن كان أخاه لأبيه وأمه ]
قوله صلى الله عليه و سلم : [ ينزع ] ضبط بالعين المهملة مع كسر الزاي وبالغين المعجمة مع فتحها ومعناها متقارب . ومعناه بالمهملة : يرمي وبالمعجمة أيضا : يرمي ويفسد . وأصل النزع الطعن والفساد
1783. Abu Hurairah (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "None of you should point at his brother with a weapon because he does not know that Satan may make it lose from his hand and, as a result, he may fall into a pit of Hell-fire (by accidentally killing him).''
[Al-Bukhari and Muslim].
The narration in Muslim is: Abul-Qasim (i.e., the Messenger of Allah) (PBUH) said, "He who points at his (Muslim) brother with a weapon is cursed by the angels even if the other person should be his real brother.''
Commentary: "Silah'' is that weapon which is used in war for attack and defense, i.e., sword, gun, pistol, lance, etc. To point any such weapon towards a Muslim or Dhimmi, even to frighten him, is forbidden. It is very unfortunate that, contrary to the teachings of Islam, display and use of weapons are very common nowadays so much so that the fashion of air fire festivities is gaining increasing popularity in Muslim society. This fashion is totally against the teachings of Islam and its dangerous consequences are witnessed everyday. May Allah grant us guidance to follow the Right Path.(1/2333)
1784 - وعن جابر رضي الله عنه قال : نهى رسول الله صلى الله عليه و سلم أن يتعاطى السيف مسلولا . رواه أبو داود والترمذي وقال حديث حسن
1784. Jabir (May Allah be pleased with him) said: The Messenger of Allah (PBUH) prohibited from presenting a drawn sword to another.''
[Abu Dawud and At-Tirmidhi].
Commentary: If a naked sword drops from one's hand, it can injure one's hand, foot or any part of the body. Similar is the case of a sharp knife or any other similar weapon and tool. One should never give it to anyone from its blade side. When we study such things, we are really wonderstruck to see the care which Islam has taken to respect humanity.(1/2334)
358 - باب كراهة الخروج من المسجد بعد الأذان إلا لعذر حتى يصلي المكتوبة
Chapter 358
Undesirability of Leaving the Mosque without offering Salat (Prayer) after the Adhan has been Proclaimed(1/2335)
1785 - عن أبي الشعثاء قال : كنا قعودا مع أبي هريرة رضي الله عنه في المسجد فأذن المؤذن فقام رجل من المسجد يمشي فأتبعه أبو هريرة بصره حتى خرج من المسجد فقال أبو هريرة : أما هذا فقد عصى أبا القاسم صلى الله عليه و سلم . رواه مسلم
1785. Abu Sha`tha' said: We were sitting with Abu Hurairah (May Allah be pleased with him) in the mosque when the Mu'adhdhin proclaimed the Adhan. A man stood up in the mosque and started walking out. Abu Hurairah (May Allah be pleased with him) stared at him till he went out of the mosque. Upon this Abu Hurairah (May Allah be pleased with him) said: Indeed, this man has disobeyed Abul-Qasim (PBUH).
[Muslim].
Commentary: We learn from this Hadith that after hearing Adhan, one should not leave the mosque without offering the obligatory Salat connected with it, unless one has a very genuine reason for doing so.(1/2336)
359 - باب كراهة رد الريحان لغير عذر
Chapter 359
Undesirability of Rejecting the Gift of Perfume(1/2337)
1786 - عن أبي هريرة رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ من عرض عليه ريحان فلا يرده فإنه خفيف المحمل طيب الريح ] رواه مسلم
1786. Abu Hurairah (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "He who is presented with a flower of sweet basil should not reject it, because it is light in weight and pleasant in odour.''
[Muslim].(1/2338)
1787 - وعن أنس رضي الله عنه أن النبي صلى الله عليه و سلم كان لا يرد الطيب . رواه البخاري
1787. Anas bin Malik (May Allah be pleased with him) reported: The Prophet (PBUH) never refused a gift of perfume.
[Al-Bukhari].
Commentary: We learn the following points from this Hadith:
1. A gift of perfume or something similar to it should be accepted.
2. The fondness of the Prophet (PBUH) for perfume. The fact that he never refused this gift is enough to illustrate his penchant for it.
3. The desirability of the use of perfume.(1/2339)
360 - باب كراهة المدح في الوجه لمن خيف عليه مفسدة من إعجاب ونحوه وجوازه لمن أمن ذلك في حقه
Chapter 360
Undesirability of Praising a Person in his Presence(1/2340)
1788 - عن أبي موسى الأشعري رضي الله عنه قال : سمع النبي صلى الله عليه و سلم رجلا يثني على رجل ويطريه في المدحة فقال : [ أهلكتم أو قطعتم ظهر الرجل ] متفق عليه
[ الإطراء ] : البالغة في المدح
1788. Abu Musa Al-Ash`ari (May Allah be pleased with him) said: The Prophet (PBUH) heard a person lauding another person or praising him too much. Thereupon he said, "You killed the man,'' or he said, "You ruined the man.''
[Al-Bukhari and Muslim].(1/2341)
1789 - وعن أبي بكرة رضي الله عنه أن رجلا ذكر عند النبي صلى الله عليه و سلم فأثنى عليه رجل خيرا فقال النبي صلى الله عليه و سلم : [ ويحك قطعت عنق صاحبك ( يقوله مرارا ) إن كان أحدكم مادحا لا محالة فليقل : أحسب كذا وكذا إن كان يرى أنه كذلك وحسيبه الله ولا يزكى على الله أحد ] متفق عليه
1789. Abu Bakrah (May Allah be pleased with him) reported: Mention of a man was made to the Prophet (PBUH) and someone praised him whereupon he (PBUH) said, "Woe be to you! You have broken the neck of your friend!'' He repeated this several times and added, "If one of you has to praise his friend at all, he should say: `I reckon him to be such and such and Allah knows him well', if you think him to be so-and-so, you will be accountable to Allah because no one can testify the purity of others against Allah.''
[Al-Bukhari and Muslim].
Commentary: This Hadith prohibits us from praising anyone in his face. If at all one has to praise someone, he should say that "In my opinion he is such and such,'' provided he really thinks as he says. The reason for this is that it is Allah Alone Who knows him thoroughly and none can claim to be innocent before Him.(1/2342)
1790 - وعن همام بن الحارث عن المقداد رضي الله عنه أن رجلا جعل يمدح عثمان رضي
الله عنه فعمد المقداد فجثا على ركبتيه فجعل يحثو في وجهه الحصباء فقال له عثمان : ما شأنك ؟ فقال : إن رسول الله صلى الله عليه و سلم قال : [ إذا رأيتم المداحين فاحثوا في وجوههم التراب ] رواه مسلم
فهذه الأحاديث في النهي وجاء في الإباحة أحاديث كثيرة صحيحة . قال العلماء : وطريق الجمع بين الأحاديث أن يقال : إن كان الممدوح عنده كمال إيمان ويقين ورياضة نفس ومعرفة تامة بحيث لا يفتتن ولا يغتر بذلك ولا تلعب به نفسه فليس بحرام ولا مكروه وإن خيف عليه شيء من هذه الأمور كره مدحه في وجهه كراهة شديدة وعلى هذا التفصيل تنزل الأحاديث المختلفة في ذلك
ومما جاء في الإباحة قوله صلى الله عليه و سلم لأبي بكر رضي الله عنه ( انظر الحديث رقم 1213 ) : [ أرجو أن تكون منهم ] : أي من الذين يدعون من جميع أبواب الجنة لدخولها
وفي الحديث الآخر ( انظر الحديث رقم 788 ) : [ لست منهم ] : أي لست من الذين يسبلون أزرهم خيلاء
وقال صلى الله عليه و سلم لعمر رضي الله عنه : [ ما رآك الشيطان سالكا فجا إلا سلك فجا غير فجك ]
والأحاديث في الإباحة كثيرة . وقد ذكرت جملة من أطرافها في كتاب الأذكار ( انظر باب المدح من الأذكار )
1790. Hammam bin Al- Harith (May Allah be pleased with him) reported: A person began to praise `Uthman (May Allah be pleased with him), and Al-Miqdad (May Allah be pleased with him) sat upon his knees and began to throw pebbles upon the flatterer's face. `Uthman (May Allah be pleased with him) said: "What is the matter with you?'' He said: "Verily, the Messenger of Allah (PBUH) said, `When you see those who shower undue praises upon others throw dust upon their faces.'''
[Muslim].
Commentary: The purpose of this Hadith seems to be that one should neither pay serious attention to one who praises nor reward him for it. If one can throw grit in his face, that should also be done. One should at least avoid such persons who are in the habit of praising people unnecessarily.
Imam An-Nawawi has stated that these Ahadith are in prohibition of praise while there are many in favour of it. `Ulama' are of the opinion that the two points of view can be reconciled. If the one who is praised has perfect Faith and confidence and is endowed with the gift of knowledge by Allah and has control over his self and thereby he is not likely to go astray by praise, then praising him is neither unlawful nor disgusting. But if he is vulnerable to praise then praising him in his presence is abhorred. Ahadith in prohibition of praise support this point of view. While one of the Ahadith, which are in favour of praise, relates to the occasion when the Prophet (May Allah be pleased with him) said to Abu Bakr As-Siddiq (May Allah be pleased with him): "I hope that you will also be among them,'' that is "You will be one of hose who will be called from every gate of Jannah.'' (See, Sahih Al-Bukhari, Kitab Fada'il As-Sahabah). Another Hadith on the issue relates to the event when the Prophet (PBUH) said to Abu Bakr (May Allah be pleased with him): "You are not one of them.'' What it signified was that "You are not one of those who keep their trousers below their ankles out of sheer pride.'' (See, Sahih Al-Bukhari, Manaqib Abu Bakr). He said to `Umar (May Allah be pleased with him): "When Satan sees you going on some way, he leaves it and proceeds to some other direction.'' (Al-Bukhari, Manaqib `Umar)(1/2343)
361 - باب كراهة الخروج من بلد وقع به الوباء فرارا مه وكراهة القدوم عليه
Chapter 361
Undesirability of departing from or coming to a Place stricken by a Epidemic(1/2344)
قال الله تعالى ( النساء 78 ) : { أينما تكونوا يدرككم الموت ولو كنتم في بروج مشيدة }
وقال تعالى ( البقرة 195 ) : { ولا تلقوا بأيديكم إلى التهلكة }
Allah, the Exalted, says:
"Wheresoever you may be, death will overtake you even if you are in fortresses built up strong and high!'' (4:78)
"And do not throw yourselves into destruction.'' (2:195)(1/2345)
1791 - وعن ابن عباس رضي الله عنهما أن عمر بن الخطاب رضي الله عنه خرج إلى الشام حتى إذا كان بسرغ لقيه أمراء الأجناد أبو عبيدة بن الجراح وأصحابه فأخبروه أن الوباء قد وقع بالشام قال ابن عباس فقال لي عمر : ادع لي المهاجرين الأولين فدعوتهم فاستشارهم وأخبرهم أن الوباء قد وقع بالشام فاختلفوا فقال : بعضهم خرجت لأمر ولا نرى أن ترجع عنه وقال بعضهم : معك بقية الناس وأصحاب رسول الله صلى الله عليه و سلم ولا نرى أن تقدمهم على هذا الوباء . فقال : ارتفعوا عني ثم قال : ادع لي الأنصار فدعوتهم فاستشارهم فسلكوا سبيل المهاجرين واختلفوا كاختلافهم فقال : ارتفعوا عني ثم قال : ادع لي من كان هاهنا من مشيخة قريش من مهاجرة الفتح فدعوتهم فلم يختلف عليه منهم رجلان فقالوا : نرى أن ترجع بالناس ولا تقدمهم على هذا الوباء فنادى عمر رضي الله عنه في الناس : إني مصبح على ظهر فأصبحوا عليه فقال أبو عبيدة بن الجراح رضي الله عنه : أفرارا من قدر الله فقال عمر رضي الله عنه : لو غيرك قالها يا أبا عبيدة وكان عمر يكره خلافه نعم نفر من قدر الله إلى قدر الله أرأيت لو كان لك إبل فهبطت واديا له عدوتان إحداهما خصبة والأخرى جدبة أليس إن رعيت الخصبة رعيتها بقدر الله وإن رعيت الجدبة رعيتها بقدر الله ؟ قال : فجاء عبد الرحمن بن عوف رضي الله عنه وكان متغيبا في بعض حاجته فقال : إن عندي من هذا علما : سمعت رسول الله صلى الله عليه و سلم يقول : [ إذا سمعتم به بأرض فلا تقدموا عليه وإذا وقع بأرض وأنتم بها فلا تخرجوا فرارا منه ] فحمد الله تعالى عمر رضي الله عنه وانصرف . متفق عليه
[ العدوة ] : جانب الوادي(1/2346)
1791. Ibn `Abbas (May Allah be pleased with them) reported: `Umar bin Al-Khattab (May Allah be pleased with him) set out for Ash-Sham (the region comprising Syria, Palestine, Lebanon and Jordan). As he reached at Sargh (a town by the side of Hijaz) he came across the governor of Al-Ajnad, Abu `Ubaidah bin Al-Jarrah (May Allah be pleased with him) and his companions. They informed him that an had broken out in Syria. Ibn `Abbas relates: `Umar (May Allah be pleased with him) said to me: "Call to me the earliest Muhajirun (Emigrants).'' So I called them. He sought their advice and told them that an epidemic had broken out in Ash-Sham. There was a difference of opinion whether they should proceed further or retreat to their homes in such a situation. Some of them said: "You have set forth to fight the enemy, and therefore you should not go back;'' whereas some of them said: "As you have along with you many eminent Companions of Messenger of Allah (PBUH), we would not advice you to set forth to the place of the plague (and thus expose them deliberately to a danger).'' `Umar (May Allah be pleased with him) said: "You can now go away.'' He said: "Call to me the Ansar (the Helpers).'' So I called them to him, and he consulted them and they differed in their opinions as well. He said: "Now, you may go.'' He again said: "Call the old (wise people) of the Quraish who had emigrated before the conquest of Makkah.'' I called them. `Umar (May Allah be pleased with him) consulted them in this issue and not even two persons among them differed in the opinions. They said: "We think that you should go back along with the people and do not take them to this scourge. `Umar (May Allah be pleased with him) made an announcement to the people, saying: "In the morning I intend to go back, and I want you to do the same.'' Abu 'Ubaidah bin Al-Jarrah (May Allah be pleased with him) said: "Are you going to run away from the Divine Decree?'' Thereupon `Umar (May Allah be pleased with him) said: "O Abu 'Ubaidah ! Had it been someone else to say this.'' ('Umar (May Allah be pleased with him) did not like to differ with him). He said: "Yes, we are running from the Divine Decree to the Divine Decree. What do you think if you have camels and you happen to get down a valley having two sides, one of them covered with foliage and the other being barren, will you not act according to the Divine Decree if you graze them in vegetative land? In case you graze them in the barren land, even then you will be doing so according to the Divine Decree.
There happened to come `Abdur-Rahman bin `Auf who had been absent for some of his needs. He said: I have knowledge about it. I heard the Messenger of Allah (PBUH) saying, "If you get wind of the outbreak of plague in a land, you should not enter it; but if it spreads in the land where you are, you should not depart from it.'' Thereupon `Umar bin Khattab (May Allah be pleased with him) praised Allah and went back.
[Al-Bukhari and Muslim].
Commentary: "Ajnad'' stands for five regions of Syria: Palestine, Jordan, Damascus, Hims and Qansarin. (An-Nawawi).
'Umar (May Allah be pleased with him) praised Allah for the reason that his own Ijtihad was in accordance with the Hadith of the Prophet (PBUH). The opinion given by the groups of Ansar and Muhajirun before this Ijtihad was also based on some principles of Shari`ah: those who had advised not to return had evinced submission to the Will of Allah and their absolute trust in Him, and the other group which had preferred the way of precaution had suggested to avoid any such action which could prove harmful.
Although such precautionary measures could not save them from the Divine Decree, they decided to take all possible precautions because this is what is ordained by Allah. In fact, this was the basis of the Ijtihad made by `Umar, the veracity of which was proved by the Hadith of the Prophet (PBUH). This Hadith confirmed the point of view of Imam An-Nawawi. Thus, this Hadith highlights the following four important points:
1. The test of validity of any decision is its correspondence with Shari`ah.
2. The desirability of mutual consultation.
3. The power of the Imam to depart from the advice of the consultative body.
4. The responsibility of the Imam to make every possible effort for the security of his subjects.(1/2346)
1792 - وعن أسامة رضي الله عنه عن النبي صلى الله عليه و سلم قال : [ إذا سمعتم الطاعون بأرض فلا تدخلوها وإذا وقع بأرض وأنتم فيها فلا تخرجوا منها ] متفق عليه
1792. Usamah bin Zaid (May Allah be pleased with him) said: The Prophet (PBUH) said, "If you get wind of the outbreak of plague in a land, do not enter it; and if it breaks out in a land in which you are, do not leave it.''
[Al-Bukhari and Muslim].(1/2347)
362 - باب التغليظ في تحريم السحر
Chapter 362
Prohibition of Magic(1/2348)
قال الله تعالى ( البقرة 102 ) : { وما كفر سليمان ولكن الشياطين كفروا يعلمون الناس السحر } الآية
Allah, the Exalted, says:
"Sulaiman (Solomon) did not disbelieve, but the Shayatin (devils) disbelieved, teaching men magic.'' (2:102)(1/2349)
1793 - وعن أبي هريرة رضي الله عنه عن النبي صلى الله عليه و سلم قال : [ اجتنبوا السبع الموبقات ] قالوا : يا رسول الله وما هن ؟ قال : [ الشرك بالله والسحر وقتل النفس التي حرم الله إلا بالحق وأكل الربا وأكل مال اليتيم والتولي يوم الزحف وقذف المحصنات المؤمنات الغافلات ] متفق عليه
1793. Abu Hurairah (May Allah be pleased with him) said: The Prophet (PBUH) said, "Avoid the seven destructive things.'' It was asked: (by those present): "What are they, O Messenger of Allah?'' He replied, "Associating anyone or anything with Allah in worship; practising sorcery, killing of someone without a just cause whom Allah has forbidden, devouring the property of an orphan, eating of usury, fleeing from the battlefield and slandering chaste women who never even think of anything touching chastity and are good believers.''
[Al-Bukhari and Muslim].
Commentary: This Hadith has already appeared earlier. All the acts mentioned in it are unlawful. The teaching, learning and practising of magic are all unlawful, and Imam An-Nawawi has quoted this Hadith here to prove the prohibition of magic in Islam.(1/2350)
363 - باب النهي عن المسافرة بالمصحف إلى بلاد الكفار إذا خيف وقوعه بأيدي العدو
Chapter 363
Prohibition of Carrying the Qur'an into the Land of Enemy(1/2351)
1794 - عن ابن عمر رضي الله عنهما قال : نهى رسول الله صلى الله عليه و سلم أن يسافر بالقرآن إلى أرض العدو . متفق عليه
1794. Ibn `Umar (May Allah be pleased with them) said: The Messenger of Allah (PBUH) forbade travelling to the land of the enemy carrying the Qur'an.
[Al-Bukhari and Muslim].
Commentary: This prohibition is out of fear that the disbelievers might abase and demean the Qur'an and will not give it due respect. It is, however, permissible to take it to places where there is no such fear.(1/2352)
364 - باب تحريم استعمال إناء الذهب وإناء الفضة في الأكل والشرب والطهارة وسائر وجوه الاستعمال
Chapter 364
Prohibition of using Utensils made of Gold and Silver(1/2353)
1795 - عن 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 ]
1795. Umm Salamah (May Allah be pleased with her) said: The Messenger of Allah (PBUH) said, "Whosoever drinks in utensils of silver, in fact, kindles in his belly the fire of Hell.''
[Al-Bukhari and Muslim].
The narration of Muslim is: "Verily, the person who eats or drinks in utensils made of gold and silver.''(1/2354)
1796 - 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
وفي رواية في الصحيحين عن حذيفة رضي الله عنه قال سمعت رسول الله صلى الله عليه و سلم يقول : [ لا تلبسوا الحرير ولا الديباج ولا تشربوا في آنية الذهب والفضة ولا تأكلوا في صحافها ]
1796. Hudhaifah (May Allah be pleased with him) reported: The Prophet (PBUH) prohibited us from wearing silk or Dibaj and from drinking out of gold and silver vessels and said, "These are meant for them (non-Muslims) in this world and for you in the Hereafter.''
In another narration Hudhaifah (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "Do not wear silk and Dibaj, nor eat or drink from utensils made of gold and silver.''
[Al-Bukhari and Muslim].
Commentary: Dibaj is a kind of silk. Some say that thick silk is called Dibaj. Others say that it is the type of cloth in which some of the lengthwise and breadthwise threads are of pure silk, while the rest of the cloth is made of cotton.(1/2355)
1797 - وعن أنس بن سيرين قال : كنت مع أنس بن مالك رضي الله عنه عند نفر من المجوس فجيء بفالوذج على إناء من فضة فلم يأكله فقيل له حوله فحوله على إناء من خلنج وجيء به فأكله . رواه البيهقي بإسناد حسن
[ الخلنج ] : الجفنة
1797. Anas bin Sirin (May Allah be pleased with him) said: I was with Anas bin Malik (May Allah be pleased with him) in the company of some Magians when Faludhaj (a sweet made of flour and honey) was brought in a silver utensil, and Anas did not take it. The man was told to change the utensil. So he changed the utensil and when he brought it to Anas, he took it.
[Al-Baihaqi].
Commentary: From the above narrations, it is clear that the use of utensils made of gold or silver is forbidden in Islam for eating, drinking and for all other purposes. However, medical use of golden or silver wire is not forbidden, e.g., the use of golden wire in securing teeth, or fixing a tooth partly made of gold.
Eating and drinking in utensils of precious metals (in which platinum may also be included) is forbidden as it is a show of pride and exhibition of richness. All such actions are against the basic teachings of Islam. Precious metals should not be used for decoration either.
1. However, women may use precious metals as ornaments, since according to some narrations there is exemption for the fair sex in this matter. Still some scholars maintain that the chain of such narrations is weak, so they do not allow their use in the ornaments of women as well. Sheikh Al-Albani has discussed this matter in detail in Adab Az-Zafaf and he does not agree with the opinion of these other scholars.
2. Silken dress is also forbidden for men and, similarly all types of dresses resembling silk are forbidden for them, which are a speciality of women. They are forbidden as creating likeness and resemblance to women. The reason behind this is that the softness and delicacy found in silk is against manliness.
3. The prohibition of these things reflects the temperament and disposition of Islam. Islam encourages simplicity and piety in eating, drinking, dress and living; and forbids luxury and ease that creates resemblance and likeness with the disbelievers. Alas! Present-day Muslims have adopted ease and luxury and made it the criterion of nobility and are following in the footsteps of the disbelievers. Everyone is busy day and night to attain the western standard of living by hook or by crook. May Allah lead them on the Right Path.(1/2356)
365 - باب تحريم لبس الرجل ثوبا مزعفرا
Chapter 365
Prohibition of Wearing Saffron-Colored Dress(1/2357)
1798 - عن أنس رضي الله عنه قال : نهى النبي صلى الله عليه و سلم أن يتزعفر الرجل . متفق عليه
1798. Anas (May Allah be pleased with him) said: The Prophet (PBUH) prohibited men from wearing saffron-dyed clothes.
[Al-Bukhari and Muslim].(1/2358)
1799 - وعن عبد الله بن عمرو بن العاص رضي الله عنهما قال : رأى النبي صلى الله عليه و سلم علي ثوبين معصفرين فقال : [ أمك أمرتك بهذا ؟ ] قلت : أغسلهما ؟ قال : [ بل أحرقهما ]
وفي رواية : [ إن هذه من ثياب الكفار فلا تلبسها ] رواه مسلم
1799. `Abdullah bin `Amr bin Al-`As (May Allah be pleased with them) said: The Prophet (PBUH) saw me dressed in two saffron-coloured garments and asked, "Has your mother commanded you to wear these?'' I asked him, "Shall I wash them out?'' He replied, "You had better set them to fire.''
Another narration is: "These are garments of the disbelievers. So do not wear them.''
[Muslim].
Commentary: Saffron and safflower are plants with a bright orange-yellow colour. Their use is forbidden because this colour is generally used by women and disbelievers, and men should show no resemblance to women and disbelievers in their dress.(1/2359)
366 - باب النهي عن صمت يوم إلى الليل
Chapter 366
Prohibition of observing silence from Dawn till Night(1/2360)
1800 - عن علي رضي الله عنه قال : حفظت عن رسول الله صلى الله عليه و سلم : [ لا يتم ( 1 ) بعد احتلام ولا صمات يوم إلى الليل ] رواه أبو داود بإسناد حسن
قال الخطابي في تفسير هذا الحديث : كان من نسك الجاهلية الصمات فنهوا في الإسلام عن ذلك وأمروا بالذكر والحديث بالخير
_________
( 1 ) لا يتم : بسكون التاء . يعني أنه إذا احتلم لم تجر عليه أحكام صغار الأيتام
1800. `Ali (May Allah be pleased with him) said: I have retained in my memory the saying of the Messenger of Allah (PBUH) that: "No one is considered an orphan after he has attained the age of maturity; and it is unlawful to remain silent from dawn till night.''
[Abu Dawud with Hasan (good) Isnad].(1/2361)
1801 - وعن قيس بن أبي حازم قال : دخل أبو بكر الصديق رضي الله عنه على امرأة من أحمس يقال لها زينب فرآها لا تتكلم . فقال : ما لها لا تتكلم ؟ فقالوا : حجت مصمتة فقال لها : تكلمي فإن هذا لا يحل هذا من عمل الجاهلية فتكلمت . رواه البخاري
1801. Qais bin Abu Hazim ¨(May Allah be pleased with him)(c) said: Abu Bakr (May Allah be pleased with him) came upon a woman named Zainab from the Ahmas tribe and noticed that she was observing total silence. He said: "What has happened to her? Why does she not speak?'' People informed him that she had sworn to remain silent. He then said to her: "You should speak, it is not permissible (to observe silence), for it is an act of the Days of Ignorance (Jahiliyyah).'' (After hearing this) she started speaking.
[Al-Bukhari].
Commentary:
1. From the above narrations it becomes clear that one can not be called an orphan when maturity is attained. The proof of maturity is night discharge and not any particular age. The age of maturity may differ in different countries according to the climate and individual body development. So night discharge has been fixed as the condition and criterion or sign of maturity. Night discharge means ejaculation of semen during sleep.
2. During the pre-Islamic period, keeping quiet was also considered as a sort of worship or devotion to God. Islam does not allow such ascetic ceremonies and extravagance. So such actions are forbidden. Further it has been stressed that instead of keeping quiet one should engage in good actions, such as enjoining good, forbidding evil, entertaining a guest, remembering Allah and glorifying Him. However, it is better to keep quiet rather than telling lies, indulging in indecent talk or backbiting.(1/2362)
367 - باب تحريم انتساب الإنسان إلى غير أبيه وتوليه غير مواليه
Chapter 367
Prohibition of attributing wrong Fatherhood(1/2363)
1802 - عن سعد بن أبي وقاص رضي الله عنه أن النبي صلى الله عليه و سلم قال : [ من ادعى إلى غير أبيه وهو يعلم أنه غير أبيه فالجنة عليه حرام ] متفق عليه
1802. Sa`d bin Abu Waqqas (May Allah be pleased with him) said: The Prophet (PBUH) said, "He who (falsely) attributes his fatherhood to anyone besides his real father, knowing that he is not his father, will be forbidden to enter Jannah.''
[Al-Bukhari and Muslim].(1/2364)
1803 - وعن أبي هريرة رضي الله عنه عن النبي صلى الله عليه و سلم قال : [ لا ترغبوا عن آبائكم فمن رغب عن أبيه فهو كفر ] متفق عليه
1803. Abu Hurairah (May Allah be pleased with him) said: The Prophet (PBUH) said, "Do not turn away from your fathers, for he who turns away from his father, will be guilty of committing an act of disbelief.''
[Al-Bukhari and Muslim]
Commentary: To attribute one's fatherhood to someone other than one's real father due to the latter's poverty or in order to live a life of ease and comfort under the care of the person to whom one wishes to attribute his fatherhood, knowing that it is not lawful, is an act of Kufr (disbelief). If someone, however, does so without considering this unlawful act to be lawful, will in fact, be committing a major sin for which he will be punished in Hell-fire. This Hadith stresses the importance of safeguarding one's lineage and that of fulfilling the fathers' rights over their children.(1/2365)
1804 - وعن يزيد بن شريك بن طارق قال : رأيت عليا رضي الله عنه على المنبر يخطب فسمعته يقول : لا والله ما عندنا من كتاب نقرؤه إلا كتاب الله وما في هذه الصحيفة فنشرها فإذا فيها أسنان الإبل وأشياء من الجراحات وفيها قال رسول الله صلى الله عليه و سلم : [ المدينة حرم ما بين عير إلى ثور فمن أحدث فيها حدثا أو آوى محدثا فعليه لعنة الله والملائكة والناس أجمعين لا يقبل الله منه يوم القيامة صرفا ولا عدلا ذمة المسلمين واحدة يسعى بها أدناهم فمن أخفر مسلما فعليه لعنة الله والملائكة والناس أجمعين لا يقبل الله منه يوم القيامة صرفا ولا عدلا ومن ادعى إلى غير أبيه أو انتمى إلى غير مواليه فعليه لعنة الله والملائكة والناس أجمعين لا يقبل الله منه يوم القيامة صرفا ولا عدلا ] متفق عليه
[ ذمة المسلمين ] : أي عهدهم وأمانتهم
و [ أخفره ] : نقض عهده
و [ الصرف ] : التوبة . وقيل الحيلة
و [ العدل ] : الفداء
1804. Yazid bin Sharik bin Tariq (May Allah be pleased with him) said: I saw `Ali (May Allah be pleased with him) giving a Khutbah (sermon) from the pulpit and I heard him saying: "By Allah, we have no book to read except Allah's Book and what is written in this scroll. He unrolled the scroll which showed a list of what sort of camels to be given as blood-money, and other legal matters relating to killing game in the sanctuary of Makkah and the expiation thereof. In it was also written: The Messenger of Allah (PBUH) said: `Al-Madinah is a sanctuary from `Air to Thaur (mountains). He who innovates in this territory new ideas in Islam, commits a sin therein, or shelters the innovators, will incur the Curse of Allah, the angels, and all the people, and Allah will accept from him neither repentance nor a ransom on the Day of Resurrection. The asylum (pledge of protection) granted by any Muslim (even of the) lowest status is to be honoured and respected by all other Muslims, and whoever betrays a Muslim in this respect (by violating the pledge) will incur the Curse of Allah, the angels, and all the people; and Allah will accept from him neither repentance nor a ransom on the Day of Resurrection. Whoever attributes his fatherhood to someone other than his (real) father, and takes someone else as his master other than his (real) master without his permission, will incur the Curse of Allah, the angels and all the people, and Allah will accept from him neither repentance nor a ransom on the Day of Resurrection.''
[Al-Bukhari and Muslim].
Commentary: Air is a small mountain near Al-Madinah and Thaur is also a small mountain behind the famous Mount Uhud. The area between these two mountains is the forbidden area. It means that like the Haram of Makkah, no game should be killed, no trees or plants of this area should be cut and no disbeliever or polytheists should enter its boundary. The words "a'dl" and "sarf" translated here as 'repentance' and 'ransom' respectively also mean obligatory and voluntary (Nafl) acts of worship.
It has been established here that any act of disobedience or sin committed in Al-Madinah becomes a greater sin than if it is committed anywhere else. This Hadith also establishes that the claim that `Ali (May Allah be pleased with him) was given some specific knowledge of Khilafah (caliphate), which was not given to anybody else is also false. The Hadith also makes it clear that attributing one's fatherhood to someone other than his real father is a grave sin.(1/2366)
1805 - وعن أبي ذر رضي الله عنه أنه سمع رسول الله صلى الله عليه و سلم يقول : [ ليس من رجل ادعى لغير أبيه وهو يعلمه إلا كفر ومن ادعى ما ليس له فليس منا وليتبوأ مقعده من النار ومن دعا رجلا بالكفر أو قال عدو الله وليس كذلك إلا حار عليه ] متفق عليه . وهذا لفظ رواية مسلم
1805. Abu Dharr (May Allah be pleased with him) reported: I heard the Messenger of Allah (PBUH) saying: "A person who attributes his fatherhood to anyone other than his real father, knowing that he is not his father, commits an act of disbelief. And he who makes a claim of anything which in fact does not belong to him, is none of us. He should make his abode in Hell, and he who labels anyone as disbeliever or calls him the enemy of Allah and he is in fact not so, his charge will revert to him.''
[Al-Bukhari and Muslim].
Commentary: These particular sins mentioned in the Hadith are great and are strictly forbidden. Every Muslim should remain away from them. May Allah save us all from these sins.(1/2367)
368 - باب التحذير من ارتكاب ما نهى الله عز و جل ورسوله صلى الله عليه و سلم عنه
Chapter 368
Prohibition of doing that which Allah and His Messenger have Prohibited(1/2368)
قال الله تعالى ( النور 63 ) : { فليحذر الذين يخالفون عن أمره أن تصيبهم فتنة أو يصيبهم عذاب أليم }
وقال تعالى ( آل عمران 30 ) : { ويحذركم الله نفسه }
وقال تعالى ( البروج 12 ) : { إن بطش ربك لشديد }
وقال تعالى ( هود 102 ) : { وكذلك أخذ ربك إذا أخذ القرى وهي ظالمة إن أخذه أليم شديد }
Allah, the Exalted, says:
"And let those who oppose the Messenger's commandment (i.e., his Sunnah legal ways, orders, acts of worship, statements) (among the sects) beware, lest some Fitnah (disbelief, trials, afflictions, earthquakes, killing, overpowered by a tyrant) should befall them or a painful torment be inflicted on them.'' (24:63)
"And Allah warns you against Himself (His punishment).'' (3:30)
"Verily, (O Muhammad (PBUH)) the Grip (punishment) of your Rubb is severe.'' (85:12)
"Such is the Seizure of your Rubb when He seizes the (population of) towns while they are doing wrong. Verily, His Seizure is painful and severe.'' (11:102)(1/2369)
1806 - وعن أبي هريرة رضي الله عنه عن النبي صلى الله عليه و سلم قال : [ إن الله تعالى يغار وغيرة الله أن يأتي المرء ما حرم الله عليه ] متفق عليه
1806. Abu Hurairah (May Allah be pleased with him) said: The Prophet (PBUH) said, "Allah, the Exalted, becomes angry, and His Anger is provoked when a person does what Allah has declared unlawful.''
[Al-Bukhari and Muslim].
Commentary: This Hadith warns us against committing sins and all that Allah has forbidden in order to avoid exciting the anger of Allah.(1/2370)
369 - باب ما يقوله ويفعله من ارتكب منهيا عنه
Chapter 369
Expiation for the violation of Commandments of Allah(1/2371)
قال الله تعالى ( الأعراف 200 ) : { وإما ينزغنك من الشيطان نزغ فاستعذ بالله }
وقال تعالى ( الأعراف 201 ) : { إن الذين إذا مسهم طائف من الشيطان تذكروا فإذا هم مبصرون }
وقال تعالى ( آل عمران 135 ، 136 ) : { والذين إذا فعلوا فاحشة أو ظلموا أنفسهم ذكروا الله فاستغفروا لذنوبهم ومن يغفر الذنوب إلا الله ولم يصروا على ما فعلوا وهم يعلمون أولئك جزاؤهم مغفرة من ربهم وجنات تجري من تحتها الأنهار خالدين فيها ونعم أجر العاملين }
وقال تعالى ( النور 31 ) : { وتوبوا إلى الله جميعا أيها المؤمنون لعلكم تفلحون }
Allah, the Exalted, says:
"And if an evil whisper from Shaitan (Satan) tries to turn you away (O Muhammad (PBUH)) (from doing good), then seek refuge in Allah.'' (41:36)
"Verily, those who are Al-Muttaqun (the pious), when an evil thought comes to them from Shaitan (Satan), they remember (Allah), and (indeed) they then see (aright).'' (7:201)
"And those who, when they have committed Fahishah or wronged themselves with evil, remember Allah and ask forgiveness for their sins; - and none can forgive sins but Allah - and do not persist in what (wrong) they have done, while they know. For such, the reward is forgiveness from their Rubb, and Gardens with rivers flowing underneath (Jannah), wherein they shall abide forever. How excellent is this reward for the doers (who do righteous deeds according to Allah's Orders)!'' (3:135,136)
"And all of you beg Allah to forgive you all, O believers, that you may be successful.'' (24:31)(1/2372)
1807 - وعن أبي هريرة رضي الله عنه عن النبي صلى الله عليه و سلم قال : [ من حلف فقال في حلفه باللات والعزى فليقل : لا إله إلا الله ومن قال لصاحبه تعال أقامرك فليتصدق ] متفق عليه
1807. Abu Hurairah (May Allah be pleased with him) said: The Prophet (PBUH) said, "He who takes an oath and involuntarily says: `By Al-Lat and Al-`Uzza' should at once affirm: `La ilaha illallah (there is no true god except Allah)', and he who says to his companion: `Come let's gamble' should make expiation by giving something in charity.''
[Al-Bukhari and Muslim].
Commentary: Al-Lat and Al-`Uzza were the idols of the polytheists of Arabia. To take oath or swear by them or by anything else besides Allah is an act of disbelief which takes one out of the fold of religion.
If any person swears by anything or anybody else other than Allah, he should recite "La ilaha illa Allah" and refresh and re-establish his belief in Allah. Similarly, if someone indulges in other sins, then he should repent and give in charity according to his resources. The reason is, as Allah (SWT) says: "Verily, the good deeds remove the evil deeds (i.e., small sins).'' (11:114).(1/2373)
18- كتاب المنثورات والملح
Book Eighteen: The Book of Miscellaneous Adadith of Significant values(1/2374)
370 - باب الدجال وعلامات الساعة
Chapter 370
Ahadith about Dajjal and Portents of the Hour(1/2375)
1808 - عن النواس بن سمعان رضي الله عنه قال : ذكر رسول الله صلى الله عليه و سلم الدجال ذات غداة فخفض فيه ورفع حتى ظنناه في طائفة النخل فلما رحنا إليه عرف ذلك فينا فقال : [ ما شأنكم ؟ ] قلنا : يا رسول الله ذكرت الدجال الغداة فخفضت فيه ورفعت حتى ظنناه في طائفة النخل . فقال : [ غير الدجال أخوفني عليكم إن يخرج وأنا فيكم فأنا حجيجه دونكم وإن يخرج ولست فيكم فامرؤ حجيج نفسه والله خليفتي على كل مسلم إنه شاب قطط عينه طافية كأني أشبهه بعبد العزى بن قطن فمن أدركه منكم فليقرأ عليه فواتح سورة الكهف إنه خارج خله بين الشام والعراق فعاث يمينا وعاث شمالا يا عباد الله فاثبتوا . قلنا : يا رسول الله وما لبثه في الأرض ؟ قال : [ أربعون يوما : يوم كسنة ويوم كشهر ويوم كجمعة وسائر أيامه كأيامكم ] قلنا : يا رسول الله فذلك اليوم الذي كسنة أتكفينا فيه صلاة يوم ؟ قال : [ لا اقدروا له قدره ] قلنا : يا رسول الله وما إسراعه في الأرض ؟ قال : [ كالغيث استدبرته الريح فيأتي على القوم فيدعوهم فيؤمنون به ويستجيبون له فيأمر السماء فتمطر والأرض فتنبت فتروح عليهم سارحتهم أطول ما كانت ذرى وأسبعه ضروعا وأمده خواصر ثم يأتي القوم فيدعوهم فيردون عليه قوله فينصرف عنهم فيصبحون ممحلين ليس بأيديهم شيء من أموالهم ويمر بالخربة فيقول لها : أخرجي كنوزك فتتبعه كنوزها كيعاسيب النخل ثم يدعو رجلا ممتلئا شبابا فيضربه بالسيف فيقطعه جزلتين رمية الغرض ثم يدعوه فيقبل ويتهلل وجهه يضحك . فبينما هو كذلك إذ بعث الله تعالى المسيح ابن مريم صلى الله عليه و سلم فينزل عند المنارة البيضاء شرقي دمشق بين مهرودتين واضعا كفيه على أجنحة ملكين إذا طأطأ رأسه قطر وإذا رفعه تحدر منه جمان كاللؤلؤ فلا يحل لكافر يجد ريح نفسه إلا مات ونفسه ينتهي إلى حيث ينتهي طرفه فيطلبه حتى يدركه بباب لد فيقتله ثم يأتي عيسى صلى الله عليه و سلم قوما قد عصمهم الله منه فيمسح عن وجوههم ويحدثهم بدرجاتهم في الجنة فبينما هو كذلك إذ أوحى الله تعالى إلى عيسى صلى الله عليه و سلم أني قد أخرجت عبادا لي لا يدان لأحد بقتالهم فحرز عبادي إلى الطور ويبعث الله يأجوج ومأجوج وهم من كل حدب ينسلون فيمر أوائلهم على بحيرة طبرية فيشربون ما فيها ويمر آخرهم فيقولون لقد كان بهذه مرة ماء ويحصر نبي الله عيسى صلى الله عليه و سلم وأصحابه حتى يكون رأس الثور لأحدهم خيرا من مائة دينار لأحدكم اليوم فيرغب نبي الله عيسى صلى الله عليه و سلم وأصحابه رضي الله عنهم إلى الله تعالى فيرسل الله تعالى عليهم النغف في رقابهم فيصبحون فرسى كموت نفس واحدة ثم يهبط نبي الله عيسى صلى الله عليه و سلم وأصحابه رضي الله عنهم إلى الأرض فلا يجدون في الأرض موضع شبر إلا ملأه زهمهم ونتنهم فيرغب نبي الله عيسى صلى الله عليه و سلم وأصحابه رضي الله عنهم إلى الله تعالى فيرسل الله تعالى طيرا كأعناق البخت فتحملهم فتطرحهم حيث شاء الله تعالى ثم يرسل الله عز و جل مطرا لا يكن منه بيت مدر ولا وبر فيغسل الأرض حتى يتركها كالزلقة ثم يقال للأرض أنبتي ثمرتك ودري بركتك . فيومئذ تأكل العصابة من الرمانة ويستظلون بقحفها ويبارك في الرسل حتى إن اللقحة من الإبل لتكفي الفئام من الناس و اللقحة من البقر لتكفي القبيلة من الناس و اللقحة من الغنم لتكفي الفخذ من الناس فبينما هم كذلك إذ بعث الله ريحا طيبة فتأخذهم تحت آباطهم فتقبض روح كل مؤمن وكل مسلم ويبقى شرار الناس يتهارجون فيها تهارج الحمر فعليهم تقوم الساعة ] رواه مسلم
قوله [ خله بين الشام والعراق ] : أي طريقا بينهما
وقوله [ عاث ] بالعين المهملة والثاء المثلثة والعيث : أشد الفساد
و [ الذرى ] بضم الذال المعجمة وهو أعالي الأسنمة وهو جمع ذروة بضم الذال وكسرها
و [ اليعاسيب ] : ذكور النحل
و [ جزلتين ] : أي قطعتين
و [ الغرض ] : الهدف الذي يرمى بالنشاب : أي يرميه رمية كرمية النشاب إلى الهدف
و [ المهرودة ] بالدال المهملة والمعجمة وهي : الثوب المصبوغ
قوله [ لا يدان ] : أي لا طاقة
و [ النغف ] : دود
و [ فرسى ] جمع فريس وهو : القتيل
و [ الزلقة ] بفتح الزاي واللام وبالقاف وروي الزلفة بضم الزاي وإسكان اللام وبالفاء وهي : المرآة
و [ العصابة ] : الجماعة
و [ الرسل ] بكسر الراء : اللبن
و [ اللقحة ] : اللبون
و [ الفئام ] بكسر الفاء وبعدها همزة ممدودة : الجماعة
و [ الفخذ من الناس ] : دون القبيلة(1/2376)
1808. An-Nawwas bin Sam`an (May Allah be pleased with him) reported: One morning the Messenger of Allah (PBUH) made a mention of Dajjal, and he described him to be insignificant and at the same time described him so significant that we thought he was on the date-palm trees (i.e., nearby). When we went to him (the Prophet (PBUH)) in the evening, he perceived the sign of fear on our faces. He said, "What is the matter with you?'' We said: "O Messenger of Allah, you talked about Dajjal this morning raising your voice and lowering it until we thought he was hiding in the palm-trees grove: He said: "Something other than Dajjal make worry about you. If he appears while I am with you, I will defend you against him. But if he appears after I die, then everyone of you is his own defender. Allah is the One Who remains after me to guide every Muslim. Dajjal will be a young man with very curly hair with one eye protruding (with which he cannot see). I compare (his appearance) to that of Al-`Uzza bin Qatan. He who amongst you survives to see him, should recite over him the opening Ayat of Surat Al-Kahf (i.e., Surat 18: Verses 1-8). He will appear on the way between Syria and Iraq and will spread mischief right and left. O slaves of Allah! Remain adhered to the truth.'' We asked: "O Messenger of Allah! How long will he stay on the earth?'' He said, "For forty days. One day will be like a year, one day like a month, one day like a week and the rest of the days will be like your days.'' We said: "O Messenger of Allah! Will one day's Salat (prayer) suffice for the Salat of that day which will be equal to one year?'' Thereupon he said, "No, but you must make an estimate of time and then offer Salat.'' We said: "O Messenger of Allah! How quickly will he walk upon the earth?'' Thereupon he said, "Like cloud driven by the wind (i.e., very quickly). He will come to the people and call them to his obedience and they will affirm their faith in him and respond to him. He will then give command to the sky and it will send its rain upon the earth and he will then send his command to the earth and it will grow vegetation. Then in the evening their pasturing animals will come to them with their humps very high and their udders full of milk and their flanks stretched. He will then come to another people and invite them, but they will reject him and he will leave them, in barren lands and without any goods and chattels! He would then walk through the waste land and say to it: `Bring forth your treasures', and the treasures will come out and follow him like swarms of bees. He will then call a person brimming with youth and strike him with the sword and cut him into two pieces and make these pieces lie at a distance, which is generally between the archer and his target. He will then call that young man and he will come forward, laughing, with his face gleaming out of joy; and it will be at this very time that Allah will send `Isa (Jesus), son of Maryam (Mary) who will descend at the white minaret in the eastern side of Damascus, wearing two garments lightly dyed and placing his hands on the wings of two angels. When he will lower his head, there would fall drops of water from his head, and when he will raise it up, drops like pearls would scatter from it. Every disbeliever who will find his (i.e., `Isa's) smell will die and his smell will reach as far as he will be able to see. He will then search for Dajjal until he will catch hold of him at the gate of Ludd (village near Jerusalem), and will kill him. Then the people, whom Allah will have protected, will come to `Isa son of Maryam, and he will wipe their faces and will inform them of their ranks in Jannah, and it will be under such conditions that Allah will reveal to `Isa these words: `I have brought forth from amongst my slaves such people against whom none will be able to fight, so take these people safely to the mountain.' And then Allah will send Ya'juj and Ma'juj (Gog and Magog people) and they will sworn down from every slope. The first of them will pass the Lake Tabariyah (near the Dead Sea in Palestine) and drink all its water. And when the last of them will pass, he will say: `There was once water there.' Prophet `Isa (PBUH) and his companions will then be so much hard-pressed that the head of an ox will be dearer to them than one hundred dinar, and `Isa along with his companions, will make supplication to Allah, Who will send insects which will attack their (Ya'juj and Ma'juj people) neck until they all will perish like a single person. Prophet, `¦sa and his companions will then come down and they will not find in the earth as much space as a single span which would not be filled with their corpses and their stench. Prophet `Isa and his companions will then again beseech Allah, Who will send birds whose necks will be like those of Bactrian camels, and they will carry them and throw them where Allah will desire. Then Allah will send down rain which will spare no house in the city or in the countryside. It would wash away the earth until it appears like a mirror. Then the earth will be told to bring forth its fruit and restore its blessings; and as a result of this, there will grow such a big pomegranate that a group of people will eat from it and seek shelter under its skin. Milk will be so blessed that the milk of one she-camel will suffice for a large company and the cow will give so much milk, that it will suffice for a whole tribe. The sheep will give so much milk that the whole family will be able to drink out of that, and at that time Allah will send a pleasant wind which will soothe people even under their armpits, and will take the life of every Muslim and true believer, and only the wicked will survive. They will commit adultery in public like asses and the Resurrection Day will be held.''
[Muslim].
Commentary: In the above statement we find details about the signs of the Day of Resurrection, the appearance of Dajjal (Antichrist), the coming of Prophet `Isa - son of Maryam, and the appearance of Gog and Magog people. We also find all the important events which will happen during these times. Here, we also note the havoc of Dajjal and the destruction of Gog and Magog people. Then finally the killing of them by the efforts of Prophet `Isa and his prayers.(1/2376)
1809 - وعن ربعي بن حراش قال : انطلقت مع أبي مسعود الأنصاري إلى حذيفة بن اليمان رضي الله عنهم فقال له أبو مسعود : حدثني ما سمعت من رسول الله صلى الله عليه و سلم في الدجال . قال : [ إن الدجال يخرج وإن معه ماء ونار فأما الذي يراه الناس ماء فنار تحرق وأما الذي يراه الناس نارا فماء بارد عذب فمن أدركه منكم فليقع في الذي يراه نارا فإنه ماء عذب طيب ] فقال أبو مسعود : وأنا قد سمعته . متفق عليه
1809. Rib`i bin Hirash (May Allah be pleased with him) said: I accompanied Abu Mas`ud Al-Ansari to Hudaifah bin Al-Yaman (May Allah be pleased with them). Abu Mas`ud said to him: "Tell us what you heard from the Messenger of Allah (PBUH) about Dajjal (the Antichrist).'' Hudaifah said: He (PBUH) said, "Dajjal will appear, and with him will be water and fire. That which people consider to be water will in fact be a burning fire, and that which people will consider to be fire will in fact be cool and sweet water. He who from amongst you happens to face him, should jump into that which he sees as fire for that will be nice and sweet water.'' Abu Mas`ud said: "I have also heard this from the Messenger of Allah (PBUH).''
[Al-Bukhari and Muslim](1/2377)
1810 - وعن عبد الله بن عمرو بن العاص رضي الله عنهما قال قال رسول الله صلى الله عليه و سلم : [ يخرج الدجال في أمتي فيمكث أربعين ] لا أدري أربعين يوما أو أربعين شهرا أو أربعين عاما فيبعث الله تعالى عيسى ابن مريم صلى الله عليه و سلم فيطلبه فيهلكه ثم يمكث الناس سبع سنين ليس بين اثنين عداوة ثم يرسل الله عز و جل ريحا باردة من قبل الشام فلا يبقى على وجه الأرض أحد في قلبه مثقال ذرة من خير أو إيمان إلا قبضته حتى لو أن أحدكم دخل في كبد جبل لدخلته عليه حتى تقبضه فيبقى شرار الناس في خفة الطير وأحلام السباع لا يعرفون معروفا ولا ينكرون منكرا فيتمثل لهم الشيطان فيقول : ألا تستجيبون ؟ فيقولون : فما تأمرنا ؟ فيأمرهم بعبادة الأوثان وهم في ذلك دار رزقهم حسن عيشهم ثم ينفخ في الصور فلا يسمعه أحد إلا أصغى ليتا ورفع ليتا وأول من يسمعه رجل يلوط حوض إبله فيصعق ويصعق الناس ثم يرسل الله أو قال ينزل الله مطرا كأنه الطل أو الظل فتنبت منه أجساد الناس ثم ينفخ فيه أخرى فإذا هم قيام ينظرون ثم يقول يا أيها الناس هلم إلى ربكم وقفوهم إنهم مسئولون ثم يقال : أخرجوا بعث النار فيقال من كم ؟ فيقال من كل ألف تسعمائة وتسعة وتسعين فدلك يوم يجعل الولدان شيبا وذلك يوم يكشف عن ساق ] رواه مسلم
[ الليت ] : صفحة العنق . ومعناه يضع صفحة عنقه ويرفع صفحته الأخرى
1810. `Abdullah bin `Amr bin Al-`As (May Allah be pleased with them) said: The Messenger of Allah (PBUH) said, "Dajjal (the Antichrist) will appear in my Ummah and he will stay in the world for forty. I do not know whether this will be forty days or forty months or forty years. Allah will then send (Prophet) `Isa (Jesus), son of Maryam (Mary). `Isa will pursue him and slaughter him. Then people will survive for seven years (i.e., after the demise of `Isa) in the state that there will be no rancour between two persons. Then Allah will send a cool breeze from the side of Ash-Sham. None will remain upon the face of the earth having the smallest particle of good or Faith in him but he will die, so much so that even if someone amongst you will enter the innermost part of a mountain, this breeze will reach that place also and will cause him to die. Only the wicked people will survive and they will be as fast as birds (i.e., to commit evil) and as ferocious towards one another as wild beasts. They will never appreciate the good, nor condemn evil. Then Shaitan (Satan) will come to them in the garb of a man and will say: `Will you not obey me?' They will say: `What do you order us to do?' He will command them to worship idols. They will have abundance of sustenance and will lead comfortable lives. Then the Trumpet will be blown. Every one hearing it, will turn his neck towards it and will raise it. The first one to hear that Trumpet will be a man who will be busy repairing the basin for his camels. He will become unconscious. Allah will send, or will cause to send, rain which will be like dew and there will grow out of it (like wild growth) the bodies of the people. Then the second Trumpet will be blown and they will stand up and begin to look around. Then it will be said: `O people! Go to your Rubb.' Then there will be a command: `Make them stand there.' After it they will be called to account. Then it will be said: `Separate from them the share of the Fire.' It will be asked: `How much?' It will be said: `Nine hundred and ninety-nine out of every thousand.' That will be the Day which will make children hoary-headed men because of its terror and that will be the Day when the Shin will be uncovered.''
[Muslim].
Commentary: The question arises as to what is the meaning of the phrase - the Shin will be uncovered - at this place? Some people say that it refers to the calamities and troubles of the Day of Judgement. But according to a reliable narration, it refers to an act of Allah of uncovering His Shin in a way which befits His Majesty. As believers, we must confirm Allah's all Qualities which He has stated in the Qur'an or mentioned through His Messenger (PBUH) without changing them or ignoring them completely or twisting their meanings or giving resemblance to any of the created things. What is meant by the uncovering of the Shin of Allah is something we can neither understand nor describe. We can only believe in it without understanding the real explanation of it, in the same way we believe in the Eye or Ear of Allah. We should believe in all these things as mentioned in the Qur'an and Hadith without trying to go into the explanation. This is the view of Ahlus-Sunnah wal-Jama`ah to which we should stick. (See Tafsir Ahsan-ul-Bayan)
Then all the Muslims will prostrate before Him. However, those people who used to pray and prostrate before Him in their worldly lives only for showing off or for gaining good reputation, will not be able to prostrate before Him on this occasion. Their spines will become stiff like a wooden board and it would become impossible for them to bend. (Sahih Al-Bukhari, Tafsir Surat An-Nur and Al-Qalam).(1/2378)
1811 - وعن أنس رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ ليس من بلد إلا سيطؤه الدجال إلا مكة والمدينة وليس نقب من أنقابهما إلا عليه الملائكة صافين تحرسهما فينزل بالسبخة فترجف المدينة ثلاث رجفات يخرج الله منها كل كافر ومنافق ] رواه مسلم
1811. Anas bin Malik (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "There will be no land which will not be trampled by Dajjal (the Antichrist) but Makkah and Al-Madinah; and there will be no passage leading to them which will not be guarded by the angels, arranged in rows. Dajjal will appear in a barren place adjacent to Al-Madinah and the city will be shaken three times. Allah will expel from it every disbeliever and hypocrite.''
[Muslim].(1/2379)
1812 - وعنه رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ يتبع الدجال من يهود أصبهان سبعون ألفا عليهم الطيالسة ] رواه مسلم
1812. Anas (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "Dajjal (the Antichrist) will be followed by seventy thousand Jews of Isfahan and will be dressed in robes of green coloured satin.''
[Muslim].
Commentary: Isfahan is a city in Persia (Iran). Tailasan green sheet (is the dress of the Sheikhs of the non-Arab nations).(1/2380)
1813 - وعن أم شريك رضي الله عنها أنها سمعت النبي صلى الله عليه و سلم يقول : [ لينفرن الناس من الدجال في الجبال ] رواه مسلم
1813. Umm Sharik (May Allah be pleased with her) reported: I heard the Prophet (PBUH) saying, "People will run away from Dajjal (the Antichrist) seeking shelter in the mountains.''
[Muslim].(1/2381)
1814 - وعن عمران بن حصين رضي الله عنه قال سمعت رسول الله صلى الله عليه و سلم يقول : [ ما بين خلق آدم إلى قيام الساعة أمر أكبر من الدجال ] رواه مسلم
1814. `Imran bin Hussain (May Allah be pleased with them) reported: I heard the Messenger of Allah (PBUH) saying, "Between time of the creation of Adam and the Resurrection Day, there is nothing greater than the mischief of Dajjal (the Antichrist).''
[Muslim].(1/2382)
1815 - وعن أبي سعيد الخدري رضي الله عنه عن النبي صلى الله عليه و سلم قال : [ يخرج الدجال فيتوجه قبله رجل من المؤمنين فيتلقاه المسالح مسالح الدجال فيقولون له : إلى أين تعمد ؟ فيقول : أعمد إلى هذا الذي خرج فيقولون له : أوما تؤمن بربنا ؟ فيقول : ما بربنا خفاء فيقولون : اقتلوه فيقول بعضهم لبعض : أليس قد نهاكم ربكم أن تقتلوا أحدا دونه فينطلقون به إلى الدجال فإذا رآه المؤمن قال : يا أيها الناس إن هذا الدجال الذي ذكر رسول الله صلى الله عليه و سلم فيأمر الدجال به فيشبح فيقول : خذوه وشجوه فيوسع ظهره وبطنه ضربا فيقول : أوما تؤمن بي ؟ فيقول : أنت المسيح الكذاب فيؤمر به فيؤشر بالمنشار من مفرقه حتى يفرق بين رجليه ثم يمشي الدجال بين القطعتين ثم يقول له : قم فيستوي قائما ثم يقول : له أتؤمن بي ؟ فيقول : ما ازددت فيك إلا بصيرة ثم يقول : يا أيها الناس إنه لا يفعل بعدي بأحد من الناس فيأخذه الدجال ليذبحه فيجعل الله ما بين رقبته إلى ترقوته نحاسا فلا يستطيع إليه سبيلا فيأخذه بيديه ورجليه فيقذف به فيحسب الناس أنه قذفه إلى النار وإنما ألقي في الجنة ] فقال رسول الله صلى الله عليه و سلم : [ هذا أعظم الناس شهادة عند رب العالمين ] رواه مسلم . وروى البخاري بعضه بمعناه
[ المسالح ] : الخفراء والطلائع
1815. Abu Sa`id Al-Khudri (May Allah be pleased with him) reported: I heard the Prophet (PBUH) saying, "Dajjal (the Antichrist) will come forth and a person from amongst the believers will go towards him and the armed watchmen of Dajjal will meet him and they will say to him: `Where do you intend to go?' He will say: `I intend to go to this one who has appeared.' They will say to him: `Don't you believe in our lord (meaning Dajjal)?' He will say: `There (i.e., we know Him to be Allah, Alone, without any partners) is nothing hidden about our Rubb.' Some of them will say: `Let us kill him', but some others will say: `Has your lord (Dajjal) not forbidden you to kill anyone without his consent?' So they will take him to Dajjal. When the believer will see him, he will say: `O people! This is Dajjal about whom the Messenger of Allah (PBUH) has informed us.' Dajjal will have him laid on his stomach and have his head. He will be struck on his back and on his stomach. Dajjal will ask him: `Don't you believe in me?' He will say: `You are the false Messiah.' He will then give his order to have him sawn with a saw into two from the parting of his hair up to his legs. After that Dajjal will walk between the two halves and will say to him: `Stand up', and he will stand on his feet. He will then say to him: `Don't you believe in me?' The person will say: `It has added to my insight that you are Dajjal'. He will add: `O people! He will not be able to behave with anyone amongst people in such a manner after me.' Dajjal will try to kill him. The space between his neck and collarbone will turn into copper and he will find no way to kill him. So he will catch hold of him by his hand and feet and throw him into (what appears to be the fire). The people will think that he has been thrown into the fire whereas he will be thrown into Jannah.'' The Messenger of Allah (PBUH) added, "He will be the most eminent amongst the people with regard to martyrdom near the Rubb of the worlds.''
[Muslim]
Commentary: In this narration we find the description of a believer's steadfastness and forbearance and his final martyrdom while facing the wickedness and temptation of the mischief of Dajjal, i.e., Antichrist.
Here, we find that the part of his neck will turn into copper which could either happen in reality or, according to another interpretation, that he (Dajjal) will not be able to kill him. Allah knows better, as Allah can do whatever He likes, or it may just be a statement like a parable or a simile and some people think that this refers to the fact that Dajjal will not be able to cut his neck. But it is better to consider it in terms of reality.(1/2383)
1816 - وعن المغيرة بن شعبة رضي الله عنه قال : ما سأل أحد رسول الله صلى الله عليه و سلم عن الدجال أكثر مما سألته وإنه قال لي : [ ما يضرك ] قلت : إنهم يقولون إن معه جبل خبز ونهر ماء . قال : [ هو أهون على الله من ذلك ] متفق عليه
1816. Al-Mughirah bin Shu`bah (May Allah be pleased with him) said: No one asked the Messenger of Allah (PBUH) more about Dajjal than I asked him. He said to me, "He will not harm you.'' I said: "O Messenger of Allah, it is reported that he will have with him a mountain of bread and a river full of water.'' Thereupon he said, "He (Dajjal) is far too worthless and insignificant near Allah (to let him deceive the believers).''
[Al-Bukhari and Muslim].
Commentary: The last part of the Hadith means that, although Dajjal will have great resources and methods of misleading people, the true believers will not be deceived by his tricks; on the contrary, they will increase in Faith (as what the Prophet (PBUH) said about Dajjal is true).(1/2384)
1817 - وعن أنس رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ ما من نبي إلا وقد أنذر أمته الأعور الكذاب ألا إنه أعور وإن ربكم عز و جل ليس بأعور مكتوب بين عينيه ك ف ر ] متفق عليه
1817. Anas (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "There has not been a Prophet who has not warned his Ummah of that one-eyed liar (Dajjal). Behold, he is blind in one eye and your Rubb (Allah) is not blind. On his forehead are the letters: (K.F.R.) (meaning Kafir- disbeliever).''
[Al-Bukhari and Muslim].(1/2385)
1818 - وعن أبي هريرة رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ ألا أحدثكم حديثا عن الدجال ما حدث به نبي قومه إنه أعور وإنه يجيء بمثال الجنة والنار فالتي يقول إنها الجنة هي النار ] متفق عليه
1818. Abu Hurairah (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "Let me tell you something about Dajjal (the Antichrist) which no Prophet had told his people. He is blind (in one eye) and will bring with him something like Jannah and Hell; but what he calls Jannah will be in fact Hell.''
[Al-Bukhari and Muslim].(1/2386)
1819 - وعن ابن عمر رضي الله عنهما أن رسول الله صلى الله عليه و سلم ذكر الدجال بين ظهراني الناس فقال : [ إن الله ليس بأعور ألا إن المسيح الدجال أعور العين اليمنى كأن عينه عنبة طافية ] رواه الترمذي
1819. `Abdullah bin `Umar (May Allah be pleased with them) said: One day the Messenger of Allah (PBUH) mentioned Al-Masih Dajjal (the Antichrist) in the presence of the people and said, "Verily, Allah is not one-eyed but Al-Masih Ad-Dajjal is blind in the right eye which looks like a swollen grape.''
[Al-Bukhari and Muslim]
Commentary: All these narrations about the mischief of Dajjal are correct and have been narrated through reliable narrators, and all scholars agree on their being true. They have been reported by Al-Bukhari and Muslim, whose narrations are unanimously accepted by the `Ulama'.
The second coming of the Prophet 'Isa (Jesus) from the heavens is proved on the basis of such reliable and true narrations that none can contradict them. Before the Day of Resurrection all these things will happen, and it is essential to believe in them.
Dajjal would be a descendant of the Jews, and he will be called Dajjal because of his mischief. The meaning of Dajjal is `one who greatly resorts to fraud and deception'.
Allah will also give him some extraordinary powers to test the belief of the Muslims. Dajjal will claim to be the lord of the world. A large portion of the Jews will be with him. He has also been named as Al-Masih Ad-Dajjal in some narrations. Jesus, son of Mary (Peace be upon them) will have the honour of killing him.(1/2387)
1820 - وعن أبي هريرة رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ لا تقوم الساعة حتى يقاتل المسلمون اليهود وحتى يختبئ اليهودي من وراء الحجر والشجر فيقول الحجر والشجر يا مسلم هذا يهودي خلفي تعال فاقتله إلا الغرقد فإنه من شجر اليهود ] متفق عليه
1820. Abu Hurairah (May Allah be pleased with him) said: The Messenger of Allah(PBUH) said, "The Last Hour will not come until the Muslims fight against the Jews, until a Jew will hide himself behind a stone or a tree, and the stone or the tree will say: `O Muslim, there is a Jew behind me. Come and kill him,' but Al-Gharqad tree will not say so, for it is the tree of the Jews.''
[Al-Bukhari and Muslim].
Commentary: Gharqad is a thorny plant which is well-known in the area of Palestine. Allah can bestow the power of speech to whatever thing He likes. When Allah wills, He will give mastery to the Muslims. He will help them even by means of plants and stones which will assist the Muslims against the Jews by informing them about the whereabouts of the Jews.
The Jews have predominance over the Muslims in spite of the fact that they are a minority. But according to this true narration, the situation will definitely change before the Day of Resurrection, and the Muslims will dominate the Jews. Allah is the Master and Rubb of everything.(1/2388)
1821 - وعنه رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ والذي نفسي بيده لا تذهب الدنيا حتى يمر الرجل بالقبر فيتمرغ عليه فيقول : يا ليتني مكان صاحب هذا القبر وليس به الدين ما به إلا البلاء ] متفق عليه
1821. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "By Him in Whose Hand my soul is, the world will not come to an end until a man passes by a grave and will lie over it saying, `Would that I were in this grave (i.e., dead)!' Not he will say so because of religious reasons but because of widespread mischief and severe trials of this world.''
[Al-Bukhari and Muslim].
Commentary: There would be such disasters and agony in the world that people will prefer death to life under such conditions. This situation will arise before the Day of Resurrection, and the Day of Judgement will dawn on such wicked people.(1/2389)
1822 - وعنه رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ لا تقوم الساعة حتى يحسر الفرات عن جبل من ذهب يقتتل عليه فيقتل من كل مائة تسعة وتسعون فيقول كل رجل منهم لعلي أن أكون أنا أنجو ]
وفي رواية : [ يوشك أن يحسر الفرات عن كنز من ذهب فمن حضره فلا يأخذ منه شيئا ] متفق عليه
1822. Abu Hurairah (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "The Hour will not come to pass before the River Euphrates dries up to unveil the mountain of gold, for which people will fight. Ninety-nine out of one hundred will die (in the fighting) and every man amongst them will say: `Perhaps I may be the only one to remain alive.'''
Another narration is: "The time is near when the River Euphrates will dry up to unveil a treasure of gold. Whosoever may be alive at that time, should not take anything of it.''
[Al-Bukhari and Muslim]
Commentary: The word "Yahsir" means unveil or uncover, i.e., the river will dry up and gold will be discovered underneath its bottom when Allah would like to do so. This will also surely take place before the Day of Judgement. When this incident will take place, only those people would remain safe who will be free from worldly greed and will not try to get this gold.(1/2390)
1823 - وعنه رضي الله عنه قال سمعت رسول الله صلى الله عليه و سلم يقول : [ يتركون المدينة على خير ما كانت لا يغشاها إلا العوافي ( يريد عوافي السباع والطير ) وآخر من يحشر راعيان من مزينة يريدان المدينة ينعقان بغنمهما فيجدانها وحوشا حتى إذا بلغا ثنية الوداع خرا على وجوههما ] متفق عليه
1823. Abu Hurairah (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "People will desert Al-Madinah in spite of it being in better condition except for wild beasts and birds. The Last Hour will happen upon two shepherds of the tribe of Muzainah. They will enter Al-Madinah driving their sheep but will find it full of wild beasts and would turn away. When they will arrive at the hill named Thaniyyat-ul-Wada` they will fall on their faces.''
[Al-Bukhari and Muslim].
Commentary: According to some scholars like Al-Qadi `Iyad, this prophecy has already been fulfilled, when the caliphate was shifted from Al-Madinah to Syria and Mesopotamia, although Al-Madinah was superior to these places in every way, worldly or otherwise, scholars were in abundance and the people were well off. However, others say that the prophecy has not been fulfilled yet, and that it will be fulfilled shortly before the Day of Judgement; they hold this view because the conditions described in the narration have not taken place. This second view seems to be more correct.(1/2391)
1824 - وعن أبي سعيد رضي الله عنه أن النبي صلى الله عليه و سلم قال : [ يكون خليفة من خلفائكم في آخر الزمان يحثو المال ولا يعده ] رواه مسلم
1824. Abu Sa`id Al-Khudri (May Allah be pleased with him) said: The Prophet (PBUH) said, "From your caliphs there will be one in the Last Days who will distribute wealth without counting it.''
[Muslim].
Commentary: Here the abundance of wealth during the time of a caliph has been prophesied. This also refers to the last days of the world.(1/2392)
1825 - وعن أبي موسى رضي الله عنه أن النبي صلى الله عليه و سلم قال : [ ليأتين على الناس زمان يطوف الرجل فيه بالصدقة من الذهب فلا يجد أحدا يأخذها منه ويرى الرجل الواحد يتبعه أربعون امرأة يلذن به من قلة الرجال وكثرة النساء ] رواه مسلم
1825. Abu Musa Al-Ash`ari (May Allah be pleased with him) said: The Prophet (PBUH) said, "A time will come when a man will go about with alms from his gold and will not find anyone to receive it. One man will be seen being followed by forty women dependant upon him on account of the scarcity of men and excess of women.''
[Muslim].
Commentary: This Hadith also reveals one of the prophecies of the Prophet (PBUH) which have not been fulfilled yet. One of them is that wealth will be abundant and females will greatly exceed the males in number. This may happen due to wars, when more males will be killed, or the birth rate of females may exceed that of the males.(1/2393)
1826 - وعن أبي هريرة رضي الله عنه عن النبي صلى الله عليه و سلم قال : [ اشترى رجل من رجل عقارا فوجد الذي اشترى العقار في عقاره جرة فيها ذهب فقال له الذي اشترى العقار خذ ذهبك إنما اشتريت منك الأرض ولم أشتر الذهب وقال الذي له الأرض إنما بعتك الأرض وما فيها فتحاكما إلى رجل فقال الذي تحاكما إليه : ألكما ولد ؟ قال أحدهما : لي غلام وقال الآخر : لي جارية . قال : أنكحا الغلام الجارية وأنفقا على أنفسهما منه وتصدقا ] متفق عليه
1826. Abu Hurairah (May Allah be pleased with him) reported: The Prophet (PBUH) said, "A man bought a piece of land from another man, and the buyer found a jar filled with gold in the land. The buyer said to the seller: `Take your gold, as I bought only the land from you and not the gold.' The owner of the land said: `I sold you the land with everything in it.' So both of them took their case before a third man who asked: `Have you any children?' One of them said: `I have a boy.' The other said, `I have a girl.' The man said: `Marry the girl to the boy and spend the money on them; and whatever remains give it in charity.'''
[Al-Bukhari and Muslim].
Commentary: This is the story of some people from the past, in which exemplary honesty, piety and the will to abstain from the doubtful property has been described. But as far as the law of Shari`ah is concerned, it appears that in the transaction of land, any buried treasure will not be included in the sale. It will be considered quite separately and apart from the sale of the land. If the previous owner says that the treasure belongs to him and he forgot to take it out, then it will be considered as his property and not the property of the buyer of the land. But if he shows ignorance about it, then it will be considered under the title of "Rikaz". In such a case, one-fifth of it goes to the public treasury and the rest to the owner of the land. Rikaz refers to any buried treasure which is discovered in any land.(1/2394)
1827 - وعنه رضي الله عنه أنه سمع رسول الله صلى الله عليه و سلم قال : [ كانت امرأتان معهما ابناهما جاء الذئب فذهب بابن إحداهما فقالت لصاحبتها إنما ذهب بابنك وقالت الأخرى إنما ذهب بابنك فتحاكما إلى داود صلى الله عليه و سلم فقضى به للكبرى فخرجتا على سليمان ابن داود صلى الله عليه و سلم فأخبرتاه فقال : ائتوني بالسكين أشقه بينهما فقالت الصغرى : لا تفعل رحمك الله هو ابنها فقضى به للصغرى ] متفق عليه
1827. Abu Hurairah (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "There were two women, each had her child with her. A wolf came and took away the child of one of them. One woman said to her companion: `The wolf has taken your son.' The other said: `It has taken your son.' So both of them took the dispute to Prophet Dawud (David) (PBUH) who judged that the boy should be given to the older lady. Then they went to Prophet Sulaiman (Solomon) (PBUH) son of Dawud and put the case before him. Prophet Sulaiman said: `Give me a knife so that I may cut the child into two and give one half to each of you.' The younger woman said: `Do not do so; may Allah bless you! He is her child.' On that Prophet Sulaiman decided the case in favour of the younger woman.''
[Al-Bukhari and Muslim].
Commentary: Prophet Sulaiman (Solomon) (PBUH) went to the depth of the matter by wisdom bestowed by Allah and the power of decision using a device or a trick as a method of discovering the truth. He used this trick to discover the truth and not to evade it. Such a trick is not forbidden in the law and there is no doubt in its being permitted. However, those tricks which are used to avoid the law are a great sin for which the Jews are well-known. May Allah save us from such things.(1/2395)
1828 - وعن مرداس الأسلمي رضي الله عنه قال قال النبي صلى الله عليه و سلم : [ يذهب الصالحون الأول فالأول ويبقى حثالة كحثالة الشعير أو التمر لا يباليهم الله بالة ] رواه البخاري
1828. Mirdas Al-Aslami (May Allah be pleased with him) said: The Prophet (PBUH) said, "The pious men will depart one after another, the dregs of people, like the sediment of barley or dates will remain; Allah will not raise them in value and esteem.''
[Al-Bukhari].
Commentary: The Hadith shows that the demise of the pious people is one of the signs of the nearness of the Day of Resurrection. It also shows that during the last days near the Day of Resurrection, pious persons will not remain and only the wicked people will inhabit the earth and the Day of Judgement will dawn on such bad people.(1/2396)
1829 - وعن رفاعة بن رافع الزرقي رضي الله عنه قال جاء جبريل إلى النبي صلى الله عليه و سلم قال : ما تعدون أهل بدر فيكم ؟ قال : [ من أفضل المسلمين ] أو كلمة نحوها قال : وكذلك من شهد بدرا من الملائكة . رواه البخاري
1829. Rifa`ah bin Rafi` Az-Zuraqi (May Allah be pleased with him) said: Jibril (Gabriel) came to the Prophet (PBUH) and asked him: "How do you estimate among you those who participated in the battle of Badr?'' He replied, "They were the best of Muslims'' (or he may have said something similar to that). Jibril said: "The same is the case with the angels who were at Badr.''
[Al-Bukhari].
Commentary: The Hadith highlights the superiority of those Companions, as well those angels, who participated in the battle of Badr against the forces of Kufr. The Qur'an confirms the fact that the angels fought along with Muslims in this historic battle.(1/2397)
1830 - وعن ابن عمر رضي الله عنهما قال قال رسول الله صلى الله عليه و سلم : [ إذا أنزل الله تعالى بقوم عذابا أصاب العذاب من كان فيهم ثم بعثوا على أعمالهم ] متفق عليه
1830. Ibn `Umar (May Allah be pleased with them) said: The Messenger of Allah (PBUH) said, "If Allah afflicts punishment upon a nation, it befalls the whole population indiscriminately and then they will be resurrected and judged according to their deeds.''
[Al-Bukhari and Muslim].
Commentary: When Allah's punishment comes to pass, it does not distinguish between the upright and the wicked. However, the pious people will be saved from punishment after their death while the wicked ones will be punished in the Hell. May Allah save us from all types of punishments.(1/2398)
1831 - وعن جابر رضي الله عنه قال : كان جذع يقوم إليه النبي صلى الله عليه و سلم ( يعني في الخطبة ) فلما وضع المنبر سمعنا للجذع مثل صوت العشار حتى نزل النبي صلى الله عليه و سلم فوضع يده عليه فسكن
وفي رواية : فلما كان يوم الجمعة قعد النبي صلى الله عليه و سلم على المنبر فصاحت النخلة التي كان يخطب عندها حتى كادت أن تنشق
وفي رواية : فصاحت صياح الصبي فنزل النبي صلى الله عليه و سلم حتى أخذها فضمها إليه فجعلت تئن أنين الصبي الذي يسكت حتى استقرت قال : [ بكت على ما كانت تسمع من الذكر ] رواه البخاري
1831. Jabir (May Allah be pleased with him) said: There was a trunk of a date-palm tree upon which the Prophet (PBUH) used to recline while delivering Khutbah (sermon). When a pulpit was placed in the mosque, we heard the trunk crying out like a pregnant she-camel. the Prophet (PBUH) came down from the pulpit and put his hand on the trunk and it became quiet.
Another narration is: The Prophet (PBUH) used to stand by a tree or a date-palm on Friday (to give the Khutbah). Then an Ansari woman or man said, "O Messenger of Allah! Shall we make a pulpit for you?'' He replied, "If you wish.'' So they made a pulpit for him and when it was Friday, the Prophet (PBUH) sat on the pulpit [to deliver the Khutbah (sermon)] and the trunk of the date-palm on which he used to recline cried out as if it would split asunder.
Another narration is: It cried like a child and the Prophet (PBUH) descended (from the pulpit) and embraced it while it continued moaning like a child being quietened. The Prophet (PBUH) said, "It was crying for (missing) what it used to hear of Dhikr near it.''
[Al-Bukhari].
Commentary: Ibn Hajar said that there is evidence in this Hadith that Allah can endow inanimate objects with a special sense or feeling like that of animals. The Hadith also shows one of the numerous miracles of the Messenger of Allah (PBUH).(1/2399)
1832 - وعن أبي ثعلبة الخشني جرثوم بن ناشر رضي الله عنه عن رسول الله صلى الله عليه و سلم قال : [ إن الله تعالى فرض فرائض فلا تضيعوها وحد حدودا فلا تعتدوها وحرم أشياء فلا تنتهكوها وسكت عن أشياء رحمة لكم غير نسيان فلا تبحثوا عنها ] حديث حسن رواه الدارقطني وغيره
1832. Abu Tha`labah Al-Khushani (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "Allah, the Exalted, has laid down certain duties which you should not neglect, and has put certain limits which you should not transgress, and has kept silent about other matters out of mercy for you and not out of forgetfulness, so do not seek to investigate them.''
[Ad-Daraqutni and others]
Commentary: According to Sheikh Al-Albani there is a break in the chain of this narration. He has given the details about it in his book. But some other scholars have declared it in the category of Hasan narrations. Even Imam An-Nawawi has termed it as Hasan. For details refer to Mustadrak Al-Hakim, Vol. 4: P. 115; Majma` Az-Zawaid, Vol. 7: P.75; Tirmidhi: Chapter relating to Dress, No. 1726; Ibn Majah: Book of Food: Chapter: Eating of Cheese and Butter No:3367; As-Sunan Al-Kubra by Al Baihaqi: Book of Sacrifice, Chapter: What has been said about hyena and fox.
According to Imam As-Sam`ani, this Hadith is very important, as the details of important things have been given here. Whosoever leads his life accordingly, will surely succeed in this life and the Hereafter.(1/2400)
1833 - وعن عبد الله بن أبي أوفى رضي الله عنه قال : غزونا مع رسول الله صلى الله عليه و سلم سبع غزوات نأكل الجراد
وفي رواية : نأكل معه الجراد . متفق عليه
1833. `Abdullah bin Abu `Aufa (May Allah be pleased with them) said: We accompanied the Messenger of Allah (PBUH) in seven expeditions, and we ate locusts.
[Al-Bukhari and Muslim].
Commentary: Locust is a type of insect that flies in huge groups, destroying all the plants and crops. This Hadith highlights the permissibility of eating locusts.(1/2401)
1834 - وعن أبي هريرة رضي الله عنه أن النبي صلى الله عليه و سلم قال : [ لا يلدغ المؤمن من جحر مرتين ] متفق عليه
1834. Abu Hurairah (May Allah be pleased with him) said: The Prophet (PBUH) said, "A believer should not be stung twice from the same hole.''
[Al-Bukhari and Muslim].
Commentary: This Hadith makes it clear that if a Muslim faces a loss from some place, he should remain careful lest he may be deceived again and again.(1/2402)
1835 - وعنه رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ ثلاثة لا يكلمهم الله يوم القيامة ولا ينظر إليهم ولا يزكيهم ولهم عذاب أليم : رجل على فضل ماء بالفلاة يمنعه من ابن السبيل ورجل بايع رجلا سلعة بعد العصر فحلف بالله لأخذها بكذا وكذا فصدقه وهو على غير ذلك ورجل بايع إماما لا يبايعه إلا لدنيا فإن أعطاه منها وفى وإن لم يعطه منها لم يف ] متفق عليه
1835. Abu Hurairah (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "There are three (types of) people with whom Allah will neither speak on the Day of Resurrection nor purify them (from sins) and there will be a painful chastisement for them: A person who has spare water in a desert and he refuses to give it to the traveller; a person who sells a commodity to another person after the afternoon prayer and swears by Allah that he has bought it at such and such price, and the buyer pays him accordingly though in reality it was not true; and a person who pledges allegiance to an Imam (leader) just for some worldly benefit, and then if the Imam bestows on him (something out of that) he fulfills his allegiance, and if does not give him, he does not fulfill it.''
[Al-Bukhari and Muslim].(1/2403)
1836 - وعنه رضي الله عنه عن النبي صلى الله عليه و سلم قال : [ بين النفختين أربعون ] قالوا : يا أبا هريرة أربعون يوما ؟ قال : أبيت . قالوا : أربعون سنة ؟ قال : أبيت . قالوا : أربعون شهرا ؟ قال : أبيت . [ ويبلى كل شيء من الإنسان إلا عجب ذنبه فيه يركب الخلق ثم ينزل الله من السماء ماء فينبتون كما ينبت البقل ] متفق عليه
1836. Abu Hurairah (May Allah be pleased with him) said: The Prophet (PBUH) said, "Between the two Blowing of the Trumpet there will be an interval of forty.'' The people said, "O Abu Hurairah! Do you mean forty days?'' He said, "I cannot say anything.'' They said, "Do you mean forty years?'' He said, "I cannot say anything.'' They said, "Do you mean forty months?'' He said, "I cannot say anything. The Prophet added: `Everything of the human body will perish except the last coccyx bone (end part of the spinal cord), and from that bone Allah will reconstruct the whole body. Then Allah will send down water from the sky and people will grow like green vegetables'.''
[Al-Bukhari and Muslim].
Commentary:
1. When Israfil blows the Trumpet the first time, by Allah's Leave, all those who are in the heavens and on earth will swoon away, except him whom Allah will. This will be the first Blowing. Then, it will be blown a second time, they will become alive and will emerge from their graves. These Blowings are known as the `Blowings of Fainting and Rising'. As regard the interval between these two Blowings, the narrator of the narration, Abu Hurairah (May Allah be pleased with him), could not say anything when he was asked about it; as he himself did not know it. But in other narrations the interval has been mentioned as forty years.
2. The earth eats away the whole body of humans except the bodies of the Prophets. However, only the end part of the spinal cord remains intact. How it remains intact is known to Allah, but from it mankind will be created again.
3. Bodies will rise from the earth as vegetation springs out from the earth after the rainfall.(1/2404)
1837 - وعنه رضي الله عنه قال بينما النبي صلى الله عليه و سلم في مجلس يحدث القوم جاءه أعرابي فقال : متى الساعة ؟ فمضى رسول الله صلى الله عليه و سلم يحدث فقال بعض القوم سمع ما قال فكره ما قال وقال بعضهم بل لم يسمع حتى إذا قضى حديثه قال : [ أين السائل عن الساعة ؟ ] قال : ها أنا يا رسول الله قال : [ إذا ضيعت الأمانة فانتظر الساعة ] قال : كيف إضاعتها ؟ قال : [ إذا وسد الأمر إلى غير أهله فانتظر الساعة ] رواه البخاري
1837. Abu Hurairah (May Allah be pleased with him) reported: Once the Prophet (PBUH) was speaking to us when, a bedouin came and asked him: "When will the Last Day be?'' The Messenger of Allah (PBUH) continued his talk. Some of those present thought that he had heard him but disliked the interruption and the other said that he had not hear him. When the Messenger of Allah (PBUH) concluded his speech he asked, "Where is the one who inquired about the Last Day?'' The man replied: "Here I am.'' The Messenger of Allah (PBUH) replied, "When the practice of honouring a trust is lost, expect the Last Day.'' He asked: "How could it be lost?'' He replied, "When the government is entrusted to the undeserving people, then wait for the Last Day.''
[Al-Bukhari].
Commentary: Here a very important sign of the nearness of the Day of Judgement has been mentioned: The affairs of the world will be in the hands of wicked and undeserving people. The sinners and wicked people will become the leaders of the world. The preaching pulpits would also be occupied by people who would be greedy and ignorant.They will be devoid of piety and abstinence.(1/2405)
1838 - وعنه رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ يصلون لكم فإن أصابوا فلكم وإن أخطئوا فلكم وعليهم ] رواه البخاري
1838. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "Your leaders will lead you in Salat (prayer). If they conduct it properly, you and they will be rewarded; but if they make mistakes you will earn the reward and they will be held responsible (for the mistakes).''
[Al-Bukhari].
Commentary: In this narration, there is a mention of one of the signs of the nearness of the Day of Judgement: Muslims will be led in their prayers as well as worldly affairs by ignorant, undeserving rulers. Whoever offers prayers with them and behind them according to the Sunnah, then both of them will get the reward. Otherwise the reward will be established with the followers and the burden of the mistakes will be placed on the rulers' shoulders.(1/2406)
1839 - وعنه رضي الله عنه { كنتم خير أمة أخرجت للناس } قال : خير الناس للناس يأتون بهم في السلاسل في أعناقهم حتى يدخلوا في الإسلام . رواه البخاري
1839. Abu Hurairah (May Allah be pleased with him) said in the interpretation of the Ayah reported: "You are the best of peoples ever raised up for (the benefit of) mankind...'' (3:110): The best for mankind are those who bring them with chains round their necks till they embrace Islam (and thereby save them from the eternal punishment in the Hell-fire, and make them enter Jannah in the Hereafter).''
[Al-Bukhari].
Commentary: This is in a way the explanation of the concerned Verse of the Qur'an. Abu Hurairah (May Allah be pleased with him) says: In this Verse those fighters have been named as the best of the Ummah who fight with the infidels whom they take prisoners and they ultimately accept Islam. Hence, they become a means of acceptance of Faith to them, and are entitled to more rewards from Allah.(1/2407)
1840 - وعنه رضي الله عنه عن النبي صلى الله عليه و سلم قال : [ عجب الله عز و جل من
قوم يدخلون الجنة في السلاسل ] رواه البخاري
ومعناه : يؤسرون ويقيدون ثم يسلمون فيدخلون الجنة
1840. Abu Hurairah (May Allah be pleased with him) said: the Prophet (PBUH) said, "Allah marvels at those people who enter Jannah in chains.''
[Al-Bukhari].
Commentary: The meaning of this Hadith is also the same as the Hadith mentioned before it. This means that after taking captives, the Muslims inform them about the teachings of Islam so that after accepting Islam they may deserve Jannah, which is the ultimate success. Allah says, "And whoever is removed away from the Fire and admitted to Jannah, he indeed is successful.'' (3:185) This Hadith urges Muslims to call to Islam, it also urges those Mujahidun to invite their prisoners to Islam to save them from the chastisement of the Hell-fire.(1/2408)
1841 - وعنه رضي الله عنه عن النبي صلى الله عليه و سلم قال : [ أحب البلاد إلى الله مساجدها وأبغض البلاد إلى الله أسواقها ] رواه مسلم
1841. Abu Hurairah (May Allah be pleased with him) said: the Prophet (PBUH) said, "The dearest parts on the face of the earth near Allah are its mosques, and the most hated parts near Allah are its markets.''
[Muslim].
Commentary: The superiority of the mosques is self evident. People pray and worship Allah in the mosques and recitation of Qur'an goes on there. While in the market places people forget to remember Allah and indulge in such forbidden acts as fraud, lies and gossip. In fact, it is not the place itself which is disliked but the bad things which are bound to happen in it, they are not the places of choice and are not liked.(1/2409)
1842 - وعن سلمان الفارسي رضي الله عنه من قوله قال : لا تكونن إن استطعت أول من يدخل السوق ولا آخر من يخرج منها فإنها معركة الشيطان وبها ينصب رايته . رواه مسلم هكذا
ورواه البرقاني في صحيحه عن سلمان قال قال رسول الله صلى الله عليه و سلم : [ لا تكن أول من يدخل السوق ولا آخر من يخرج منها فيها باض الشيطان وفرخ ]
1842. Salman Al-Farisi (May Allah be pleased with him) said: The Prophet (PBUH) said, "Do not, if you can help, be the first to enter the market and the last to leave it because it is an arena of Satan and the standard of Satan is set there.''
[Muslim].
There are other narrations with some variation in the wordings.
Commentary: It is disliked (Makruh) to frequently visit the markets, where there is overwhelming influence of the Satan. The more one goes there, the more will one be influenced by the temptations of the devil.(1/2410)
1843 - وعن عاصم الأحول عن عبد الله بن سرجس رضي الله عنه قال قلت لرسول الله صلى الله عليه و سلم : يا رسول الله غفر الله لك . قال : [ ولك ] قال عاصم فقلت له : أستغفر لك رسول الله صلى الله عليه و سلم ؟ قال : نعم ولك ثم تلا هذه الآية { واستغفر لذنبك وللمؤمنين والمؤمنات }
( محمد : 19 ) رواه مسلم
1843. `Asim Al-Ahwal said: `Abdullah bin Sarjis (May Allah be pleased with him) said to the Messenger of Allah (PBUH): "O Messenger of Allah! May Allah forgive all your sins!'' The Messenger of Allah (PBUH) said, "And yours also.'' `Asim reported: I asked `Abdullah: "Did the Messenger of Allah (PBUH) seek forgiveness for you?'' He replied: "Yes, and for you also.'' Then he recited the Verse: "Seek forgiveness for your sins and for the believing men and the believing women.'' (47:19)
[Muslim].
Commentary: Although the Prophet (PBUH) is free from sins, it is permissible, as a token of Allah's honour and care for him, to pray for his greater salvation and blessings. It is also in a way a method of paying respects to him. The Hadith also shows the noble character of the Prophet (PBUH) who used to reciprocate compliments and good deeds.(1/2411)
1844 - وعن أبي مسعود الأنصاري رضي الله عنه قال قال النبي صلى الله عليه و سلم : [ إن مما أدرك الناس من كلام النبوة الأولي : إذا لم تستح فاصنع ما شئت ] رواه البخاري
1844. Abu Mas`ud Al-Ansari (May Allah be pleased with him) said: The Prophet (PBUH) said, "One of the admonitions of the previous Prophets which has been conveyed to people is that if you have no modesty, you can do whatever you like.''
[Al-Bukhari].
Commentary: This does not mean that doing everything is allowed for a shameless person. It is like giving an information that when a person loses the feeling of shame, then he does not mind doing anything. For this reasons the western nations intend to finish the feeling of shame and remorse among the Muslims, which is a landmark and a criterion of Islam. They want to do away with this criterion so that Muslims may indulge in shameless things happily. Unfortunately, the western people are succeeding in their designs and the Islamic social life is also tending to be shameless like its western counterpart.(1/2412)
1845 - وعن ابن مسعود رضي الله عنه قال قال النبي صلى الله عليه و سلم : [ أول ما يقضي بين الناس يوم القيامة في الدماء ] متفق عليه
1845. Ibn Mas`ud (May Allah be pleased with him) reported: The Prophet (PBUH) said, "The first matter concerning which people will be judged on the Day of Resurrection will be the matter of blood.''
[Al-Bukhari and Muslim]
Commentary: In another Hadith, it has been stated that on the Day of Judgement, the first thing about which people will be questioned will be As-Salat (the five daily prayers). There is no contradiction in the two narrations. Among the duties of Allah, the first thing to be reckoned would be As-Salat; while among the mutual right of humans, the first thing to be decided would be murder. From this narration the value of human life becomes very significant.(1/2413)
1846 - وعن عائشة رضي الله عنها قالت قال رسول الله صلى الله عليه و سلم : [ خلقت
الملائكة من نور وخلق الجان من مارج من نار وخلق آدم مما وصف لكم ] رواه مسلم
1846. `Aishah (May Allah be pleased with her) reported: The Messenger of Allah (PBUH) said, "Angels were created from light, jinns were created from a smokeless flame of fire, and `Adam was created from that which you have been told (i.e., sounding clay like the clay of pottery).''
[Muslim].
Commentary: The angels are the creation of Allah which He created from light. Their bodies are so subtle that they can assume any form they like. The jinn are also an unperceptible creation of Allah. They have also been bestowed with such powers as are not possessed by humans. Satan also belongs to the jinn. Man has been created from sounding clay. The Hadith states the Great and the Perfect Powers of Allah that He can create whatever He likes from whatever He likes, and He can do whatever He wishes.(1/2414)
1847 - وعنها رضي الله عنها قالت : كان خلق نبي الله صلى الله عليه و سلم القرآن . رواه مسلم في جملة حديث طويل
1847. `Aishah (May Allah be pleased with her) said: The conduct of the Prophet (PBUH) was entirely according to the Qur'an.
[Muslim in a long Hadith].
Commentary: This Hadith shows that the life of the Prophet (PBUH) and all modes of his actions were on the pattern given in the Qur'an. In his life we can observe the perfection of obedience to all the commands of the Qur'an. In fact, he was a living example of the Qur'an.(1/2415)
1848 - وعنها رضي الله عنها قالت قال رسول الله صلى الله عليه و سلم : [ من أحب لقاء الله أحب الله لقاءه ومن كره لقاء الله كره الله لقاءه ] فقلت : يا رسول الله أكراهية الموت فكلنا يكره الموت ؟ قال : [ ليس كذلك ولكن المؤمن إذا بشر برحمة الله ورضوانه وجنته أحب لقاء الله فأحب الله لقاءه وإن الكافر إذا بشر بعذاب الله وسخطه كره لقاء الله وكره الله لقاءه ] رواه مسلم
1848. `Aishah (May Allah be pleased with her) reported: The Messenger of Allah (PBUH) said, "He who loves to meet Allah, Allah loves to meet him; and he who dislikes to meet Allah, Allah abhors to meet him.'' I (`Aishah) said: "O Messenger of Allah! So far as the feelings of aversion against death is concerned, we all have this feeling.'' Thereupon he said, "I do not mean that. What I meant is that when a (true) believer is given the glad tidings of the Mercy of Allah, His Pleasures and His Jannah (at the time of death), he loves to meet Allah, and Allah also loves to meet him. When a disbeliever is given the news of the Torment of Allah and His Wrath (at the time of death), he dislikes to meet Allah and Allah also abhors to meet him.''
[Muslim].
Commentary: The glad tidings of Jannah are given to the believers and the bad news of punishment are given to the disbelievers at the time of death. So a believer starts longing to meet Allah as a result of the good news he receives at that time, and the disbeliever begins to wish that he may not die and, therefore, avoid Allah's punishment as a result of the bad news he receives at that time.(1/2416)
1849 - وعن أم المؤمنين صفية بنت حيي رضي الله عنها قالت : كان النبي صلى الله عليه
وسلم معتكفا فأتيته أزوره ليلا فحدثته ثم قمت لأنقلب فقام معي ليقلبني فمر رجلان من الأنصار رضي الله عنهم فلما رأيا النبي صلى الله عليه و سلم أسرعا فقال النبي صلى الله عليه و سلم : [ على رسلكما إنها صفية بنت حيي ] فقالا : سبحان الله يا رسول الله . فقال : [ إن الشيطان يجري من ابن آدم مجري الدم وإني خشيت أن يقذف في قلوبكما شرا أو قال شيئا ] متفق عليه
1849. Safiyyah bint Huyai (May Allah be pleased with him), the Mother of the Believers, said: I came to visit the Prophet (PBUH) while he was in the state of I`tikaf [(seclusion) in the mosque during the last ten days of Ramadan]. After having talked to him, I got up to return. The Prophet (PBUH) also got up with me and accompanied me a part of the way. At that moment two Ansari man passed by. When they saw him they quickened their pace. The Prophet (PBUH) said to them, "Do not hurry. She is Safiyyah, daughter of Huyai, my wife.'' They said: "Subhan Allah (Allah is free from imperfection)! O Messenger of Allah! (You are far away from any suspicion).'' The Messenger of Allah (PBUH) said, "Satan circulates in a person like blood (in the blood streams). I apprehended lest Satan should drop some evil thoughts in your minds.''
[Al-Bukhari and Muslim].
Commentary: Even just a passing thought of some thing undesirable about the Prophet (PBUH) is dangerous for belief. In order to put an end to this evil suspicion, he stopped the two Companions and explained to them the situation. This was done lest the devil may create some doubt in the mind of the two Companions. The conclusion is that, if at any place there is some far fetched chance of creation of bad opinion about somebody, then it is necessary to give an explanation lest some doubt may arise in some body's mind. This is particularly essential for `Ulama', who should remain aloof from such occasions and places, lest the people may start doubting their integrity and piety.(1/2417)
1850 - وعن أبي الفضل العباس بن عبد المطلب رضي الله عنه قال : شهدت مع رسول الله صلى الله عليه و سلم يوم حنين فلزمت أنا وأبو سفيان بن الحارث بن عبد المطلب رسول الله صلى الله عليه و سلم فلم نفارقه ورسول الله صلى الله عليه و سلم على بغلة له بيضاء فلما التقى المسلمون والمشركون ولى المسلمون مدبرين فطفق رسول الله صلى الله عليه و سلم يركض بغلته قبل الكفار وأنا آخذ بلجام بغلة رسول الله صلى الله عليه و سلم أكفها إرادة أن لا تسرع وأبو سفيان آخذ بركاب رسول الله صلى الله عليه و سلم فقال رسول الله صلى الله عليه و سلم : [ أي عباس ناد أصحاب السمرة ] قال العباس وكان رجلا صيتا فقلت بأعلى صوتي : أين أصحاب السمرة ؟ فوالله لكأن عطفتهم حين سمعوا صوتي عطفة البقر على أولادها فقالوا : يا لبيك يا لبيك فاقتتلوا هم والكفار والدعوة في الأنصار يقولون يا معشر الأنصار يا معشر الأنصار ثم قصرت الدعوة على بني الحارث بن الخزرج فنظر رسول الله صلى الله عليه و سلم وهو على بغلته كالمتطاول عليها إلى قتالهم فقال : [ هذا حين حمي الوطيس ] ثم أخذ رسول الله صلى الله عليه و سلم حصيات فرمي بهن وجوه الكفار ثم قال : [ انهزموا ورب محمد ] فذهبت أنظر فإذا القتال على هيئته فيما أرى فوالله ما هو إلا أن رماهم بحصياته فما زلت أرى حدهم كليلا وأمرهم مدبرا . رواه مسلم
[ الوطيس ] : التنور ومعناه : اشتدت الحرب
وقوله [ حدهم ] هو بالحاء المهملة : أي بأسهم
1850. Al-`Abbas bin `Abdul-Muttalib (May Allah be pleased with him) said: I was in the company of the Messenger of Allah (PBUH) on the day of (the battle of) Hunain. Abu Sufyan bin Al-Harith and I did not leave the Messenger of Allah (PBUH) throughout the battle. The Messenger of Allah (PBUH) was riding on his white mule. When the Muslims had an encounter with the pagans, Muslims took to their heels. The Messenger of Allah (PBUH) began to urge his mule towards the disbelievers, holding the bridle of his mule. I was trying to restrain it from going very fast, and Abu Sufyan was holding the stirrup of the mule of the Messenger of Allah (PBUH). The Messenger of Allah (PBUH) said, "O Abbas! Call out the People of As-Samurah [i.e., those people who had made the covenant under the tree (i.e., Bai`ah Ridwan)].'' `Abbas called out at the top of his voice: "Where are the People of As-Samurah.'' `Abbas said: As soon as they heard my voice, they rushed towards the Prophet (PBUH) like a cow turning towards her calf. They were shouting: "Here we are.'' Soon they began to fight the infidels. Then there was a call for Ansar. Those who called out to them shouted: "O you the people of Ansar! O you the people of Ansar!'' They ended their call at Banu Al-Harith bin Al-Khazraj. The Messenger of Allah (PBUH) who was riding on his mule looked at their fight with his neck stretched forward and he said, "This is the time when the fight is raging hot.'' Then the Messenger of Allah (PBUH) took pebbles and threw them in the face of the disbelievers. He said, "By the Rubb of Muhammad, the disbelievers will be defeated.'' I continued to watch until I found that their force was subdued and they began to retreat.
[Muslim].
Commentary:
1. Here is the factual proof of the bravery and greatness of the Prophet (PBUH). We see that initially when the Companions were perturbed and they scattered here and there, he alone continued his march towards the enemy. He did not feel even the slightest fear or worry. In the end his steadfastness compelled others to return and fight the enemy.
2. In fact, they had not receded far. They had got confused for a while. The reason for this confusion was the continuous and sudden volley of arrows which was quite unexpected for them. However, at the call of Al-`Abbas (May Allah be pleased with him) they at once turned back to fight. Had they gone far off, their sudden re-organisation and collecting again would not have been possible.
3. Here is the proof of a miracle of the Prophet (PBUH) as well; the throwing of few pebbles from his side caused the defeat of the enemy.
4. Here, the Muslims were taught a lesson that the real power in the battlefield is the strength of Belief and the Help of Allah. The position of the armaments and other things is secondary. So, one should not depend on these means and resources alone. Otherwise, one will certainly face defeat in spite of large number of soldiers and better means, as happened initially in the battle of Hunain. The trust should be on Allah and His Special Help. His Will alone is the deciding factor in every matter.(1/2418)
1851 - وعن أبي هريرة رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ أيها الناس إن الله طيب لا يقبل طيبا وإن الله أمر المؤمنين بما أمر به المرسلين فقال تعالى ( المؤمنون 51 ) : { يا أيها الرسل كلوا من الطيبات واعملوا صالحا } . وقال تعالى ( البقرة 171 ) : { يا أيها الذين آمنوا كلوا من طيبات ما رزقناكم } . ثم ذكر الرجل يطيل السفر أشعث أغبر يمد يديه إلى السماء : يا رب يا رب ومطعمه حرام ومشربه حرام وغذي بالحرام فأني يستجاب لذلك ؟ ] رواه مسلم
1851. Abu Hurairah (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "O people! Allah is Pure and, therefore, accepts only that which is pure. Allah has commanded the believers as He has commanded His Messengers by saying: `O Messengers! Eat of the good things, and do good deeds.' (23:51) And He said: `O you who believe (in the Oneness of Allah - Islamic Monotheism)! Eat of the lawful things that We have provided you...''' (2:172). Then he (PBUH) made a mention of the person who travels for a long period of time, his hair are dishevelled and covered with dust. He lifts his hand towards the sky and thus makes the supplication: `My Rubb! My Rubb!' But his food is unlawful, his drink is unlawful, his clothes are unlawful and his nourishment is unlawful, how can, then his supplication be accepted?''
[Muslim].
Commentary: For the grant of prayer, honest earning is essential. Allah accepts charity only if it has been earned in an honest way. Moreover, before any pious action, honest earning for living is essential; otherwise good actions will also go waste.(1/2419)
1852 - 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
1852. Abu Hurairah (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "There are three (types of) people whom Allah will neither speak to on the Day of Resurrection nor will He purify them (i.e., from their sins), nor will look upon them; and they will have a painful chastisement. These are: An old man who commits fornication; a king who is a great liar and a poor man who is proud.''
[Muslim]
Commentary: From here it can be concluded that if it is easy for someone to avoid a sin and he does not remain away from it, then he is a greater sinner than a person for whom it is comparatively difficult to avoid that sin.(1/2420)
1853 - وعنه رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ سيحان وجيحان والفرات والنيل كل من أنهار الجنة ] رواه مسلم
1853. Abu Hurairah (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "Saihan (Oxus), Jaihan (Jaxartes), Al-Furat (Euphrates) and An-Nil (Nile) are all from the rivers of Jannah.''
[Muslim].
Commentary: This Hadith shows the superiority of these rivers. This superiority is manifested in the purity of their water and the spread of Islam all around them. Some scholars like Imam As-Suyuti take the meaning of this Hadith literally. In any case, only Allah knows their reality.
Saihan and Jaihan are two rivers in the country of Syria. These are different from Saihun and Jaihan in the territory of Khurasan (see Mu`jam Al-Buldan of Baladhri, 2/227; 3/333). Some maintain that Saihun is in India and Jaihun in Khurasan, the Euphrates and the Nile are well-known.(1/2421)
1854 - وعنه رضي الله عنه قال : أخذ رسول الله صلى الله عليه و سلم بيدي فقال : [ خلق الله التربة يوم السبت وخلق فيها الجبال يوم الأحد وخلق الشجر يوم الإثنين وخلق المكروه يوم الثلاثاء وخلق النور يوم الأربعاء وبث فيها الدواب يوم الخميس وخلق آدم صلى الله عليه و سلم بعد العصر من يوم الجمعة في آخر الخلق في آخر ساعة من النار فيما بين العصر إلى الليل ] رواه مسلم
1854. Abu Hurairah (May Allah be pleased with him) said: The Messenger of Allah (PBUH) took hold of my hand and said, "Allah, the Exalted and Glorious, created the earth on Saturday, the mountains on Sunday, the trees on Monday, the things entailing labour on Tuesday, light on Wednesday, He spread out animals of all kinds on Thursday, and created Adam in the afternoon on Friday, and it was the last hour of Friday between the afternoon and the night.''
[Muslim].
Commentary: What does "Day'' mean, and how long can it be? Its reality only Allah knows. We observe a day of 24 hours. However, the days of the formation of the universe are evidently different from our earthly days. According to the Arabic language, a day may mean just a moment, but also aeons of time. In the Qur'an also, Allah has mentioned that a `day' may be of one thousand or fifty thousand years. Al-Hafiz Ibn Kathir mentions in his Tafsir (1/69) that this is one of the Ahadith classified as Gharib (strange) in Sahih Muslim. Ibn Al-Madini, Al-Bukhari and many others have spoken about it, and have attributed to Ka`b Al-Ahbar; and it may be that Abu Hurairah heard it from Ka`b Al-Ahbar, but some narrators attributed it to the Prophet (PBUH). See Al-Bukhari's commentary in At-Tarikh Al-Kabir (1/413).(1/2422)
1855 - وعن أبي سليمان خالد بن الوليد رضي الله عنه قال : لقد انقطعت في يدي يوم مؤتة تسعة أسياف فما بقي في يدي إلا صفيحة يمانية ] رواه البخاري
1855. Abu Sulaiman Khalid bin Al-Walid (May Allah be pleased with him) said: In the battle of Mu'tah, seven swords were broken in my hand, and all that remained with me was a Yemeni sword.
[Al-Bukhari].
Commentary: Mu'tah is a place near Syria. The battle which took place here is known as the battle of Mu'tah. This Hadith mentions the bravery and superiority of Khalid bin Al-Walid.(1/2423)
1856 - وعن عمرو بن العاص رضي الله عنه أنه سمع رسول الله صلى الله عليه و سلم يقول : [ إذا حكم الحاكم فاجتهد ثم أصاب فله أجران وإذا حكم واجتهد فأخطأ فله أجر ] متفق عليه
1856. `Amr bin `Al-`As (May Allah be pleased with him) said: I heard the Messenger of Allah (PBUH) saying, "When a judge utilizes his skill of judgement and comes to a right decision, he will have a double reward, but when he uses his judgement and commits a mistake, he will have a single reward.''
[Al-Bukhari and Muslim]
Commentary: In such matters about which there is no clear command or instruction in the Qur'an and Sunnah, the problem is decided keeping in view similar and resembling cases. This mode of deciding about its being permitted or prohibited is called Ijtihad.
Evidently, this process can be employed by only such a person who has full command about the various branches of knowledge pertaining to Qur'an and Sunnah. Not every person can do it nor is supposed to do it. There is also a famous proverb that says: `Little knowledge is a dangerous thing.'
From here we conclude that the ruler, judge or a bureaucrat in a Muslim country should be a learned scholar, i.e., an `Alim well versed in Qur'an and Sunnah; so that he can interpret the laws of Islam with utmost care and in a befitting and sincere manner. He should do the job sincerely and with a pious intention. With such mode of work, he will be bestowed with reward in every case. However, if his interpretation is correct, he will receive a double reward.(1/2424)
1857 - وعن عائشة رضي الله عنها أن النبي صلى الله عليه و سلم قال : [ الحمى من فيح جهنم فابردوها بالماء ] متفق عليه
1857. `Aishah (May Allah be pleased with her) said: The Prophet (PBUH) said, "Fever comes from the vehement raging of Hell, so cool it with water.''
[Al-Bukhari and Muslim].
Commentary: The treatment mentioned in the narration is quite correct. In many cases doctors also suggest that the patient should be cooled and the body temperature lowered by cold compress, i.e., placing cloth dipped in cold water on the body.(1/2425)
1858 - وعنها رضي الله عنها عن النبي صلى الله عليه و سلم قال : [ من مات وعليه صوم صام عنه وليه ] متفق عليه
والمختار جواز الصوم عمن مات وعليه صوم لهذا الحديث والمراد بالولي : القريب وارثا كان أو غير وارث
1858. `Aishah (May Allah be pleased with her) said: The Prophet (PBUH) said, "If a person dies without observing Saum (fasts), his Wali should make it up on his behalf.''
[Al-Bukhari and Muslim].
Commentary: Sheikh Al-Albani says that this fasting refers to fasting of vow and not the fasting of Ramadan.
Sheikh Al-Albani has particularized the narration by `Aishah (May Allah be pleased with her) with the help of the narration of Ibn `Abbas (May Allah be pleased with them), in which the fasting of vow is specifically mentioned. The reason is that in the bodily worship, acting on the behalf of others is not permitted. As one cannot act or perform any bodily worship on behalf of others, similarly it is not allowed to do so after somebody's death. However, if in any particular case, there is a ruling in the Qur'an or Sunnah then in that particular matter deputizing would be allowed. In such case the permission should be limited to that particular matter only. For example it is specifically mentioned in the Hadith that the Wali, i.e., the guardian or inheritor of the dead person can observe the fasting of vow taken by the deceased person to Allah. However, no offering of other bodily worship, such as Salat, will be permitted on behalf of the deceased person.(1/2426)
1859 - وعن عوف بن مالك بن الطفيل أن عائشة رضي الله عنها حدثت أن عبد الله بن الزبير رضي الله عنهما قال في بيع أو عطاء أعطته عائشة رضي الله عنها : والله لتنتهين عائشة أو لأحجرن عليها قالت : أهو قال هذا ؟ قالوا نعم قالت : هو لله علي نذر أن لا أكلم ابن الزبير أبدا فاستشفع ابن الزبير إليها حين طالت الهجرة فقالت : لا والله لا أشفع فيه أبدا ولا أتحنث إلى نذري فلما طال ذلك على ابن الزبير كلم المسور بن مخرمة وعبد الرحمن بن الأسود بن عبد يغوث وقال لهما : أنشدكما الله لما أدخلتماني على عائشة رضي الله عنها فإنها لا يحل لها أن تنذر قطيعتي فأقبل به المسور وعبد الرحمن حتى استأذنا على عائشة فقالا : السلام عليك ورحمة الله وبركاته أندخل ؟ قالت عائشة : ادخلوا قالوا : كلنا ؟ قالت : نعم ادخلوا كلكم ولا تعلم أن معهما ابن الزبير فلم دخلوا دخل ابن الزبير الحجاب فاعتنق عائشة رضي الله عنها وطفق يناشدها ويبكي وطفق المسور وعبد الرحمن يناشدانها إلا كلمته وقبلت منه ويقولان أن النبي صلى الله عليه و سلم نهي عما قد عملت من الهجرة ولا يحل لمسلم أن يهجر أخاه فوق ثلاث ليال فلما أكثروا على عائشة من التذكرة والتحريج طفقت تذكرهما وتبكي وتقول : إني نذرت والنذر شديد فلم يزالا بها حتى كلمت ابن الزبير وأعتقت في نذرها ذلك أربعين رقبة وكانت تذكر نذرها بعد ذلك فتبكي حتى تبل دموعها خمارها . رواه البخاري
1859. `Auf bin Malik (May Allah be pleased with him) said: `Aishah (May Allah be pleased with her) as told that `Abdullah bin Az-Zubair (May Allah be pleased with them) had said in respect of selling of a gift which was presented to her: "By Allah! If `Aishah does not stop this kind of thing, I will declare her incompetent to administer her property.'' `Aishah (May Allah be pleased with her) asked: "Did He (`Abdullah bin Az-Zubair) say so?'' The people said: "Yes.'' `Aishah (May Allah be pleased with her) said: "I vow it before Allah that I will never speak to Ibn Az-Zubair.'' When this desertion lasted long, `Abdullah bin Az-Zubair sought intercession with her, but she said: "By Allah I will not accept the intercession of anyone for him, and I will not commit a sin of breaking my vow.'' When this state of affairs was prolonged, Ibn Az-Zubair felt it hard on him. He said to Al-Miswar bin Makhramah and `Abdur-Rahman bin Al-Aswad bin Yaghut: "I beseech you in the Name of Allah that you should take me to `Aishah because it is unlawful for her to vow to sever relations with me.'' So Al-Miswar and `Abdur-Rahman took him with them. They sought her permission, saying: "As-salamu `alaika wa rahmatullahi wa barakatuhu! Shall we come in?'' `Aishah (May Allah be pleased with her) said: "Come in,'' They asked: "All of us?'' She said: "All of you,'' not knowing that Ibn Az-Zubair was also with them. So, when they entered, Ibn Az-Zubair entered the screened place and got hold of `Aishah (May Allah be pleased with her), his aunt. He was requesting her to forgive him and wept. Al-Miswar and `Abdur-Rahman also pleaded on his behalf and requested her to speak to him and to accept his repentance. They said to her: "The Prophet (PBUH) forbade to cut off relationship because it is unlawful for any Muslim not to talk to his (Muslim) brother (or sister, for that matter) for more than three (days).'' So when they persisted in urging and reminding her of the superiority of having good relation with kith and kin, she began to weep, saying: "I have made a vow which is a matter of very serious nature.'' They persisted in their appeal till she spoke with `Abdullah bin Az-Zubair, and she freed forty slaves as an expiation for breaking her vow. Later on, whenever she remembered her vow, she would weep so much that her veil would become wet with tears.
[Al-Bukhari].
Commentary: `Abdullah bin Az-Zubair (May Allah be pleased with him) was the real nephew of `Aishah (May Allah be pleased with her). She had made a vow that she would not talk to her nephew. She thought that such an oath was permissible as her nephew (the then governor of Makkah) had shown his intention to put a ban on the spending of `Aishah (May Allah be pleased with her). In his opinion, she was spending very lavishly in charity. Later `Abdullah bin Az-Zubair (May Allah be pleased with him) realized his mistake and went to his aunt to seek forgiveness along with two persons as recommenders. After this, it was proper for her to break her oath and resume her relations with him. The expiation for breaking a vow is the same as that of breaking an oath, i.e., to feed ten indigent people on a scale of the average for the food of one's family, or cloth them, or give a slave his freedom. If one cannot afford any of these things, then he should fast for three days. (See Qur'an, 5:89) But `Aishah (May Allah be pleased with her), in her generosity, bought forty slaves and freed them.(1/2427)
1860 - وعن عقبة بن عامر رضي الله عنه أن رسول الله صلى الله عليه و سلم خرج إلى قتلى أحد فصلي عليهم بعد ثمان سنين كالمودع للأحياء والأموات ثم طلع إلى المنبر فقال : [ إن بين أيديكم فرط وأنا شهيد عليكم وإن موعدكم الحوض وإني لأنظر إليه من مقامي هذا ألا وإني لست أخشى عليكم أن تشركوا ولكن أخشى عليكم الدنيا أن تنافسوها ] قال فكانت آخر نظرة نظرتها إلى رسول الله صلى الله عليه و سلم . متفق عليه
وفي رواية : [ ولكني أخشى عليكم الدنيا أن تنافسوا فيها وتقتتلوا فتهلكوا كما هلك من كان قبلكم ] قال عقبة فكانت آخر ما رأيت رسول الله صلى الله عليه و سلم على المنبر
وفي رواية قال : [ إني فرط لكم وأنا شهيد عليكم وإني والله لأنظر إلى حوضي الآن وإني أعطيت مفاتيح خزائن الأرض أو مفاتيح الأرض وإني والله ما أخاف عليكم أن تشركوا بعدي ولكن أخاف عليكم أن تنافسوا فيها ]
والمراد بالصلاة على قتلى أحد الدعاء لهم لا الصلاة المعروفة
1860. `Uqbah bin `Amir (May Allah be pleased with him) said: One day the Messenger of Allah (PBUH) went out and asked Allah's forgiveness for the martyrs of the battle of Uhud after eight years. It seemed that by so doing, he bid farewell to the living and the dead. He then came back, rose to the pulpit and said, "I shall be your precursor; I am a witness for you (before Allah), and I will be present before you at the River (Haud Al-Kauthar). By Allah I can see with my own eyes the Haud from this place. I am not afraid that you will associate anything with Allah in worship after (my demise), but I apprehend that you will vie with one another for the life of the world.'' The narrator said: It was the last time that I saw the Messenger of Allah (PBUH).
[Al-Bukhari and Muslim].
There are some more narrations with very minor changes in its wording.
Commentary: This Hadith highlights the following points:
1. Haud Al-Kauthar exists: Anas (May Allah be pleased with him) reported: When the Prophet (PBUH) was made to ascend to the heavens, he said (after his return), "I came upon a river (in Jannah) the banks of which were made of tents of hollow pearls. I asked Jibril (PBUH), `What is this (river)?' He replied, `This is the Kauthar.''' (Al-Bukhari, vol. 6, Hadith No. 488).
2. Warning against vying with one another for the world.
3. Permissibility of visiting the graves of the Muslims and praying for them.(1/2428)
1861 - وعن أبي زيد عمرو بن أخطب الأنصاري رضي الله عنه قال : صلى بنا رسول الله صلى الله عليه و سلم الفجر وصعد المنبر فخطبنا حتى حضرت الظهر فنزل فصلى ثم صعد المنبر فخطب حتى حضرت العصر ثم نزل فصلى ثم صعد المنبر حتى غربت الشمس فأخبرنا ما كان وما هو كائن فأعلمنا أحفظنا . رواه مسلم
1861. Abu Zaid `Amr bin Akhtab Al-Ansari (May Allah be pleased with him) said: The Messenger of Allah (PBUH) led us in the morning (Fajr) prayer and he ascended the pulpit and addressed us until it was the time for the Zuhr prayer. He then came down the pulpit and led us in Salat (prayer). Again he ascended the pulpit and addressed until it was the time for the `Asr prayer. He then again came down, led us in Salat and again ascended the pulpit and addressed us until sunset. He informed us of everything that lay hidden in the past and what will happen in the future; and the most learned amongst us is the one who has preserved it in his memory.
[Muslim].
Commentary: Future events refer to happenings and incidents which will occur near the end of the world prior to the Day of Resurrection.
1862. `Aishah (May Allah be pleased with her) said: The Prophet (PBUH) said, "He who vows to obey Allah, should obey Him. But he who vows to disobey Allah, should not disobey Him.''
[Al-Bukhari].
Commentary: This Hadith makes it clear that if someone vows to do a righteous deed, he should keep his vow; but if he vows to commit a sin, he should break his vow.(1/2429)
1862 - وعن عائشة رضي الله عنها قالت قال النبي صلى الله عليه و سلم : [ من نذر أن يطيع الله فليطعه ومن نذر أن يعصي الله فلا يعصه ] رواه البخاري
1862. `Aishah (May Allah be pleased with her) said: The Prophet (PBUH) said, "He who vows to obey Allah, should obey Him. But he who vows to disobey Allah, should not disobey Him.''
[Al-Bukhari].
Commentary: This Hadith makes it clear that if someone vows to do a righteous deed, he should keep his vow; but if he vows to commit a sin, he should break his vow.(1/2430)
1863 - وعن أم شريك رضي الله عنها أن رسول الله صلى الله عليه و سلم أمرها بقتل الأوزاغ وقال : [ كان ينفخ على إبراهيم ] متفق عليه
1863. Umm Sharik (May Allah be pleased with her) said: The Messenger of Allah (PBUH) ordered me to kill chameleon. He also said, "It blew (fire) on Prophet Ibrahim.
[Al-Bukhari and Muslim].(1/2431)
1864 - وعن أبي هريرة رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ من قتل وزغة في أول ضربة فله كذا وكذا حسنة ومن قتلها في الضربة الثانية فله كذا وكذا حسنة دون الأولي وإن قتلها في الضربة الثالثة فله كذا وكذا حسنة ]
وفي رواية : [ من قتل وزغا في أول ضربة كتب له مائة حسنة وفي الثانية دون ذلك وفي الثالثة دون ذلك ] رواه مسلم
قال أهل اللغة : الوزغ : العظام من سام أبرص
1864. Abu Hurairah (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "He who kills a chameleon at the first blow, such and such number of good deeds will be awarded to him; whoever kills it at the second blow, such and such number of merits will be recorded for him. And if he kills it at the third blow, he will get such and such merits.''
Another narration is: The Messenger of Allah (PBUH) said, "If anyone kills a chameleon with the first blow, a hundred good deeds will be recorded for him; less than that will be recorded for him if he kills it at the second blow, and still less rewards will be recorded for him if he kills it at the third blow.''
[Muslim].
Commentary: Here, it is mentioned that the killing of a chameleon in one stroke is very commendable. Similar is the case of killing of other harmful insects and reptiles such as scorpions, and snakes. This shows that even a slight help in good or bad actions will be counted and rewarded or punished as the case may be. The matter of quantity is not so important, but the real thing is the intention and real motive. It could be that the chameleon did, in fact, blew fire on Ibrahim; or it could be that it simply refers to the chameleon's harmful nature to human beings. Allah knows better.(1/2432)
1865 - وعن أبي هريرة رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ قال رجل لأتصدقن بصدقة فخرج بصدقته فوضعها في يد سارق فأصبحوا يتحدثون : تصدق على سارق فقال اللهم لك الحمد لأتصدقن بصدقة فخرج بصدقته فوضعها في يد زانية فأصبحوا يتحدثون : تصدق الليلة على زانية فقال : اللهم لك الحمد على زانية لأتصدقن بصدقة فخرج بصدقته فوضعها في يد غني فأصبحوا يتحدثون : تصدق الليلة على غني فقال : اللهم لك الحمد على سارق وعلى زانية وعلى غني فأتي فقيل له : أما صدقتك على سارق فلعله أن يستعف عن سرقته وأما الزانية فلعلها تستعف عن زناها وأما الغني فلعله أن يعتبر فينفق مما آتاه الله ] رواه البخاري بلفظه ومسلم بمعناه
1865. Abu Hurairah (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said: "A man (from amongst the people before you) said: `Indeed! I will give in charity.' So he took his Sadaqah out and placed it in a thief's hand. In the morning the people were talking (about this incident) and saying: `Sadaqah was given to a thief last night.' The man said: `O Allah! Praise be to You. I have given Sadaqah to a thief. Indeed, I will give in charity!' So he took his Sadaqah out and he placed it in a prostitute's hand. In the morning the people were talking (about this incident) and saying: `Sadaqah was given to a prostitute last night.' On hearing this, the man said: `Praise be to You, O Allah! I gave Sadaqah to a prostitute. Indeed, I will give in charity!' So he took his Sadaqah out and placed it in a rich man's hand. In the morning the people were talking (about this incident) and saying: `Sadaqah was given to a rich man last night.' The man said: `O Allah! Praise be to You (for helping me) give charity to a thief, a prostitute and a rich man.' Then he had a dream in which he was told that his Sadaqah to the thief might result in his refraining from his theft, his Sadaqah to the prostitute might help her abstain from her immorality, and his Sadaqah to the rich man might help him pay heed and spend from what Allah had bestowed upon him.''
[Al-Bukhari].
Commentary: If the intention of the person giving away something in charity is good, it will be accepted and rewarded by Allah even though it may be given to an undeserving person. However, it is better to give charity to deserving, pious people.(1/2433)
1866 - وعنه رضي الله عنه قال كنا مع رسول الله صلى الله عليه و سلم في دعوة فرفع إليه الذراع وكانت تعجبه فنهس منها نهسة وقال : [ أنا سيد الناس يوم القيامة هل تدرون مم ذاك ؟ يجمع الله الأولين والآخرين في صعيد واحد فينظرهم الناظر ويسمعهم الداعي وتدنو منهم الشمس فيبلغ الناس من الغم والكرب ما لا يطيقون ولا يحتملون فيقول الناس : ألا ترون إلى ما أنتم فيه إلى ما بلغكم ألا تنظرون من يشفع لكم إلى ربكم ؟ فيقول بعض الناس لبعض أبوكم آدم فيأتونه فيقولون : يا آدم أنت أبو البشر خلقك الله بيده ونفخ فيك من روحه وأمر الملائكة فسجدوا لك وأسكنك الجنة ألا تشفع لنا إلى ربك ؟ ألا ترى إلى ما نحن فيه وما بلغنا ؟ فقال : إن ربي غضب غضبا لم يغضب قبله مثله ولا يغضب بعده مثله وإنه نهاني عن الشجرة فعصيت نفسي نفسي نفسي اذهبوا إلى غيري اذهبوا إلى نوح . فيأتون نوحا فيقولون : يا نوح أنت أول الرسل إلى أهل الأرض وقد سماك الله عبدا شكورا ألا ترى إلى ما نحن فيه ؟ ألا ترى إلى ما بلغنا ؟ ألا تشفع لنا إلى ربك ؟ فيقول : إن ربي غضب اليوم غضبا لم يغضب قبله مثله ولن يغضب بعده مثله وإنه قد كانت لي دعوة دعوت بها على قومي نفسي نفسي نفسي اذهبوا إلى غيري اذهبوا إلى إبراهيم . فيأتون إبراهيم فيقولون : يا إبراهيم أنت نبي الله وخليله من أهل الأرض اشفع لنا إلى ربك ألا ترى إلى ما نحن فيه ؟ فيقول لهم : إن ربي غضب اليوم غضبا لم يغضب قبله مثله ولن يغضب بعده مثله وإني كنت كذبت ثلاث كذبات نفسي نفسي نفسي اذهبوا إلى غيري اذهبوا إلى موسى . فيأتون موسى فيقولون : يا موسى أنت رسول الله فضلك الله برسالاته وبكلامه على الناس اشفع لنا إلى ربك ألا ترى إلى ما نحن فيه ؟ فيقول : إن ربي غضب اليوم غضبا لم يغضب قبله مثله ولن يغضب بعده مثله وإني قد قتلت نفسا لم أومر بقتلها نفسي نفسي نفسي اذهبوا إلى غيري اذهبوا إلى عيسى . فيأتون عيسى فيقولون : يا عيسى أنت رسول الله وكلمته ألقاها إلى مريم وروح منه وكلمت الناس في المهد اشفع لنا إلى ربك ألا ترى إلى ما نحن فيه ؟ فيقول عيسى : إن ربي قد غضب اليوم غضبا لم يغضب قبله مثله ولن يغضب بعده مثله ولم يذكر بعده ذنبا نفسي نفسي نفسي اذهبوا إلى غيري اذهبوا إلى محمد صلى الله عليه و سلم ]
وفي رواية : [ فيأتوني فيقولون يا محمد أنت رسول الله وخاتم الأنبياء وقد غفر الله لك ما تقدم من ذنبك وما تأخر اشفع لنا إلى ربك ألا ترى إلى ما نحن فيه ؟
فأنطلق فآتي تحت العرش فأقع ساجدا لربي ثم يفتح الله علي من محامده وحسن الثناء عليه شيئا لم يفتحه على أحد قبلي ثم يقال : يا محمد ارفع رأسك سل تعطه واشفع تشفع فأرفع رأسي فأقول : أمتي يا رب أمتي يا رب أمتي يا رب . فيقال : يا محمد أدخل من أمتك من لا حساب عليهم من الباب الأيمن من أبواب الجنة وهم شركاء الناس فيما سوى ذلك من الأبواب ] ثم قال : [ والذي نفسي بيده إن ما بين المصراعين من مصاريع الجنة كما بين مكة وهجر أو كما بين مكة وبصرى ] متفق عليه(1/2434)
1866. Abu Hurairah (May Allah be pleased with him) reported: We accompanied the Messenger of Allah (PBUH) to a banquet. The meat of the forearm was presented to him as he was very fond of it. The Messenger of Allah (PBUH) ate a morsel of it and said, "I will be the master of all the people on the Day of Resurrection. Do you know why? Allah will gather all human beings, past and present generations on the same ground so that the announcer may be able to make them all hear his voice and the onlookers may be able to see all of them. The sun will come very close to the people, they will suffer such distress and trouble as they will not be able to bear. Then the people will say: `Do you see our (miserable) condition? You should look for someone who can intercede for you with your Rubb.' Some people will say to the others: `Go to your father, Adam.' So they will go to Adam and say to him: `You are the father of mankind; Allah created you with His Own Hand, and breathed into you of His spirit, ordered the angels to prostrate before you and He made you dwell in Jannah. So (please) intercede for us with your Rubb. Do you not see our (miserable) condition?' Adam will say: `Today my Rubb has become so angry as He has never been before, nor will He ever become angry after this. He forbade me to approach the tree, but I disobeyed Him. I am worried about myself. Go to someone else. Go to (Prophet) Nuh (Noah).' They will come to Nuh and will say to him: `O Nuh! You are the first of Messenger of Allah to the people on the earth, and Allah has named you a grateful slave. Please intercede for us with your Rubb. Do you not see our (miserable) condition?' He will say: `Today my Rubb his become so angry as He has never been before, nor will He become angry hereafter. I was granted the right to make one definitely accepted invocation. I availed of this opportunity and made it against my nation. I am worried about myself. Go to someone else. Go to (Prophet) Ibrahim (Abraham).' They will go to Ibrahim and say to him: `O Ibrahim, you are Messenger of Allah and His Khalil (the intimate friend of Allah) from among the people of the earth; so please intercede for us with your Rubb. Don't you see our (miserable) condition?' He will say to them: `Today my Rubb has become so angry as He has never been before; nor will he ever be so hereafter. I had told three lies. I am worried about myself. Go to someone else. Go to (Prophet) Musa (Moses).' The people will then go to Musa and say to him: `O Musa! You are Messenger of Allah and Allah gave you superiority above the others with His Message and with His direct Talk to you, so intercede for us with your Rubb. Do you not see our (miserable) condition?' Musa will say: `Today my Rubb has become so angry as he has never been before, nor will He ever be hereafter. I killed a man whom I had not been ordered to kill. I am worried about myself. Go to someone else. Go to (Prophet) `Isa (Jesus).' So they will go to `¦sa and say to him: `O `Isa! You are Messenger of Allah and His Word (i.e., "Be''-and he was) which he bestowed on Maryam (Mary) and a spirit created by Him; and you talked to the people while you were in the cradle. Please intercede for us with your Rubb. Do you not see our (miserable) condition?' `¦sa will say: `Today my Rubb has become so angry as He has never been before, nor will He ever be like this hereafter.' `Isa will not mention any sin, but will say: `I am worried about myself. Go to someone else. Go to Muhammad (PBUH).'''
Another narration is: The Messenger of Allah said, "They will come to me and say: `O Muhammad! You are the Messenger of Allah and the Last of Prophets, and Allah has forgiven your past and future sins. Please intercede for us with your Rubb. Do you not see our (miserable) condition?''' The Messenger of Allah (PBUH) added, "Then I will proceed under Allah's Throne and fall down in prostration before my Rubb. Then, He will bestow upon me knowledge of such praises and glorification to Him as He has never bestowed upon anybody else before me. Then I will be addressed: `O Muhammad! Raise your head. Ask, and your request will be granted. Intercede, and your intercession will be accepted.' So I will raise my head and say: `My followers, O my Rubb! My followers, O my Rubb! My followers, O my Rubb!' It will be said: `O Muhammad! Admit into Jannah such people as are not subjected to reckoning through the right gate of Jannah.' The rest of them will be admitted along with the rest of mankind through the various gates of Jannah.'' The Messenger of Allah (PBUH) further said, "By Him in Whose Hand my soul is! The distance between every two sides of the gates of Jannah is like the distance between Makkah and Hajar, or that between Makkah and Busra (Syria).''
[Al-Bukhari and Muslim]
Commentary:
1. Hajar is a town in Bahrain and Busra is a city in Harran which is situated in the south of Damascus. This means that each of the gates of the Jannah will be so broad that the distance between its two sides would be thousands of miles.
2. In this narration, the greatness and superiority of the Prophet (PBUH) has been described. On the Day of Resurrection when the great Prophets would not dare to speak or request leniency for mankind, only Muhammad (PBUH) would intercede for the people and request for mercy by the Permission of Allah. The first request which he will make would be that accountability may be started, so that the people may be freed as soon as possible from the hardships and troubles of the Day of Resurrection. This part of the Hadith has not been mentioned in this narration; but it has been described in other narrations. This would be a general request.
The second intercession will be for his own Ummah. This will take place in several stages. Here, the first stage has been mentioned. In this stage Allah will send those people to Jannah whose accountability would not be necessary.
Next stage would be when the sinners among the believers would have completed their period of punishment in Hell and then Allah will send them to Jannah upon the intercession of the Prophet (PBUH).
Other Prophets will seek to be excused from recommending or advocating because of some of their slips. The real reason for this attitude of theirs is that they are on such high pedestal of greatness and piety that even a slight slip of theirs which does come under the boundary of unworthiness would be felt by them to be very significant. This is just like the proverb which says that even the nice action of the pious ones are considered to be the blemishes and defects for the friends of Allah. Similar is the case with the Prophets, they excused themselves from advocating their case before Allah because of their insignificant slips.
3. Special reference may be made of the three statements of Prophet Ibrahim which were apparently not according to the outward facts, so they have been described as `not factual'. In reality they were not mis-statements, but only a way of convincing the people about the basic universal truth, and making them realize their misunderstanding. These three are mentioned in a long Hadith narrated on the authority of Abu Hurairah (May Allah be pleased with him): Ibrahim (PBUH) did not tell a lie except on three occasions. Twice for the sake of Allah when he said, "I am sick'' (37:89) and he said, "(I have not done this) but the big idol had done it.'' (21:63) (The third was) that while Ibrahim and Sarah (his wife) were going (on a journey) they passed by (the territory of) a tyrant from among the tyrants. Someone said to the tyrant, "This man (i.e., Ibrahim) is accompanied by a very charming lady.'' So, he sent for Ibrahim and asked him about Sarah, saying, "Who is this lady?'' Ibrahim said, "She is my sister.'' Ibrahim went to Sarah and said, "O Sarah! There are no believers on the surface of the earth except you and I. This man asked me about you and I told him that you are my sister. So do not contradict my statement...'' (Al-Bukhari, vol. 4, Hadith No. 578)
The idolaters invited Ibrahim to join them in their celebrations outside the city, but he refused, claiming that he was sick. When he was left alone, he came to their idols and broke them. When the idolaters questioned him, he claimed that he had not destroyed their idols but the chief idol had, which Ibrahim left undisturbed and on whose shoulder he had put an axe to lay the accusation on it. To conclude, Ibrahim, like all other Prophets is free from sins, but the three acts which he made in good faith were to guide his people to the truth and to save his wife from the evil of the then tyrant.(1/2434)
1867 - وعن ابن عباس رضي الله عنهما قال : جاء إبراهيم صلى الله عليه و سلم بأم إسماعيل وبابنها إسماعيل وهي ترضعه حتى وضعها عند البيت عند دوحة فوق زمزم في أعلى المسجد وليس بمكة يومئذ أحد وليس بها ماء فوضعهما هناك ووضع عندهما جرابا فيه تمر وسقاء فيه ماء ثم قفى إبراهيم منطلقا فتبعته أم إسماعيل فقالت : يا إبراهيم أين تذهب وتتركنا بهذا الوادي الذي ليس فيه أنيس ولا شيء ؟ فقالت له ذلك مرارا وجعل لا يلتفت إليها فقالت له : آلله أمرك بهذا ؟ قال : نعم قالت : إذا لا يضيعنا ثم رجعت فانطلق إبراهيم صلى الله عليه و سلم حتى إذا كان عند الثنية حيث لا يرونه استقبل بوجهه البيت ثم دعا بهؤلاء الدعوات فرفع يديه فقال : { رب إني أسكنت من ذريتي بواد غير ذي زرع } حتى بلغ { يشكرون } ( إبراهيم 37 )
وجعلت أم إسماعيل ترضع إسماعيل وتشرب من ذلك الماء حتى إذا نفد ما في السقاء عطشت وعطش ابنها وجعلت تنظر إليه يتلوى أو قال يتلبط فانطلقت كراهية أن تنظر إليه فوجدت الصفا أقرب جبل في الأرض يليها فقامت عليه ثم استقبلت الوادي تنظر هل ترى أحدا فلم تر أحدا فهبطت من الصفا حتى إذا بلغت الوادي رفعت طرف درعها ثم سعت سعي الإنسان المجهود حتى جاوزت الوادي ثم أتت المروة فقامت عليها فنظرت هل تر أحدا فلم تر أحدا ففعلت ذلك سبع مرات . قال ابن عباس رضي الله عنهما قال النبي صلى الله عليه و سلم : [ فلذلك سعي الناس بينهما ] فلما أشرفت على المروة سمعت صوتا فقالت صه ( تريد نفسها ) ثم تسمعت فسمعت أيضا فقالت : قد أسمعت إن كان عندك غواث فإذا هي بالملك عند موضع زمزم فبحث بعقبه أو قال بجناحه حتى ظهر الماء فجعلت تحوضه وتقول بيدها هكذا وجعلت تغرف الماء في سقائها وهو يفور بعد ما تغرف . وفي رواية : بقدر ما تغرف
قال ابن عباس رضي الله عنهما قال النبي صلى الله عليه و سلم : [ رحم الله أم إسماعيل لو تركت زمزم ] أو قال : [ لو لم تغرف من الماء لكانت زمزم عينا معينا ]
قال فشربت وأرضعت ولدها فقال لها الملك : لا تخافوا الضيعة فإن ههنا بيتا لله يبنيه هذا الغلام وأبوه وإن الله لا يضيع أهله وكان البيت مرتفعا من الأرض كالرابية تأتيه السيول فتأخذ عن يمينه وعن شماله فكانت كذلك حتى مرت بهم رفقة من جرهم أو أهل بيت من جرهم مقبلين من طريق كداء فنزلوا في أسفل مكة فرأوا طائرا عائفا فقالوا : إن هذا الطائر ليدور على ماء لعهدنا بهذا الوادي وما فيه ماء فأرسلوا جريا أو جريين فإذا هم بالماء فرجعوا فأخبروهم فأقبلوا وأم إسماعيل عند الماء فقالوا : أتأذنين لنا أن ننزل عندك ؟ قالت : نعم ولكن لا حق لكم في الماء قالوا : نعم . قال ابن عباس قال النبي صلى الله عليه و سلم : [ فألفي ذلك أم إسماعيل وهي تحب الأنس فنزلوا فأرسلوا إلى أهليهم فنزلوا معهم حتى إذا كانوا بها أهل أبيات وشب الغلام وتعلم العربية منهم وأنفسهم وأعجبهم حين شب فلما أدرك زوجوه امرأة منهم وماتت أم إسماعيل فجاء إبراهيم بعد ما تزوج إسماعيل يطالع تركته فلم يجد إسماعيل فسأل امرأته عنه فقالت : خرج يبتغي لنا وفي رواية : يصيد لنا ثم سألها عن عيشهم وهيئتهم فقالت : نحن بشر نحن في ضيق وشدة وشكت إليه قال : فإذا جاء زوجك اقرئي عليه السلام وقولي له يغير عتبة بابه فلما جاء إسماعيل كأنه آنس شيئا فقال : هل جاءكم من أحد ؟ قالت : نعم جاءنا شيخ كذا وكذا فسألنا عنك فأخبرته فسألني : كيف عيشنا فأخبرته أنا في جهد وشدة قال : فهل أوصاك بشيء ؟ قالت نعم أمرني أن أقرأ عليك السلام ويقول : غير عتبة بابك
قال : ذاك أبي وقد أمرني أن أفارقك الحقي بأهلك . فطلقها وتزوج منهم أخرى فلبث عنهم إبراهيم ما شاء الله ثم أتاهم بعد فلم يجده فدخل على امرأته فسأل عنه قالت خرج يبتغي لنا قال : كيف أنتم ؟ وسألها عن عيشهم وهيئتهم فقالت : نحن بخير وسعة وأثنت على الله تعالى فقال : ما طعامكم ؟ قالت اللحم قال : فما شرابكم ؟ قالت الماء قال : اللهم بارك لهم في اللحم والماء . قال النبي صلى الله عليه و سلم : [ ولم يكن لهم يومئذ حب ولو كان لهم دعا لهم فيه ] قال : فهما لا يخلو عليهما أحد بغير مكة إلا لم يوافقاه
وفي رواية : فجاء فقال : أين إسماعيل ؟ فقالت امرأته : ذهب يصيد فقالت امرأته : ألا تنزل فتطعم وتشرب ؟ قال : وما طعامكم وما شرابكم ؟ قالت : طعامنا اللحم وشرابنا الماء . قال : اللهم بارك لهم في طعامهم وشرابهم . قال : فقال أبو القاسم صلى الله عليه و سلم : [ بركة دعوة إبراهيم ] قال : فإذا جاء زوجك فاقرئي عليه السلام ومريه أن يثبت عتبة بابه . فلما جاء إسماعيل قال : هل أتاكم من أحد ؟ قالت : نعم أتانا شيخ حسن الهيئة وأثنت عليه فسألني عنك فأخبرته فسألني كيف عيشنا فأخبرته أنا بخير . قال : فأوصاك بشيء ؟ قالت نعم يقرأ عليك السلام ويأمرك أن تثبت عتبة بابك . قال : ذاك أبي وأنت العتبة أمرني أن أمسكك . ثم لبث عنهم ما شاء الله ثم جاء بعد ذلك وإسماعيل يبري نبلا له تحت دوحة قريبا من زمزم فلما رآه قام إليه فصنعا كما يصنع الوالد بالولد والولد بالوالد قال : يا إسماعيل إن الله أمرني بأمر قال : فاصنع ما أمرك ربك قال وتعينني ؟ قال وأعينك قال : فإن الله أمرني أن أبني بيتا ههنا وأشار إلى أكمة مرتفعة على ما حولها فعند ذلك رفع القواعد من البيت فجعل إسماعيل يأتي بالحجارة وإبراهيم يبني حتى إذا ارتفع البناء جاء بهذا الحجر فوضعه له فقام عليه وهو يبني وإسماعيل يناوله الحجارة وهما يقولان : ربنا تقبل منا إنك أنت السميع العليم
وفي رواية : إن إبراهيم خرج بإسماعيل وأم إسماعيل معهم شنة فيها ماء فجعلت أم إسماعيل تشرب من الشنة فيدر لبنها على صبيها حتى قدم مكة فوضعها تحت دوحة ثم رجع إبراهيم إلى أهله فاتبعته أم إسماعيل حتى لما بلغوا كداء نادته من ورائه : يا إبراهيم إلى من تتركنا ؟ قال إلى الله قالت رضيت بالله فرجعت وجعلت تشرب من الشنة ويدر لبنها على صبيها حتى لما فني الماء قالت لو ذهبت فنظرت لعلي أحس أحدا . قال : فذهبت فصعدت الصفا فنظرت ونظرت هل تحس أحدا فلم تحس أحدا فلما بلغت الوادي سعت وأتت المروة وفعلت ذلك أشواطا ثم قالت : لو ذهبت فنظرت ما فعل الصبي فذهبت فنظرت فإذا هو على حاله كأنه ينشغ للموت فلم تقرها نفسها فقالت : لو ذهبت فنظرت لعلي أحس أحدا فذهبت فصعدت الصفا فنظرت ونظرت فلم تحس أحدا حتى أتمت سبعا ثم قالت : لو ذهبت فنظرت ما فعل فإذا هي بصوت فقالت : أغث إن كان عندك خير فإذا جبريل صلى الله عليه و سلم فقال بعقبه هكذا وغمز بعقبه على الأرض فانبثق الماء فدهشت أم إسماعيل فجعلت تحفن ] وذكر الحديث بطوله . رواه البخاري بهذه الروايات كلها
[ الدوحة ] : الشجرة الكبيرة
قوله [ قفي ] : أي ولي
و [ الجري ] : الرسول
و [ ألفي ] معناه : وجد
قوله [ ينشغ ] : أي يشهق(1/2435)
1867. Ibn `Abbas (May Allah be pleased with them) reported: Ibrahim (PBUH) brought his wife and her son Isma`il (PBUH), while she was suckling him, to a place near the Ka`bah under a tree on the spot of Zamzam, at the highest place in the mosque. In those days, there was no human being in Makkah, nor was there any water. So he made them sit over there and placed near them a leather bag containing some dates, and a small water-skin containing some water, and set out homeward. Isma`il's mother followed him saying: "O Ibrahim! Where are you going, leaving us in this valley where there is no person whose company we may enjoy, nor is there anything (to enjoy)?'' She repeated that to him many times, but he did not look back at her. Then she asked him: "Has Allah commanded you to do so?'' He said: "Yes.'' She said: "Then He will not neglect us.'' She returned while Ibrahim proceeded onwards. Having reached the Thaniya, where they could not see him, he faced Ka`bah, raised his both hands and supplicated: "O our Rubb! I have made some of my offspring to dwell in an uncultivable valley by Your Sacred House (the Ka`bah at Makkah) in order, O our Rubb, that they may perform As-Salat (Iqamat-as-Salat). So fill some hearts among men with love towards them, and (O Allah) provide them with fruits so that they may give thanks.'' (14:37).
Isma`il's mother went on suckling Isma`il and drinking from the water which she had. When the water in the water-skin had all been used up, she became thirsty and her child also became thirsty. She started looking at Isma`il, tossing in agony. She left him, for she could not endure looking at him, and found that the mountain of As-Safa was the nearest mountain to her on that land. She stood on it and started looking at the valley keenly so that she might see somebody, but she could not see anybody. Then she descended from As-Safa, and when she reached the valley, she tucked up her robe and ran in the valley like a person in distress and trouble till she crossed the valley and reached Al-Marwah mountain where she stood and started looking, expecting to see somebody, but she could not see anybody. She repeated that (running between As-Safa and Al-Marwah) seven times.'' Ibn `Abbas further related: The Prophet (PBUH) said, "This is the source of the tradition of the Sa`y - i.e., the going of people between the two mountains. When she reached Al-Marwah (for the last time), she heard a voice and she exclaimed: `Shshs!' (Silencing herself) and listened attentively. She heard the voice again and said: `O (whoever you may be) You have made me hear your voice; have you any succour for me?' And behold! She saw an angel at the place of Zamzam, digging the earth with his heel (or with his wing), till water flowed out from that place. She started to make something like of a basin around it, using her hands in this way and began to fill her water-skin with water with her hands, and the water was flowing out until she had scooped some of it.'' The Prophet (PBUH) further said, "May Allah bestow mercy on Isma'il's mother! Had she let the Zamzam flow without trying to control it (or had she not scooped in that water) while filling her water-skin, Zamzam would have been a stream flowing on the surface of the earth.'' The Prophet (PBUH) further added, "Then she drank (water) and suckled her child. The angel said to her: `Do not be afraid of being neglected, for this is the site on which the House of Allah will be built by this boy and his father, and Allah will never let neglected His people.' The House of Allah (the Ka`bah) at that time was on a high place resembling a hillock, and when torrents came, they flowed to its right and left. She continued living in that way till some people from the tribe of Jurhum passed by her and her child. As they were coming from through the way of Kada`, in the lower part of Makkah where they saw a bird that had a habit of flying around water and not leaving it. They said: `This bird must be flying over water, though we know that there is no water in this valley.' They sent one or two messengers who discovered the source of water, and returned to inform them of the water. So, they all came towards the water.'' The Prophet (PBUH) added, "Isma`il's mother was sitting near the water. They asked her: `Do you allow us to stay with you?' She replied: `Yes, but you will have no right to possess the water.' They agreed to that.'' The Prophet (PBUH) further said, "Isma`il's mother was pleased with the whole situation as she used to love the company of the people. So, they settled there, and later on they sent for their families who came and settled with them. The child (i.e., Isma`il) grew up and learnt Arabic from them (his virtues) caused them to love and admire him as he grew up, and when he reached the age of puberty, they gave him one of their daughters in marriage. After Isma`il's mother had died, Ibrahim came after Isma`il's marriage in order to see his family that he had left before, but he did not find Isma`il there. When he asked Isma`il's wife about him, she replied: `He has gone in search of our livelihood.' Then he asked her about their way of living and their condition, and she replied complaining to him: `We are living in hardship, misery and destitution.' He said: `When your husband returns, convey my salutations to him and tell him to change the threshold of the door of his house.' When Isma`il came, he seemed to have perceived something unusual. He asked his wife: `Did anyone visit you?' She replied: `Yes, an old man of such and such description came and asked me about you and I informed him, and he asked about our state of living, and, I told him that we were living in hardship and poverty.' Thereupon Isma`il said: `Did he advise you anything?' She replied: `Yes, he told me to convey his salutations to you and to change the threshold of your door.' Isma`il said: `That was my father, and he has ordered me to divorce you. Go back to your family.' So Isma`il divorced her and married another woman from amongst them (Jurhum). Then Ibrahim stayed away from them for a period as long as Allah wished, and called on them again but did not find Isma`il. So he came to Isma`il's wife and asked her about him. She said: `He has gone in search of our livelihood.' Ibrahim asked her about their sustenance and living: `How are you getting on?' She replied: `We are prosperous and well off.' Then she praised Allah, the Exalted. Ibrahim asked: `What kind of food do you eat?' She said: `Meat.' He said: `What do you drink?' She said: `Water.' He said, `O Allah! Bless their meat and water!''' The Prophet (PBUH) added, "At that time they did not have grain, and if they had grain, he would have also invoked Allah to bless it.'' The Prophet (PBUH) further said, "If somebody has only these two things as his sustenance, his health and disposition will be badly affected because these things do not suit him unless he lives in Makkah.'' The Prophet (PBUH) added, "Then Ibrahim said to Isma`il's wife, `When your husband comes, give my regards to him and tell him that he should keep firm the threshold of his door.' When Isma`il came back, he asked his wife: `Did anyone call on you?' She replied: `Yes, a good looking old man came to me.' She praised him and added: `He asked about you, and I informed him, and he asked about our livelihood and I told him that we were in good condition.' Isma`il asked her: `Did he give you a piece of advice?' She said: `Yes, he told me to convey his regards to you and ordered that you should keep firm the threshold of your door.' On that Isma`il said: `He was my father and you are the threshold of the door. He has ordered me to keep you with me.' Then Ibrahim stayed away from them for a period as long as Allah wished and called on them afterwards. He saw Isma`il under a tree near Zamzam, sharpening his arrows. When he saw Ibrahim, he rose up to welcome him, and they greeted each other as a father does with his son or a son does with his father. Ibrahim said: `O Isma`il! Allah has given me an order.' Isma`il said: `Do what your Rubb has commanded you to do.' Ibrahim asked: `Will you help me?' Isma`il said: `I will help you.' Ibrahim said: `Allah has ordered me to build a house here, pointing to a hillock higher than the land surrounding it.''' The Messenger of Allah (PBUH) added, "Then they raised the foundations of the House (i.e., Ka`bah). Isma`il brought the stones and Ibrahim was building (the house). When the walls became high, Isma`il brought stone and placed it for Ibrahim who stood over it and carried on building the House, while Isma`il was handing over the stones to him, both of them prayed: `O our Rubb! Accept this service from us! Verily, You are the All-Hearer and the All-Knower.'''
[Al-Bukhari].
There are some more narrations about this incident, some adding details and some with minor variations in the wordings.
Commentary:
1. In this narration, there is the historical background of walking briskly between the hills of As-Safa and Al-Marwah. This ritual of Hajj and `Umrah has been fixed as a remembrance of the incident about what Hajirah (May Allah be pleased with her) had to face and what she did in the difficult circumstances. In fact, she was so pious and obedient that she agreed to live in such wilderness where there was no sign of any human being far and wide. Secondly, there was no water to drink or food for subsistence.
For this act of piety, she was rewarded with two things; firstly, she was bestowed with an eternally flowing spring which proved for her at that moment a source of life, and people still benefit from it today. Secondly, her brisk movement and running between the two hills was made an important and compulsory ritual to be performed during Hajj and `Umrah. This ritual is to continue for all times till the Day of Resurrection.
2. Ka`bah was built by Prophet Ibrahim and Prophet Isma`il.
3. Thanking Allah under all circumstances is an act of praise and piety while the reverse of this attitude is disliked and considered reprehensible.
4. If a father asks his son to do something, then the child should respond to the father's request as long as he does not order him to disobey Allah.(1/2435)
1868 - وعن سعيد بن زيد رضي الله عنه قال سمعت رسول الله صلى الله عليه و سلم يقول : [ الكمأة من المن وماؤها شفاء للعين ] متفق عليه
1868. Sa`id bin Zaid (May Allah be pleased with him) reported: I heard the Messenger of Allah (PBUH) saying, "Truffle (edible fungus) is a species of Al-Manna and their water cures eye diseases.'' [Al-Bukhari and Muslim] Commentary: Al-Manna is the famous kind of food which Allah bestowed upon Banu Israel. As-Salwa was a kind of bird resembling the quail. It was slaughtered and then eaten. Al-Manna was a sweet substance which appeared on the trees or stones. It was sweet like honey and after drying, it took the form of gum. According to others, it was honey or sweet water (Tafsir Ahsan-ul-Bayan). The truffle is similar to Al-Manna. This means that as Banu Israel were given food without toil, so we find truffle in nature without effort. The juice of truffle is useful in curing some diseases of the eye. This prescription was suggested by the Prophet (PBUH). It is surely beneficial.(1/2436)
19- كتاب الاستغفار
Book Nineteen: The Book of Forgiveness(1/2437)
371 - باب
Chapter 371
Seeking Forgiveness(1/2438)
قال الله تعالى ( محمد 19 ) : { واستغفر لذنبك وللمؤمنين والمؤمنات }
وقال تعالى ( النساء 106 ) : { واستغفر الله إن الله كان غفورا رحيما }
وقال تعالى ( النصر 3 ) : { فسبح بحمد ربك واستغفره إنه كان توابا }
وقال تعالى ( آل عمران 15 ) : { للذين اتقوا عند ربهم جنات } إلى قوله عز و جل { والمستغفرين بالأسحار }
وقال تعالى ( النساء 110 ) : { ومن يعمل سوءا أو يظلم نفسه ثم يستغفر الله يجد الله غفورا رحيما }
وقال تعالى ( الأنفال 33 ) : { وما كان الله ليعذبهم وأنت فيهم وما كان الله معذبهم وهم يستغفرون }
وقال تعالى ( آل عمران 135 ) : { والذين إذا فعلوا فاحشة أو ظلموا أنفسهم ذكروا الله فاستغفروا لذنوبهم ومن يغفر الذنوب إلا الله ولم يصروا على ما فعلوا وهم يعلمون }
والآيات في الباب كثيرة معلومة
Allah, the Exalted, says:
"And ask forgiveness for your sin...'' (47:19)
"And seek the forgiveness of Allah. Certainly, Allah is Ever Oft-Forgiving, Most Merciful.'' (4:106)
"And declare the freedom of your Rubb from imperfection beginning with His praise, and ask His forgiveness. Verily, He is the One Who accepts the repentance and Who forgives.'' (110:3)
"For Al-Muttaqun (the pious) there are Gardens (Jannah) with their Rubb, underneath which rivers flow. Therein (is their) eternal (home) and Azwajun Mutahharatun (purified mates or wives). And Allah will be pleased with them. And Allah is All-Seer of the (His) slaves. Those who say: `Our Rubb! We have indeed believed, so forgive us our sins and save us from the punishment of the Fire. (They are) those who are patient, those who are true (in Faith, words, and deeds), and obedient with sincere devotion in worship to Allah. Those who spend (give the Zakat and alms in the way of Allah) and those who pray and beg Allah's Pardon in the last hours of the night.'' (3:15-17)
"And whoever does evil or wrongs himself but afterwards seeks Allah's forgiveness, he will find Allah Oft-Forgiving, Most Merciful.'' (4:110)
"And Allah would not punish them while you (Muhammad (PBUH)) are amongst them, nor will He punish them while they seek (Allah's) forgiveness.'' (8:33)
"And those who, when they have committed Fahishah (illegal sexual intercourse) or wronged themselves with evil, remember Allah and ask forgiveness for their sins; - and none can forgive sins but Allah - and do not persist in what (wrong) they have done, while they know.'' (3:135)
The Qur'anic Ayat on the subject are many and well-known.(1/2439)
1869 - وعن الأغر المزني رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ إنه
ليغان على قلبي وإني لأستغفر الله في اليوم مائة مرة ] رواه مسلم
1869. Al-Agharr Al-Muzani (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "Sometimes I perceive a veil over my heart, and I supplicate Allah for forgiveness a hundred times in a day.''
[Muslim].
Commentary: Ghain and Ghaim are two synonyms. They signify the spreading of the clouds. It refers in this Hadith to the fact that the Prophet (PBUH) was reciting the Names of Allah and remembering Him all the time. But sometimes due to being too busy in the affairs of the public or due to human needs, there was a pause in this eternal remembrance. Although such a pause was only momentary, this momentary pause was very much disliked by him; and considering it a slackness on his part, he prayed for forgiveness from Allah. In this there is an important lesson for us.
In spite of our many sins and negligence on our part, we do not turn to Allah and seek forgiveness; while, although our Prophet (PBUH) had all his past and future sins forgiven by Allah, he sought forgiveness very often.(1/2440)
1870 - وعن أبي هريرة رضي الله عنه قال سمعت رسول الله صلى الله عليه و سلم يقول : [ والله إني لأستغفر الله وأتوب إليه في اليوم أكثر من سبعين مرة ] رواه البخاري
1870. Abu Hurairah (May Allah be pleased with him) said: I heard the Messenger of Allah (PBUH) saying, "I swear by Allah that I seek Allah's Pardon and turn to Him in repentance more than seventy times a day.''
[Al-Bukhari].(1/2441)
1871 - وعنه رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ والذي نفسي بيده لو لم تذنبوا لذهب الله تعالى بكم ولجاء بقوم يذنبون فيستغفرون الله فيغفر لهم ] رواه مسلم
1871. Abu Hurairah (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "By the One in Whose Hand my soul is! If you do not commit sins, Allah would replace you with a people who would commit sins and seek forgiveness from Allah; and Allah will certainly forgive them.''
[Muslim].
Commentary: This Hadith does not mean that Allah likes disobedience. But by this way of description, the aim is to emphasize the importance of seeking forgiveness from Allah. We know that every man commits sins. But Allah likes those people who, after committing a sin, do not stick to it, but right away seek forgiveness for their sins from Allah. They weep and express sorrow before Allah. By seeking forgiveness, a relationship with Allah is established between man and his Creator. So seeking forgiveness is a very good act.(1/2442)
1872 - وعن ابن عمر رضي الله عنهما قال : كنا نعد لرسول الله صلى الله عليه و سلم في المجلس مائة مرة [ رب اغفر لي وتب علي إنك أنت التواب الرحيم ] رواه أبو داود والترمذي وقال حديث صحيح
1872. Ibn `Umar (May Allah be pleased with them) said: We counted Messenger's saying a hundred times during one single sitting: Rabb-ighfir li, wa tubb `alayya, innaka Antat-Tawwabur-Rahim. (My Rubb! Forgive me and pardon me. Indeed, You are the Oft-Returning with compassion and Ever Merciful.''
[Abu Dawud and At-Tirmidhi].
Commentary: This Hadith tells us about the etiquette of praying to Allah. We should use the Names of Allah befitting our prayers, i.e., the Names of Allah signifying those Attributes of Allah which have a special concern with the subject of our particular prayer, i.e., while seeking forgiveness, His Names concerning His Attributes of forgiveness and kindness should be used. On the other hand, while praying for worldly matters, we should mention His Qualities of charity and bestowing gifts etc.(1/2443)
1873 - وعن ابن عباس رضي الله عنهما قال قال رسول الله صلى الله عليه و سلم : [ من لزم الاستغفار جعل الله له من كل ضيق مخرجا ومن كل هم فرجا ورزقه من حيث لا يحتسب ] رواه أبو داود
1873. Ibn `Abbas (May Allah be pleased with them) said: The Messenger of Allah (PBUH) said, "If anyone constantly seeks pardon (from Allah), Allah will appoint for him a way out of every distress and a relief from every anxiety, and will provide sustenance for him from where he expects not.''
[Abu Dawud].
Commentary: The chain of this narration is weak. Refer to `The Book of Weak Narrations' by Al-Albani, Vol. I, page 142, No.705.(1/2444)
1874 - وعن ابن مسعود رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ من قال أستغفر الله الذي لا إله إلا هو الحي القيوم وأتوب إليه غفرت ذنوبه وإن كان قد فر من الزحف ] رواه أبو داود والترمذي والحاكم وقال حديث صحيح على شرط البخاري ومسلم
1874. Ibn Mas`ud (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "He who says: `Astaghfir ullah-alladhi la ilaha illa Huwal-Haiyul-Qayyumu, wa atubu ilaihi (I seek the forgiveness of Allah, there is no true god except Allah, the Ever-Living, the Self-Subsisting, and I turn to Him in repentance),' his sins will be forgiven even if he should have run away from the battlefield (while he was engaged in fighting for the Cause of Allah).''
[Abu Dawud, At-Tirmidhi and Al-Hakim (on conditions of Al-Bukhari and Muslim for accepting Hadith)].
Commentary: When we say that this narration fulfills the conditions of Al-Bukhari and Muslim; it means that its narrators are the narrators of Al-Bukhari and Muslim. Secondly, in this selection those conditions have also been kept in view, which are the landmark of Al-Bukhari and Muslim.(1/2445)
1875 - وعن شداد بن أوس رضي الله عنه عن النبي صلى الله عليه و سلم قال : [ سيد الاستغفار أن يقول العبد : اللهم أنت ربي لا إله إلا أنت خلقتني وأنا عبدك وأنا على عهدك ووعدك ما استطعت أعوذ بك من شر ما صنعت أبوء لك بنعمتك علي وأبوء بذنبي فاغفر لي فإنه لا يغفر الذنوب إلا أنت من قالها في النهار موقنا بها فمات من يومه قبل أن يمسي فهو من أهل الجنة ومن قالها من الليل وهو موقن بها فمات قبل أن يصبح فهو من أهل الجنة ] رواه البخاري
[ أبوء ] بباء مضمومة ثم واو وهمزة ممدودة ومعناه : أقر وأعترف
1875. Shaddad bin Aus (May Allah be pleased with him) said: The Prophet (PBUH) said, "The best supplication for seeking forgiveness (Syed-ul-Istighfar) is to say: `Allahumma Anta Rabbi, la ilaha illa Anta, khalaqtani wa ana `abduka, wa ana `ala `ahdika wa wa`dika mastata`tu, a`udhu bika min sharri ma sana`tu, abu'u laka bini`matika `alayya, wa abu'u bidhanbi faghfir li, fa innahu la yaghfirudh-dhunuba illa Anta. (O Allah! You are my Rubb. There is no true god except You. You have created me, and I am Your slave, and I hold to Your Covenant as far as I can. I seek refuge in You from the evil of what I have done. I acknowledge the favours that You have bestowed upon me, and I confess my sins. Pardon me, for none but You has the power to pardon).' He who supplicates in these terms during the day with firm belief in it and dies on the same day (before the evening), he will be one of the dwellers of Jannah; and if anyone supplicates in these terms during the night with firm belief in it and dies before the morning, he will be one of the dwellers of Jannah.''
[Al-Bukhari].(1/2446)
1876 - وعن ثوبان رضي الله عنه قال كان رسول الله صلى الله عليه و سلم إذا انصرف من صلاته استغفر ثلاثا وقال : [ اللهم أنت السلام ومنك السلام تباركت يا ذا الجلال والإكرام ] قيل للأوزاعي وهو أحد رواته : كيف الاستغفار ؟ قال : يقول أستغفر الله أستغفر الله . رواه مسلم
1876. Thauban (May Allah be pleased with him) reported: Whenever the Messenger of Allah (PBUH) finished his Salat (prayer), he would beg forgiveness three times [by saying, `Astaghfirullah' (3 times)] and then he would say: "Allahumma Antas-Salamu, wa minkas-Salamu, tabarakta ya Dhal-Jalali wal-Ikram. (O Allah! You are the Bestower of security and security comes from You; Blessed are You. O Possessor of glory and honour).'' Imam Al-Auza`i (one of the subnarrators) of this Hadith was asked: "How forgiveness should be sought?'' He replied: "I say: Astaghfirullah, Astaghfirullah (I seek forgiveness from Allah. I seek forgiveness from Allah).''
[Muslim].
Commentary: This Du`a' was a Sunnah of the Prophet (PBUH), and it is highly recommended to recite it after Salat.(1/2447)
1877 - وعن عائشة رضي الله عنها قالت : كان رسول الله صلى الله عليه و سلم يكثر أن يقول قبل موته : [ سبحان الله وبحمده أستغفر الله وأتوب إليه ] متفق عليه
1877. `Aishah (May Allah be pleased with her) reported: Prior to his demise, the Messenger of Allah (PBUH) used to supplicate frequently: Subhan Allahi wa bihamdihi; Astaghfirullaha wa atubu ilaihi (Allah is free from imperfection, and I begin with praising Him. I beg forgiveness from Allah and I turn to Him in repentance.''
[Al-Bukhari and Muslim].
Commentary: In general, asking of forgiveness all the time is necessary and commendable. But during the old age and the last days of one's life it is particularly very essential. In this way, the Sunnah of the Prophet (PBUH) would also be followed.(1/2448)
1878 - وعن أنس رضي الله عنه قال سمعت رسول الله صلى الله عليه و سلم يقول : [ قال الله تعالى : يا ابن آدم إنك ما دعوتني ورجوتني غفرت لك على ما كان منك ولا أبالي يا ابن آدم لو بلغت ذنوبك عنان السماء ثم استغفرتني غفرت لك ولا أبالي يا ابن آدم إنك لو أتيتني بقراب الأرض خطايا ثم لقيتني لا تشرك بي شيئا لأتيتك بقرابها مغفرة ] رواه الترمذي وقال حديث حسن
[ عنان السماء ] قيل هو : السحاب وقيل هو : ما عن لك منها : أي ظهر
و [ قراب الأرض ] بضم القاف وروي بكسرها والضم أشهر وهو : ما يقارب ملأها
1878. Anas (May Allah be pleased with him) said: I heard the Messenger of Allah (PBUH) saying, "Allah, the Exalted, has said: `O son of Adam! I shall go on forgiving you so long as you pray to Me and aspire for My forgiveness whatever may be your sins. O son of Adam! I do not care even if your sins should pile up to the sky and should you beg pardon of Me, I would forgive you. O son of Adam! If you come to Me with an earthful of sins and meet Me, not associating anything with Me in worship, I will certainly grant you as much pardon as will fill the earth.'''
[At-Tirmidhi].
Commentary: In this narration, there is good news for the sinners who do not stick to sins but rather repent and ask forgiveness from Allah. However numerous their sins may be, Allah will forgive all their sins. But there is a condition which they should fulfill, namely that they do not persist in what wrong they have done (3:135), as with persistence and repeatedly committing the sin, the act of seeking forgiveness becomes a futile act.(1/2449)
1879 - وعن ابن عمر رضي الله عنهما أن النبي صلى الله عليه و سلم قال : [ يا معشر النساء تصدقن وأكثرن من الاستغفار فإني رأيتكن أكثر أهل النار ] قالت امرأة منهن : ما لنا أكثر أهل النار ؟ قال : [ تكثرن اللعن وتكفرن العشير ما رأيت من ناقصات عقل ودين أغلب لذي لب منكن ] قالت : ما ناقصات العقل والدين ؟ قال : [ شهادة امرأتين بشهادة رجل وتمكث الأيام لا تصلي ] رواه مسلم
1879. Ibn `Umar (May Allah be pleased with them) said: The Prophet (PBUH) said, "O women folk! You should give charity and be diligent in seeking Allah's forgiveness because I have seen (i.e., on the Night of the Ascension to the highest heavens) that dwellers of the Hell are women.'' A woman amongst them said: "Why is it that the majority of the dwellers of Hell are women?'' The Prophet (PBUH) replied, "You curse frequently and are ungrateful to your husbands. In spite of your lacking in wisdom and failing in religion, you are depriving the wisest of men of their intelligence.'' Upon this the woman asked: "What is the deficiency in our wisdom and in our religion?'' He (PBUH) replied, "Your lack of wisdom can be well judged from the fact that the evidence of two women is equal to that one man. You do not offer Salat (prayer) for some days and you do not fast (the whole of) Ramadan sometimes, it is a deficiency in religion.''
[Muslim].
Commentary:
1. In this narration, certain weaknesses of the female sex have been pointed out, which are natural and pertain to the woman's biology, psychology and embryology.
According to biologists, during and before menstruation, a female's thought process is affected. Similarly, her pulse and blood pressure are also altered. Females are also more prone to hysteria. For these reasons, the Qur'an has declared that when you have to appoint or choose witnesses among women, you should choose two in place of one man. Modern researches have proved this rule to be correct on the basis of biology, psychology and embryology.
Again we know that physically speaking, the female has been named as the weaker sex. For these reasons, females have been excused from earning their livelihood. For earning livelihood, one may have to go out and work hard. Women have been exempted from this duty because of their biological differences and other considerations of Shari`ah. Present-day women who are ignorant of Islam and modern researches are not prepared to accept these scientifically and religiously proved facts. The West claims equality between the sexes. But this equality has not been established so far. Today all the important posts are occupied by males and all the international policies are framed by them alone. Even matters pertaining to women are decided by them. They have mostly relegated them to the posts of workers, secretaries and stenographers for their sexual satisfaction and enjoyment. After a struggle for hundred years, their condition today proves that they are the weaker sex.
So, it is both beneficial and more respectful for her to limit herself to the sphere of action suggested for her by Islam. If she oversteps her sphere, she will certainly lose her female dignity and prestige, as has happened in the West. Her state and condition there is an eyeopener for all.
2. Women should request forgiveness from Allah very often and be generous in charity. They should not show ungratefulness to their husbands and should avoid backbiting and cursing others so that they may save themselves from Hell.(1/2450)
372 - باب بيان ما أعد الله تعالى للمؤمنين في الجنة
Chapter 372
Some of the Bounties which Allah has prepared for the Believers in Paradise(1/2451)
قال الله تعالى ( الحجر 45 ) : { إن المتقين في جنات وعيون ادخلوها بسلام آمنين ونزعنا ما في صدورهم من غل إخوانا على سرر متقابلين لا يمسهم فيها نصب وما هم منها بمخرجين }
وقال تعالى ( الزخرف 68 - 73 ) : { يا عباد لا خوف عليكم اليوم ولا أنتم تحزنون الذين آمنوا بآياتنا وكانوا مسلمين ادخلوا الجنة أنتم وأزواجكم تحبرون يطاف عليهم بصحاف من ذهب وأكواب وفيها ما تشتهيه الأنفس وتلذ الأعين وأنتم فيها خالدون وتلك الجنة التي أورثتموها بما كنتم تعملون لكم فيها فاكهة كثيرة منها تأكلون }
وقال تعالى ( الدخان 51 - 57 ) : { إن المتقين في مقام أمين في جنات وعيون يلبسون من سندس وإستبرق متقابلين كذلك وزوجناهم بحور عين يدعون فيها بكل فاكهة آمنين لا يذوقون فيها الموت إلا الموتة الأولي ووقاهم عذاب الجحيم فضلا من ربك ذلك هو الفوز العظيم }
وقال تعالى ( المطففين 22 - 28 ) : { إن الأبرار لفي نعيم على الأرائك ينظرون تعرف في وجوههم نضرة النعيم يسقون من رحيق مختوم ختامه مسك وفي ذلك فليتنافس المتنافسون ومزاجه من تسنيم عينا يشرب بها المقربون }
والآيات في الباب كثيرة معلومة
Allah, the Exalted, says:
"Truly, the Muttaqun (the pious and righteous persons) will be amidst Gardens and water-springs (Jannah). (It will be said to them): `Enter therein (Jannah), in peace and security.' And We shall remove from their breasts any deep feeling of bitterness (that they may have). (So they will be like) brothers facing each other on thrones. No sense of fatigue shall touch them, nor shall they (ever) be asked to leave it.'' (15:45-48)
"(It will be said to the believers of Islamic Monotheism): `My slaves! No fear shall be on you this Day, nor shall you grieve. (You) who believed in Our Ayat (proofs, verses, lessons, signs, revelations, etc.) and were Muslims (i.e., who submit totally to Allah's Will, and believe in the Oneness of Allah). Enter Jannah, you and your wives, in happiness.' Trays of gold and cups will be passed round them; (there will be) therein all that inner-selves could desire, and all that eyes could delight in and you will abide therein forever. This is the Jannah which you have been made to inherit because of your deeds which you used to do (in the life of the world). Therein for you will be fruits in plenty, of which you will eat (as you desire).'' (43:68-73)
"Verily, the Muttaqun (the pious), will be in place of security (Jannah). Among Gardens and springs. Dressed in fine silk and (also) in thick silk, facing each other. So (it will be). And We shall marry them to Hur (fair females) with wide, lovely eyes. They will call therein for every kind of fruit in peace and security. They will never taste death therein except the first death (of this world), and He will save them from the torment of the blazing Fire. As a bounty from your Rubb! That will be the supreme success!'' (44:51-57)
"Verily, Al-Abrar (the pious and righteous) will be in Delight (Jannah). On thrones, looking (at all things). You will recognise in their faces the brightness of delight. They will be given to drink of pure sealed wine. The last thereof (that wine) will be the smell of musk, and for this let (all) those strive who want to strive (i.e., hasten earnestly to the obedience of Allah). It (that wine) will be mixed with Tasnim. A spring whereof drink those nearest to Allah.'' (83:22-28)
The Qur'anic Ayat on the subject are many and well-known.(1/2452)
1880 - وعن جابر رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ يأكل أهل الجنة فيها ويشربون ولا يتغوطون ولا يمتخطون ولا يبولون ولكن طعامهم ذاك جشاء كرشح المسك يلهمون التسبيح والتكبير كما يلهمون النفس ] رواه مسلم
1880. Jabir (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "The inhabitants of Jannah will eat and drink therein, but they will not have to pass excrement, to blow their noses or to urinate. Their food will be digested producing belch which will give out a smell like that of musk. They will be inspired to declare the freedom of Allah from imperfection and proclaim His Greatness as easily as you breathe.''
[Muslim].
Commentary: Belching the vapours of musk means that after meals one would not feel heaviness and acidity. On the other hand, the belch will give out scented air, and the food will be digested by it. There will be no excrement or urine there.
Secondly, recitation of Allah's Name will ever remain on their tongues without the least effort like the way we breathe, without any effort whatsoever. In other words the food in Jannah would be so light and fine that there would be no disagreeable urine excrement. On the other hand, there will only be fine smell like that of musk.(1/2453)
1881 - وعن أبي هريرة رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ قال الله تعالى : أعددت لعبادي الصالحين ما لا عين رأت ولا أذن سمعت ولا خطر على قلب بشر واقرؤوا إن شئتم : { فلا تعلم نفس ما أخفي لهم من قرة أعين } ( السجدة 17 ) متفق عليه
1881. Abu Hurairah (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "Allah, the Exalted, has said: `I have prepared for my righteous slaves what no eye has seen, no ear has heard, and the mind of no man has conceived.' If you wish, recite:
`No person knows what is kept hidden for them of joy as a reward for what they used to do.''' (32:17)
[Al-Bukhari and Muslim].
Commentary: About the gifts and pleasures of Jannah, here a Hadith has been stated in the Words of Allah. The subject matter is confirmed from the Verse of the Qur'an given in the text of the Hadith.(1/2454)
1882 - وعنه رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ أول زمرة يدخلون الجنة على صورة القمر ليلة البدر ثم الذين يلونهم على أشد كوكب دري في السماء إضاءة لا يبولون ولا يتغوطون ولا يتفلون ولا يمتخطون أمشاطهم الذهب ورشحهم المسك ومجامرهم الألوة ( عود الطيب ) أزواجهم الحور العين على خلق رجل واحد على صورة أبيهم آدم ستون ذراعا في السماء ] متفق عليه
وفي رواية للبخاري ومسلم : [ آنيتهم فيها الذهب ورشحهم المسك ولكل واحد منهم زوجتان يرى مخ سوقهما من وراء اللحم من الحسن لا اختلاف بينهم ولا تباغض قلوبهم قلب واحد يسبحون الله بكرة وعشيا ]
قوله [ على خلق رجل ] رواه بعضهم بفتح الخاء وإسكان اللام وبعضهم بضمهما وكلاهما صحيح
1882. Abu Hurairah (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "The first group (of people) to enter Jannah will be shining like the moon on a full-moon night. Then will come those who follow them who will be like the most shining planet in the sky. They will not stand in need of urinating or relieving of nature or of spitting or blowing their noses. Their combs will be of gold and their sweat will smell like musk; in their censers the aloes-wood will be used. Their wives will be large eyed maidens. All men will be alike in the form of their father `Adam, sixty cubits tall.''
Another narration is: The Messenger of Allah (PBUH) said, "Their utensils will be of gold, their perspiration will smell like musk; everyone of them will have two wives; the marrow of the bones of the wives' legs will be seen through the flesh out of excessive beauty. They (i.e., the people of Jannah) will neither have difference, nor enmity (hatred) amongst themselves; their hearts will be as if one heart, and they will be glorifying Allah in the morning and in the afternoon.''
[Al-Bukhari and Muslim].
Commentary:
1. The people in the Jannah would be similar in shape and height, etc. There would be no differences between them. It won't be that one person is beautiful and the other ugly or one is fair in colour and the other is black. This is one view. The other view is that they would be similar in being good mannered and the desirable and loving disposition. They will be on the highest pedestal of ethics, etiquette, politeness and morality. None of them would be immoral, discourteous or ill-tempered.
2. Everyone there would have two wives. They would either be from the houris or from the humans. The narration, which claims that every one would have seventy-two wives has a weak chain of narrators. However, in one narration of At-Tirmidhi which has been claimed to be Sahih, it is stated that a martyr would get seventy-two wives. (At-Tirmidhi, Chapter about the Superiority of Jihad). Then the saying, "One would get in the Jannah what he wants'' may also be considered and so the possibility of more than two wives cannot be denied.
3. Hur is the plural of Howra It means white and pink. So it is said that one would be bewildered to see their beauty. `Ein is the plural of `Aina' It means one having large eyes like a deer. In another narration it is said that if any one of them just peeps towards our earth, the whole space would be filled with scent and all the space would be lighted. Her sheet of cloth used to cover the head and the bosom would be so precious that its cost would exceed this whole material earth. (Sahih Al-Bukhari, Book of Jihad, Chapter about Houri).(1/2455)
1883 - وعن المغيرة بن شعبة رضي الله عنه عن رسول الله صلى الله عليه و سلم قال : [ سأل موسى صلى الله عليه و سلم ربه : ما أدنى أهل الجنة منزلة ؟ قال : هو رجل يجيء بعد ما أدخل أهل الجنة الجنة فيقال له : ادخل الجنة فيقول : أي رب كيف وقد نزل الناس منازلهم وأخذوا أخذاتهم ؟ فيقال له : أترضى أن يكون لك مثل ملك ملك من ملوك الدنيا ؟ فيقول : رضيت رب فيقول : لك ذلك ومثله ومثله ومثله ومثله فيقول في الخامسة رضيت رب فيقول : هذا لك وعشرة أمثاله ولك ما اشتهت نفسك ولذت عينك . فيقول : رضيت رب . قال : رب فأعلاهم منزلة ؟ قال : أولئك الذين أردت غرست كرامتهم بيدي وختمت عليها فلم تر عين ولم تسمع أذن ولم يخطر على قلب بشر ] رواه مسلم
1883. Al-Mughirah bin Shu`bah (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "Musa (Moses) (PBUH) asked his Rubb: `Who amongst the inhabitants of Jannah will be the lowest in rank?' He said: `It will be a person who will be admitted into Jannah last of all when all the dwellers of Jannah have entered Jannah. It will be said to him: Enter Jannah. But he will say: O my Rubb! How should I enter while the people have settled in their apartments and taken their shares? It will be said to him: Will you be satisfied and pleased if you have a kingdom like that of a monarch of the world? He will say: I will be content, my Rubb. Allah will say: For you is that, and like that and like that and like that and like that. He will say at the fifth time: I am well-pleased, my Rubb. Allah will say: It is for you and ten times more like it. You will have whatever your soul desires and whatever your eyes could delight in. He will say: I am well-pleased, my Rubb.' Musa (PBUH) said: `Who will be of the highest rank in Jannah.' Allah said: `They are those whom I chose and I established their honour with My Own Hand. I attest with My Seal that they will be blessed with such bounties as no eye has seen, no ear has heard and no human mind has perceived.'''
[Muslim].
Commentary: This Hadith highlights Allah's unbounded Mercy and Bounty upon His slaves in Jannah although they do not deserve all that.(1/2456)
1884 - وعن ابن مسعود رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ إني لأعلم آخر أهل النار خروجا منها وآخر أهل الجنة دخولا الجنة : رجل يخرج من النار حبوا فيقول الله عز و جل له : اذهب فادخل الجنة فيأتيها فيخيل إليه أنها ملأى فيرجع فيقول : يا رب وجدتها ملأى . فيقول الله عز و جل له : اذهب فادخل الجنة فيأتيها فيخيل إليه أنها ملأى فيرجع فيقول : يا رب وجدتها ملأى فيقول الله عز و جل له : اذهب فادخل الجنة فإن لك مثل الدنيا وعشرة أمثالها أو إن لك مثل عشرة أمثال الدنيا فيقول : أتسخر بي أو تضحك بي وأنت الملك ] قال : فلقد رأيت رسول الله صلى الله عليه و سلم ضحك حتى بدت نواجذه فكان يقول : [ ذلك أدني أهل الجنة منزلة ] متفق عليه
1884. `Abdullah bin Mas`ud (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "I know of the last of the inhabitants of the Hell to be taken out from there and the last one to enter Jannah. He is a man who will come out of the Fire, crawling on all fours. Allah, the Rubb of glory and honour will say to him: `Go and enter Jannah.' He will go to it and think that it is full up. He will then come back and say: `O my Rubb, it is full up.' Allah will say to him: `Go and enter Jannah.' He will again go to it and think that it is full up. So he will turn back. Allah will again say: `Go and enter Jannah. For you have what is equal to ten times the world.' He will say: `Are You making fun of me while You are the King?'' At this I (i.e., the narrator) saw the Messenger of Allah (PBUH) laugh till his premolars were visible and he said, "Such man will be the last dweller of Jannah in its lowest rank.''
[Al-Bukhari and Muslim].
Commentary: The general habit of the Prophet (PBUH) was just to smile. But while telling about the gifts and honours about an ordinary person in Jannah, he could not help laughing in a manner that his molars became visible. The person on the lowest pedestal in Jannah will be given ten times better things and gifts that could he had on this earth. May Allah admit us into Jannah in His Mercy. Amin.(1/2457)
1885 - وعن أبي موسى رضي الله عنه أن النبي صلى الله عليه و سلم قال : [ إن للمؤمن في الجنة لخيمة من لؤلؤة واحدة مجوفة طولها في السماء ستون ميلا للمؤمن فيها أهلون يطوف عليهم المؤمن ولا يري بعضهم بعضا ] متفق عليه
[ الميل ] : ستة آلاف ذراع
1885. Abu Musa (May Allah be pleased with him) said: The Prophet (PBUH) said, "In Jannah the believer will have a tent made of a single hollowed pearl of which the length will be sixty miles in the sky. The believer will have his wives with him and he will visit them and they will not be able to see one another.''
[Al-Bukhari and Muslim].(1/2458)
1886 - وعن أبي سعيد الخدري رضي الله عنه عن النبي صلى الله عليه و سلم قال : [ إن في الجنة شجرة يسير الراكب الجواد المضمر السريع مائة سنة ما يقطعها ] متفق عليه
وروياه في الصحيحين أيضا من رواية أبي هريرة رضي الله عنه قال : [ يسير الراكب في ظلها مائة سنة لا يقطعها ]
1886. Abu Sa`id Al-Khudri (May Allah be pleased with him) said: The Prophet (PBUH) said, "There is a tree in Jannah that is so huge that if a rider of a swift horse has to cover its distance from one end to another in one hundred years, he will not be able to do so.''
Another narration from Abu Hurairah (May Allah be pleased with him) is: The Messenger of Allah (PBUH) said, "A rider will not be able to cross its (the tree's) shade even after travelling for one hundred years.''
[Al-Bukhari and Muslim]
Commentary: The horse referred to in the Hadith in described in the Arabic text as `Mudhammar' i.e., a specially trained and well-looked after horse. Such a horse is first fattened by supplying it with large quantities of food. Then slowly the quantity of food given to it is decreased and it is made to sweat in a hot room until it loses weight and thus, becomes fit for running.
The Arabic word "dhil" translated here as `shade,' in fact, refers to the expansiveness and vastness of the tree. It does not necessarily mean shade in the ordinary sense, as there will be no sun or heat there. Here the expansiveness and vastness of the trees of Jannah has been mentioned. Allah can do what He likes and create whatever He likes.(1/2459)
1887 - وعنه رضي الله عنه عن النبي صلى الله عليه و سلم قال : [ إن أهل الجنة ليتراءون
أهل الغرف من فوقهم كما تتراءون الكوكب الدري الغابر في الأفق من المشرق أو المغرب لتفاضل ما بينهم ] قالوا : يا رسول الله تلك منازل الأنبياء لا يبلغها غيرهم قال : [ بلى والذي نفسي بيده رجال آمنوا بالله وصدقوا المرسلين ] متفق عليه
1887. Abu Sa`id Al-Khudri (May Allah be pleased with him) said: The Prophet (PBUH) said, "The dwellers of Jannah will look at those in the upper abodes above them as you look at a shining star which remains in the eastern or western horizon; such will be the difference in superiority which some of them have over others.'' The Messenger of Allah (PBUH) was asked: "Will those be the dwellings of the Prophets which no one else will be able to reach?'' He (PBUH) replied, "Yes, but by Him in Whose Hand my soul is! men who believed in Allah and acknowledged the truthfulness of the Messengers will reach them.''
[Al-Bukhari and Muslim].
Commentary: In Jannah, people will have different grades according to the strength of their Belief and love of Allah. Some people will be on a position near that of the Prophets. May Allah grant us such lofty places. Amin.(1/2460)
1888 - وعن أبي هريرة رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ لقاب قوس في الجنة خير مما تطلع عليه الشمس أو تغرب ] متفق عليه
1888. Abu Hurairah (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "A space in Jannah equal to the distance between the middle and the end of a bow will be better than all that upon which the sun rises and sets.''
[Al-Bukhari and Muslim].
Commentary: Just a very small -- a wee bit of a place in the Jannah is better than the whole world, as this world would soon come to an end while Jannah will be eternal.(1/2461)
1889 - وعن أنس رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ إن في الجنة سوقا يأتونها كل جمعة فتهب ريح الشمال فتحثو في وجوههم وثيابهم فيزدادون حسنا وجمالا فيرجعون إلى أهليهم وقد ازدادوا حسنا وجمالا فيقول لهم أهلوهم : والله لقد ازددتم حسنا وجمالا . فيقولون : وأنتم والله لقد ازددتم بعدنا حسنا وجمالا ] رواه مسلم
1889. Anas (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "In Jannah there is a market to which the people will come every Friday. The northern wind will blow and shower fragrance on their faces and clothes and, consequently, it will enhance their beauty and loveliness. They will then return to their wives who will also have increased in their beauty and loveliness, and their families will say to them: `We swear by Allah that you have been increased in beauty and loveliness since leaving us.' Thereupon they will reply: `We swear by Allah that you have also been increased in beauty and loveliness since we left you.'''
[Muslim].
Commentary: Bazaar refers to a place of gathering, where everything will be available, free of cost. Similarly, Jumu`ah means that people will gather there for a time period equal to that of Jumu`ah, as there will be no sun, nor night and day. Another speciality of Jannah is that the beauty and charm of men and women will go on increasing and so the love and affection between husbands and wives will also keep on progressing and increasing. It will be just the opposite of what happens here in this world.(1/2462)
1890 - وعن سهل بن سعد رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ إن أهل الجنة ليتراءون الغرف في الجنة كما تتراءون الكوكب في السماء ] متفق عليه
1890. Sahl bin Sa`d (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "The dwellers of Jannah will see the upper abodes of Jannah as you see the stars in the sky.''
[Al-Bukhari and Muslim].
Commentary: See the Commentary on Hadith No. 1887(1/2463)
1891 - وعنه رضي الله عنه قال شهدت من النبي صلى الله عليه و سلم مجلسا وصف فيه الجنة حتى انتهي ثم قال في آخر حديثه : [ فيها ما لا عين رأت ولا أذن سمعت ولا خطر على قبل بشر ] ثم قرأ { تتجافى جنوبهم عن المضاجع } إلى قوله تعالى { فلا تعلم نفس ما أخفي لهم من قرة أعين } ( السجدة 17 ) رواه البخاري
1891. Sahl bin Sa`d (May Allah be pleased with him) said: I was in the company of the Prophet (PBUH). He gave a description of Jannah and concluded with these words, "There will be bounties which no eye has seen, no ear has heard and no human heart has ever perceived.'' He (PBUH) then recited this Verse:
"Their sides forsake their beds, to invoke their Rubb in fear and hope, and they spend (in charity in Allah's Cause) out of what We have bestowed on them. No person knows what is kept hidden for them of joy...'' (32:16,17)
[Al-Bukhari].
Commentary: The bliss of Jannah which has been mentioned in the narrations of the Prophet (PBUH) have also been alluded to in the above mentioned Ayat of the Noble Qur'an. That is why the Hadith is considered to be the authorized commentary of the Qur'an. It is commentary without which it is not possible to grasp the real meaning of the Qur'an.(1/2464)
1892 - وعن أبي سعيد وأبي هريرة رضي الله عنهما أن رسول الله صلى الله عليه و سلم قال : [ إذا دخل أهل الجنة الجنة ينادي مناد : إن لكم أن تحيوا فلا تموتوا أبدا وإن لكم أن تصحوا فلا تسقموا أبدا وإن لكم أن تشبوا فلا تهرموا أبدا وإن لكم أن تنعموا فلا تبأسوا أبدا ] رواه مسلم
1892. Abu Sa`id and Abu Hurairah (May Allah be pleased with them) reported: The Messenger of Allah (PBUH) said, "When the dwellers of Jannah enter Jannah, an announcer will call: (You have a promise from Allah that) you will live therein and you will never die; you will stay healthy therein and you will never fall ill; you will stay young and you will never become old; you will be under a constant bliss and you will never feel miserable.''
[Muslim].
Commentary: We live in this world according to our life span but we never know when this life may come to an end. Youth is a fleeting experience and with the passage of time it turns into old age. One cannot even be sure about the ease in this life. Any time one may land into hardships. In short, nothing is constant in this world.
In Jannah, however, everything will be permanent. Life will be without any danger of death, there will be health without any risk of disease. There will be happiness and bliss without any fear of aging. Everywhere there will be happiness, ease, comfort, enjoyment without any pain, worry, hardship or distress.(1/2465)
1893 - وعن أبي هريرة رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ إن أدني مقعد أحدكم من الجنة أن يقول له تمن فيتمنى ويتمنى فيقول له : هل تمنيت ؟ فيقول : نعم فيقول له : فإن لك ما تمنيت ومثله معه ] رواه مسلم
1893. Abu Hurairah (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "The lowest place of any of you in Jannah will be that Allah will tell him to express his wish. He will wish and wish again. Allah will then ask him: `Have you expressed your wish?' He will answer: `Yes, I have.' Allah will say: `You will have what you have wished for and the like thereof along with it.'''
[Muslim].(1/2466)
1894 - وعن أبي سعيد الخدري رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ إن الله عز و جل يقول لأهل الجنة : يأهل الجنة فيقولون : لبيك ربنا وسعديك والخير في يديك . فيقول : هل رضيتم ؟ فيقولون : وما لنا لا نرضى يا ربنا وقد أعطيتنا ما لم تعط أحدا من خلقك فيقول : ألا أعطيكم أفضل من ذلك ؟ فيقولون : وأي شيء أفضل من ذلك ؟ فيقول : أحل عليكم رضواني فلا أسخط عليكم بعده أبدا ] متفق عليه
1894. Abu Sa`id Al-Khudri (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "Allah, the Rubb of honour and glory, will say to the inhabitants of Jannah: `O inhabitants of Jannah!' They will respond: `Here we are! At Your service, O our Rubb. All good is in Your Hand!' He will ask them: `Are you pleased?' They will reply: `Why should we not be pleased, O Rubb, when You have given us what You have not given to any of Your creatures?' Allah will say: `Shall I not give you something better than that?' They will ask: `O Rubb! What can be better than that?' Allah will say: `I shall bestow My Pleasure upon you and I shall never be displeased with you.'''
[Al-Bukhari and Muslim].
Commentary: The declaration about Allah being pleased with the dwellers of Jannah will certainly be the greatest of the boons and rewards of Jannah.(1/2467)
1895 - وعن جرير بن عبد الله رضي الله عنه قال : كنا عند رسول الله صلى الله عليه و سلم فنظر إلى القمر ليلة البدر وقال : [ إنكم سترون ربكم عيانا كما ترون هذا القمر لا تضامون في رؤيته ] متفق عليه
1895. Jarir bin `Abdullah (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 shall see your Rubb in the Hereafter as you are seeing this moon; and you will not feel the slightest inconvenience in seeing Him.''
[Al-Bukhari and Muslim].
Commentary: Just as when we witness the moon there is no problem, no rush or troublesome gathering of people and no pushing of one another, the pious will see Allah without any trouble or difficulty. How shall we see Him, we cannot describe this even by any instance or parable. In Surat Ash-Shu`ra', Verse 11, it is said that there is nothing like Him. However, we cannot see Him in this world with these worldly eyes. The reason is that, as Imam Malik says, these eyes are just temporary and they cannot bear the Sight of Allah. This is why the research scholars claim that the Prophet (PBUH) did not actually see Allah during his journey to the heavens; he only talked to Allah by way of Revelation. The saying of `Aishah (May Allah be pleased with her) also proves this contention. However, it would be possible to see Allah in Jannah as everything there will be eternal and indestructible. Similar will be the case with the sight and eyes which will be provided to us there. Such eyes would have the power to see Allah.(1/2468)
1896 - وعن صهيب رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ إذا دخل أهل الجنة الجنة يقول الله تبارك وتعالى : تريدون شيئا أزيدكم ؟ فيقولون : ألم تبيض وجوهنا ؟ ألم تدخلنا الجنة وتنجنا من النار ؟ فيكشف الحجاب فما أعطوا شيئا أحب إليهم من النظر إلى ربهم ] رواه مسلم
1896. Suhaib (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "When the inhabitants of Jannah enter Jannah, Allah, the Glorious and Exalted, will say to them: `Do you wish me to give you anything more?' They will reply: `Have You not made our faces bright? Have You not brought us into Jannah and delivered us from the Hell?' And Allah will remove the Veil. The (dwellers of Jannah) will feel that they have not been awarded anything dearer to them than looking at their Rubb.''
[Muslim].(1/2469)
قال الله تعالى ( يونس 9 ، 10 ) : { إن الذين آمنوا وعملوا الصالحات يهديهم ربهم بإيمانهم تجري من تحتهم الأنهار في جنات النعيم دعواهم فيها : سبحانك اللهم وتحيتهم فيها سلام وآخر دعواهم أن الحمد لله رب العالمين }
Allah, the Exalted, says:
"Verily, those who believe and do deeds of righteousness, their Rubb will guide them through their Faith; under them will flow rivers in the Gardens of Delight (Jannah). Their way of request therein will be Subhanaka Allahumma (Glory to You, O Allah!) and Salam (peace, safety from evil) will be their greetings therein (Jannah)! and the close of their request will be: Al-hamdu lillahi Rabbil-`Alamin [All the praises and thanks are to Allah, the Rubb of `Alamin (mankind, jinn and all that exists)].'' (10:9,10)(1/2470)
[ خاتمة المؤلف ](1/2471)
الحمد لله الذي هدانا لهذا وما كنا لنهتدي لولا أن هدانا الله . اللهم صل على محمد عبدك ورسولك النبي الأمي وعلى آل محمد وأزواجه وذريته كما صليت على إبراهيم وعلى آل إبراهيم وبارك على محمد النبي الأمي وعلى آل محمد وأزواجه وذريته كما باركت على إبراهيم وعلى آل إبراهيم في العالمين إنك حميد مجيد
قال مؤلفه : فرغت منه يوم الإثنين رابع عشر رمضان سنة سبعين وستمائة(1/2472)