13.  Manners In Dealing With Others And Social Behaviours

IN SAHIH BUKHARI

Sahih Bukhari:
BOOK 40 Distributing Water

Sahih Bukhari>Book 40 Distributing Water
CHAPTER 1. Distribution of water.

3:541 Narrated by Sahl bin Sad
A tumbler (full of milk or water) was brought to the Prophet who drank from it, while on his right side there was sitting a boy who was the youngest of those who were present and on his left side there were old men. The Prophet asked, “O boy, will you allow me to give it (i.e. the rest of the drink) to the old men?” The boy said, “O Allah’s Apostle! I will not give preference to anyone over me to drink the rest of it from which you have drunk.” So, the Prophet gave it to him.

3:542 Narrated by Az-Zuhri
Anas bin Malik said, that once a domestic sheep was milked for Allah’s Apostle while he was in the house of Anas bin Malik. The milk was mixed with water drawn from the well in Anas’s house. A tumbler of it was presented to Allah’s Apostle who drank from it. Then Abu Bakr was sitting on his left side and a bedouin on his right side. When the Prophet removed the tumbler from his mouth, ‘Umar was afraid that the Prophet might give it to the bedouin, so he said. “O Allah’s Apostle! Give it to Abu Bakr who is sitting by your side.” But the Prophet gave it to the bedouin, who was to his right and said, “You should start with the one on your right side.”

Sahih Bukhari>Book 40 Distributing Water
CHAPTER 2. Whoever said, “The owner of the water has the right to drink till he is satisfied.

3:543 Narrated by Abu Huraira
Allah’s Apostle said, “Do not withhold the superfluous water, for that will prevent people from grazing their cattle.”

3:544 Narrated by Abu Huraira
That Allah’s Apostle said, “Do not withhold the superfluous water in order to withhold the superfluous grass.”

Sahih Bukhari>Book 40 Distributing Water
CHAPTER 3. Disputes and controversies about wells and the settlement of such disputes and controversies.

3:546 Narrated by ‘Abdullah (bin Mas’ud)
The Prophet said, “Whoever takes a false oath to deprive somebody of his property will meet Allah while He will be angry with him.” Allah revealed: ‘Verily those who purchase a little gain at the cost of Allah’s covenant, and their oaths.’ ……..(3.77) Al-Ash’ath came (to the place where ‘Abdullah was narrating) and said, “What has Abu ‘Abdur-Rahman (i.e. Abdullah) been telling you? This verse was revealed concerning me. I had a well in the land of a cousin of mine. The Prophet asked me to bring witnesses (to confirm my claim). I said, ‘I don’t have witnesses.’ He said, ‘Let the defendant take an oath then.’ I said, ‘O Allah’s Apostle! He will take a (false) oath immediately.’ Then the Prophet mentioned the above narration and Allah revealed the verse to confirm what he had said.” (See Hadith No. 692)

Sahih Bukhari>Book 40 Distributing Water
CHAPTER 4. The sin of him who withholds water from way-farer and travellers.

3:547 Narrated by Abu Huraira
Allah’s Apostle said, “There are three persons whom Allah will not look at on the Day of Resurrection, nor will he purify them and theirs shall be a severe punishment. They are:

1. A man possessed superfluous water, on a way and he withheld it from travelers.
2. A man who gave a pledge of allegiance to a ruler and he gave it only for worldly benefits. If the ruler gives him something he gets satisfied, and if the ruler withholds something from him, he gets dissatisfied.
3. And man displayed his goods for sale after the ‘Asr prayer and he said, ‘By Allah, except Whom None has the right to be worshipped, I have been given so much for my goods,’ and somebody believes him (and buys them).”

The Prophet then recited: “Verily! Those who purchase a little gain at the cost of Allah’s Covenant and their oaths.” (3.77)

Sahih Bukhari>Book 40 Distributing Water
CHAPTER 5. The superiority of providing water (to those who need it).

3:551 Narrated by Abu Huraira
Allah’s Apostle said, “While a man was walking he felt thirsty and went down a well and drank water from it. On coming out of it, he saw a dog panting and eating mud because of excessive thirst. The man said, ‘This (dog) is suffering from the same problem as that of mine. So he (went down the well), filled his shoe with water, caught hold of it with his teeth and climbed up and watered the dog. Allah thanked him for his (good) deed and forgave him.” The people asked, “O Allah’s Apostle! Is there a reward for us in serving (the) animals?” He replied, “Yes, there is a reward for serving any animate.”

Sahih Bukhari>Book 40 Distributing Water
CHAPTER 6. Whoever thinks that the owner of a tank or of a leather water container has more right to use the water than any other person.

3:555 Narrated by Abu Huraira
The Prophet said, “By Him in Whose Hands my soul is, I will drive some people out from my (sacred) Fount on the Day of Resurrection as strange camels are expelled from a private trough.”

Narrated by Abu Huraira
The Prophet said, “There are three types of people whom Allah will neither talk to, nor look at, on the Day of Resurrection. (They are):
1. A man who takes an oath falsely that he has been offered for his goods so much more than what he is given,
2. a man who takes a false oath after the ‘Asr prayer in order to grab a Muslim’s property, and
3. a man who with-holds his superfluous water. Allah will say to him, “Today I will with-hold My Grace from you as you with-held the superfluity of what you had not created.”

Sahih Bukhari>Book 40 Distributing Water
CHAPTER 7. No Ijima (private pasture) except according to what Allah and His Messenger did

3:558 Narrated by As-Sab bin Jaththama
Allah’s Apostle said, No Hima except for Allah and His Apostle. We have been told that Allah’s Apostle made a place called An-Naqi’ as Hima, and ‘Umar made Ash-Sharaf and Ar-Rabadha Hima (for grazing the animals of Zakat).

Sahih Bukhari>Book 40 Distributing Water
CHAPTER 8. Drinking water by people and watering animals from the rivers.

3:559 Narrated by Abu Huraira
Allah’s Apostle said, “Keeping horses may be a source of reward to some (man), a shelter to another (i.e. means of earning one’s living), or a burden to a third. He to whom the horse will be a source of reward is the one who keeps it in Allah’s Cause (prepare it for holy battles) and ties it by a long rope in a pasture (or a garden). He will get a reward equal to what its long rope allows it to eat in the pasture or the garden, and if that horse breaks its rope and crosses one or two hills, then all its foot-steps and its dung will be counted as good deeds for its owner; and if it passes by a river and drinks from it, then that will also be regarded as a good deed for its owner even if he has had no intention of watering it then. Horses are a shelter from poverty to the second person who keeps horses for earning his living so as not to ask others, and at the same time he gives Allah’s right (i.e. Rakat) (from the wealth he earns through using them in trading etc.,) and does not overburden them. He who keeps horses just out of pride and for showing off and as a means of harming the Muslims, his horses will be a source of sins to him.” When Allah’s Apostle was asked about donkeys, he replied, “Nothing particular was revealed to me regarding them except the general unique verse which is applicable to everything: “Whoever does goodness equal to the weight of an atom (or small ant) shall see it (its reward) on the Day of Resurrection.”

Sahih Bukhari>Book 40 Distributing Water
CHAPTER 9. The selling of wood and grass.

3:563 Narrated by Husain bin Ali
Ali bin Abi Talib said: “I got a she-camel as my share of the war booty on the day (of the battle) of Badr, and Allah’s Apostle gave me another she-camel. I let both of them kneel at the door of one of the Ansar, intending to carry Idhkhir on them to sell it and use its price for my wedding banquet on marrying Fatima. A goldsmith from Bam Qainqa’ was with me. Hamza bin ‘Abdul-Muttalib was in that house drinking wine and a lady singer was reciting: “O Hamza! (Kill) the (two) fat old she camels (and serve them to your guests).” So Hamza took his sword and went towards the two she-camels and cut off their humps and opened their flanks and took a part of their livers.” (I said to Ibn Shihab, “Did he take part of the humps?” He replied, “He cut off their humps and carried them away.”) ‘Ali further said, “When I saw that dreadful sight, I went to the Prophet and told him the news. The Prophet came out in the company of Zaid bin Haritha who was with him then, and I too went with them. He went to Hamza and spoke harshly to him. Hamza looked up and said, ‘Aren’t you only the slaves of my forefathers?’ The Prophet retreated and went out. This incident happened before the prohibition of drinking.”

Sahih Bukhari>Book 40 Distributing Water
CHAPTER 10. The uncultivated pieces of land (granted by the ruler to some individuals).

3:564 Narrated by Anas
The Prophet decided to grant a portion of (the uncultivated land of) Bahrain to the Ansar. The Ansar said, “(We will not accept it) till you give a similar portion to our emigrant brothers (from Quraish).” He said, “(O Ansar!) You will soon see people giving preference to others, so remain patient till you meet me (on the Day of Resurrection).

Sahih Bukhari>Book 40 Distributing Water
CHAPTER 11. One may have the right to pass through a garden or to, have a share in the date-palms. [See Fat, Al-Bari, Vol. 5, Pages 446, 4471.

3:566 Narrated by Zaid bin Thabit
The Prophet permitted selling the dates of the ‘Araya for ready dates by estimating the amount of the former (as they are still on the trees).

Sahih Bukhari:
BOOK 42 Lost & Found

CHAPTER 1. When the owner of the Luqata informs its description exactly (proves that it belongs to him) it should be returned to him.

3:608 Narrated by Ubai bin Ka’b
I found a purse containing one hundred Diners. So I went to the Prophet (and informed him about it), he said, “Make public announcement about it for one year” I did so, but nobody turned up to claim it, so I again went to the Prophet who said, “Make public announcement for another year.” I did, but none turned up to claim it. I went to him for the third time and he said, “Keep the container and the string which is used for its tying and count the money it contains and if its owner comes, give it to him; otherwise, utilize it.” The sub-narrator Salama said, “I met him (Suwaid, another sub-narrator) in Mecca and he said, ‘I don’t know whether Ubai made the announcement for three years or just one year.’ “

Sahih Bukhari>Book 42 Lost and Found
CHAPTER 2. If somebody finds a date on the way.

3:612 Narrated by Anas
The Prophet passed a date fallen on the way and said, “Were I not afraid that it may be from a Sadaqa (charitable gifts), I would have eaten it.” Narrated Abu Huraira: The Prophet said, “Sometimes when I return home and find a date fallen on my bed, I pick it up in order to eat it, but I fear that it might be from a Sadaqa, so I throw it.”

3:618 Narrated by Zaid bin Khalid
A bedouin asked the Prophet about the Luqata. The Prophet said, “Make public announcement about it for one year and if then somebody comes and describes the container of the Luqata and the string it was tied with, (give it to him); otherwise, spend it.” He then asked the Prophet about a lost camel. The face of the Prophet become red and he said, “You have o concern with it as it has its water reservoir and feet and it will reach water and drink and eat trees. Leave it till its owner finds it.” He then asked the Prophet about a lost sheep. The Prophet said, “It is for you, for your brother, or for the wolf.”

3:619 Narrated by Abu Bakr
While I was on my way, all of a sudden I saw a shepherd driving his sheep, I asked him whose servant he was. He replied that he was the servant of a man from Quraish, and then he mentioned his name and I recognized him. I asked, “Do your sheep have some milk?” He replied in the affirmative. I said, “Are you going to milk for me?” He replied in the affirmative. I ordered him and he tied the legs of one of the sheep. Then I told him to clean the udder (teats) of dust and to remove dust off his hands. He removed the dust off his hands by clapping his hands. He then milked a little milk. I put the milk for Allah’s Apostle in a pot and closed its mouth with a piece of cloth and poured water over it till it became cold. I took it to the Prophet and said, “Drink, O Allah’s Apostle!” He drank it till I was pleased.

Sahih Bukhari:
BOOK 43 Oppressions

CHAPTER 1. Retaliation (on the Day of Judgment) in cases of oppressions.

3:620 Narrated by Abu Said Al-Khudri
Allah’s Apostle said, “When the believers pass safely over (the bridge across) Hell, they will be stopped at a bridge in between Hell and Paradise where they will retaliate upon each other for the injustices done among them in the world, and when they get purified of all their sins, they will be admitted into Paradise. By Him in Whose Hands the life of Muhammad is everybody will recognize his dwelling in Paradise better than he recognizes his dwelling in this world.”

Sahih Bukhari>Book 43 Oppressions
CHAPTER 2. The Statement of Allah :- “No doubt! The Curse of Allah is on the Lâlimân (polytheists, oppressors, and the wrong-doers etc).” (V.11:18)

3:621 Narrated by Safwan bin Muhriz Almazini
While I was walking with Ibn ‘Umar holding his hand, a man came in front of us and asked, “What have you heard from Allah’s Apostle about An-Najwa?” Ibn ‘Umar said, “I heard Allah’s Apostle saying, ‘Allah will bring a believer near Him and shelter him with His Screen and ask him: Did you commit such-and-such sins? He will say: Yes, my Lord. Allah will keep on asking him till he will confess all his sins and will think that he is ruined. Allah will say: ‘I did screen your sins in the world and I forgive them for you today’, and then he will be given the book of his good deeds. Regarding infidels and hypocrites (their evil acts will be exposed publicly) and the witnesses will say: These are the people who lied against their Lord. Behold! The Curse of Allah is upon the wrongdoers.” (11.18)

Sahih Bukhari>Book 43 Oppressions
CHAPTER 3. A Muslim should not oppress another Muslim, nor should he hand him over to an oppressor.

3:622 Narrated by ‘Abdullah bin Umar
Allah’s Apostle said, “A Muslim is a brother of another Muslim, so he should not oppress him, nor should he hand him over to an oppressor. Whoever fulfilled the needs of his brother, Allah will fulfill his needs; whoever brought his (Muslim) brother out of a discomfort, Allah will bring him out of the discomforts of the Day of Resurrection, and whoever screened a Muslim, Allah will screen him on the Day of Resurrection . “

Sahih Bukhari>Book 43 Oppressions
CHAPTER 4. Help your brother whether he is an oppressor or he is an oppressed one.

3:624 Narrated by Anas
Allah’s Apostle said, “Help your brother, whether he is an oppressor or he is an oppressed one. People asked, “O Allah’s Apostle! It is all right to help him if he is oppressed, but how should we help him if he is an oppressor?” The Prophet said, “By preventing him from oppressing others.”

Sahih Bukhari>Book 43 Oppressions
CHAPTER 5. Az-Zulm (Oppression) will be a darkness on the Day of Resurrection.

3:627 Narrated by Ibn ‘Umar
The Prophet said, “Oppression will be a darkness on the Day of Resurrection.”

Sahih Bukhari>Book 43 Oppressions
CHAPTER 6. If the oppressed one forgives the oppressor, is it necessary to describe his oppression?

3:629 Narrated by Abu Huraira
Allah’s Apostle said, “Whoever has oppressed another person concerning his reputation or anything else, he should beg him to forgive him before the Day of Resurrection when there will be no money (to compensate for wrong deeds), but if he has good deeds, those good deeds will be taken from him according to his oppression which he has done, and if he has no good deeds, the sins of the oppressed person will be loaded on him.”

Sahih Bukhari>Book 43 Oppressions
CHAPTER 7. The sin of him who usurps the land of others.

3:632 Narrated by Said bin Zaid
Allah’s Apostle said, “Whoever usurps the land of somebody unjustly, his neck will be encircled with it down the seven earths (on the Day of Resurrection). “

3:634 Narrated by Salim’s father (i.e. ‘Abdullah)
The Prophet said, “Whoever takes a piece of the land of others unjustly, he will sink down the seven earths on the Day of Resurrection.”

Sahih Bukhari>Book 43 Oppressions
CHAPTER 8. If somebody allows – A another to do something, the permission is valid.

3:635 Narrated by Jabala
“We were in Medina with some of the Iraqi people, and we were struck with famine and Ibn Az-Zubair used to give us dates. Ibn ‘Umar used to pass by and say, “The Prophet forbade us to eat two dates at a time, unless one takes the permission of one’s companions.”

Sahih Bukhari>Book 43 Oppressions
CHAPTER 9. The Statement of Allah :- “Yet he is the most quarrelsome of the opponents.” (V.2:204)

3:637 Narrated by ‘Aisha
The Prophet said, “The most hated person in the sight of Allah is the most quarrelsome person.”

Sahih Bukhari>Book 43 Oppressions
CHAPTER 10. The sin of a man who quarrels unjustly over something while he knows that he is wrong.

3:638 Narrated by Um Salama
(the wife of the Prophet) Allah’s Apostle heard some people quarreling at the door of his dwelling. He came out and said, “I am only a human being, and opponents come to me (to settle their problems); maybe someone amongst you can present his case more eloquently than the other, whereby I may consider him true and give a verdict in his favor. So, If I give the right of a Muslim to another by mistake, then it is really a portion of (Hell) Fire, he has the option to take or give up (before the Day of Resurrection).”

Sahih Bukhari>Book 43 Oppressions
CHAPTER 11. The retaliation of the oppressed person if he finds the property of his oppressor.

3:641 Narrated by ‘Uqba bin ‘Amir
We staid to the Prophet, “You send us out and it happens that we have to stay with such people as do not entertain us. What do you think about it? He said to us, “If you stay with some people and they entertain you as they should for a guest, accept their hospitality, but If they don’t do, take the right of the guest from them.”

Sahih Bukhari>Book 43 Oppressions
CHAPTER 12. No one should prevent his neighbour from fixing a wooden peg in his wall.

3:643 Narrated by Al-Araj
Abu Huraira said, “Allah’s Apostle said, ‘No-one should prevent his neighbor from fixing a wooden peg in his wall.” Abu Huraira said (to his companions), “Why do I find you averse to it? By Allah, I certainly will narrate it to you.”

Sahih Bukhari>Book 43 Oppressions
CHAPTER 13. What is said about the open courtyards of houses and sitting in them, and sitting on the ways.

3:645 Narrated by Abu Said Al-Khudri
The Prophet said, “Beware! Avoid sitting on he roads (ways).” The people said, “There is no way out of it as these are our sitting places where we have talks.” The Prophet said, “If you must sit there, then observe the rights of the way.” They asked, “What are the rights of the way?” He said, “They are the lowering of your gazes (on seeing what is illegal to look at), refraining from harming people, returning greetings, advocating good and forbidding evil.”

Sahih Bukhari>Book 43 Oppressions
CHAPTER 14. When there is a dispute about a public way.

3:653 Narrated by Abu Huraira
The Prophet judged that seven cubits should be left as a public way when there was a dispute about the land.

Sahih Bukhari>Book 43 Oppressions
CHAPTER 15. Prohibition of robbing (taking away somebody’s property publicly by force without his permission), and mutilation of bodies.

3:654 Narrated by ‘Abdullah bin Yazid Al-Ansari
The Prophet forbade robbery (taking away what belongs to others without their permission), and also forbade mutilation (or maiming) of bodies.

Sahih Bukhari>Book 43 Oppressions
CHAPTER 16. (What is said about) one who fights to protect his property?

3:660 Narrated by ‘Abdullah bin ‘Amr bin Al-‘As
I heard the Prophet saying, “Whoever is killed while protecting his property then he is a martyr.”

Sahih Bukhari>Book 43 Oppressions
CHAPTER 17. If a person breaks a wooden bowl or something else belonging to somebody, (should he give a compensation)?

3:661 Narrated by Anas
While the Prophet was with one of his wives, one of the mothers of the believers (i.e. one of his wives) sent a wooden bowl containing food with a servant. The wife (in whose house he was sitting) stroke the bowl with her hand and broke it. The Prophet collected the shattered pieces and put the food back in it and said, “Eat.” He kept the servant and the bowl till he had eaten the food. Then the Prophet gave another unbroken. bowl to the servant and kept the broken one.

Sahih Bukhari:
BOOK 47 Gifts

Sahih Bukhari>Book 47 Gifts
CHAPTER 1. The superiority of giving gifts.

3:740 Narrated by Abu Huraira
The Prophet said, “O Muslim women! None of you should look down upon the gift sent by her she-neighbour even if it were the trotters of the sheep (fleshless part of legs).”

3:741 Narrated by Urwa
Aisha said to me, “O my nephew! We used to see the crescent, and then the crescent and then the crescent in this way we saw three crescents in two months and no fire (for cooking) used to be made in the houses of Allah’s Apostle. I said, “O my aunt! Then what use to sustain you?” ‘Aisha said, “The two black things: dates and water, our neighbors from Ansar had some Manarh and they used to present Allah’s Apostle some of their milk and he used to make us drink.”

3:742 Narrated by Abu Huraira
The Prophet said, “I shall accept the invitation even if I were invited to a meal of a sheep’s trotter, and I shall accept the gift even if it were an arm or a trotter of a sheep.”

Sahih Bukhari>Book 47 Gifts
CHAPTER 2. Accepting the gift of game.

3:746 Narrated by Anas
We chased a rabbit at Mar-al-Zahran and the people ran after it but were exhausted. I overpowered and caught it, and gave it to Abu Talha who slaughtered it and sent its hip or two thighs to Allah’s Apostle. (The narrator confirms that he sent two thighs). The Prophet accepted that. (The sub-narrator asked Anas, “Did the Prophet; eat from it?” Anas replied, “He ate from it.”)

Sahih Bukhari>Book 47 Gifts
CHAPTER 3. The acceptance of a gift.

3:749 Narrated by Said bin Jubair
Ibn Abbas said: Um Hufaid, Ibn ‘Abbas’s aunt sent some dried yogurt (butter free), ghee (butter) and a mastigar to the Prophet as a gift. The Prophet ate the dried yogurt and butter but left the mastigar because he disliked it. Ibn ‘Abbas said, “The mastigar was eaten at the table of Allah’s Apostle and if it had been illegal to eat, it could not have been eaten at the table of Allah’s Apostle.”

3:750 Narrated by Abu Huraira
Whenever a meal was brought to Allah’s Apostle, he would ask whether it was a gift or Sadaqa (something given in charity). If he was told that it was Sadaqa, he would tell his companions to eat it, but if it was a gift, he would hurry to share it with them.

3:751 Narrated by Anas bin Malik
Some meat was brought to the Prophet and it was said that the meat had been given in charity to Buraira. He said, “It was Sadaqa for Buraira but a gift for us.”

Sahih Bukhari>Book 47 Gifts
CHAPTER 4. Whosoever gave a gift to his friend and chose (the time) when he was at the home of some of his wives and did not give it to him, while he was in the homes of his other wives.

3:755 Narrated by ‘Urwa from ‘Aisha
The wives of Allah’s Apostle were in two groups. One group consisted of ‘Aisha, Hafsa, Safiyya and Sauda; and the other group consisted of Um Salama and the other wives of Allah’s Apostle. The Muslims knew that Allah’s Apostle loved ‘Aisha, so if any of them had a gift and wished to give to Allah’s Apostle, he would delay it, till Allah’s Apostle had come to ‘Aisha’s home and then he would send his gift to Allah’s Apostle in her home. The group of Um Salama discussed the matter together and decided that Um Salama should request Allah’s Apostle to tell the people to send their gifts to him in whatever wife’s house he was. Um Salama told Allah’s Apostle of what they had said, but he did not reply. Then they (those wives) asked Um Salama about it. She said, “He did not say anything to me.” They asked her to talk to him again. She talked to him again when she met him on her day, but he gave no reply. When they asked her, she replied that he had given no reply.

They said to her, “Talk to him till he gives you a reply.” When it was her turn, she talked to him again. He then said to her, “Do not hurt me regarding Aisha, as the Divine Inspirations do not come to me on any of the beds except that of Aisha.” On that Um Salama said, “I repent to Allah for hurting you.” Then the group of Um Salama called Fatima, the daughter of Allah’s Apostle and sent her to Allah’s Apostle to say to him, “Your wives request to treat them and the daughter of Abu Bakr on equal terms.” Then Fatima conveyed the message to him. The Prophet said, “O my daughter! Don’t you love whom I love?” She replied in the affirmative and returned and told them of the situation. They requested her to go to him again but she refused. They then sent Zainab bint Jahsh who went to him and used harsh words saying, “Your wives request you to treat them and the daughter of Ibn Abu Quhafa on equal terms.” On that she raised her voice and abused ‘Aisha to her face so much so that Allah’s Apostle looked at ‘Aisha to see whether she would retort. ‘Aisha started replying to Zainab till she silenced her. The Prophet then looked at ‘Aisha and said, “She is really the daughter of Abu Bakr.”

Sahih Bukhari>Book 47 Gifts
CHAPTER 5. What sort of presents (gifts) should not be rejected.

3:756 Narrated by ‘Azra bin Thabit Al-Ansari
When I went to Thumama bin ‘Abdullah, he gave me some perfume and said that Anas would not reject the gifts of perfume. Anas said: The Prophet used not to reject the gifts of perfume.

Sahih Bukhari>Book 47 Gifts
CHAPTER 6. Compensation for a gift.

3:758 Narrated by ‘Aisha
Allah’s Apostles used to accept gifts and used to give something in return.

Sahih Bukhari>Book 47 Gifts
CHAPTER 7. The witnesses for Al-Hibah (the gifts).

3:760 Narrated by ‘Amir
I heard An-Nu’man bin Bashir on the pulpit saying, “My father gave me a gift but ‘Amra bint Rawaha (my mother) said that she would not agree to it unless he made Allah’s Apostle as a witness to it. So, my father went to Allah’s Apostle and said, ‘I have given a gift to my son from ‘Amra bint Rawaha, but she ordered me to make you as a witness to it, O Allah’s Apostle!’ Allah’s Apostle asked, ‘Have you given (the like of it) to everyone of your sons?’ He replied in the negative. Allah’s Apostle said, ‘Be afraid of Allah, and be just to your children.’ My father then returned and took back his gift.”

Sahih Bukhari>Book 47 Gifts
CHAPTER 8. Giving gifts by a husband to his wife, and by a wife to her husband.

3:762 Narrated by Ibn ‘Abbas
The Prophet said, “One who takes back his gift (which he has already given) is like a dog that swallows its vomit.”

Sahih Bukhari>Book 47 Gifts
CHAPTER 9. It is permissible for a woman to give gifts to somebody other than her husband and to free her slaves in the lifetime of her husband.

3:765 Narrated by Kurib
The freed slave of Ibn ‘Abbas, that Maimuna bint Al-Harith told him that she manumitted a slave-girl without taking the permission of the Prophet. On the day when it was her turn to be with the Prophet, she said, “Do you know, O Allah’s Apostle, that I have manumitted my slave-girl?” He said, “Have you really?” She replied in the affirmative. He said, “You would have got more reward if you had given her (i.e. the slave-girl) to one of your maternal uncles.”

3:766 Narrated by Aisha
Whenever Allah’s Apostle wanted to go on a journey, he would draw lots as to which of his wives would accompany him. He would take her whose name came out. He used to fix for each of them a day and a night. But Sauda bint Zam’a gave up her (turn) day and night to ‘Aisha, the wife of the Prophet in order to seek the pleasure of Allah’s Apostle (by that action).

Sahih Bukhari>Book 47 Gifts
CHAPTER 10. How to take over the slave and property (given as gifts)?

3:771 Narrated by Al-Miswar bin Makhrama
Allah’s Apostle distributed some cloaks but did not give anything thereof to Makhrama. Makhrama said (to me), “O son! accompany me to Allah’s Apostle.” When I went with him, he said, “Call him to me.” I called him (i.e. the Prophet ) for my father. He came out wearing one of those cloaks and said, “We kept this (cloak) for you, (Makhrama).” Makhrama looked at the cloak and said, “Makhrama is pleased,” (or the Prophet said), “Is Makhrama pleased?”

Sahih Bukhari>Book 47 Gifts
CHAPTER 11. The presenting of a gift of clothes, the wearing of which is disliked.

3:783 Narrated by Ibn Umar
Once the Prophet went to the house of Fatima but did not enter it. ‘Ali came and she told him about that. When ‘All asked the Prophet about it, he said, “I saw a (multi-colored) decorated curtain on her door. I am not interested in worldly things.” ‘Ali went to Fatima and told her about it. Fatima said, “I am ready to dispense with it in the way he suggests.” The Prophet ordered her to send it to such-and-such needy people. “

3:784 Narrated by ‘Ali
The Prophet gave me a silken dress as a gift and I wore it. When I saw the signs of anger on his face, I cut it into pieces and distributed it among my wives.”

Sahih Bukhari>Book 47 Gifts
CHAPTER 12. The acceptance of presents from Al-Mushrikfln (polytheists, pagans, idolaters and disbelievers in the Oneness of Allah and in His Messenger Muhammad (Pbuh)

3:787 Narrated by ‘Abdur-Rahman bin Abu Bakr
We were one-hundred and thirty persons accompanying the Prophet who asked us whether anyone of us had food. There was a man who had about a Sa of wheat which was mixed with water then. A very tall pagan came driving sheep. The Prophet asked him, “Will you sell us (a sheep) or give it as a present?” He said, “I will sell you (a sheep).” The Prophet bought a sheep and it was slaughtered. The Prophet ordered that its liver and other abdominal organs be roasted. By Allah, the Prophet gave every person of the one-hundred-and-thirty a piece of that; he gave all those of them who were present; and kept the shares of those who were absent.The Prophet then put its meat in two huge basins and all of them ate to their fill, and even then more food was left in the two basins which were carried on the camel (or said something like it).

Sahih Bukhari>Book 47 Gifts
CHAPTER 13. Giving presents to Al-Mushrikun (polytheists, pagans, idolaters, and disbelievers in the Oneness of Allah and in His Messenger Muhammad (Pbuh)

3:789 Narrated by Asma’ bint Abu Bakr
My mother came to me during the lifetime of Allah’s Apostle and she was a pagan. I said to Allah’s Apostle (seeking his verdict), “My mother has come to me and she desires to receive a reward from me, shall I keep good relations with her?” The Prophet said, “Yes, keep good relation with her. “

Sahih Bukhari>Book 47 Gifts
CHAPTER 14.

3:792 Narrated by ‘Umar bin Al-Khattab
I gave a horse in Allah’s Cause. The person to whom it was given, did not look after it. I intended to buy it from him, thinking that he would sell it cheap. When I asked the Prophet he said, “Don’t buy it, even if he gives it to you for one Dirham, as the person who takes back what he has given in charity, is like a dog that swallows back its vomit.”

3:792B Narrated ‘Abdullâh bin ‘Umar
that he testified to Marwân in (favour) of his son Suhaib that Allah’s Messenger had given to Suhaib two houses and a room. So Marwân gave verdict (in favour of his son), because of (Ibn ‘Umar’s) witness.

Sahih Bukhari>Book 47 Gifts
CHAPTER 15. What is said about the ‘Umra and the Ruqba.

3:793 Narrated by Jabir
The Prophet gave the verdict that ‘Umra is for the one to whom it is presented.

Sahih Bukhari>Book 47 Gifts
CHAPTER 16. To borrow something for the bride at the time of her wedding.

3:796 Narrated by Aiman
I went to ‘Aisha and she was wearing a coarse dress costing five Dirhams. ‘Aisha said, “Look up and see my slave-girl who refuses to wear it in the house though during the lifetime of Allah’s Apostle I had a similar dress which no woman desiring to appear elegant (before her husband) failed to borrow from me.”

Sahih Bukhari>Book 47 Gifts
CHAPTER 17. The superiority of the Maniha, i.e. a much she-camel or a sheep lent to somebody to use its milk and return it to its owner afterwards.

3:799 Narrated by Ibn Shihab Az-Zuhri
Anas bin Malik said, “When the emigrants came Medina, they had nothing whereas the Ansar had land and property. The Ansar gave them their land on condition that the emigrants would give them half the yearly yield and work on the land and provide the necessaries for cultivation.” His (i.e. Anas’s mother who was also the mother of ‘Abdullah bin Abu Talha, gave some date-palms to Allah’ Apostle who gave them to his freed slave-girl (Um Aiman) who was also the mother of Usama bin Zaid. When the Prophet finished from the fighting against the people of Khaibar and returned to Medina, the emigrants returned to the Ansar the fruit gifts which the Ansar had given them. The Prophet also returned to Anas’s mother the date-pallms. Allah’s Apostle gave Um Aiman other trees from his garden in lieu of the old gift.

3:800 Narrated by ‘Abdullah bin ‘Amr
That Allah’s Apostle said, “There are forty virtuous deeds and the best of them is the Maniha of a she-goat, and anyone who does one of these virtuous deeds hoping for Allah’s reward with firm confidence that he will get it, then Allah will make him enter Paradise because of Hassan (a sub-narrator) said, “We tried to count those good deeds below the Maniha; we mentioned replying to the sneezer, removing harmful things from the road, etc., but we failed to count even fifteen.”

Sahih Bukhari:
BOOK 48 Witnesses

Sahih Bukhari>Book 48 Witnesses
CHAPTER 1. Do not be a witness for injustice, if asked for that.

3:820 Narrated by Abdullah
The Prophet said, “The people of my generation are the best, then those who follow them, and then whose who follow the latter. After that there will come some people whose witness will go ahead of their oaths, and their oaths will go ahead of their witness.” Ibrahim (a sub-narrator) said, “We used to be beaten for taking oaths by saying, ‘I bear witness by the Name of Allah or by the Covenant of Allah.”

Sahih Bukhari>Book 48 Witnesses
CHAPTER 2. What has been said about false witness.

3:822 Narrated by Abu Bakra
The Prophet said thrice, “Should I inform you out the greatest of the great sins?” They said, “Yes, O Allah’s Apostle!” He said, “To join others in worship with Allah and to be undutiful to one’s parents.” The Prophet then sat up after he had been reclining (on a pillow) and said, “And I warn you against giving a false witness, and he kept on saying that warning till we thought he would not stop. (See Hadith No. 7, Vol. 8)

Sahih Bukhari>Book 48 Witnesses
CHAPTER 3. The witness of a blind man, his marriage, his affairs, the marriage conducted by him, and his buying and selling; and accepting his call for the Salât (prayer), etc., and what can be known by sound or voice.

3:823 Narrated by ‘Aisha
The Prophet heard a man (reciting Quran) in the Mosque, and he said, “May Allah bestow His Mercy upon him. No doubt, he made me remember such-and such Verses of such-and-such Sura which I dropped (from my memory). Narrated Aisha: The Prophet performed the Tahajjud prayer in my house, and then he heard the voice of ‘Abbas who was praying in the Mosque, and said, “O ‘Aisha! Is this ‘Abbad’s voice?” I said, “Yes.” He said, “O Allah! Be merciful to ‘Abbas!”

Sahih Bukhari>Book 48 Witnesses
CHAPTER 4. The women’s attesting the honourable record of each other.

3:829 Narrated by Aisha
(the wife of the Prophet) “Whenever Allah’s Apostle intended to go on a journey, he would draw lots amongst his wives and would take with him the one upon whom the lot fell. During a Ghazwa of his, he drew lots amongst us and the lot fell upon me, and I proceeded with him after Allah had decreed the use of the veil by women. I was carried in a Howdah (on the camel) and dismounted while still in it. When Allah’s Apostle was through with his Ghazwa and returned home, and we approached the city of Medina, Allah’s Apostle ordered us to proceed at night. When the order of setting off was given, I walked till I was past the army to answer the call of nature. After finishing I returned (to the camp) to depart (with the others) and suddenly realized that my necklace over my chest was missing. So, I returned to look for it and was delayed because of that. The people who used to carry me on the camel, came to my Howdah and put it on the back of the camel, thinking that I was in it, as, at that time, women were light in weight, and thin and lean, and did not use to eat much.

So, those people did not feel the difference in the heaviness of the Howdah while lifting it, and they put it over the camel. At that time I was a young lady. They set the camel moving and proceeded on. I found my necklace after the army had gone, and came to their camp to find nobody. So, I went to the place where I used to stay, thinking that they would discover my absence and come back in my search. While in that state, I felt sleepy and slept. Safwan bin Mu’attal As-Sulami Adh-Dhakwani was behind the army and reached my abode in the morning. When he saw a sleeping person, he came to me, and he used to see me before veiling. So, I got up when I heard him saying, “Inna lil-lah-wa inn a ilaihi rajiun (We are for Allah, and we will return to Him).” He made his camel knell down. He got down from his camel, and put his leg on the front legs of the camel and then I rode and sat over it. Safwan set out walking, leading the camel by the rope till we reached the army who had halted to take rest at midday.

Then whoever was meant for destruction, fell into destruction, (some people accused me falsely) and the leader of the false accusers was ‘Abdullah bin Ubai bin Salul. After that we returned to Medina, and I became ill for one month while the people were spreading the forged statements of the false accusers. I was feeling during my ailment as if I were not receiving the usual kindness from the Prophet which I used to receive from him when I got sick. But he would come, greet and say, ‘How is that (girl)?’ I did not know anything of what was going on till I recovered from my ailment and went out with Um Mistah to the Manasi where we used to answer the call of nature, and we used not to go to answer the call of nature except from night to night and that was before we had lavatories near to our houses. And this habit of ours was similar to the habit of the old ‘Arabs in the open country (or away from houses). So. I and Um Mistah bint Ruhm went out walking.

Um Mistah stumbled because of her long dress and on that she said, ‘Let Mistah be ruined.’ I said, ‘You are saying a bad word. Why are you abusing a man who took part in (the battle of) Badr?’ She said, ‘O Hanata (you there) didn’t you hear what they said?’ Then she told me the rumors of the false accusers. My sickness was aggravated, and when I returned home, Allah’s Apostle came to me, and after greeting he said, ‘How is that (girl)?’ I requested him to allow me to go to my parents. I wanted then to be sure of the news through them I Allah’s Apostle allowed me, and I went to my parents and asked my mother, ‘What are the people talking about?’ She said, ‘O my daughter! Don’t worry much about this matter. By Allah, never is there a charming woman loved by her husband who has other wives, but the women would forge false news about her.’ I said, ‘Glorified be Allah! Are the people really taking of this matter?’ That night I kept on weeping and could not sleep till morning. In the morning Allah’s Apostle called Ali bin Abu Talib and Usama bin Zaid when he saw the Divine Inspiration delayed, to consul them about divorcing his wife (i.e. ‘Aisha). Usama bin Zaid said what he knew of the good reputation of his wives and added, ‘O Allah’s Apostle! Keep you wife, for, by Allah, we know nothing about her but good.’ ‘Ali bin Abu Talib said, ‘O Allah’s Apostle! Allah has no imposed restrictions on you, and there are many women other than she, yet you may ask the woman-servant who will tell you the truth.’

On that Allah’s Apostle called Buraira and said, ‘O Burair. Did you ever see anything which roused your suspicions about her?’ Buraira said, ‘No, by Allah Who has sent you with the Truth, I have never seen in her anything faulty except that she is a girl of immature age, who sometimes sleeps and leaves the dough for the goats to eat.’ On that day Allah’s Apostle ascended the pulpit and requested that somebody support him in punishing ‘Abdullah bin Ubai bin Salul. Allah’s Apostle said, ‘Who will support me to punish that person (‘Abdullah bin Ubai bin Salul) who has hurt me by slandering the reputation of my family? By Allah, I know nothing about my family but good, and they have accused a person about whom I know nothing except good, and he never entered my house except in my company.’ Sad bin Mu’adh got up and said, ‘O Allah’s Apostle! by Allah, I will relieve you from him. If that man is from the tribe of the Aus, then we will chop his head off, and if he is from our brothers, the Khazraj, then order us, and we will fulfill your order.’ On that Sad bin ‘Ubada, the chief of the Khazraj and before this incident, he had been a pious man, got up, motivated by his zeal for his tribe and said, ‘By Allah, you have told a lie; you cannot kill him, and you will never be able to kill him.’ On that Usaid bin Al-Hadir got up and said (to Sad bin ‘Ubada), ‘By Allah! you are a liar. By Allah, we will kill him; and you are a hypocrite, defending the hypocrites.’ On this the two tribes of Aus and Khazraj got excited and were about to fight each other, while Allah’s Apostle was standing on the pulpit. He got down and quietened them till they became silent and he kept quiet.

On that day I kept on weeping so much so that neither did my tears stop, nor could I sleep. In the morning my parents were with me and I had wept for two nights and a day, till I thought my liver would burst from weeping. While they were sitting with me and I was weeping, an Ansari woman asked my permission to enter, and I allowed her to come in. She sat down and started weeping with me. While we were in this state, Allah’s Apostle came and sat down and he had never sat with me since the day they forged the accusation. No revelation regarding my case came to him for a month. He recited Tashah-hud (i.e. None has the right to be worshipped but Allah and Muhammad is His Apostle) and then said, ‘O ‘Aisha! I have been informed such-and-such about you; if you are innocent, then Allah will soon reveal your innocence, and if you have committed a sin, then repent to Allah and ask Him to forgive you, for when a person confesses his sin and asks Allah for forgiveness, Allah accepts his repentance.’

When Allah’s Apostle finished his speech my tears ceased completely and there remained not even a single drop of it. I requested my father to reply to Allah’s Apostle on my behalf. My father said, By Allah, I do not know what to say to Allah’s Apostle.’ I said to my mother, ‘Talk to Allah’s Apostle on my behalf.’ She said, ‘By Allah, I do not know what to say to Allah’s Apostle. I was a young girl and did not have much knowledge of the Quran. I said. ‘I know, by Allah, that you have listened to what people are saying and that has been planted in your minds and you have taken it as a truth. Now, if I told you that I am innocent and Allah knows that I am innocent, you would not believe me and if I confessed to you falsely that I am guilty, and Allah knows that I am innocent you would believe me. By Allah, I don’t compare my situation with you except to the situation of Joseph’s father (i.e. Jacob) who said, ‘So (for me) patience is most fitting against that which you assert and it is Allah (Alone) whose help can be sought.’

Then I turned to the other side of my bed hoping that Allah would prove my innocence. By Allah I never thought that Allah would reveal Divine Inspiration in my case, as I considered myself too inferior to be talked of in the Holy Qur’an. I had hoped that Allah’s Apostle might have a dream in which Allah would prove my innocence. By Allah, Allah’s Apostle had not got up and nobody had left the house before the Divine Inspiration came to Allah’s Apostle. So, there overtook him the same state which used to overtake him, (when he used to have, on being inspired divinely). He was sweating so much so that the drops of the sweat were dropping like pearls though it was a (cold) wintry day. When that state of Allah’s Apostle was over, he was smiling and the first word he said, ‘Aisha! Thank Allah, for Allah has declared your innocence.’ My mother told me to go to Allah’s Apostle . I replied, ‘By Allah I will not go to him and will not thank but Allah.’ So Allah revealed: “Verily! They who spread the slander are a gang among you . . .” (24.11) When Allah gave the declaration of my Innocence, Abu Bakr, who used to provide for Mistah bin Uthatha for he was his relative, said, ‘By Allah, I will never provide Mistah with anything because of what he said about Aisha.’ But Allah later revealed: — “And let not those who are good and wealthy among you swear not to help their kinsmen, those in need and those who left their homes in Allah’s Cause. Let them forgive and overlook. Do you not wish that Allah should forgive you? Verily! Allah is Oft-forgiving, Most Merciful.” (24.22) After that Abu Bakr said, ‘Yes ! By Allah! I like that Allah should forgive me,’ and resumed helping Mistah whom he used to help before. Allah’s Apostle also asked Zainab bint Jahsh (i.e. the Prophet’s wife about me saying, ‘What do you know and what did you see?’ She replied, ‘O Allah’s Apostle! I refrain to claim hearing or seeing what I have not heard or seen. By Allah, I know nothing except goodness about Aisha.” Aisha further added “Zainab was competing with me (in her beauty and the Prophet’s love), yet Allah protected her (from being malicious), for she had piety.”

Sahih Bukhari>Book 48 Witnesses
CHAPTER 5. If only one man attests the (good) conduct of another, then it is sufficient.

3:830 Narrated by Abu Bakra
A man praised another man in front of the Prophet . The Prophet said to him, “Woe to you, you have cut off your companion’s neck, you have cut off your companion’s neck,” repeating it several times and then added, “Whoever amongst you has to praise his brother should say, ‘I think that he is so and so, and Allah knows exactly the truth, and I do not confirm anybody’s good conduct before Allah, but I think him so and so,’ if he really knows what he says about him.”

Sahih Bukhari>Book 48 Witnesses
CHAPTER 6. The boys attaining the age of puberty and the validity of his witness.

3:832 Narrated by Ibn ‘Umar
Allah’s Apostle called me to present myself in front of him or the eve of the battle of Uhud, while I was fourteen years of age at that time, and he did not allow me to take part in that battle, but he called me in front of him on the eve of the battle of the Trench when I was fifteen years old, and he allowed me (to join the battle).” Nafi’ said, “I went to ‘Umar bin ‘Abdul Aziz who was Caliph at that time and related the above narration to him, He said, “This age (fifteen) is the limit between childhood and manhood,” and wrote to his governors to give salaries to those who reached the age of fifteen.

Sahih Bukhari>Book 48 Witnesses
CHAPTER 7. If (some people have to take an oath) and each of them wants to take it first.

3:840 Narrated by Abu Huraira
The Prophet asked some people to take an oath, and they hurried for it. The Prophet ordered that lots should be drawn amongst them as to who would take an oath first.

Sahih Bukhari>Book 48 Witnesses
CHAPTER 8. How (and with what) to swear?

3:844 Narrated by Abdullah
The Prophet said, “Whoever has to take an oath should swear by Allah or remain silent.” (i.e. He should not swear by other than Allah.)

Sahih Bukhari:
BOOK 49 Peacemaking

CHAPTER 1. He who makes peace between the people is not a liar.

3:857 Narrated by Um Kulthum bint Uqba
That she heard Allah’s Apostle saying, “He who makes peace between the people by inventing good information or saying good things, is not a liar.”

Sahih Bukhari>Book 49 Peacemaking
CHAPTER 2. The saying of the ruler to his companions, “Let us go to bring about a reconciliation (between people).”

3:858 Narrated by Sahl bin Sad
Once the people of Quba fought with each other till they threw stones on each other. When Allah’s Apostle was informed about it, he said, “Let us go to bring about a reconciliation between them.”

Sahih Bukhari>Book 48 Witnesses
CHAPTER 3. How to write: These are the terms on which so-and-so, the son of so-and-so reconciled with so-and-so, the son of so-and-so, without mentioning the name of the tribe or the family name.

3:863 Narrated by Al-Bara
When the Prophet intended to perform ‘Umra in the month of Dhul-Qada, the people of Mecca did not let him enter Mecca till he settled the matter with them by promising to stay in it for three days only. When the document of treaty was written, the following was mentioned: ‘These are the terms on which Muhammad, Allah’s Apostle agreed (to make peace).’ They said, “We will not agree to this, for if we believed that you are Allah’s Apostle we would not prevent you, but you are Muhammad bin ‘Abdullah.” The Prophet said, “I am Allah’s Apostle and also Muhammad bin ‘Abdullah.” Then he said to ‘Ali, “Rub off (the words) ‘Allah’s Apostle’ “, but ‘Ali said, “No, by Allah, I will never rub off your name.” So, Allah’s Apostle took the document and wrote, ‘This is what Muhammad bin ‘Abdullah has agreed upon: No arms will be brought into Mecca except in their cases, and nobody from the people of Mecca will be allowed to go with him (i.e. the Prophet ) even if he wished to follow him and he (the Prophet ) will not prevent any of his companions from staying in Mecca if the latter wants to stay.’

When the Prophet entered Mecca and the time limit passed, the Meccans went to ‘Ali and said, “Tell your Friend (i.e. the Prophet ) to go out, as the period (agreed to) has passed.” So, the Prophet went out of Mecca. The daughter of Hamza ran after them (i.e. the Prophet and his companions), calling, “O Uncle! O Uncle!” ‘Ali received her and led her by the hand and said to Fatima, “Take your uncle’s daughter.” Zaid and Ja’far quarrel ed about her. ‘Ali said, “I have more right to her as she is my uncle’s daughter.” Ja’far said, “She is my uncle’s daughter, and her aunt is my wife.” Zaid said, “She is my brother’s daughter.” The Prophet judged that she should be given to her aunt, and said that the aunt was like the mother. He then said to ‘All, “You are from me and I am from you”, and said to Ja’far, “You resemble me both in character and appearance”, and said to Zaid, “You are our brother (in faith) and our freed slave.”

Sahih Bukhari>Book 48 Witnesses
CHAPTER 4. The saying of the Prophet to Al-Hasan bin Ali , ‘This son of mine is Saiyid (a noble).’

3:867 Narrated by Al-Hasan Al-Basri
By Allah, Al-Hasan bin Ali led large battalions like mountains against Muawiya. Amr bin Al-As said (to Muawiya), “I surely see battalions which will not turn back before killing their opponents.” Muawiya who was really the best of the two men said to him, “O ‘Amr! If these killed those and those killed these, who would be left with me for the jobs of the public, who would be left with me for their women, who would be left with me for their children?” Then Muawiya sent two Quraishi men from the tribe of ‘Abd-i-Shams called ‘Abdur Rahman bin Sumura and Abdullah bin ‘Amir bin Kuraiz to Al-Hasan saying to them, “Go to this man (i.e. Al-Hasan) and negotiate peace with him and talk and appeal to him.” So, they went to Al-Hasan and talked and appealed to him to accept peace.

Al-Hasan said, “We, the offspring of ‘Abdul Muttalib, have got wealth and people have indulged in killing and corruption (and money only will appease them).” They said to Al-Hasan, “Muawiya offers you so and so, and appeals to you and entreats you to accept peace.” Al-Hasan said to them, “But who will be responsible for what you have said?” They said, “We will be responsible for it.” So, what-ever Al-Hasan asked they said, “We will be responsible for it for you.” So, Al-Hasan concluded a peace treaty with Muawiya. Al-Hasan (Al-Basri) said: I heard Abu Bakr saying, “I saw Allah’s Apostle on the pulpit and Al-Hasan bin ‘Ali was by his side. The Prophet was looking once at the people and once at Al-Hasan bin ‘Ali saying, ‘This son of mine is a Saiyid (i.e. a noble) and may Allah make peace between two big groups of Muslims through him.”

Sahih Bukhari>Book 48 Witnesses
CHAPTER 5. Should the Imâm: suggest reconciliation?

3:868 Narrated by Aisha
Once Allah’s Apostle heard the loud voices of some opponents quarreling at the door. One of them was appealing to the other to deduct his debt and asking him to be lenient but the other was saying, “By Allah I will not do so.” Allah’s Apostle went out to them and said, “Who is the one who was swearing by Allah that he would not do a favor?” That man said, “I am that person, O Allah’s Apostle! I will give my opponent whatever he wishes.”

Sahih Bukhari:
BOOK 50 Conditions

Sahih Bukhari>Book 48 Witnesses
CHAPTER 2. The conditions which are not permissible in the legal punishments prescribed by Allah.

3:885 Narrated by Abu Huraira and Zaid bin Khalid Al-Juhani
A bedouin came to Allah’s Apostle and said, “O Allah’s apostle! I ask you by Allah to judge My case according to Allah’s Laws.” His opponent, who was more learned than he, said, “Yes, judge between us according to Allah’s Laws, and allow me to speak.” Allah’s Apostle said, “Speak.” He (i .e. the bedouin or the other man) said, “My son was working as a laborer for this (man) and he committed illegal sexual intercourse with his wife. The people told me that it was obligatory that my son should be stoned to death, so in lieu of that I ransomed my son by paying one hundred sheep and a slave girl. Then I asked the religious scholars about it, and they informed me that my son must be lashed one hundred lashes, and be exiled for one year, and the wife of this (man) must be stoned to death.”

Allah’s Apostle said, “By Him in Whose Hands my soul is, I will judge between you according to Allah’s Laws. The slave-girl and the sheep are to be returned to you, your son is to receive a hundred lashes and be exiled for one year. You, Unais, go to the wife of this (man) and if she confesses her guilt, stone her to death.” Unais went to that woman next morning and she confessed. Allah’s Apostle ordered that she be stoned to death.

Sahih Bukhari:
BOOK 73: Good Manners and Form (Al-Adab)

Chapter 2 : Who is more entitled to the best companionship?

Narrated Abu Huraira:
A man came to Allah’s Messenger (ﷺ) and said, “O Allah’s Messenger (ﷺ)! Who is more entitled to be treated with the best companionship by me?” The Prophet (ﷺ) said, “Your mother.” The man said. “Who is next?” The Prophet said, “Your mother.” The man further said, “Who is next?” The Prophet (ﷺ) said, “Your mother.” The man asked for the fourth time, “Who is next?” The Prophet (ﷺ) said, “Your father. “

Sahih Bukhari>Book 73 Good Manners
Chapter 23 : To keep one’s covenant is part of Faith

Narrated `Aisha:
I never felt so jealous of any woman as I did of Khadija, though she had died three years before the Prophet married me, and that was because I heard him mentioning her too often, and because his Lord had ordered him to give her the glad tidings that she would have a palace in Paradise, made of Qasab and because he used to slaughter a sheep and distribute its meat among her friends.

Sahih Bukhari>Book 73 Good Manners
Chapter 28: To recommend to be kind to one’s neighbor

Narrated `Aisha:
The Prophet (ﷺ) said “Gabriel continued to recommend me about treating the neighbors Kindly and politely so much so that I thought he would order me to make them as my heirs.

Narrates Ibn `Umar:
Allah’ Apostle said, Gabriel kept on recommending me about treating the neighbors in a kind and polite manner, so much so that I thought that he would order (me) to make them (my) heirs.”

Sahih Bukhari>Book 73 Good Manners
Chapter 29: The person whose neighbor does not feel safe from his evil

Narrated Abu Shuraih:
The Prophet (ﷺ) said, “By Allah, he does not believe! By Allah, he does not believe! By Allah, he does not believe!” It was said, “Who is that, O Allah’s Messenger (ﷺ)?” He said, “That person whose neighbor does not feel safe from his evil.”

Sahih Bukhari>Book 73 Good Manners
Chapter 30: A lady-neighbor should not degrade anything given by her lady-neighbor

Narrated Abu Huraira:
The Prophet (ﷺ) used to say, “O Muslim ladies! A neighbouress should not look down upon the present of her neighbouress even it were the hooves of a sheep.”

Sahih Bukhari>Book 73 Good Manners
Chapter 31: Whosoever believes in Allah and the Last Day should not harm his neighbor

Narrated Abu Huraira:
Allah’s Messenger (ﷺ) said, “Anybody who believes in Allah and the Last Day should not harm his neighbor, and anybody who believes in Allah and the Last Day should entertain his guest generously and anybody who believes in Allah and the Last Day should talk what is good or keep quiet. (i.e. abstain from all kinds of evil and dirty talk).

Narrated Abu Shuraih Al-Adawi:
My ears heard and my eyes saw the Prophet (ﷺ) when he spoke, “Anybody who believes in Allah and the Last Day, should serve his neighbor generously, and anybody who believes in Allah and the Last Day should serve his guest generously by giving him his reward.” It was asked. “What is his reward, O Allah’s Messenger (ﷺ)?” He said, “(To be entertained generously) for a day and a night with high quality of food and the guest has the right to be entertained for three days (with ordinary food) and if he stays longer, what he will be provided with will be regarded as Sadaqa (a charitable gift). And anybody who believes in Allah and the Last Day should talk what is good or keep quiet (i.e. abstain from all kinds of dirty and evil talks).

Sahih Bukhari>Book 73 Good Manners
Chapter 32: The neighbor whose gate is nearer has more right to receive favors

Narrated `Aisha:
I said, “O Allah’s Messenger (ﷺ)! I have two neighbors! To whom shall I send my gifts?” He said, “To the one whose gate in nearer to you.”

Sahih Bukhari>Book 73 Good Manners
Chapter 33: Enjoining all that is Al-Ma’ruf is considered as a Sadaqa

Narrated Jabir bin `Abdullah:
The Prophet (ﷺ) said, Enjoining, all that is good is a Sadaqa.”

Narrated Abu Musa Al-Ash`ari:
The Prophet (ﷺ) said, “On every Muslim there is enjoined (a compulsory) Sadaqa (alms).” They (the people) said, “If one has nothing?’ He said, “He should work with his hands so that he may benefit himself and give in charity.” They said, “If he cannot work or does not work?” He said, “Then he should help the oppressed unhappy person (by word or action or both).” They said, “If he does not do it?” He said, “Then he should enjoin what is good (or said what is reasonable).’ They said, “If he does not do that”’ He said, “Then he should refrain from doing evil, for that will be considered for Him as a Sadaqa (charity) . “

Sahih Bukhari>Book 73 Good Manners
Chapter 34: Pleasant friendly speech

Narrated `Adi bin Hatim:
The Prophet (ﷺ) mentioned the (Hell) Fire and sought refuge (with Allah) from it, and turned his face to the other side. He mentioned the (Hell) Fire again and took refuge (with Allah) from it and turned his face to the other side. (Shu`ba, the sub-narrator, said, “I have no doubt that the Prophet (ﷺ) repeated it twice.”) The Prophet (ﷺ) then said, “(O people!) Save yourselves from the (Hell) Fire even if with one half of a date fruit (given in charity), and if this is not available, then (save yourselves) by saying a good pleasant friendly word.”

Sahih Bukhari>Book 73 Good Manners
Chapter 35: To be kind and lenient in all matters

Narrated `Aisha:
(the wife of the Prophet) A group of Jews entered upon the Prophet (ﷺ) and said, “As-Samu-Alaikum.” (i.e. death be upon you). I understood it and said, “Wa-Alaikum As-Samu wal-la’n. (death and the curse of Allah be Upon you).” Allah’s Messenger (ﷺ) said “Be calm, O `Aisha! Allah loves that on, should be kind and lenient in all matters.” I said, “O Allah’s Messenger (ﷺ)! Haven’t you heard what they (the Jews) have said?” Allah’s Messenger (ﷺ) said “I have (already) said (to them) “And upon you ! “

Narrated Anas bin Malik:
A bedouin urinated in the mosque and the people ran to (beat) him. Allah’s Messenger (ﷺ) said, “Do not interrupt his urination (i.e. let him finish).” Then the Prophet (ﷺ) asked for a tumbler of water and poured the water over the place of urine.

Sahih Bukhari>Book 73 Good Manners
Chapter 36: The co-operation between the believers

Narrated Abu Musa:
The Prophet (ﷺ) said, “A believer to another believer is like a building whose different parts enforce each other.” The Prophet (ﷺ) then clasped his hands with the fingers interlaced. (At that time) the Prophet (ﷺ) was sitting and a man came and begged or asked for something. The Prophet (ﷺ) faced us and said, “Help and recommend him and you will receive the reward for it, and Allah will bring about what He will through His Prophet’s tongue.”

Sahih Bukhari>Book 73 Good Manners
Chapter 37: “Whosoever intercedes for a good cause will have the reward thereof…”

Narrated Abu Musa:
Whenever a beggar or a person in need came to the Prophet, the Prophet would say “Help and recommend him and you will receive the reward for it, and Allah will bring about what he will through His Prophet’s tongue

Sahih Bukhari>Book 73 Good Manners
Chapter 38: The Prophet (saws) was neithr a Fahish nor Mutafahhish

Narrated Masruq:
Abdullah bin ‘Amr mentioned Allah’s Messenger (ﷺ) saying that he was neither a Fahish nor a Mutafahish. Abdullah bin ‘Amr added, Allah’s Messenger (ﷺ) said, ‘The best among you are those who have the best manners and character.’

Narrated `Abdullah bin Mulaika:
`Aisha said that the Jews came to the Prophet (ﷺ) and said, “As-Samu ‘Alaikum” (death be on you). `Aisha said (to them), “(Death) be on you, and may Allah curse you and shower His wrath upon you!” The Prophet (ﷺ) said, “Be calm, O `Aisha ! You should be kind and lenient, and beware of harshness and Fuhsh (i.e. bad words).” She said (to the Prophet), “Haven’t you heard what they (Jews) have said?” He said, “Haven’t you heard what I have said (to them)? I said the same to them, and my invocation against them will be accepted while theirs against me will be rejected (by Allah). “

Narrated Anas bin Malik:
The Prophet (ﷺ) was not one who would abuse (others) or say obscene words, or curse (others), and if he wanted to admonish anyone of us, he used to say: “What is wrong with him, his forehead be dusted!”

Narrated ‘Aisha:
A man asked permission to enter upon the Prophet. When the Prophet (ﷺ) saw him, he said, “What an evil brother of his tribe! And what an evil son of his tribe!” When that man sat down, the Prophet (ﷺ) behaved with him in a nice and polite manner and was completely at ease with him. When that person had left, ‘Aisha said (to the Prophet). “O Allah’s Apostle! When you saw that man, you said so-and-so about him, then you showed him a kind and polite behavior, and you enjoyed his company?” Allah’s Messenger (ﷺ) said, “O ‘Aisha! Have you ever seen me speaking a bad and dirty language? (Remember that) the worst people in Allah’s sight on the Day of Resurrection will be those whom the people leave (undisturbed) to be away from their evil (deeds).”

Sahih Bukhari>Book 73 Good Manners
Chapter 39: Good character, generosity, and miserliness

Narrated Anas:
The Prophet (ﷺ) was the best among the people (both in shape and character) and was the most generous of them, and was the bravest of them. Once, during the night, the people of Medina got afraid (of a sound). So the people went towards that sound, but the Prophet (ﷺ) having gone to that sound before them, met them while he was saying, “Don’t be afraid, don’t be afraid.” (At that time) he was riding a horse belonging to Abu Talha and it was naked without a saddle, and he was carrying a sword slung at his neck. The Prophet (ﷺ) said, “I found it (the horse) like a sea, or, it is the sea indeed.”

Narrated Jabir:
Never was the Prophet (ﷺ) asked for a thing to be given for which his answer was ‘no’.

Narrated Masruq:
We were sitting with `Abdullah bin `Amr who was narrating to us (Hadith): He said, “Allah’s Messenger (ﷺ) was neither a Fahish nor a Mutafahhish, and he used to say, ‘The best among you are the best in character (having good manners).”‘

Narrated Abu Hazim:
Sahl bin Sa`d said that a woman brought a Burda (sheet) to the Prophet. Sahl asked the people, “Do you know what is a Burda?” The people replied, “It is a ‘Shamla’, a sheet with a fringe.” That woman said, “O Allah’s Messenger (ﷺ)! I have brought it so that you may wear it.” So the Prophet (ﷺ) took it because he was in need of it and wore it. A man among his companions, seeing him wearing it, said, “O Allah’s Apostle! Please give it to me to wear.” The Prophet (ﷺ) said, “Yes.” (and gave him that sheet). When the Prophet left, the man was blamed by his companions who said, “It was not nice on your part to ask the Prophet for it while you know that he took it because he was in need of it, and you also know that he (the Prophet) never turns down anybody’s request that he might be asked for.” That man said, “I just wanted to have its blessings as the Prophet (ﷺ) had put it on, so l hoped that I might be shrouded in it.”

Narrated Abu Huraira:
Allah’s Messenger (ﷺ) said, “Time will pass rapidly, good deeds will decrease, and miserliness will be thrown (in the hearts of the people), and the Harj (will increase).” They asked, “What is the Harj?” He replied, “(It is) killing (murdering), (it is) murdering (killing).

Narrated Anas:
I served the Prophet (ﷺ) for ten years, and he never said to me, “Uf” (a minor harsh word denoting impatience) and never blamed me by saying, “Why did you do so or why didn’t you do so?”

Sahih Bukhari>Book 73 Good Manners
Chapter 42: To love for Allah’s sake

Narrated Anas bin Malik:
The Prophet (ﷺ) said, “None will have the sweetness (delight) of Faith (a) till he loves a person and loves him only for Allah’s sake, (b) and till it becomes dearer to him to be thrown in the fire than to revert to disbelief (Heathenism) after Allah has brought him out of it, (c) and till Allah and His Apostle become dearer to him than anything else.”

Sahih Bukhari>Book 73 Good Manners
Chapter 43: “…Let not a group scoff at another group..”

Narrated `Abdullah bin Zam`a:
The Prophet (ﷺ) forbade laughing at a person who passes wind, and said, “How does anyone of you beat his wife as he beats the stallion camel and then he may embrace (sleep with) her?” And Hisham said, “As he beats his slave

Narrated Ibn `Umar:
The Prophet (ﷺ) said at Mina, “Do you know what day is today?” They (the people) replied, “Allah and His Apostle know better,” He said “Today is 10th of Dhul-Hijja, the sacred (forbidden) day. Do you know what town is this town?” They (the people) replied, “Allah and His Apostle know better.” He said, “This is the (forbidden) Sacred town (Mecca a sanctuary).” And do you know which month is this month?” They (the People) replied, “Allah and His Apostle know better.” He said, ”This is the Sacred (forbidden) month .” He added, “Allah has made your blood, your properties and your honor Sacred to one another (i.e. Muslims) like the sanctity of this day of yours in this month of yours, in this town of yours.” (See Hadith No. 797, Vol. 2.)

Sahih Bukhari>Book 73 Good Manners
Chapter 44: Calling bad names and cursing

Narrated `Abdullah:
Allah’s Messenger (ﷺ) said, “Abusing a Muslim is Fusuq (i.e., an evil-doing), and killing him is Kufr (disbelief).

Narrated Abu Dhar:
That he heard the Prophet (ﷺ) saying, “If somebody accuses another of Fusuq (by calling him ‘Fasiq’ i.e. a wicked person) or accuses him of Kufr, such an accusation will revert to him (i.e. the accuser) if his companion (the accused) is innocent.”

Narrated Anas:
Allah’s Messenger (ﷺ) was neither a Fahish (one who had a bad tongue) nor a Sabbaba (one who abuses others) and he used to say while admonishing somebody, “What is wrong with him? May dust be on his forehead!”

Narrated Thabit bin Ad-Dahhak:
(who was one of the companions who gave the pledge of allegiance to the Prophet (ﷺ) underneath the tree (Al-Hudaibiya)) Allah’s Messenger (ﷺ) said, “Whoever swears by a religion other than Islam (i.e. if somebody swears by saying that he is a non-Muslim e.g., a Jew or a Christian, etc.) in case he is telling a lie, he is really so if his oath is false, and a person is not bound to fulfill a vow about a thing which he does not possess. And if somebody commits suicide with anything in this world, he will be tortured with that very thing on the Day of Resurrection; And if somebody curses a believer, then his sin will be as if he murdered him; And whoever accuses a believer of Kufr (disbelief), then it is as if he killed him.”

Narrated Sulaiman bin Surad:
A man from the companions of the Prophet (ﷺ) said, “Two men abused each other in front of the Prophet (ﷺ) and one of them became angry and his anger became so intense that his face became swollen and changed. The Prophet (ﷺ) said, “I know a word the saying of which will cause him to relax if he does say it.” Then a man went to him and informed him of the statement of the Prophet (ﷺ) and said, “Seek refuge with Allah from Satan.” On that, angry man said, ‘Do you find anything wrong with me? Am I insane? Go away!”

Narrated ‘Ubada bin As-Samit:
Allah’s Messenger (ﷺ) went out to inform the people about the (date of the Night of decree (Al-Qadr). There happened a quarrel between two Muslim men. The Prophet (ﷺ) said, “I came out to inform you about the Night of Al-Qadr, but as so-and-so and so-and-so quarrelled, so the news about it had been taken away; and may be it was better for you. So look for it in the ninth, the seventh, or the fifth (of the last ten days of Ramadan).

Narrated Ma’rur:
I saw Abu Dhar wearing a Burd (garment) and his slave too was wearing a Burd, so I said (to Abu Dhar), “If you take this (Burda of your slave) and wear it (along with yours), you will have a nice suit (costume) and you may give him another garment.” Abu Dhar said, “There was a quarrel between me and another man whose mother was a non-Arab and I called her bad names. The man mentioned (complained about) me to the Prophet. The Prophet (ﷺ) said, “Did you abuse so-and-so?” I said, “Yes” He said, “Did you call his mother bad names?” I said, “Yes”. He said, “You still have the traits of (the Pre-lslamic period of) ignorance.” I said. “(Do I still have ignorance) even now in my old age?” He said, “Yes, they (slaves or servants) are your brothers, and Allah has put them under your command. So the one under whose hand Allah has put his brother, should feed him of what he eats, and give him dresses of what he wears, and should not ask him to do a thing beyond his capacity. And if at all he asks him to do a hard task, he should help him therein.”

Sahih Bukhari>Book 73 Good Manners
Chapter 45: Describing somebody as tall or short

Narrated Abu Huraira:
The Prophet (ﷺ) led us in the Zuhr prayer, offering only two rak`at and then (finished it) with Taslim, and went to a piece of wood in front of the mosque and put his hand over it. Abu Bakr and `Umar were also present among the people on that day but dared not talk to him (about his unfinished prayer). And the hasty people went away, wondering. “Has the prayer been shortened” Among the people there was a man whom the Prophet (ﷺ) used to call Dhul-Yadain (the longarmed). He said, “O Allah’s Prophet! Have you forgotten or has the prayer been shortened?” The Prophet (ﷺ) said, “Neither have I forgotten, nor has it been shortened.” They (the people) said, “Surely, you have forgotten, O Allah’s Messenger (ﷺ)!” The Prophet (ﷺ) said, Dhul-Yadain has told the truth.” So the Prophet (ﷺ) got up and offered other two rak`at and finished his prayer with Taslim. Then he said Takbir, performed a prostration of ordinary duration or longer, then he raised his head and said Takbir and performed another prostration of ordinary duration or longer and then raised his head and said Takbir (i.e. he performed the two prostrations of Sahu, i.e., forgetfulness).

Sahih Bukhari>Book 73 Good Manners
Chapter 46: Backbiting

Narrated Ibn `Abbas:
Allah’s Messenger (ﷺ) passed by two graves and said, “Both of them (persons in the grave) are being tortured, and they are not being tortured for a major sin. This one used not to save himself from being soiled with his urine, and the other 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). The Prophet (ﷺ) then asked for a green leaf of a date-palm tree, split it into two pieces and planted one on each grave and said, “It is hoped that their punishment may be abated till those two pieces of the leaf get dried.” (See Hadith No 215, Vol 1).

Sahih Bukhari>Book 73 Good Manners
Chapter 48: Backbitings, wicked and suspicious people

Narrated `Aisha:
A man asked permission to enter upon Allah’s Messenger (ﷺ). The Prophet (ﷺ) said, “Admit him. What an evil brother of his people or a son of his people.” But when the man entered, the Prophet (ﷺ) spoke to him in a very polite manner. (And when that person left) I said, “O Allah’s Messenger (ﷺ)! You had said what you had said, yet you spoke to him in a very polite manner?” The Prophet (ﷺ) said, “O `Aisha! The worst people are those whom the people desert or leave in order to save themselves from their dirty language or from their transgression.”

Sahih Bukhari>Book 73 Good Manners
Chapter 49: An_namima is one of the great sins

Narrated Ibn `Abbas:
Once the Prophet (ﷺ) went through the grave-yards of Medina and heard the voices of two humans who were being tortured in their graves. The Prophet (ﷺ) said, “They are being punished, but they are not being punished because of a major sin, yet their sins are great. One of them used not to save himself from (being soiled with) the urine, and the other used to go about with calumnies (Namima).” Then the Prophet asked for a green palm tree leaf and split it into two pieces and placed one piece on each grave, saying, “I hope that their punishment may be abated as long as these pieces of the leaf are not dried.”

Sahih Bukhari>Book 73 Good Manners
Chapter 50: What is disliked of Namima

Narrated Hudhaifa:
I heard the Prophet (ﷺ) saying, “A Qattat will not enter Paradise.”

Sahih Bukhari>Book 73 Good Manners
Chapter 51: “…And shun lying speech.”

Narrated Abu Huraira:
The Prophet (ﷺ) said, “Whoever does not give up false statements (i.e. telling lies), and evil deeds, and speaking bad words to others, Allah is not in need of his (fasting) leaving his food and drink.”

Sahih Bukhari>Book 73 Good Manners
Chapter 52: What is said about a double-faced person

Narrated Abu Huraira:
The Prophet (ﷺ) said, “The worst people in the Sight of Allah on the Day of Resurrection will be the double faced people who appear to some people with one face and to other people with another face.”

Sahih Bukhari>Book 73 Good Manners
Chapter 53: To inform the friend what has been said about him.

Narrated Ibn Mas`ud:
Once Allah’s Messenger (ﷺ) divided and distributed (the war booty). An Ansar man said, “By Allah ! Muhammad, by this distribution, did not intend to please Allah.” So I came to Allah’s Messenger (ﷺ) and informed him about it whereupon his face became changed with anger and he said, “May Allah bestow His Mercy on Moses for he was hurt with more than this, yet he remained patient.”

Sahih Bukhari>Book 73 Good Manners
Chapter 54: What is disliked of praising a person

Narrated Abu Musa:
The Prophet (ﷺ) heard a man praising another man and he was exaggerating in his praise. The Prophet (ﷺ) said (to him). “You have destroyed (or cut) the back of the man.”

Narrated Abu Bakra:
A man was mentioned before the Prophet (ﷺ) and another man praised him greatly The Prophet (ﷺ) said, “May Allah’s Mercy be on you ! You have cut the neck of your friend.” The Prophet (ﷺ) repeated this sentence many times and said, “If it is indispensable for anyone of you to praise someone, then he should say, ‘I think that he is so-and-so,” if he really thinks that he is such. Allah is the One Who will take his accounts (as He knows his reality) and no-one can sanctify anybody before Allah.” (Khalid said, “Woe to you,” instead of “Allah’s Mercy be on you.”)

Sahih Bukhari>Book 73 Good Manners
Chapter 55: Whoever praises his brother with that he knows

Narrated Salim:
that his father said; “When Allah’s Messenger (ﷺ) mentioned what he mentioned about (the hanging of) the Izar (waist sheet), Abu Bakr said, “O Allah’s Messenger (ﷺ)! My Izar slackens on one side (without my intention).” The Prophet (ﷺ) said, “You are not among those (who, out of pride) drag their Izars behind them.”

Sahih Bukhari>Book 73 Good Manners
Chapter 56: ‘Verily! Allah enjoins Al-‘Adl and Al-Ihsan, and giving to kith and kin and forbids Al-Fahsha’ and Al-Munkar, and Al-Baghy, He admonishes you, that you may take heed”

Narrated `Aisha:
The Prophet (ﷺ) continued for such-and-such period imagining that he has slept (had sexual relations) with his wives, and in fact he did not. One day he said, to me, “O `Aisha! Allah has instructed me regarding a matter about which I had asked Him. There came to me two men, one of them sat near my feet and the other near my head. The one near my feet, asked the one near my head (pointing at me), ‘What is wrong with this man? The latter replied, ‘He is under the effect of magic.’ The first one asked, ‘Who had worked magic on him?’ The other replied, ‘Lubaid bin Asam.’ The first one asked, ‘What material (did he use)?’ The other replied, ‘The skin of the pollen of a male date tree with a comb and the hair stuck to it, kept under a stone in the well of Dharwan.”‘ Then the Prophet (ﷺ) went to that well and said, “This is the same well which was shown to me in the dream. The tops of its date-palm trees look like the heads of the devils, and its water looks like the Henna infusion.” Then the Prophet (ﷺ) ordered that those things be taken out. I said, “O Allah’s Messenger (ﷺ)! Won’t you disclose (the magic object)?” The Prophet (ﷺ) said, “Allah has cured me and I hate to circulate the evil among the people.” `Aisha added, “(The magician) Lubaid bin Asam was a man from Bani Zuraiq, an ally of the Jews.”

Sahih Bukhari>Book 73 Good Manners
Chapter 57: Jealousy and mutual estrangement are forbidden.

Narrated Abu Huraira:
The Prophet (ﷺ) said, “Beware of suspicion, for suspicion is the worst of false tales; and do not look for the others’ faults and do not spy, and do not be jealous of one another, and do not desert (cut your relation with) one another, and do not hate one another; and O Allah’s worshipers! Be brothers (as Allah has ordered you!”)

Narrated Anas bin Malik:
Allah’s Messenger (ﷺ) said, “Do not hate one another, and do not be jealous of one another, and do not desert each other, and O, Allah’s worshipers! Be brothers. Lo! It is not permissible for any Muslim to desert (not talk to) his brother (Muslim) for more than three days.”

Sahih Bukhari>Book 73 Good Manners
Chapter 58: “O you who believe! Avoid much suspicion, indeed some suspicions are sins. And spy not, neither backbite one another…”

Narrated Abu Huraira:
Allah’s Messenger (ﷺ) said, “Beware of suspicion, for suspicion is the worst of false tales. and do not look for the others’ faults, and do not do spying on one another, and do not practice Najsh, and do not be jealous of one another and do not hate one another, and do not desert (stop talking to) one another. And O, Allah’s worshipers! Be brothers!”

Sahih Bukhari>Book 73 Good Manners
Chapter 59: What sort of suspicion is allowed.

Narrated `Aisha:
The Prophet (ﷺ) said, “I do not think that so-and-so and so-and-so know anything of our religion.” (And Al-Laith said, “These two persons were among the hypocrites.”)

Narrated Al-Laith:
`Aisha said “The Prophet (ﷺ) entered upon me one day and said, ‘O `Aisha! I do not think that so-and-so and so-and-so know anything of our religion which we follow.”‘

Sahih Bukhari>Book 73 Good Manners
Chapter 63: The desertion of a sinful person

Narrated `Aisha:
Allah’s Messenger (ﷺ) said, ” I know whether you are angry or pleased.” I said, “How do you know that, Allah’s Messenger (ﷺ)?” He said, “When you are pleased, you say, “Yes, by the Lord of Muhammad,’ but when you are angry, you say, ‘No, by the Lord of Abraham!’ ” I said, “Yes, I do not leave, except your name.”

Sahih Bukhari>Book 73 Good Manners
Chapter 64: May a person visit his friend daily, or visit him in the morning and in the evening?

Narrated `Aisha:
(the wife of the Prophet) “I do not remember my parents believing in any religion other than the Religion (of Islam), and our being visited by Allah’s Messenger (ﷺ) in the morning and in the evening. One day, while we were sitting in the house of Abu Bakr (my father) at noon, someone said, ‘This is Allah’s Messenger (ﷺ) coming at an hour at which he never used to visit us.’ Abu Bakr said, ‘There must be something very urgent that has brought him at this hour.’ The Prophet (ﷺ) said, ‘I have been allowed to go out (of Mecca) to migrate.’ “

Sahih Bukhari>Book 73 Good Manners
Chapter 65: The paying of a visit

Narrated Anas bin Malik:
Allah’s Messenger (ﷺ) visited a household among the Ansars, and he took a meal with them. When he intended to leave, he asked for a place in that house for him, to pray so a mat sprinkled with water was put and he offered prayer over it, and invoked for Allah’s Blessing upon them (his hosts).

Sahih Bukhari>Book 73 Good Manners
Chapter 66: Whoever spruced himself up for the delegates.

Narrated `Abdullah:
`Umar saw a silken cloak over a man (for sale) so he took it to the Prophet (ﷺ) and said, ‘O Allah’s Apostle! Buy this and wear it when the delegate come to you.’ He said, ‘The silk is worn by one who will have no share (in the Here-after).’ Some time passed after this event, and then the Prophet (ﷺ) sent a (similar) cloak to him. `Umar brought that cloak back to the Prophet (ﷺ) and said, ‘You have sent this to me, and you said about a similar one what you said?’ The Prophet (ﷺ) said, ‘I have sent it to you so that you may get money by selling it.’ Because of this, Ibn `Umar used to hate the silken markings on the garments.

Sahih Bukhari>Book 73 Good Manners
Chapter 67: The establishment of a bond of brotherhood and the conclusion of a treaty

Narrated Anas:
When `Abdur-Rahman came to us, the Prophet (ﷺ) established a bond of brotherhood between him and Sa`d bin Ar-Rabi`. Once the Prophet (ﷺ) said, “As you (O `Abdur-Rahman) have married, give a wedding banquet even if with one sheep.”

Narrated `Asim:
I said to Anas bin Malik, “Did it reach you that the Prophet (ﷺ) said, “There is no treaty of brotherhood in Islam’?” Anas said, “The Prophet (ﷺ) made a treaty (of brotherhood) between the Ansar and the Quraish in my home.”

Sahih Bukhari>Book 73 Good Manners
Chapter 69: “O you who believe! Be afraid of Allah, and be with those who are true”

Narrated `Abdullah:
The Prophet (ﷺ) said, “Truthfulness leads to righteousness, and righteousness leads to Paradise. And a man keeps on telling the truth until he becomes a truthful person. Falsehood leads to Al-Fajur (i.e. wickedness, evil-doing), and Al-Fajur (wickedness) leads to the (Hell) Fire, and a man may keep on telling lies till he is written before Allah, a liar.”

Narrated Abu Huraira:
Allah’s Messenger (ﷺ) said, “The signs of a hypocrite are three: Whenever he speaks, he tells a lie; and whenever he promises, he breaks his promise; and whenever he is entrusted, he betrays (proves to be dishonest)”.

Narrated Samura bin Jundub:
The Prophet (ﷺ) said, “I saw (in a dream), two men came to me.” Then the Prophet (ﷺ) narrated the story (saying), “They said, ‘The person, the one whose cheek you saw being torn away (from the mouth to the ear) was a liar and used to tell lies and the people would report those lies on his authority till they spread all over the world. So he will be punished like that till the Day of Resurrection.”‘

Sahih Bukhari>Book 73 Good Manners
Chapter 71: To be patient when one is harmed

Narrated Abu Musa:
The Prophet (ﷺ) said: None is more patient than Allah against the harmful saying. He hears from the people they ascribe children to Him, yet He gives them health and (supplies them with) provision.”

Narrated `Abdullah:
The Prophet (ﷺ) divided and distributed something as he used to do for some of his distributions. A man from the Ansar said, “By Allah, in this division the pleasure of Allah has not been intended.” I said, “I will definitely tell this to the Prophet (ﷺ) .” So I went to him while he was sitting with his companions and told him of it secretly. That was hard upon the Prophet (ﷺ) and the color of his face changed, and he became so angry that I wished I had not told him. The Prophet (ﷺ) then said, “Moses was harmed with more than this, yet he remained patient.”

Sahih Bukhari>Book 73 Good Manners
Chapter 72: Whoever did not admonish people in their faces

Narrated `Aisha:
The Prophet (ﷺ) did something and allowed his people to do it, but some people refrained from doing it. When the Prophet (ﷺ) learned of that, he delivered a sermon, and after having sent Praises to Allah, he said, “What is wrong with such people as refrain from doing a thing that I do? By Allah, I know Allah better than they, and I am more afraid of Him than they.”

Narrated Abu Sa`id Al-Khudri:
The Prophet (ﷺ) was more shy than a virgin in her separate room. And if he saw a thing which he disliked, we would recognize that (feeling) in his face.

Sahih Bukhari>Book 73 Good Manners
Chapter 73: Whoever calls his brother a Kafir without any grounds

Narrated Abu Huraira:
Allah’s Messenger (ﷺ) said, “If a man says to his brother, O Kafir (disbeliever)!’ Then surely one of them is such (i.e., a Kafir). “

Narrated ‘Abdullah bin ‘Umar:
Allah’s Messenger (ﷺ) said, ‘If anyone says to his brother, ‘O misbeliever! Then surely, one of them such.”

Narrated Thabit bin Ad-Dahhak:
The Prophet (ﷺ) said, “Whoever swears by a religion other than Islam (i.e. if he swears by saying that he is a non-Muslim in case he is telling a lie), then he is as he says if his oath is false and whoever commits suicide with something, will be punished with the same thing in the (Hell) fire, and cursing a believer is like murdering him, and whoever accuses a believer of disbelief, then it is as if he had killed him.”

Sahih Bukhari>Book 73 Good Manners
Chapter 74: Whoever does not consider as Kafir the person who says that…

Narrated Jabir bin `Abdullah:
Mu`adh bin Jabal used to pray with the Prophet (ﷺ) and then go to lead his people in prayer. Once he led the people in prayer and recited Surat-al-Baqara. A man left (the row of the praying people) and offered (light) prayer (separately) and went away. When Mu`adh came to know about it, he said. “He (that man) is a hypocrite.” Later that man heard what Mu`adh said about him, so he came to the Prophet and said, “O Allah’s Messenger (ﷺ)! We are people who work with our own hands and irrigate (our farms) with our camels. Last night Mu`adh led us in the (night) prayer and he recited Sura-al-Baqara, so I offered my prayer separately, and because of that, he accused me of being a hypocrite.” The Prophet called Mu`adh and said thrice, “O Mu`adh! You are putting the people to trials? Recite ‘Washshamsi wad-uhaha’ (91) or’Sabbih isma Rabbi ka-l-A’la’ (87) or the like.”

Narrated Abu Huraira:
Allah’s Messenger (ﷺ) said: “Whoever amongst you swears, (saying by error) in his oath ‘By Al-Lat and Al- Uzza’, then he should say, ‘None has the right to be worshipped but Allah.’ And whoever says to his companions, ‘Come let me gamble’ with you, then he must give something in charity (as an expiation for such a sin).” (See Hadith No. 645)

Narrated Ibn `Umar:
that he found `Umar bin Al-Khattab in a group of people and he was swearing by his father. So Allah’s Messenger (ﷺ) called them, saying, “Verily! Allah forbids you to swear by your fathers. If one has to take an oath, he should swear by Allah or otherwise keep quiet.”

Sahih Bukhari>Book 73 Good Manners
Chapter 80: “Make things easy for the people and do not make things difficult for them.”

Narrated Abu Musa:
that when Allah’s Messenger (ﷺ) sent him and Mu`adh bin Jabal to Yemen, he said to them, “Facilitate things for the people (treat the people in the most agreeable way), and do not make things difficult for them, and give them glad tidings, and let them not have aversion (i.e. to make the people hate good deeds) and you should both work in cooperation and mutual understanding, obey each other.” Abu Musa said, “O Allah’s Messenger (ﷺ)! We are in a land in which a drink named Al Bit’ is prepared from honey, and another drink named Al-Mizr is prepared from barley.” On that, Allah’s Messenger (ﷺ) said, “All intoxicants (i.e. all alcoholic drinks) are prohibited.”

Narrated Anas bin Malik:
The Prophet (ﷺ) said, “Make things easy for the people, and do not make it difficult for them, and make them calm (with glad tidings) and do not repulse (them ).

Narrated `Aisha:
Whenever Allah’s Messenger (ﷺ) was given the choice of one of two matters he would choose the easier of the two as long as it was not sinful to do so, but if it was sinful, he would not approach it. Allah’s Apostle never took revenge over anybody for his own sake but (he did) only when Allah’s legal bindings were outraged, in which case he would take revenge for Allah’s sake.” (See Hadith No. 760. Vol. 4)

Narrated Al-Azraq bin Qais:
We were in the city of Al-Ahwaz on the bank of a river which had dried up. Then Abu Barza Al- Aslami came riding a horse and he started praying and let his horse loose. The horse ran away, so Abu Barza interrupted his prayer and went after the horse till he caught it and brought it, and then he offered his prayer. There was a man amongst us who was (from the Khawari) having a different opinion. He came saying. “Look at this old man! He left his prayer because of a horse.” On that Abu Barza came to us and said, “Since the time I left Allah’s Messenger (ﷺ), nobody has admonished me; My house is very far from this place, and if I had carried on praying and left my horse, I could not have reached my house till night.” Then Abu Barza mentioned that he had been in the company of the Prophet, and that he had seen his leniency.

Narrated Abu Huraira:
A bedouin urinated in the mosque, and the people rushed to beat him. Allah’s Messenger (ﷺ) ordered them to leave him and pour a bucket or a tumbler (full) of water over the place where he has passed urine. The Prophet then said, ” You have been sent to make things easy (for the people) and you have not been sent to make things difficult for them.”

Sahih Bukhari>Book 73 Good Manners
Chapter 81: To be cheerful with the people

Narrated Anas bin Malik:
The Prophet (ﷺ) used to mix with us to the extent that he would say to a younger brother of mine, ‘O Aba `Umair! What did the Nughair (a kind of bird) do?”

Narrated `Aisha:
I used to play with the dolls in the presence of the Prophet, and my girl friends also used to play with me. When Allah’s Messenger (ﷺ) used to enter (my dwelling place) they used to hide themselves, but the Prophet would call them to join and play with me. (The playing with the dolls and similar images is forbidden, but it was allowed for `Aisha at that time, as she was a little girl, not yet reached the age of puberty.) (Fath-ul-Bari page 143, Vol.13)

Sahih Bukhari>Book 73 Good Manners
Chapter 82: To be gentle and polite with the people.

Narrated Aisha:
A man asked permission to see the Prophet. He said, “Let Him come in; What an evil man of the tribe he is! (Or, What an evil brother of the tribe he is). But when he entered, the Prophet (ﷺ) spoke to him gently in a polite manner. I said to him, “O Allah’s Apostle! You have said what you have said, then you spoke to him in a very gentle and polite manner? The Prophet (ﷺ) said, “The worse people, in the sight of Allah are those whom the people leave (undisturbed) to save themselves from their dirty language.”

Narrated `Abdullah bin Abu Mulaika:
The Prophet (ﷺ) was given a gift of a few silken cloaks with gold buttons. He distributed them amongst some of his companions and put aside one of them for Makhrama. When Makhrama came, the Prophet said, “I kept this for you.” (Aiyub, the sub-narrator held his garment to show how the Prophet (ﷺ) showed the cloak to Makhrama who had something unfavorable about his temper.)

Sahih Bukhari>Book 73 Good Manners
Chapter 84: The right of the guest

Narrated `Abdullah bin `Amr:
Allah’s Messenger (ﷺ) entered upon me and said, “Have I not been informed that you offer prayer all the night and fast the whole day?” I said, “Yes.” He said, “Do not do so; Offer prayer at night and also sleep; Fast for a few days and give up fasting for a few days because your body has a right on you, and your eye has a right on you, and your guest has a right on you, and your wife has a right on you. I hope that you will have a long life, and it is sufficient for you to fast for three days a month as the reward of a good deed, is multiplied ten times, that means, as if you fasted the whole year.” I insisted (on fasting more) so I was given a hard instruction. I said, “I can do more than that (fasting)” The Prophet said, “Fast three days every week.” But as I insisted (on fasting more) so I was burdened. I said, “I can fast more than that.” The Prophet (ﷺ) said, “Fast as Allah’s prophet David used to fast.” I said, “How was the fasting of the prophet David?” The Prophet (ﷺ) said, “One half of a year (i.e. he used to fast on alternate days). ‘

Sahih Bukhari>Book 73 Good Manners
Chapter 85: To honour guest and to serve him

Narrated Abu Shuraih Al-Ka`bi:
Allah’s Messenger (ﷺ) said, Whoever believes in Allah and the Last Day, should serve his guest generously. The guest’s reward is: To provide him with a superior type of food for a night and a day and a guest is to be entertained with food for three days, and whatever is offered beyond that, is regarded as something given in charity. And it is not lawful for a guest to stay with his host for such a long period so as to put him in a critical position.”

Narrated Malik:
Similarly as above (156) adding, “Who believes in Allah and the Last Day should talk what is good or keep quiet.” (i.e. abstain from dirty and evil talk, and should think before uttering).

Narrated Abu Huraira:
The Prophet (ﷺ) said, “Whoever believes in Allah and the Last Day, should not hurt his neighbor and whoever believes in Allah and the Last Day, should serve his guest generously and whoever believes in Allah and the Last Day, should speak what is good or keep silent.”

Narrated `Uqba bin ‘Amir:
We said, “O Allah’s Messenger (ﷺ)! You send us out and it happens that we have to stay with such people as do not entertain us. What do you think about it?” Allah’s Messenger (ﷺ) said to us, “If you stay with some people and they entertain you as they should for a guest, accept is; but if they do not do then you should take from them the right of the guest, which they ought to give.”

Narrated Abu Huraira:
The Prophet (ﷺ) said, “Whoever believes in Allah and the Last Day, should serve his guest generously; and whoever believes in Allah and the Last Day, should unite the bond of kinship (i.e. keep good relation with his kith and kin); and whoever believes in Allah and the Last Day, should talk what is good or keep quiet.”

Sahih Bukhari>Book 73 Good Manners
Chapter 86: To prepare the meals for the guest

Narrated Abu Juhaifa:
The Prophet (ﷺ) established a bond of brotherhood between Salman and Abu Darda’. Salman paid a visit to Abu ad-Darda and found Um Ad-Darda’ dressed in shabby clothes and asked her why she was in that state.?” She replied, “Your brother, Abu Ad-Darda is not interested in the luxuries of this world.” In the meantime Abu Ad-Darda came and prepared a meal for him (Salman), and said to him, “(Please) eat for I am fasting.” Salman said, “I am not going to eat, unless you eat.” So Abu Ad-Darda’ ate. When it was night, Abu Ad-Darda’ got up (for the night prayer). Salman said (to him), “Sleep,” and he slept. Again Abu- Ad-Darda’ got up (for the prayer), and Salman said (to him), “Sleep.” When it was the last part of the night, Salman said to him, “Get up now (for the prayer).” So both of them offered their prayers and Salman said to Abu Ad-Darda’,”Your Lord has a right on you; and your soul has a right on you; and your family has a right on you; so you should give the rights of all those who have a right on you). Later on Abu Ad-Darda’ visited the Prophet (ﷺ) and mentioned that to him. The Prophet, said, “Salman has spoken the truth.”

Sahih Bukhari>Book 73 Good Manners
Chapter 87: Anger and impatience before a guest

Narrated `Abdur-Rahman bin Abu Bakr:
Abu Bakr invited a group of people and told me, “Look after your guests.” Abu Bakr added, I am going to visit the Prophet (ﷺ) and you should finish serving them before I return.” `Abdur-Rahman said, So I went at once and served them with what was available at that time in the house and requested them to eat.” They said, “Where is the owner of the house (i.e., Abu Bakr)?” `Abdur-Rahman said, “Take your meal.” They said, “We will not eat till the owner of the house comes.” `Abdur-Rahman said, “Accept your meal from us, for if my father comes and finds you not having taken your meal yet, we will be blamed severely by him, but they refused to take their meals . So I was sure that my father would be angry with me. When he came, I went away (to hide myself) from him. He asked, “What have you done (about the guests)?” They informed him the whole story. Abu Bakr called, “O `Abdur Rahman!” I kept quiet. He then called again. “O `Abdur-Rahman!” I kept quiet and he called again, “O ignorant (boy)! I beseech you by Allah, if you hear my voice, then come out!” I came out and said, “Please ask your guests (and do not be angry with me).” They said, “He has told the truth; he brought the meal to us.” He said, “As you have been waiting for me, by Allah, I will not eat of it tonight.” They said, “By Allah, we will not eat of it till you eat of it.” He said, I have never seen a night like this night in evil. What is wrong with you? Why don’t you accept your meals of hospitality from us?” (He said to me), “Bring your meal.” I brought it to him, and he put his hand in it, saying, “In the name of Allah. The first (state of fury) was because of Satan.” So Abu Bakr ate and so did his guests.

Sahih Bukhari>Book 73 Good Manners
Chapter 88: “By Allah, I will not eat till you eat.”

Narrated `Abdur-Rahman bin Abu Bakr:
Abu Bakr came with a guest or some guests, but he stayed late at night with the Prophet (ﷺ) and when he came, my mother said (to him), “Have you been detained from your guest or guests tonight?” He said, “Haven’t you served the supper to them?” She replied, “We presented the meal to him (or to them), but he (or they) refused to eat.” Abu Bakr became angry, rebuked me and invoked Allah to cause (my) ears to be cut and swore not to eat of it!” I hid myself, and he called me, “O ignorant (boy)!” Abu Bakr’s wife swore that she would not eat of it and so the guests or the guest swore that they would not eat of it till he ate of it. Abu Bakr said, “All that happened was from Satan.” So he asked for the meals and ate of it, and so did they. Whenever they took a handful of the meal, the meal grew (increased) from underneath more than that mouthful. He said (to his wife), “O, sister of Bani Firas! What is this?” She said, “O, pleasure of my eyes! The meal is now more than it had been before we started eating” So they ate of it and sent the rest of that meal to the Prophet. It is said that the Prophet (ﷺ) also ate of it.

Sahih Bukhari>Book 73 Good Manners
Chapter 89: To respect the old ones who should start talking

Narrated Rafi` bin Khadij and Sahl bin Abu Hathma:
`Abdullah bin Sahl and Muhaiyisa bin Mas`ud went to Khaibar and they dispersed in the gardens of the date-palm trees. `Abdullah bin Sahl was murdered. Then `Abdur-Rahman bin Sahl, Huwaiyisa and Muhaiyisa, the two sons of Mas`ud, came to the Prophet (ﷺ) and spoke about the case of their (murdered) friend. `Abdur-Rahman who was the youngest of them all, started talking. The Prophet (ﷺ) said, “Let the older (among you) speak first.” So they spoke about the case of their (murdered) friend. The Prophet (ﷺ) said, “Will fifty of you take an oath whereby you will have the right to receive the blood money of your murdered man,” (or said, “..your companion”). They said, “O Allah’s Messenger (ﷺ)! The murder was a thing we did not witness.” The Prophet (ﷺ) said, “Then the Jews will release you from the oath, if fifty of them (the Jews) should take an oath to contradict your claim.” They said, “O Allah’s Messenger (ﷺ)! They are disbelievers (and they will take a false oath).” Then Allah’s Messenger (ﷺ) himself paid the blood money to them.

Narrated Ibn `Umar:
Allah’s Messenger (ﷺ) said, “Inform me of a tree which resembles a Muslim, giving its fruits at every season by the permission of its Lord, and the leaves of which do not fall.” I thought of the date-palm tree, but I disliked to speak because Abu Bakr and `Umar were present there. When nobody spoke, the Prophet (ﷺ) said, “It is the date-palm tree” When I came out with my father, I said, “O father! It came to my mind that it was the date-palm tree.” He said, “What prevented you from saying it?” Had you said it, it would have been more dearer to me than such-and-such a thing (fortune).” I said, “Nothing prevented me but the fact that neither you nor Abu Bakr spoke, so I disliked to speak (in your presence).

Sahih Bukhari>Book 73 Good Manners
Chapter 98: Saying: “Marahaba”

Narrated Ibn `Abbas:
When the delegation of `Abdul Qais came to the Prophet, he said, “Welcome, O the delegation who have come! Neither you will have disgrace, nor you will regret.” They said, “O Allah’s Messenger (ﷺ)! We are a group from the tribe of Ar-Rabi`a, and between you and us there is the tribe of Mudar and we cannot come to you except in the sacred months. So please order us to do something good (religious deeds) so that we may enter Paradise by doing that, and also that we may order our people who are behind us (whom we have left behind at home) to follow it.” He said, “Four and four:” offer prayers perfectly , pay the Zakat, (obligatory charity), fast the month of Ramadan, and give one-fifth of the war booty (in Allah’s cause), and do not drink in (containers called) Ad-Duba,’ Al-Hantam, An-Naqir and Al-Muzaffat.”

Sahih Bukhari>Book 73 Good Manners
Chapter 99: Calling the people by their father’s name

Narrated Ibn `Umar:
The Prophet (ﷺ) said, “For every betrayer (perfidious person), a flag will be raised on the Day of Resurrection, and it will be announced (publicly) ‘This is the betrayal (perfidy) of so-and-so, the son of so-and-so.’ “

Narrated Ibn `Umar:
Allah’s Messenger (ﷺ) said, “A flag will be fixed on the Day of Resurrection for every betrayer, and it will be announced (publicly in front of everybody), ‘This is the betrayal (perfidy) so-and-so, the son of soand- so.”

Sahih Bukhari>Book 73 Good Manners
Chapter 102: “Al-Karm is only the heart of a believer

Narrated Abu Huraira:
Allah’s Messenger (ﷺ) said, “They say Al-Karm (the generous), and in fact Al-Karm is the heart of a believer.”

Sahih Bukhari>Book 73 Good Manners
Chapter 111: Whoever, while calling a friend, omits a letter from his name

Narrated `Aisha:
(the wife the Prophet) Allah’s Messenger (ﷺ) said, “O Aisha! This is Gabriel sending his greetings to you.” I said, “Peace, and Allah’s Mercy be on him.” `Aisha added: The Prophet (ﷺ) used to see things which we used not to see.

Narrated Anas:
Once Um Sulaim was (with the women who were) in charge of the luggage on a journey, and Anjashah, the slave of the Prophet, was driving their camels (very fast). The Prophet (ﷺ) said, “O Anjash! Drive slowly (the camels) with the glass vessels (i.e., ladies).

Sahih Bukhari>Book 73 Good Manners
Chapter 126: When somebody sneezes, what should be said?

Narrated Abu Huraira:
The Prophet (ﷺ) said, ” If anyone of you sneezes, he should say ‘Al-Hamduli l-lah’ (Praise be to Allah), and his (Muslim) brother or companion should say to him, ‘Yar-hamuka-l-lah’ (May Allah bestow his Mercy on you). When the latter says ‘Yar-hamuka-llah”, the former should say, ‘Yahdikumul-lah wa Yuslih balakum’ (May Allah give you guidance and improve your condition).

Sahih Bukhari>Book 73 Good Manners
Chapter 127: Tashmu should not be said to a sneezer if he does not say ‘Al-Hamdu-lillah’

Narrated Anas:
Two men sneezed before the Prophet (ﷺ) and he said Tashmit to one of them, while he did not say Tashmit to the other. So that man said, “O Allah’s Messenger (ﷺ)! You said Tashmit to that fellow but you did not say Tashmit to me. “The Prophet (ﷺ) said, “That man praised Allah, but you did not praise Allah.”

Sahih Bukhari>Book 73 Good Manners
Chapter 128: If someone yawns, he should put his hand over his mouth

Narrated Abu Huraira:
The Prophet (ﷺ) said, “Allah loves sneezing but dislikes yawning; so if anyone of you sneezes and then praises Allah, every Muslim who hears him (praising Allah) has to say Tashmit to him. But as regards yawning, it is from Satan, so if one of you yawns, he should try his best to stop it, for when anyone of you yawns, Satan laughs at him.”

Sahih Bukhari:
BOOK 74 Asking Permission

Sahih Bukhari>Book 74 Asking Permission
CHAPTER 1. The small number (of persons) should greet the large number (of persons).

8:250 Narrated Abü Huraira:
The Prophet said, “The young should greet the old, the passerby should greet the sitting one, and the small group of persons should greet the large group of persons.”

Sahih Bukhari>Book 74 Asking Permission
CHAPTER 2. The walking person should greet the sitting one.

8:252 A Narrated (Abü Huraira)
Allah’s Messenger said, “The riding person should greet the walking one, and the walking one should greet the sitting one, and the small number of persons should greet the large number of persons.”

Sahih Bukhari>Book 74 Asking Permission
CHAPTER 3. To greet those whom one knows and those whom one does not know.

8:253B Narrated ‘Abdullâh bin ‘Amr:
A man asked the Prophet “What sort of deeds or traits of Islam are good?” The Prophet said, “To feed others, and to greet those whom you know and those whom you do not know.”

Sahih Bukhari>Book 74 Asking Permission
CHAPTER 4. Asking permission (for entering) is enjoined because of looking (i.e., lest one should look at the occupants of the house who may be in a state in which they dislike to be seen by others).

8:258 Narrated Sahi bin Sa’d;
A man peeped through a round hole into the dwelling place of the Prophet while the Prophet had a Midra (an iron comb) with which he was scratching his head, the Prophet; said, “Had I known you were looking (through the hole), I would have pierced your eye with it (i.e., the comb).” Verily! The order of taking permission to enter has been enjoined because of that sight, (that one should not look unlawfully at the state of others).

Sahih Bukhari>Book 74 Asking Permission
CHAPTER 5. (What is said regarding) the adultery of the body parts other than the private parts.

8:260 Narrated Ibn ‘Abbâs;
(on the authority of Abu Huraira that the Prophet said: “Allah has written for Adam’s son his share of adultery which he commits inevitably. The adultery of the eyes is the sight (to gaze at a forbidden thing), the adultery of the tongue is the talk, and the innerself wishes and desires and the private parts testify all this or deny it.”

Sahih Bukhari>Book 74 Asking Permission
CHAPTER 6. To greet the boys.

8:264 Narrated Anas bin Mâlik;
that he passed by a group of boys and greeted them and said, “The Prophet to, used to do so.”

Sahih Bukhari>Book 74 Asking Permission
CHAPTER 7. If somebody says, “Who is that?” And another replies, “I.”

8:267 Narrated Jâbir bin ‘Abdullâh
came to the Prophet in order to consult him regarding my father’s debt. When I knocked at the door, he asked, “Who is that?” I ” replied, ” I,, He said, I, I? He repeated it as if he disliked it.

Sahih Bukhari>Book 74 Asking Permission
CHAPTER 8. To make room in the assemblies.

8:286, 287 Narrated Ibn ‘Umar:
The Prophet said, “A man should not make another man get up from his (the latter’s) seat (in a gathering) in order to sit there, but should make room and spread out.”

Sahih Bukhari>Book 74 Asking Permission
CHAPTER 9. The Ihtibâ’ with the hand, [i.e., Al-Qurfusa’ (a sitting posture wherein one sits with one’s legs drawn up and wrapped in one’s garment or surrounded with one’s arms.)]

8:289 Narrated (Ibn ‘Umar)
I saw Allah’s Messenger, in the courtyard of the Ka’ba in the Ihtibá’ posture putting his hand round his legs like this.

Sahih Bukhari>Book 74 Asking Permission
CHAPTER 10. If in a gathering there are more than three persons, then there is no harm if two of them have a secret talk.

8:305 Narrated ‘Abdullâh:
The Prophet, u said, “When you are three persons sitting together, then no two of you should hold secret counsel excluding the third person until you are with some other people too, for that would grieve him.”

Sahih Bukhari>Book 74 Asking Permission
CHAPTER 11. Fire (lanterns, etc.) should not be kept lit in the house at bedtime.

8:309 Narrated Abü Müsa:
One night a house in Al-Madina was burnt with its occupants. The Prophet spoke about them, saying, “This fire is indeed your enemy, so whenever you go to bed, put it out to protect yourselves.”

Sahih Bukhari>Book 74 Asking Permission
CHAPTER 12. What has been mentioned regarding the buildings.

8:315 Narrated Ibn ‘Umar ‘:
During the lifetime of the Prophet, I built a house with my own hands so that it might protect me from the rain and shade me from the sun and none of Allah’s creatures assisted me in building it.

Sahih Bukhari:
BOOK 78 Oaths and Vows

CHAPTER 1. The Book of Oaths and Vows.

8:619 Narrated ‘Abdur-Rahmân bin Samura:
The Prophet said, “O ‘Abdur-Rahmân bin Samura! Do not seek to be a ruler, because if you are given authority on asking for it, then you will be held responsible for it; but if you are given it without asking for it, then you will be helped in it (by Allâh):and whenever you take an oath to do something and later you find that something else is better than the first; then do the better one and make expiation for your oath.”

8:621 Narrated Abü Huraira:
The Prophet said, “We (Muslims) are the last (to come) in the world, but (will be) foremost on the Day of Resurrection.” Allah’s Messenger also said,” By Allah, if anyone of you insists on fulfilling an oath by which he may harm his family, he commits a sin, with Allah, greater than that of dissolving his oath and making its expiation with that which Allah has commanded.” [See the Qu ran (V.5: 89)].

Sahih Bukhari>Book 78 Oaths and Vows
CHAPTER 2. How did the oaths of the Prophet use to be?

8:628 Narrated ‘Abdullâh bin Hishâm:
We were with the Prophet and he was holding the hand of ‘Umar bin Al-Khattâb. ‘Umar said to him, “0 Allah’s Messenger! You are dearer to me than everything except my ownself.” The Prophet said, “No, by Him in Whose Hand my soul is, (you will not have complete faith) till I am dearer to you than your ownself.” Then ‘Umar said to him, “However, now, by Allah, you are dearer to me than my ownself.” The Prophet said, “Now, 0 ‘Umar, (now you are a believer).”

8:633 Narrated Abü Dhar:
I reached him (the Prophet) while in the shade of the Ka’ba; he was saying, “They are the losers, by the Lord of the Ka’ba! They are the losers, by the Lord of the Ka’ba!” I said (to myself), “What is wrong with me? Is anything improper detected in me? What is wrong with me?” Then I sat beside him and he kept on saying his statement. I could not remain quiet, and Allah knows in what sorrowful state I was at that time. So I said, “Who are they (the losers)? Let my father and mother be sacrificed for you, 0 Allah’s Messenger!” He said, “They are the wealthy people, except the one who does like this and like this and like this (i.e., spends of his wealth in Allah’s Cause).”

Sahih Bukhari>Book 78 Oaths and Vows
CHAPTER 3. The Statement of Allah “They swear by Allah their strongest oaths that….” (V.24:53)

8:650 Narrated Abü Huraira:
Allah’s Messenger said, “Any Muslim who has lost three of his children will not be touched by the Fire except that which will render Allah’s oath fulfilled.”

Sahih Bukhari>Book 78 Oaths and Vows
CHAPTER 4. If someone does something against his oath due to forgetfulness (should he make expiation?). [And the Statement of Allah:- “And there is no sin on you if you make a mistake therein.” (V.33:5)

8:657 Narrated (Abü Huraira):
The Prophet said, “Allah forgives my followers those (evil deeds) their ownselves may suggest to them as long as they do not act (on it) or speak”.

Sahih Bukhari>Book 78 Oaths and Vows
CHAPTER 5. To vow in Allah’s obedience.

8:687 Narrated ‘Aisha:
The Prophet said, “Whoever vows that he will be obedient to Allah, should remain obedient to Him; and whoever made a vow that he will disobey Allah, should not disobey Him.”

Sahih Bukhari>Book 78 Oaths and Vows
CHAPTER 6. If somebody dies without fulfilling a vow (may somebody else fulfill it on his behalf?)

8:689 Narrated Sa’Id bin ‘Ubâda (Al-Ansâri)
that he consulted the Prophet about a vow that had been made by his mother who died without fulfilling it. The Prophet gave his verdict that he should fulfill it on her behalf. [The verdict became Sunna (i.e., the Prophet’s As-Sunna – the legal ways)

Sahih Bukhari>Book 78 Oaths and Vows
CHAPTER 7. To vow for something which one does not possess, and to vow for something sinful.

8:695 Narrated Ibn ‘Abbâs:
While the Prophet was delivering a Khutba (religious talk), he saw a man standing, so he asked about that man. They (the people) said, “It is Abü Israel who has vowed that he will stand and never sit down, and he will never come in the shade, nor speak to anybody, and will fast.” The Prophet said, “Order him to speak and let him come in the shade, and make him sit down, but let him complete his fast.

Sahih Bukhari:
BOOK 79 Unfulfilled Oaths

CHAPTER 1. The Sâ’ (a kind of measure) of Al-Madina, and the Mudd of (the time of) the Prophet

8:703 Narrated As-Sa’ib bin Yazid
“The Sá’ at the time of the Prophet was equal to one Mudd plus one-third of a Mudd of your time, (and then it was increased during the caliphate of ‘Umar bin ‘Abdul Aziz)”.

8:705 Narrated Anas bin Mâlik:
Allah’s Messenger said, “O Allah! Bestow Your Blessings on their measures, Sa’ and Mudd (i.e., of the people of Al-Madina)”

Sahih Bukhari:
BOOK 85 Saying something under Compulsion

9:73 Narrated by Anas
Allah’s Apostle said, “Whoever possesses the (following) three qualities will have the sweetness of faith (1): The one to whom Allah and His Apostle becomes dearer than anything else; (2) Who loves a person and he loves him only for Allah’s Sake; (3) who hates to revert to atheism (disbelief) as he hates to be thrown into the Fire.”

9:78 Narrated by Khansa’ bint Khidam Al-Ansariya
That her father gave her in marriage when she was a matron and she disliked that marriage. So she came and (complained) to the Prophets and he declared that marriage invalid. (See Hadith No. 69, Vol. 7)

9:83 Narrated by ‘Abdullah bin ‘Umar
Allah’s Apostle said, “A Muslim is a brother of another Muslim. So he should neither oppress him nor hand him over to an oppressor. And whoever fulfilled the needs of his brother, Allah will fulfill his needs.”

9:84 Narrated by Anas
Allah’s Apostle said, “Help your brother whether he is an oppressor or an oppressed,” A man said, “O Allah’s Apostle! I will help him if he is oppressed, but if he is an oppressor, how shall I help him?” The Prophet said, “By preventing him from oppressing (others), for that is how to help him.”

Sahih Bukhari:
BOOK 91 Truthful Word

9:352 Narrated by Malik
We came to the Prophet and we were young men nearly of equal ages and we stayed with him for twenty nights. Allah’s Apostle was a very kind man and when he realized our longing for our families, he asked us about those whom we had left behind. When we informed him, he said, “Go back to your families and stay with them and teach them (religion) and order them (to do good deeds). The Prophet mentioned things some of which I remembered and some I did not. Then he said, “Pray as you have seen me praying, and when it is the time of prayer, one of you should pronounce the call (Adhan) for the prayer and the eldest of you should lead the prayer.”

3:353 Narrated by Ibn Mas’ud
Allah’s Apostle said, “The (call for prayer) Adhan of Bilal should not stop anyone of you from taking his Suhur for he pronounces the Adhan in order that whoever among you is praying the night prayer, may return (to eat his Suhur) and whoever among you is sleeping, may get up, for it is not yet dawn (when it is like this).” (Yahya, the sub-narrator stretched his two index fingers side ways).

9:372 Narrated by Tauba Al-‘Anbari
Ash-‘Sha’bi asked me, “Did you notice how Al-Hasan used to narrate Hadiths from the Prophets? I stayed with Ibn ‘Umar for about two or one-and-half years and I did not hear him narrating any thing from the Prophet except his (Hadith): He (Ibn ‘Umar) said, “Some of the companions of the Prophet including Sa’d, were going to eat meat, but one of the wives of the Prophet called them, saying, ‘It is the neat of a Mastigure.’ The people then stopped eating it. On that Allah’s Apostle said, ‘Carry on eating, for it is lawful.’ Or said, ‘There is no harm in eating it, but it is not from my meals.”

IN SAHIH MUSLIM

Book 12: The Book Of Gifts (Kitab Al-hibat)

Sahih Muslim>Book 12 Gifts
Introduction

A Hiba is defined as the transfer of the possession of property, movable and immovable, from one person to the other willingly and without any reward. The one who makes this transfer is known as donor (Wahib), and the thing transferred is known as Mauhubah, and the one who is donated is known as Mauhub lahu (donee). The other words used in the language of the Shar’i’ah are Nihla or ‘Atiyya.

The act of Hiba is not complete unless the donor surrenders the possession of the thing donated. Moreover, the declaration of donation should be in clear terms without any ambiguity (around them). This act of donation is based on the following hadith of the Holy Prophet (may peace be upon him):” Give presents to one another for this would increase your mutual love.” This not only implies the legality of gifts, but the exhortation to give these to one another. There is perfect agreement amongst all the jurists that Hiba is valid in Islam.

The act of donation can be made verbally or in writing by any person capable of making a contract. A gift by a person involved in debt is invalid, and gift in death illness cannot take effect beyond one third of the assets of the deceased after defraying all necessary expenses. The donation can be made to a living person and not to one who is dead.

The Shari’ah imposes certain restrictions on the property which is to be donated. In the first place, the property must be in existence at the time when the gift is given; hence the gift of oil in the sesame or of butter in the milk would not be valid. The property once given as a gift cannot be revoked except in some extraordinary circumstances. The father is entitled to get back the donation given by him from his children if be finds it contrary to the laws and spirit of the Shari’ah. The right to revoke a gift is called Raj’. This act of revocation can be done with the decree of a competent court.

Sahih Muslim>Book 12 Gifts
Chapter 1: Disapproval of buying the donated property by the donor himself

Book 12: Number 3949: Umar b. Khattab (Allah be pleased with him) reported: I donated a pedigree horse in the path of Allah. Its possesser made it languish. I thought that he would sell it at a cheap price. I asked Allah’s Menengsr (may peace be upon him) about it, whereupon he said: Don’t buy it and do not get back your charity, for one who gets back the charity is like a dog who swallows its vomit. This hadith has been narrated on the authority of Malik b. Anas with the same chain of transmitters but with this addition:” Don’t buy that even if he gives you for one dirham.”

 Book 12: Number 3950: Zaid b. Aslam reported on the authority of his father that ‘Umar (Allah be pleased with him) donated a horse in the path of Allah. He found that it had languished in the hand of its possessor, and he was a man of meagre resources He (Hadrat ‘Umar) intended to buy it. He came to Allah’s Messenger (may peace be upon him) and made a mention of that to him, whereupon he said: Don’t buy that even if you get it for a dirham for he who gets back the charity is like a dog which swallows its vomit.

Book 12: Number 3951: This hadith has been narrated on the authority of Zaid b. Aslam with the same chain of transmitters but with this (change) that the hadith transmitted on the authority of Malik and Rauh (he was the son of Qisirn) is more complete and lengthy.

Book 12: Number 3952: Ibn ‘Umar reported that ‘Umar b. al-Khattib (Allah be pleased with him) donated a horse in the path of Allah and (later on) he found it being sold, and he decided to buy that. He asked the Messenger of Allah (may peace be upon him) about it. whereupon he (the Holy prophet) said: Don’t buy that and do not get back what you gave in charity.

Book 12: Number 3953: This hadith has been narrated on the authority of Ibn Umar through another chain of transmitters.

Book 12: Number 3954: Salim reported from Ibn Umar (Allah be pleased with them) that ‘Umar donated a horse in the path of Allah and then found it being sold, and he decided to buy that. He asked Allah’s Apostle (may peace be upon him) about it, whereupon Allah’s Messenger (may peace be upon him) said: Umar, do not get back what you gave as charity.

Book 12: Number 3955: Ibn ‘Abbas (Allah be pleased with them) reported Allah’s Apostle (may peace be upon him) having said this: He who gets back his charity is like a dog which vomit, and then returns to that and eats it.

 Book 12: Number 3956: A hadith like this is reported on the authority of Muhammad son of Fatima (Allah be pleased with her) daughter of Allah’s Messenger (may peace be upon him).

Book 12: Number 3957: Ibn Abbas (Allah be pleased with them) reported: I heard Allah’s Messenger (may peace be upon him) say: The similitude of one who gives a charity and then gets it back is like that of a dog which vomits and then eats its vomit.

Book 12: Number 3958: Ibn Abbas (Allah be pleased with them) reported Allah’s Apostle (may peace be upon him) as saying: One who gets back the gift is like one who eats vomit.

Book 12: Number 3959: This hadith has been narrated on the authority of Qatada with the same chain of transmitters.

Book 12: Number 3960: Abdullah b. Tawus reported on the authority of his father who reported from Ibn Abas (Allah be pleased with them) who reported from Allah’s Messenger ‘may peace be upon him) that he said: One who gets back his gift is like a dog which vomits and then swallows that vomit.

Sahih Muslim>Book 12 Gifts
Chapter 2: Disapproval of giving preference to some children while making donation

Book 12: Number 3961: Nu’man b. Bashir reported that his father brought him to Allah’s Messenger (may peace be upon him) and said: I have donated this slave of mine to my son. Allah’s Messenger (may peace be upon him) said: Have you donated to every one of your sons (a slave) like this? He said: No. Thereupon Allah’s Messenger (may peace he upon him) said: Then take him back.

Book 12: Number 3962: Nu’man b. Bashir reported: My father brought me to Allah’s Messenger (may peace be upon him) and said: I have donated this slave to my son. whereupon he said: Have you made (such) donation to every one or your sons? He said: No. Thereupon he (the Holy Prophet) said: Then take him back.

Book 12: Number 3963: This hadith has been narrated on the authority of Zubri with different chains of transmitters and a slight variation of words.

Book 12: Number 3964: Nu’man b. Bashir reported that his father had donated a slave to him. Allah’s Apostle (may peace he upon him) said: Who is this slave (how have you come to possess it)? Thereupon he (Nu’man b. Bashir) said: My father has donated it to me, whereupon he said: Have all brothers (of yours) been given this gift as given to you? He said: No. Thereupon he (the Holy Prophet) said: Then return him.

Book 12: Number 3965: Nu’man b. Bashir reported: My father donated to me some of his property. My mother Amra bint Rawaha said: I shall not be pleased (with this act) until you make Allah’s Messenger (may peace be upon him) a witness to it. My father went to Allah’s Apostle (may peace be upon him) in order to make him the witness of the donation given to me. Allah’s Messenger (may peace be upon him) said to him: Have you done the same with every son of yours? He said: No. Thereupon he (the Holy Prophet) said: Fear Allah, and observe equity in case of your children. My father returned and got back the gift.

Book 12: Number 3966: Nu’man b. Bashir reported that his mother bint Rawaha asked his (Nu’man’s) father about donating some gifts from his property to his son. He deferred the matter by one year, and then set forth to do that. She (Nu’man’s mother) said: I shall not be pleased unless you call Allah’s Messenger (may peace be upon him) as witness to what you confer as a gift on your son. (Nu’man said): So father took hold of my hand and I was at that time a boy, and came to Allah’s Messenger (may peace be upon him). and said: Allah’s Messenger, the mother of this son (of mine), daughter of Rawaha wishes that I should call you witness to what I confer as gift to her son. Allah’s Messenger (may pease be upon him) said: Bashir, have you any other son besides this (son of yours)? He said: Yes. He (the Holy Prophet) said: Have you given gifts to all of them like this? He said: No. Thereupon he (the Holy Prophet) said: Then call me not as witness, for I cannot be witness to an injustice.

Book 12: Number 3967: Nu’man b. Bashir, reported that Allah’s Messenger (may peace be upon him) had said: Have you, besides him, other sons? He said: Yes. Thereupon he (the Holy Prophet) said: Have you given gifts to all of them like this (as you have given to Nu’man)? He said: No. Thereupon he (the Holy Prophet) said: I cannot bear witness to an injustice.

Book 12: Number 3968: Nu’man b. Bashir (Allah be pleased with them) reported that Allah’s Messenger (may peace be upon him) said to his father: Call me not as witness to an injustice.

Book 12: Number 3969: Nu’man b. Bashir (Allah be pleased with them) reported: My father took me to Allah’s Messenger (may peace be upon him) and said: Allah’s Messenger, bear witness that I have given such and such gift to Nu’man from my property, whereupon he (the Holy Prophet) said: Have you conferred upon all of your sons as you have conferred upon Nu’man? He said: No. Thereupon he (the Holy Prophet) said: Call someone else besides me as a witness. And he further said: Would it, please you that they (your children) should all behave virtuously towards you? He said: Yes. He (the Holy Prophet) said: Then don’t do that (i e. don’t give gift to one to the exclusion of others).

Book 12: Number 3970: Nu’man b. Bashir reported: My father conferred a gift upon me, and then brought me to Allah’s Messenger (may peace be upon him) to make him a witness (to it). He (the Holy Prophet) said: Have you given such gift to every son of yours (as you have given to Nu’man)? He said: No. Thereupon he (the Holy Prophet) said: Don’t you expect goodness from them as you expect from him? He said: Yes. of course. He (the Holy Prophet) said: I am not going to bear witness to it (as it is injustice). Ibn Aun (one of the narrators) said: I narrated this hadith to Muhammad (the other narrator) who said: Verily we narrated that lie (the Holy Prophet) had said: Observe equity amongst your children.

Book 12: Number 3971: Jabir (Allah be pleased with him) reported that the wife of Bashir said (to her husband): Give to my son your slave as a gift, and make for me Allah’s Messenger (may peace be upon him) a witness He came to Allah’s Messenger (may peace be upon him) and said: The daughter of so and so (his wife Amra bint Rawaha) asked me to give my slave as a gift to her son, and call for me Allah’s Messenger (may peace be upon him) as a witness. Thereupon he (the Holy Prophet) said: Has he (Nu’man) brothers? He (Bashir) said: Yes. He (further) said: Have you given to all others as you have given to him? He said: No. He said: Then it is not fair; and verily I cannot bear witness but only to what is just.

Sahih Muslim>Book 12 Gifts
Chapter 3: Al-‘Umra (life grant)

Book 12: Number 3972: Jabir b. ‘Abdullah (Allah be pleased with them) reported Allah’s Messenger (may peace be upon him) as saying: Whoever a person is gifted a life grant, then it is for him (belongs to him and to his posterity, for it belongs to him who has been given it). It would not return to him who gave it for he conferred it as a gift (it becomes the property of the donee and as such) rules of inheritance will apply to it.

Book 12: Number 3973: Jaber b. ‘Abdullah (Allah be pleased with them) reported Allah’s Messenger (may peace be upon him) as saying: He who conferred a life grant upon a person, it becomes his possession and that of his successors, for he surrendered his right in that by his declaration. (This property) now belongs to one to whom this lifelong grant has been made, and to his successors. Yahya narrated in the beginning of his narration: Whatever man is given a life grant, then it belongs to him and his posterity.

Book 12: Number 3974: Jabir b. ‘Abdullah al-Ansari (Allah be pleased with him) said: Allah’s Messenger (may peace be upon him) said: Whoever a person conferred Umra (life grant) upon a person and he says: I confer upon you this and upon your descendants and anyone who survives you, and that becomes his possession and that of his posterity. It would become (a permanent possession) of those who were conferred upon this gift, and it would not return to its owner (donor), for he gave that as a gift in which accrued the right of inheritance.

Book 12: Number 3975: Jabir (Allah be pleased with him) said: The Umra for which Allah’s Messenger (may peace be upon him) gave sanction that a person way say: This (property) is for you and for your descendants. And when he said: That is for you as long as you live, then it will return to its owner (after the death of the donee). Ma’mar said: Zuhri used to give religious verdict according to this.

Book 12: Number 3976: Jabir b. ‘Abdullah (Allah be pleased with him) reported that Allah’s Messenger (may peace be upon him) commanded that whoever is conferred upon a life grant along with his descendants is entitled to make use of the property conferred so long as he lives and his successors (also enjoy this privilege). That (property) becomes the their defect belonging. The donor cannot (after declaring Umra) lay down any condition or make any exception. Abu Salama said: For he conferred a grant and as such it becomes heritage. and the right of inheritance abrogated his condition.

Book 12: Number 3977: Jabir (b. ‘Abdullah) (Allah be pleased with him) reported Allah’s Messenger (may peace be upon him) as saying: Life grant is for one upon whom it is bestowed.

Book 12: Number 3978: Jabir b. ‘Abdullah reported a hadith like this through another chain of transmitters.

Book 12: Number 3979: Jabir reported this hadith directly from Allah’s Apostle (may peace be upon him)

Book 12: Number 3980: Jabir (b. ‘Abdullah) (Allah be pleased with him) reported Allah’s Messenger (may peace be upon him) having said: Keep your property to yourselves and do not squander it, for he who conferred a life grant upon another that property will belong to him upon whom it is conferred whether he lives or dies, and (would pass on) to his successors (as heritage).

Book 12: Number 3981: This hadith is narrated on the authority of Jabir through other chains of transmitters, but (with this addition of words) that the hadith transmitted on the authority of Ayyub (these words are found):” The Helpers (Ansar) conferred the benefit of ‘Umra, upon the Emigrants (Muhajirin), whereupon Allah’s Messenger (may peace be upon him) said: Keep your property to yourselves.

Book 12: Number 3982: Jabir (Allah be pleased with him) reported that a woman gave her garden as a life grant to her son. He died and later on she also died and left a son behind and brothers also, The sons of the woman making life grant said (to those who had been conferred upon this ‘Umra): This garden has returned to us. The sons of the one who had been given life grant said: This belonged to our father, during his lifetime and in case of his death. They took their dispute to Tariq, the freed slave of ‘Uthman. He called Jabir and he gave testimony of Allah’s Messenger (may peace be upon him) having said: Life grant belongs to one who is conferred upon this (privilege). Tariq gave this decision and then wrote to Abd al-Malik and informed him, Jabir bearing witness to it. Abd al-Malik said: Jabir has told the truth. Then Tariq gave a decree and, as a result thereof, it is to this day that the garden belongs to descendants of one who was conferred upon the life grant.

Book 12: Number 3983: Sulaiman b. Yasir reported that Jabir gave this verdict. The inheritor has a right (to inherit) the life grant according to the statement of Jabir (b. ‘Abdullah) (Allah be pleased with him) which he narrated from Allah’s Messenger (may peace be upon him).

Book 12: Number 3984: Jabir b. ‘Abdullah reported Allah’s Apostle (may peace be upon him) as saying: Life grant is permissible.

Book 12: Number 3985: Jabir b. Abdullah (Allah be pleased with them) reported Allah’s Apostle (may peace be upon him) as saying: Life grant is the heritage of one upon whom it is conferred.

Book 12: Number 3986: Abd Huraira (Allah be pleased with him) reported Allah’s Apostle (may peace be upon him) as saying: Life grant is permissible. This hadith is narrated on the authority of Qatada with the same chain of transmitters.

Sahih Muslim:
Book 13: The Book Of Bequests (Kitab Al-wasiyya)

Sahih Muslim>Book 13 Bequests
Introduction

A bequest (Wasiyya) or will is defined as a transfer to come into operation after the testator’s death. The testator is called Musi, and the legatee or devisee is called Musa lahu, and the executor is called Wasi. It is a spiritual testament of a man enabling him to make up his shortcomings in the worldly life and securing rewards in the Hereafter.

According to the Shar’iah, one is entitled to make a will for one third of one’s property and not beyond that so that the rights of the legal heirs are not adversely affected.

“Again, the principle on which the legality of a testamentary disposition is based being in defeance pro tanto of the rights of heirs generally the law requires that such disposition should be for the benefit of nonheirs alone.

“A further reason why a bequest in favour of an heir is not allowed is that it would amount to giving preference to some heirs over others, thus defeating the spirit of the law which has fixed the portion of each in the inheritance and causing disputes among persons related to one another. If the other heirs consent to a bequest to one of them or to a bequest of more than one third of the estate, the above reasons no longer hold good and the bequest as made will be valid” (Abdur Rahim, The Principles of Muhammadan jurisprudence, pp. 311-2).

It is, however, preferable and most advisable not to will away the property if the legal heirs are poor, because it manifests benevolence to the heirs who have superior claim to it from the relations in which they stand.

Another principle which is observed in case of bequest is that the proprietary right of a legatee in a bequest is established if he accepts it.

Sahih Muslim>Book 13 Bequests
Chapter 1: One should make it a point to write the will

Book 13: Number 3987: Ibn Umar (Allah be pleased with them) reported Allah’s Messenger (may peace be upon him) as saying: It is the duty of a Muslim who has something which is to be given as a bequest not to have it for two nights without having his will written down regarding it.

Book 13: Number 3988: This hadith has been narrated on the authority of ‘Ubaidullah with the same chain of transmitters. but with a slight variation of words.

Book 13: Number 3989: A hadith like this have been narrated on the authority of Nifi’, who based his narrations of the words of Ibn ‘Umar but with a slight variation of words.

Book 13: Number 3990: Salim reported on the authority of his father (‘Abdullah b. Umar) that he (his father) had heard Allah’s Messenger (may peace be upon him) as saying: It is not proper for a Muslim who has got something to bequeathe to spend even three nights without having his will written down with him regarding it. ‘Abdullah b. ‘Umar (Allah be pleased with them) said: Ever since I heard Allah’s Messenger (may peace be upon him) say this I have not spent a night without having my will (written) along with me. This hadith has been narrated on the authority of Zuhri with the same chain of transmitters.

Sahih Muslim>Book 13 Bequests
Chapter 2: Will can be made only for one third

Book 13: Number 3991: Amir b. Sa’d reported on the authority of his father (Sa’d b. Abi Waqqas): Allah’s Messenger (may peace be upon him) visited me in my illness which brought me near death in the year of Hajjatul Wada’ (Farewell Pilgrimage). I said: Allah’s Messenger, you can well see the pain with which I am afflicted and I am a man possessing wealth, and there is none to inherit me except only one daughter. Should I give two thirds of my property as Sadaqa? He said: No. I said: Should I give half (of my property) as Sadaqa? He said: No. He (further) said: Give one third (in charity) and that is quite enough. To leave your heirs rich is better than to leave them poor, begging from people; that you would never incur an expense seeking therewith the pleasure of Allah, but you would be rewarded therefor, even for a morsel of food that you put in the mouth of your wife. I said: Allah’s Messenger. would I survive my companions? He (the Holy Prophet) said: If you survive them, then do such a deed by means of which you seek the pleasure of Allah, but you would increase in your status (in religion) and prestige; you may survive so that people would benefit from you, and others would be harmed by you. (The Holy Prophet) further said: Allah, complete for my Companions their migration, and not cause them to turn back upon their heels. Sa’d b. Khaula is, however, unfortunate. Allah’s Messenger (may peace be upon him) felt grief for him as he had died in Mecca.

Book 13: Number 3992: This hadith is narrated on the authority of Zuhri with the same chain of transmitters.

Book 13: Number 3993: ‘Amir b. Sa’d reported from S’ad (b. Abu Waqqas): Allah’s Apostle (may peace be upon him) visited me to inquire after my health, the rest of the hadith is the same as transmitted on the authority of Zuhri, but lie did not make mention of the words of Allah’s Apostle (may peace be upon him) in regard to Sa’d b. Khaula except this that he said:” He (the Holy Prophet) did not like death in the land from which lie had migrated.”

Book 13: Number 3994: Mus’ab b. Sa’d reported on the authority of his father. I was ailing. I sent message to Allah’s Apostle (may peace be upon him) saying: Permit me to give away my property as I like. He refused. I (again) said: (Permit me) to give away half. He (again refused). I (again said): Then one third. He (the Holy Prophet) observed silence after (I had asked permission to give away) one third. He (the narrater) said: It was then that endowment of one third became permissible.

Book 13: Number 3995: This hadith has been narrated on the authority of Simak with the same chain of transmitters. But he did not mention:” It was then that one third became permissible.”

Book 13: Number 3996: Ibn Sa’d reported his father as saying: Allah’s Apostle (may peace be upon him) visited me during my illness. I said: I am willing away the whole of my property. He said: No. I said: Then half? He said: No. I said: Should I will away one third? He said: Yes, and even one third is enough.

Book 13: Number 3997: Humaid b. ‘Abd al-Rahman al-Himyari reported from three of the sons of Sa’d all of whom reported from their father that Allah’s Apostle (may peace be upon him) visited Sa’d as he was ill in Mecca. He (Sa’d) wept. He (the Holy Prophet) said: What makes you weep? He said: I am afraid I may die in the land from where I migrated as Sa’d b. Khaula had died. Thereupon Allah’s Apostle (may peace be upon him) said: O Allah, grant health to Sa’d. O Allah, grant health to Sad. He repeated it three times. He (Sa’d) said: Allah’s Messenger, I own a large property and I have only one daughter as my inheritor. Should I not will away the whole of my property? He (the Holy Prophet) said: No. He said: (Should I not will away,) two thirds of the property? he (the Holy Prophet) said: No. He (Sa’d) (again) said: (Should I not will away) half (of my property)? He said: No. He (Sa’d) said: Then one third? Thereupon he (the Holy Prophet) said: (Yes), one third, and one third is quite substanial. And what you spend as charity from your property is Sadaqa and flour spending on your family is also Sadaqa, and what your wife eats from your property is also Sadaqa, and that you leave your heirs well off (or he said: prospreous) is better than to leave them (poor and) begging from people. He (the Holy Prophet) pointed this with his hands.

Book 13: Number 3998: Humaid b. Abd al-Rahmin al-Himayri reported on the authority of the three of the sons of Sa’d: They said: Sa’d fell ill in Mecca. Allah’s Messenger (may peace be upon him) visited him to inquire after his health. The rest of the hadith is the same.

Book 13: Number 3999: Humaid b. Abd al-Rahman reported this hadith on the authority of three of Sa’d’s sons: Sa’d fell ill in Mecca and Allah’s Apostle (may peace be upon him) visited him. The rest of the hadith is the same.

Book 13: Number 4000: Ibn ‘Abbas (Allah be pleased with them) said: (I wish) if people would reduce from third to fourth (part for making a will of their property), for Allah’s Messenger (may peace be upon him) said: So far as the third (part) is concerned it is quite substantial. In the hadith transmitted on the authority of Waki (the words are)” large” or” much”.

Sahih Muslim>Book 13 Bequests
Chapter 3: The deceased is entitled to reward for the sadaqa given after his death

Book 13: Number 4001: Abu Huraira (Allah be pleased with him) reported that a person said to Allah’s Apostle (may peace be upon him): My father died and left behind property without making any will regarding it. Would he be relieved of the burden of his sing if I give sadaqa on his behalf? He (the Holy Prophet) said: Yea.

Book 13: Number 4002: A’isha (Allah be pleased with her) reported that a man said to Allah’s Apostle (may peace be upon him): My mother died all of a sudden, and I think if she (could have the opportunity) to speak she would have (made a will) regarding Sadaqa’. Will I be entitled to reward if I give charity on her behalf? He (the Holy Prophet) said: Yes.

 Book 13: Number 4003: A’isha (Allah be pleased with her) reported that a man came to Allah’s Apostle (may peace be upon him) and said: Allah’s Messenger, my mother died all of a sudden without making any will. I think if (she could have the opportunity) to speak she would have made a Sadaqa. Would there be any reward for her if I give charity on her behalf? He (the Holy Prophet) said: Yes.

Book 13: Number 4004: This hadith has been narrated on the authority of Hisham b. ‘Urwa with the same chain of transmitters.

Sahih Muslim>Book 13 Bequests
Chapter 4: What reward man gets after his death

Book 13: Number 4005: Abu Huraira (Allah be pleased with him) reported Allah’s Messenger (may peace be upon him) as saying: When a man dies, his acts come to an end, but three, recurring charity, or knowledge (by which people) benefit, or a pious son, who prays for him (for the deceased).

Sahih Muslim>Book 13 Bequests
Chapter 5: Waqf

Book 13: Number 4006: Ibn Umar reported: Umar acquired a land at Khaibar. He came to Allah’s Apostle (may peace be upon him) and sought his advice in regard to it. He said: Allah’s Messenger, I have acquired land in Khaibar. I have never acquired property more valuable for me than this, so what do you command me to do with it? Thereupon he (Allah’s Apostle) said: If you like, you may keep the corpus intact and give its produce as Sadaqa. So ‘Umar gave it as Sadaqa declaring that property must not be sold or inherited or given away as gift. And Umar devoted it to the poor, to the nearest kin, and to the emancipation of slaves, aired in the way of Allah and guests. There is no sin for one, who administers it if he eats something from it in a reasonable manner, or if he feeds his friends and does not hoard up goods (for himself). He (the narrator) said: I narrated this hadith to Muhammad, but as I reached the (words)” without hoarding (for himself) out of it.” he (Muhammad’ said:” without storing the property with a view to becoming rich.” Ibn ‘Aun said: He who read this book (pertaining to Waqf) informed me that in it (the words are)” without storing the property with a view to becoming rich.”

 Book 13: Number 4007: This hadith has been narrated on the authority of Ibn ‘Aun with the same chain of transmitters up to the words:” Or he may feed the friend withoiut hoarding from it” and he made no mention of what follows.

Book 13: Number 4008: ‘Umar reported: I acquired land from the lands of Khaibar. I came to Allah’s Messenger (may peace be upon him) and said: I have acquired a piece of land. Never have I acquired land more loved by me and more cherished by me than this. The rest of the hadith is the same, but he made no mention of this:” I narrated it to Muhammad” and what follows.

Sahih Muslim>Book 13 Bequests
Chapter 6: He who has not anything with him to will away should not do it

Book 13: Number 4009: Talha b. Musarrif reported: I asked ‘Abdullah b. Abu Aufa whether Allah’s Messenger (may peace be upon him) had made any will (in regard to his property). He said: NO. I said: Then why has making of will been made necessary for the Muslims, or why were they commanded to make will? Thereupon he said: He made the will according to the Book of Allah, the Exalted and Majestic.

Book 13: Number 4010: This hadith has been narrated on the authority of Malik b. Mighwal with the same chain of transmitters but with a slight variation of words. In the hadith related by Waki (the words are)” I said: How the people have been ordered about the will”; and in the hadith of Ibn Numair (the words are):” How the will has been prescribed for the Muslims, ‘.

Book 13: Number 4011: A’isha reported: Allah’s Messenger (may peace be upon him) left neither dinar nor dirham (wealth in the form of cash), nor goats (and sheep), nor camels. And he made no will about anything (in regard to his material possessions, as he had none),

Book 13: Number 4012: This hadith has been narrated on the authority of A’mash with the same chain of transmitters.

Book 13: Number 4013: Aswad b. Yazid reported: It was mentioned before A’isha that will had been made (by the Holy Prophet) in favour of ‘Ali (as the Prophet’s first caliph), whereupon she said: When did he make will in his favour? I had been providing support to him (to the Holy Prophet) with my chest (or with my lap). He asked for a tray, when he fell in my lap (relaxing his body), and I did not realise that he had breathed his last. When did he make any will in his (‘Ali’s) favour?

Book 13: Number 4014: Sa’id b. Jubair reported that Ibn ‘Abbas said: Thursday, (and then said): What is this Thursday? He then wept so much that his tears moistened the pebbles. I said: Ibn ‘Abbas, what is (significant) about Thursday? He (Ibn ‘Abbas) said: The illness of Allah’s Messenger (may peace be upon him) took a serious turn (on this day), and he said: Come to me, so that I should write for you a document that you may not go astray after me. They (the Companions around him) disputed, and it is not meet to dispute in the presence of the Apostle. They said: How is lie (Allah’s Apostle)? Has he lost his consciousness? Try to learn from him (this point). He (the Holy Prophet) said: Leave me. I am better in the state (than the one in which you are engaged). I make a will about three things: Turn out the polytheists from the territory of Arabia; show hospitality to the (foreign) delegations as I used to show them hospitality. He (the narrator) said: He (Ibn Abbas) kept silent on the third point, or he (the narrator) said: But I forgot that.

Book 13: Number 4015: Sa’id b. Jubair reported from Ibn Abbas that he said: Thursday, and what about Thursday? Then tears began to flow until I saw them on his cheeks as it they were the strings of pearls. He (the narrator) said that Allah’s Messenger (may peace be upon him) said: Bring me a shoulder blade and inkpot (or tablet and inkpot), so that I write for you a document (by following which) you would never go astray. They said: Allah’s Messenger (may peace upon him) is in the state of unconsciousness.

Book 13: Number 4016: Ibn Abbas reported: When Allah’s Messenger (may peace be upon him) was about to leave this world, there were persons (around him) in his house, ‘Umar b. al-Kbattab being one of them. Allah’s Apostle (may peace be upon him) said: Come, I may write for you a document; you would not go astray after that. Thereupon Umar said: Verily Allah’s Messenger (may peace be upon him) is deeply afflicted with pain. You have the Qur’an with you. The Book of Allah is sufficient for us. Those who were present in the house differed. Some of them said: Bring him (the writing material) so that Allah’s Messenger (may peace be upon him) may write a document for you and you would never go astray after him And some among them said what ‘Umar had (already) said. When they indulged in nonsense and began to dispute in the presence of Allah’s Messenger (may peace be upon him), he said: Get up (and go away) ‘Ubaidullah said: Ibn Abbas used to say: There was a heavy loss, indeed a heavy loss, that, due to their dispute and noise. Allah’s Messenger (may peace be upon him) could not write (or dictate) the document for them.

Sahih Muslim:
Book 25: The Book On General Behaviour (Kitab Al- Adab)

Sahih Muslim>Book 25 General Behaviour
Chapter 2: Disapproval of giving ugly names and such names as can be treated as ill omens

Book 25: Number 5327: Samura b. Jundub reported: Allah’s Messenger (may peace be upon him) forbade us to give names to our servants as these four names: Aflah (Successful), Rabdh (Profit), Yasar (Wealth), and Nafi’ (Beneficial).

Book 25: Number 5328: Samura b. Jundub reported Allah’s Messenger (may peace be upon him) as saying: Don’t give names to your servants as Rabdh, ‘Ya ar, Aflah and Nafi’.

Book 25: Number 5329: Samura b. Jundub reprted: The dearest words to Allah are four: Subhan Allah (Hallowed be Allah), Al-Hamdulillah (Praise be to Allah), Wa la ilaha illa Allah (There is no god but Allah), Allah-o-Akbar (God is the Greatest). There is no harm for you in which order you begin (them while remembering Allah), and he also said: Do not give these names to your servants, Yasar and Rabah and Nafi and Najth.

Book 25: Number 5330: This hadith has been reported on the authority of Shu’ba and there is no mention but of the fact about giving the name to the servant and there is no mention of the four expressions (of remembrance) and he did not mention the four words

Book 25: Number 5331: Jabir b. ‘Abdullah reported: Allah’s Messenger (may peace be upon him) decided to forbid (his followers) to name persons as Ya’la (Elevated), Baraka (Blessing), Aflah (Successful), Yasar and Nafi’, but I saw that he kept silent after that and he did not say anything until Allah’s Messenger (may peace be upon him) died. And he did not forbid (his followers to do this), then ‘Umar decided to prohibit (people) from giving these names, but later on gave up the idea.

Sahih Muslim>Book 25 General Behaviour
Chapter 3: Excellence of changing ugly names to good names

Book 25: Number 5332: Ibn ‘Umar reported that Allah’s Messenger (may peace be upon him) changed the name of ‘Asiya (Disobedient) and said: You are Jamila (i. e. good and handsome). Ahmad (one of the narrators) narrated it with a slight variation of wording.

Book 25: Number 5333: Ibn ‘Umar reported that ‘Umar had a daughter who was called ‘Asiya. Allah’s Messenger (may peace be upon him) gave her the name of Jamila.

Book 25: Number 5334: Ibn Abbas reported that the name of Juwairiya (the wife of the Holy Prophet) was Barra (Pious). Allah’s Messenger (may peace be upon him) changed her name to Juwairiya and said: I did not like that it should be said: He had come out from Barra (Pious). The hadith transmitted on the authority of Ibn Abi ‘Umar is slightly different from it.

Book 25: Number 5335: Abu Huraira reported that the name of Zainab was Barra. It was said of her: She presents herself to be innocent. Allah’s Messenger (may peace be upon him) gave her the name of Zainab.

Book 25: Number 5336: Zainab, daughter of Umm Salama, reported: My name first was Barra. Allah’s Messenger (may peace be upon him) gave me the name of Zainab. Then there entered (into the house of Allah’s Prophet as a wife) Zainab, daughter of Jahsh, and her name was also Barra, and he gave her the name of Zainab.

Book 25: Number 5337: Muhammad b. ‘Amr b. ‘Ata’ reported: I had given the name Barra to my daughter. Zainab, daughter of Abu Salama, told me that Allah’s’ Messenger (may peace be upon him) had forbidden me to give this name. (She said): I was also called Barra, but Allah’s Messenger (may peace be upon him) said: Don’t hold yourself to be pious. It is God alone who knows the people of piety among you. They (the Companions) said: Then, what name should we give to her? He said: Name her as Zainab.

Sahih Muslim>Book 25 General Behaviour
Chapter 6: Permissibility of calling one as “my son”, besides one’s own son

Book 25: Number 5351: Anas b Malik reported that Allah’s Messenger (may peace be upon him) addressed me: O My Son.

Book 25: Number 5352: Mughira b. Shu’ba reported that none else had asked more questions from Allah’s Messenger (may peace be upon him) about the Dajjal than I, but he simply said in a slight mood): O, my son, why are you worried because of him? He will not harm you. I said: The people think that he would have with him rivers of water and mountains of bread, whereupon he said: He would be more insignificant in the sight of Allah than all these things (belonging to him).

Book 25: Number 5353: This hadith has been reported on the authority of Ismail, with the same chain of transmitters but with a slight variation of wording.

Sahih Muslim>Book 25 General Behaviour
Chapter 7: Asking permission to enter a house

Book 25: Number 5354: Abu Sa’id Khudri reported: I wins sitting in Medina in the company of the Ansar that Abu Musa came trembling with fear. We said to him: What is the matter? He said: ‘Umar (Allah be pleated with him) sent for me. I went to him and paid him salutation thrice at (his) door but he made no response to me and so I came back Thereupon he (‘Umar) said: What stood in your way that you did not turn up? I said: I did come to you and paid you salutations at your door three times but I was not given any response, so I came back as the Messenger of Allah (may peace be upon him) has said: When any one of you seeks permission three times and he i. e not granted permission, he should come back. Umar said: Bring a witness to support that you say, otherwise I shall take you to task. Ubayy b. Ka’b said: None should stand with him (as a witness) but the youngest amongst the people. Abu Sa’id said: I am the youngest amongst the people, whereupon he said: Then you go with him (to support his contention).

Book 25: Number 5355: This hadith has been narrated on the authority of Yazid b. Khusaifa with the same chain of transmitters but with this addition: Abu Sa’id said: So I stood up, and went to ‘Umar and gave witness (to what Abu Musa had said).

Book 25: Number 5356: Abd Sa’id Khudri reported: We were in the company of Ubayy b. Ka’b that Abu Musa Ash’ari came there in a state of anger. He stood (before us) and said: I ask you to bear witness in the name of Allah whether anyone amongst you heard Allah’s Messenger (may peace be upon him) as saying: Permission (for entering the house) should be sought three times and if permission is granted to you (then get in). otherwise go back. Ubayy b. Ka’b said: What is the iiiatter? He said: I sought permission yesterday from ‘Umar b. Khattab three times but he did not permit me, so I came back; then I went to him today and visited him and informed him that I had come to him yesterday and greeted him thrice, then came back, whereupon he said: Yes, we did hear you but be were at that time busy, but why did you not seek permission (further and you must have never gone back until you were permitted to do so). He said: I sought permission (in the manner) that I heard Allah’s Messenger (may peace be upon him) having said (in connection ‘With the seeking of permission for entering the house of a stranger). Thereupon he (Hadrat Umar) said: By Allah, I shall torture your back and your stomach unless you bring one who may bear witness to what you state. ‘Ubayy b. Ka’b said: By Allah, none should stand with you (to bear testimony) but the youngest amongst us. And he therefore, said to Abu Sa’id: Stand up. So I stood up until I came to Umar and said: I heard Allah’s Messenger (may peace be upon him) say this.

Book 25: Number 5357: Abu Sa’id reported that Abu Musa al-Ash’ari came to the door of ‘Umar and sought his permission (to get into his house). Umar said: That is once. He again sought permission for the second time and ‘Umar said: It is twice. He again sought permission for the third time and Umar said: It is thrice. He (Abu Musa) then went back. He (Hadrat ‘Umar) (sent someone) to pursue him so that he should be brought back. Thereupon he (Hadrat Umar) said: If this act (of yours is in accordance with the command of Allah’s Messenger (may peace be upon him) you have preserved in your mind, then it is all right, otherwise (I shall give you such a severe punishment) that it will serve as an example to others. Abu Sa’id said: Then he (Abu Musa) came to us and said: Do you remember Allah’s Messenger (may peace be upon him) having said this:” Permission is for three times”? They (Companions sitting in that cothpany) began to laugh, whereupon he (Abu Musa) said: There comes to you your Muslim brother who had been perturbed and you laugh. Abu Sa’id said: (Well), you go forth. I shall be your participant in this trouble of yours. So he came to him (Hadrat Umar) and said: Here is Abu Sa’id (to support my statement).

Book 25: Number 5358: This hadith has been narrated on the authority of Abu Sa’id Khudri through another chain of transmitters.

Book 25: Number 5359: ‘Ubaid b. Umair reported that Abu Musa brought permission from Umar (to enter the house) three times, and finding him busy came back, whereupon Umar said (to the Inmates of his house): Did you not hear the voice of ‘Abdullah b. Qais (the Kunya of Abu Musa Ash’ari)? He was called back. and he (Hadrat ‘Umar) said: What did prompt you to do it? Thereupon, he said: This is how we have been commanded to act. He (Hadrat ‘Umar) said: Bring evidence (in support of) it, otherwise I shall deal (strictly) with you. So he (Abu Musa) set out and came to the meeting of the Ansar and asked them to bear witness before hadrat Umar about this. They (the Companions present there) said: None but the youngest amongst us would bear out this fact. So Abu Sa’id Khudri (who was the youngest one in that company) said: We have been commanded to do so (while visiting the house of other people). Thereupon ‘Umar said: This command of Allah’s Messenger (may peace be upon him) had remained hidden from me up till now due to (my) business in the market.

Book 25: Number 5360: This hadith has been transmitted on the authority of Ibn Juraij, but there is no mention of the words” business in the market”.

Book 25: Number 5361: Abu Musa Ash’ari reported that he went to ‘Umar b. Khattab and greeted him by saying: As-Salamu ‘Alaikum, here is ‘Abdullah b. Qais, but he did not permit him (to get in). He (Abu Musa Ash’ari) again greeted him with as-Salamu ‘Alaikum and said: Here is Abu Musa, but he (Hadrat ‘Umar) did not permit him (to get in). He again said: As-Salamu ‘Alaikum, (and said) here is Ash’ari, (then receiving no response he came back). He (Hadrat ‘Umar) said: Bring him back to me, bring him back to me So he went there (in the presence of Hadrat ‘Umar) and he said to him: Abu Musa, what made you go back, while we were busy in some work? He said: I heard Allah’s Messenger (may. peace be upon him) as saying: Permission should be sought thrice. And if you are permitted, (then get in), otherwise go back. He said: Bring witness to this fact, otherwise I shall do this and that, i.e. I shall punish you. Abu Musa went away and ‘Umar said to him (on his departure): It he (Abu Musa) finds a witness he should meet him by the side of the pulpit in the evening and it he does not find a witness you would not find him there. When it was evening he (Hadrat ‘Umar) found him (Abu Musa) there. He (Hadrat ‘Umar) said: Abu Musa, have you been able to find a witness to what you have said? He said: Yes. Here is Ubayy bin Ka’b, whereupon he (Hadrat ‘Umar) said: Yes, he is an authentic (witness). He (Hadrat ‘Umar) said: Abu Tufail (the kunya of Ubayy b. Ka’b), what does he (Abu Musa say? Thereupon he said: Ibn Khattab, I heard Allah’s Messenger (may peace be upon him) as saying so. Do not prove to be a hard (task master) for the Companions of Allah’s Messenger (may peace be upon him), whereupon he Hadrat ‘Umar said: Hallowed be Allah. I had heard something (in this connection), but I wished it to be established (as an undeniable fact).

Book 25: Number 5362: This hadith has been narrated on the authority of Talha b. Yahya with the same chain of transmitters but with this variation of wording: He (Hadrat ‘Umar) said: Abu Mundhir (the Kunya of Ubayy b. Ka’b), did you hear this from Allah’s Messenger (may peace be upon him)? Thereupon he said: Yes. and he further said: Ibn Khattab, do not be a torment for the Companions of Allah’s Messenger (may peace he upon him). No mention has, however, been made of the words of ‘Umar:” Hallowed be Allah” and what follows subsequently.

Sahih Muslim>Book 25 General Behaviour
Chapter 8: Disapproval of saying: It is i” in response to one’s inquiry while seeking permission to get in the house

Book 25: Number 5363: Jabir b. Abdullah reported: I came to Allah’s Apostle (may peace be upon him) and called him (with a view to seeking permission). whereupon Allah’s Apostle (may peace be upon him) said: Who is it? I said: It is I. Thereupon he (the Holy Prophet) came out saying: It is I. it is I.

Book 25: Number 5364: Jabir b. Abdullah reported: I sought permission from Allah’s Messenger (may peace be upon him) to see him. He said: Who is it? I said: It is I. Thereupon Allah’s Messenger (may peace be upon him) said: It is I. it is I (these words lead me to no conclusion).

Book 25: Number 5365: This hadith has been transmitted on the authority of Shu’ba with a slight variation of wording and that is: The Holy Prophet (may peace be upon him) uttered these words: It is I. it is I.” in the manner as if he disapproved of this.

Sahih Muslim>Book 25 General Behaviour
Chapter 9: It is forbidden to peep into the house of another person

Book 25: Number 5366: Sahl b. Sa’d as-Sa’id reported that a person peeped through the hole of the door of Allah’s Messenger (may peace be upon him), and at that time Allah’s Messenger (may peace be upon him) had with him a scratching instrument with which he had been scratching his head. When Allah’s Messenger (may peace be upon him) saw him. he said: If I were to know that you had been peeping through the door, I would have thrust that into your eyes, and Allah’s Messenger (may peace be upon him) said: Permission is needed as a protection against glance.

Book 25: Number 5367: Sahl b. Sa’d as-Sa’idi reported that a person peeped through the hole of the door of Allah’s Messenger (may peace be upon him) and he had with him some pointed thing with which he had been adjusting (the hair of his head). Allah’s Messenger (may peace be upon him) said to him: If I were to know that you had been peeping. I would have thrust it in your eyes. Allah has prescribed seeking permission because of protection against glance.

Book 25: Number 5368: This hadith has been transmitted on the authority of Sahl b. Sa’d as-Sa’idi with a slight variation of wording.

Book 25: Number 5369: Anas b. Malik reported that a person peeped in some of the holes (in the doors) of Allah’s Messenger (may peace be upon him) (and he found him) standing up (lifting) an arrow or some arrows. The narrator said: I perceived as if Allah’s Messenger (may peace be upon him) was going to pierce (his eyes).

Book 25: Number 5370: Abu Huraira reported having heard Allah’s Messenger (may peace be upon him) say: He who peeped into the house of people without their consent, it is permissible for them to put out his eyes.

Book 25: Number 5371: Abu Huraira reported Allah’s Messenger (may peace be upon him) as saying: If a person were to cast a glance in your (house) without permission, and you had in your hand a staff and you would have thrust that in his eyes, there is no harm for you.

Sahih Muslim>Book 25 General Behaviour
Chapter 10: Sudden glance

Book 25: Number 5372: Jarir b. ‘Abdullah reported: I asked Allah’s Messenger (may peace be upon him) about the sudden glance (that is cast) on the face (of a non-Mahram). He commanded me that I should turn away my eyes.

Book 25: Number 5373: This hadith has been narrated on the authority of Yunus through another chain of transmitters.

Sahih Muslim:
Book 26: The Book On Salutations And Greetings (Kitab As-salam)

Sahih Muslim>Book 26 Greetings
Introduction

Just as the face is the index to the mind, in the same way the words of greetings which are exchanged amongst people indicate the spiritual role of a society. The gestures, and the expressions of salutations are, therefore, the indicators of the ideals for which a particular society stands. The common practice with the pre Islamic Arabs and the modern West is to greet one another with Good Morning and Good Evening accompanied by a gesture of the hand or the nodding of head. These words have no spiritual and moral significance, but just a wish that one should find one’s mornings and evenings happy. The words of greeting which Islam has exhorted its followers to use at the time of  meeting  are  as-Salamu ‘Alaikum  which  have  a  deep  spiritual  and  moral  significance  behind them Since the predominant feature of Islamic faith and practice is peace within and peace without, it has, therefore, been made a watchword which should be repeated on every occasion when two Muslims meet so that the utmost importance of peace should be constantly inculcated in the mind of every Muslim, and he should have full consciousness of the great reality that he lives in this world as a messenger of peace for mankind. peace amongst individuals and nations. The second important feature of words of greeting in Islam is that they convey the message of peace not only to the person who is greeted but to the whole of the Muslim society as it is the plural pronoun that is used for the blessing of peace. (The pronoun ‘Alaikum has a evry wide range and all the Muslims come within its orbit.)

The two words as-Salamu ‘Alaikum may be called the irreducible minimum which are essential for greeting one another. The Muslims have been commanded to add to this expression some other words with a view to excelling one another in showering blessing upon the Muslims. The words as- Salamu ‘Alaikum are generally suffixed with these words Rahmat Allah wa Barakaatuh (mercy of Allah and His bleasings). These three words:” peace…, mercy” and” blessings of Allah” in fact form the sum and substance of Islam and the Muslims are asked to shower upon one another these benedictions. so that they may be able to live in this world and the Hereafter in perfect peace and tranquillity and blessings and mercy of Allah around him.

According  to  Imam  Nawawl,  greeting  with  the  words  of  as-Salamu ‘Alaikum  is  a  Sunnah,  and responding to it is Wajib (obligatory), but this essentiality is of the nature of Kifaya, meaning thereby that if a few persons out of the whole assembly or group respond to the greeting it will absolve all of the responsibility of response but if no response comes forth from any quarter all are held responsible for it.

Sahih Muslim>Book 26 Greetings
Chapter 1: The rider should first greet the pedestrian and the small Number should greet the large number of persons

Book 26: Number 5374: Abu Huraira reported Allah’s Messenger (may peace be upon him) as saying: The rider should first greet the pedestrian, and the pedestrian the one who is seated and a small group should greet a larger group (with as-Salamu ‘Alaikum).

Sahih Muslim>Book 26 Greetings
Chapter 2: The duty that one owes on the roadside is to respond the greeting of as-Salaamu ‘Alaikum

Book 26: Number 5375: Abu Talha reported: While We were sitting in front of the houses and talking amongst ourselves, Allah’s Messenger (may peace be upon him) happened to come there. He stood by us and said: What about you apd your meetings on the paths? Avoid these meetings on the paths. We said: We were sitting here without (any intention of doing harm to the passers by); we are sitting to discuss matters and to hold conversation amongst ourselves. Thereupon he said: If there is no help (for you but to sit on these paths), then give the paths their rights and these are lowering of the gaze, exchanging of greetings and good conversation.

Book 26: Number 5376: Abu Sa’id Khudri reported Allah’s Apostle (may peace be upon him) as saying: Avoid sitting on the paths. They (the Companions) said: Allah’s Messenger, we cannot help but holding our meetings (in these paths) and discuss matters (there). Thereupon Allah’s Messenger (may peace be upon him) said: If you insist on holding meetings, then give the path its due right. They said: What are its due rights? Upon this he said: Lowering the gaze, refraining from doing harm, exchanging of greetings. commanding of good and forbidding from evil.

Book 26: Number 5377: This hadith has been narrated on the authority of Zaid b. Aslam with the same chain of transmitters.

Sahih Muslim>Book 26 Greetings
Chapter 3: The right of a muslim upon another muslim is that his greeting should be responded

Book 26: Number 5378: Abu Huraira reported Allah’s Messenger (may peace be upon him) as saying: Five are the rights of a Muslim over his brother: responding to salutation, saying Yarhamuk Allah when anybody sneezes and says al-Hamdulillah, visiting the sick. following the bier. ‘Abd al-Razzaq said that this hadith has been transmitted as mursal hadith from Zuhri and he then substantiated it on the authority of Ibn Musayyib.

Book 26: Number 5379: Abu Huraira reported Allah’s Messenger (may peace be upon him) as saying: Six are the rights of a Muslim over another Muslim. It was said to him: Allah’s Messenger, what are these? Thereupon he said: When you meet him, offer him greetings;when he invites you to a feast accept it. when he seeks your council give him, and when he sneezes and says:” All praise is due to Allah,” you say Yarhamuk Allah (may Allah show mercy to you); and when he fails ill visit him; and when he dies follow his bier.

Sahih Muslim>Book 26 Greetings
Chapter 4: Prohibition of saying first as-Salamu ‘Alaikum to the people of the book, and how their salutations should be responded

Book 26: Number 5380: Anas b. Malik reported Allah’s Messenger (may peace be upon him) as saying: When the People of the Book offer you salutations, you should say: The same to you.

Book 26: Number 5381: Anas reported that the Companions of Allah’s Apostle (may peace be upon him) said to him: The People of the Book offer us salutations (by saying as-Salamu ‘Alaikum). How should we reciprocate them? Thereupon he said: Say: Wa ‘Alaikum (and upon you too).

Book 26: Number 5382: Ibn ‘Umar reported Allah’s Messenger (may peace be upon him) as saying: When the Jews offer you salutations, tome of them say as-Salamu ‘Alaikum (death be upon you). You should say (in response to it): Let it be upon you.

Book 26: Number 5383: This hadith has been narrated on the authority of Ibn ‘Umar through another chain of transmitters with a slight variation of wording.

Book 26: Number 5384: ‘A’isha reported that a group of Jews came to Allah’s Messenger (may peace be upon him) and sought his audience and said: As-Salamu ‘Alaikum.  A’isha said in response:  As-Salamu ‘Alaikum (death be upon you) and curse also, whereupon Allah’s Messenger (may peace be upon him) said: ‘A’isha, verily Allah loes kindness in every matter. She said: Did you bear what they said? Thereupon he said: Did you not hear that I said (to them): Wa ‘Alaikum.

Book 26: Number 5385: This hadith has been transmitted on the authority of Zuhri that Allah’s Messenger (may peace be upon him) said: I said ‘Alaikam, and the transmitter did not make mention of the word” and”.

Book 26: Number 5386: ‘A’isha reported that some Jews came to Allah’s Apostle (may peace be upon him) and they said: Abu’l Qasim (the Kunya of the Holy Prophet), as-Salamu ‘Alaikum, whereupon he (the Holy Prophet) said: Wa ‘Alaikum. A’isha reported: In response to these words of theirs, I said: But let there be death upon you and disgrace also, whereupon Allah’s Messenger (may peace be upon him) said: ‘A’isha, do not use harsh words. She said: Did you hear what they said? Thereupon he (the Holy Prophet) said: Did I not respond to them when they said that; I said to them: Wa’Alaikum (let it be upon you).

Book 26: Number 5387: This hadith has been reported on the authority of A’znash with a slight variation of wording. ‘A’isha understood their meaning and cursed them and Allah’s Messenger (may peace be upon him) said: ‘A’isha (do not do that) for Allah does not like the use of harsh words, and it was at this stage that this verse of Allah the Exalted and Glorious. was revealed:” And when they come to thee, they greet thee with a greeting with which Allah greets thee not” (Iviii. 8) to the end of the verse.

Book 26: Number 5388: Jabir b. Abdullah reported that some people from amongst the Jews said to Allah’s Messenger (may peace be upon him) Abu’l Qasim. as-Salamu ‘Alaikum, whereupon he said: Wa ‘Alaikum, A’isha was enraged and asked him (Allah’s Apostle) whether he had not heard what they had said. He said, I did hear and I retorted to them (and the curse that I invoked upon them would receive response from Allah), but (the curse that they invoked upon us) would not be responded.

Book 26: Number 5389: Abu Huraira reported Allah’s Messenger (may peace be upon him) as saying: Do not greet the Jews and the Christians before they greet you and when you meet any one of them on the roads force him to go to the narrowest part of it.

Book 26: Number 5390: This hadith has been narrated on the authority of Suhail with the same chain of transmitters but with a slight variation of wording. The hadith transmitted on the authority of Waki’, the words are ‘When you meet the Jews.” And in the hadith transmitted on the authority of Shu’ba, the words are: ‘When you meet the People of the Book.” And in the hadith transmitted on the authority of Jarir the words are:” When you meet them,” but none amongst the polytheists has been mentioned explicitly by name.

Sahih Muslim>Book 26 Greetings
Chapter 5: Excellence of greeting the children

Book 26: Number 5391: Anas b. Malik reported that when Allah’s Messenger (may peace be upon him) happened to pass by young boys he would great them. This hadith has been narrated on the authority of Sayyar with the same chain of transmitters.

Book 26: Number 5392: Sayyar reported: I was walking with Thibit al-Bunani that he happened to pass by children and he greeted them. And Thibit reported that he walked with Anas and he happened to pass by children and he greeted them. and Anas reported that he walked with Allah’s Apostle (may peace be upon. him) and he happened, to pass by children and he greeted them.

Sahih Muslim>Book 26 Greetings
Chapter 6: Permissibility of giving permission (to enter the house) by raising the curtain or making some other signs like it

Book 26: Number 5393: Ibn Mas’ud reported: The Messenger of Allah (may peace be upon him) said to me: The sign that you have been permitted to come in is that the curtain is raised or that you hear me speaking quietly until I forbid you.

Book 26: Number 5394: This hadith has been narrated on the authority of ‘Ubaidullah with the same chain of transmitters.

Sahih Muslim>Book 26 Greetings
Chapter 7: Permissibility of women going out in the fields for easing themselves

Book 26: Number 5395: A’isha reported that Sauda (Allah he pleated with her) went out (in the fields) in order to answer the call of nature even after the time when veil had been prescribed for women. She had been a bulky lady, significant in height amongst the women, and she could not conceal herself from him who had known her. ‘Umar b. Khattab saw her and said: Sauda, by Allah, you cannot conceal from us. Therefore, be careful when you go out. She (‘A’isha) said: She turned back. Allah’s Messenger (may peace be upon him) was at that time in my house having his evening meal and there was a bone in his hand. She (Sauda) cline and said: Allah’s Messenger. I went out and ‘Umar said to me so and so. She (‘A’isha) reported: There came the revelation to him and then it was over; the bone was then in his hand and he had not thrown it and he said:” Permission has been granted to you that you may go out for your needs.”

Book 26: Number 5396: This hadith has been narrated on the authority of Hisham with the same chain of transmitters, and the words are: She (Sauda) was a woman who looked to be significant amongst the people (so far as the bulk of her) body was concerned. The rest of the hadith is the same.

Book 26: Number 5397: ‘A’isha reported that the wives of Allah’s Messenger (may peace be upon him) used to go out in the cover of night when they went to open fields (in the outskirts of Medina) for easing themselves. ‘Umar b Khattab used to say: Allah’s Messenger, ask your ladies to observe veil, but Allah’s Messenger (may peace be upon him) did not do that. So there went out Sauda, daughter of Zarn’a, the wife of Allah’s Messenger (may peace be upon him), during one of the nights when it was dark. She was a tall statured lady. ‘Umar called her saying: Sauda, we recognise you. (He did this with the hope that the verses pertaining to veil would be revealed.) ‘A’isha said: Allah, the Exalted and Glorious, then revealed the verses pertaining to veil.

Book 26: Number 5398: This hadith has been narrated on the authority of Ibn Shihab with the same chain of transmitters.

Sahih Muslim>Book 26 Greetings
Chapter 8: It is prohibited to sit with a strange lady in privacy or to enter her house when she is alone

Book 26: Number 5399: Jabir reported Allah’s Messenger (may peace be upon him) as saying: Behold, no person should spend the night with a married woman, but only in case he is married to her or he is her Mahram.

Book 26: Number 5400: ‘Uqba b. Amir reported Allah’s Messenger (may peace be upon him) as saying: Beware of getting, into the houses and meeting women (in seclusion). A person from the Ansir said: Allah’s Messenger, what about husband’s brother, whereupon he said: Husband’s brother is like death.

Book 26: Number 5401: This hadith has been narrated on the authority of Yazid b. Abu Habib with the same chain of transmitters.

Book 26: Number 5402: Ibn Wahb reported: I heard Laith b. Said as saying: Al-Hamv means the brother of husband or like it from amongst the relatives of the husband, for example, cousin, etc.

Book 26: Number 5403: ‘Abdullah b. ‘Amr.  b.  al-‘As  reported  that  some  persons  from  Banu  Hisham  entered  the  house  of Asma’ daughter of ‘Umais when Abu Bakr also entered (and she was at that time his wife). He (Abu Bakr) saw it and disapproved of it and he made a mention of that to Allah’s Messenger (may peace be upon him) and said: I did not see but good only (in my wife). Thereupon Allah’s Messenger (may peace be upon him) said: Verily Allah has made her immune from all this. Then Allah’s Messenger (may peace be upon him) stood on the pulpit and said: After this day no man should enter the house of another person in his absence, but only when he is accompanied by one person or two persons.

Sahih Muslim>Book 26 Greetings
Chapter 9: It is excellent to tell a man when one is accompanied by one’s wife or mahram lady that she is one’s wife or mahram and to remove his doubt

Book 26: Number 5404: Anas reported that when Allah’s Messenger (may peace be upon him) was in the company of one of his wives a person happened to pass by them. He called him and when he came, he said to him:  so and so, she was my such and such wife. Thereupon he said, Allah’s Messenger, if I were to doubt at all, I would have entertained no doubt about you at least. Thereupon Allah’s Messenger (may peace be upon him) said: Verily Satan circulates in the body like blood.

Book 26: Number 5405: Safiyya daughter of Huyyay (the wife of Allah’s Apostle) reported that while Allah’s Messenger (may peace be. upon him) had been observing I’tikaf, I came to visit him one night and talked with him for some time. Then I stood up to go back and he (Allah’s Apostle) also stood up with me in order to bid me good bye. She was at that time residing in the house of Usama b. Zaid. The two persons from the Ansar happened to pass by him. When they saw Allah’s Apostle (may peace be upon him). they began to walk swiftly, thereupon Allah’s Messenger (may peace be upon him) said to them: Walk calmy, she is Safiyya daughter of Huyyay… Both of them said: Messenger, hallowed be Allah, (we cannot conceive of ab., ug doubtful even in the remotest corners of our minds), whereupon he said: Satan circulates in the body of man like the circulation of blood and I was afraid lest it should instill any evil in your heart or anything. This hadith has been reported on the authority of Safiyya, the wife of Allah’s Apostle (may peace be upon him), through another chain of transmitters (and the words) are:” She went to Allah’s Apostle (may peace be upon him) to visit him as he was observing I’tikaf in the mosque during Ramadan. She talked with him for some time and then stood up to go back and Allikh’s Apostle (may peace be upon him) stood up in order to bid her good bye.” The rest of the hadith is the same except with the variation of the words that Allah’s Apostle (may peace be upon him) said:” Satan penetrates in man like the penetration of blood (in every part of body).”

Sahih Muslim>Book 26 Greetings
Chapter 10: If a person comes to a meeting and finds space there he should sit there, otherwise he should depart

Book 26: Number 5406: Abu Waqid al-Laith reported that Allah’s Messenger (may peace be upon him) was sitting in the mosque along wish tome people when there came to him three persons; two of them stepped forward to the direction of Allah’s Messenger (may peace be upon him), and one of them went away. The two stood by the side of Allah’s Messenger (may peace be upon him), and one of them found a space in his circle and he sat in that; and the other one sat behind him and the third one went away. When Allah’s Messenger (may peace be upon him) had finished his work, he said. Should I not inform you about these three persons? One of them sought refuge with Allah and Allah gave him refuge and the second one felt shy and Allah showed kindness to has shyness (and so he was accommodated in that meeting), and the last one reverted and Allah turned away His attention from him.

Book 26: Number 5407: This hadith has been reported on the authority of Ishaq b. ‘Abdullah b. Talha with the same chain of transmitters.

Sahih Muslim>Book 26 Greetings
Chapter 11: if a person goes away from the place occupied by him, he has a better right to occupy it after coming back

Book 26: Number 5408: Ibn ‘Umar reported Allah’s Messenger (may peace be upon him) having said: None of you should make another one stand in the meeting and then occupy his place.

Book 26: Number 5409: Ibn ‘Umar reported Allah’s Messenger (may peace be upon him) as saying: No person should ask another person to stand at his place and then he should himself sit there, but he should simply say: Make room and accommodate.

Book 26: Number 5410: This hadith has been reported on the authority of Ibn ‘Umar through another chain of transmitters. but with a slight variation of wording.

Book 26: Number 5411: Ibn ‘Umar reported Allah’s Messenger (may peace be upon him) as saying: None should make one’& brother stand and then sit at his place (and it was common with) Ibn Umar that when any person stood in the company (with a view to making room for him) he did not sit there.

Book 26: Number 5412: This hadith hilt been reported on the authority of Ma’mar with the same chain of transmitters.

Book 26: Number 5413: Jabir reported Allah’s Apostle (may peace he upon him) as saying: None amongst you should make his brother stand on Friday (during the congregational prayer) and then occupy his place. but he should only say to him (Accommodate me).

Book 26: Number 5414: Abu Huraira reported Allah’s Messenger (may peace be upon him) as saying: When anyone amongst you stands up, and in the badltb transmitted on the authority of Abu ‘Awina, the words are:” He who stands in his place and (goes away) and then comes back to it, he his the greatest right (to occupy that).

Sahih Muslim>Book 26 Greetings
Chapter 12: The entrance of the eunuch (in a house where there are female inmates) is prohibited

Book 26: Number 5415: Umm Salama reported that she had a eunuch (as a slave) in her house. Allah’s Messenger imay peace be upon him) was once in the house that he (the eunuch) said to the brother of Umm Salama: Abdullahb. Aba Umayya. if Allah grants you victory in Ta’if on the next day, I will show you the daughter of Ghailan for she has four folds (upon her body) on the front side of her stomach and eight folds on the back. Allah’s Messenger (may peace be upon him) heard this and he said: Such (people) should not visit you.

Book 26: Number 5416: ‘A’isha reported that a eunuch used to come to the wives of Allah’s Apostle (may peace be upon him) and they did not And anything objectionable in his visit considering him to be a male without any sexual desire. Allah’s Apostle (may peace be upon him) one day came as he was sitting with some of his wives and he was busy in describing the bodily characteristics of a lady and saying: As the comes in front tour folds appear on her front side and as she turns her back eight folds appear on the back side. Thereupon Allah’s Apostle (may peace be upon him) said: I me that he knows these things; do not, therefore. allow him to cater. She (” A’isha) said: Then they began to observe veil from him.

Sahih Muslim>Book 26 Greetings
Chapter 13: Permission of seating a woman on the ride behind one’s back if one finds her completely exhausted in the way

Book 26: Number 5417: Asma’ daughter of Abu Bakr reported that the was married to Zubair. He had neither land nor wealth nor slave nor anything else like it except a bom. She further said: I grazed his horse. provided fodder to it and looked after it, and ground dates for his camel. Besides this, I grazed the camel, made arrangements for providing it with water and patched up the leather bucket and kneaded the flour. But I was not proficient in baking the bread, so my female neighbours used to bake bread for me and they were sincere women. She further said: I was carrying on my head the stones of the dates from the land of Zubair which Allah’s Messenger (may peace be upon him) had endowed him and it was at a distance of two miles (from Medina). She add: As I was one day carrying the atones of dates upon my head I happened to meet Allah’s Messenger (may peace be upon him) along with a group of his Companions. He called me and said (to the camel) to sit down so that he should make cite ride behind hirn. (I told my husband 🙂 I felt shy and remembered your jealousy, whereupon he said: By Allah the carrying of the stone dates upon your bead is more severe a burden than riding with him. She said: (I led the life of hardship) until Abu Bakr sent afterwards a female servant who took upon herself the responsibility of looking after the horse and I felt as it she had emancipated me.

Book 26: Number 5418: Asma’ reported: I performed the household duties of Zubair and he had a horse; I used to look after it. Nothing was more burdensome for me than looking after the horse I used to bring grass for it and looked after it, then I got a servant as Allah’s Apustle (may peace be upon him) had some prisoners of war in his possession. He gave me a female servant. She (the female servant) then began to look after the horse and thus relieved me of this burden. A person came and he said: Mother of ‘Abdullah, I am a destitute person and I intend that I should start business under the shadow of your house. I (Asma’) said: If I grant you permission, Zubair may not agree to that, so you come and make a demand of it when Zubair is also present there. He came accordingly find said: Mother of ‘Abdullah. I am a destitute person. I intend to start t mall business in the shadow of your house. I said: Is there not in Medina (any place for starting the business) except my house? Zubair said: Why is it that you prohibit the destitute man to start business here? So he started business and he (earned so much) that we sold our slave girl to him There came Zubair to me while the money was in my lap. He said: Give this to me. I said: (I intend) to spend it as charity.

Sahih Muslim>Book 26 Greetings
Chapter 14: It is prohibited for two persons to converse secretly without the consent of the third one

Book 26: Number 5419: Ibn Umar reported Allah’s Messenger (may peace be upon him) as saying: When there are three (persons), two should not converse secretly between themselves to the exclusion of the (third) one.

Book 26: Number 5420: This hadith has been reported on the authority of lbn ‘Umar through two different chains of transmitters.

Book 26: Number 5421: ‘Abdullah reported Allah’s Messenger (may peace be upon him) as saying: If you are three, two amongst you should not converse secretly between yourselves to the exclusion of the other (third one), unti some other people join him (and dispel his loneliness), for it may hurt his feelings.

Book 26: Number 5422: ‘Abdullah reported Allah’s Messenger (may peace be upon him) as saying: If you are three, two should not converse secretly to the exclusion of your companion for that hurts his feelings.

Book 26: Number 5423: This hadith has been reported on the authority of A’mash with the same chain of transmitters.

Sahih Muslim:
Book 27:  The Book Concerning The Use Of Correct Words (Kitab Al- Alfaz Min Al-adab Wa Ghairiha)

Chapter 1: Prohibition of abusing time (dahr)

Book 27: Number 5580: Abu Huraira reported: I heard Allah’s Messenger (may peace be upon him) as saying: Allah, the Exalted and Glorious, said: The son of Adam abuses Dahr (the time), whereas I am Dahr since in My hand are the day and the night.

Book 27: Number 5581: Abu Huraira reported Allah’s Messenger (may peace be upon him) as saying: Allah, the Exalted and Glorious, said: The son of Adam displeases Me by abusing Dahr (time), whereas I am Dahr I alternate the night and the day.

Book 27: Number 5582: Abu Huraira reported Allah’s Messenger (may peace be upon him) as saying: Allah, the Exalted and Glorious, said: The son of Adam causes Me pain as he says: Woe be upon the Time. None of you should say this: Woe be upon the Time, as I am the Time (because) I alternate the day and the night, and when I wish I can finish them up.

Book 27: Number 5583: Abu Huraira reported Allah’s Messenger (may peace be upon him) as saying: None of you should say: Woe be upon the Time, for verily Allah is the Time.

Book 27: Number 5584: Abu Huraira reported Allah’s Apostle (may peace be upon him) as saying: Do not abuse Time, for it is Allah Who is the Time.

Sahih Muslim>Book 27 Use of Correct Words
Chapter 2: Disapproval of naming the vine as a karm

Book 27: Number 5585: Abu Huraira reported Allah’s Messenger (may peace be upon him) as saying: None of you should abuse Time for it is Allah Who is the Time, and none of you should call ‘Inab (grape) as al-karm, for karm is a Muslim person.

Book 27: Number 5586: Abu Huraira reported Allah’s Messenger (may peace be upon him) as saying: Do not use the word karm (for wine) for worthy of respect is the heart of a believer.

Book 27: Number 5587: Abu Huraira reported Allah’s Messenger (may peace be upon him) as saying: Do not name grape as karm, for worthy of respect is a Muslim.

Book 27: Number 5588: Abu Huraira reported Allah’s Messenger (may peace be upon him) as saying: None of you should use the word al-harin (for grape) for the heart of a believer is karm (worthy of respect).

Book 27: Number 5589: Abu Huraira reported from Allah’s Messenger (may peace be upon him) various ahadith, one of which is this that he said: None of you should use the word al-karm for ‘Inab, for karm (worthy of respect) is a Muslim person.

Book 27: Number 5590: ‘Alqama b. Wa’il reported, from his father, Allah’s Apostle (may peace be upon him) having said: Do not say al-karm (for the word vine) but say al-habala (that is grape). This hadith has been reported by Alqama b. Wa’il on the authority of his father with a different chain of transmitters and with a slight variation of wording.

Sahih Muslim>Book 27 Use of Correct Words
Chapter 3: The proper use of the words: bondman, slave girl, al-maula and as-sayyid

Book 27: Number 5591: Abu Huraira reported Allah’s Messenger (may peace be upon him) as saying: None of you should say: My bondman and my slave girl, for all of you are the bondmen of Allah, and all your women are the slave girls of Allah; but say: My servant, my girl, and my young man and my young girl.

Book 27: Number 5592: Abu Huraira reported Allah’s Messenger (may peace be upon him) as saying: None of you should say: My bondman, for all of you are the bondmen of Allah, but say: My young man, and the servant should not say: My Lord, but should say: My chief.

Book 27: Number 5593: This hadith has been reported on the authority of al-A’mash with the same chain of transmitters, and the words are that the servant should not say to his chief: My Lord, and Abu Mu’awiya made an addition:” For it is Allah, the Exalted and Glorious, Who is your Lord.”

Book 27: Number 5594: Abu Huraira reported Allah’s Messenger (may peace be upon him) so many ahadith and one of them is this that Allah’s Messenaer (may peace be upon him) said: None of you should say: Supply drink to your lord, feed your lord, hell) your lord in performing ablution, and none of you should say: My Lord. He should say: My chief, my patron; and none of you should say: My bondman, my slave girl, but simply say: My boy, my girl, my servant.

Sahih Muslim>Book 27 Use of Correct Words
Chapter 4: Disapproval of using the phrase: “My soul has become evil”

Book 27: Number 5595: ‘A’isha reported Allah’s Messenger (may peace be upon him) having said: None of you should say:” My soul has become evil,” but he should say:” My soul has become remorseless.” This hadith has been transmitted on the authority of Abfl Bakr with a slight variation of wording.

Book 27: Number 5596: This hadith has been narrated on the authority of Abia Mu’iwiya with the same chain of transmitters.

Book 27: Number 5597: Abu Umama b. Sahl b. Hunaif, on the authority of his father, reported Allah’s Messenger (may peace be upon him) as saying: None of you should say:” My soul has become evil,” but he should say:” My soul has become remorseless.”

Sahih Muslim>Book 27 Use of Correct Words
Chapter 5: The use of musk and that is the best scent, and the disapproval of rejecting the gift of scent and flower

Book 27: Number 5598: Abd Sa’id Khudri reported Allah’s Apostle (may peace be upon him) as saying: There was a woman from Bani Isra’il who was short statured and she walked in the company of two tall women with wooden sandals in her feet and a ring of gold made of plates with musk filled in them and then looked up, and musk is the best of scents; then she walked between two women and they (the people) did not recognise her, and she made a gesture with her hand like this, and Shu’ba shook his hand in order to give an indication how she shook her hand.

Book 27: Number 5599: Abu Sa’id Khudri reported that Allah’s Messenger (may peace be upon him) made a mention of a woman of Bana Isra’il who had filled her ring with musk and musk is the most fragrant of the scents.

Book 27: Number 5600: Abu Huraira reported Allah’s Messenger (may peace be upon him) as saying: He who is presented with a flower should not reject it, for it is light to carry and pleasant in odour.

Book 27: Number 5601: Nafi’ reported that when Ibn Umar wanted fumigation he got it from aloes wood without mixing anything with it, or he put camphor along with aloes wood and then said: This is how Allah’s Messenger (may peace be upon him) fumigated.

Sahih Muslim:
Book 32:  The Book Of Virtue, Good Manners And Joining Of The Ties Of Relationship (Kitab Al-birr Was-salat-i-wa’l-adab)

Chapter 5: Forbiddance of nursing mutual jealousy, mutual hatred and mutual hostility

Book 32: Number 6205: Anas b. Malik reported Allah’s Messenger (may peace be upon him) as saying: Neither nurse mutual hatred, nor jealousy, nor enmity, and become as fellow. brothers and servants of Allah. It is not lawful fora Muslim that he should keep his relations estranged with his brother beyond three days.

Book 32: Number 6206: Anas b. Malik reported Allah’s Messenger (may peace be upon him) as saying like this. This hadith has been narrated through another chain of transmitters.

Book 32: Number 6207: This hadith has been narrated on the authority of Zuhri with the same chain of transmitters with the addition of Ibn Uyaina (and the words are):” Do not cut off (mutual relations).”

Book 32: Number 6208: This hadith has been narrated through another chain of transmitters and the hadith transmitted on the authority of Abd al-Razziq (the words are):” Neither nurse grudge nor sever (the ties of kinship), nor nurse enmity.”

Book 32: Number 6209: Anas reported Allah’s Apostle (may peace be upon him) as saying: Nurse no grudge, nurse no aversion and do not sever ties of kinship and live like fellow brothers as servants of Allah. This hadith has been narrated on the authority of Shu’ba with the same chain of transmitters but with this addition:” As Allah has commanded you.”

Sahih Muslim>Book 22 Good Manners & Ties of Relationship
Chapter 6: It is forbidden for a muslim to have estranged relations with the other muslim beyond three days without any reason of Shari’ah

Book 32: Number 6210: Abu Ayyub Ansiri reported Allah’s Messenger (may peace be upon him) as saying: It is not permissible for a Muslim to have estranged relations with his brother beyond three nights, the one turning one way and the other turning the other way when they meet; the better of the two is one who is the first to give a greeting.

Book 32: Number 6211: This hadith has been transmitted on the authority of Zuhri with a slight variation of wording (and the words are):” The one turning away and the other turning away when they meet and one avoids the other and the other also avoids him.”

Book 32: Number 6212: ‘Abdullah b. ‘Umar reported Allah’s Messenger (may peace be upon him) as saying: It is not permissible for a Muslim to have estranged relations with his brother beyond three days.

Book 32: Number 6213: Abu Huraira reported Allah’s Messenger (may peace be upon him) as saying: There should be no estranged relations beyond three days.

Sahih Muslim>Book 22 Good Manners & Ties of Relationship
Chapter 7: Forbiddance of suspicion, fault finding, and bidding against the other (for raising the price)

Book 32: Number 6214: Abu Huraira reported Allah’s Messenger (may peace be upon him) as saying: Avoid suspicion, for suspicion is the gravest lie in talk and do not be inquisitive about one another and do not spy upon one another and do not feel envy with the other, and nurse no malice, and nurse no aversion and hostility against one another. And be fellow brothers and servants of Allah.

Book 32: Number 6215: Abu Huraira reported Allah’s Messenger (may peace be upon him) as saying: Don’t have estranged relations (with the others) and don’t nurse enmity and don’t enter into a transaction when the other (has already entered) and be fellow brothers and servants of Allah.

Book 32: Number 6216: Abu Huraira reported Allah’s Messenger (may peace be upon him) as saying. Don’t nurse malice against one another, don’t nurse aversion against one another and don’t be inquisitive about one another and don’t outbid one another (with a view to raising the price) and be fellow brothers and servants of Allah.

Book 32: Number 6217: This hadith has been narrated on the authority of A’mash with the same chain of transmitters (and the words are):” Don’t sever relations of kinship, don’t bear enmity against one another, don’t bear aversion against one another and don’t feel envy against the other and live as fellow brothers as Allah has commanded you.

Book 32: Number 6218: Abu Huraira reported Allah’s Messenger (may peace be upon him) as saying: Don’t bear aversion against one another and don’t be jealous of one another and be servants of Allah.

Sahih Muslim>Book 22 Good Manners & Ties of Relationship
Chapter 8: It is forbidden to perpetrate atrocity upon a muslim, to humiliate him, to insult him, and inviolable is his blood, honour and wealth

Book 32: Number 6219: Abu Huraira reported Allah’s Messenger (may peace be upon him) as saying: Don’t nurse grudge and don’t bid him out for raising the price and don’t nurse aversion or enmity and don’t enter into a transaction when the others have entered into that transaction and be as fellow brothers and servants of Allah. A Muslim is the brother of a Muslim. He neither oppresses him nor humiliates him nor looks down upon him. The piety is here, (and while saying so) he pointed towards his chest thrice. It is a serious evil for a Muslim that he should look down upon his brother Muslim. All things of a Muslim are inviolable for his brother in faith: his blood, his wealth and his honour.

Book 32: Number 6220: This hadith has been transmitted on the authority of Abu Huraira with some addition (and it is this):” Verily Allah does not look to your bodies nor to your faces but He looks to your hearts,” and he pointed towards the heart with his fingers.

Book 32: Number 6221: Abu Huraira reported Allah’s Messenger (may peace be upqn him) as saying: Verily Allah does not look to your faces and your wealth but He looks to your heart and to your deeds.

Sahih Muslim>Book 22 Good Manners & Ties of Relationship
Chapter 9: It is forbidden to nurse rancour

Book 32: Number 6222: Abu Huraira reported Allah’s Messenger (may peace be upon him) as saying: The gates of Paradise are not opened but on two days, Monday and Thursday. and then every servant (of Allah) is granted pardon who does not associate anything with Allah except the person in whose (heart) there is rancour against his brother. And it would be said: Look towards both of them until there is reconciliation; look toward both of them until there is reconciliation; look towards both of them until there is reconciliation. This hadith has been narrated on the authority of Suhail who narrated it on the authority of his father with the chain of transmitters of MaIik, but with this variation of wording:, (Those would not be granted pardon) who bycott each other.”

Book 32: Number 6223: Abu Huraira reported it as a marfu’ hadith (and the words are): The deeds are presented on every Thursday and Friday and Allah, the Exalted and Glorious. grants pardon to every person who does not associate anything with Allah except the person in whose (heart) there is rancour against his brother. It would be said: Put both of them off until they are reconciled.

Book 32: Number 6224: Abu Huraim reported Allah’s Messenger (may peace be upon him) as saying The deeds of people would be presented every week on two days, viz. Monday and Thursday, and every believing servant would be granted pardon except the one in whose (heart) there is rancour against his brother and it would he said: Leave them and put them off until they are turned to reconciliation.

Sahih Muslim>Book 22 Good Manners & Ties of Relationship
Chapter 10: Merit of love for the sake of Allah

Book 32: Number 6225: Abu Huraira reported Allah’s Messenger (may peace be upon him) as saying: Verily. Allah would say on the Day of Resurrection: Where are those who have mutual love for My Glory’s sake? Today I shall shelter them in My shadow when there is no other shadow but the shadow of Mine.

Book 32: Number 6226: Abu Huraira reported Allah’s Apostle (may peace be upon him) as saying: A person visited his brother in another town and Allah deputed an Angel to wait for him on his way and when he came to him he said: Where do you intend to go? He said: I intend to go to my brother in this town. He said: Have you done any favour to him (the repayment of which you intend to get)? He said: No, excepting this that I love Mm for the sake of Allah, the Exalted and Glorious. Thereupon he said: I am a messenger to you from, Allah: (to inform you) that Allah loves you as you love him (for His sake) This hadith has been narrated on the authority of Hammid b. Salama with the same of transmitters.

Sahih Muslim>Book 22 Good Manners & Ties of Relationship
Chapter 11: Merit of visiting the sick

Book 32: Number 6227: Abu Rabi’ reported directly from Allah’s Apostle (may peace upon him) as saying: The one who visits the sick is in fact like one who is in the fruit garden of Paradise so long as he does not return.

Book 32: Number 6228: Thauban, the freed slave of Allah’s Messenger (may peace be upon him), reported that Allah’s Messenger (may peace be upon him) said: He who visits the sick continues to remain in the fruit garden of Paradise until he returns.

Book 32: Number 6229: Thauban reported Allah’s Apostle (may peace be upon him) as saying: Verily, when a Muslim visits his brother in Islam he is supposed to remain in the fruit garden of Paradise until he returns.

Book 32: Number 6230: Thauban, the freed slave of Allah’s Messenger (may peace be upon him), reported Allah’s Messenger (may peace be upon him) as saying: He who visits the sick is supposed to remain in the fruit garden of Paradise. It was said: Allah’s Messenger, what is this Khurfat-ul-jannah? He said: It is a place abounding in fruits.

Book 32: Number 6231: This hadith has been narrated on the authority of Asim al-Ahwal with the same chain of transmitters.

Book 32: Number 6232: Abu Huraira reported Allah’s Messenger (may peace be upon him) as saying: Verily, Allah, the Exalted and Glorious, would say on the Day of Resurrection: O son of Adam, I was sick but you did not visit Me. He would say: O my Lord; how could I visit Thee whereas Thou art the Lord of the worlds? Thereupon He would say: Didn’t you know that such and such servant of Mine was sick but you did not visit him and were you not aware of this that if you had visited him, you would have found Me by him? O son of Adam, I asked food from you but you did not feed Me. He would say: My Lord, how could I feed Thee whereas Thou art the Lord of the worlds? He said: Didn’t you know that such and such servant of Mine asked food from you but you did not feed him, and were you not aware that if you had fed him you would have found him by My side? (The Lord would again say 🙂 O son of Adam, I asked drink from you but you did not provide Me. He would say: My Lord, how could I provide Thee whereas Thou art the Lord of the worlds? Thereupon He would say: Such and such of servant of Mine asked you for a drink but you did not provide him, and had you provided him drink you would have found him near Me.

Sahih Muslim>Book 22 Good Manners & Ties of Relationship
Chapter 12: Whenever a believer falls sick or is stricken with grief or something like it, there is a reward for him even if it is pricking of a thorn

Book 32: Number 6233: ‘A’isha reported, I did not see anyone else being afflicted with more severe illness than Allah’s Messenger (may peace be upon him). In the narration transmitted by ‘Uthman there is a slight variation of wording.

Book 32: Number 6234: This hadith has been narrated on the authority of A’mash through other chains of transmitters.

Book 32: Number 6235: ‘Abdullah reported: I visited Allah’s Messenger (may peace be upon him) as he was running high temperature. I touched his body with my bard and said to him: Allah’s Messenger, you are running high temperature, whereupon Allah’s Messenger (may peace be upon him) said: Yes, it is so. I comparatively have a more severe fever than any one of you. I said: Is it because there is a double reward in store for you? Thereupon Allah’s Messenger (may peace be upon him) said: Yes, it is so. And Allah’s Messenger (may peace be upon him) again said: When a Muslim falls ill, his compensation is that his minor sins are obliterated just as leaves tall (in autumn). In the hadith transmitted on the authority of Zubair there is (no mention of these words):” I touched his body with my hands.”

Book 32: Number 6236: This hadith has been transmitted on the authority of jarir and the hadith transmitted on the authority of Abu Mu’awiya there is an addition of these words: He said: Yes, by Him in Whose Hand is my life, there is no Muslim upon the earth.” The rest of the hadith is the same.

Book 32: Number 6237: Aswad reported that some young men from the Quraish visited ‘A’isha as she was in Mina and they were laughing. She said: What makes you laugh? They said: Such and such person stumbled against the rope of the tent and he was about to break his neck or lose his eyes. She said: Don’t laugh for I heard Allah’s Messenger (may peace be upon him) as saying: If a Muslim runs a thorn or (gets into trouble) severe than this, there is assured for him (a higher) rank and his sins are obliterated.

Book 32: Number 6238: ‘A’isha reported Allah’s Messenger (may peace be upon him) as saying: A believer does not receive (the trouble) of running a thorn or more than that but Allah elevates him in rank or effaces his sins because of that.

Book 32: Number 6239: ‘A’isha reported Allah’s Messenger (may peace be upon him) as saying: A believer does not undergo (the trouble) of running a thorn or more than that when Allah effaces his sins.

Book 32: Number 6240:‘A’isha said: No trouble comes to a believer even if it is the pricking of a thorn that it becomes (the means) whereby his sins are effaced or his sins are obliterated. Yazid says: He does not know which word ‘Urwa said (whether he said Qussa or Kuffira).

Book 32: Number 6241: ‘A’isha reported: I heard Allah’s Messenger (may peace be upon him) as saying: There is nothing (in the form of trouble) that comes to a believer even if it is the pricking of a thorn that there is decreed for him by Allah good or his sins are obliterated.

Book 32: Number 6242: Abu Sa’id and abu Huraira reported that they heard Allah’s Messenger (may peace be upon him) as saying: Never a believer is stricken with discomfort, hardship or illness, grief or even with mental worry that his sins are not expiated for him.

Book 32: Number 6243: Abu Huraira reported that when this verse was revealed:” Whoever does evil will be requited for it”, and when this was conveyed to the Muslims they were greatly perturbed. Thereupon Allah’s Messenger (may peace be upon him) said: Be moderate and stand firm in trouble that falls to the lot of a Muslim (as that) is an expiation for him; even stumbling on the path or the prickin of a thorn (are an expiation for him). Muslim said that ‘Umar b. Abd al-Rahman Muhaisin was from amongst the people of Mecca.

Book 32: Number 6244: Jabir b. Abdullah reported that Allah’s Messenger (may peace be upon him) visited Umm Sa’ib or Umm Musayyib and said: Umm Sa’ib or Umm Musayyib. why is it that you are shivering? She said:” It is fever and may it not be blessed by Allah, whereupon he (the Holy Prophet) said: Don’t curse fever for it expiates the sir of the posterity of Adam just as furnace removes the alloy of iron.

Book 32: Number 6245: ‘Ata’ b. Abi Rabih said: Ibn Abbas said to me: May I show you a woman of Paradise? I said: Yes. He said: Here is this dark complexioned woman. She came to Allah’s Apostle (may peace be upon him) and said: I am suffering from falling sickness and I become naked; supplicate Allah for me, whereupon he (the Holy Prophet) said: Show endurance as you can do and there would be Paradise for you and, if you desire, I supplicate Allah that He may cure you. She said: I am prepared to show endurance (but the unbearable trouble is) that I become naked, so supplicate Allah that He should not let me become naked, so he supplicated for her.

Sahih Muslim>Book 22 Good Manners & Ties of Relationship
Chapter 13: It is forbidden to commit oppression

Book 32: Number 6246: Abu Dharr reported Allah’s Messenger (may peace be upon him) as saying that Allah, the Exalted and Glorious, said: My servants, I have made oppression unlawful for Me and unlawful for you, so do not commit oppression against one another. My servants, all of you are liable to err except one whom I guide on the right path, so seek right guidance from Me so that I should direct you to the right path. O My servants, all of you are hungry (needy) except one whom I feed, so beg food from Me, so that I may give that to you. O My servants, all of you are naked (need clothes) except one whom I provide garments, so beg clothes from Me, so that I should clothe you. O My servants, you commit error night and day and I am there to pardon your sins, so beg pardon from Me so that I should grant you pardon. O My servants, you can neither do Me any harm nor can you do Me any good. O My servants, even if the first amongst you and the last amongst you and even the whole of human race of yours, and that of jinns even, become (equal in) God conscious like the heart of a single person amongst you, nothing would add to My Power. O My servants, even if the first amongst you and the last amongst you and the whole human race of yours and that of the Jinns too in unison become the most wicked (all beating) like the heart of a single person, it would cause no loss to My Power. O My servants, even if the first amongst you and the last amongst you and the whole human race of yours and that of jinns also all stand in one plain ground and you ask Me and I confer upon every person what he asks for, it would not. in any way, cause any loss to Me (even less) than that which is caused to the ocean by dipping the needle in it. My servants, these for you I shall reward you for thern, so he who deeds of yours which I am recording finds good should praise Allah and he who does not find that should not blame anyone but his ownself. Sa’id said that when Abu Idris Khaulini narrated this hadith he knelt upon his knees.

Book 32: Number 6247: Abu Dharr reported Allah’s Messenger (may peace be upon him) as saying that he reported it from his Lord, the Exalted and Glorious: Verily I have made oppression unlawful for Me and for My servants too, so do not commit oppression. The rest of the hadith is the same.

Book 32: Number 6248: Jabir b. Abdullah reported that Allah’s Messenger (may peace be upon him) said: Be on your guard against committing oppression, for oppression is a darkness on the Day of Resurrection, and be on your guard against pettimindedness for pettimindedness destroyed those who were before you, as it incited them to shed blood and make lawful what was unlawful for them.

Book 32: Number 6249: Ibu ‘Umar reported Allah’s Messenger (may peace be upon him) as saying: Oppression is the darkness on the Day of Resurrection.

Book 32: Number 6250: Salim reported on the authority of his father that Allah’s Messenger (may peace be upon him) said: A Muslim is the brother of a fellow Muslim. He should neither commit oppression upon him nor ruin him, and he who meets the need of a brot’ier, Allah would meet big needs, and he who relieved a Muslim from hardship Allah would relieve him from the hardships to which he would be put on the Day of Resurrection, and he who did not expose (the follies of a Muslim) Allah would conceal his follies on the Day of Resurrection.

Book 32: Number 6251: Abu Huraira reported Allah’s Messenger (may peace be upon him) as saying: Do you know who is poor? They (the Companions of the Holy Prophet) said: A poor man amongst us is one who has neither dirham with him nor wealth. He (the Holy Prophet) said: The poor of my Umma would be he who would come on the Day of Resurrecton with prayers and fasts and Zakat but (he would find himself bankrupt on that day as he would have exhausted his funds of virtues) since he hurled abuses upon others, brought calumny against others and unlawfully consumed the wealth of others and shed the blood of others and beat others, and his virtues would be credited to the account of one (who suffered at his hand). And if his good deeds fall short to clear the account, then his sins would be entered in (his account) and he would be thrown in the Hell Fire.

Book 32: Number 6252: Abu Huraira reported Allah’s Messenger (may peace be upon him) as saying: The claimants would get their claims on the Day of Ressurection so much so that the hornless sheep would get its claim from the horned sheep.

Book 32: Number 6253: Abu Musa reported Allah’s Messenger (may peace be upon him) as saying: Allah, the Exalted and Glorious, grants respite to the oppessor. But when He lays Hand upon him, He does not then let him off. Re (the Holy Prophet) then recited this verse:” Such is the chastisement of thy Lord when He chastises the towns (inhabited by) wrongdoing persons. Surely, His punishment is painful, severe” (xi. 103).

Sahih Muslim>Book 22 Good Manners & Ties of Relationship
Chapter 14: Help your brother whether he is an oppressor or an oppressed one

Book 32: Number 6254: Jabir b. Abdullah reported that two young men, one from the Muhajirin (emigrants) and the other one from the Angr (helpers) fell into dispute and the Muhajir called his fellow Muhajirin, and the Ansari (the helper) called the Ansar (for help). In the meanwhile, Allah’s Messenger (may peace be upon him) came there and said: What is this, the proclamation of the days of jahiliya (ignorance)? They said: Allah’s Messenger, there is nothing serious. The two young men fell into dispute and the one struck at the back of the other. Thereupon he (the Holy Prophet) said: Well, a person should help his brother whether he is an oppressor or an oppressed. If he is the oppressor he should prevent him from doing it, for that is his help; and if he is the oppressed he should be helped (against oppression).

Book 32: Number 6255: Jabir b. Abdullah reported: We were along with Allah’s Messenger (may peace be upon him) in an expedition that a person from amongst the emigrants struck at the back of a person from the Ansir. The Ansiri said: O Ansar! And the Muhijir said: O Emigrants! Thereupon Allah’s Messenger (may peace be upon him) said: What are these proclamations of the Days of Ignorance? They said: Allah’s Messenger, a person from the emigrants struck at the back of an Ansari, whereupon he said: It is something disgusting. ‘Abdullah b. Ubayy heard it and said: They have indeed done it. By Allah, when we would return to Medina the respectable amongst them (the Ansar) would turn away the mean (the emigrants). Thereupon ‘Umar said: Permit me so that I should strike the neck of this hypocrite. But he (the Holy Prophet) said: Leave him, the people may not say that Muhammad kills his companions.

Book 32: Number 6256: Jabir b. ‘Abdullah reported that a person from the emigrants struck the back of an Ansari. He came to Allah’s Apostle (may peace be upon him) and asked for compensation. Thereupon Allah’s Apostle (may peace be upon him) said: Leave it. for it is something disgusting. Ibn Mansur said that in the narration transmitted on the authority of Amr (these words are also found):” I heard Jabir.”

Sahih Muslim>Book 22 Good Manners & Ties of Relationship
Chapter 15: There should be mutual fellow feeling and love and the will to help each other amongst the believers

Book 32: Number 6257: Abu Musa reported Allah’s Messenger (may peace be upon him) as saying: A believer is like a brick for another believer, the one supporting the other.

Book 32: Number 6258: Nu’man b. Bashir reported Allah’s Messenger (may peace be upon him) as saying: The similitude of believers in regard to mutual love, affection, fellow feeling is that of one body; when any limb of it aches, the whole body aches, because of sleeplessness and fever.

Book 32: Number 6259: Nu’man b. Bashir reported a hadith like this from Allah’s Apostle (may peace be upon him).

Book 32: Number 6260: Nu’man b. Bashir reported Allah’s Messenger (may peace be upon him) as saying: The believers are like one person; if his head aches, the whole body aches with fever and sleeplessness.

Book 32: Number 6261: Nu’man b. Bashir reported that Muslims are like one body of a person; if the eye is sore, the whole body aches, and if the head aches, the whole body aches.

Book 32: Number 6262: A hadith like this has been narrated on the authority of Nu’man b. Bashir through another chain of transmitters.

Sahih Muslim>Book 22 Good Manners & Ties of Relationship
Chapter 16: It is forbidden to indulge in abusing

Book 32: Number 6263: Abu Huraira reported Allah’s Messenger (may peace be upon him) as saying: When two persons indulge in hurling (abuses) upon one another, it would be the first one who would be the sinner so long as the oppressed does not transgress the limits.

Sahih Muslim>Book 22 Good Manners & Ties of Relationship
Chapter 17: The merits of forgiveness and humility

Book 32: Number 6264: Abu Huraira reported Allah’s Messenger (may peace be upon him) as saying: Charity does not in any way decrease the wealth and the servant who forgives Allah adds to his respect, and the one who shows humility Allah elevates him in the estimation (of the people).

Sahih Muslim>Book 22 Good Manners & Ties of Relationship
Chapter 18: The prohibition of backbiting

Book 32: Number 6265: Abu Huraira reported Allah’s Messenger (may peace be upon him) as saying: Do you know what is backbiting? They (the Companions) said: Allah and His Messenger know best. Thereupon he (the Holy Prophet) said: Backbiting implies your talking about your brother in a manner which he does not like. It was said to him: What is your opinion about this that if I actually find (that failing) in my brother which I made a mention of? He said: If (that failing) is actually found (in him) what you assert, you in fact backbited him, and if that is not in him it is a slander.

Sahih Muslim>Book 22 Good Manners & Ties of Relationship
Chapter 19: Tidings for one whose faults allah concealed in this world; he will also conceal his faults in the hereafter

Book 32: Number 6266: Abu Huraira reported Allah’s Apostle (may peace be upon him) as saying: The servant (whose fault) Allah conceals in this world, Allah would also conceal (his faults) on the Day of Resurrection.

Book 32: Number 6267: Abu Huraira reported Allah’s Apostle (may peace be upon him) as saying: The servant (who conceals) the faults of others in this world, Allah would conceal his faults on the Day of Resurrection.

Sahih Muslim>Book 22 Good Manners & Ties of Relationship
Chapter 20: According of benevolent treatment to one from whom one expects transgression

Book 32: Number 6268: A’isha reported that a person sought permission from Allah’s Apostle (may peace be upon him) to see him. He said: Grant him permission. (and also added: ) He is a bad son of his tribe or he is a bad person of his tribe. When he came in he used kind words for him. ‘A’isha reported that she said: Allah’s Messenger, you said about him what you had to say and then you treated him with kindness. He said: A’isha, verily in the eye of Allah, worst amongst the person in rank on the Day of Resurrection is one whom the people abandon or desert out of the fear of indecency.

Book 32: Number 6269: This hadith has been reported on the authority of Ibn Munkadir with the same chain of transmitters but with a slight variation of wording.

Sahih Muslim>Book 22 Good Manners & Ties of Relationship
Chapter 21: Merit of benevolent treatment

Book 32: Number 6270: Jarir reported from Allah’s Messenger (may peace be upon him): He who is deprived of tenderly feelings is in fact deprived of good.

Book 32: Number 6271: Jarir reported Allah’s Messenger (may peace be upon him) as saying: He who is deprived of tenderly feelings is in fact deprived of good.

Book 32: Number 6272: Jarir b. ‘Abdullah reported Allah’s Apostle (may peace be upon him) as saying: He who is deprived of tenderly feelings is in fact deprived of good and he who is deprived of tenderly feelings is in fact deprived of good.

Book 32: Number 6273: ‘A’isha, the wife of Allah’s Apostle (may peace be upon him), reported that Allah’s Messenger (may peace be upon him) said: ‘A’isha, verily Allah is kind and He loves kindness and confers upon kindness which he does not confer upon severity and does not confer upon anything else besides it (kindness).

Book 32: Number 6274: ‘A’isha, the wife of Allah’s Apostle (may peace be upon him), reported Allah’s Apostle (may peace be upon him) as saying: Kindness is not to be found in anything but that it adds to its beauty and it is not withdrawn from anything but it makes it defective.

Book 32: Number 6275: This hadith has been reported by Miqdam b. Shuraih b. Hani with the same chain of transmitters but with this addition:” ‘A’isha mounted upon a wild camel and she began to make that go round and round. Thereupon Allah’s Messenger (may peace be upon him) said: You should show kindness, and then he made a mention of this hadith.

Sahih Muslim>Book 22 Good Manners & Ties of Relationship
Chapter 24: The condemnation of one who plays a double game and the prohibition of this behaviour

Book 32: Number 6300: Abu Huraira reported Allah’s Messenger (may peace be upon him) as saying: The worst amongst the people is the double faced one; he comes to some people with one face and to others with the other face.

Book 32: Number 6301: Abu Huraira reported that he heard Allah’s Messenger (may peace be upon him) as saying: The worst amongst people is one with the double face. He comes to some people with one face and to others with the other face.

Book 32: Number 6302: Abu Huraira reported Allah’s Messenger (may peace be upon him) as saying: You will find the worst amongst the people one having double face. He comes to some people with one face and to the others with the other face.

Sahih Muslim>Book 22 Good Manners & Ties of Relationship
Chapter 25: Forbiddance of telling a lie and the cases in which telling of lie is permissible

Book 32: Number 6303: Humaid b. ‘Abd al-Rahman b. ‘Auf reported that his mother Umm Kulthum daughter of ‘Uqba b. Abu Mu’ait, and she was one amongst the first emigrants who pledged allegiance to Allah’s Apostle (may peace be upon him), as saying that she heard Allah’s Messenger (may peace be upon him) as saying: A liar is not one who tries to bring reconciliation amongst people and speaks good (in order to avert dispute), or he conveys good. Ibn Shihab said he did not hear that exemption was granted in anything what the people speak as lie but in three cases: in battle, for bringing reconciliation amongst persons and the narration of the words of the husband to his wife, and the narration of the words of a wife to her husband (in a twisted form in order to bring reconciliation between them).

Book 32: Number 6304: This hadith has been narrated on the authority of Ibn Shihab with the same chain of transmitters but with a slight variation of wording.

Book 32: Number 6305: This hadith has been transmitted on the authority of Zuhri with a slight variation of wording.

Sahih Muslim>Book 22 Good Manners & Ties of Relationship
Chapter 26: Serious prohibition of tale carrying

Book 32: Number 6306: ‘Abdullah b. Mas’ud reported that Muhammad (may peace be upon him) said: Should I inform you that slandering, that is in fact a tale carrying which creates dissension amongst people, (and) he (further) said: The person tells the truth until he is recorded as truthful, and lie tells a lie until lie is recorded as a liar.

Sahih Muslim>Book 22 Good Manners & Ties of Relationship
Chapter 29: It is the very nature of man that he loses control

Book 32: Number 6319: Anas reported Allah’s Messenger (may peace be upon him) as saying: When Allah fashioned Adam in Paradise, He left him as He liked him to leave. Then Iblis roamed round him to see what actually that was and when he found him hollow from within, he recognised that he had been created with a disposition that he would not have control over himself.

Book 32: Number 6320: A hadith like this has been narrated on the authority of Humaid with the same chain of transmitters.

Sahih Muslim>Book 22 Good Manners & Ties of Relationship
Chapter 30: It is forbidden to strike at the face

Book 32: Number 6321: Abu Huraira reported Allah’s Messenger (may peace be upon him) as saying: When any one of you fights with his brother he should avoid striking at the face.

Book 32: Number 6322: This hadith has been transmitted on the authority of Abu Zinad and he said:” When one amongst you strikes (at the face).”

Book 32: Number 6323: Abu Huraira reported Allah’s Apostle (may peace be upon him) as saying: When any one of you fights with his brother, he should spare his face.

Book 32: Number 6324: Abu Huraira reported Allah’s Messenger (may peace be upon him) as saying: When any one of you fights with his brother, he should not slap at the face.

Book 32: Number 6325: This hadith has been transmitted on the authority of Abu Huraira and in the hadith transmitted on the authority of Ibn Hatim Allah’s Apostle (may peace be upon him) is reported to have said: When any one of you fights with his brother, he should avoid his face for Allah created Adam in His own image.

Book 32: Number 6326: Abu Huraira reported Allah’s Messenger (may peace be upon him) as saying: When any one of you fights with his brother, he should avoid the face.

Sahih Muslim>Book 22 Good Manners & Ties of Relationship
Chapter 31: Grim warning to one who torments people without any valid justification

Book 32: Number 6327: ‘Urwa reported on the authority of his father that Hisham b. Hakim b. Hizam happened to pass by some people in Syria who had been made to stand in the sun and olive oil was being poured upon their heads. He said: What is this? It was said: They are being punished for (not paying) the Kharaj (the government revenue). Thereupon he said: Allah would punish those who torment people in this world (without any genuine reason).

Book 32: Number 6328: Hisham reported on the authority of his father that Hisham b. Hakim b. Hizam happened to pass by people, the farmers of Syria, who had been made to stand in the sun. He said: What is the matter with them? They said: They have been detained for Jizya. Thereupon Hisham said: I bear testimony to the fact that I heard Allah’s Messenger (may peace be upon him) as saying: Allah would torment those who torment people in the world.

Book 32: Number 6329: This hadith has been narrated on the authority of Hisham with the same chain of transmitters and he made this addition of Jarir that (Hisham b. Hakim) went to Umair b. Sa’d who was then ruler in Palestine and he narrated to him this hadith and he (submitting before the words of the Prophet) commanded that they should be let off and so they were let off.

Book 32: Number 6330: ‘Urwa b. Zubair reported that Hisham b. Hakim found a person (the ruler of Hims) who had been detaining some Nabateans in connection with the dues of Jizya. He said: What is this? I heard Allah’s Messenger (may peace be upon him) as saying: Allah would torment those persons who torment people in the world.

Sahih Muslim>Book 22 Good Manners & Ties of Relationship
Chapter 32: He who goes in the mosque or in the bazar or a place of gathering like it with a weapon should see that the spearhead does not harm anyone

Book 32: Number 6331: ‘Amr heard Jabir as saying: A person happened to come to the mosque with an arrow; thereupon Allah’s Messenger (may peace be upon him) said to him: Take hold of its pointed head.

Book 32: Number 6332: Jabir b. Abdullah reported that a person happened to come to the mosque with arrows and their iron ends were exposed, so he was commanded that he should grasp the pointed heads so that these might not do any harm to a Muslim.

Book 32: Number 6333: Jabir reported that Allah’s Messenger (may peace be upon him) commanded a person who had been distributing arrows freely in the mosque that he should not move about in the mosque but by catching hold of their iron heads. Ibn Rumh narrated this with a slight variation of wording.

Book 32: Number 6334: Abd Musa reported that Allah’s Messenger (may peace be upon him) said: When any one of you happens to go to a meeting or the bazar with an arrow in his hand he must grasp its pointed head; then (he again said): He must grasp its pointed head. Abu Musa said: By Allah, we did not court death until some of us had flung arrows upon the faces of one another.

Book 32: Number 6335: Abu Musa reported Allah’s Apostle (may peace be upon him) assaying: He who amongst you moves in the mosque or in the bazar and there is an arrow with him he should take hold of its iron head in his palm, so that none amongst the Muslims should receive any injury from it, or he said, should catch its iron head.

Sahih Muslim>Book 22 Good Manners & Ties of Relationship
Chapter 33: The prohibition of pointing a weapon towards a muslim

Book 32: Number 6336: Abu  Huraira  reported:  Abu’l Qasim  (the  kunya  of  Allah’s  Messenger,  may  peace  be  upon  him), said: He who pointed a weapon towards his brother the angels invoke curse upon him even if he is his real brother so long as he does not abandon it (the pointing of weapon towards one’s brother Muslim).

Book 32: Number 6337: Abu Huraira reported a hadith like this from Allah’s Apostle (may peace be upon him) through another chain of transmitters.

Book 32: Number 6338: Abu Huraira reported a hadith from Allah’s Messenger (may peace be upon him) ; (one of them was this) that Allah’s Messenger (may peace be upon him) said: None amongst you should point a weapon towards his brother, for he does not know that Satan might cause the weapon (to slip) from his hand and (he may injure anyone) and thus he may fall into Hell Fire.

Sahih Muslim>Book 22 Good Manners & Ties of Relationship
Chapter 34: The merit of removing of anything troublesome from the path

Book 32: Number 6339: Abu Huraira reported Allah’s Messenger (may peace be upon him) as saying: While a person was going along the path he found a thorny branch upon it. He pushed it to a side and Allah approved (this action) of his and (as a mark of appreciation) granted him pardon.

Book 32: Number 6340: Abu Huraira reported Allah’s Messenger (may peace be upon him) as saying: A person while walking along the path saw the branches of a tree lying there. He said: By Allah, I shall remove these from this so that these may not do harm to the Muslims, and he was admitted to Paradise.

Book 32: Number 6341: Abu Huraira reported Allah’s Messenger (may peace be upon him) as saying that he saw a person enjoying himself in Paradise because of the tree that he cut from the path which was a source of inconvenience to the people.

Book 32: Number 6342: Abu Huraira reported Allah’s Messenger (may peace be upon him) as saying that there was a tree which caused inconvenience to the Muslims; a person came there and cut that (tree) (and thus entered) Paradise).

Book 32: Number 6343: Abu Barza reported: I said: Allah’s Messenger, teach me something so that I may derive benefit from it. He said: Remove the troublesome thing from the paths of the Muslims.

Book 32: Number 6344: Abu Barza reported that he said to Allah’s Messenger (may peace be upon him): Allah’s Messenger, I do not know whether I would survive after you, so confer upon me something by which Allah should benefit me. Thereupon Allah’s Messenger (may peace be upon him) said: Do this and that and remove the troublesome things from the paths.

Sahih Muslim>Book 22 Good Manners & Ties of Relationship
Chapter 39: It is forbidden to use the expression: “The people are undone”

Book 32: Number 6352: Abu Huraira reported Allah’s Messenger (may peace be upon him) as saying: When a person says that people are ruined he is himself ruined. Abu Ishaq said: I do not know whether he said” ahlaka- hum or ahlakuhum.

Book 32: Number 6353: This hadith has been narrated on the authority of Suhail with the same chain of transmitters.

Sahih Muslim>Book 22 Good Manners & Ties of Relationship
Chapter 40: Benevolent treatment towards the neighbour

Book 32: Number 6354: ‘A’isha reported Allah’s Messenger (may peace be upon him) as saying: Gabriel impressed upon me (kind treatment) towards the neighbour (so much) that I thought as if he would confer upon him the (right) of inheritance.

Book 32: Number 6355: This hadith has been narrated on the authority of ‘A’isha through another chain of transmitters.

Book 32: Number 6356: Ibn Umar reported Allah’s Messenger (may peace be upon him) as saying: Gabriel impressed upon me (the kind treatment) towards the neighbour (so much) that I thought as if he would soon confer upon him the (right) of inheritance.

Book 32: Number 6357: Abu Dharr reported Allah’s Messenger (may peace be upon him) as saying: Abu Dharr, when you prepare the broth, add water to that and give that (as a present) to your neighbour.

Book 32: Number 6358: Abu Dharr reported Allah’s Messenger (may peace be upon him) commanded me thus: Whenever you prepare a broth, add water to it, and have in your mind the members of the household of your neighbours and then give them out of this with courtesy.

Sahih Muslim>Book 22 Good Manners & Ties of Relationship
Chapter 41: Excellence of meeting one with a creerful countenance

Book 32: Number 6359: Abu Dharr reported: Allah’s Apostle (may peace be upon him) said to me: Don’t consider anything insignificant out of good things even if it is that you meet your brother with a cheerful countenance.

Sahih Muslim>Book 22 Good Manners & Ties of Relationship
Chapter 42: The merit of recommendation which involves nothing unlawful

Book 32: Number 6360: Abu Musa reported that when any needy (person) came to Allah’s Messenger (may peace be upon him) with a need he commanded him to his Companions, saying: Make a recommendation for him, and you would get the reward. Allah, however, gives the verdict through the tongue of His Apostle what He likes most.

Sahih Muslim>Book 22 Good Manners & Ties of Relationship
Chapter 43: The merit of good company and avoidance from evil company

Book 32: Number 6361: Abu Musa reported Allah’s Messenger (may peace be upon him) as saying: The similitude of good company and that of bad company is that of the owner of musk and of the one (iron smith) blowing bellows, and the owner of musk would either offer you free of charge or you would buy it from him or you would smell its pleasant odour, and so far as one who blows the bellows is concerned, he would either burn your clothes or you shall have to smell its repugnant smell.

Sahih Muslim>Book 22 Good Manners & Ties of Relationship
Chapter 47: Souls are troops collected together

Book 32: Number 6376: Abu Huraira reported Allah’s Messenger (may peace be upon him) Saying: Souls are troops collected together and those who familiarised with each other (in the heaven from where these come) would have affinity, with one another (in the world) and those amongst them who opposed each other (in the Heaven) would also be divergent (in the world).

Book 32: Number 6377: Abu Huraira narrated directly from Allah’s Messenger (may peace be upon him) that he said: People are like mines of gold and silver; those who were excellent in Jahiliya (during the days of ignorance) are excellent In Islam, when they have, an understanding, and the souls are troops collected together and those who had a mutual familiarity amongst themselves in the store of prenatal existence would have affinity amongst them, (in this world also) and those who opposed one of them, would be at variance with one another.

Sahih Muslim>Book 22 Good Manners & Ties of Relationship
Chapter 48: A person would be along with him whom he loves

Book 32: Number 6378: Anas b. Malik reported that a desert Arab said to Allah’s Messenger (may peace be upon him): When would be the Last Hour? Allah’s Messenger (may peace be upon him) said: What preparation have you made for that? Thereupon he said: The love of Allah and of His Messenger (that is my preparation for the Last Hour) (for the Day of Resurrection). Thereupon he (the Holy Prophet) said: You would be along with one whom you love.

Book 32: Number 6379: Anas reported that a person said to Allah’s Messenger (may peace be upon him): When would be the Last Hour? He (the Holy Prophet) said: What preparation have you made for that? And he gave no details, but said: I love Allah and His Messenger. Thereupon he (the Holy Prophet) said: You would be along with one whom you love. Anas b. Malik reported through another chain of transmitters that a desert Arab came to Allah’s Messenger (may peace be upon, him), the rest of the hadith is the same but with this variation that he said: I have not made much preparations which merit appreciation for myself.

Book 32: Number 6380: Anas b. Malik reported that a person came to Allah’s Messenger (may peace be upon him) and said to Allah’s Messenger: When would be the Last Hour? Thereupon he (the Holy Prophet) said: What preparation have you made for the Last Hour? He said: The love of Allah and of His Messenger (is my only preparation). Thereupon he (the Holy Prophet) said: You would be along with one whom you love. Anas said: Nothing pleased us more after accepting Islam than the words of Allah’s Apostle: You would be along with one whom you love. And Anas said. I love Allah and His Messenger and Abu Bakr and Umar, and I hope that I would be along with them although I have not acted like them.

Book 32: Number 6381: Anas b. Malik reported Allah’s Apostle (may peace be upon him) this hadith through another chain of transmitters but he did not make mention of the words of Anas: I love, and what follows subsequently.

Book 32: Number 6382: Anas b. Malik reported: Allah’s Messenger (may peace be upon him) and I were coming out of the mosque that we met a person on the threshold of the mosque and he said to Allah’s Messenger (may peace be upon him): When would be the Last Hour? Allah’s Messenger (may peace be upon him) said: What preparation have you made for that? The man became silent and then said: Allah’s Messenger, I have made no significant preparation with prayer and fasting and charity but I, however, love Allah and His Messenger. Thereupon (the Holy Prophet) said: You would be along with one whom you love.

Book 32: Number 6383: This hadith has been narrated on the authority of Anas through another chain of transmitters.

Book 32: Number 6384: This hadith has been reported on the authority of Anas with a different chain of transmitters.

Book 32: Number 6385: ‘Abdullah reported that a person came to Allah’s Messenger (may peace be upon him) and said to Allah’s Messenger (may peace be upon him): What is your opinion about the person who loves the people but his (acts or deeds are not identical to theirs)? Thereupon Allah’s Messenger (may peace be upon him) said: A person would be along with one whom he loves.

Book 32: Number 6386: A hadith like this has been transmitted on the authority of ‘Abdullah.

Book 32: Number 6387: Abu Musa, reported that a person came to Allah’s Messenger (may peace be upon him); the rest of the hadith is the same.

Sahih Muslim:
Book 35: The Book Pertaining To The Remembrance Of Allah, Supplication, Repentance And Seeking Forgiveness (Kitab Al-dhikr)

Sahih Muslim>Book 35 Supplications
Chapter 22: Excellence of supplicating for the muslims behind their back (in their absence)

Book 35: Number 6588: Abu Dharr reported that Allah’s Messenger (may peace be upon him) said: There is no believing servant who supplicates for his brother behind his back (in his absence) that the Angels do not say: The same be for you too.

Book 35: Number 6589:Umm Darda’ reported: My husband reported that he heard Allah’s Messenger (may peace be upon him) as saying: He who supplicates for his brother behind his back (in his absence), the Angel commissioned (for carrying supplication to his Lord) says: Amen, and it is for you also.

Book 35: Number 6590:Safwan (and he was Ibn ‘Abdullah b. Safwan, and he had been married to Umm Darda’) reported: I visited Abu Darda’s house in Syria. I did not find him there but Umm Darda’ (was present at the house). She said: Do you intend to perform Hajj during this year? I said: Yes. She said: Do supplicate Allah for blessings upon us, for Allah’s Apostle (may peace be upon hiin) used to say: The supplication of a Muslim for his brother at his back (in his absence) is responded so long as he makes a supplication for blessings for his brother and the commissioned Angel says: Amen, and says: May it be for you too I I went to the bazar and met Abfi Dardi’ and he narrated like this from Allah’s Messenger (may peace be upon him).

Book 35: Number 6591: This hadith has been narrated on the authority of Safwan b. ‘Abdullah b. Safwan with the same chain of transmitters.

FROM RIYADH AL SALIHEEN

Book Of Misselenas

Riyadh Al Saliheen>Book of Misselenas
Chapter 20 : Calling to right guidance and forbidding depravity

Allah, the Exalted, says:

“And invite (men) to (believe in) your Rubb [i.e., in the Oneness (Tauhid) of Allah – (1) Oneness of the Rububiyah of Allah; (2) Oneness of the worship of Allah; (3) Oneness of the Name and Qualities of Allah]. (28:87)
“Invite (mankind, O Muhammad (PBUH)) to the way of your Rubb (i.e., Islam) with wisdom (i.e., with the Divine Revelation and the Qur’an and fair preaching)”. (16:125)
“Help you one another in Al-Birr and At-Taqwa (virtue, righteousness and piety)”. (5:2)
“Let there arise out of you a group of people inviting to all that is good (Islam).” (3:104)

Hadith: 173.  Abu Mas`ud `Uqbah bin `Amr Al-Ansari Al-Badri (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, “Whoever guides someone to virtue will be rewarded equivalent to him who practices that good action”.
Commentary: The statement quoted in this Hadith was made by the Prophet (PBUH) when, on a certain occasion, someone requested him to give an animal for riding. The Prophet (PBUH) replied that he did not have any. A man who was present there said that he could show him the man who could help him in the matter. This is how the Prophet (PBUH) revealed the reward of directing people to good deeds, which is mentioned in this Hadith.

Hadith: 174.  Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, “If anyone calls others to follow right guidance, his reward will be equivalent to those who follow him (in righteousness) without their reward being diminished in any respect, and if anyone invites others to follow error, the sin, will be equivalent to that of the people who follow him (in sinfulness) without their sins being diminished in any respect”. [Muslim].
Commentary: `Invitation’ and `Call’ stand to mean here that someone induces others to virtue or seduces to sin by means of his speech or action. We come to know from this Hadith that one who becomes a medium for either of them is given a reward or punishment respectively by Allah (SWT).

Hadith: 175.  Sahl bin Sa`d (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said on the day of the Khaibar Battle, “I will give this banner to a person at whose hands Allah will grant victory; a man who loves Allah and His Messenger (PBUH), and Allah and His Messenger love him also.” The people spent the night thinking as to whom it would be given. When it was morning, the people hastened to Messenger of Allah (PBUH). Every one of them was hoping that the banner would be given to him. He (the Prophet (PBUH)) asked, “Where is `Ali bin Abu Talib?” They said: “O Messenger of Allah! His eyes are sore.” He (PBUH) then sent for him and when he came, Messenger of Allah (PBUH) applied his saliva to his eyes and supplicated. `Ali (May Allah be pleased with him) recovered as if he had no ailment at all. He (PBUH) conferred upon him the banner. `Ali (May Allah be pleased with him) said: “O Messenger of Allah, shall I fight against them until they are like us?” Thereupon he (the Prophet (PBUH)) said, “Advance cautiously until you reach their open places; thereafter, invite them to Islam and inform them what is obligatory for them from the Rights of Allah, for, by Allah, if Allah guides even one person through you that is better for you than possessing a whole lot of red camels”. [Al-Bukhari and Muslim].
Commentary: Besides mentioning the excellence of `Ali (May Allah be pleased with him) and the miracle of the Prophet (PBUH), this Hadith tells about the procedure of Jihad. According to procedure, first of all, polytheists and infidels should be invited to Islam, and if they reject the invitation, then Jihad be made against them. Jihad is such an action that if at its initial stage, that is to say at the stage of invitation, some people accept the guidance, then the people who will participate in Jihad will get the reward of good deeds done by those who would join the fold of Islam.

Hadith: 176.  Anas bin Malik (May Allah be pleased with him) reported: A young man from the tribe of Aslam said, “O Messenger of Allah (PBUH), I wish to fight (in the Cause of Allah) but I do not have anything to equip myself with (for fighting)”. He (the Prophet (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, “Messenger of Allah (PBUH) sends you his greetings and says that you should give me the equipment that you have provided yourself with.” The man said (to his wife or servant): “O so-and-so, give him the equipment I have collected for myself and do not withhold anything from him. By Allah, if you withhold anything from him, we will not be blessed therein”. [Muslim].
Commentary:
1. We learn from this Hadith that if a person has made preparations for doing some good deed but he is unable to do it due to illness or some other genuine reason, and he gives the material to be used for that purpose to someone else then he will also be equally eligible to the reward of that good deed.|
2. Rather than spending wealth in the way of Allah, those who withhold it, displease Allah, and their wealth becomes deprived of His Blessing.

Riyadh Al Saliheen>Book of Misselenas
Chapter 21 : Assistance towards righteousness and piety

Allah, the Exalted, says:

“Help you one another in Al-Birr and At-Taqwa (virtue, righteousness and piety)”. (5:2)
“By Al-`Asr (the time). Verily, man is in loss. Except those who believe (in Islamic Monotheism) and do righteous good deeds, and recommend one another to the truth [i.e. order one another to perform all kinds of good deeds (Al-Ma`ruf) which Allah has ordained, and abstain from all kinds of sins and evil deeds (Al-Munkar) which Allah has forbidden], and recommend one another to patience (for the sufferings, harms, and injuries which one may encounter in Allah’s Cause during preaching His religion of Islamic Monotheism or Jihad)”. (103:1-3)

Hadith: 177. Khalid Al-Juhani (May Allah be pleased with him) reported: The Prophet (PBUH) said, “He who equips a warrior in the way of Allah (will get the reward of the one who has actually gone for Jihad); and he who looks after the family of a warrior in the way of Allah will get the reward of the one who has gone for Jihad”. [Al-Bukhari and Muslim].
Commentary: This Hadith tells the mode which can make Jihad more effective and give the participants of Jihad equal share in its reward. Every society has many able-bodied young people who want to take part in Jihad but do not have the resources for it, and this is how a very useful segment of the society fails to make any contribution to it. On the other hand, there are people in the society who have plenty of resources but do not possess health, vigour and youth which are essential for Jihad. According to the method prescribed in this Hadith, not only the requisite manpower and resources essential for Jihad are combined but everyone gets an even share in its reward. It should be kept in mind that in the early period of Islam, Mujahidun (the Muslims who took part in Jihad) were neither professional soldiers nor were they paid regular salaries, the way they now constitute a regular, permanent and vast military institution. These Mujahidun used to take part in Jihad voluntarily as is being done nowadays under many organizations also.

Hadith: 178. Abu Sa`id Al-Khudri (May Allah be pleased with him) reported: Messenger of Allah (PBUH) sent a detachment to Banu Lahyan tribe and remarked, “Let one of every two men get ready to advance, and both will earn the same reward”. [Muslim].

Hadith: 179. Ibn `Abbas (May Allah be pleased with them) reported: Messenger of Allah (PBUH) came across a party of mounted men at Ar-Rauha and asked them, “Who are you?” They answered: “We are Muslims, and who are you?” He said, “I am the Messenger of Allah.” A woman from among them lifted a boy up to him and asked: “Can this one go on Hajj?” He (PBUH) said, “Yes, and you will have the reward.” [Muslim].
Commentary:
1. We learn from this Hadith that in the matter of dress, style and appearance, the Prophet (PBUH) was so simple that ordinary people could not easily recognize him as a Prophet.
2. If a child is taken with his parents for Hajj, its reward will be given to his parents because at that age Hajj is not obligatory on him. After gaining maturity, if the child has the means to go for Hajj, then he is duty-bound to perform it. The Hajj performed by him in childhood is considered as Nafl only.

Hadith: 180. Abu Musa (May Allah be pleased with him) reported: The Prophet (PBUH) said, “The honest Muslim trustee who carries out duties assigned to him (in another narration he said, “Who gives”), and he gives that in full, with his heart overflowing with cheerfulness, to whom he is ordered, he is one of the two givers of charity”. [Al-Bukhari and Muslim].
Commentary: This Hadith also mentions a very important principle to the effect that everyone must wholeheartedly perform the duty assigned to him by the state. If he is appointed custodian of the Bait-ul-Mal (public exchequer), he must fulfill his duty with utmost honesty. If he is not envious of anyone, nor harms anybody, nor behaves niggardly then he will be entitled to the same reward which will be due to the person who entrusted him that duty. Thus this Hadith enjoins every Muslim to perform his official duties wholeheartedly and to the best of his ability.

Riyadh Al Saliheen>Book of Misselenas
Chapter 22 : Giving Counsel

Allah, the Exalted, says:

“The believers are nothing else than brothers (in Islamic religion)”. (49:10) “(Nuh said) I give sincere advice to you”. (7:62)
“(And Hud said) And I am a trustworthy adviser (or well-wisher) for you”. (7:68)

Hadith: 181.  Tamim bin Aus Ad-Dari (May Allah bepleased with him) reported: The Prophet (PBUH) said, “Ad-Deen is sincerity”. We said: “For whom?” He replied, “For Allah, His Book, His Messenger and for the leaders of the Muslims and their masses”. [Muslim].
Commentary: This Hadith stresses the importance and merits of general sincerity. Sincerity for Allah here means that one must have true faith in Him and He should be worshipped with full devotion and sincerity. Sincerity for the Qur’an means that one should confirm its truth with one’s full heart and mind, recite it regularly, act upon the injunctions contained in it with meticulous care and strictly avoid its misinterpretation. Sincerity of the Prophet (PBUH) means sincere confirmation of his Prophethood, faithful obedience of his orders and adherence to his Sunnah. The goodwill of the Muslim rulers stands here for co-operating with them in their lawful orders and obedience of their such orders which are free from any trace of sin. If they deviate from the Straight Path they should be persuaded to turn to virtue. One should not revolt against them unless they commit infidelity. The goodwill of the Muslim masses means that one should work for the betterment of their life in this world and the Hereafter. They should be provided the right guidance, induced to perform good deeds and deterred from evils.

Hadith: 182.  Jarir bin `Abdullah (May Allah be pleased with him) reported: I made my covenant with Messenger of Allah (PBUH) on the observance of Salat, payment of Zakat, and giving counsel to Muslim.” [Al-Bukhari and Muslim].
Commentary: This Hadith emphasizes the importance of goodwill to all the Muslims to the extent that the Prophet (PBUH) would require his Companions to vow for their goodwill giving counsel to each other in the same way as he did in the case of most important obligations like Salat and Zakat.

Hadith: 183.  Anas (May Allah be pleased with him) reported: The Prophet (PBUH) said, “No one of you becomes a true believer until he likes for his brother what he likes for himself”. [Al-Bukhari and Muslim].
Commentary: We learn from this Hadith about the importance and virtue of mutual love among the Muslims. If we act upon the injunctions mentioned in this Hadith, the Muslim societies will be immediately purged of the evils like exploitation, bribery, dishonesty, falsehood, cheating, forgery, etc., which are rampant in them at present. Islam has taught golden principles to its followers who have unfortunately neglected them and in consequence are leading a life of utter disgrace and moral turpitude. May Allah guide them to the Straight Path.

Riyadh Al Saliheen>Book of Misselenas
Chapter 23 : Enjoining Good and forbidding Evil

Allah, the Exalted, says:

“Let there arise out of you a group of people inviting to all that is good (Islam), enjoining Al-Ma`ruf (i.e., Islamic Monotheism and all that Islam orders one to do) and forbidding Al-Munkar (polytheism and disbelief and all that Islam has forbidden). And it is they who are the successful.” (3:104)

“You (true believers in Islamic Monotheism, and real followers of Prophet Muhammad (PBUH) and his Sunnah) are the best of peoples ever raised up for mankind; you enjoin Al-Ma`ruf (i.e., Islamic Monotheism and all that Islam has ordained) and forbid Al-Munkar (polytheism, disbelief and all that Islam has forbidden)”. (3:110)

“Show forgiveness, enjoin what is good, and turn away from the foolish (i.e., don’t punish them).” (7:199)
“The believers, men and women, are Auliya’ (helpers, supporters, friends, protectors) of one another; they enjoin (on the people) Al-Ma`ruf (i.e., Islamic Monotheism and all that Islam orders one to do), and forbid (people) from Al-Munkar (i.e., polytheism and disbelief of all kinds, and all that Islam has forbidden)”. (9:71)

“Those among the Children of Israel who disbelieved were cursed by the tongue of Dawud (David) and `Isa (Jesus), son of Maryam (Mary). That was because they disobeyed (Allah and the Messengers) and were ever transgressing beyond bounds. They used not to forbid one another from the Munkar (wrong, evildoing, sins, polytheism, disbelief) which they committed. Vile indeed was what they used to do”. (5:78,79)

“And say: `The truth is from your Rubb.’ Then whosoever wills, let him believe; and whosoever wills, let him disbelieve”. (18:29)
“We rescued those who forbade evil, but with a severe torment. We seized those who did wrong because they used to rebel against Allah’s Command (disobey Allah)”. (7:165)

Hadith: 184.  Abu Sa`id Al-Khudri (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, “Whoever amongst you sees an evil, he must change it with his hand; if he is unable to do so, then with his tongue; and if he is unable to do so, then with his heart; and that is the weakest form of Faith”. [Muslim].
Commentary: This Hadith contains a very important prescription to prevent the Muslim society from all things which are forbidden in Islam. So long as Muslims adhered to it and ceaselessly and fearlessly performed their obligation of enjoining the right and forbidding the wrong, their society was largely safe from many evils and sins.

Hadith: 185.  Abdullah bin Mas`ud (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, “Never a Prophet had been sent before me by Allah to his people but he had, among his people, (his) disciples and companions, who followed his ways and obeyed his command. Then there came after them their successors who proclaimed what they did not practise, and practised what they were not commanded to do. And (he) who strove against them with his hand is a believer; he who strove against them with his heart is a believer; and he who strove against them with his tongue is a believer; and beyond that there is no grain of Faith”. [Muslim].

Hadith: 186.  `Ubadah bin As-Samit (May Allah be pleased with him) reported: We swore allegiance to Messenger of Allah (PBUH) to hear and obey; in time of difficulty and in prosperity, in hardship and in ease, to endure being discriminated against and not to dispute about rule with those in power, except in case of evident infidelity regarding which there is a proof from Allah. We swore allegiance to Messenger of Allah (PBUH) to say what was right wherever we were, and not to fear from anyone’s reproach. [Al-Bukhari and Muslim].
Commentary: It has been emphasized in this Hadith that even if a Muslim ruler is sinful and cruel, one should not disobey him unless he orders to go against the Divine injunctions. In that case, such rulers should not be obeyed. Similarly, it is not permissible to revolt against them until they commit clear-cut infidelity because there is a greater danger of loss in revolt and rebellion. It should be noted once and for all that the expression of truth and compliance with religious injunctions have top priority on all occasions. This should be done regardless of what people say on this account.

Hadith: 187.  Nu`man bin Bashir (May Allah be pleased with him) reported: The Prophet (PBUH) said, “The likeness of the man who observes the limits prescribed by Allah and that of the man who transgresses them is like the people who get on board a ship after casting lots. Some of them are in its lower deck and some of them in its upper (deck). Those who are in its lower (deck), when they require water, go to the occupants of the upper deck, and say to them: `If we make a hole in the bottom of the ship, we shall not harm you.’ If they (the occupants of the upper deck) leave them to carry out their design they all will be drowned. But if they do not let them go ahead (with their plan), all of them will remain safe”. [Al-Bukhari].
Commentary: We learn from this Hadith that the consequences of committing acts which are forbidden in Islam are not confined only to those persons who commit them, but the whole society has to suffer for them. It is, therefore, essential that the people who are in the habit of committing sinful acts and violate Divine injunctions, should be checked to save the whole society from destruction. If this is not done, the entire society will have to face the Divine punishment.

Hadith: 188. Umm Salamah (May Allah be pleased with her) reported: The Prophet (PBUH) said, “You will have rulers some of whom you approve and some of whom you will disapprove. He who dislikes them will be safe, and he who expresses disapproval will be safe, but he who is pleased and follows them (will be indeed sinful)”. His audience asked: “Shall we not fight them?” He replied, “No, as long as they establish Salat amongst you”. [Muslim].
Commentary:
1. By qualifying the obedience of Muslim rulers with Salat, it has been made clear that what actually distinguishes between Kufr and Islam is Salat.
2. If a person has the power to stop the rulers from committing evil deeds, he must use this power for it. If he is incapable of it, he should at least condemn their evil deeds in his heart. To join or acquiesce in the evil deeds of the rulers is an extremely dangerous trend. From this angle, participation in political parties is a dangerous affair because when these parties come into power, all their members have to endorse and pursue their good as well as bad policies.

Hadith: 189. Zainab (May Allah be pleased with her) reported: The Prophet (PBUH) came to visit me one day frightened and he ü said, “La ilaha illallah (There is no true God but Allah). Woe to the Arabs because of an evil which has drawn near! Today an opening of this size has been made in the barrier restraining Ya’juj and Ma’juj (Gog and Magog people).” And he (PBUH) made a circle with his thumb and index finger. I said, “O Messenger of Allah! Shall we perish while still there will be righteous people among us?” He (PBUH) replied, “Yes, when wickedness prevails”. [Al-Bukhari and Muslim].
Commentary: This Hadith also tells us about the ominous of sin. It says that when vice becomes common, then in spite of the presence of some virtuous persons, that community will be destroyed. But on the Day of Resurrection, those noble persons who had done their duty of preaching virtue and checking vice will stand apart from the sinners. Thus this Hadith induces one to keep away from sins.

Hadith: 190. Abu Sa`id Al-Khudri (May Allah be pleased with him) reported: The Prophet (PBUH) said, “Beware of sitting on roads (ways).” The people said: “We have but them as sitting places.” Messenger of Allah (PBUH) said, “If you have to sit there, then observe the rights of the way”. They asked, “What are the rights of the way?” He (PBUH) said, “To lower your gaze (on seeing what is illegal to look at), and (removal of harmful objects), returning greetings, enjoining good and forbidding wrong”. [Al-Bukhari and Muslim].
Commentary:
1. This Hadith tells us that it is improper to sit on roadsides and passages in such a way which causes inconvenience to men and women who pass by. It is really very unfortunate that now we do not care about such things at all.
2. If sitting on roadside is indispensable at all, then it is essential to observe the requirements mentioned in the Hadith to justify the needful.
3. Some other Islamic etiquette mentioned in this Hadith have also been stated in other Ahadith. For instance, politeness of speech, sharing of someone’s burden, helping the oppressed and the troubled, guiding the wayward person to the right path, answering (in the prescribed manner) one who sneezes, etc.

Hadith: 191. `Abdullah bin `Abbas (May Allah be pleased with them) reported: Messenger of Allah (PBUH) saw a man wearing a gold ring. So he (the Prophet (PBUH)) pulled it off and threw it away, saying, “One of you takes a live coal, and puts it on his hand.” It was said to the man after Messenger of Allah (PBUH) had left: “Take your ring (of gold) and utilize it,” whereupon he said: “No, by Allah, I would never take it when Messenger of Allah (PBUH) has thrown it away”. [Muslim].
Commentary:
1. We learn from this Hadith that wearing of gold ring is prohibited for men and so is wearing of golden ornament by them. It is very unfortunate indeed that nowadays it has become a popular fashion to present men gold ring on their marriage and they wear it with great pride. It is a very dangerous custom and must be altogether shunned for two reasons. Firstly, it is an unnecessary formality and burden to exchange presents and hold big feasts on betrothal ceremony. It is also open to objection in Islamic law. Secondly, to give and take unlawful things is all the more forbidden and is akin to building one sin over another.
2. The spirit of obedience mentioned in this Hadith is matchless.

Hadith: 192. Abu Sa`id Al-Hasan Basri reported: `Aidh bin `Amr (the Companion) (May Allah be pleased with him) visited `Ubaidullah bin Ziyad (the ruler) and said to him: “Son, I heard Messenger of Allah (PBUH) saying, `The worst shepherds (rulers) are those who deal harshly in respect of supervision. Beware, Don’t be one of them!”’ Ibn Ziyad said to him, “Sit down, you are but husk from among the Companions of the Prophet (PBUH).” `Aidh bin `Amr (May Allah be pleased with him) retorted: “Was there any husk among them? Surely, husk came after them and among others than them”. [Muslim].
Commentary: This Hadith presents a model of courage and boldness of speaking the truth before a tyrant. It was displayed by `Aidh (May Allah be pleased with him) in the court of Ubaidullah bin Ziyad, governor of Basrah. The latter humiliated `Aidh (May Allah be pleased with him) for his straight forwardness and truth but he repeated his statement about the eminence of the Companions of the Prophet ü and said none of them could be called husk.

Hadith: 193.  Hudhaifah (May Allah bepleased with him) reported: The Prophet (PBUH) said, “By Him in Whose Hand my life is, you either enjoin good and forbid evil, or Allah will certainly soon send His punishment to you. Then you will make supplication and it will not be accepted”. [At-Tirmidhi].
Commentary: To abandon the practice of enjoining virtue and forbidding vice is likely to incur the displeasure of Allah. This trend is indeed fraught with the danger of rejection of prayers and supplications by Him.

Hadith: 194.  Abu Sa`id Al-Khudri (May Allah bepleased with him) reported: The Prophet (PBUH) said, “The best type of Jihad (striving in the way of Allah) is speaking a true word in the presence of a tyrant ruler.” [Abu Dawud and At-Tirmidhi].|
Commentary: Jihad has many degrees. Preaching of virtue is also Jihad. The most meritorious of all is the effort of communicating the Message of Allah to an unjust ruler. Similarly, if a society is so much given to a vice that no one can dare to utter a word against it, then to protest against it can also be reckoned as the best Jihad.

Hadith: 195.  Abu `Abdullah Tariq bin Shihab (May Allah bepleased with him) reported: A person asked the Prophet (PBUH) (when he had just put his foot in the stirrup): “What is the highest form of Jihad?” He (PBUH) said, “Speaking the truth in the presence of a tyrant ruler”. [An-Nasa’i].

Hadith: 196.  `Abdullah bin Mas`ud (May Allah bepleased with him) reported: Messenger of Allah (PBUH) said, “The first defect (in religion) which affected the Children of Israel in the way that man would meet another and say to him: `Fear Allah and abstain from what you are doing, for this is not lawful for you.’ Then he would meet him the next day and find no change in him, but this would not prevent him from eating with him, drinking with him and sitting in his assemblies. When it came to this, Allah led their hearts into evil ways on account of their association with others.” Then he (PBUH) recited, “Those among the Children of Israel who disbelieved were cursed by the tongue of Dawud (David) and `Isa (Jesus), son of Maryam (Mary). That was because they disobeyed (Allah and the Messengers) and were ever transgressing beyond bounds. They used not to forbid one another from the Munkar (wrong, evildoing, sins, polytheism, disbelief) which they committed. Vile indeed was what they used to do. You see many of them taking the disbelievers as their Auliya’ (protectors and helpers). Evil indeed is that which their own selves have sent forward before them; for that (reason) Allah’s wrath fell upon them and in torment will they abide. And had they believed in Allah and in the Prophet (Muhammad (PBUH)) and in what has been revealed to him, never would they have taken them (the disbelievers) as Auliya’ (protectors and helpers); but many of them are the Fasiqun (rebellious, disobedient to Allah).” (5:78-81)

Then he (PBUH) continued: “Nay, by Allah, you either enjoin good and forbid evil and catch hold of the hand of the oppressor and persuade him to act justly and stick to the truth, or, Allah will involve the hearts of some of you with the hearts of others and will curse you as He had cursed them”. [Abu Dawud and At-Tirmidhi].

The wording in At-Tirmidhi is: Messenger of Allah (PBUH) said, “When the Children of Israel became sinful, their learned men prohibited them but they would not turn back. Yet, the learned men associated with them and ate and drank with them. So, they were cursed at the tongues of Dawud and `Isa (Jesus), son of Maryam (Mary), because they were disobedient and were given to transgression.” At this stage Messenger of Allah (PBUH) who was reclining on a pillow sat up and said, “No, By Him in Whose Hand my soul is, there is no escape for you but you persuade them to act justly.”
Commentary: This Hadith tells us that the duty of `Ulama’ is to check the people from vice and if, in spite of all their efforts people do not abandon them, they should avoid associating with them because it is a matter of religious reverence and vanity. If they do not do it, they will also be cursed like the disobedient lot. May Allah save us from this negligence.

Hadith: 197. Abu Bakr As-Siddiq (May Allah bepleased with him) reported: “O you people! You recite this Verse: `O you who believe! Take care of your ownselves. If you follow the (right) guidance [and enjoin what is right (Islamic Monotheism and all that Islam orders one to do) and forbid what is wrong (polytheism, disbelief and all that Islam has forbidden)] no hurt can come to you from those who are in error.’ (5:105) But I have heard Messenger of Allah (PBUH) saying: “When people see an oppressor but do not prevent him from (doing evil), it is likely that Allah will punish them all.” [Abu Dawud and At-Tirmidhi].
Commentary: What Abu Bakr As-Siddiq (May Allah bepleased with him) had stated was that the Ayah mentioned in this Hadith was generally understood to mean that if a person is on the Straight Path then it is not necessary for him to preach virtue and forbid vice because in that case he neither has the fear of being harmed by the disobedience and sins of others nor is he answerable to Allah for their misdeeds. Thus, what it implies is that Muslim Ummah is not responsible for the enforcement of Islamic Shari`ah in the world and all it is concerned with is its own improvement only. By narrating this Hadith, Abu Bakr As-Siddiq (May Allah bepleased with him) refuted this interpretation of the Ayah and made it clear that it is the duty of the Ummah and each of its member to make best possible efforts to check the vices prevalent in the society. So much so that if a Muslim has the ability to check the vices by means of force or speech but he does not do it, his negligence in this regard will become a cause of Divine wrath and punishment. The true significance of this ayah is that if, in spite of the best efforts on the part of the pious ones there is no improvement, and people do not abstain from sins and disobedience of Allah, then the pious persons will not be held responsible for what the defaulters do, nor would they suffer on this account. This interpretation of the ¢yah removes the conflict that seems to exist between the meaning of the Ayah and the Hadith

Riyadh Al Saliheen>Book of Misselenas
Chapter 24 : Chastisement for one who enjoins good and forbids evil but acts otherwise

Allah, the Exalted, says:

“Enjoin you Al-Birr (piety and righteousness and every act of obedience to Allah) on the people and you forget (to practise it) yourselves, while you recite the Scripture [the Taurat (Torah)]! Have you then no sense?”. (2:44)
“O you who believe! Why do you say that which you do not do? Most hateful it is with Allah that you say that which you do not do”. (61:2,3)
“(Shu`aib said:) I wish not, in contradiction to you, to do that which I forbid you.” (11:88)

Hadith: 198. Usamah bin Zaid (May Allah bepleased with them) reported: Messenger of Allah (PBUH) said, “A man will be brought on the Day of Resurrection and will be cast into Hell, and his intestines will pour forth and he will go round them as a donkey goes round a millstone. The inmates of Hell will gather round him and say: `What has happened to you, O so-and-so? Were you not enjoining us to do good and forbidding us to do evil?’ He will reply: `I was enjoining you to do good, but was not doing it myself; and I was forbidding you to do evil, but was doing it myself”. [Al-Bukhari and Muslim].
Commentary: This Hadith serves a stern warning for such `Ulama’, preachers and reformers of the Ummah whose own conduct is contrary to the sermons they give from the pulpit.

Riyadh Al Saliheen>Book of Misselenas
Chapter 25 : Discharging the Trusts

Allah, the Exalted, says:
“Verily! Allah commands that you should render back the trusts to those to whom they are due.” (4:58)
“Truly, We did offer Al-Amanah (the trust or moral responsibility or honesty and all the duties which Allah has ordained) to the heavens and the earth, and the mountains, but they declined to bear it and were afraid of it (i.e., afraid of Allah’s torment). But man bore it. Verily, he was unjust (to himself) and ignorant (of its results)”. (33:72)

Hadith: 199.  Abu Hurairah (May Allah bepleased with him) reported: Messenger of Allah (PBUH) said, “There are three signs of a hypocrite: When he speaks, he lies; when he makes a promise, he breaks it; and when he is trusted, he betrays his trust.” [Al-Bukhari and Muslim].
Another narration adds the words: ‘Even if he observes fasts, performs Salat and asserts that he is a Muslim”.
Commentary: A hypocrite is the one who professes Islam before the Muslims but conceals hatred and animosity against them. This double-dealing is worse than Kufr. This is the reason the Noble Qur’an has declared about them that they will be in the lowest depths of the Hell. The hypocrites referred to here lived at the time of the Prophet (PBUH) and he was informed about them through Wahy (Revelation). It is very difficult to identify the class of hypocrites in this age. It is almost impossible to know the hypocrisy of Faith. The practical hypocrisy is, however, now very common among the Muslims. It can be identified on the strength of the traits which have been stated in the Ahadith about them. These traits are very common among many of the present-day Muslims. Their conduct bears the marks of hypocrisy. This practical hypocrisy is, however, not Kufr as is the case with the hypocrisy of Faith.

Hadith: 200.  Hudhaifah bin Al-Yaman (May Allah bepleased with him) reported: Messenger of Allah (PBUH) foretold to us two Ahadith. I have seen one (being fulfilled), and I am waiting for the other. He (PBUH) told us, “Amanah (the trust) descended in the innermost (root) of the hearts of men (that is, it was in their heart innately, by Fitrah, or pure human nature). Then the Qur’an was revealed and they learnt from the Quran and they learned from the Sunnah.” Then the (Prophet (PBUH)) told us about the removal of Amanah. He said, “The man would have some sleep, and Amanah would be taken away from his heart leaving the impression of a faint mark. He would again sleep, and Amanah would be taken away from his heart leaving an impression of a blister, as if you rolled down an ember on your foot and it was vesicled. He would see a swelling having nothing in it.” He (the Prophet (PBUH)) then took up a pebble and rolled it over his foot and said, “The people would enter into transactions with one another and hardly a person would be left who would return (things) entrusted to him (and there would look like an honest person) till it would be said: `In such and such tribe there is a trustworthy man.’ And they would also say about a person: `How prudent he is! How handsome he is and how intelligent he is!’ whereas in his heart there would be no grain of Faith.” Hudhaifah bin Al-Yaman (May Allah bepleased with him) added: I had a time when I did not care with whom amongst you I did business, I entered into a transaction, for if he were a Muslim, his Faith would compel him to discharge his obligation to me; and if he were a Christian or a Jew, his guardian (surety) would compel him to discharge his obligation to me. But today I would not enter into a transaction except with so-and-so. [Al-Bukhari and Muslim].
Commentary: The word `Amanah’ (trust) is a very comprehensive term which includes everything like adherence to Islamic injunctions, fairness in dealing, giving everybody his due, etc. According to this Hadith, with decline in moral values the true sense of Amanah will gradually go on diminishing and eventually a stage will come which has been elucidated in the text of this Hadith.

Hadith: 201. Hudhaifah and Abu Hurairah (May Allah bepleased with them) reported that they heard Messenger of Allah (PBUH) saying, “Allah will assemble mankind, and the believers will stand till Jannah will be brought near them. They will then go to Adam (PBUH) and say, `O our father, ask (Allah (SWT), that Jannah may be opened for us, but he will reply: `There was nothing that put you out of Jannah except your father’s sin. I am not the one to do that, go to my son Ibrahim (Abraham), the beloved man of Allah.’ Then Ibrahim (PBUH) when approached, will say: `I am not the one to do that, for I was only a friend; and that is not a lofty status but ask Musa (Moses) to whom Allah spoke.’ They will then go to Musa (PBUH) but he will say: `I am not the one to do that; go to `Isa (Jesus), Allah’s Word and spirit.’ `Isa (PBUH) will say: `I am not the one to do that.’ So they will come to me; and I will stand and be given permission. Amanah and ties of relationship will be sent forth and will stand on the sides of the Sirat (that is, the Bridge set over Hell-fire) right and left, and the first of you will pass like lightning.” I said (that is Abu Hurairah (May Allah bepleased with him)” :I ransom you with my father and mother, what is like the movement of lightning?” The Messenger of Allah replied, “Have you not seen how the lightning goes and returns in the twinkling of an eye? Next (group will pass) like the passing of the breeze, next like the passing of a bird, and the next with the speed of a running man, according to the quality of their deeds. (During all this time) your Prophet (PBUH) will remain standing on the Bridge saying: `O my Rubb, keep (them) safe, keep (them) safe,’ till men’s deeds are so weak that a man comes who will be able only to crawl. On both sides of the Bridge pronged flesh hooks, placed under command will be hung and will seize those about whom they receive command, some people being lacerated and escaping and others being thrown violently into Hell.” Abu Hurairah added: By Him in Whose Hand Abu Hurairah’s soul is, the pit of Jahannam (Hell) is seventy years in depth. [Muslim].
Commentary: This Hadith mentions the horrors of the Day of Resurrection which are evident from the fact that even Prophets will be fearful of Allah and making supplication to Him. Prophet Muhammad (PBUH) alone will be requesting Allah for bestowing His Mercy on humans. This Hadith also describes the grace of the Prophet (PBUH) who will then intercede for all.

Hadith: 202. Abu Khubaib `Abdullah bin Az-Zubair (May Allah bepleased with them) reported: When Az-Zubair, got ready to fight in the battle of Al-Jamal, he called me and said: “My son, whoever is killed today will be either a wrongdoer or a wronged one. I expect that I shall be the the wronged one today. I am much worried about my debt. Do you think that anything will be left over from our property after the payment of my debt? My son, sell our property and pay off my debt.” Az-Zubair then willed one-third of that portion to his sons; namely `Abdullah’s sons. He said, “One-third of the one-third. If any property is left after the payment of debts, one-third (of the one-third of what is left is to be given to your sons.” (Hisham, a subnarrator added: “Some of the sons of `Abdullah were equal in age to the sons of Az-Zubair, e.g., Khubaib and Abbad. `Abdullah had nine sons and nine daughters at that time)”. (The narrator `Abdullah added:) He kept on instructing me about his debts and then said: “My son, should you find yourself unable to pay any portion of my debt then beseech my Master for His help.” By Allah, I did not understand what he meant and asked: “Father, who is your Master?” He said: “Allah.” By Allah! Whenever I faced a difficulty in discharging any portion of his debt; I would pray: “O Master of Zubair, discharge his debt,” and He discharged it. Zubair was martyred. He left no money, but he left certain lands, one of them in Al-Ghabah, eleven houses in Al-Madinah, two in Basrah, one in Kufah and one in Egypt. The cause of his indebtedness was that a person would come to him asking him to keep some money of his in trust for him. Zubair would refuse to accept it as a trust, fearing it might be lost, but would take it as a loan. He never accepted a governorship, or revenue office, or any public office. He fought along with Messenger of Allah (PBUH) and Abu Bakr, `Umar and `Uthman (May Allah be pleased with them). `Abdullah added: I prepared a statement of his debts and they amounted to two million and two hundred thousand! Hakim bin Hizam met me and asked me: “Nephew, how much is due from my brother as debt?” I kept it as secret and said: “A hundred thousand.” Hakim said: “By Allah! I do not think your assets are sufficient for the payment of these debts.” I said: “What would you think if the amount were two million and two hundred thousand?” He said: “I do not think that you would be able to clear off the debts. If you find it difficult let me know.” Az-Zubair (May Allah bepleased with him) had purchased the land in Al-Ghabah for a hundred and seventy thousand. `Abdullah sold it for a million and six hundred thousand, and declared that whosoever had a claim against Az-Zubair (May Allah bepleased with him) should see him in Al-Ghabah. `Abdullah bin Ja`far (May Allah bepleased with him) came to him and said: “Az-Zubair (May Allah bepleased with him) owed me four hundred thousand, but I would remit the debt if you wish.” `Abdullah (May Allah bepleased with him) said: “No.” Ibn Ja`far said: “If you would desire for postponement I would postpone the recovery of it.” `Abdullah said: “No.” Ibn Ja`far then said: “In that case, measure out a plot for me.” `Abdullah marked out a plot. Thus he sold the land and discharged his father’s debt. There remained out of the land four and a half shares. He then visited Mu`awiyah who had with him at the time `Amr bin `Uthman, Al-Mundhir bin Az-Zubair and Ibn Zam`ah (May Allah bepleased with them). Mu`awiyah (May Allah bepleased with him) said: “What price did you put on the land in Al-Ghabah?” He said: “One hundred thousand for a each share. Mu`awiyah inquired: “How much of it is left?” `Abdullah said: “Four and a half shares.” Al-Mundhir bin Az-Zubair said: “I will buy one share for a hundred thousand”. `Amr bin `Uthman said: “I will buy one share for a hundred thousand”. Ibn Zam`ah said: “I will buy one share for a hundred thousand.” Then Mu`awiyah asked: “How much of it is now left?” `Abdullah said: “One and a half share. Mu`awiyah said: “I will take it for one hundred and fifty thousand.” Later `Abdullah bin Ja`far sold his share to Mu`awiyah for six hundred thousand. When `Abdullah bin Az-Zubair (May Allah bepleased with him) finished the debts, the heirs of Az-Zubair (May Allah bepleased with him) asked him to distribute the inheritance among them. He said: “I will not do that until I announce during four successive Hajj seasons: `Let he who has a claim against Az-Zubair come forward and we shall discharge it.”’ He made this declaration on four Hajj seasons and then distributed the inheritance among the heirs of Az-Zubair (May Allah bepleased with him) according to his will. Az-Zubair (May Allah bepleased with him) had four wives. Each of them received a million and two hundred thousand. Thus Az-Zubair’s total property was amounted to fifty million and two hundred thousand. [Al-Bukhari]

Riyadh Al Saliheen>Book of Misselenas
Chapter 26 : Unlawfulness of Oppression and Restoring Others Rights

Allah, the Exalted, says:

“There will be no friend, nor an intercessor for the Zalimun (polytheists and the wrongdoers), who could be given heed to.” (40:18)
“And for the Zalimun (wrongdoers, polytheists and disbelievers in the Oneness of Allah) there is no helper.” (22:71)

Hadith: 203.  Jabir bin `Abdullah (May Allah bepleased with him) reported: Messenger of Allah (PBUH) said, “Beware of injustice, for oppression will be darkness on the Day of Resurrection; and beware of stinginess because it doomed those who were before you. It incited them to shed blood and treat the unlawful as lawful.” [Muslim]

Hadith: 204.  Abu Hurairah (May Allah bepleased with him) reported: Messenger of Allah (PBUH) said, “On the Resurrection Day, the rights will be paid to those to whom they are due so much so that a hornless sheep will be retaliated for by punishing the horned sheep which broke its horns”. [Muslim].
Commentary: This Hadith makes it abundantly clear that there will be utmost justice on the Day of Resurrection. So much so that Allah will redress even the grievance of the aggressed animals against the aggressors. Thus, this Hadith serves a severe warning for people. When animals, who are devoid of sense, will not be forgiven, how would mankind be, which is gifted with senses? The latter will not be pardoned if they are guilty of having been unjust to anyone without adequately compensating them.

Hadith: 205. Ibn `Umar (May Allah bepleased with them) reported: We were talking about the Farewell Pilgrimage without knowing what was it when Messenger of Allah (PBUH) was also present. He (PBUH) stood up and recited the Praise and Glorification of Allah. He then gave a detailed account of Ad-Dajjal and said, ‘Every Prophet sent by Allah had warned his people against his mischief. Nuh (PBUH) )warned his nation and so did all the Prophets after him. If he (i.e., Ad-Dajjal) appears among you, his condition will not remain hidden from you. Your Rubb is not one-eyed, but Ad-Dajjal is. His right eye is protruding like a swollen grape. Listen, Allah has made your blood, and your properties as inviolable as of this day of yours (i.e., the Day of Sacrifice), in this city of yours (i.e., Makkah), in this month of yours (i.e., Dhul -Hijjah). Listen, have I conveyed Allah’s Message to you?” The people replied in affirmative. There upon he said, “O Allah, bear witness.” And he repeated it thrice. He (PBUH) concluded: “Do not revert after me as infidels killing one another”. [Al-Bukhari].
Commentary: This Hadith brings out the following three points:
1. Some marks and signs of pseudo-Messiah (Al-Masih Ad-Dajjal) are mentioned to warn the believers against his mischief.
2. The lives and properties of Muslims are inviolable for each other. In other words, it means that each of them is a protector and guardian of the life, property and honour of the other.
3. Internal war among the Muslims is a great crime and can even lead to infidelity (Kufr). May Allah save us all from it.

Hadith: 206. `Aishah (May Allah bepleased with her) reported: Messenger of Allah (PBUH) said, “Whoever usurps unlawfully even a hand span of land a collar measuring seven times (this) land will be placed around his neck on the Day of Resurrection”. [Al-Bukhari and Muslim].
Commentary: This Hadith tells us that even a minor injustice to anybody in this world can cause great trouble on the Day of Resurrection.

Hadith: 207. Abu Musa (May Allah bepleased with him) reported: Messenger of Allah (PBUH) said, “Verily, Allah gives respite to the oppressor. But when He seizes him, He does not let him escape.” Then he (PBUH)) recited, “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). [Al-Bukhari and Muslim].

Hadith: 208. Mu`adh (May Allah bepleased with him) reported that Messenger of Allah (PBUH) sent me (as a governor of Yemen) and instructed me thus: “You will go to the people of the Book. First call them to testify that `there is no true god except Allah, that I am (Muhammad (PBUH)) the Messenger of Allah.’ If they obey you, tell them that Allah has enjoined upon them five Salat (prayers) during the day and night; and if they obey you, inform them that Allah has made Zakat obligatory upon them; that it should be collected from their rich and distributed among their poor; and if they obey you refrain from picking up (as a share of Zakat) the best of their wealth. Beware of the supplication of the oppressed, for there is no barrier between it and Allah”. [Al-Bukhari and Muslim].
Commentary:
1. If it comes to Jihad against infidels, polytheists and the people of the Book (Ahl¬ul-Kitab) then before waging war against them, they should be invited to Islam and told about the prescribed Salat (prayers), Zakat and other teachings of Islam.
2. The Zakat collected from the rich of a locality must be spent on the poor of that place. If some amount is left unspent only then it should be distributed among the deserving people of other areas.
3. The collectors of Zakat should refrain from aggression in its collection as in that case they will be invoking the curse of the people concerned and thereby invite the Wrath of Allah.

Hadith: 209. Abu Humaid bin Sa`d As-Sa`idi (May Allah bepleased with him) reported: The Prophet (PBUH) employed a man from the tribe of Al-Azd named Ibn Lutbiyyah as collector of Zakat. When the employee returned (with the collections) he said: “(O Prophet (PBUH)!) This is for you and this is mine because it was presented to me as gift.” Messenger of Allah (PBUH) rose to the pulpit and praised Allah and extolled Him. Then he said, “I employ a man to do a job and he comes and says: `This is for you and this has been presented to me as gift’? Why did he not remain in the house of his father or the house of his mother and see whether gifts will be given to him or not? By Allah in Whose Hand is the life of Muhammad, if any one of you took anything wrongfully, he will bring it on the Day of Resurrection, carrying it on (his back), I will not recognize anyone of you, on the Day of Resurrection with a grunting camel, or a bellowing cow, or a bleating ewe.” Then he raised his hands till we could see the whiteness of his armpits. Then he said thrice, “O Allah ! have I conveyed (Your Commandments)”. [Al-Bukhari and Muslim].
Commentary: There is a stern warning in this Hadith for the government functionaries. Nowadays official positions are very much misused and people have developed the habit of giving presents and gifts to them. According to this Hadith, all such presents and gifts which are given to the government employees due to their official position are unlawful and constitute bribery. The taking and accepting of bribery are both unlawful.

Hadith: 210.him ask his forgiveness today before the time (i.e., the Day of Resurrection) when he will have neither a dinar nor a dirham. If he has done some good deeds, a portion equal to his wrong doings will be subtracted from them; but if he has no good deeds, he will be burdened with the evil deeds of the one he had wronged in the same proportion”. [Al-Bukhari].
Commentary: This Hadith tells us that if one does not compensate a person who has been harmed by one and has not been pardoned for it, then it would have a serious consequence in the Hereafter. Its detail is mentioned in this Hadith. Thus, negligence in the case of public rights, which we take very lightly, is in fact ruinous.

Hadith: 211.  `Abdullah bin `Amr bin Al-`as (May Allah bepleased with them) reported: The Prophet (PBUH) said, “A Muslim is the one from whose tongue and hands the Muslims are safe; and a Muhajir (Emigrant) is the one who refrains from what Allah has forbidden”. [Al-Bukhari and Muslim].
Commentary: The Hadith shows that a true Muslim is one who does not do any harm to others, overtly or covertly. Similarly, the true Muhajir is one who avoids disobeying Allah. Thus, if a person leaves his hearth and home to emigrate to some other place but does not save himself from sins, his emigration is of no avail.

Hadith: 212.  `Abdullah bin `Amr bin Al-`as (May Allah bepleased with them) reported: A man named Kirkirah, who was in charge of the personal effects of Messenger of Allah (PBUH) passed away and the Prophet (PBUH) said, “He is in the (Hell) Fire.” Some people went to his house looking for its cause and found there a cloak that he had stolen. [Al-Bukhari]
Commentary: The Hadith shows that stealing and breach of trust fall in the category of major sins for which one can be consigned to Hell.

Hadith: 213.  Abu Bakrah (May Allah bepleased with him) reported: The Prophet (PBUH) said, “Time has completed its cycle and has come to the state of the day when Allah created the heavens and the earth. The year consists of twelve months of which four are inviolable; three of them consecutive – Dhul-Qa`dah, Dhul-Hijjah and Muharram and Rajab, the month of Mudar (tribe), which comes between Jumada and Sha`ban. What month is this?” We said, “Allah and His Messenger (PBUH) know better”. The Prophet (PBUH) remained silent for some time until we thought that he would give it a name other than its real name. Then asked, “Is it not (the month of) Dhul¬Hijjah?”. We replied in the affirmative. He asked, “Which city is this?”. We replied: “Allah and His Messenger know better”. He remained silent until we thought that he would give it another name. He (PBUH) asked, “Is it not Al-Baldah (Makkah)?” We said: “Yes”. He (PBUH) asked, “What day is this?”. We said: “Allah and His Messenger know better.” He (PBUH) remained silent until we thought that he would give it another name. He asked, “Is it not the day of An-Nahr (the sacrifice)?”. We replied in the affirmative. Thereupon he said, “Your blood, your property and your honour are inviolable to you all like the inviolability of this day of yours, in this city of yours and in this month of yours. You will soon meet your Rubb and He will ask you about your deeds. So do not turn to disbelief after me by striking the necks of one another. Behold! Let him who is present here convey (this message ) to him who is absent; for many a person to whom a message is conveyed has more retentive memory than the one who hears it.” He (PBUH) again said, “Have I conveyed the message to you? Behold! Have I conveyed the Commandments (of Allah) to you.” We submitted: “Yes”. He then said, “O Allah, bear witness (to this)”. [Al-Bukhari and Muslim].
Commentary:

1. The cycle of years and months (that is to say a month consists of 30 or 29 days and a year has 12 months) was completed at the time of creation of heavens and earth.
2. The Hadith mentions the sanctity of life, property, respect and honour of each Muslim for the other and lays stress upon the importance of this bond in them.
3. It reminds that everyone will be answerable for his actions on the Day of Requittal.
4. It urges that one should not just keep to oneself the Commandments of Allah and His Prophet’s teachings but disseminate them among others also. It is quite possible that someone who remembers these teachings more adheres to them more in practice.

Hadith: 214.  Abu Umamah (May Allah bepleased with him) reported: Messenger of Allah (PBUH) said, “Allah decrees the (Hell) Fire and debars Jannah for the one who usurps the rights of a believer by taking a false oath.” One man asked: “O Messenger of Allah! Even if it should be for an insignificant thing?” He said, “Even if it be a stick of the Arak tree (i.e., the tree from which Miswak sticks are taken)”. [Muslim].
Commentary: The importance of rights of people is evident from the threat of severe punishment that this Hadith holds for the usurpers of these rights. Their case will depend entirely on the Will of Allah. Such defaulters may be forgiven even in the initial stage or they may be pardoned by Allah after some punishment.

Hadith: 215.  `Adi bin `Umairah (May Allah bepleased with him) reported: Messenger of Allah (PBUH) said, “Whosoever among you is appointed by us to a position and he conceals from us even a needle or less, it will amount to misappropriation and he will be called upon to restore it on the Day of Resurrection”. (`Adi bin `Umairah added:) A black man from the Ansar stood up – I can see him still – and said: “O Messenger of Allah, take back from me your assignment.” He (the Prophet (PBUH)) said, “What has happened to you?” The man replied: “I have heard you saying such and such.” He (PBUH) said, “I say that even now: Whosoever from you is appointed by us to a position, he should render an account of everything, big or small, and whatever he is given therefrom, he should take and he should desist from taking what is unlawful”. [Muslim].
Commentary: Here again functionaries of government are warned to perform their duties with co-operation and integrity. If they neglect their duties or take undue advantage of their official position, they will be held guilty by Allah for dereliction of their duties and misuse of power, as has been stated in a Hadith quoted before. It also tells us that it is the duty of the superior officers to keep a strict watch on their subordinates and not to let them indulge in bribery and abuse; otherwise, their negligence or slackness or overlooking or shirking from their duty in this behalf will also be treated as crime. It is not difficult to imagine the fate of such officers who conspire in the loot and plunder as is the case in our society today.

Hadith: 216. `Umar bin Al-Khattab (May Allah bepleased with him) reported: On the day (of the battle) of Khaibar, some Companions of the Prophet (PBUH) came and remarked: “So-and-so is a martyr and so-and-so is a martyr”. When they came to a man about whom they said: “So-and-so is a martyr,” the Prophet (PBUH) declared, “No. I have seen him in Hell for a mantle (or cloak) which he has stolen”. [Muslim].
Commentary:

1. This Hadith tells us that the rights of people will not be forgiven even by martyrdom.
2. Misappropriation in the national exchequer is a horrible sin.

Hadith: 217. Abu Qatadah Al-Harith bin Rib`i (May Allah bepleased with him) reported: Messenger of Allah (PBUH) said, “Faith in Allah and striving in His Cause (Jihad) are the deeds of highest merit.” A man stood up said: “O Messenger of Allah! Tell me if I am killed in the Cause of Allah, will all my sins be forgiven?” He (PBUH) replied, “Yes, if you are killed in the Cause of Allah while you are patient, hopeful of your reward and marching forward not retreating.” Then the Prophet (PBUH) said to him, “Repeat what you have said.” The man said: “Tell me if I am killed in the Cause of Allah, will all my sins be remitted?”. He replied, “Yes, if you are martyred while you are patient, hopeful of your reward and march forward without retreating, unless, if you owe any debt, that will not be remitted. Angel Jibril told me that”. [Muslim].
Commentary: This Hadith also shows the importance of rights of people and repayment of loan which will not be pardoned in any case. It is, therefore, essential that every Muslim should exercise utmost care to fulfill his obligations in these matters.

Hadith: 218. Abu Hurairah (May Allah bepleased with him) reported: Messenger of Allah (PBUH) said, “Do you know who is the bankrupt?” They said: “The bankrupt among us is one who has neither money with him nor any property”. He said, “The real bankrupt of my Ummah would be he who would come on the Day of Resurrection with Salat, Saum and Sadaqah (charity), (but he will find himself bankrupt on that day as he will have exhausted the good deeds) because he reviled others, brought calumny against others, unlawfully devoured the wealth of others, shed the blood of others and beat others; so his good deeds would be credited to the account of those (who suffered at his hand). If his good deeds fall short to clear the account, their sins would be entered in his account and he would be thrown in the (Hell) Fire”. [Muslim].
Commentary: This Hadith tells us that a Muslim has to take strict care in the performance of obligations like prescribed Salat (prayers), Zakat, etc, but he has to take similar care in his dealings, manners and morals. Salvation lies in the proper fulfillment of all these requirements. Fulfillment of one at the cost of the other will not be sufficient for salvation.

Hadith: 219. Umm Salamah (May Allah bepleased with her) reported: Messenger of Allah (PBUH) said, “Verily, I am only a human and the claimants bring to me (their disputes); perhaps some of them are more eloquent than others. I judge according to what I hear from them). So, he whom I, by my judgment, (give the undue share) out of the right of a Muslim, I in fact give him a portion of (Hell) Fire”. [Al-Bukhari and Muslim].
Commentary:
1. The Prophet (PBUH) has explained through this Hadith that he, too, was a man like others and was thus liable to judging by what he hears by the facile tongue, cleverness and eloquence of people. But it does not detract from his innocence as a Prophet because it has no concern with his duty as a preacher and Prophet, the responsibility of protection of which has been accepted by Allah.
2. A judge (Qadi) should decide on the case which comes before him in the light of arguments presented to him by the litigants. He should not make decision according to speculation but go by the arguments which are in his opinion more convincing.
3. The decision of the Qadi will be evidently enforced, but it will not make the lawful as unlawful or vice versa. That is to say, it will not be enforced intrinsically, as is believed by some people. If somebody succeeds in winning a case, it will be invalid and the one who secures it will suffer its consequences in the Hell-fire.

Hadith: 220. Ibn `Umar (May Allah bepleased with them) reported: Messenger of Allah (PBUH) said, “A believer continues to guard his Faith (and thus hopes for Allah’s Mercy) so long as he does not shed blood unjustly”. [Al-Bukhari].
Commentary: This Hadith has two meanings. Firstly, so long as a Muslim does not kill another Muslim without valid reason, he remains, by the Grace of Allah, capable of acting upon the Deen. That is to say, he is more hopeful of the Mercy of Allah, and deserves it also, as long as he does not commit murder. When he kills an innocent person, the gate of Allah’s Compassion is closed on him.

Ibn Al-Arabi interpretted this Hadith as follows:
A Muslim will still have ample chance for accomplishing good deeds to face evil deeds until he sheds blood. Or, he has the chance of forgiveness until he sheds blood. (M.R.M.)

Hadith: 221.  Khaulah bint `Thamir (May Allah bepleased with her) reported: Messenger of Allah (PBUH) said, “Many people misappropriate (acquire wrongfully) Allah’s Property (meaning Muslims’ property). These people will be cast in Hell on the Day of Resurrection”. [Al-Bukhari].
Commentary: Misappropriation in national exchequer and its use for vested rather than public interest is a major sin which is punishable, if the delinquent does not sincerely beg pardon for it.

Riyadh Al Saliheen>Book of Misselenas
Chapter 27 : Reverence towards the Sanctity of the Muslims

Allah, the Exalted, says:

“And whosoever honours the sacred things of Allah, then that is better for him with his Rubb”. (22:30)
“And whosoever honours the Symbols of Allah, then it is truly from the piety of the heart”. (22:32)
“And lower your wing for the believers (be courteous to the fellow believers)”. (15:88)
“…if anyone killed a person not in retaliation of murder, or (and) to spread mischief in the land – it would be as if he killed all mankind, and if anyone saved a life, it would be as if he saved the life of all mankind”. (5:32)

Hadith: 222.  Abu Musa (May Allah bepleased with him) reported: Messenger of Allah (PBUH) said, “The relationship of the believer with another believer is like (the bricks of) a building, each strengthens the other.” He (PBUH) illustrated this by interlacing the fingers of both his hands. [Al-Bukhari and Muslim].
Commentary: This Hadith enjoins unity in the Muslim community, each member of which is like a brick, which, when they are all combined, lend strength to each other. Similarly, Muslims are like hands and arms, which physically joined together, are bound to co-operate with one another.

Hadith: 223.  Abu Musa (May Allah bepleased with him) reported: Messenger of Allah (PBUH) said, “Whoever enters our mosque or passes through our market with arrows with him, he should hold them by their heads lest it should injure any of the Muslims”. [Al-Bukhari and Muslim].
Commentary: Islam has made a forceful and elaborate arrangement for the security of the lives of the Muslims, but the abundance of arms and ammunition has vitiated this arrangement. Its senseless use has resulted in killing at large scale. It is used even on happy occasions to spread terror. Sometimes firing in the air for jubilation, costs some precious lives. Similarly, display of fireworks on festivities is a cause of great nuisance for the people living in that locality. May Allah grant us guidance to adhere to His Injunctions in every walk of life.

Hadith: 224.  Nu`man bin Bashir (May Allah bepleased with them) reported: Messenger of Allah (PBUH) said, “The believers in their mutual kindness, compassion and sympathy are just like one body. When one of the limbs suffers, the whole body responds to it with wakefulness and fever”. [Al-Bukhari and Muslim].
Commentary: This Hadith has the same purport which is mentioned in the previous Hadith. It says that Muslims are akin to a living person. When he feels pain in one of his eyes, for example, his entire body feels it. When he suffers from a headache, he feels its pain throughout his body.

Hadith: 225.  Abu Hurairah (May Allah bepleased with him) reported: The Prophet (PBUH) kissed his grandson Al-Hasan bin `Ali (May Allah bepleased with them) in the presence of Al-Aqra` bin Habis. Thereupon he remarked: “I have ten children and I have never kissed any one of them.” Messenger of Allah (PBUH) looked at him and said, “He who does not show mercy to others will not be shown mercy”. [Al-Bukhari and Muslim].
Commentary: To kiss children with kindness and affection is not only permissible but also a means of attaining Allah’s Mercy.

Hadith: 226.  `Aishah (May Allah bepleased with her) reported: Some bedouins came to Messenger of Allah (PBUH) and asked: “Do you kiss your children?” He said, “Yes”. They then said: “By Allah, we do not kiss them.” The Prophet (PBUH) replied, “I cannot help you if Allah has snatched kindness from your hearts”. [Al-Bukhari and Muslim].
Commentary: Showing kindness and affection to children is a sign of that mercy and compassion with which Allah endows mankind.

Hadith: 227.  Jarir bin `Abdullah (May Allah bepleased with him) reported: Messenger of Allah (PBUH) said, “He who is not merciful to people Allah will not be merciful to him.” [Al-Bukhari and Muslim].
Commentary: Kind treatment to Allah’s creatures is very much liked by Allah. Even animals and birds are included in this category. Kind treatment with them makes a person eligible to the Mercy of Allah. Decent behaviour with people has been specifically mentioned in this Hadith although all creatures are covered by it.

Hadith: 228.  Abu Hurairah (May Allah bepleased with him) reported: Messenger of Allah (PBUH) said, “When one of you leads the Salat, he should not prolong it because the congregation includes those who are feeble, ill or old”. One version adds: “those who have to attend to work”) While offering prayers alone, you may pray as long as you like”. [Al-Bukhari and Muslim].
Commentary: According to this Hadith, the Imam – one who leads the congregational prayer, is enjoined to shorten the prayer in consideration of those who pray behind him. Shortening of prayer here means that the Surah of the Qur’an recited by him in the prayer should not be very long. This does not mean, however, that the postures of Salat, such as standing, bowing, prostration and sitting should not be done properly, as it is taken to mean by Muslims in general. Although it is a Sunnah about which the Noble Prophet (PBUH) is reported to have said, “Pray as you see me praying.” Thus, it is essential to perform Salat properly.

Hadith: 229.  `Aishah (May Allah bepleased with her) reported: Messenger of Allah (PBUH) would sometimes abstain from doing something he wished to do, lest others should follow him and it might become obligatory upon them. [Al-Bukhari and Muslim].
Commentary: This Hadith indicates the affection which the Prophet (PBUH) had for his followers. In spite of his fervent desire, he would sometime deliberately leave voluntary prayer lest it became obligatory upon the Muslims.

Hadith: 230.  `Aishah (May Allah bepleased with her) reported: The Prophet (PBUH) prohibited his Companions out of mercy for them, from observing continuous fasting without a break. They said: “But you observe fast continuously”. He replied, “I am not like you. I spend the night while my Rubb provides me with food and drink”. [Al-Bukhari and Muslim].

(This means that Allah has bestowed upon him the power of endurance like that of a person who eats and drinks).
Commentary: The words “I am not like you” should not be taken to mean here: “I am not a human like you”. What they really mean is that no one else has that special contact with Allah which he has. On account of this quality which was special to the Prophet (PBUH), it is prohibited to keep fast continuously. In fact it is not only prohibited, but unlawful. In such cases, it is obligatory for Muslims to follow him faithfully.

Hadith: 231.  Abu Qatadah Al-Harith bin Rib`i (May Allah bepleased with him) reported: Messenger of Allah (PBUH) said, “I stand up to lead Salat with the intention of prolonging it. Then I hear the crying of an infant and I shorten the Salat lest I should make it burdensome for his mother”. [Al-Bukhari].
Commentary: In this Hadith, brevity of prayers stands for recitation of short Surah of the Noble Qur’an in prescribed congregational prayers. The Sahih Muslim has elucidated this by saying that the Prophet (PBUH) would recite short Surah on hearing the crying of a baby. In short, this Hadith mentions that affection which he had for his followers. Its importance can be judged by the fact that he made a demonstration of it even in the prescribed prayers.

Hadith: 232.  Jundub bin Abdullah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, “When anyone offers the Fajr (dawn) prayer, in congregation, he is in the Protection of Allah. So let not Allah call him to account, withdrawing, in any respect, His Protection. Because, He will get hold of him and throw him down on his face in the Hell-fire.” [Muslim]
Commentary: This Hadith tells us that the Fajr prayer is in the nature of an agreement between Allah and His slave (Muslim). It tells us that he would not all day long depart from the way of Allah as he has not done by performing his Fajr prayer. He will not only perform all the other prescribed prayers but would also do nothing which will displease Allah. A Muslim who does not care to adhere to this agreement, and thereby shows disobedience of Allah, will be answerable to Him for it on the Day of Resurrection.

Hadith: 233.  Ibn `Umar (May Allah bepleased with them) reported: Messenger of Allah (PBUH) said, “A Muslim is a brother of another Muslim. So he should not oppress him nor should he hand him over to (his satan or to his self which is inclined to evil). Whoever fulfills the needs of his brother, Allah will fulfill his needs; whoever removes the troubles of his brother, Allah will remove one of his troubles on the Day of Resurrection; and whoever covers up the fault of a Muslim, Allah will cover up his fault on the Day of Resurrection”. [Al-Bukhari and Muslim].
Commentary: This Hadith is extremely important for the reason that it advises Muslims to live like family members. It says that one does not like to subject one’s own son, brother, etc, to suppression, nor leaves him helpless in trouble, but helps him when he is in need of it, endeavours to relieve him of hardship and admonishes him when he does anything wrong. Almighty Allah is pleased with such behaviour and gives him best reward for it in this world and the next.

Hadith: 234.  Abu Hurairah (May Allah bepleased with him) reported: Messenger of Allah (PBUH) said, “A Muslim is a brother to a Muslim. He should neither deceive him nor lie to him, nor leave him without assistance. Everything belonging to a Muslim is inviolable for a Muslim; his honour, his blood and property. Piety is here (and he pointed out to his chest thrice). It is enough for a Muslim to commit evil by despising his Muslim brother.” [At-Tirmidhi].
Commentary: This Hadith deals with the subject discussed in the preceding one. In fact, it elucidates the points raised there. Now, the heart is one thing which no one can check out; Allah Alone knows about it. The case of those who openly lead a sinful and impious life is of course quite different. To show hatred and disgust against such people is warranted by Faith.

Hadith: 235.  Abu Hurairah (May Allah bepleased with him) reported: Messenger of Allah (PBUH) said, “Do not envy one another; do not inflate prices by overbidding against one another; do not hate one another; do not harbour malice against one another; and do not enter into commercial transaction when others have entered into that (transaction); but be you, O slaves of Allah, as brothers. A Muslim is the brother of another Muslim; he neither oppresses him nor does he look down upon him, nor does he humiliate him. Piety is here, (and he pointed to his chest three times). It is enough evil for a Muslim to hold his brother Muslim in contempt. All things of a Muslim are inviolable for his brother-in-faith: his blood, his property and his honour”. [Muslim].
Commentary: This Hadith elaborates the importance of mutual brotherhood and goodwill among the Muslims. They are warned against jealousy which is a very malicious moral disease. One who suffers from it does not like to see others in happy circumstances and wants that they are deprived of whatever good they have.

This Hadith also prohibits Muslims from mutual hatred, enmity and indifference to others because all such things go against the concept of Islamic fraternity. The Hadith also warns Muslims against Najash (false bidding to raise the price in an auction) as it is clear deception and fraud is opposed to goodwill for others, while Muslims are required to express for each other goodwill, not ill-will.
This Hadith also prohibits making one bargain over the others because it generate malice and enmity.

Hadith: 236.  Anas (May Allah bepleased with him) reported: The Prophet (PBUH) said, “No one of you shall become a true believer until he desires for his brother what he desires for himself”. [Al-Bukhari and Muslim].
Commentary: This Hadith deals more comprehensively with the subject discussed above. When a Muslim likes the same thing for another Muslim which he does for himself, then he will be obviously expressing goodwill to his fellow Muslims. When Muslims adopt this attitude at the community level, no Muslim will be an enemy of the other. In fact, each Muslim would then be a well-wisher and helper of other Muslims. May Allah enable us to adopt this attitude.

Hadith: 237.  Anas (May Allah bepleased with him) reported: Messenger of Allah (PBUH) said, “Help your brother, whether he is an oppressor or is oppressed”. A man enquired: “O Messenger of Allah! I help him when he is oppressed, but how can I help him when he is an oppressor?” He (PBUH) said, “You can keep him from committing oppression. That will be your help to him”. [Al-Bukhari and Muslim].
Commentary: This Hadith contains a very comprehensive injunction to eliminate disturbance and tyranny in the Muslim society. It not only ordains helping the oppressed but also encourages people endowed with moral courage to stop the oppressor’s oppression. Doing so requires great courage and boldness, but Muslims would be able to do full justice to their duty of wishing well to their fellow Muslims when they develop the moral courage to stop the oppressor from tyranny, or at least protest against it verbally.

Hadith: 238.  Abu Hurairah (May Allah bepleased with him) reported: Messenger of Allah (PBUH) said, “A believer owes another believer five rights: responding to greetings, visiting him in illness, following his funeral, accepting his invitation, and saying `Yarhamuk-Allah (May Allah have mercy on you),’ when he says `Al-hamdu lillah (Praise be to Allah)’ after sneezing”. [Al-Bukhari and Muslim].

Muslim’s narration is, “There are six rights of a Muslim upon a Muslim: When you meet him, greet him; when he invites you, respond to him; when he seeks counsel, give him advice; when he sneezes and praises Allah, say to him: `May Allah have mercy on you (Yarhamuk-Allah)’; when he is sick, visit him; and when he dies, follow his funeral”.
Commentary: The bond of brotherhood among the Muslims has been further strengthened by the list in this Hadith about the rights of Muslims on one another.

Hadith: 239.  Al-Bara’ bin `Azib (May Allah bepleased with them) reported: The Prophet (PBUH) commanded us to observe seven things and forbade us seven. He ordered us to visit the sick; to follow funeral processions; to respond to a sneezer with `Yarhamuk-Allah (May Allah have mercy on you)’ when he says `Al-hamdu lillah (Praise be to Allah),’ to help the oppressed and to help others to fulfill their oaths, to accept invitation and to promote greeting. He forbade us to wear gold rings, to drink in silver utensils, to use Mayathir (silk carpets placed on saddles), to wear Al-Qassiy (a kind of silk cloth) to wear fine silk brocade. [Al-Bukhari and Muslim].
Commentary: To materialize the pledge means that if a person relies on you and says that by Allah, you must do such and such a thing, then you should not let him down, you should do that work and fulfill his pledge. But this is subject to the condition that the work in question is not unlawful. It is not only permissible but also comes in the list of high moral values.

Riyadh Al Saliheen>Book of Misselenas
Chapter 28 : Covering Faults of the Muslims

Allah, the Exalted, says:

“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)

Hadith: 240.  Abu Hurairah (May Allah be pleased with him) reported: The Prophet (PBUH) said, “Allah will cover up on the Day of Resurrection the defects (faults) of the one who covers up the faults of the others in this world”. [Muslim].
Commentary: Covering up the shortcomings and faults of people is an excellent manner. That is why this quality is very much liked by Almighty Allah. On the Day of Resurrection, Allah will give a matching reward to that man who has such a quality, which means that Allah will forgive his sins and will not call him to account for his sins. If at all He will do so, He will not do it publicly so that he is not embarrased before others. Then Allah may forgive him or send him to Hell for a short while.

Hadith: 241.  Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, “Every one of my followers will be forgiven except those who expose (openly) their wrongdoings. An example of this is that of a man who commits a sin at night which Allah has covered for him, and in the morning, he would say (to people): “I committed such and such sin last night,’ while Allah had kept it a secret. During the night Allah has covered it up but in the morning he tears up the cover provided by Allah Himself.” [Al-Bukhari and Muslim].
Commentary: We learn from this Hadith that commission of a sin due to human frailties on which one is ashamed but does not like to express is something which might hopefully be forgiven by Allah. In fact, its remission after penitence is almost sure. But to commit a sin openly is totally different because, firstly, the heart of such a person is deprived of the fear of Allah. Secondly, he has no respect and regard for Divine injunctions. Thirdly, such a person usually does not repent his sins. Fourthly, he makes a declaration of breach of Divine injunctions which amounts to inviting His wrath and punishment.

Hadith: 242.  Abu Hurairah (May Allah bepleased with him) reported: The Prophet (PBUH) said, “When a slave-girl commits fornication and this fact of fornication has become evident, she must be given the penalty of (fifty) lashes without hurling reproaches at her; if she does it again, she must be given the penalty but she should not be rebuked. If she does it for the third time, he should sell her, even for a rope woven from hair (i.e., something worthless)”. [Al-Bukhari and Muslim].
Commentary: If a slave-girl is guilty of fornication, she is liable to a punishment of fifty stripes, and this punishment can be given by her master. This Hadith is, in fact addressed to the master of such a slave-girl. The order that one should not censure and reproach her is perhaps based on the consideration that she may abstain from such a sin in future because politeness often proves more effective than reproach. If politeness proves ineffective and she commits that sin again then that slave-girl should be sold for cheap.

Hadith: 243. Abu Hurairah (May Allah bepleased with him) reported: A man who had drunk wine was brought to the Prophet (PBUH) and he asked us to beat him; some struck him with their hands, some with their garments (making a whip) and some with their sandals. When he (the drunkard) had gone, some of the people said: “May Allah disgrace you!” He (the Prophet (PBUH)) said, “Do not say so. Do not help the devil against him”. [Al-Bukhari].
Commentary: To imprecate a Muslim virtually amounts to helping Satan against him, because the latter is avowed to mislead people and to expose man to humiliation in this world and the Hereafter. Such people who believe that no Hadd punishment is fixed for drinking take support from this Hadith. They hold that its punishment is discretionary which can be increased or decreased according to the circumstances. But other learned men who hold that its Hadd is forty stripes argue that the incident quoted in this Hadith relates to the period when its Hadd had not been fixed. When the Prophet (PBUH) ordered the punishment of forty stripes for it then it became its prescribed Hadd. Abu Bakr (May Allah bepleased with him) followed it during the period of his caliphate. `Umar (May Allah bepleased with him) also applied it in the early years of his caliphate but subsequently raised its punishment to eighty stripes. The `Ulama’ who maintain the punishment of forty stripes contend that the original Hadd was forty stripes and the additional forty stripes comprised discretionary punishment for which the Head of a state has full authority. If he feels, he can add discretionary punishment to the Hadd. The nature of this additional punishment depends on his discretion. The latter opinion seems to be more correct that Hadd is fixed for drinking and its punishment is not based on discretion. The Hadd for it is forty stripes but this Hadd can be increased by adding discretionary punishment to it. Allah knows best.

Riyadh Al Saliheen>Book of Misselenas
Chapter 29 : Fulfillment of the needs of the Muslims

Allah, the Exalted, says:
“… and do good that you may be successful”. (22:77).

Hadith: 244.Does hand him over to one who does him wrong. If anyone fulfills his brother’s needs, Allah will fulfill his needs; if one relieves a Muslim of his troubles, Allah will relieve his troubles on the Day of Resurrection; and if anyone covers up a Muslim (his sins), Allah will cover him up (his sins) on the Resurrection Day”. [Al-Bukhari and Muslim].
Commentary: This Hadith tells us that we should fulfill the needs of Muslims for the Pleasure of Allah only, regardless of any vested interest or worldly motive. It is a very meritorious approach. The needs of people who adopt this attitude in life are fulfilled by Allah, and the reward they get for it in the Hereafter will be greater than that to be given in this world.

Hadith: 245. Abu Hurairah (May Allah bepleased with him) reported: The Prophet (PBUH) said, “He who removes from a believer one of his difficulties of this world, Allah will remove one of his troubles on the Day of Resurrection; and he who finds relief for a hard-pressed person, Allah will make things easy for him on the Day of Resurrection; he who covers up (the faults and sins) of a Muslim, Allah will cover up (his faults and sins) in this world and in the Hereafter. Allah supports His slave as long as the slave is supportive of his brother; and he who treads the path in search of knowledge, Allah makes that path easy, leading to Jannah for him; the people who assemble in one of the houses of Allah, reciting the Book of Allah, learning it and teaching, there descends upon them the tranquillity, and mercy covers them, the angels flock around them, and Allah mentions them in the presence of those near Him; and he who lags behind in doing good deeds, his noble lineage will not make him go ahead.” [Muslim]
Commentary: Besides other advantages mentioned in this Hadith, we learn the following from it:
1. It is an act of great merit to relieve a Muslim from his financial difficulty.
2. To strive for attaining religious knowledge is a highly meritorious act.
3. To recite the Noble Qur’an, make arrangement for its study and teaching, and hold meetings for the understanding and elucidation of the message of the Noble Qur’an are acts of great distinction and reward.

Riyadh Al Saliheen>Book of Misselenas
Chapter 30 : Intercession

Hadith: 246.  Abu Musa Al-Ash`ari (May Allah be pleased with him) reported: Whenever a needy person would come to the Prophet (PBUH), he would turn to those who were present and say, “If you make intercession for him, you will be rewarded, because Allah decreed what He likes by the tongue of His Messenger”. [Al-Bukhari and Muslim].
Commentary: The recommendation mentioned in this Hadith relates to lawful and permissible matters. One is not permitted to make any intercession for unlawful matter nor for remission of Hadd.

Hadith: 247.  Ibn `Abbas (May Allah bepleased with them), reported in connection with the case of Barirah (May Allah bepleased with her) and her husband: The Prophet (PBUH) said to her, “It is better for you to go back to your husband.” She asked: “O Messenger of Allah, do you order me to do so.” He replied, “I only intercede” She then said: “I have no need for him”. [Al-Bukhari].
Commentary: Barirah (May Allah be pleased with her) was a slave-girl of `Aishah (May Allah be pleased with her). Barirah was married to a slave named Mughith (May Allah be pleased with him). She was freed by `Aishah (May Allah be pleased with her). Now, Islam has permitted a slave-girl that after being freed, she can break her matrimonial bond if she does not like to live with her husband. Mughith was madly in love with her and he would all the time persuade her not to break their bond of marriage. When the Prophet (PBUH) came to know the condition of Mughith, he interceded for him and asked Barirah to restore her matrimonial connection with her husband. Since this was an advice and recommendation, she did not think it suitable for herself and regretted that she could not accept it. The Hadith evidently shows that Islam accepts legitimate rights of individuals and honours personal freedom, provided they do not exceed the limits of Shari`ah.

This freedom cannot be forfeited by suppression or force.

Riyadh Al Saliheen>Book of Misselenas
Chapter 31 : Making Peace among People

Allah, the Exalted, says:

“There is no good in most of their secret talks save (in) him who orders Sadaqah (charity in Allah’s Cause), or Ma`ruf (Islamic Monotheism and all the good and righteous deeds which Allah has ordained), or conciliation between mankind.” (4:114)
“…and making peace is better.” (4:128)
“So fear Allah and adjust all matters of difference among you.” (8:1)
“The believers are nothing else than brothers (in Islamic religion). So make reconciliation between your brothers.” (49:10)

Hadith: 248.  Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, “On every joint of man, there is charity, on everyday when the sun rises: doing justice between two men is charity, and assisting a man to ride an animal or to load his luggage on it is charity; and a good word is charity, every step which one takes towards (the mosque for) Salat is charity, and removing harmful things from the way is charity”. [Al-Bukhari and Muslim].
Commentary: Almighty Allah has made human body flexible, that is to say, its parts have joints which enable him to make all kinds of movements. If human beings did not have these joints, it would not have been possible for its different parts to make movements which they do. Had it been so, one would not have been able to use various parts of his body as he likes. Thus, these joints are a valuable gift from Allah for which one should always be grateful to Him. In all, a person has three hundred and sixty joints in his body, as has already been stated in a Hadith narrated earlier.

According to some Ahadith, two Rak`ah of Duha prayer (optional forenoon prayer) has been regarded sufficient for this purpose, while in others, it has been stated that if one cannot do anything else for expressing gratefulness to Allah, he should refrain from harming others as it is a form of Sadaqah.

Hadith: 249.  Umm Kulthum bint `Uqbah (May Allah be pleased with her) reported: Messenger of Allah (PBUH) said, ‘The person who (lies) in order to conciliate between people is not a liar, when he conveys good or says (something) good”. [Al-Bukhari and Muslim].

The narration in Muslim added: She said, “I never heard him (she meant the Prophet (PBUH)) giving permission of lying in anything except in three (things): war, conciliating between people and the conversation of man with his wife and the conversation of a woman with her husband”.
Commentary: This Hadith tells us a very important principle, that is, in spite of its being unlawful, one is permitted to tell a lie if one has to do it for reforming one’s society or family or in the interest of Muslims in general. If two Muslim brothers are estranged and someone communicates to them such things which are likely to remove conflict and rancour between them, promote mutual love and bring them nearer to each other, such action, even if it has a lie, is not called a lie in Islam.
1. In order to keep the enemy unaware of the true position, it is permissible to make false propaganda as it is an indispensable device for winning war.
2. In order to maintain pleasant atmosphere in family life, and for this purpose telling a lie becomes inevitable. Shari`ah has permitted lying on such occasions.

Hadith: 250. `Aishah (May Allah be pleased with her) reported: Messenger of Allah (PBUH) heard the voices of altercation of two disputants at the door; both the voices were quite loud. One was asking the other to make his debts little (so that he could pay them) and was pleading with him to show leniency to him, whereupon the (other one) said: “By Allah, I will not do that”. Then there came Messenger of Allah (PBUH) to them and said, “Where is he who swore by Allah that he would not do good?” He said: “O Messenger of Allah, it is me. Now he may do as he desires”. [Al-Bukhari and Muslim].
Commentary: This Hadith highlights the following four main points:
1. It is desirable to help someone who is in straitened circumstances because of a debt. If the lender forgives a part of the loan or gives concession of time in repayment of loan, it is an act of great merit. As Allah says:

“And if the debtor is in a hard time (has no money), then grant him time till it is easy for him to repay; but if you remit it by way of charity, that is better for you if you did but know.” (2:280)
2. If someone seems to incline towards evil, he should be scolded so that he would keep himself away from it and would turn to virtue.
3. Such people who quarrel among themselves should not be left to mutual bickering but efforts should be made for their reconciliation.
4. People who are quarrelling should also co-operate with those who make efforts for reconciliation, and respect their spirit of goodwill.

Hadith: 251. Sahl bin Sa`d As-Sa`idi (May Allah be pleased with him) reported: There was some quarrel among the members of Banu `Amr bin `Auf. Messenger of Allah (PBUH) went with some of his Companions to bring about peace between them and he was detained. The time for Salat approached and Bilal (May Allah be pleased with them) went to Abu Bakr (May Allah be pleased with him) and said to him: “Messenger of Allah (PBUH) has got late and it is the time for Salat. Will you lead Salat?” He said: “Yes, if you desire”. Bilal (May Allah be pleased with him) proclaimed the Adhan and then pronounced Iqamah. Abu Bakr (May Allah be pleased with him) stepped forward and commenced As-Salat. (He recited Takbir and the people followed him). In the meantime, Messenger of Allah (PBUH) arrived and, passing through the rows, took his stand in the first row. The people started clapping. It was the habit of Abu Bakr (May Allah be pleased with him) that whenever he started praying, he would never look round. He paid no heed (to the clapping). When the clapping increased, he turned round and saw Messenger of Allah (PBUH). He (the Prophet (PBUH)) beckoned him to continue performing Salat. But Abu Bakr (May Allah be pleased with him) raised his hands and praised Allah. Then he retreated, taking his steps backwards. When Messenger of Allah (PBUH) saw that, he went ahead and led Salat. When he finished Salat, he faced the congregation and said, “Why do you clap when something happens during the Salat. Clapping is only for women. If something happens in the course of Salat you should say, Subhan Allah. It is bound to attract attention. And you, Abu Bakr, what prevented you from carrying on with Salat, after I beckoned to do so?” He said, “It was not becoming for the son of Abu Quhafah to lead Salat in the presence of Messenger of Allah (PBUH)”. [Al-Bukhari and Muslim].
Commentary:
1. Banu `Amr bin `Auf was a big tribe of Aus which consisted of many families, they lived in Quba. A quarrel arose among them on some issue and they used stones and brickbats against each other. When the Prophet (PBUH) came to know about it, he personally went to them. The Hadith shows how important it is to bring about reconciliation amongst Muslims who are estranged from each other so that tension among them is not aggravated. If efforts are not made for reconciliation at the initial stages, the conflict will be escalated and then it will become difficult to resolve it.
2. Salat can be offered behind two Imam, one after the other.
3. In the course of Salat if Imam makes an error, his followers should bring it to his attentions by saying the words “Subhan Allah” aloud. Women may clap only.
4. In case of need, it is permissible in Salat to turn one’s face slightly, to look with glances and move a little onward or backward. Such an act does not constitute a defect which renders the prayer invalid.

Chapter 39 : Rights of Neighbors

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)

Hadith: 303.  Ibn `Umar and `Aishah (May Allah be pleased with them) reported: Messenger of Allah (PBUH) said, “Jibril kept recommending treating neighbours with kindness until I thought he would assign a share of inheritance”. [Al-Bukhari and Muslim].
Commentary: This Hadith illustrates the importance of nice treatment to neighbours in Islam.

Hadith: 304.  Abu Dharr (May Allah be pleased with him) reported: Messenger of Allah (PBUH) commanded me thus, “O Abu Dharr! Whenever you prepare a broth, put plenty of water in it, and and give some of it to your neighbours”. [Muslim].

In another narration of Muslim, narrated Abu Dharr (May Allah be pleased with him): My friend, (Messenger of Allah (PBUH)) advised me saying, “Whenever you prepare a broth, put plenty of water in it, and give some to your neighbours and then give them out of this with courtesy.”
Commentary: This Hadith makes it clear that Islam does not like a Muslim to ignore his poor neighbour and eat up everything himself. It stresses that one must take care of his poor neighbours. If a person is not in a position to do more, he should at least add some water in the broth he cooks for his own food and send a portion of it to his deserving neighbour. It leads us to the conclusion that a Muslim should in no case be unmindful of his neighbour and if he is well-to-do, he should be all the more charitable to his neighbours.

Hadith: 305.  Abu Hurairah (May Allah be pleased with him) reported: The Prophet (PBUH) said, “By Allah, he is not a believer! By Allah, he is not a believer! By Allah, he is not a believer.” It was asked, “Who is that, O Messenger of Allah?” He said, “One whose neighbour does not feel safe from his evil”. [Al-Bukhari and Muslim].

Another narration of Muslim is: Messenger of Allah (PBUH) said, “He will not enter Jannah whose neighbour is not secure from his wrongful conduct”.
Commentary: This Hadith reveals that hurting or troubling a neighbour is such a serious offence that it causes Allah’s Wrath, and thus punishment in Hell.

Hadith: 306.  Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, “O Muslim women! No one of you should consider insignificant (a gift) to give to her neighbour even if it is (a gift of) the trotters of a sheep”. [Al-Bukhari and Muslim].
Commentary: This Hadith means that neighbours should present gifts to each other. The rich men and the poor according to their means. One who is poor should not think that what he is presenting to his neighbour is not worthy of giving. Even his humble gift, provided it is presented with sincerity, will find acceptance with Allah. According to the Noble Qur’an: “So whosoever does good equal to the weight of an ant (or a small ant) shall see it.” (99:7)

It is, however, better for a rich person to present a gift which goes well with his means. He should not give anything to his neighbour which is stale or which he does not like for himself because apart from insincerity, such a thing shows his contempt for the neighbour while gift is, in fact, a token of sincerity and brotherhood.

Hadith: 307.  Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, “No one should prohibit his neighbour from placing a peg in his wall”. Abu Hurairah (May Allah be pleased with him) added: Now I see you turning away from this (Sunnah), but by Allah, I shall go on proclaiming it. [Al-Bukhari and Muslim].
Commentary: The importance of the injunction contained in this Hadith comes into prominence in localities comprising huts and tents, or at places where the two neighbours still have common walls between their houses. (In big cities each house has its own independent walls.) In any case, it is evident from this Hadith that a Muslim should be considerate of his neighbours. Islam ordains us to co-operate and sympathize with them. All Muslims are likened to a body each organ of which is linked with the other. In the light of this injunction, one can very well understand the rights of the neighbours in Islam.

Hadith: 308.  Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, “He who believes in Allah and the Last Day let him not harm his neighbour; and he who believes in Allah and the Last Day let him show hospitality to his guest; and he who believes in Allah and the Last Day let him speak good or remain silent”. [Al-Bukhari and Muslim].
Commentary: This Hadith unfolds the fruits of Faith. One who does not have the qualities mentioned in it, is deprived of the blessings of the Faith. Faith of such a person is like a fruitless tree, or a flower without fragrance, or a body without soul.

Hadith: 309.  Abu Shuraih Al-Khuza`i (May Allah be pleased with him) reported: The Prophet (PBUH) said, “He who believes in Allah and the Last Day, let him be kind to his neighbour; and he who believes in Allah and the Last Day, let him show hospitality to his guest; and he who believes in Allah and the Last Day, let him either speak good or remain silent”. [Muslim].

Hadith: 310.  `Aishah (May Allah be pleased with her) reported: I said, “O Messenger of Allah (PBUH), I have two neighbours, to which of them should I send a present?” He (PBUH) replied, “To the one whose door is nearer to you”. [Al-Bukhari]
Commentary: When a Muslim does not have the means to present gifts to his neighbours and wants to present a gift only to one of them, he should go by the principle laid down in this Hadith. The principle enunciated here is: “One who is the nearest neighbour, should have precedence over all others.”

Hadith: 311.  `Abdullah bin `Umar (May Allah be pleased with them) reported: Messenger of Allah (PBUH) said, “The best of companions with Allah is the one who is best to his companions, and the best of neighbours to Allah is the one who is the best of them to his neighbour”. [At-Tirmidhi].
Commentary: Companion is a common word which covers companions in journey and stay. Muslims are ordained to treat all of them nicely. But one’s neighbour has precedence over others. Nice treatment to him is the best means to attain a distinctive place with Allah.

Riyadh Al Saliheen>Book of Misselenas
Chapter 44 : Revering the Scholars and Elders, Preferring them to others and raising their Status

Allah, the Exalted, says:
“Say: `Are those who know equal to those who know not?’ It is only men of understanding who will remember (i.e., get a lesson from Allah’s Signs and Verses).” (39:9)

Hadith: 348.  Abu Mas`ud `Uqbah bin `Amr Al-Badri Al-Ansari (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, “The person who is best versed in the recitation of the Book of Allah, should lead the prayer; but if all those present are equally versed in it, then the one who has most knowledge of the Sunnah; if they are equal in that respect too, then the one who has emigrated (to Al-Madinah) first, if they are equal in this respect also, then the oldest of them. No man should lead another in prayer where the latter has authority, or sit in his house, without his permission”. [Muslim].

Yet another narration is: Messenger of Allah (PBUH) said, “A man who is well versed in the Book of Allah and can recite it better, should lead the Salat (prayer); if (all those present) are equal in this respect, then the man who is senior most in respect of emigration, if they are equal in that respect too, then the oldest of them should lead the prayer”. [Muslim].
Commentary: This Hadith highlights the following three points:
1. The order of priority for the appointment of Imam [one who leads As-Salat (the prayers) should be as follows:

First, preference should go to a good Qari (reciter of the Noble Qur’an) who is also an expert in it, provided he is pious and acts upon the teachings of the Noble Qur’an faithfully. He should not be a non-practising Muslim. Nowadays, we have an abundance of Imam but many of them are neither pious nor faithfully act upon religious teachings. In any case, where we can find a Qari who fulfills the requirements just mentioned, he deserves first preference for appointment as Imam. Even a religious scholar will come next to him. It must be borne in mind that nice recitation of the Noble Qur’an does not mean its recitation with great skill, but its essentials are elegant voice, acquaintance with the `Ilm-ut-Tajwid (or science of reciting the Qur’an), clear and distinct recitation.
2. The ruler of a territory, its highest officer and governor should work as Imam in their respective areas. In the early ages of Islam, these authorities used to administer their areas, dispense justice and lead congregational prayers (Salat).
3. When one goes to somebody’s house, he should not occupy the place reserved for the master of the house unless he himself asks him to sit there.

Hadith: 349.  Abu Mas`ud Al-Ansari (May Allah be pleased with him) reported: Messenger of Allah (PBUH) would place his hands upon our shoulders when we would form rows for As-Salat (the prayer) and say, “Stand in straight rows and do not differ among yourselves, or else your hearts will differ due to disaccord. Let those be nearest to me who are mature and endowed with understanding (of the religion), then those who are nearest to them in these respects and then those who are nearest to them”. [Muslim].

Hadith: 350.  `Abdullah bin Mas`ud (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, “Let those be nearest to me in Salat (prayer) who are mature and possess (religious) knowledge, then those who are nearest to them in these respects”. He repeated this three times and then added, “Beware of indulging in the loose talks of the markets (when you are in the mosque)”. [Muslim].
disturb the people in the mosque because such activities are severely condemned by Islim.

Hadith: 351. Sahl bin Abu Hathmah Al-Ansari (May Allah be pleased with him) reported: `Abdullah bin Sahl and Muhaiyisah bin Mas`ud ¨(May Allah be pleased with them) went to Khaibar during the period of the truce (after its conquest) and they separated to perform their duties. When Muhaiyisah returned to `Abdullah bin Sahl, he found him murdered, drenched in his blood. So he buried him and returned to Al-Madinah. Then `Abdur-Rahman bin Sahl, Huwaiyisah and Muhaiyisah, the two sons of Mas`ud went to Messenger of Allah (PBUH) and spoke about the case of their (murdered) friend. `Abdur-Rahman, who was the youngest of them all, started talking. Messenger of Allah (PBUH) said, “Let those older than you speak first.” So he stopped talking and the (other two) spoke about the case of their (murdered) friend. Messenger of Allah (PBUH) said, “Will you take an oath whereby you will have the right to receive the blood money of your murdered man?” And mentioned the rest of the Hadith.” [Al-Bukhari and Muslim].
Commentary: The author of this book, Imam Nawawi, has reproduced only that portion of Hadith which is related to this Chapter. This Hadith makes out the following points:

1. The eldest person has the first right to speak in a gathering. But this principle is to be followed when all the persons present there are equal in virtue and intelligence; otherwise, one who is superior to others in these qualities will have a prior right to speak.
2. The Hadith explains the issue of Qasamah which was in vogue in the pre-Islamic period and was maintained by Islam. Qasamah was a mode of settling cases of undetected murders. In such situations, fifty persons from the heirs of the victim were asked to take an oath that murder was committed by some person of that locality (or some persons from the heirs were required to take oath for fifty times to this effect); after this oath, the people of that area were liable to pay Diyah (blood money) to the heirs of the victim. If the persons blamed for the murder said on the similar oath that none of them had committed that offense, they were absolved from the payment of Diyah and the payment of blood money was made to the heirs of the victim from the Bait-ul-Mal (state exchequer). In the incident referred in this Hadith when the Prophet (PBUH) asked the brothers of the victim to take the required oath, they refused to do so as they were not sure as to who had committed the crime. The Prophet (PBUH) did not ask the inhabitants of Khaibar for the oath because they were Jews and the heirs of the victim did not have faith in them. Thus, the Prophet (PBUH) himself made the payment of the blood money to the heirs of the victim.

Hadith: 352. Jabir (May Allah be pleased with him) reported: After the battle of Uhud, the Prophet (PBUH) arranged the burial of two of the martyrs in one grave. In each case he would ask, “Which one of them had learnt more Qur’an by heart?” Whichever was thus pointed out to him, was placed by him first in the Lahd.
Commentary: Lahd is a type of grave in which a niche is made on the left side of it to place the corpse. The grave which is straight, a common type, is called Darih. This Hadith tells about the distinction of the Hafiz and his superiority over others. Similarly, the learned, the pious and men of outstanding virtues should have preference over others. The Hadith also indicates the permissibility to bury two or three persons in a single grave in time of need or necessity.

Hadith: 353.  `Abdullah bin `Umar (May Allah be pleased with tehm) reported: The Prophet (PBUH) said, “It was shown to me in my dream that I was cleaning my teeth with a Miswak and two men came to me, one being older than the other. I gave the Miswak to the younger one, but I was asked to give it to the older, which I did”. [Al-Bukhari and Muslim].
Commentary: A Musnad Hadith is one in which the full chain of its narrators is mentioned while the Mu`allaq Hadith is that in which the first one or two or more or all its narrators are omitted. This Hadith has been mentioned in Al-Bukhari without any authority.

We learn two things from this Hadith. First, one can use Miswak of another person with his permission. Second, the eldest people should have precedence over others in every matter, except in cases where a younger one excels them in some merit.

Hadith: 354.  Abu Musa (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, “It is out of reverence to Allah in respecting an aged Muslim, and the one who commits the Qur’an to memory and does not exaggerate pronouncing its letters nor forgets it after memorizing, and to respect the just ruler”. [Abu Dawud]
Commentary: An aged Muslim here means one who lives a pious life till his old age. The word “Hamil-ul-Qur’an” translated here as `the one who commits the Qur’an to memory,’ who have memorized the complete Qur’an. That is to say he is not aggressive in putting it into practice and does not take shelter of far-fetched interpretations to justify his own intellectual and religious perversion. This Hadith stresses that a pious old man, a Hamil-ul-Qur’an and a just head of a Muslim government should be respected. Since their respect has been ordained by Allah, respecting them is in fact revering Allah.

Hadith: 355.  `Amr bin Shu`aib (May Allah be pleased with him)on the authority of his father who heard it from his father reported: Messenger of Allah (PBUH) said: “He is not one of us who shows no mercy to younger ones and does not acknowledge the honour due to our elders”. [At-Tirmidhi and Abu Dawud].
Commentary: The words “he is not one of us” here mean that he is not following the way of the Prophet (PBUH). To show compassion to youngster means showing kindness and generosity to them. On the same principle, it is essential for the young that they respect the elders, the learned and the pious.

Hadith: 356. Maimun bin Abu Shabib (May Allah had mercy upon him) reported: A begger asked `Aishah (May Allah be pleased with her) for charity and she gave him a piece of bread. Thereafter, one well-dressed person asked her for charity and she invited him to sit down and served him food. When she was asked about the reason for the difference in treatment, she said: “Messenger of Allah (PBUH) instructed us: `Treat people according to their status”. [Abu Dawud].
Commentary: This Hadith stresses that:

1. One should neither belittle a respectable person nor should one elevate a mean one. Everyone should be treated according to his real status.
2. It is unbecoming to take support from the Qur’an and Hadith and twist it to substantiate one’s own views.
3. The Hadith, however, is classified as Da`if (weak) as there is no link in the chain of its narrators between `Aishah and Maimun.

Hadith: 357. Ibn Abbas (May Allah be pleased with them) reported: `Uyainah bin Hisn came to Al-Madinah and stayed with his nephew Al-Hurr bin Qais who was among those who were close to `Umar (May Allah be pleased with him) and had access to his council. The scholarly persons, whether they were old or young, had the privilege of joining his council and he used to consult them. `Uyainah said to Al-Hurr: “My dear nephew, you have an access to the Leader of the Believers. Will you obtain permission for me to sit with him?” Al-Hurr asked `Umar and he accorded permission. When `Uyainah came into the presence of `Umar, he addressed him thus: “O son of Al-Khattab, you neither bestow much on us nor deal with us justly.” `Umar (May Allah be pleased with him) got angry and was about to beat him when Al-Hurr said: “O Leader of the Believers, Allah has said to his Prophet (PBUH): `Show forgiveness, enjoin what is good, and turn away from the foolish (i.e., don’t punish them), [i.e., `Uyainah] (7:199). This is one of the ignorant ones.” By Allah! When al-Hurr recited this, `Umar became quite motionless in his seat. He always adhered strictly to the Book of Allah. [Al-Bukhari]
Commentary: This incident has been cited in this Chapter for the reason it tells us that many `Ulama’ and Qurra’ were members of the special advisory council of `Umar (May Allah be pleased with him). Therefore, men in authority should appoint their advisors from men who are known for their knowledge, intelligence and piety so that they have the benefit of their sincere and sagacious advice regardless of the flimsy and temporary worldly interests. Besides this, the rulers should also be rich in patience and perseverance.

Hadith: 358. Abu Sa`id Samurah bin Jundub (May Allah be pleased with him) reported: I was a boy during the lifetime of Messenger of Allah (PBUH), and used to commit to my memory what he said, but I do not narrate what I preserved because there were among us people who were older than me. [Al-Bukhari and Muslim].
Commentary: Ibn `Allan has stated that scholars of Hadith have disliked it that in the presence of an eminent and a pious scholar of Hadith in a city, a man inferior to him narrates a Hadith.

We learn from this Hadith the following:

1. It is improper to talk about the Sunnah of the Prophet (PBUH) in the presence of someone who is older and knows better in this respect.
2. It is permissible for young children to attend the gathering of the aged and the learned.
3. Honouring and respecting the olderly.

Hadith: 359. Anas bin Malik (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, “If a young man honours an older person on account of his age, Allah appoints someone to show reverence to him in his old age” [At-Tirmidhi].
Commentary: The reward of the noble behaviour mentioned in this Hadith is confirmed by other authentic texts.

The Hadith is classified as Da`if (weak).

Riyadh Al Saliheen>Book of Misselenas
Chapter 45 : Visiting the Pious Persons, loving them and adoption of their company

Allah, the Exalted, says:

“And (remember) when Musa (Moses) said to his boy-servant: `I will not give up (travelling) until I reach the junction of the two seas or (until) I spend years and years in travelling”’ (up to) “… Musa (Moses) said to him (Khidr): `May I follow you so that you teach me something of that knowledge (guidance and true path) which you have been taught (by Allah)?”. (18:60-66)
“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 Pleasure.” (18:28)

Hadith: 360. Anas bin Malik (May Allah be pleased with him) reported: After the death of Messenger of Allah (PBUH), Abu Bakr (May Allah be pleased with him) said to `Umar (May Allah be pleased with him) : “Let us visit Umm Aiman (May Allah be pleased with her) as Messenger of Allah (PBUH) used to visit her”. As we came to her, she wept. They (Abu Bakr and `Umar (May Allah be pleased with him) said to her, “What makes you weep? Do you not know that what Allah has in store for His Messenger (PBUH) is better than (this worldly life)?” She said, “I weep not because I am ignorant of the fact that what is in store for Messenger of Allah (PBUH) (in the Hereafter) is better than this world, but I weep because the Revelation has ceased to come”. This moved both of them to tears and they began to weep along with her. [Muslim].
Commentary: Umm Aiman (May Allah be pleased with her) belonged to Ethiopia and was a slave-girl of the Prophet’s father (`Abdullah bin `Abdul-Muttalib). After the death of `Abdullah, Umm Aiman (May Allah be pleased with him) remained with the Prophet’s mother, Aminah, and took great care in his upbringing. Subsequently, the Prophet (PBUH) set her free and then she was married to Zaid bin Harithah (May Allah be pleased with her) This Hadith holds justification for weeping over the death of the pious and also shows that it is desirable to visit such persons to whom one’s friends go to pay respect. The incident mentioned in this Hadith also shows the love that the Companions of the Prophet (PBUH) had for him.

Hadith: 361. Abu Hurairah (May Allah be pleased with him) reported: The Prophet (PBUH) said, “A man set out to visit a brother (in Faith) in another town and Allah sent an angel on his way. When the man met the angel, the latter asked him, “Where do you intend to go?” He said, “I intend to visit my brother in this town.” The angel said, “Have you done any favour to him?” He said, “No, I have no desire except to visit him because I love him for the sake of Allah, the Exalted, and Glorious.” Thereupon the angel said, “I am a messenger to you from Allah (to inform you) that Allah loves you as you love him (for His sake)” [Muslim].
Commentary: This Hadith points out the following:
1. The great merit of visiting Muslims for Allah’s sake.
2. The bond of brotherhood in Islam is much stronger than the bonds of blood relationship and worldly interests and, therefore, comes before them in preference.
3. Whoever loves someone for Allah’s sake, Allah will love him in a manner that suits His Majesty.

Hadith: 362. Abu Hurairah (May Allah be pleased with him) reported: I heard Messenger of Allah (PBUH) saying, “Whoever visits an ailing person or a brother of his to seek the Pleasure of Allah, an announcer (angel) calls out: `May you be happy, may your walking be blessed, and may you be awarded a dignified position in Jannah”.
Commentary: This Hadith highlights the merit of visiting the sick and Muslim to gain the Pleasure of Allah.

Hadith: 363.  Abu Musa Al-Ash`ari (May Allah be pleased with him) reported: I heard the Prophet (PBUH) saying, “The similitude of good company and that of bad company is that of the owner of musk and of the one blowing the bellows. The owner of musk would either offer you some free of charge, or you would buy it from him, or you smell its pleasant fragrance; and as for the one who blows the bellows (i.e., the blacksmith), he either burns your clothes or you smell a repugnant smell”. [Al-Bukhari and Muslim].
Commentary: This Hadith enjoins that one should sit in the company of the pious persons and avoid the impious ones because the former has the quality of a perfume seller and the latter of a blacksmith. In the association of pious men, one stands to gain all the time and ultimately becomes like them. In bad company one is out-and-out a loser and can never hope to gain any benefit from them.

Hadith: 364.  Abu Hurairah (May Allah be pleased with him) reported: The Prophet (PBUH) said, “A woman is married for four things: for her wealth, for her lineage, for her beauty or for her piety. Select the pious, may you be blessed!”. [Al-Bukhari and Muslim].
Commentary: Only a pious woman is in the true sense faithful and obedient to her husband of good conduct. Such a couple not only lead a happy life but its future generation is also brought up on the right lines with the help of such a woman. The women of the remaining three types are generally a source of trouble for their husbands and spoil their future generations. For this reason, while selecting a wife, one should give preference to religion over all other qualities.

Hadith: 365.  Ibn `Abbas (May Allah be pleased with them) reported: The Prophet (PBUH) said to Jibril (Gabriel), “What prevents you from visiting us more frequently?” Thereupon was revealed the Ayah: “(The angels say:) `And we (angels) descend not except by the Command of your Rubb. To Him belongs what is before us and what is behind us, and what is between those two”. (19:64) [Al-Bukhari].
Commentary: This Hadith tells us about the Prophet’s desire for meeting angel Jibril (Gabriel) to have that knowledge which was revealed to him by means of Wahy (Revelation).
It also tells us that angels descend to earth for certain mission by the Command of Allah. They have no say of their own in any matter. It also indicates that it is permissible to enquire about Muslim brothers after a long period of time as this is a sign of true love.

Hadith: 366.  Abu Sa`id Al-Khudri (May Allah be pleased with him) reported: The Prophet (PBUH) said, “Keep only a believer for a companion and let only a pious eat your food”. [At-Tirmidhi and Abu Dawud].
Commentary: This Hadith forbids Muslims from befriending infidels and stresses that they should establish a bond of friendship and fraternity with the pious persons only.
The above Hadith signifies that taking believers for company has good consequences on the Muslim. While feeding only pious people compels the Muslim host to provide only Halal or lawful food stuff for his household as well as his guests. (M.R. Murad)

Hadith: 367.  Abu Hurairah (May Allah be pleased with him) reported: I heard the Prophet (PBUH) saying, “Man follows his friend’s religion, you should be careful who you take for friends”. [At-Tirmidhi and Abu Dawud].
Commentary: This Hadith also induces one to avoid the company of impious people and seek the association of the pious persons.

Hadith: 368.  Abu Musa Al-Ash`ari (May Allah be pleased with him) reported: The Prophet (PBUH) said, “A person will be summoned with the one whom he loves”. [Al-Bukhari and Muslim].
Another narration is: The Prophet (PBUH) was asked; “What about a person who loves a people but cannot be with them?” (i.e., either he cannot attain their lofty position of righteousness or that he has not met with them in this life). He (PBUH) replied, “A person will be in the company of those whom he loves”.
Commentary: Besides bringing to eminence the high merit of entertaining the love for the pious persons, this Hadith tells us about the Mercy and Blessings of Allah which He will shower upon those who love the pious people. Because of this love, Allah will elevate even the inferior people and include them among those whom He loves. This Hadith also serves a warning that association and love with the impious people is extremely dangerous as one can meet the same bad end which is inevitable for them. May Allah save us from it.

Hadith: 369.  Anas bin Malik (May Allah be pleased with him) reported: A bedouin came to Messenger of Allah (PBUH) and said to him, “When will be the Hour (i.e., the Day of Resurrection)?” He (the Prophet (PBUH)) said, “What preparation have you made for it?” He said, “Only the love of Allah and His Messenger.” Then Messenger of Allah (PBUH) said, “You will be with those whom you love.” [Al-Bukhari and Muslim].
The narration in Muslim is: The man replied: “I have made no significant preparation with regard to Salat (prayer), Saum (fasting) and Sadaqah (charity) but I love Allah and His Messenger”.
Commentary: The love of the Companions of the Prophet (PBUH) for Allah and His Prophet (PBUH) was not verbal only, as is the case of present-day Muslims. Their love was full of obedience and submission to Allah in the true sense. This is what the bedouin mentioned in this Hadith really meant when he said that he had not amassed a large treasure by way of Salat, Saum (fasts) and Sadaqah for presentation on the Day of Resurrection. What he meant by them was voluntary acts and not the obligations. The reason being that the obligatory acts like Salat, Saum and Zakat are incumbent on every Muslim and no one can claim to be a true believer and lover of Allah and His Prophet (PBUH) who ignores them. Any Muslim who entertains true love of Allah and His Prophet (PBUH), makes it evident in his practical life by his strict performance of the duties and obligations enjoined by Allah and demonstrated by His Prophet (PBUH) through his Sunnah. Even if such a person does not have to his credit a large amount of voluntary acts, he will be declared successful by Allah. This is the real import of this Hadith, otherwise a Muslim’s claim for the love of Allah and His Prophet (PBUH) will be void if he does not fulfill his religious obligations. In fact, without the fulfillment of religious obligations, his claim will be nothing short of self-deception. His claim for the love of Allah and His Prophet (PBUH), which is not supported by his actions will carry no weight before Allah. This is what the following Ayah of the Noble Qur’an enjoins: “Say (O Muhammad (PBUH) to mankind:) `If you (really) love Allah then follow me (i.e., accept Islamic Tauhid, follow the Qur’an and the Sunnah), Allah will love you and forgive your sins. And Allah is Oft-Forgiving, Most Merciful.”’ (3:31)

Hadith: 370.  Ibn Mas`ud (May Allah be pleased with him) reported: A man came to Messenger of Allah (PBUH) and said, “O Messenger of Allah! What do you think of a man who loves some people but does not go any nearer to their position?” He (PBUH) replied, “A man will be with those whom he loves”. [Al-Bukhari and Muslim].
Commentary: “Lam yalhaq bihim” means that he has not been able to come close to them in righteousness and good deeds but in the next world Almighty Allah will, by His Grace and Mercy, elevate him and bring him on par with the righteous and the pious persons because of his love for them.

Hadith: 371.  Abu Hurairah (May Allah be pleased with him) reported: I heard Messenger of Allah (PBUH) saying, “People are like gold and silver; those who were best in Jahiliyyah (Pre-Islamic Period of Ignorance) are best in Islam, if they have religious understanding; and the souls are like recruited soldiers, they get mixed up with those similar with them in qualities and oppose and drift away from those who do not share their qualities”. [Muslim].
Commentary:
1. Metals differ from each other. Some of them are precious and others worthless. Similar is the case of the people’s conduct and actions. There are people of both kinds in the world. If good persons of the pre-Islamic period (who were distinguished for their noble character) embraced Islam, and understood and acted upon the injunctions of Islam, they were entitled to the same distinction which they were holding previously (in the pre-Islamic period). There would be no reduction in their prestige and status with their conversion.
2. The words “souls are like recruited soldiers” signify the natural difference of nature and temperament in people. Those who are noble, would be introduced to the pious ones; and others who are fascinated by evil, will be introduced to the mischievous ones. People of each kind will maintain contact with their own fellows, as is indicated by a proverb:
`Birds of a feather flock together, pigeons go with pigeons, hawks with hawks.’
Some scholars have pointed out that a person who hates the righteous people must find out its cause because it is a dangerous symptom of one’s bad end. After discovering its cause he must try to change it.

Hadith: 372. Usair bin `Amr (Ibn Jabir) reported: When delegations from Yemen came to the help of (the Muslim army at the time of Jihad) `Umar (May Allah be pleased with him) would ask them, “Is there Owais bin `Amir amongst you?” (He continued searching him) until he met Owais (May Allah be pleased with him). He said, “Are you Owais bin `Amir?” He said, “Yes”. `Umar asked, “Are you from the Qaran branch of the tribe of Murad?” He said, “Yes”. He `Umar (May Allah be pleased with him) again said, “Did you suffer from leucoderma and then you were cured from it but for the space of a dirham?” He said, “Yes”. He `Umar (May Allah be pleased with him) said, “Is your mother still alive?” He said, “Yes”. He `Umar (May Allah be pleased with him) said, “I heard Messenger of Allah (PBUH) saying, `There would come to you Owais bin `Amir with the reinforcement from the people of Yemen. He would be from Qaran (the branch) of Murad. He had been suffering from leucoderma from which he was cured but for a spot of a dirham. He has a mother to whom he is very dutiful. If he were to take an oath in the Name of Allah, Allah would fulfill his oath. And if it is possible for you, ask him to ask forgiveness for you.’ So, ask forgiveness for me”. He Owais (May Allah be pleased with him) did so. `Umar (May Allah be pleased with him) then said, “Where do you intend to go?” He said, “To Kufah.” He `Umar (May Allah be pleased with him) said, “Let me write a letter for you to its governor,” whereupon he Owais (May Allah be pleased with him) said, “I love to live amongst the poor people”. The following year, a person from among the elite (of Kufah) performed Hajj and he met `Umar (May Allah be pleased with him). `Umar (May Allah be pleased with him) asked him about Owais (May Allah be pleased with him). He said, “I left him in a state with meagre means of sustenance in a decayed house.” (Thereupon) `Umar (May Allah be pleased with him) said, “I heard Messenger of Allah (PBUH) saying, `There would come to you Owais bin `Amir of Qaran, a branch (of the tribe) of Murad, along with the reinforcement of the people of Yemen. He had been suffering from leucoderma which would have been cured but for the space of a dirham. He has a mother to whom he is very dutiful. Were he to swear, trusting Allah, for something, Allah would fulfill his oath. If you can ask him to pray for forgiveness for you, do so”. This man went to Owais (May Allah be pleased with him) and asked him to pray for forgiveness for him. Owais (May Allah be pleased with him) said to him, “You have just returned from a blessed journey, it is you who should pray for forgiveness for me; and did you meet `Umar?” The man said, “Yes”. `Owais (May Allah be pleased with him) then prayed for forgiveness for him. People became aware of the high status of Owais (May Allah be pleased with him) and he set out following his course.
Another narration is: A delegation from Kufah came to `Umar (May Allah be pleased with him). Among them was one who used to make fun of Owais (May Allah be pleased with him). `Umar (May Allah be pleased with him) enquired, “Is there anyone among you who is from Qaran?” So this man stepped forward. Then `Umar (May Allah be pleased with him) said, “I heard Messenger of Allah (PBUH) saying, `A man will come to you from Yemen named Owais. He will have left in the Yemen only his mother. He was suffering from leucoderma and prayed to Allah to be cured of it. So he was cured except for a space of the size of a dinar or a dirham. Whoever of you should meet him should ask him to pray for forgiveness for him.”’
Another narration is: `Umar (May Allah be pleased with him) said: “I heard Messenger of Allah (PBUH) saying, `The best one of the next generation (At¬Tabi`un) is a man called Owais, he will have a mother and he will be suffering from leucoderma. Go to him and ask him to pray for forgiveness for you”. [Muslim].
Commentary:
1. This Hadith is one of the clear miracles of the Prophet (PBUH) because he not only told the name of Owais (May Allah be pleased with him) but also some of his special qualities and characteristics which tallied with the description given by him.
2. It tells the virtues of simplicity, and anonymity.
3. The merit of nice treatment to mother.
4. This Hadith is also a proof on Owais being the best of the successors to the Prophet’s Companions (i.e., At-Tabi`un).
5. The humbleness of `Umar (May Allah be pleased with him) and his desire for goodness despite being in the position of the Leader of the Believers.

Hadith: 373. `Umar bin Al-Khattab (May Allah be pleased with him) reported: I sought permission of the Prophet (PBUH) to perform `Umrah. He granted me leave and said, “Dear brother! Do not forget us in your supplications”. (`Umar added): This is something I would not exchange for the whole world.
Another narration is: He (PBUH) said, “Include us, my dear brother, in your supplications.” [Abu Dawud and At-Tirmidhi, who categorized the Hadith as Hasan Sahih. Sheikh Salim Al-Hilali in his book “Bahjatun-Nazireen, Sharh Riyad-us¬Saliheen” classifies it as “Da`if”, the reason being that `Asim bin `Abdullah is “weak” in narration].
Commentary: It is Mustahab (desirable) to request such a person for prayer who is proceeding on a journey, especially one who is going with the intention of Hajj or `Umrah. The reason being:
1. Prayer for someone in his absence is imbued with sincerity.
2. The places a pilgrim visits in the course of Hajj are such that prayers made there are accepted by Allah.
3. It is also Mustahab that during the course of Hajj when a pilgrim supplicates on special sites and occasions, he should not pray for himself alone but also include his relatives and friends in his supplications.
4. The act of praying for others goes to prove the eminence of religious fraternity of the Muslims. The Prophet (PBUH) is the spiritual father of the entire Muslim community, and is the most superior in nobility and excellence in the whole universe, but in respect of Faith, he is also a brother of all the Muslims and all the Muslims are his brothers. It is illustrated by the fact that he called `Umar (May Allah be pleased with him) his brother.

Hadith: 374. Ibn `Umar (May Allah be pleased with them) reported: The Prophet (PBUH) used to visit Quba’, either mounted or on foot and would offer two Rak`ah prayer in the mosque there. [Al-Bukhari and Muslim].
Another narration is: The Prophet (PBUH) used to visit the mosque at Quba’ every Saturday (i.e., every week) either mounted or on foot, and Ibn `Umar (May Allah be pleased with them) used to do the same thing.
Commentary:
1.Quba’ was a village about two miles away from Al-Madinah. Now, it is a part of the city. According to a Hadith, the Prophet (PBUH) has regarded the performance of one Salat there equal to an `Umrah. (At-Tirmidhi, Al-Jami` As-Saghir).
2. This Hadith also shows the passion which Ibn `Umar (May Allah be pleased with them) had for following the Sunnah for which he is well-reputed.

Riyadh Al Saliheen>Book of Misselenas
Chapter 46 : Excellence and Etiquette of Sincere love for the sake of Allah

Allah, the Exalted, says:

“Muhammad (PBUH) is the Messenger of Allah. And those who are with him are severe against disbelievers, and merciful among themselves. You see them bowing and falling down prostrate (in prayer), seeking bounty from Allah and (His) Good Pleasure. The mark of them (i.e., of their Faith) is on their faces (foreheads) from the traces of prostration (during prayers). This is their description in the Taurat (Torah). But their description in the Injeel (Gospel) is like a (sown) seed which sends forth its shoot, then makes it strong, and becomes thick and it stands straight on its stem, delighting the sowers, that He may enrage the disbelievers with them. Allah has promised those among them who believe (i.e., all those who follow Islamic Monotheism, the religion of Prophet Muhammad (PBUH) till the Day of Resurrection) and do righteous good deeds, forgiveness and a mighty reward (i.e., Jannah).” (48:29)
“And those who, before them, had homes (in Al-Madinah) and had adopted the Faith, – love those who emigrate to them…” (59:9)

Hadith: 375. Anas bin Malik (May Allah be pleased with him) reported: The Prophet (PBUH) said, “There are three qualities whoever has them, will taste the sweetness of Iman: To love Allah and His Messenger (PBUH) more than anyone else; to love a slave (of Allah) only for (the sake of) Allah; and to abhor returning to infidelity after Allah has saved him from it as he would abhor to be thrown into the fire (of Hell)”. [Al-Bukhari and Muslim].
Commentary:
1. In this Hadith, the love of Allah signifies the sweetness of Iman.
2. The love of Allah and His Prophet (PBUH) is the cornerstone of the Faith. When it is said that this love should exceed one’s love for everything else in the universe, it means that what is enjoined by Allah and His Prophet (PBUH) must be given preference over everything else, whether it is love for the wife, children, worldly interests, desires or whims. When there is a clash between the two, the former should be given preference over the latter.

Hadith: 376. Abu Hurairah (May Allah be pleased with him) reported: The Prophet (PBUH) said, “Seven are (the persons) whom Allah will give Shade of His Thrown on the Day when there would be no shade other than His Throne’s Shade: A just ruler; a youth who grew up worshipping Allah; a man whose heart is attached to mosques; two persons who love and meet each other and depart from each other for the sake of Allah; a man whom an extremely beautiful woman seduces (for illicit relation), but he (rejects this offer by saying): `I fear Allah’; a man who gives in charity and conceals it (to such an extent) that the left hand does not know what the right has given; and a person who remembers Allah in solitude and his eyes well up”. [Al-Bukhari and Muslim].
Commentary: This Hadith mentions seven types of people whom Almighty Allah provides special protection or His Throne’s Shade. In some Ahadith this blessing has also been promised for some noble actions over and above those which have been mentioned here. Some `Ulama’ including As-Sakhkhawi and Al-Hafiz Ibn Hajar have given a list of seventy such actions. Imam As-Suyuti said: “The (present) Hadith mentions only seven qualities to bring into prominence their importance and also the importance of acting upon them’.

Hadith: 377. Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, “On the Day of Resurrection, Allah, the Exalted, will say: `Where are those who have mutual love for the sake of My Glory? Today I shall shelter them in My Shade when there will be no shade except Mine”.
Commentary: It should be borne in mind that the shade referred to in the Hadith is the shade of Allah’s Throne. Referring to this shade in the Arabic text as the Shade of Allah, is similar to the `she camel of Allah,’ the `land of Allah’ `the house of Allah’ that are mentioned in the Qur’an. (Editor’s Note)

Hadith: 378.  Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, “By Him in Whose Hand my soul is! You will not enter Jannah until you believe, and you shall not believe until you love one another. May I inform you of something, if you do, you love each other. Promote greeting amongst you (by saying As-salamu `alaikum to one another)”. [Muslim].
Commentary: In this Hadith, Islam has been regarded as the medium of mutual love. This is the reason Muslims have been enjoined to greet each other regardless of acquaintance. It does not, however, mean that a Muslim will be a true believer or entitled to Jannah, by mere greeting. What it really means is that his Faith will become meaningful only when it is supported by actions. Greeting is an Islamic custom and a practical form and demonstration of it. The combination of Faith and its practice will take a Muslim to Jannah.

Hadith: 379.  Abu Hurairah (May Allah be pleased with him) reported: The Prophet (PBUH) said, “A man set out to visit a brother (in Faith) in another town and Allah sent an angel on his way. When the man met the angel, the latter asked him, “Where do you intend to go?” He said, “I intend to visit my brother in this town”. The angel said, “Have you done any favour to him?” He said, “No, I have no desire except to visit him because I love him for the sake of Allah, the Exalted, and Glorious.” Thereupon the angel said, “I am a messenger to you from Allah (to inform you) that Allah loves you as you love him (for His sake)”. [Muslim].

Hadith: 380.  Al-Bara’ bin `Azib (May Allah be pleased with them) reported: The Prophet (PBUH) said about the Ansar: “Only a believer loves them, and only a hypocrite hates them. Allah loves him who loves them and Allah hates him who hates them”. [Al-Bukhari and Muslim].
Commentary: The way the Ansar or Helpers, faithfully served Islam, Muslims and the Prophet (PBUH), constitutes not only one of the brightest Chapters of Islamic history but also makes them a model of excellent conduct and character. Almighty Allah rewarded them for their devotion to Islam with immense love for Faith – the love which became a symbol of their Faith and love for Allah. Not only that, because of this devotion of the Ansar, everyone who entertained jealousy and hatred against them was declared a hypocrite by Allah. There were two famous tribes, namely Al¬Aus and Al-Khazraj in Al-Madinah. In the pre-Islamic days they were enemies to each other. When they embraced Islam, they became close brothers. They welcomed the Muhajirun (the Emigrants) with open arms and rendered every possible assistance to them. For this reason they were named Ansar. May Allah be pleased with them and they be pleased with Him.

Hadith: 381.  Mu`adh (bin Jabal) (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, “Allah, the Exalted, has said: `For those who love one another for the sake of My Glory, there will be seats of light (on the Day of Resurrection), and they will be envied by the Prophets and martyrs”. [At-Tirmidhi].
Commentary: This Hadith tells us that Allah will grant an exalted position to such people who love one another for His sake. “They will be envied by the Prophets and martyrs” does not mean that they will be granted a place higher than even the Prophets because the highest position will be granted to the Prophets, as these are the best of Allah’s creation. These words simply draw our attention to the superiority and the exalted position those who love one another for Allah’s sake will have on the Day of Resurrection.

Hadith: 382.  Abu Idris Al-Khaulani (May Allah had mercy upon him) reported: I once entered the mosque in Damascus. I happened to catch sight of a young man who had bright teeth (i.e., he was always seen smiling). A number of people had gathered around him. When they differed over anything they would refer it to him and act upon his advice. I asked who he was and I was told that he was Mu`adh bin Jabal (May Allah be pleased with him) The next day I hastened to the mosque, but found that he had arrived before me and was busy in performing Salat. I waited until he finished, and then went to him from the front, greeted him with Salam and said to him, “By Allah I love you.” He asked, “For the sake of Allah?” I replied, “Yes, for the sake of Allah”. He again asked me, “Is it for Allah’s sake?” I replied, “Yes, it is for Allah’s sake.” Then he took hold of my cloak, drew me to himself and said, “Rejoice,! I heard Messenger of Allah (PBUH) saying, `Allah, the Exalted, says: My love is due to those who love one another for My sake, meet one another for My sake, visit one another for My sake and spend in charity for My sake”. [Malik].
Commentary: Besides the merit of mutual affection, contact and co-operation for the pleasure of Allah, this Hadith tells us that one should disclose one’s affection to him whom one loves. It also tells us that when a person is engaged in worship or daily round of recitation, his visitor should not sit before him so that his concentration is not affected. He should sit behind him and wait till he has finished his prayer. The Hadith also teaches us to approach someone from the front so as not to scare him.

Hadith: 383.  Abu Karimah Al-Miqdad bin Ma`dikarib (May Allah be pleased with him) reported: The Prophet (PBUH) said, “When a man loves his brother (for Allah sake) let him tell him that he loves him”. [At-Tirmidhi and Abu Dawud].
Commentary: The wisdom behind informing someone that one loves him for the sake of Allah, is to make him aware of the regard shown to him so that this will turn into mutual affection and will, therefore, promote cooperation with each other.

Hadith: 384. Mu`adh (bin Jabal) (May Allah be pleased with him) reported: Messenger of Allah (PBUH) held my hand and said, “O Mu`adh, By Allah, I love you and advise you not to miss supplicating after every Salat (prayer) saying: `Allahumma a`inni `ala dhikrika wa shukrika, wa husni `ibadatika,’ (O Allah, help me remember You, expressing gratitude to You and worship You in the best manner)”. [Abu Dawud and An-Nasa’i].
Commentary: We learn from this Hadith the following:
1. It is commendable to inform those whom one loves for Allah’s sake, of this love.
2. The superiority of Mu`adh.
3. It is commendable to say this Du`a after each obligatory Salat.
4. It is commendable to seek Allah’s Help in order to discharge one’s duties towards Allah in the best possible manner.

Hadith: 385. Anas bin Malik (May Allah be pleased with him) reported: A man was with the Prophet (PBUH) when another man passed by and the former said: “O Messenger of Allah! I love this man (for Allah’s sake)”. Messenger of Allah (PBUH) asked, “Have you informed him?” He said, “No”. Messenger of Allah (PBUH) then said, “Tell him (that you love him)”. So he went up to the man and said to him, “I love you for the sake of Allah;” and the other replied, “May Allah, for Whose sake you love me, love you.” [Abu Dawud].

Riyadh Al Saliheen>Book of Misselenas
Chapter 47 : Signs of Allah’s love for His slaves and the efforts for its Achievement

Allah, the Exalted, says:

“Say (O Muhammad (PBUH) to mankind): `If you (really) love Allah then follow me (i.e., accept Islamic Monotheism, follow the Qur’an and the Sunnah), Allah will love you and forgive you of your sins. And Allah is Oft-Forgiving, Most Merciful.”’ (3:31)
“O you who believe! Whoever from among you turns back from his religion (Islam), Allah will bring a people whom He will love and they will love Him; humble towards the believers, stern towards the disbelievers, fighting in the way of Allah, and never afraid of the blame of the blamers. That is the Grace of Allah which He bestows on whom He wills. And Allah is All-Sufficient for His creatures’ needs, All-Knower.” (5:54)

Hadith: 386. Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, “Allah, the Exalted, has said: `I will declare war against him who treats with hostility a pious worshipper of Mine. And the most beloved thing with which My slave comes nearer to Me, is what I have enjoined upon him; and My slave keeps on coming closer to Me through performing Nawafil (voluntary prayers or doing extra deeds besides what is obligatory) until I love him, (so much so that) I become his hearing with which he hears, and his sight with which he sees, and his hand with which he strikes, and his leg with which he walks; and if he asks Me something, I will surely give him, and if he seeks My Protection (refuge), I will surely protect him”. [Al-Bukhari]
Commentary: This Hadith tell us the status and distinctive signs of the favoured men of Allah (‘Auliya’ Allah) The Noble Qur’an has defined them as:
“Those who believed (in the Oneness of Allah) and used to fear Allah much (by abstaining from evil deeds and sins and by doing righteous deeds)”. (10:63).
According to this definition, every believer who really fears Allah is a favoured of Allah. It means that except for Faith and piety, favoured of Allah are neither people of the special kind nor have they any special distinctive signs, as is generally thought by some people. In this respect, the ignorance of the general public is shocking because they regard even such persons as favoured of Allah who not only neglect the religious obligations and the practice of the Prophet (PBUH), but also woefully lack cleanliness. Sometimes they call even mad or half-mad persons as favourites of Allah, whereas a Wali in the true sense is one who is meticulous about observing the obligations and is fearful of Allah.
This Hadith brings about the following four points:
Firstly, the love of those whom Allah loves entail the love of Allah, and hating them entails the hatred of Allah..
Secondly, when a true Muslim acquires nearness and love of Allah by means of performing religious obligations, supererogatory and voluntary prayers, Allah then becomes his special helper and protects his limbs and organs and does not let them work for His disobedience. Then he does not use any part of his body for things which are disliked by Him. It is wrong to infer from this Hadith, as men of heretical and polytheistic trend try to do, that Auliya’ become the eyes, ears, hands, feet, etc. of Allah. That is to say that Almighty Allah descends in them. Thus, on the basis of this contemptible reasoning, they conclude that it makes no difference whether one begs from Allah or Auliya because the two are one being. For such people supplicating “O Allah! Help us”, “O Prophet of Allah! Help us” and “O Ali! Help us” etc., are all right. One who says so has certainly gone astray, rather commits Shirk (polytheism). May Allah save us from these sins. According to the Hadith, a true pious man likes and adopts what is liked by Allah, and avoids all such things which are not liked by Him.
Thirdly, the performance of the obligatory acts of worshipping has the first and foremost importance for attaining the pleasure of Allah because their fulfillment is liked the most by Allah and also because they furnish the foundation, on which the edifice of Islam is built. As we cannot think of a building without foundation, similarly, we cannot think of voluntary worship without fulfilling the basic obligations. The fact is that one who neglects them ceases to be a Muslim. This is the reason for the severe warnings of Allah to those who default on this account. Those who neglect voluntary prayers have not been given any warning. It is, however, true that their performance in addition to the obligatory ones increases lustre of obligations. Nawafil (voluntary acts of worship) help one to attain the exalted place of being loved by Allah by virtue of which one is endowed with the special Help of Allah.
Fourthly, Almighty Allah certainly grants the prayers of those whom He loves. But acceptance of their prayers, however, does not mean that their results appear at once. Sometime the results of these prayers appear after a long time. The prayer of virtuous persons is certainly granted but whether it takes a long or short time depends solely on the Will of Allah.

Hadith: 387.  Abu Hurairah (May Allah be pleased with him) reported: The Prophet (PBUH) said, “When Allah loves a slave, calls out Jibril and says: `I love so-and-so; so love him’. Then Jibril loves him. After that he (Jibril) announces to the inhabitants of heavens that Allah loves so-and-so; so love him; and the inhabitants of the heavens (the angels) also love him and then make people on earth love him”. [Al-Bukhari and Muslim].
Another narration of Muslim is: Messenger of Allah, (PBUH) said: “When Allah loves a slave, He calls Jibril (Gabriel) and says: `I love so-and-so; so love him.’ And then Jibril loves him. Then he (Jibril) announces in the heavens saying: Allah loves so-and-so; so love him; then the inhabitants of the heavens (the angels) also love him; and then people on earth love him. And when Allah hates a slave, He calls Jibril and says: `I hate so-and-so, so hate him.’ Then Jibril also hates him. He (Jibril) then announces amongst the inhabitants of heavens: `Verily, Allah hates so-and-so, so you also hate him.’ Thus they also start to hate him. Then he becomes the object of hatred on the earth also”. [Al-Bukhari and Muslim].
Commentary: This Hadith mentions the reward of love for the sake of Allah. A person who loves for the sake of Allah is not only loved by Allah but also by the inhabitants of the earth as well as the heavens. On the other hand, those who are hated by Allah are also hated by the inhabitants of the earth and the heavens. It must be borne in mind that they alone remain popular in this world who are righteous by nature – who strictly maintain the distinction between the lawful and the unlawful (Ma`ruf and Munkar). But those whose nature is defected by constant sins, cease to distinguish between right and wrong and lose their credibility. They generally hate the pious persons for the reason that every category of people loves and likes people of its own kind.

Hadith: 388.  `Aishah (May Allah be pleased with her) reported: Messenger of Allah, (PBUH) appointed a man in charge of an army unit who led them in Salat (prayer); he always concluded his recitation with Surat Al-Ikhlas: “Say (O Muhammad (PBUH)):
‘He is Allah, (the) One. Allah-us-Samad (Allah – the Self-Sufficient). He begets not, nor was He begotten. And there is none equal or comparable to Him.”’ (112:1-4) Upon their return to Al-Madinah, they mentioned this to Messenger of Allah (PBUH), who said, “Ask him why he does so?” He was asked and he said, “This Surah contains the Attributes of Allah, the Gracious, and I love to recite it. Messenger of Allah (PBUH) then told them, “Tell him that Allah loves him”. [Al-Bukhari and Muslim].
Commentary: We learn from the Hadith the following:
1. The Companions always rushed to the Prophet (PBUH) to ask his opinion about anything they noticed strange to them.
2. The superiority of Surat Al-Ikhlas as it clarifies points of Tauhid.
3. The permissibility to recite two Surah during Salat, apart from Surat Al-Fatihah, in one single Rak`ah.
4. The permissibility of reciting the same Surah over and over again, as this Sahabi (Companion) who led the Salat used to recite Surat Al-Ikhlas after each recitation.

Riyadh Al Saliheen>Book of Misselenas
Chapter 48 : Warning against persecution of the Pious, the Weak and the Indigent

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)
“Therefore, treat not the orphan with oppression. And repulse not the beggar.” (93:9,10)

Hadith: 389. Jundub bin Abdullah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, “He who performs the Fajr (dawn) prayer comes under the Protection of Allah, so beware lest Allah questions you about what you owe Him. For if He questions anyone of you and he falls short of fulfilling the duty which he owes Him, He will requite and then throw upon his face into the Hell-fire”. [Muslim].
Commentary: A Muslim who performs Fajr prayer receives the protection of Allah.  But he who does not fall short of fulfilling the duty which he to owes Allah. It also serves a warning in case of not observing such duty, Allah will demand failing to it. If He does, Hell will be the requital. This highlights the merit of performing the Fajr prayer with congregation, while the second warns a Muslim that since he has started that day by a pledge with Allah, he must keep it for the full day and abstain from doing anything which goes against it.

Riyadh Al Saliheen>Book of Misselenas
Chapter 49 : Making Judgment of people keeping in view their evident actions and leaving their hidden Actions to Allah (swt)

Allah, the Exalted, says:
“But if they repent and perform As-Salat (Iqamat-As-Salat), and give Zakat, then leave their way free. Verily, Allah is Oft-Forgiving, Most Merciful.” (9:5)

Hadith: 390. `Abdullah bin `Umar (May Allah be pleased with them) reported: Messenger of Allah (PBUH) said, “I have been commanded (by Allah) to fight people until they testify that there is no true god except Allah, and that Muhammad is the Messenger of Allah, and perform Salat and pay Zakat. If they do so, they will have protection of their blood and property from me except when justified by Islam, and then account is left to Allah”. [Al-Bukhari and Muslim].
Commentary: This Hadith brings out the following three points:
1. The objective of Jihad. This objective warrants that one must struggle against Kufr (disbelief) and Shirk (polytheism) and the worship of falsehood in all its forms. Jihad has to continue until this objective is achieved. This contention is supported by a Hadith, to the effect that Jihad will continue till the Day of Resurrection. In this Hadith the word (An-Nas) translated above as “people” stands for the polytheists and idolaters. The reason being that other Nasus (pl. of Nass, meaning `text’) confirm the exemption of Ahl-ul-Kitab (people of the Scriptures) from it subject to the condition that they agree to pay Jizyah (dues imposed by Islam on the people of the Book living under the protection of an Islamic state) and submit to the Muslim rule. The Arab pagans have only the choice to either embrace Islam or face war. In the latter case, it is incumbent on the Mulsims to wage Jihad against them to wipe out Kufr and Shirk and raise the banner of Tauhid everywhere.
This Hadith strongly refutes the people who distort the Islamic concept of Jihad and hold that Islam preaches defensive war only. It is an apologetic approach because defensive war has to be fought in any case by every nation and country. Thus, it is a compulsion and needs no justification. The real distinction of Islam lies in its enjoining Muslims to wage war for upholding the truth beside fighting for their own defense. The domination of Kufr, Shirk and falsehood is darkness, heresy and tyranny, and the objective of Islam is to purge the world of all these evils. It aims at liberating man from the worship of man, set them on the path of worship of Allah, and to provide a just and equitable society to mankind. Wherever in the world there is tyranny, ignorance and heresy, Muslims are bound to fight such evils and finish them by means of Jihad.
There is also a third form of Jihad which is waged against countries where Muslims are victims of aggression, suppression and cruelties of the non-Muslims. It is incumbent upon Muslims to liberate their brethren in Faith from the clutches of the non-Muslims by means of Jihad. So long Muslims performed this obligation with a sense of duty, Islam and its followers were dominant in the world and ever since they have ignored this obligation, both are in subjugation and disgrace. In other words, the secret of power and stability of Muslims lies in Jihad. Muslims need to understand this secret like their ancestors.
2. Life and property of every person is secured after his joining the fold of Islam. He will, however, be subject to the law of Islam, one of which is payment of Zakat. If he murders any Muslim, he will also be killed in return, unless the heirs of the victim pardon the murderer or accept blood-money (Diyah) for it.
3. When a person embraces Islam, the laws of Shari`ah apply to him according to his apparent condition only. His heart will not be probed for this purpose. In case, he is not sincere or he has some design in joining the fold of Islam, no action will be taken against him until guilt is fully proved. What he has in his heart will be left to Allah Who will pass judgement on his intention on the Day of Resurrection. This Hadith is related to this Chapter for its third point. In their debate on this point, some `Ulama’ have contended that such people who believe in Tauhid and obey the injunctions of Shari`ah are not to be declared as infidels.

Hadith: 391.  Abu Abdullah bin Tariq bin Ashyam (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, “He who professes La ilaha illallah (There is no true god except Allah), and denies of everything which the people worship besides Allah, his property and blood become inviolable, and it is for Allah to call him to account”. [Muslim].

Hadith: 392.  Al-Miqdad bin Al-Aswad (May Allah be pleased with him) reported: I said, “Tell me, O Messenger of Allah, if I meet an infidel, and we fight together, and he cuts off my hands with his sword, then hides from me behind a tree and (then) says he has submitted himself to Allah. Shall I kill him after he has said it?” He (PBUH) replied, “Do not kill him.” I submitted, “But O Messenger of Allah, he cut off one of my hands and only then he said it.” Messenger of Allah (PBUH) then replied, “Do not kill him, for if you do so, he will be in the position in which you were before you killed him (i.e., he will be considered a Muslim and thus his life will be inviolable), and you will be in the position in which he was before he made his testimony (i.e., your life will not be inviolable, for his heirs can ask for Qisas)”. [Al-Bukhari and Muslim].
Commentary: This Hadith tells us that injunctions of Islam will be enforced on a person according to his apparent condition not his insight. The reason being that nobody is capable of knowing the insight of others. When a person professes Islam, we have to accept him a Muslim; and it will be our duty to protect his life and property. If, in spite of knowing that his life and property are sacred, a Muslim murders him, then it will be quite fair for the heirs of the victim to have Qisas for the murder. If the murderer poses ignorance or takes shelter of some reason, then he will be liable for Diyah only. The Prophet (PBUH) arranged payment of Diyah to the heirs of the victim in the case mentioned in this Hadith because some of the Companions of the Prophet (PBUH) had advanced the argument that the murderer had slain the victim on the presumption that he had professed Islam just to save his life.

Hadith: 393.  Usamah bin Zaid (May Allah be pleased with them) reported: Messenger of Allah (PBUH) sent us to Huraqat, a tribe of Juhainah. We attacked that tribe early in the morning and defeated them, (then) a man from the Ansar and I caught hold of a man (of the defeated tribe). When we overcame him, he said: `La ilaha illallah (There is no true god except Allah).’ At that moment, the Ansari spared him, but I attacked him with my spear and killed him. By the time we went back to Al-Madinah, news had already reached Messenger of Allah (PBUH). He said to me, “O Usamah, did you kill him after he professed La ilaha illallah (There is no true god except Allah)?” I said, “O Messenger of Allah! He professed it only to save his life.” Messenger of Allah (PBUH) repeated, “Did you kill him after he had professed La ilaha illallah?” He went on repeating this to me until I wished I had not embraced Islam before that day (so that I would have not committed this sin). [Al-Bukhari and Muslim].
Another narration is: Messenger of Allah (PBUH) said, “Did you kill him in spite of his professing La ilaha illallah?” I said, “O Messenger of Allah! He said out of fear of our arms.” He (PBUH) said, “Why did you not cut his heart open to find out whether he had done so sincerely or not?” He continued repeating it until I wished that I had embraced Islam only that day.
Commentary: The relevance of this Hadith with the present Chapter is evident from the fact that it stresses that injunctions of Islam will be enforced on every Muslim according to his apparent condition. It is a very wise course indeed for the reason that it has closed the door of retaliation; otherwise, everyone could kill his enemy on the pretext that the victim was not sincere in his profession of Islam. In order to rule out the possibility of any such mischief, probing into the true condition of the heart is ruled out. A Muslim has to be treated according to his apparent condition only.

Hadith: 394.  Jundub bin `Abdullah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) dispatched a contingent of the Muslims to a tribe of the polytheists. The two sides met (in combat) at one place. A man among the polytheists was so dashing that, whenever he intended to kill a man from Muslims, he killed him. Amongst the Muslims, too, was a man looking forward to (an opportunity of) his (polytheist’s) unmindfulness. He (the narrator) said: We talked that he was Usamah bin Zaid (May Allah be pleased with him). When he raised his sword, he (the soldier of the polytheists) uttered: “La ilaha illallah (There is no true god except Allah).” But he (Usamah bin Zaid) killed him. When the good news of victory reached Messenger of Allah (PBUH) he asked him (about the events of the battle), and he informed him about the man (Usamah) and what he had done. He (Messenger of Allah (PBUH)) sent for him and asked him why he had killed him. He (Usamah) said, “O Messenger of Allah, he struck the Muslims and killed such and such of them.” And he named some of them. (He continued): “I attacked him and when he saw the sword he said:
`La ilaha illallah.”’ Messenger of Allah (PBUH) said, “Did you kill him?” He (Usamah) replied in the affirmative. The Messenger of Allah then remarked, “What would you do with regard to (the utterance): La ilaha illallah, when it comes (before you) on the Day of Resurrection?” He (Usamah) said, “O Messenger of Allah! Beg forgiveness for me”. He (the Prophet (PBUH)) said, “What would you do with regard to (the utterance): La ilaha illallah, when it comes (before you) on the Day of Resurrection?” He (Messenger of Allah (PBUH)) added nothing to it but kept repeating, “What would you do with regard to (the utterance): La ilaha illallah, when it comes (before you) on the Day of Resurrection?”. [Muslim].
Commentary: This Hadith mentions the incident which has been quoted in the preceding one. There is only a slight variation in the wording of the two. This Hadith is reported by Muslim under the Chapter “The prohibition of killing a Kafir (disbeliever) after having testified that none has the right to be worshipped but Allah”.

Hadith: 395. `Abdullah bin `Utbah bin Mas`ud reported: I heard `Umar bin Al-Khattab (May Allah be pleased with him) reported saying: “In the lifetime of Messenger of Allah (PBUH) some people were called to account through Revelation. Now Revelation has discontinued and we shall judge you by your apparent acts. Whoever displays to us good, we shall grant him peace and security, and treat him as a near one. We have nothing to do with his insight. Allah will call him to account for that. But whosoever shows evil to us, we shall not grant him security nor shall we believe him, even if he professed that his intention is good.” [Al-Bukhari].
Commentary: This Hadith also proves that the injunctions go with the apparent acts of a person and not with will and intention. It also indicates that a good intention does not waive the Qisas and establishing the justice.

Riyadh Al Saliheen>Book of Misselenas
Chapter 63 : Competition in matters of the Hereafter

Allah, the Exalted, says:
“Let (all) those strive who want to strive (i.e., hasten earnestly to the obedience of Allah).” (83:26)

Hadith: 569.  Sahl bin Sa`d (May Allah be pleased with him) reported: A drink was brought to the Messenger of Allah (PBUH) and he drank some of it. On his right was a boy and on his left were elderly people. He said to the boy, “Would you permit me to give the rest of this drink to these on my left?” The boy said, “O Messenger of Allah, I would certainly not give preference to anyone in anything that might come to me from you.” So he handed over the rest of the drink to him. [Al-Bukhari and Muslim].
Commentary: The Shari`ah rule says that in order to distribute something in an assembly of people, a beginning should be made from the right side. In the said incident, Ibn `Abbas (May Allah be pleased with them) then a young boy, was sitting on the right side, while the aged people were sitting on the left side. Regard for the age difference demanded that the beginning should have been made from the side of the latter. But the correct way was that the beginning should be made from Ibn `Abbas (May Allah be pleased with them) because he was sitting on the right side. For this reason, the Prophet (PBUH) did not ignore his right of priority due to his young age, rather by seeking his permission he made it clear that priority should be given to a rightful person, irrespective of the fact that he happened to be a child. On the other hand, it was also essential for Ibn `Abbas (May Allah be pleased with them) that in view of respect for elders, he should surrender his right. But he faced a more delicate problem. The cup containing the left-over drink of the Prophet (PBUH) had touched his blessed mouth and this fact prompted Ibn `Abbas i(May Allah be pleased with them) to take lead in benefiting from the benediction. He, therefore, preferred the Prophetic benediction to showing respect to the aged. The Hadith throws light on the requisite respect for the aged as well as highlights the significance of receiving blessing from the pious persons. Besides, it proves the right of priority of the rightful person.

Hadith: 570. Abu Hurairah (May Allah be pleased with him) reported: The Prophet (PBUH) said, “While Ayyub (PBUH) the Prophet was taking a bath, naked, a large number of gold locusts fell on him. He tried to collect them in a piece of cloth, when he heard his Rubb (Allah) calling him: `O Ayyub ! Have I not sufficed you to care for what you see (the worldly possessions)?’ Ayyub (PBUH) said: `Indeed by Your Power, but I can never do away with Your Blessings.”’ [Al-Bukhari].
Commentary: Prophet Ayyub (PBUH), as the Hadith tells us, started collecting the gold pieces that looked like locusts. As the Hadith involves an aspect of blessedness, it has been included in this Chapter. It has two other sides as well: first, one can amass wealth (of course by fair means and by fulfilling the other relevant conditions); second, the Shari`ah allows man to take a bath in the naked state, provided he is all alone and away from all eyes. However, it is commendable if one takes a bath with his private parts being covered, even if there is no one around.

Riyadh Al Saliheen>Book of Misselenas
Chapter 66 : Desirability of visiting the Graves for men, and that they should say

Hadith: 581.  Buraidah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, “(In the past) I forbade you from visiting graves, but visit them now.”
In another narration Messenger of Allah (PBUH) said, “Whoever wants to visit a graveyard, let him do so, because it reminds us of the Hereafter.”
Commentary: The visit to the graves is not only recommendable from a theological point of view but, in the light of the Prophetic saying, it is also compulsory and binding. However, at the dawn of Islam it was forbidden due to the apprehension that the Muslims might relapse into some wrongdoing by harking back to the pre-Islamic memory. But when the Monotheistic Belief took root in their minds and the apprehension of pagan echoings evaporated, the ban on visiting the graves was lifted. Rather an emphasis was laid on such a visit, so that an overpowering thought of death might penetrate a believer’s mind as a deterrent force against the promptings of his animal self. The believers must remember death and remember that they will be dead sooner or later. It has been reported that `Umar bin Al¬Khattab(May Allah be pleased with him) used to address himself thus: “Death suffices to serve as an admonitor, O `Umar!”

Hadith: 582.  `Aishah (May Allah be pleased with her): reported Whenever it was her turn to spend with Messenger of Allah (PBUH), he used to go to the Baqi` (graveyard in Al-Madinah) at the last part of night and say, “May you be safe, O abode of the believing people. What you have been promised has come to you. You are tarried till tomorrow and certainly we shall follow you if Allah wills. O Allah, forgive the inmates of the Baqi`-al-Gharqad.” [Muslim].
Commentary: The example of Messenger of Allah (PBUH) shows that it is right to visit the graves even at night. But the visitor is required to pray the Prophetic prayer there as it invokes Divine blessing on and pardon to the dead. It may be emphasized here that to greet the dead is a prayer for them. It is not necessary that they should hear it and also respond to it. Allah has the power to make them hear it, too. But ours should not be the belief that the dead do hear and reply. The exact position is known to Allah Alone. We are only supposed to follow the example of Messenger of Allah (PBUH) and say the greeting and prayer as mentioned above.

Hadith: 583.  Buraidah (May Allah be pleased with him) reported: The Prophet (PBUH) used to teach them (i.e., the Companions) whenever they came out to visit the graveyard to say: “As-salamu `alaikum ahlad-diyyari minal-Mu’minina wal-Muslimina, wa inna in sha’ Allahu bikum lahiqun. As’alul-laha lana wa-lakumul- `afiyyah (May you be safe, O inmates of the abodes of the believers and the Muslims, and if Allah pleases, we shall follow you, we pray to Allah for well-being for ourselves and for you).” [Muslim].
Commentary: This Hadith has a provision for a believer to visit the graveyard and to pray for his dead relatives, because the prayer of the living benefits the departed souls.

Hadith: 584.  Ibn `Abbas (May Allah be pleased with them) reported: Messenger of Allah (PBUH) passed by the graves at Al-Madinah. He turned his face towards them and said, “May you be granted safety, O inmates of the graves. May Allah forgive us and you. You have preceded us, and we are to follow.”
Commentary: Imam At-Tirmidhi considers it as a credible Hadith and Imam An¬Nawawi has also reduced it to writing without `ifs’ and `buts’. However, Shaikh Al¬Albani calls it undependable from the viewpoint of the chain of reporters. For a detailed study, one may refer to Ahkam Al-Jana’iz by Al-Albani, page 197.

Riyadh Al Saliheen>Book of Misselenas
Chapter 70 : Excellence of mixing with People and attending their social activities

Imam An-Nawawi says: Remember! Mixing with people in the way I have mentioned earlier is most desirable. This was the way of Messenger of Allah (PBUH) and other Prophets of Allah, the Righteous Caliphs (May Allah be pleased with them), the followers of the Companions, scholars and pious people. The majority of the followers of the Companions and their followers adopted it. Imam Ash-Sha-fi`i, Imam Ahmad and the majority of other jurists followed it.

Allah, the Exalted, says:
“Help you one another in Al-Birr and At-Taqwa (virtue, righteousness and piety).” (5:2)
The Quranic Verses on the subject are many and well-known.

Riyadh Al Saliheen>Book of Misselenas
Chapter 71 : Modesty and Courtesy towards the Believers

Allah, the Exalted, says:
“And be kind and humble to the believers who follow you.” (26:215)
“O you who believe! Whoever from among you turns back from his religion (Islam), Allah will bring a people whom He will love and they will love Him; humble towards the believers, stern towards the disbelievers.” (5:54)
honourable of you with Allah is that (believer) who has At-Taqwa [he is one of the Muttaqun (the pious)].” (49:13)
“So ascribe not purity to yourselves. He knows best him who fears Allah and keeps his duty to Him [i.e., those who are Al-Muttaqun (the pious)].” (53:32)
“And the men on Al-a`raf (the wall) will call unto the men whom they would recognise by their marks, saying: `Of what benefit to you were your great numbers (and hoards of wealth), and your arrogance (against Faith)?’ Are they those, of whom you swore that Allah would never show them mercy. (Behold! It has been said to them): `Enter Jannah, no fear shall be on you, nor shall you grieve.”’ (7:48,49)

Hadith: 602.  `Iyad bin Himar (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, “Allah has revealed to me that you should humble yourselves to one another. One should neither hold himself above another nor transgress against another.” [Muslim].
Commentary: To treat each other humbly, leniently and lovingly is understood as humility. One, under this principle, is also required not to despise anybody on the basis of wealth, social distinction and lineage. Moreover, one should also not adopt an unkind attitude towards others. Besides, if Allah has bestowed honour on somebody, he is supposed to be grateful to Him, instead of behaving disrespectfully towards people and subjecting them to unkindness and tyranny.

Hadith: 603.  Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, “Wealth does not diminish by giving Sadaqah (charity). Allah augments the honour of one who forgives; and one who serves another seeking the pleasure of Allah, Allah will exalt him in ranks.” [Muslim].
Commentary: Apparently giving in Sadaqah (charity) decreases wealth, but Allah fairly compensates an almsgiver by increasing his wealth. Otherwise, he is sure to receive the best recompense in the Hereafter which will make good his loss. Or, Allah blesses the rest of his wealth in such a way that the sense of loss is removed from his mind. As for a lenient and humble attitude, it is sometimes mistaken by man for his humiliation. But Messenger of Allah (PBUH) calls such an impression as erroneous. Indeed, humility increases his honour and dignity. And as regards the Hereafter, the best reward is bound to accrue to him when he will be blessed with spiritual heights.

Hadith: 604.  Anas (May Allah be pleased with him) passed by some children and greeted them (by saying As-salamu `alaikum to them). Then he said: The Prophet (PBUH) used to do the same. [Al-Bukhari and Muslim].
Commentary: To greet (saying As-salamu `alaikum) small children is an excellent expression of humbleness. Similarly, a believer is under obligation to greet his wife and children while entering his home, and this will be a sign of his humbleness as well. Besides, he is also supposed to greet his subordinates, servants and other lowly people. Escape from it is an indication of pride and arrogance and shows a deviation from the practice of the Prophet (PBUH) which is enough to incur the displeasure of Allah.

Hadith: 605.  Anas bin Malik (May Allah be pleased with him) reported: A slave-girl of Al-Madinah would take hold of the hand of the Prophet (PBUH) and take him wherever she desired. [Al-Bukhari].
Commentary: This Hadith throws light on the sublime courtesy and unique humbleness of Messenger of Allah (PBUH) as well as his passion to meet the wants of the needy. It provides all the Muslims with a worth-emulating example. The Hadith does not mean that the slave-girl would actually touch the Prophet’s hands, but that he would show humbleness to all kinds of people, be they young or old, rich or poor, men or women.

Hadith: 606.  Al-Aswad bin Yazid (May Allah be pleased with him) reported: `Aishah (May Allah be pleased with her) was asked: “What did Messenger of Allah (PBUH) used to do inside his house?” She answered: “He used to keep himself busy helping members of his family, and when it was the time for Salat (the prayer), he would get up for prayer.” [Al-Bukhari].
Commentary: Here too, we are informed about the extreme humbleness of Messenger of Allah (PBUH). Many a man deems his insult and indignity to extend his co-operation to woman in household affairs. This is against the practice of Messenger of Allah (PBUH). To co-operate with woman in doing domestic things is a Sunnah and man should not feel complex in it. However, an excessive interest in domestic engagements which makes one indifferent to Salat is not desirable. Rather, one is supposed to give up all domestic engagements when it is time to offer Salat and be ready for it.

Hadith: 607.  Tamim bin Usaid (May Allah be pleased with him) reported: I came to Messenger of Allah (PBUH) while he was delivering a Khutbah and said: “O Messenger of Allah, a stranger (meaning himself) has come to inquire about his Deen. He is quite ignorant about his Deen.” Messenger of Allah (PBUH) interrupted his Khutbah and turned to me. Then a chair was brought for him and he sat on it. He started instructing me what Allah had taught him. Then he resumed his Khutbah and completed it. [Muslim].
Commentary: This Hadith also mirrors, apart from the extreme humbleness of the Prophet (PBUH), his affability and consolation for a traveller as well as the priority  which he gave to faith and Islamic teachings. Moreover, it reveals that, during the delivery of sermon, if it is needed, the preacher can converse with somebody and also leave the pulpit temporarily.

Hadith: 608.  Anas (May Allah be pleased with him) reported: When the Messenger of Allah (PBUH) finished eating his food, he would lick his three fingers (i.e., the forefinger, the middle finger and the thumb). He (PBUH) said, “If anyone of you drops a morsel, he should remove anything harmful from it and then eat it. He should not leave it for Shaitan.” He commanded us to clean out the dish saying, “You do not know in what portion of your food the blessing lies.” [Muslim].
Commentary: This Hadith also stresses humbleness, simplicity and regard for the Blessings of Allah. To be unwilling to pick up a fallen morsel and eat it and to keep from cleaning up the dish is the style of arrogant and wealthy people. It displays disregard for Allah’s Blessing. To eat the fallen morsel after cleaning it and to lick up the dish shows, apart from humbleness, regard for the Divine gift. Such an act pleases Allah. In it there is another advantageous aspect. Man never knows which is the blessed portion of food. When one licks up the dish, or even his fingers, picks up the fallen morsel and eats it after cleaning it, nothing will be wasted from the meal. In this way, the blessed portion of meal will automatically come to him and he will not remain deprived of it. Moreover, the Hadith tells us that Allah’s Blessing, in whatever small quantity it may be, must not be wasted. Yet unfortunately, as we see today, food is wasted like anything in the feasts and marriage ceremonies. Whereas there are countless people in the world who do not get enough to eat, and there are many areas where people simply starve. May Allah guide us!

Hadith: 609.  Abu Hurairah (May Allah be pleased with him) reported: The Prophet (PBUH) said, “Every Prophet has tended sheep.” He was asked: “And did you?” He replied: “Yes, I tended them for a few carats for the Makkans.” [Al-Bukhari].
Commentary: This Hadith has already been mentioned earlier, approving of secluded life in a peculiar situation. As the same has relevance with humbleness, it is repeated in this Chapter as well. Indeed, it is the quality of humble people that they earn their living by manual labour.

Hadith: 610.  Abu Hurairah (May Allah be pleased with him) reported: The Prophet (PBUH) said: “If I am invited to a meal consisting of a sheep’s foot or shoulder, I would respond and I would accept as a gift a shoulder or a foot of a sheep.” [Al-Bukhari].
Commentary: This Hadith brings to our knowledge the humbleness and simplicity of Messenger of Allah (PBUH). It serves as an exemplar to us that we should accept the simple invitation of a poor man and even an ordinary gift. We must not reject the gift owing to its ordinariness and inadequacy.

Hadith: 611.  Anas bin Malik (May Allah be pleased with him) reported: Messenger of Allah (PBUH) had a she-camel called Al-`Adba’ which would not allow any other camel to surpass her. A bedouin came riding his camel which outstripped it. The Muslims were much grieved at this. Messenger of Allah (PBUH) perceived it and said, “It is Allah’s Way that he lowers whatever raises itself in the world.” [Al-Bukhari].
Commentary: This Hadith underlines a Principle of Allah that He never keeps anything in the world on the rise eternally. Every rising star has its eventual decline. Individuals and nations apart, this law of nature also applies to animal life. In it is embedded Divine wisdom. First, annihilation and fall is the fate of everything. Second, lest power and growth should go to man’s head, he is warned by being reduced to smallness that there exists a Supreme One Who holds sway over all creatures and can render the powerful weak and helpless. The bedouin camel-rider resented the Companions by overtaking Messenger of Allah (PBUH), yet he himself did not express his resentment. Rather the occasion caused him to explain the Divine wisdom behind it. The Hadith also shows the Prophet’s humility.

Riyadh Al Saliheen>Book of Misselenas
Chapter 73 : Good Conduct

Allah, the Exalted, says:
“And verily, you (O Muhammad (PBUH)) are on an exalted (standard of) character.” (68:4)
“The Jannah is prepared for those)… who repress anger, and who pardon men.” (3:134)

Hadith: 621.  Anas (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) was the best of all the people in behaviour. [Al-Bukhari and Muslim].

Hadith: 622.  Anas (May Allah be pleased with him) reported: I never felt any piece of velvet or silk softer than the palm of the Messenger of Allah (PBUH), nor did I smell any fragrance more pleasant than the smell of Messenger of Allah (PBUH). I served him for ten years, and he never said `Uff’ (an expression of disgust) to me. He never said `why did you do that?’ for something I had done, nor did he ever say `why did you not do such and such’ for something I had not done. [Al-Bukhari and Muslim].
Commentary: This Hadith reflects the sublime morality of Messenger of Allah that he never found faults with the doings of his valet nor did he ever scold him during his ten-year-long service. To be sure, this is something unique in human history. May the Ummah, too, adopt the refined way of the living of its Prophet (PBUH).

Hadith: 623.  Sa`b bin Jaththamah (May Allah be pleased with him) reported: I presented a wild ass to Messenger of Allah (PBUH) as a gift but he returned it to me. When he perceived signs of despair on my face, he said, “I have declined to accept it because I am in the state of Ihram.” [Al-Bukhari and Muslim].
Commentary: As, in the state of Ihram, hunting is not allowed to a pilgrim; similarly, the meat of the game, killed on his suggestion or instruction, is forbidden to him, too. For this reason, Messenger of Allah (PBUH) sent back the gift of the wild ass to his Companion. The Hadith further illustrates that if the recipient has any valid excuse for not accepting a gift, he should explain it so that the sender may not feel dejected. It may be mentioned here that some Ahadith allow us to eat the meat of a game killed by others, whereas this Hadith shows it is not permissible. The orthodox `Ulama’, however, have attempted to reconcile the two seemingly incompatible sets of Ahadith with each other. According to the first category of Ahadith, a man, not in the state of Ihram who kills a chase and gives a portion of it as a gift to someone who is in Ihram, the gift will be permissible to the latter. As for the second category of Ahadith, the former kills a game for the latter, or on his suggestion, the man in the state of Ihram will be barred from eating it (as mentioned in Fath Al-Bari). Similarly, it will not be lawful if the game is sent alive to the man in the state of Ihram with this intention that he should himself sacrifice it. The Hadith under discussion depicts this very situation. Imam Bukhari, as we know, has consequently adduced from this Hadith that if an unkilled game, like the wild donkey, is sent as a gift to a man in the state of Ihram, he should not accept it.

Hadith: 624.  Nawwas bin Sam`an (May Allah be pleased with him) reported: I asked Messenger of Allah (PBUH) about virtue and sin, and he said, “Virtue is noble behaviour, and sin is that which creates doubt and you do not like people to know about it.” [Muslim].
Commentary: An important principle enshrined in this Hadith says that courtesy is a virtue, because a refined mind cultivates good habits, performs good deeds, and shuns all that is bad and corrupt. Also, a simple and understandable principle is laid down about sin. Man feels the pricking of conscience over every bad deed and is also afraid of the reproach of fault-finders, provided he has not reached the lowest point of moral depravity. But a seared conscience is least disturbed even by a heinous and deadly sin or by public censure. We can understand it by the example of man’s smelling sense. If it is not dead, man can feel a stink and repugnant odour. But a long association with a dung heap robs away one’s smelling sense and feeling of refuse.

Hadith: 625.  `Abdullah bin `Amr bin Al-`as (May Allah be pleased with them) reported: Messenger of Allah (PBUH) did not indulge in loose talk nor did he like to listen to it. He used to say, “The best of you is the best among you in conduct.” [Al-Bukhari and Muslim].
Commentary: This Hadith, apart from describing the refined behaviour and sublime morality of Messenger of Allah (PBUH), tells us that a person with the highest moral sense is in fact the best among people.

Hadith: 626.  Abud-Darda (May Allah be pleased with him) reported: The Prophet (PBUH) said, “Nothing will be heavier on the Day of Resurrection in the Scale of the believer than good manners. Allah hates one who utters foul or coarse language.” [At-Tirmidhi].
Commentary: The most beneficial thing on the Day of Resurrection will be a courteous behaviour which will outweigh all good actions. But that will be witnessed in case of a believer as there is no question of weighing a non-believer’s good actions. Allah Himself says in the Qur’an: “So their works are in vain, and on the Day of Resurrection, We shall assign no weight for them.” So will a morally depraved and nonsensical man stand unfavoured with Allah, and this will be a sign of his frustration and disillusionment in the Hereafter.

Hadith: 627.  Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) was asked about the deed which will be foremost to lead a man to Jannah. He replied, “Fear of Allah and the good conduct.” Then he was asked about indulgence which will admit a man to Hell (Fire) and he answered, “The tongue and the genitals.” [At-Tirmidhi].
Commentary: This is also a very comprehensive Hadith. Fear of Allah really links up a man to Him, and moral refinement prevents him from falling short of his duties to people. To be sure, adherence to this two-fold practice will cause the entry of a lot of people to Jannah. Many a man, on the other hand, has a long, sharp and dangerous tongue and this causes him to pour out heretic utterances and indulge in backbiting, slandering and abusive and nonsensical talk. All this activity leads to Hell. As for genitals, an unwary and unrestrained attitude incites one to indulge in immoral pursuits. In both these cases countless people will be led into Hell. For this reason it is imperative for everybody to develop Taqwa (consciousness of Allah / fear of Allah ) and refined behaviour and shun the wickedness of tongue and genitals so that his life in the Hereafter may not be ruined.

Hadith: 628.  Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, “The most perfect man in his faith among the believers is the one whose behaviour is most excellent; and the best of you are those who are the best to their wives.” [At-Tirmidhi].
Commentary: This Hadith brings into light the corollary of faith and complaisant manners. We may put it in this way that the degree of a man’s excellent behaviour determines the degree of his faith. Or the sublimity of faith calls for the sublimity of morals. Similarly, a man who is polite and courteous to his wife will be considered as the best.

Hadith: 629.  `Aishah (May Allah be pleased with her) reported: I heard Messenger of Allah (PBUH) saying: “A believer will attain by his good behaviour the rank of one who prays during the night and observes fasting during the day.” [Abu Dawud].
Commentary: The two practices are difficult. But those who manage to keep them will be richly rewarded by Allah. There is a third category of men who fail to observe the above mentioned voluntary practices. Yet they are polite, and courteous in their behaviour towards others and by virtue of this sociable quality, they will also be graded up in the two other categories. And this highlights the significance and excellence of a polite and pleasing behaviour.

Hadith: 630.  Abu Umamah Al-Bahili (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, “I guarantee a house in Jannah for one who gives up arguing, even if he is in the right; and I guarantee a home in the middle of Jannah for one who abandons lying even for the sake of fun; and I guarantee a house in the highest part of Jannah for one who has good manners.” [Abu Dawud].
Commentary: Withdrawal from one’s right in order to end a dispute is a manly act of great merit. Likewise, this Hadith tells us that a man should avoid telling a lie even in a light vein. If he gives great importance to the rules of the Shari`ah (Islamic Law) and the Commandments of Allah and His Prophet (PBUH), he will definitely refrain from telling a lie even in a chat session or just for the sake of joke. Usually, people don’t mind if one tells a lie in a jocular mood, rather some will perhaps approve it. Yet, Allah disapproves of even the harmless or trivial form of falsehood and commands His slaves to keep away from it. From all considerations, however, moral excellence carries immense weight. Because no wrong or evil thing can be shunned without it. In other words, moral excellence surpasses all forms of goodness.

Hadith: 631.  Jabir (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, “The dearest and nearest among you to me on the Day of Resurrection will be one who is the best of you in manners; and the most abhorrent among you to me and the farthest of you from me will be the pompous, the garrulous, and Al¬Mutafaihiqun.” The Companions asked him: “O Messenger of Allah! We know about the pompous and the garrulous, but we do not know who Al-Mutafaihiqun are.” He replied: “The arrogant people.” [At-Tirmidhi].
Commentary: This Hadith lays emphasis on polite and polished behaviour. Besides, it teaches us to refrain from unnecessary, incautious and insincere talk intended to influence others and assert superiority over them. But to talk less and in simple words is a good thing. On the other hand, to talk much, showing off cleverness with a tinge of affectation, is detestable.

Riyadh Al Saliheen>Book of Misselenas
Chapter 74 : Clemency, Tolerance and Gentleness

Allah, the Exalted, says:
“…who repress anger, and who pardon men; verily, Allah loves Al-Muhsinun (the good-doers).” (3:134)
“Show forgiveness, enjoin what is good, and turn away from the foolish (i.e., don’t punish them).” (7:199)
“The good deed and the evil deed cannot be equal. Repel (the evil) with one which is better (i.e., Allah orders the faithful believers to be patient at the time of anger, and to excuse those who treat them badly) then verily he, between whom and you there was enmity, (will become) as though he was a close friend. But none is granted it (the above quality) except those who are patient – and none is granted it except the owner of the great portion (of happiness in the Hereafter, i.e., Jannah and of a high moral character) in this world.” (41:34,35)
“And verily, whosoever shows patience and forgives that would truly be from the things recommended by Allah.” (42:43)

Hadith: 632. Ibn `Abbas (May Allah be pleased with them) reported: Messenger of Allah (PBUH) said to Ashaj Abdul-Qais (May Allah be pleased with him), “You possess two qualities that Allah loves. These are clemency and tolerance.” [Muslim].
Commentary: This Hadith teaches us to adopt a patient, mild and discreet attitude towards others. Moreover, there is a provision for praising somebody in his presence, provided there is no likelihood of his being conceited. The Hadith also provides inspiration for the cultivation of good habits.

Hadith: 633.  `Aishah (May Allah be pleased with her) reported: The Messenger of Allah (PBUH) said, “Allah is Forbearer and loves forbearance in all matters.” [Al-Bukhari and Muslim].
Commentary: Mildness also brings human beings closer to one another, and on this count, Allah likes it very much.

Hadith: 634.  `Aishah (May Allah be pleased with him) reported: The Prophet (PBUH) said, “Allah is Forbearer and He loves forbearance, and rewards for forbearance while He does not reward severity, and does not give for anything besides it (forbearance).” [Muslim]
Commentary: Mildness is the opposite of harshness. Allah enjoins softness and dislikes stiffness in human relations. Allah assures of reward for gentle behaviour in society, not for unkindness or anything like that. However, inflexibility is preferred to flexibility when there arises a question of religious matters and the limits set by Allah.

Hadith: 635.  `Aishah (May Allah be pleased with her) reported: The Prophet (PBUH) said, “Whenever forbearance is added to something, it adorns it; and whenever it is withdrawn from something, it leaves it defective.” [Muslim].
Commentary: To be soft-spoken is such a quality that by virtue of which a man is not only endeared to people but also to Allah. And by being bereft of it, he not only becomes a contempt incarnate in the eyes of people but also with Allah.

Hadith: 636.  Abu Hurairah (May Allah be pleased with him) reported: A bedouin urinated in the mosque and some people rushed to beat him up. The Prophet (PBUH) said: “Leave him alone and pour a bucket of water over it. You have been sent to make things easy and not to make them difficult.” [Al-Bukhari].
Commentary: This Hadith brings into light the fact that leniency is also vitally needed in the sphere of education and discipline. This is particularly true in the case of ignorant and ill-bred people. This is so because if they are treated unkindly, they will become more indocile on account of their wild temperament and foolishness. A kind handling is indispensable for putting them to discipline, even if they make desperate blunders. This Hadith is very beneficial with regard to the way of Da`wah, guidance and practical education. Another point this Hadith discloses is that the flow of water can wipe out dirt and impurity, and make the place free from its effect.

Hadith: 637.  Anas (May Allah be pleased with him) reported: The Prophet (PBUH) said, “Make things easy and do not make them difficult, cheer the people up by conveying glad tidings to them and do not repulse (them).” [Al-Bukhari and Muslim].
Commentary: This Hadith informs us that preaching, sermons, religious discourses and moral advice all should concentrate on such things as may be helpful to people in being inclined towards gaining religious knowledge. Likewise this aspect should also be kept in view in the exposition and interpretation of religion. Moreover, the tone and mode of expression of religious leaders should not be repulsive and based on sectarian hatred, rather it should pull hearts to religion. In brief, preachers and `Ulama’ must be regardful of the central point of the cause to which they are dedicated.

Hadith: 638.  Jarir bin `Abdullah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, “He who is deprived of forbearance and gentleness is, in fact, deprived of all good.” [Muslim].

Hadith: 639.  Abu Hurairah (May Allah be pleased with him) reported: A man asked the Prophet (PBUH) to give him advice, and he (PBUH) said, “Do not get angry.” The man repeated that several times and he (PBUH) replied (every time), “Do not get angry.” [Al-Bukhari].
Commentary: This Hadith has already been quoted. Yet the compiler has repeated it on account of its relevance with this Chapter. It is to be noticed that an advice should be made as circumstances demand. When Messenger of Allah (PBUH) perceived by his insight that the visitor was a person of sharp and fiery temper, he repeatedly advised him to resist anger.

Hadith: 640.  Abu Ya`la Shaddad bin `Aus (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, “Verily Allah has prescribed Ihsan (kindness) for everything. So when you kill, you must make the killing in the best manner; when you slaughter, make your slaughter in the best manner. Let one of you sharpen his knife and give ease to his animal (in order to reduce his pain).” [Muslim].
Commentary: By killing is meant the killing of a harmful animal, or the killing of a murderer as retribution and the killing of the enemy in the battlefield. All these situations warrant killing but with a stress on moderation, thanks to Islamic teachings. A believer is told not to let his passions of enmity go wild, and even an enemy or a criminal ought not to be put to a torturous death. In the Pre-Islamic Period of Ignorance it was a prevalent practice that the limbs of a victim were mutilated before he was finally killed. Islam has forcefully forbidden this inhuman custom, stating that the victim should be beheaded with the one swing of sword. Similarly, there are specific instructions regarding an animal’s slaughter. First, the knife should be sharpened. Second, the animal must not be slaughtered from its nape, because in both ways it will suffer pain. This Shari`ah rule ensures quick death of the animal. In modern Europe, an animal is slaughtered with one stroke of a cutting-machine. Apparently this method seems to be easy and smooth, yet in this way the animal’s blood doesn’t flow out from its body completely. So the consumption of the meat of such a kill is injurious to human health. Due to this reason, Islam considers the discharge of blood as a prerequisite to Halal (lawful).
Certainly, only the Islamic way of slaughtering an animal is more sound, scientific and wholesome.

Hadith: 641.  `Aishah (May Allah be pleased with her) reported: Whenever the Prophet (PBUH) was given a choice between two matters, he would (always) choose the easier as long as it was not sinful to do so; but if it was sinful he was most strict in avoiding it. He never took revenge upon anybody for his own sake; but when Allah’s Legal Bindings were outraged, he would take revenge for Allah’s sake. [Al-Bukhari and Muslim].
Commentary: The two things between which Messenger of Allah (PBUH) would make his choice could be religious or worldly. For instance, if he were asked to award one of the two punishments to somebody, he would choose the milder one. And if he had the liberty of choice between two obligations, he would opt for the easier one. Between war and peace he would always go for peace, provided it involved the interest of Islam and Muslims. Moreover, in all matters he used to take the line of least resistance, in case it went without the disobedience of Allah. In this Hadith, a principle has been defined for Muslims in general as well that they are free to take to an easy way but this must not entail a loophole in respect of the Shari`ah. Secondly, the most excellent character of Messenger of Allah (PBUH) also comes to our view that he never retaliated for personal reasons. His extraordinary concern for the sanctity of Islamic Law is also displayed by the fact that he could never brook the transgression of Allah’s limits, and the transgressor was sure to be punished by him. The Prophet’s attitude also explains and delimits the sphere of morality that to let the violator of Divine law go scot-free must not be counted as a sign of good manners. Rather it reflects the lack of religious sensibility. Not to take exception to lapses in mundane affairs surely speaks of moral excellence, but we are not allowed to dispense with the evasion of religious rules.

Hadith: 642.  Ibn Mas`ud (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, “Shall I not tell you whom the (Hell) Fire is forbidden to touch? It is forbidden to touch a man who is always accessible, having polite and tender nature.” [At-Tirmidhii].
Commentary: The Hadith throws light on a kind bearing which is rooted in Faith and saves man from Hell-fire. The second lesson is that prior to discussing something important with somebody we should make him attentive and receptive, so that he may take interest and put faith in what we tell him.

Riyadh Al Saliheen>Book of Misselenas
Chapter 75 : Forgiveness of the Ignorant

Allah, the Exalted, says:
“Show forgiveness, enjoin what is good, and turn away from the foolish (i.e., don’t punish them).” (7:199)
“So overlook (O Muhammad (PBUH)), their faults with gracious forgiveness.” (15:85)
“Let them pardon and forgive. Do you not love that Allah should forgive you?” (24:22)
“And who pardon men; verily, Allah loves Al-Muhsinun (the good-doers)” (3:134)
“And verily, whosoever shows patience and forgives, that would truly be from the things recommended by Allah.” (42:43)

Hadith: 643. `Aishah (May Allah be pleased with her) reported: I asked the Prophet (PBUH) “Have you ever experienced a day harder than the day of the battle of Uhud?” He replied, “Indeed, I experienced them (dangers) at the hands of your people (i.e., the disbelievers from amongst the Quraish tribe). The hardest treatment I met from them was on the Day of `Aqabah when I went to Ibn `Abd Yalil bin `Abd Kulal (who was one of the chiefs of Ta’if) with the purpose of inviting him to Islam, but he made no response (to my call). So I departed with deep distress. I did not recover until I arrived at Qarn ath-Tha`alib. There, I raised my head and saw a cloud which had cast its shadow on me. I saw in it Jibril (Gabriel) (PBUH) who called me and said: `Indeed, Allah, the Exalted, heard what your people said to you and the response they made to you. And He has sent you the angel in charge of the mountains to order him to do to them what you wish.’ Then the angel of the mountains called me, greeted me and said: `O Muhammad, Allah listened to what your people had said to you. I am the angel of the mountains, and my Rubb has sent me to you so that you may give me your orders. (I will carry out your orders). If you wish I will bring together the two mountains that stand opposite to each other at the extremities of Makkah to crush them in between.”’ But Messenger of Allah (PBUH) said, “I rather hope that Allah will raise from among their descendants people as will worship Allah the One, and will not ascribe partners to Him (in worship).” [Al-Bukhari and Muslim].
Commentary: In the vicinity of Al-Madinah stands a mountain, called Uhud, where the `Battle of Uhud’ took place. It was in this battle that the Prophet’s face was wounded, one of his molars was broken and he fell into a pit dug by `Amr Ar-Rahib. Besides, his uncle, Hamzah (May Allah be pleased with him) was martyred and the disbelievers mutilated his body. `Aqabah was a place at Ta’if where Messenger of Allah (PBUH) rode up from Makkah and met the worst experience. Or, it could be that the incident occurred somewhere at Mina where, during the Hajj season, he urged the different clans to accept the message of Islam so as to seek their help to establish the true religion. Qarn Ath-Tha`alib is also the name of a place which is the Miqat (transit-point where pilgrims assume the state of Ihram) of the Najd people.
This Hadith also reflects the marvellous character of Messenger of Allah (PBUH) that he never rebuked the ignorant and those who caused him harm, nor did he ever avenge anybody on grounds of personal hostility. Secondly, he would endure all forms of hardships in the way of Allah with patience and endurance. He never became furious over his harassers, rather he prayed for their guidance. No doubt, the Prophetic life-pattern perennially provides inspiration to preachers and religious instructors. The responsibility of preaching is not a bed of roses but a thorny path to tread on. It is not the welcome and applause which is meted out to him, but people’s taunts, reproaches and insults are heaped on the preacher. Consequently, patience, self-possession, self-control and tolerance are vital to braving trials and tribulations in the way of Allah.

Hadith: 644.  `Aishah (May Allah be pleased with her) reported: Messenger of Allah (PBUH) never hit anything with his hand neither a servant nor a woman but of course, he did fight in the Cause of Allah. He never took revenge upon anyone for the wrong done to him, but of course, he exacted retribution for the sake of Allah in case the Injunctions of Allah about unlawful acts were violated. [Muslim].
Commentary: For explanatory comments, the reader may refer to Hadith No. 641.

Hadith: 645.  Anas (May Allah be pleased with him) reported: I was walking with Messenger of Allah (PBUH) who was wearing a Najrani cloak with a very thick border when a bedouin happened to meet him. He took hold of the side of his cloak and drew it violently. I noticed that the violence of jerk had bruised the neck of Messenger of Allah (PBUH). The bedouin said: “O Muhammad! Give me out of Allah’s wealth that you possess.” Messenger of Allah (PBUH) turned to him and smiled and directed that he should be given something. [Al-Bukhari and Muslim].
Commentary: This Hadith also highlights the Prophet’s sublime morality, patience and self-control. He smiled away the discourtesy of the bedouin and bade the offering of a gift to him.

Hadith: 646.  Ibn Mas`ud (May Allah be pleased with him) reported: I can see the Messenger of Allah (PBUH) look like one of the Prophets of Allah whose people beat and made him bleed while he was wiping the blood from his face and supplicating: “O Allah, forgive my people because they know not.” [Al-Bukhari and Muslim].
Commentary: The `Ulama’ say that by relating the painful incident of a Prophet, Messenger of Allah (PBUH) in fact implied his own experience at the hands of his people. Indeed, this expresses his extreme numbleness that he vaguely described his bitter self-experience without bringing into light the unthinking persecutors of his nation.

Hadith: 647.  Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, “The strong man is not the one who wrestles, but the strong man is in fact the one who controls himself in a fit of rage.” [Al-Bukhari and Muslim].
Commentary: People are usually impressed by the physical power and strength of somebody. But the real strength of a man lies in the fact that he should be able to wrestle with his passions in a fit of anger and avoid committing an act for which he may subsequently regret. This is a common observation that wild anger leads to many a wrongdoing of which man repents later on or sheds tears over the ruin resulting from it.

Riyadh Al Saliheen>Book of Misselenas
Chapter 77 : Indignation against the Transgression of Divine Laws

Allah, the Exalted, says:
“And whoever honours the sacred things of Allah, then that is better for him with his Rubb…” (22:30)
“If you help (in the Cause of) Allah, He will help you, and make your foothold firm.” (47:7)

Hadith: 649.  Abu Mas`ud `Uqbah bin `Amr Al-Badri (May Allah be pleased with him) reported: A man came to the Prophet (PBUH) and said: “I join the morning Salat late because of so-and-so who leads it and prolongs it.” (Abu Mas`ud said): I have never seen the Prophet (PBUH) so angry while giving a speech as he was on that day. He (PBUH) said, “Some of you create hatred among the people against faith. Whoever leads Salat (the prayer), should make it brief because the congregation includes old men and youngsters and those who have some urgent work to do.” [Al-Bukhari and Muslim].
Commentary: First, there is allowance for a genuine complaint regarding some public inconvenience. Second, a believer is supposed to be passionately uncompromising on religious precepts. Third, the Imam should refrain from prolonging Salat (prayer) and be considerate of the congregation standing behind him. But a brief recitation of the Qur’an or prayer does not imply a disregard of the example of the Prophet and the adjustment of different postures in Salat. In no way should it be a hasty and heedless Salat as unfortunately offered by a majority of men. They are scarcely regardful of the example of the Prophet in offering Salat. What a pity! Fourth, one may be exempted from offering congregational Salat for a valid religious excuse. fifth, the Imam should eschew an attitude which may foment people’s aversion to worship.

Hadith: 650.  `Aishah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) returned once from a journey, and saw a curtain which I had hung along a platform with some pictures on it. The colour of his face changed. He tore it up and said, “O `Aishah, the most tormented people on the Day of Resurrection are those who contend with Allah in terms of creation.” [Al-Bukhari and Muslim].
Commentary: Here, too, we are told that lapses in religious matters may be resented vehemently. The Shari`ah condemns both the making of human portraits and their decoration in homes and, if displayed as sacred objects, they may be read as polytheistic manifestation. Besides, orthodox `Ulama’ and researchers are of the opinion that making or keeping of any type of picture is forbidden and unlawful. The rule equally applies to a hand-made picture and a camera photograph, provided it is that of an animate object. Yet, making or keeping pictures of inanimate objects, both of mineral and vegetable kingdoms, is permissible. However, one is at liberty to get oneself photographed in an unavoidable situation. For instance, photographs are indispensable to passports, identity cards and similar other necessities of modern times in which man is helpless and we can not assert that he is inclined to satisfy his taste or to get himself photographed as a token of permissibility. Indeed, it is the requirement of international law. So, up to this extent he will not be called to account. Yet, he cannot be justified in overstepping this limit.

Hadith: 651.  `Aishah (May Allah be pleased with him) reported: The Quraish were much worried about the case of a Makhzumiyah woman who had committed theft and wondered who should intercede for her with Messenger of Allah (PBUH) (so that she would not get punished for her crime). Some said Usamah bin Zaid (May Allah be pleased with him) was his beloved and so he may dare do so. So Usamah (May Allah be pleased with him) spoke to him about that matter and the Prophet (PBUH) said to him, “Do you intercede when one of the legal punishments ordained by Allah has been voilated?” Then he got up and addressed the people saying, “The people before you were ruined because when a noble person amongst them committed theft, they would leave him, but if a weak person amongst them committed theft, they would execute the legal punishment on him. By Allah, were Fatimah, the daughter of Muhammad, to commit the theft, I would have cut off her hand.” [Al-Bukhari and Muslim].
Commentary: The example of Allah’s Messenger (PBUH) clearly tells us that no intercession is allowed for a person who transgresses the limits set by Allah. And if anybody has the audacity to do so, the deciding authority is presumed to be impervious to his solicitation. Nor should the criminal’s social status or family influence, if any, obstruct the administration of justice. The law and retribution rise above all discrimination and social hierarchy. Any contravention in this regard is enough to incur Divine wrath.

Hadith: 652. Anas (May Allah be pleased with him) reported: The Prophet (PBUH) noticed spittle in the mosque in the direction of the Qiblah. The signs of disgust were perceived on his face. Then, he stood up and scraped it away with his own hand and said, “When you stand in Salat, you hold communion with your Rubb and He is between you and the Qiblah. Let no one therefore cast out his spittle in that direction, but only to his left or under his foot.” Then he caught hold a corner of his sheet, spat into it and folded it up and said, “Or he should do like this.” [Al-Bukhari and Muslim].
Commentary: Worshippers are under obligation to observe certain manners in the mosque with the most important being abstinence from spitting towards Qiblah (Ka`bah). Instead the method pointed out in the Hadith may be put in effect right during Salat (prayer). Yet one, if not offering Salat, can turn to the mosque’s washing-place where a channel exists for the outflow of unclean water, etc. Obviously, it is a better substitute for a pocket-handkerchief or sheet which should be used when necessary. Second, this Hadith tells us that every effort should be made to keep the place of worship neat and clean, and if anyone finds some dirt in the mosque, he should immediately remove it.

Riyadh Al Saliheen:
Book 1 : The Book of Good Manners

Riyadh Al Saliheen>Book 1: Good Manners
Chapter 85: Secrecy of Private Matters (Guarding Secrets)

Allah, the Exalted, says:
“And fulfill (every) covenant. Verily! The covenant, will be questioned about.” (17:34)

Hadeeth 685.Abu Sa`id Al-Khudri (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, “The most evil of the people to Allah on the Day of Resurrection will be the man who consorts with his wife and then publicizes her secret.”[Muslim]Commentary: Islam treats conjugal union as a sacred and secret act, both in social and moral terms. Indeed, the sanctity of conjugal rights contributes to the consolidation of moral norms and social cohesion. Yet, what passes between wife and husband on the consummation night is usually taken in a light vein in our societies. In the morning, both of them relate their sexual experience to their friends respectively. This is moral indecency which is incompatible with human dignity and civilized behaviour. This Hadith reckons it as a grave sin which must be eschewed. The bed-experience must be kept private by the married couple to the exclusion of a third person.

Hadeeth 686.`Abdullah bin `Umar (May Allah be pleased with them) reported: My father `Umar (May Allah be pleased with him) said: When (his daughter) Hafsah (May Allah be pleased with her) became a widow, I met `Uthman bin `Affan (May Allah be pleased with him) and offered Hafsah for marriage to him. `Uthman said: “I shall think over the matter.” I waited for a few days and then `Uthman met me and said: “It occurred to me that I should not marry at present.” Then I met Abu Bakr (May Allah be pleased with him) and said to him: “If you are willing, I shall marry my daughter Hafsah to you.” Abu Bakr (May Allah be pleased with him) remained silent and did not utter any word to me in reply. I grew more angry with him than with `Uthman. I had waited for only a few days when Messenger of Allah (PBUH) asked for her hand in marriage and I married her to him. Thereafter, I met Abu Bakr (May Allah be pleased with him) who said, “Perhaps you were angry with me when you offered Hafsah to me and I said nothing in reply.” I said, “Yes, that is so.” He said, “Nothing stopped me to respond to your offer except that I knew that Messenger of Allah (PBUH) had mentioned her and I could not disclose the secret of Messenger of Allah (PBUH). Had Messenger of Allah (PBUH) left her, I would have accepted her.”[Al-Bukhari and Muslim]
Commentary: To keep a secret and not to disclose it to people is the theme of this chapter as reflected in this Hadith. The Hadith has also other points which invite our attention. Firstly, a man can offer his daughter’s hand to a righteous person. Secondly, it is undesirable for parents to send a message to another party for the wedlock of their daughter when talks with someone else are already continuing in this regard. Thirdly, if Messenger of Allah (PBUH) wanted to marry a woman but could not realize his intention for a reason or another, it was permissible for a Muslim to marry her because, juristically speaking, such a woman could not be counted as the Prophet’s wife.

Hadeeth 687.`Aishah (May Allah be pleased with her) reported: On one occasion all the wives of the Prophet (PBUH) were with him when his daughter, Fatimah (May Allah be pleased with her) who walked after the style of his father, came there. He (PBUH) welcomed her saying, “Welcome, O my daughter“, and made her sit on his right side, or on his left side and then whispered something to her at which she wept bitterly. When he perceived her grief, he talked secretly to her again and she smiled (with happiness). I said to her: “Messenger of Allah (PBUH chose you from amongst all his wives to speak secretly to you and yet you cried.” When he left, I asked her, “What did Messenger of Allah (PBUH) say to you?” She said, “I will not divulge the secret of Messenger of Allah (PBUH).” When Messenger of Allah (PBUH) passed away, I said to her: “I adjure you by the right I have in respect of you to tell me what Messenger of Allah (PBUH) had told you.” She said: “Now (when Messenger of Allah (PBUH) has died), I will tell you. When he whispered to me the first time, he told me, `Jibril (Gabriel) used to listen to my recitation of the Qur’an and then recite it back to me once or twice a year, and this time he has done it twice; and so I perceive that my death is approaching. Then be mindful of your duty to Allah and be patient and steadfast, for I shall be an excellent predecessor for you.‘ On this I wept as you saw. When he perceived my distress he talked to me secretly the second time and said, `O Fatimah, are you not pleased that you will be the chief among the believing women or of this Ummah?‘ This made me smile as you saw.”[Al-Bukhari and Muslim]
Commentary: This Hadith, too, has an implication for keeping a secret and concealing it from people. Moreover, we learn that one can spontaneously weep over hearing a sorrowful occurrence and also that we should be patient in distress. The Hadith also teaches us not to feel proud upon receiving a blessing. Above all, the excellence of Fatimah (May Allah be pleased with her) and the advisability of reading the Qur’an are brought into our focus.

Hadeeth 688. Thabit (May Allah be pleased with him) reported: Anas (May Allah be pleased with him) said: Messenger of Allah (PBUH) came to me while I was playing with the boys. He greeted us and sent me on an errand. This delayed my return to my mother. When I came to her, she asked, “What detained you?” I said; “Messenger of Allah (PBUH) sent me on an errand.” She asked, “What was it?” I said, “It is a secret.” My mother said; “Do not disclose to anyone the secret of Messenger of Allah (PBUH).” Anas (May Allah be pleased with him) said to Thabit (May Allah be pleased with him): By Allah, were I to tell it to anyone I would have told you.[Muslim]
Commentary: Here, too, an emphasis has been laid on keeping a secret. When Anas (May Allah be pleased with him) told his mother about the cause of secrecy, she refrained from insisting that the secret should be disclosed to her. Rather, she lent support to her son’s standpoint and advised him to conceal the secret. To be sure, it is part of moral teaching that we should keep the secrets of friends in our hearts. Unless we receive a go-ahead from a friend, we must not make his secret public.

Riyadh Al Saliheen>Book 1: Good Manners
Chapter 86 Fulfillment of Promises

Allah, the Exalted, says:
“And fulfill (every) covenant. Verily! The covenant will be questioned about. (17:34)
“And fulfill the Covenant of Allah (Bai`ah: pledge for Islam) when you have covenanted.” (16:91)
“O you who believe! Fulfill (your) obligations.” (5:1)
“O you who believe! Why do you say that which you do not do? Most hateful it is with Allah that you say that which you do not do.” (61:2,3)

Hadeeth 689. Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, “Three are the signs of a hypocrite: When he speaks, he lies; when he makes a promise, he breaks it; and when he is trusted, he betrays his trust.”[Al-Bukhari and Muslim]
Another narration adds the words: “Even if he observes Saum (fasts), performs Salat (prayer) and claims to be a Muslim
Commentary: This Hadith has already been mentioned in the chapter about trusts. See Commentary on Hadith No. 201. Its repetition here is meant to stress the point that a hypocrite is recognized by breaking his promise

Hadeeth 690: `Abdullah bin `Amr bin Al-`as (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, “Four are the qualities which, when found in a person, make him a sheer hypocrite, and one who possesses one of them, possesses one characteristic of hypocrisy until he abandons it. These are: When he is entrusted with something, he betrays trust; when he speaks, he lies; when he promises, he acts treacherously; and when he argues, he behaves in a very imprudent, insulting manner.”[Al-Bukhari and Muslim]
Commentary: Theologically speaking, a disagreement between heart and tongue – or word and deed – about the declaration of faith in Islam is defined as hypocrisy. In the lifetime of the Prophet (PBUH) there existed a group of hypocrites whose traits of characters have been outlined in Ahadith. Humanly it is not possible to perceive malice hidden in one’s heart. Even Messenger of Allah (PBUH) hardly knew what lay in the hearts of people because, despite having the exalted status of Prophethood, he was fundamentally a human. Allah, however, had revealed hearts to him. But today, we have no error-free source to pick hypocrites from the ranks of believers. Quite naturally, we fall back on the Hadith which provides us definite symptoms of the character and manners of hypocrites so as to distinguish them from sincere Muslims.

`Ulama’ say that there are two aspects of hypocrisy, relating to faith and practice. In the first case, a hypocrite conceals his disbelief in his heart but verbally professes Islam. Anyone who belongs to this category of hypocrites will be, as stated in the Qur’an: “In the lowest depths of the Fire.” (4:145). In the second case, a man does have faith in his heart but in practice he portrays the characteristics of a hypocrite, unfortunately a majority of today’s Muslims practically behave like hypocrites and possess their propensities. It is this hypocritical attitude and moral deficiencies of Muslims that have degraded them and made Islam unappealing. May Allah put Muslims on the right path!

Hadeeth 691. Jabir (May Allah be pleased with him) reported: The Prophet (PBUH) said to me, “When the revenues of Bahrain will arrive, I shall give you such and such and such.” He passed away before the revenues were received. When they arrive during the caliphate of Abu Bakr (May Allah be pleased with him), he ordered to be announced: “Anyone whom Messenger of Allah (PBUH) promised or owed anything, should come to him.” I went to him and said: “Messenger of Allah (PBUH) had said to me such and such.” He took a double handful out of the money and gave it to me. I counted it and found that it was five hundred dirham. Then Abu Bakr (May Allah be pleased with him) said to me: “Take twice as much more of that amount.”[Al-Bukhari and Muslim]
Commentary: Messenger of Allah (PBUH), according to Al-Bukhari, spread his both hands thrice in a gesture and indicated to Jabir (May Allah be pleased with him): “I will give you double handfuls of money thrice”. Abu Bakr (May Allah be pleased with him), however, fulfilled the Prophet’s promise during his caliphate.

This Hadith is suggestive of fulfillment of the deceased pledge by the ascendant, that is, his death will not invalidate it. Rather, the responsibility of fulfilling his pledge devolves upon his inheritors. Similarly, a new ruler is under obligation to carry out the commitment made by his predecessor on the government level.

 Riyadh Al Saliheen>Book 1: Good Manners
Chapter 87 Safeguarding and Perpetuating Good Habits

 Allah, the Exalted, says:
“Verily, Allah will not change the (good) condition of a people as long as they do not change their state (of goodness) themselves (by committing sins and by being ungrateful and disobedient to Allah).” (13:11)
“And be not like her who undoes the thread which she has spun, after it has become strong.” (16:92)
“… lest they become as those who received the Scripture [the Taurat (Torah) and the Injeel (Gospel)] before (i.e., Jews and Christians), and the term was prolonged for them and so their hearts were hardened?” (57:16)
“But that they did not observe it with the right observance.” (57:27)

Hadeeth 692.`Abdullah bin `Amr bin Al-`as (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said to me, “O `Abdullah! Do not be like so-and-so; he used to get up at night for optional prayer but abandoned it later.”[Al-Bukhari and Muslim]
Commentary: This Hadith also stresses the same point, that is, man should be steadfast in his good doings. There should be no cessation in this respect, otherwise, he will unconsciously begin to incline to evil and, therefore, to the erosion of moral foundations ofhis character. Steadfastness in the observance of good ensures man’s security against pitfalls and has Divine approval, too.

Riyadh Al Saliheen>Book 1: Good Manners
Chapter 88 Excellence of meeting with a smiling Countenance and  Politness in Speech

Allah, the Exalted, says:
“And lower your wings for the believers (be courteous to the fellow-believers).” (15:88)
“And had you been severe and harsh-hearted, they would have broken away from about you.” (3:159)

Hadeeth: 693. `Adi bin Hatim (May Allah be pleased with him) reported: Messenger of Allah
(PBUH) said, “Guard yourselves against the Fire (of Hell) even if it be only with half adate-fruit (given in charity); and if you cannot afford even that, you should at least say a good word.”[Al-Bukhari and Muslim]
Commentary: This Hadith highlights the point that Sadaqah has great benefits and even in its minimum scope and quantity it can ensure our safety against Hell-fire. We are told that if we do not have even a single date or half of it to give to a needy person, we can manage to have the same benefit by talking to him in a compassionate tone, provided we have Faith in our heart.

Hadeeth 694. Abu Hurairah (May Allah be pleased with him) reported: The Prophet (PBUH) said, “It is also charity to utter a good word.”[Al-Bukhri and Muslim]
Commentary: In Islam, it is not spending money alone that counts as charity; talking to somebody in a decent way also comes in the same context. Now, one can feel the importance Islam gives to moral values and good manners. This saying of Messenger of Allah (PBUH) is part of a long Hadith mentioned earlier. See Hadith No. 122.

Hadeeth 695.Abu Dharr (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, “Do not disdain a good deed, (no matter how small it may seem) even if it is your meeting with your (Muslim) brother with a cheerful face.”[Muslim]
Commentary: Every deed approved by the Shari`ah is considered good and rewarding. Howsoever seemingly small people may consider it, it must not be looked at from a highbrow angle. Even to meet people cheerfully is one of the Islamic virtues, though it may appear quite insignificant to some people.

Riyadh Al Saliheen>Book 1: Good Manners
Chapter 89 Clarity of Discourse

Hadeeth 696 Anas (May Allah be pleased with him) reported: Whenever the Prophet (PBUH) said something, he would repeat his words thrice so that the meanings would be understood fully; and whenever he came upon a group of people, he would greet them, and he would repeat salutation thrice.[Al-Bukari and Muslim]
Commentary: To lay stress on a point thrice or to repeat greetings, according to this Hadith, is preferable. It is particularly so when a situation so demands and when explaining a point to the audience once and twice may not be enough.

Hadeeth 697. `Aishah (May Allah be pleased with her) reported: the speech of Messenger of Allah (PBUH) was so clear that all those who listened to it would understand it.[Abu Dawud]
Commentary: Interpreting `Aishah’s report, some commentators say that Messenger of Allah (PBUH) used to speak clearly and decisively. However, it may also mean that, while speaking, he would pause upon his words in such a way that each and every word which came from his lips appeared detached from the other. He was never like those who speak quickly and their words are mixed up with each other. This Hadith reflects the Prophet’s eloquence as well as his due care and decency in putting in his viewpoint to the convenience of his audience.

Riyadh Al Saliheen>Book 1: Good Manners
Chapter 90 Listening Attentively

Hadeeth 698. Jarir bin `Abdullah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) asked me on the occasion of the Farewell Pilgrimage to tell the people to keep silent, then he (PBUH) said, “Do not revert to disbelief after me, chopping the heads of one another.”[Al-Bukhari and Muslim]

Commentary: Commenting on this Hadith, Imam An-Nawawi has argued that one is allowed to lend ear to somebody if he has something reasonable to say. This will not be considered as eavesdropping which is unallowable on doctrinal basis. Secondly, silence is a prerequisite of setting ears to a sermon. And a Khatib (one who delivers a sermon) is perfectly justified if he asks his audience to observe silence so as to be able to listen to him in real earnest.

Riyadh Al Saliheen>Book 1: Good Manners
Chapter 91 Brevity in Preaching

Allah, the Exalted, says:
“Invite (mankind, O Muhammad (PBUH)) to the way of your Rubb (i.e., Islam) with wisdom (i.e., with the Divine Revelation and the Qur’an) and fair preaching.” (16:125)

Hadeeth 699. Shaqiq bin Salamah reported: Ibn Mas`ud (May Allah be pleased with him)  used to preach to us once every Thursday. A man said to him: “O Abu `Abdur-Rahman, we love your talk and we wish that you preach us every day.” He said: “There is nothing to prevent me from doing so, but I don’t lest I bore you. I follow the same method in preaching to you that Messenger of Allah (PBUH) adopted in preaching to us for fear of boredom.”[Al-Bukhari and Muslim]
Commentary: This Hadith throws light on the indispensability of equilibrium in sermons and discourses so that people may not shun them. Monotony, though well designed, is repugnant to human nature. Similarly, teaching and instructional training requires such hours which may facilitate people’s willing participation. Compulsion and economic incentives rarely work in spiritual spheres. We are also informed of the Companions’ keenness to follow Messenger of Allah (PBUH).

Hadeeth 700.`Ammar bin Yasir (May Allah be pleased with them) reported: I heard Messenger of Allah (PBUH) saying, “Prolonging Salat (prayer) and shortening the Khutbah (religious talk) indicate the religious knowledge of the person. Make your Salat long and your sermon short.”[Muslim]
Commentary: A prolonged Salat (prayer) by no means implies a disregard of worshipper’s constraints. It is indeed forbidden. Rather the Imam is emphatically told to perform a brief and concise Salat because his followers also include, amongst others, the weak, the aged and the sick people. Herein an emphasis is laid on prolonging Salat instead of Khutbah (religious talk). The Friday Khutbah is meant to be brief. It must not be too lengthy in relation to a brief Salat offered heedlessly and in sheer haste. Salat must be offered in all humility and with full attention and concentration of mind. Furthermore, a worshippper ought to maintain a well-paused equilibrium in different postures of its performance. Brevity should be kept in view of Khutbah.

Hadeeth 701. Mu`awiyah bin Al-Hakam As-Sulami (May Allah be pleased with him) reported: While I was in Salat with Messenger of Allah (PBUH), a man in the congregation sneezed and I responded with: `Yarhamuk-Allah (Allah have mercy on you).’ The people stared at me with disapproving looks. So I said: “May my mother lose me. Why are you staring at me?” Thereupon, they began to strike their thighs with their hands. When I saw them urging to me to remain silent, I became angry but restrained myself. When Messenger of Allah (PBUH) concluded his Salat. I have never before seen an instructor who gave better instruction than he, may my father and mother be sacrificed for him. He neither remonstrated me, nor beat me, nor abused me. He simply said,”It is not permissible to talk during Salat because it consists of glorifying Allah, declaring His Greatness as well as recitation of the Qur’an,” or he said words to that effect.” I said: “O Allah’s Messenger, I have but recently accepted Islam, and Allah has favoured us with Islam. There are still some people among us who go to consult soothsayers.” He said, “Do not consult them.” Then I said: “There are some of us who are guided by omens.” He said, “These things which come to their minds. They should not be influenced by them.”(Mulim)
Commentary: This Hadith emphasizes four points. Firstly, as no talk is allowed in Salat (prayer), nobody can utter benedictory words for a sneezer either. Secondly, this Hadith throws light on the Prophet’s way of imparting moral instruction to others. He would prudently enlighten ignorant people on Islam, avoiding to express his resentment over their lapses which simply betrayed their lack of knowledge. This has a lesson for `Ulama’ and preachers. Thirdly, Muslims are prohibited from consulting soothsayers. Fourthly, belief in bad omens is also prohibited. Divinations and presages were the popular fallacies of Arabs in the pre-Islamic epoch. Islam abolished them. Yet, once again these absurdities have caught the fancy of ignorant Muslims. May Allah guide them!

Hadeeth 702.`Irbad bin Sariyah (May Allah be pleased with him) reported: One day, Messenger of Allah (PBUH) delivered a very effective speech, as a result, eyes shed tears and hearts became softened. A man said: “O Prophet of Allah! It sounds as if this is a farewell speech, so advise us.” He (PBUH) said, “I admonish you to fear Allah, and to listen and obey even if a black slave has been appointed as your leader. For whoever among you lives after me will see much discord. So hold fast to my Sunnah and the Sunnah of the Rightly-Guided Caliphs who will come after me. Adhere to them and hold fast to them. Beware of Bid`ah (in religion) because every Bid`ah is a misguidance.[Abu Da and At-Tirmidhi]”
Commentary: According to this Hadith, the best sermon may be defined as brief, comprehensive, appealing and beneficial. Refer to the Commentary on Hadith No. 185.

Riyadh Al Saliheen>Book 1: Good Manners
Chapter 92 Dignity and Tranquility

Allah, the Exalted, says:
“And the (faithful) slaves of the Most Gracious (Allah) are those who walk on the earth in humility and sedateness, and when the foolish address them (with bad words) they reply back with mild words of gentleness.” (25:63)

Hadeeth 703.`Aishah (May Allah be pleased with him) reported: I have never seen Messenger of Allah (PBUH) laughing so heartily that his uvula could be seen. He used to smile only.[Al-Bukhari and Muslim]
Commentary: To laugh much is one of the sign of indifference to the remembrance of Allah. Besides, the habit of laughing aloud robs away the dignity and impressiveness of a man.

Riyadh Al Saliheen>Book 1: Good Manners
Chapter 94 Honoring the Guest

Allah, the Exalted, says:
“Has the story reached you, of the honoured guests [three angels; Jibril (Gabriel) along with another two] of Ibrahim (Abraham)? When they came in to him and said: `Salam (peace be upon you),’ He answered: `Salam (peace be upon you),’ and said: `You are a people unknown to me.’ Then he turned to his household, and brought out a roasted calf [as the property of Ibrahim (Abraham) was mainly cows]. And placed it before them, (saying): `Will you not eat?”’ (51: 24-27)

“And his (Lut’s) people came rushing towards him, and since aforetime they used to commit crimes (sodomy), he said: `O my people! Here are my daughters (i.e., the women of the nation), they are purer for you (if you marry them lawfully). So fear Allah and degrace me not with regard to my guests! Is there not among you a single right-minded man? ”’ (11:78)

Hadeeth 706. Abu Hurairah (May Allah be pleased with him) reported: The Prophet (PBUH) said, “He who believes in Allah and the Last Day, let him show hospitality to his guest; and he who believes in Allah and the Last Day, let him maintain good relation with kins; and he who believes in Allah and the Last Day, let him speak good or remain silent.”[Al-Bukhari and Muslim]Commentary: To honour a guest means to welcome him cheerfully, entertain him happily according to our capacity and have full regard of his comfort and rest. As for our relatives, we are supposed to treat them nicely and to do our duty towards them.Reserve in speech implies that we should avoid senseless and irrelevant talk. We are apt to pass most of our time in the remembrance of Allah, seeking His forgiveness and saying what is good to everybody. Or we had better keep silent. These three qualities are possessed by those people who believe in Allah and the Day of Reckoning.
In other words, those who lack these qualities betray only a weak and imperfect Faith.

Hadeeth 707 Abu Shuraih Khuwailid bin `Amr Al-Khuza`i (May Allah be pleased with him) reported: I heard Messenger of Allah (PBUH) saying, “He who believes in Allah and the Last Day, should accommodate his guest according to his right.” He was asked: “What is his right, O Messenger of Allah?” He (PBUH) replied: “It is (to accommodate him) for a day and a night, and hospitality extends for three days, and what is beyond that is charity.”[Al-Bukhari and Muslim]
In Muslim it is added: Messenger of Allah (PBUH) said, “It is not permissible for a Muslim to stay so long with his brother till he makes him sinful.” He was asked: “O Messenger of Allah, how can he make him sinful?” He replied, “He prolongs his stay with him till nothing is left with the host to entertain him (guest).”
Commentary: This Hadith throws light on something more of the etiquette and scope of hospitality. A guest ought to be given the best entertainment on the first day and night. For the next two days, hospitality should be moderate. On the fourth day, the guest should leave for his destination. Yet if he chooses to stay, hospitality will be in the sense of charity.

Riyadh Al Saliheen>Book 1: Good Manners
Chapter 95 Excellence of Conveying Glad Tidings and Congratulations

 Allah, the Exalted, says:

“So announce the good news to My slaves. Those who listen to the Word [good advice La ilaha illallah (none has the right to be worshipped but Allah) and Islamic Monotheism] and follow the best thereof (i.e., worship Allah Alone, repent to Him and avoid Taghut).” (39: 17, 18)
“Their Rubb gives them glad tidings of a Mercy from Him, and that He is pleased (with them), and of Gardens (Jannah) for them wherein are everlasting delights.” (9:21)
“But receive the glad tidings of Jannah which you have been promised! ” (41:30)
“So we gave him the glad tidings of a forbearing boy.” (37:101)
“And verily, there came Our messengers to Ibrahim (Abraham) with glad tidings.” (11:69)
“And his wife was standing (there), and she laughed [either, because the messengers did not eat their food or for being glad for the destruction of the people of Lut (Lot)]. But We gave her glad tidings of Ishaq (Isaac), and after Ishaq, of Ya`qub (Jacob).” (11:71)
“Then the angels called him, while he was standing in prayer in Al-Mihrab (a praying place or a private room), (saying): `Allah gives you glad tidings of Yahya (John).”’ (3:39)
“(Remember) when the angels said: `O Maryam (Mary)! Verily, Allah gives you the glad tidings of a Word [`Be!’- and he was! i.e., `Isa (Jesus) the son of Maryam] from Him, his name will be the Messiah `Isa.” (3:45)

Hadeeth 708. `Abdullah bin Abu Aufa (May Allah be pleased with him) reported: Messenger of Allah (PBUH) gave glad tidings to Khadijah (May Allah be pleased with her) about a palace of hollowed pearls in Jannah, free from noise and toil.[Al-Bukhari and Muslim]
Commentary: This Hadith throws light on the excellence of Khadijah (May Allah be pleased with her) and also mentions the glad tidings given to her by Messenger of Allah (PBUH) about her blessful place in a heavenly abode in the Hereafter.

Hadeeth 709. Abu Musa Al-Ash`ari (May Allah be pleased with him) reported: One day, I performed my Wudu’ in my house and then set forth with the determination that I would stick to Messenger of Allah (PBUH) and spend the whole day with him. I came to the mosque and asked about him. The Companions told that he (PBUH) had gone in a certain direction. Abu Musa added: I followed him inquiring until I came to Bi’r Aris (a well in the suburb of Al-Madinah). (There) I sat down at the door till he (PBUH) had relieved himself and performed Wudu’. Then I went to him and saw him sitting on the platform of the well with his shanks uncovered and his legs dangling in the well. I greeted him and returned to the door of the garden, saying to myself, “I will be the doorkeeper of the Messenger of Allah today.” Abu Bakr (May Allah be pleased with him) came and knocked at the door. I said; “Who is that?” He said: “Abu Bakr.” I said, “Wait a moment.” Then I went to the Messenger of Allah (PBUH) and said, “O Messenger of Allah! Abu Bakr is at the door seeking permission to enter.” He said, “Admit him and give him the glad tidings of Jannah.” I returned and said to Abu Bakr (May Allah be pleased with him): “You may enter and Messenger of Allah (PBUH) has given you the glad tidings of (entering) Jannah.” Abu Bakr (May Allah be pleased with him) came in and sat down on the right side of Messenger of Allah (PBUH) and suspended his legs into the well and uncovered his shanks, as the Messenger of Allah had done. I returned to the door and sat down. I had left my brother at home while he was performing Wudu’ and intending to join me. I said to myself: “If Allah intends good for him (i.e., to be blessed to come at this time and receive the glad tidings of entering Jannah), He will bring him here.” Someone knocked at the door and I said, “Who is it?” He said, “Umar bin Al-Khattab.” I said, “Wait a moment.” Then I proceeded towards Messenger of Allah (PBUH). I greeted him and said, “Umar is at the door, seeking permission to enter. He said, “Let him in and give him the glad tidings of entering Jannah.” I went back to `Umar (May Allah be pleased with him) and said to him, “Messenger of Allah has given you permission as well as glad tidings of entering Jannah.” He entered and sat down with Messenger of Allah (PBUH) on his left side and dangled his feet into the well. I returned to the door and sat down and said to myself: “If Allah intends good for my brother, He will bring him here.” Someone knocked at the door and I said, “Who is it?” He said, “Uthman bin `Affan.” I said, “Wait a moment.” I went to Messenger of Allah (PBUH) and informed him about his arrival. He said, “Let him in and give him glad tidings of entering Jannah together with a tribulation which he will have to face.” I came back to him and said, “You may enter; and Messenger of Allah (PBUH) gives you the glad tidings of entering Jannah together with a tribulation that will afflict you.” He got in and saw that the elevated platform round the well was fully occupied. So he sat on opposite side. Sa`id bin Al-Musaiyab (May Allah be pleased with him) a subnarrator has reported: The order in which they sat down indicated the places of their burial.[Al-Bukhari and Muslim]

Another narration adds: Abu Musa Al-Ash`ari (May Allah be pleased with him) said: The Prophet (PBUH) ordered me to guard the door. When `Uthman was told (about the misfortune) he praised Allah then said: “Allahu Musta`an (His help is to be sought).”

(The interpretation of Sa`id bin Al-Musaiyab is that the graves of Abu Bakr and `Umar (May Allah be pleased with them) are by the side of the Prophet (PBUH), in the same position they took when they sat next to the Prophet (PBUH) while the grave of `Uthman is away from their graves, in the public graveyard of Al-Madinah known as Baqi` Al-Gharqad).
Commentary: This Hadith brings four points under our consideration. First, in certain cases, a glad tiding is given about the future life. Second, the Prophet (PBUH) himself gave the good news to the first three Rightly-Guided Khulafa’ (caliphs) that they would go to Jannah. Now only an inborn wretch can doubt their Faith. Third, the riot foretold by the Prophet (PBUH) with regard to `Uthman (May Allah be pleased with him) took place in the concluding days of his caliphate. Influenced by the wicked and baseless propaganda of a Jew, `Abdullah bin Saba’, a splinter group blockaded `Uthman’s house and finally put him to death. The incident reveals the Prophet’s truthfulness. Fourth, things are also interpreted while one is awake, and the power of intuition is of course the basis of such a state. Yet, a vision is not necessarily commensurate with the external reality in all cases. However, the first two caliphs, as envisioned by Abu Musa Al-Ash`ari (May Allah be pleased with him), are eternally resting, along with the Prophet (PBUH), in `Aishah’s room, while `Uthman (May Allah be pleased with him) is buried in the Al-Madinan graveyard of Baqi` Al-Gharqad.

Hadeeth 710. Abu Hurairah (May Allah be pleased with him) reported: We were sitting in the company of the Messenger of Allah (PBUH), and Abu Bakr and `Umar (May Allah be pleased with them) were also present. All of a sudden the Messenger of Allah (PBUH) got up and left us. When he was late to return to us we began to worry lest he should meet with trouble in our absence. I was the first to be alarmed and set out in search of him until I came to a garden belonging to Banu-Najjar (a section of the Ansar). I went round it looking for an entrance, but failed to find one. However, I saw a stream of water flowing into the garden from a well outside. I drew myself together like a fox and slinked into the place and reached the Messenger of Allah (PBUH). He said, “Is it Abu Hurairah?” I replied in the affirmative. He asked, “What is the matter with you?” I replied, “You were sitting with us and then you left us and delayed for a time. Fearing you had met with some adversities we got alarmed. I was the first to be alarmed. So when I came to this garden, I squeezed myself like a fox and these people are coming behind me.” He (the Prophet (PBUH)) gave me his sandals and said, “O Abu Hurairah! Take these sandals of mine, and whoever you meet outside this garden testifying that La ilaha illallah (There is no true god except Allah), being assured of it in his heart, give him the glad tidings that he will enter Jannah.” (Abu Hurairah then narrated the Hadith in full).[Muslim]
Commentary: As explained earlier in detail, a believer will definitely go to Jannah,  provided he/she sincerely believes in Allah without associating anyone with His Divinity, either he/she is very likely to be admitted to Jannah in the first stage, orotherwise after being chastised depending on his or her sins. His eternal abode will be in Jannah and not in Hell-fire, In sha’ Allah.

Hadeeth 711. Ibn Shumasah reported: We visited `Amr bin Al-`as (May Allah be pleased with him) when he was in his deathbed. He wept for a long time and turned his face towards the wall. His son said: “O father, did not the Messenger of Allah (PBUH) give you the good news of such and such? Did he not give you glad tidings of such and such?” Then he (`Amr) turned his face towards us and said: “The best thing which you can count upon is the affirmation that: La ilaha illallah (there is no true god except Allah), and that Muhammad is the Messenger of Allah. I have passed through three phases. I remember when I hated none more than I hated the Messenger of Allah (PBUH), and there was no other desire stronger in me than that of killing him. Had I died in that state, I would have definitely been one of the dwellers of Fire (Hell). When Allah instilled the love for Islam in my heart, I went to Messenger of Allah (PBUH) and said, `Extend your right hand, so that I pledge allegiance to you.’ He (PBUH) stretched out his right hand, but I withdrew my hand. He said, `What is the matter, `Amr?’ I said, `I wish to lay down same conditions.’ He asked, `What conditions do you wish to put forward?’ I replied, `To be granted forgiveness.’ He said, `Do you not know that (embracing) Islam wipes out all that has gone before it (previous misdeeds). Verily, emigration wipes out all the previous sins, and the Hajj (pilgrimage) wipes out all the previous sins.’ Thereafter, no one was dearer to me than Messenger of Allah (PBUH), and none was more respectable than him in my eyes. So bright was his splendour that I could not gather enough courage to look at his face for any length of time. If I were asked to describe his feature, I would not be able to do so because I have never caught a full glimpse of his face. Had I died in that state I could have hoped to be one of the dwellers of Jannah. Thereafter, we were made responsible for many things and in the light of which I am unable to know what is in store for me. When I die, no mourner, nor fire should accompany my bier. When you bury me, throw the earth gently over me and stand over my grave for the space of time within which a camel is slaughtered and its meat is distributed so that I may enjoy your intimacy, and in your presence ascertain what answer can I give to the Messengers of my Rubb (the angels in grave).”[Muslim]
Commentary: This Hadith tells us about three phases of the life of `Amr bin Al-`as (May Allah be pleased with him), that is, pre-Islamic period, post-faith period and the governorship period. Of the last one, when he shouldered heavy responsibilities, he feared that he might have committed some lapses and for that he might be subjected to accountability before Allah. The Hadith invites our attention to the following points:

First, Amr’s vehement hostility of pre-faith days was transformed into intense love for the Prophet (PBUH) upon embracing Islam. Second, the greatness of the Prophet (PBUH) was ingrained in the Companions’ hearts. Third, the fear of error and the hope of Divine mercy may cause one to shed tears at the moment of death. Fourth, it is desirable on the part of relatives and friends to do something for the comfort of a dying person by giving him the glad tidings of Allah’s Mercy. Fifth, Islam wipes out all previous sins, but afterwards, life should be led according to the dictates of true Faith. In the same way the minor sins are pardoned on account of Hijrah, and Hajj, but a sincere repentance with all its conditions is indispensable to the remission of major sins. Sixth, lamentation over a dead body is forbidden. Seventh, one may desirably make a will before death, particularly with regard to the anti-Shari`ah heresies and rites to which the bereaved people are likely to take recourse. Eighth, there is an affirmation of the orthodox belief that Munkir and Nakir (two angels) appear in the grave and question the dead person about his or her religious beliefs. Ninth, to stand over the grave and to pray for the salvation of the dead person is a desirable act, as the dead person enjoys the intimacy and the visit of the righteous to his grave. This Hadith, therefore, recommends believers to pray for the firmness of the dead person.

Riyadh Al Saliheen:
Book 5: The book of Greetings

Riyadh Al Saliheen>Book 5: Greetings
Chapter 131 Excellence of Promoting Greetings

Allah, the Exalted, says:
“O you who believe! Enter not houses other than your own, until you have asked permission and greeted those in them.” (24:27)
“But when you enter the houses, greet one another with a greeting from Allah (i.e., say: As-Salamu `alaikum – peace be on you), blessed and good.” (24:61)
“When you are greeted with a greeting, greet in return with what is better than it, or (at least) return it equally.” (4:86)
“Has the story reached you, of the honoured guests [three angels; Jibril (Gabriel) along with another two] of Ibrahim (Abraham)? When they came in to him, and said, `Salam (peace be upon you)!’ He answered: `Salam (peace be upon you).”’ (51:24,25)

Hadeeth 845. Abdullah bin `Amr bin Al-`as (May Allah be pleased with them) reported: A man asked the Messenger of Allah (PBUH): “Which act in Islam is the best?” He (PBUH) replied, “To give food, and to greet everyone, whether you know or you do not.” [Al-Bukhari and Muslim].
Commentary: Feeding poor and destitute is an act of goodness, and so is fulfilling the needs of the indigent. Greeting everybody (saying `As-Salamu `Alaikum’), whether an acquaintance or a stranger, is a good manner too. Both of these acts generate mutual love and remove hatred and ill will from hearts. All other forms of greetings do not no substitute for Islamic greeting.

Hadeeth 846. Abu Hurairah (May Allah be pleased with him) reported: The Prophet (PBUH) said, “When Allah created Adam (PBUH), He said to him: `Go and greet that company of angels who are sitting there – and then listen to what they are going to say in reply to your greetings because that will be your greeting and your off­spring’s.’ Adam (PBUH) said to the angels: `As-Salamu `Alaikum (may you be safe from evil).’ They replied: `As-Salamu `Alaikum wa Rahmatullah (may you be safe from evil, and Mercy of Allah be upon you).’ Thus adding in reply to him: `wa Rahmatullah (and Mercy of Allah)’ to his greeting.” [Al-Bukhari and Muslim].
some Ahadith, it is better to add in response: wa Rahmatullahi wa Barakatuhu (and the Mercy and Blessings of Allah).

Hadeeth 847. Al-Bara’ bin `Azib (May Allah be pleased with them) reported: The Messenger of Allah (PBUH) commanded us to do seven things: to visit the sick, to follow the funeral (of a dead believer), to invoke the Mercy of Allah upon one who sneezes (i.e., by saying to him: Yarhamuk-Allah), to support the weak, to help the oppressed, to promote the greeting of `As-Salamu `Alaikum’, and to help those who swear to do something to keep their oaths. [Al-Bukhari and Muslim].
Commentary: Muslims have obligations towards one another. The fulfillment of this social responsibility creates among them mutual love, a sense of cohesion and feelings of respect for one another.

Hadeeth 848. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, “By Him in Whose Hand is my life! You will not enter Jannah until you believe, and you will not believe until you love one another. Shall I inform you of something which, if you do, you will love one another? Promote greetings amongst yourselves.” [Muslim].
Commentary: Iman is a prerequisite for entry to Jannah. Whereas mutual love among Muslims is complementary to it, and this quality can only be attained by giving a social character to the Islamic form of greeting, that is to say, `As-Salamu `Alaikum.’

Hadeeth 849. `Abdullah bin Salam (May Allah be pleased with him) reported: I heard the Messenger of Allah (PBUH) saying, “O people, exchange greetings of peace (i.e., say: As-Salamu `Alaikum to one another), feed people, strengthen the ties of kinship, and be in prayer when others are asleep, you will enter Jannah in peace.” [At-Tirmidhi].
Commentary: All these habits and practices are indispensable to a believer because each one of them leads to Jannah with the first people to enter it without being punished in Hell first.

Hadeeth 850. At-Tufail bin Ubayy bin Ka`b (May Allah be pleased with him) reported: I used to visit `Abdullah bin `Umar (May Allah be pleased with them) in the morning and accompany him to the market. `Abdullah offered greetings of peace to every one he met on the way, be they sellers of petty goods, traders or poor people. One day when I came to him, he asked me to accompany him to the market. I said to him: “What is the point of your going to the market when you do not sell, nor ask about articles, nor offer a price for them, nor sit down with any company of people. Let us sit down here and talk.” He replied: “O Abu Batn (belly)! (Tufail had a large belly), we go to the market to greet everyone we meet.” [Malik]
Commentary: This Hadith highlights `Abdullah bin `Umar’s passion for promoting Salam which is a practice of Sunnah. Secondly, we can call a person by his epithetic name provided he is not offended by it.

Riyadh Al Saliheen>Book 5: Greetings
Chapter 132 Words to be used for offering Greetings

It is recommended for the one offering greetings to say: `As-Salamu Alaikum wa Rahmatullahi wa Barakatuhu’. The reply is `Wa `Alaikum us-Salamu wa Rahmatullahi wa Barakatuhu.’

Hadeeth 851. `Imran bin Husain (May Allah be pleased with them) reported: A man came to the Prophet (PBUH) and said: “As-Salamu `Alaikum (may you be safe from evil). Messenger of Allah (PBUH) responded to his greeting and the man sat down. The Prophet (PBUH) said, “Ten (meaning the man had earned the merit of ten good acts).” Another one came and said: “As-Salamu `Alaikum wa Rahmatullah (may you be safe from evil, and Mercy of Allah be upon you).” Messenger of Allah (PBUH) responded to his greeting and the man sat down. Messenger of Allah (PBUH) said, “Twenty.” A third one came and said: “As-Salamu `Alaikum wa Rahmatullahi wa Barakatuhu (may you be safe from evil, and the Mercy of Allah and His Blessings be upon you).” Messenger of Allah (PBUH) responded to his greeting and the man sat down. Messenger of Allah (PBUH) said, “Thirty.” [Abu Dawud and At Tirmidhi]
Commentary: This Hadith shows that we can earn ten-fold good rewards by greeting a person in the Islamic way. There will be a further ten-fold addition to it if we say, “As-Salamu `Alaikum wa Rahmatullah”. may you be safe from evil, and the Mercy of Allah be upon you). And if we say, “As-Salamu `Alaikum wa Rahmatullahi wa Barakatuhu” may you be safe from evil, and the Mercy of Allah and His Blessings be upon you), thirty-fold good reward comes to us. But Ahadith are silent on increasing more words to Salam. So this much will suffice.

Hadeeth 852. `Aishah (May Allah be pleased with her) reported: Messenger of Allah (PBUH) said to me, “This is Jibril (Gabriel) who is conveying you greetings of peace.” I responded: “Wa `Alaihis-Salamu wa Rahmatullahi wa Barakatuhu (may he be safe from evil, and the Mercy of Allah and His Blessings be upon him).” [Al-Bukhari and Muslim].
Commentary: This Hadith affirms the excellence of `Aishah (May Allah be pleased with him). It also tells us how to respond to the Salam of a third person, that is, we should say, “Wa `Alaihis-Salamu wa Rahmatullahi wa Barakatuhu.’

Hadeeth 853. Anas (May Allah be pleased with him) reported the Prophet (PBUH) used to repeat his words thrice so that the meaning thereof would be fully understood, and whenever he came upon a gathering of people, he would greet them. He would repeat Salam thrice. [Al-Bukhari].
Commentary: This Hadith tells us about one aspect of the Prophet’s excellent manners that he would take due care of showing regard for the sentiments of people. The whole of a gathering is not supposed to hear the Salam of somebody and respond to him. A single person can represent the gathering in this regard. Yet, it was characteristic benevolence of the Messenger of Allah (PBUH) which prompted him to repeat his saying “As-Salamu `Alaikum” thrice so that everybody would hear it and may not have a feeling of being neglected.

Hadeeth 854. Al-Miqdad (May Allah be pleased with him) reported in course of a long Hadith: We used to reserve for the Prophet (PBUH) his share of the milk, and he would come at night and offer greetings in such a manner as did not disturb those asleep and was heard only by those who were awake. In fact, the Prophet (PBUH) came and offered greetings as usual. [Muslim].
Commentary: Herein, we are told how to offer Salam to people when some of them are asleep while others are awake. Our voice should be so low so as not to disturb those who are asleep and to give a chance to those who are awake to respond to it.

Hadeeth 855. Asma’ bint Yazid (May Allah be pleased with her) reported: The Messenger of Allah (PBUH) passed through the mosque one day and there was a group of women (about ten of them) sitting in the mosque. He raised his hand to offer greetings. [At-Tirmidhi].
Commentary: To offer As-Salam by the gesture of hand from a distance is forbidden in Islam because it is the way of non-Muslims. However, it is allowed if words are also uttered along with it. Secondly, Messenger of Allah (PBUH) could greet women because he was sinless and permanently stood under Allah’s Protection. Yet, it is not permissible to other men for the fear of provoking temptation. But this Hadith can be carried into effect in case one feels that no temptation and evil will be involved in it. For example, a man can greet aged and respectable women. However, Salam to young women is not allowed as it can give birth to wickedness.

Hadeeth 856. Abu Juraiy Al-Hujaimi (May Allah be pleased with him) reported: I saw Messenger of Allah (PBUH) and said: “Alaikas-Salamu ya Rasulallah! (Upon you be peace, O Messenger of Allah)!” He said, “Do not say: `Alaikas-Salamu (Upon you be peace).’ This is the Salam to the dead.” [Abu Dawud and At-Tirmidhi].Commentary: This is part of a long Hadith which has been mentioned earlier on. Refer to Hadith 796 and the commentary following it.

Riyadh Al Saliheen>Book 5: Greetings
Chapter 133 Etiquette of offering Greetings

Hadeeth 857. Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, ‘A rider should greet a pedestrian; a pedestrian should greet one who is sitting; and a small group should greet a large group (of people).” [Al-Bukhari and Muslim].
The narration in Al-Bukhari adds: Messenger of Allah (PBUH) said, “The young should greet the elderly.”
Commentary: The greeting of As-Salamu Alaikum should be uttered according to the prescribed way. It is the situations under reference and not the grades which will be taken into consideration in this respect.

Hadeeth 858. Abu Umamah Sudaiy bin `Ajlan Al-Bahili (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, “The person nearest to Allah is one who is the first to offer greeting.” [Abu Dawud].
The narration in At-Tirmidhi is: The Messenger of Allah (PBUH) was asked: “O Messenger of Allah! When two persons meet, who should greet the other first?” The Messenger of Allah (PBUH) said, “The person nearest to Allah (i.e., one who is more obedient and therefore closer to Allah will say: As-Salam first.”
Commentary: The degree of a man’s humbleness and modesty will be measured by the degree of his nearness to Allah. One who is nearer to Allah is always the first to offer As-Salam to others, while others stick to their stuck-up behaviour

Riyadh Al Saliheen>Book 5: Greetings
Chapter 134 Excellence of Greeting the Acquaintance Repeatedly

Hadeeth 859. Abu Hurairah (May Allah be pleased with him)reported in the Hadith in respect of the person who was at fault in performing his Salat (prayer): He came to the Prophet (PBUH) and greeted him. The Prophet (PBUH) responded to the greeting and said, “Go back and repeat your Salat because you have not performed the Salat (properly).” He again performed Salat as he had prayed before and came to the Prophet (PBUH) and greeted him. The Prophet (PBUH) responded to the greetings (and repeated his words to him). This act of repeating (the Salat and the Salam) was done thrice. [Al-Bukhari and Muslim].
Commentary: This Hadith tells us that one can greet others after short intervals.

Hadeeth 860. Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, “When one of you meets a brother (in Faith) he should greet him. Then if a tree or a wall or a stone intervenes between them and then he meets him again, he should greet him.” [Abu Dawud].
Commentary: This Hadith convincingly bears out the subject matter of the chapter.

Riyadh Al Saliheen>Book 5: Greetings
Chapter 135 Excellence of Greeting at the time of entry into the House

Allah, the Exalted, says:
“But when you enter the houses, greet one another with a greeting from Allah (i.e., say: As-Salamu `Alaikum – may you be safe from evil), blessed and good.” (24:61)

Hadeeth 861. Anas bin Malik (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said to me, “Dear son, when you enter your house, say As-Salamu `Alaikum to your family, for it will be a blessing both to you and to your family.” [At-Tirmidhi].
Commentary: Many people, on returning home, feel belittled in saying As-Salamu `Alaikum to their household. In fact, As-Salam is a prayer for goodness, blessing and peace, and one should have no complex about it.

Riyadh Al Saliheen>Book 5: Greetings
Chapter 136  Greeting the Children

Hadeeth 862. Anas (May Allah be pleased with him) reported that he passed by some children and greeted them. Then he said: “Messenger of Allah (PBUH) used to do the same.” [Al-Bukhari and Muslim].
Commentary: By greeting children, we please their hearts and also vent our modesty. Besides, the importance of As-Salam is unconsciously felt by them. Above all it is the Sunnah of the Messenger of Allah (PBUH) and so we are supposed to put it into practice.

Riyadh Al Saliheen>Book 5: Greetings
Chapter 137 Greeting one’s Wife and other Women

Hadeeth 863. Sahl bin Sa`d (May Allah be pleased with him) reported: There was a woman among us who would put beet root in a pot and add to it some ground barley. She used to cook them together. On returning from the Friday prayer, we would greet her and she would offer it to us. [Al-Bukhari].

Hadeeth 864. Umm Hani (May Allah be pleased with her), the daughter of Abu Talib reported: I went to the Prophet (PBUH) on the day of the conquest of Makkah. He was taking a bath and Fatimah was screening him with a cloth. I greeted him. And she mentioned the rest of the Hadith. [Muslim].
Hadeeth 865. Asma bint Yazid (May Allah be pleased with her) reported: The Prophet (PBUH) passed by us when we were with a party of women, and he greeted us. [Abu Dawud].
Commentary: The permissibility of men to greet women, and vice versa, is with the condition that there will be no fear of temptation to commit the unlawful. Here are the details:

  1.  young woman is forbidden to greet men and to respond to their greeting.
  2. A group of women or an old woman are allowed to greet men and to respond to men’s greetings. Men are also allowed to greet a group of women or an old woman.
  3. A man on his own is not allowed to greet a young woman.
  4. A man on his own is allowed to greet a group of women.

However, in all these cases, Islamic rules in this regard, including the lowering of the gaze, are to be observed.

Riyadh Al Saliheen>Book 5: Greetings
Chapter 138 Greeting the non-Muslims and Prohibition of taking an Initiative

Hadeeth 866.  Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah  (PBUH) said, “Do not greet the Jews and the Christians before they greet you; andwhen you meet any one of them on the road, force him to go to the narrowest part of it.” [Muslim].Commentary: This Hadith prohibits Muslims from greeting non-Muslims first. It also tells us that when the road is crowded, we should use the middle of the road and let the non-Muslims use its sides. This Hadith shows the dignity of Muslims and the disgrace and humiliation of the non-Muslims.

Hadeeth  867. Anas (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, “When the people of the Book greet you (i.e., by saying `As-Samu `Alaikum,’ meaning death be upon you), you should respond with: `Wa `alaikum’ [The same on you (i.e., and death will be upon you, for no one will escape death)].” [Al-Bukhari and Muslim

Hadeeth 868. Usamah bin Zaid (May Allah be pleased with him) reported: The Prophet (PBUH) passed by a mixed company of people which included Muslims, polytheists and Jews, and he gave them the greeting (i.e., saying As-Salamu `Alaikum). [Al-Bukhari and Muslim].
Commentary: If there is a mixed assembly of Muslims and non-Muslims, one should utter greeting to it but consider Muslims as one’s addressees.

Riyadh Al Saliheen>Book 5: Greetings
Chapter 139 Excellence of Greeting on Arrival and Departure

Hadeeth 869. Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, “When one of you arrives in a gathering, he should offer Salam to those who are already there, and he should also do so when he intends to depart. The first act of greeting is not more meritorious than the last.” [Abu Dawud].
Commentary: We should offer As-Salam to those sitting in a gathering, on our arrival as well as departure. Both the greetings are essential. “The first act of greeting is not more meritorious than the last” means that we should utter it on both occasions.

Riyadh Al Saliheen>Book 5: Greetings
Chapter 140 Seeking Permission to enter (somebody’s House) and Manners relating to it Allah, the Exalted, says:

“O you who believe! Enter not houses other than your own, until you have asked permission and greeted those in them.” (24:27)
“And when the children among you come to puberty, then let them (also) ask for permission, as those senior to them (in age).” (24:59)

Hadeeth 870. Abu Musa Al-Ash`ari (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, “Permission is to be sought thrice. If it is accorded, you may enter; otherwise, go back.” [Al-Bukhari and Muslim].

Hadeeth 871. Sahl bin Sa`d (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, “Seeking permission to enter (somebody’s house) has been prescribed in order to restrain the eyes (from looking at something we are not supposed to look at).” [Al-Bukhari and Muslim]
Commentary: Within the four walls of their homes, people are normally engaged in different types of domestic chores, or they rest in seclusion. Women understandably do things at home in a relaxed manner which is scarcely possible for them in the presence of a man not belonging to their household. We commit an intrusion upon others’ privacy and also eye the Hijab-observing women by entering a house without permission. Both the things are prohibited and must be avoided.

Hadeeth 872. Rib`i bin Hirash (May Allah be pleased with him) reported: A man of Banu `Amir tribe has told us that he had asked the Prophet (PBUH) for permission to enter when he was at home. He said: “May I enter?” Messenger of Allah (PBUH) said to the servant, “Go out and instruct him about the manner of seeking permission. Tell him to say: As-Salamu `Alaikum (may you be safe from evil). May I come in?” The man heard this and said: “As-Salamu `Alaikum (may you be safe from evil). May I come in?” The Prophet (PBUH) then accorded permission to him and he entered in. [Abu Dawud].
Commentary: This Hadith teaches us manners of visiting a house. One should offer As-Salam to the host at the doorstep and then seek his permission to enter. Moreover, we are told to impart a religious information to an ignorant person so that he may put it into practice.

Hadeeth 873. Kildah bin Al-Hanbal (May Allah be pleased with him) reported: I visited the Prophet (PBUH) and I entered his house without seeking permission. So he said, “Go back and say: `As-Salamu `alaikum (may you be safe from evil). May I come in?”'[Abu Dawud and At-Tirmidhi].

Riyadh Al Saliheen>Book 5: Greetings
Chapter 141 Seeking Permission to enter by telling one’s Name

Hadeeth 874 Anas (May Allah be pleased with him) reported in the course of his famous Hadith pertaining to Al-Isra’ (the Ascension) that Messenger of Allah (PBUH) said, “Then Jibril (Gabriel) ascended along with me to the nearest heaven and requested for the gate to be opened. He was asked: `Who is there?’ He replied: `Jibril.’ He was asked: `Who is with you?’ He said: `Muhammad.’ Then he ascended to the second heaven and requested for the opening of the gate. He was asked: `Who is there?’ He said: `Jibril.’ He was asked: `Who is with you?’ He replied: `Muhammad.’ In the same way he ascended to the third, fourth and all the heavens (i.e., until the seventh). At all of the gates he was asked: `Who is there?’ He replied: Jibril.”’[Al-Bukhari and Muslim]

Hadeeth 875. Abu Dharr (May Allah be pleased with him) reported: I stepped out one night and saw Messenger of Allah (PBUH) walking by himself. I began to walk in the moonlit night. He turned round and saw me and asked, “Who is there?” I replied: “Abu Dharr.” [Al-Bukhari and Muslim].

Hadeeth 876. Umm Hani (May Allah be pleased with her) reported: I went to the Prophet (PBUH) who was taking a bath while Fatimah was screening him. He asked, “Who is there?” I replied: “I am Umm Hani.” [Al-Bukhari and Muslim].

Hadeeth 877. Jabir (May Allah be pleased with him) reported: I went to the Prophet (PBUH) and knocked at the door (to seek permission). He asked, “Who is there?” I said: “I”. He repeated, ” I, I?!” as if he disliked it. [Al-Bukhari and Muslim].
Commentary: At the doorstep, the visitor should disclose his identity to the host. Secondly, to knock at the door or to ring the door-bell is tantamount to seeking permission to enter the house. When the host comes out, the visitor should first offer him As-Salam.

Riyadh Al Saliheen>Book 5: Greetings
Chapter 142 Saying ‘Al-Hamdulillah’ on Sneezing, its reply and Manners relating to Sneezing and Yawning

Hadeeth 878. Abu Hurairah (May Allah be pleased with him) reported: The Prophet (PBUH) said, “Allah likes sneezing and dislikes yawning. When any one of you sneezes and says `Al-hamdu lillah (praise be to Allah)’, it becomes obligatory upon every Muslim who hears him to respond with `Yarhamuk-Allah (may Allah have mercy on you)’. Yawning is from the devil. When one of you feels like yawning, he should restrain it as much as possible, for the devil laughs when one of you yawns.” [Al-Bukhari].
Commentary: Sneezing lightens the mind of man, and bodily he feels comfort. It is, therefore, something good and one should glorify Allah for it. Whereas, yawning is indicative of gluttony, sloth and heaviness and is considered disagreeable. The Prophet (PBUH) commanded us to stop it either by closing our mouth or by putting our hand across it in order to avoid an act which pleases Satan.

Hadeeth 879. Abu Hurairah (May Allah be pleased with him) reported: The Prophet (PBUH) said, “When one of you sneezes he should say: `Al-hamdu lillah (praise be to Allah),’ and his brother or his companion should say to him: `Yarhamuk-Allah (may Allah have mercy on you).’ When he says this he should reply: `Yahdikum-ullah wa yuslihu balakum (may Allah guide you and render sound your state of affairs).”'[Al-Bukhari].
Commentary: This Hadith teaches Muslims to have good wishes for one another and to return good for good. This reciprocity increases mutual love and results in the unity, peace and dynamism of the Muslim society. May we act upon the golden principles of our religion!

Hadeeth 880. Abu Musa (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, “When one of you sneezes and praises Allah (i.e., says Al-hamdu lillah), you should invoke Allah’s Mercy upon him (i.e., say Yarhamuk-Allah); but if he does not praise Allah, you should not make a response.” [Muslim].
Commentary: Two senses have been attributed to this prayer of Messenger of Allah (PBUH). It means to pray for the good and growth of somebody. Yet, it may also be interpreted in this way, “May Allah save you from such things as will please your opponents.”

Hadeeth 881. Anas (May Allah be pleased with him) reported: When two men sneezed in the presence of the Prophet (PBUH), he responded to one with “Yarhamuk-Allah (may Allah have mercy on you)” and did not respond to the other. The latter said to him: “You invoked a blessing on this man but did not do so in my case.” The Prophet (PBUH) replied, “He praised Allah (i.e., he said `Al-hamdu lillah’) but you did not.” [Al-Bukhari and Muslim].
Commentary: This Hadith tells us that we should seek Blessings of Allah only to that sneezer who says Al-hamdu lillah.

Hadeeth 882. Abu Hurairah (May Allah be pleased with him) reported: Whenever the Messenger of Allah (PBUH) sneezed, he would cover his mouth with his hand or a piece of cloth, suppressing the sound this way. [Abu Dawud and At-Tirmidhi].
Commentary: This Hadith stresses a very important point. In the presence of others, a sneezer is supposed to put his hand or handkerchief over his mouth so that the explosive sound may be suppressed. The other benefit of this precaution is that it avoids causing an uneasy feeling to persons sitting beside him.

Hadeeth 883. Abu Musa (May Allah be pleased with him) reported: The Jews used to intentionally sneeze in the presence of the Messenger of Allah (PBUH) hoping that he would say to them: `Yarhamukum-ullah (may Allah have mercy on you),’ but he would respond with: “Yahdikum-ullahu wa yuslihu balakum (may Allah guide you and render sound your state of affairs).” [Abu Dawud and At-Tirmidhi].
Commentary: Here, we are told that in response to sneezing on the part of non-Muslims, we should only utter these benedictory words: “Yahdikum-ullahu wa yuslihu balakum (may Allah guide you and render sound your state of affairs)!”

Hadeeth 884. Abu Sa`id Al-Khudri (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, “When one yawns, he should put his hand over his mouth, otherwise the devil will enter.” [Muslim].
Commentary: At the time of yawning, one should put his hand across his mouth. It is a disliked act or Makruh to yawn noisily, because this act pleases Satan. In other words, we must not miss any chance to degrade and frustrate Satan

Riyadh Al Saliheen>Book 5: Greetings
Chapter 143 Excellence of Hand shaking at the time of Meeting

Hadeeth 885. Abu Khattab Qatadah (May Allah be pleased with him) reported: I asked Anas: “Did the Companions of Messenger of Allah (PBUH) use to shake hands?” He said: “Yes.”[Al-Bukhari]
Commentary: To shake hands with somebody is a welcome sign and the practice of the Messenger of Allah (PBUH). The social behaviour of the Companions also included handshaking along with saying `As-Salamu `Alaikum.’

Hadeeth 886. Anas (May Allah be pleased with him) reported: When the people of Yemen came, the Messenger of Allah (PBUH) said, “The people of Yemen have visited you. They are the first to introduce the tradition of handshaking.” [Abu Dawud].
Commentary: This Hadith shows that the custom of handshaking was prevalent in Yemen. When some Yemenites came to see the Prophet (PBUH), they displayed their practice of handshake. He liked and approved it as his Sunnah.

Hadeeth 887. Al-Bara’ (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, “Two Muslims will not meet and shake hands without having their sins forgiven (by Allah) before they depart.” [Abu Dawud].
Commentary: Herein, we are told that Allah forgives the minor sins of the two believers who shake hands. However, major sins cannot be forgiven without heartfelt repentance with its conditions. As for our duty towards our fellow-humans, it is inescapable, and a failure in this regard is not forgiven. To sum up, when two Muslims meet and shake hands, two benefits accrue to them. Firstly, their mutual love increases, and secondly, their minor sins are pardoned by Allah.

Hadeeth 888. Anas (May Allah be pleased with him) reported: A man asked: “O Messenger of Allah! When a man meets a brother or a friend, should he bow to him?” He said, “No.” The man asked whether he should embrace and kiss him? The Messenger of Allah (PBUH) replied, “No.” He asked whether he should hold his hand and shake it? The Messenger of Allah (PBUH) replied, “Yes.” [At-Tirmidhi].
Commentary: Here, we are clearly told that when two Muslims meet they are not allowed to bow. Some say the bowing must not come down to the position as assumed in Ruku`. But the Hadith imposes a total ban on it. There is no question of more or less degree of bowing, still less of touching the knees and feet of anybody. Here embracing has been prohibited too, but the prohibition is effective only if the kissing of hands is also involved. Otherwise, some Ahadith allow embracing, particularly on return from a journey or when two persons meet after a long time. Thirdly, the Hadith is absolutely clear on handshake. The question put to the Prophet u was about taking a single hand to which he had replied in the affirmative. There was no reference to taking or using both hands for handshake.

Hadeeth 889. Safwan bin `Assal (May Allah be pleased with him) reported: A Jew asked his companion to take him to the Prophet (PBUH); and when they came to the Messenger of Allah (PBUH), they asked him about the nine clear signs (given to Prophet Musa). Safwan narrated the long Hadith which concludes: They kissed the hands and feet of the Messenger of Allah (PBUH) and said: “We testify that you are a Prophet.” [At-Tirmidhi] (Unapproved Hadith).

Hadeeth 890. In a narration of Ibn Umar (May Allah be pleased with them) at the end of the narration of the Hadith ) he said: “We came near the Prophet (PBUH) and kissed his hand.” [Abu Dawud] (Weak Hadith).

Hadeeth 891. `Aishah (May Allah be pleased with her) reported: Zaid bin Harithah came to the Messenger of Allah (PBUH) when he was in my house. Zaid knocked at the door. The Prophet (PBUH) rose to receive him, trailing his garment. He embraced and kissed him. [At-Tirmidhi].
Commentary: Since Muhammad bin Ishaq, known for his delusive tendency, happens to be a narrator in this Hadith, Sheikh Al-Albani deems it deficient. Indeed, Hadith memorizers and researchers believe that the Ahadith about the kissing of hand are weak and deficient from the viewpoint of authenticity. The two persons should, therefore, confine to handshake when they meet. Though there is no harm if they embrace.

Hadeeth 892. Abu Dharr (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said to me, “Do not belittle any good deed, even your meeting with your brother (Muslim) with a cheerful face.” [Muslim].
Commentary: This Hadith has already been reported. See the commentary on Hadith No. 695.

Hadeeth 893. Abu Hurairah (May Allah be pleased with him) reported: The Prophet (PBUH) kissed his grandson Hasan bin `Ali in the presence of Aqra` bin Habis. Thereupon Aqra` remarked: “I have ten children and I have never kissed any one of them.” The Messenger of Allah (PBUH) cast a glance upon him and said, “He who does not show mercy to others, will not be shown mercy.” [Al-Bukhari and Muslim].
Commentary: This Hadith has already been placed earlier. To pamper and kiss children is an expression of compassion and kindness. One who lacks this tender quality and fails to behave kind-heartedly towards people, may be deprived of Divine mercy. The Messenger of Allah (PBUH) has said, “Have compassion for others, Allah will have mercy on you.” On another occasion the Messenger of Allah (PBUH) said, “Be merciful to others and Allah will have mercy on you, and forgive (others), you will be forgiven.”

Riyadh Al Saliheen>
Book  17 Prohobited Actions

Riyadh Al Saliheen>Book 17 : Prohibited Actions
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)

Hadith: 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].

Hadith: 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].

Hadith: 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.

Hadith: 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.

Hadith: 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].

Hadith: 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.

Hadith: 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.

Hadith: 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.”
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.

Hadith: 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].

Hadith: 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.

Hadith: 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.

Hadith: 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.

Hadith: 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.

Hadith: 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.

Hadith: 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.

Hadith: 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.

Hadith: 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.

Riyadh Al Saliheen>Book 17 : Prohibited Actions
Chapter 255 : Prohibition of Listening to Backbiting

Allah, the Exalted, says:
“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)

Hadith: 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).

Hadith: 1529. `Itban bin Malik (May Allah be pleased with him) said in his long Hadith cited in the Chapter entitled `Hope’ reported: When the Prophet (PBUH) stood up to offer As-Salat (the prayer) he asked, “Where is Malik bin Ad-Dukhshum?” A man replied: “He is a hypocrite. He does not love Allah and His Messenger.” The Prophet (PBUH) said, “Do not say that. Do you not know that he said: La ilaha illallah (there is no true god except Allah),’ seeking His Pleasure. Allah has made the fire of Hell unlawful for him who affirms that none has the right to be worshipped but Allah.” [Al-Bukhari and Muslim].
Commentary: “Allah has made the fire of Hell unlawful” means that a Muslim will not abide in Hell for ever. The reason is that if a Muslim has committed some major sin and Allah has not pardoned it, then he will certainly suffer its punishment in Hell. He will stay there as long as Allah will. However, he will be later on shifted to Jannah. This Hadith also leads us to the conclusion that the backbiting of a Muslim is forbidden. See the explanation of this Hadith under Hadith No. 418.

Hadith: 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.

Riyadh Al Saliheen>Book 17 : Prohibited Actions
Chapter 256 : Some cases where it is permissible to Backbite

[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.

Hadith: 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.

Hadith: 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.

Hadith: 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.

Hadith: 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.

Hadith: 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.

Riyadh Al Saliheen>Book 17 : Prohibited Actions
Chapter 257 : Prohibition of Calumny

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)

Hadith: 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.

Hadith: 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.

Hadith: 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.

Riyadh Al Saliheen>Book 17 : Prohibited Actions
Chapter 258 : Prohibition of Carrying tales of the Officers

Allah, the Exalted, says:

“… Do not help one another in sin and transgression.” (5:2)

Hadith: 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.

Riyadh Al Saliheen>Book 17 : Prohibited Actions
Chapter 259 : Condemnation of Double-faced People

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)

Hadith: 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.

Hadith: 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.

Riyadh Al Saliheen>Book 17 : Prohibited Actions
Chapter 260 : Condemnation and Prohibition of Falsehood

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)

Hadith: 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.

Hadith: 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.

Hadith: 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.

Hadith: 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.

Hadith: 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.

Riyadh Al Saliheen>Book 17 : Prohibited Actions
Chapter 261 : Falsehood that is Permissible

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.

Chapter 262 : Ascertainment of what one Hears and Narrates

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)

Hadith: 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.”
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.

Hadith: 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.

Hadith: 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.

Chapter 263 : Prohibition of Giving False Testimony

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)

Hadith: 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.

Riyadh Al Saliheen>Book 17 : Prohibited Actions
Chapter 264 : Prohibition of Cursing one Particular Man or Animal

Hadith: 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.

Hadith: 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.

Hadith: 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.

Hadith: 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.

Hadith: 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.

Hadith: 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.

Hadith: 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..

Hadith: 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.

Riyadh Al Saliheen>Book 17 : Prohibited Actions
Chapter 265 : Justification of Cursing the Wrongdoers without Specifying one of them

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.

Riyadh Al Saliheen>Book 17 : Prohibited Actions
Chapter 266 : Prohibition of Reviling a Muslim without any cause

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)

Hadith: 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.

Hadith: 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.

Hadith: 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).

Hadith: 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.

Hadith: 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.

Riyadh Al Saliheen>Book 17 : Prohibited Actions
Chapter 267 : Prohibition of Abusing the Deceased without a valid Legal reason approved by Shari’ah

Hadith: 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.

Riyadh Al Saliheen>Book 17 : Prohibited Actions
Chapter 268 : Prohibition of Maligning

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)

Hadith: 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.

Hadith: 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.”
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.

Riyadh Al Saliheen>Book 17 : Prohibited Actions
Chapter 269 : Prohibition of Nursing Rancor and Enmity

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)

Hadith: 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 anything 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.

Hadith: 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.

Riyadh Al Saliheen>Book 17 : Prohibited Actions
Chapter 270 : Prohibition of Envy

Allah, the Exalted, says:
“Or do they envy men (Muhammad (PBUH) and his followers) for what Allah has given them of His Bounty?” (4:54)

Hadith: 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.

Riyadh Al Saliheen>Book 17 : Prohibited Actions
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)

Hadith: 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.

Hadith: 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: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.

Hadith: 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.

Riyadh Al Saliheen>Book 17 : Prohibited Actions
Chapter 272 : Prohibition of Suspicion

Allah, the Exalted, says:
“O you who believe! Avoid much suspicions, indeed some suspicions are sins.” (49:12)

Hadith: 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.

Riyadh Al Saliheen>Book 17 : Prohibited Actions
Chapter 273 : Prohibition of Despising Muslims

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)

Hadith: 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.

Hadith: 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.

Hadith: 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.

Riyadh Al Saliheen>Book 17 : Prohibited Actions
Chapter 274 : Prohibition of Rejoicing over another’s Trouble

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)

Hadith: 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.

Riyadh Al Saliheen>Book 17 : Prohibited Actions
Chapter 275 : Prohibition of Deriding one’s Lineage

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)

Hadith: 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.

Riyadh Al Saliheen>Book 17 : Prohibited Actions
Chapter 276 : Prohibition of Deceiving others

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)

Hadith: 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.” 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.

Hadith: 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.

Hadith: 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.

Hadith: 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].

have the right to return the commodity purchased by him. The seller will have to respect this right of the buyer.

Hadith: 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.

Riyadh Al Saliheen>Book 17 : Prohibited Actions
Chapter 277 : Prohibition of the Treachery and Breaking one’s Covenant

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)

Hadith: 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.

Hadith: 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.

Hadith: 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)

Hadith: 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.

Riyadh Al Saliheen>Book 17 : Prohibited Actions
Chapter 278 : Prohibition of Recounting of Favors

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)

Hadith: 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.”

Riyadh Al Saliheen>Book 17 : Prohibited Actions
Chapter 279 : Prohibition of Arrogance and Oppression

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)

Hadith: 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.

Hadith: 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.

Riyadh Al Saliheen>Book 17 : Prohibited Actions
Chapter 280 : Prohibition of Breaking ties and Relationships

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)

Hadith: 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.

Hadith: 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.

Hadith: 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].

Hadith: 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..

Hadith: 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.

Hadith: 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.

Hadith: 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.

Riyadh Al Saliheen>Book 17 : Prohibited Actions
Chapter 281 : Prohibition of two Holding Secret Counsel to the Exclusion of Conversing together a Third

Allah, the Exalted, says:
“Secret counsels (conspiracies) are only from Shaitan (Satan).” (58:10)

Hadith: 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)

Hadith: 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.

Riyadh Al Saliheen>Book 17 : Prohibited Actions
Chapter 282 : Prohibition of Cruelty

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)

Hadith: 1600.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.

Hadith: 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.

Hadith: 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.

Hadith: 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.

Hadith: 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.

Hadith: 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.

Hadith: 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.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.

Hadith: 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.

Hadith: 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.

Riyadh Al Saliheen>Book 17 : Prohibited Actions
Chapter 283 : Prohibition of Chastisement with Fire

Hadith: 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.

Hadith: 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.

Riyadh Al Saliheen>Book 17 : Prohibited Actions
Chapter 284 : Prohibition of Procrastinating by a Rich Person to Fulfill his Obligation

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)

Hadith: 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.

Riyadh Al Saliheen>Book 17 : Prohibited Actions
Chapter 285 : Undesirability of giving a Gift and then ask back for it

Hadith: 1612. Ibn `Abbas (May Allah be pleased with them) said: The Messenger of Allah (PBUH) said, “He who gives something (to someone) as a gift and then gets it back (from him or her) is like a dog which eats its own vomit.”

Another narration is: “He who gets back his charity is like a dog which vomits and then returns to that and eats it.” [Al-Bukhari and Muslim].
Commentary: The evil and abomination of taking back a gift (Hibah) is evident from the fact that one who does it has been considered akin to a dog, and what is taken back to vomit, which is extremely repulsive. Religious scholars are, however, of the opinion that this injunction is for the strangers (non-relatives). If a person gives something as a gift to his children or grandchildren, this order will not apply to him. It is permissible for him to take it back.

Hadith: 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.

Riyadh Al Saliheen>Book 17 : Prohibited Actions
Chapter 300 : Prohibition of Leaving the Fire Burning

Hadith: 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].

Hadith: 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].

Hadith: 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.

Riyadh Al Saliheen>Book 17 : Prohibited Actions
Chapter 302 : Prohibition of Bewailing the Deceased

Hadith: 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).

Hadith: 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.

Hadith: 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).

Hadith: 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.

Hadith: 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.

Hadith: 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.

Hadith: 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.

Hadith: 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.

Hadith: 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.

Hadith: 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].

Hadith: 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.

Riyadh Al Saliheen>Book 17 : Prohibited Actions
Chapter 315: Illegality of Swearing Falsely

Hadith: 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].

Hadith: 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].

Hadith: 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.

Riyadh Al Saliheen>Book 17 : Prohibited Actions
Chapter 316 : Desirability of Expiating the Oath taken by a Person who afterwards Breaks it for a better Alternative

Hadith: 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.

Hadith: 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].

Hadith: 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].

Hadith: 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.

Riyadh Al Saliheen:
Chapter 317 : Expiation of Oaths

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)

Hadith: 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.

Riyadh Al Saliheen>Book 17 : Prohibited Actions
Chapter 319 : About Begging In The Name of Allah

Hadith: 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.

Hadith: 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.

Riyadh Al Saliheen>Book 17 : Prohibited Actions
Chapter 320 : Prohibition of Addressing somebody as ‘The King of Kings’

Hadith: 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 anyone else.

Riyadh Al Saliheen>Book 17 : Prohibited Actions
Chapter 321 : Prohibition of Conferring a Title of Honor upon a Sinner, a Hypocrite, and the Like

Hadith: 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.

Riyadh Al Saliheen>Book 17 : Prohibited Actions
Chapter 326 : Prohibition of Calling a Muslim an Infidel

Hadith: 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.

Hadith: 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.

Riyadh Al Saliheen>Book 17 : Prohibited Actions
Chapter 327 : Prohibition of Obscenity

Hadith: 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.”
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.

Hadith: 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.

Riyadh Al Saliheen>Book 17 : Prohibited Actions
Chapter 328 : Undesirability of Pretentiousness and Exaggeration during Conversation

Hadith: 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.

Hadith: 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.

Hadith: 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 affection 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.

Riyadh Al Saliheen>Book 17 : Prohibited Actions
Chapter 330 : Undesirability of Calling Grapes ‘Al-Karm’

Hadith: 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.

Hadith: 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.

Riyadh Al Saliheen>Book 17 : Prohibited Actions
Chapter 331 : Prohibition of Describing the Charms of a Woman to a man without a valid reason approved by the Shari’ah

Hadith: 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.

Riyadh Al Saliheen>Book 17 : Prohibited Actions
Chapter 334 : Abomination of Holding Conversation after ‘Isha’ (Night) Prayer

Hadith: 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.

Hadith: 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.

Hadith: 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.

Riyadh Al Saliheen>Book 17 : Prohibited Actions
Chapter 357 : Prohibition of Pointing with a Weapon at another Brother in Faith

Hadith: 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.

Hadith: 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.

Riyadh Al Saliheen>Book 17 : Prohibited Actions
Chapter 359 : Undesirability of Rejecting the Gift of Perfume

Hadith: 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].

Hadith: 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.

Riyadh Al Saliheen>Book 17 : Prohibited Actions
Chapter 360 : Undesirability of Praising a Person in his Presence

Hadith: 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].

Hadith: 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.

Hadith: 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 those 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)

FROM ADAB AL MUFRAD

Book 6. Neighbours

Chapter 55. The recommendation to be kind to neighbours

102. Abu Shurayh al-Khuza’i reported that the Prophet, may Allah bless him and grant him peace, said, “Anyone who believes in Allah and the Last Day should be good to his neighbours. Anyone who believes in Allah and the Last Day should be generous to his guest. Anyone who believes in Allah and the Last Day should be say what is good or be silent.”
Grade: Saheeh (Authentic)
Commentary: That is, whoever believes in Allah, his Creator and that He will reward him based on his actions should perform these good deeds. The hadeeth shows that to be silent is better than saying things that lack benefit, and that causing harm to one’s neighbour contradicts perfect Eemaan (faith). It also shows that actions are from the aspects of Eemaan (faith), and since people are certainly in categories in the performance of these deeds, their levels of Eemaan (faith) definitely vary. When they improve, the level of Eemaan (faith) increases; thus asserting the fact that Eemaan (faith) increases with good deeds and reduces with sins

Adab Al Mufrad>Book 6 : Neighbours
Chapter 56. The neighbour’s due

103. Al-Miqdad ibn al-Aswad reported that the Messenger of Allah, may Allah bless him and grant him peace, asked his Companions about fornication and they said, “It is unlawful. Allah and His Messenger have made it unlawful.” He said, “It is less serious for a man to fornicate with ten women than for him to fornicate with his neighbour’s wife.” Then he asked them about stealing. They replied, “It is unlawful. Allah and His Messenger have made it unlawful.” He said, “It is less serious for a man to steal from ten houses than it is for him to steal from his neighbour’s house.”
Grade:Saheeh (Authentic)
Commentary: The teacher could ask a question regarding a matter he intends to discuss to show the importance of the matter and draw the attention of the student. Because a person should be basically safe in the hands of the neighbour, it is more serious for the neighbour to betray this trust and fornicate with his neighbour’s wife or steal from his house. The transgression is worse when it is directed at relatives.

Adab Al Mufrad>Book 6 : Neighbours
Chapter 57. Begin with the neighbor

104. Ibn ‘Umar reported that the Messenger of Allah, may Allah bless him and grant him peace, said, “Jibril kept on recommending that I treat my neighbours well until I thought that he would order me to treat them as my heirs.”
Grade:Saheeh (Authentic)
Commentary: The rights of the neighbour is here emphasized. Hafidh Ibn Hajar (الله رحمه (said, “the word, neighbour encompasses the Muslim, the non-Muslim, the pious, the sinful, the friend, the enemy, the stranger, the resident, the helpful, the harmful, the near, the strange; the one whose residence is nearer and the one whose residence is more distant.” So, one must treat them well; desiring good for them, admonishing them towards goodness, supplicating for their guidance and refraining from causing harm to them by speech or action.

105. Mujahid reported that a sheep was slaughtered for ‘Abdullah ibn ‘Amr. He asked his slave, ‘Have you given any to our Jewish neighbour? Have you given any to our Jewish neighbour? I heard the Messenger of Allah, may Allah bless him and grant him peace, say, ‘Jibril kept on recommending that I treat my neighbours well until I thought that he would order me to treat them as my heirs.'”
Grade:Saheeh (Authentic)
Commentary: Good treatment of neighbours is not restricted to those among them who are Muslims; the non-Muslim neighbour should also be kindly treated except when such persons show hatred for Islam or when doing so strengthens such persons upon their disbelief

106. Same as 101.
Commentary:As No. I04, from ‘Ā’isha, with a different isnād.

Adab Al Mufrad>Book 6: Neighbours
Chapter 58. You give to the neighbour whose door is the nearest to you

107. ‘A’isha said, “I said, ‘Messenger of Allah, I have two neighbours. To whom should I give my gifts?’ He replied, ‘To the one whose door is nearer to you.'”
Grade: Saheeh (Authentic)
Commentary: The hadeeth teaches the following: 1. The importance of knowing the rulings regarding an action before doing it. 2. It is better to do that which is more rewarding of good deeds. 3. The neighbour who lives nearer has a greater right to be treated kindly

Adab Al Mufrad>Book 6: Neighbours
Chapter 59. The nearest and then next nearest neighbor

109. Al-Hasan was asked about the neighbour and said, “The term ‘neighbour’ includes the forty houses in front a person, the forty houses behind him, the forty houses on his right and the forty houses on his left.”
Grade: Hasan (Sound)
Commentary: Acting upon this narration: being generous and caring to neighbours in this range will certainly engender peaceful coexistence in the community. However, as mentioned earlier, the nearer the neighbour’s door, the greater his right to be treated kindly.

110. Abu Hurayra said, “Do not begin with your more distant neighbours before the closer ones. Rather begin with your nearest neighbours before the most distant ones.”
Grade: Da’eef (Weak)
Commentary:

Adab Al Mufrad>Book 6: Neighbours
Chapter 60. The person who shuts his door against his neighbor

111. Ibn ‘Umar said, “There was a time when no one was more entitled to a person’s money than his Muslim brother. Now people love their dirhams and dinars more than their Muslim brother. I heard the Prophet, may Allah bless him and grant him peace, say, ‘How many a neighbour will be brought together with his neighbour on the Day of Rising! He will say, “Lord, this man closed his door to me and refused to show me common kindness!”‘”
Grade: Hasan (Sound)
Commentary: his hadeeth shows the greatness of the rights of the neighbour, and warns against inhumane treatment of the neighbour. One wonders what the companion, Abdullah b. ‘Umar (عنهام الله ريض (will say if he were to witness the attitude of the people towards their neighbours today?!

Adab Al Mufrad>Book 6: Neighbours
Chapter 61. A person should not eat his fill without seeing to his neighbor

112. Ibn ‘Abbas told Ibn az-Zubayr, “I heard the Prophet, may Allah bless him and grant him peace, say, ‘A man is not a believer who fills his stomach while his neighbour is hungry.'”
Grade: Saheeh (Authentic)
Commentary: So, knowing the condition of the neighbour and providing him food and other things of basic need when he is in need according one’s ability is from the aspects of Eemaan (faith). As such, the extent of a person’s laxity in this indicates the weakness of his Eemaan (faith).

Adab Al Mufrad>Book 6: Neighbours
Chapter 62. When there is a lot of stew, it is divided between the neighbours

113. It is reported that Abu Dharr said, “My dear friend, may Allah bless him and grant him peace, enjoined three things on me: ‘Hear and obey, even if the ruler is a slave with his limbs amputated. When you cook a stew, put a lot of water in it and then go and see the people of a neighbouring house and give them a reasonable amount of it. Pray the prayers at their proper prayers. Then if you find that the imam has already prayed, you have guarded your prayer (by already having performed it). If not, it is a supererogatory prayer (since you have done it again).”
Grade: Saheeh (Authentic)
Commentary: The hadeeth contains evidence for the use of words that foster love and friendly relations as employed by Abu Dharr . It also emphasizes the obligation of obedience to the leaders, encourages giving charity, having concerns for our neighbours and actually taking steps to improve their conditions. That the Prayers should be observed at their proper times and in congregation with the Muslims are also pointed to here.

114. Abu Dharr reported that the Prophet, may Allah bless him and grant him peace, said, “Abu Dharr! If you cook some stew, make a lot of it and fulfil your duty to your neighbours (or divide it among your neighbours).”
Grade: Saheeh (Authentic)

Adab Al Mufrad>Book 6: Neighbours
Chapter 63. The best neighbor

Grade: Saheeh (Authentic)
Commentary: Imam Al-Munawee (الله رحمه (said, “A companion would come across those who are lower or higher or even on a par with him in his religion or worldly affairs as he deals with people whether during a journey or while at home. The best of them in the sight of Allah in rank and reward in his dealings is the one who is most beneficial to his companion…” A similar thing applies to the neighbours.

Adab Al Mufrad>Book 6: Neighbours
Chapter 64. The righteous neighbor

116. Nafi’ ibn ‘Abdu’l-Harith reported that the Prophet, may Allah bless him and grant him peace, said, “Part of the happiness of the Muslim man includes a spacious dwelling, righteous neighbour and a good mount”
Grade: Saheeh (Authentic)
Commentary: While the spacious home basically provides cover and shelter, enables one to appriopriately segregate the household and accommodate visitors, the good ride helps its owner to fulfill the obligations that require him to move to distant locations. The good neighbour would aid one towards obedience to Allah and His Messengerﷺ; encouraging him upon what is good and forbidding him evil, and so he is happy and successful. In some wordings of the same hadeeth, it includes: “the pious wife”

Adab Al Mufrad>Book 6: Neighbours
Chapter 65. The bad neighbor

117. Abu Hurayra said, “Part of the supplication of the Prophet, may Allah bless him and grant him peace, was, “Oh Allah, I seek refuge with you from an evil neighbour in the Eternal World. A neighbour in this world can be changed.
Grade: Hasan (Sound)
Commentary: The bad neighbour is carefree about the rulings of the Sharee’ah regarding himself and the people around him; thus, his neighbours are not safe from his evil actions. However, for the one whose neighbour is as described, he should supplicate for him, encourage him upon goodness and forbid him evil with good words and nice character such that he would have fulfilled his own duties towards him. This hadeeth encourages us to seek refuge with Allah from having bad neighbours.

118. Abu Musa reported that the Messenger of Allah, may Allah bless him and grant him peace, said, “The Final Hour will not come until a man kills his neighbour, his brother and his father.”
Grade: Hasan (Sound)
Commentary: Many narrations indicate that the Last Hour will be established when the worst sins spread among the people. So, from such evils is that near relatives and neighbours who should be treated with kindness will be maltreated and even killed!

Adab Al Mufrad>Book 6: Neighbours
Chapter 66. A person should not injure his neighbor

119. Abu Hurayra said, “The Prophet, may Allah bless him and grant him peace, was asked, ‘Messenger of Allah! A certain woman prays in the night, fasts in the day, acts and gives sadaqa, but injures her neighbours with her tongue.’ The Messenger of Allah, may Allah bless him and grant him peace, said, ‘There is no good in her. She is one of the people of the Fire.’ They said, ‘Another woman prays the prescribed prayers and gives bits of curd as sadaqa and does not injure anyone.’ The Messenger of Allah, may Allah bless him and grant him peace, said, ‘She is one of the people of the Garden.'”
Grade: Saheeh (Authentic)
Commentary: The hadeeth shows the importance of guarding the tongue, and that observing the late-night prayers, fasting regularly and giving charity may not outweigh the evil of badly treating the neighbor.

120.‘Umara ibn Ghurab reported that an aunt of his told him that she asked ‘A’isha, Umm al- Mu’minin, “If a woman’s husband desires her and she refuses to give herself to him either because she is angry or not eager, is there anything wrong in that?” “Yes,” she replied. “Part of his right over you is that if he desires you when you are on a saddle, you must not refuse him.” She said, “I also asked her, ‘If one of us is menstruating and she and her husband only have a single cover, what should she do?’ She replied, ‘She should wrap her wrapper around her and sleep with him. He can have what is above it. I will tell you what the Prophet, may Allah bless him and grant him peace, did on one of his nights with me. I had cooked some barley and made loaf for him. He came in, stopped at the door, and then went into the mosque. When he wanted to sleep, he closed the door, tied up the waterskin, turned the cup over and put out the light. I waited for him and he ate the loaf. He did not go until I fell asleep. Later he felt the cold and came and got me up. “Warm me! Warm me!” he said. I said, “I am menstruating.” He said, “Then uncover your thighs,” so I uncovered my thighs and he put his cheek and head on my thighs until he was warm. Then a pet sheep belonging to our neighbour came in. I went and took the load away. I disturbed the Prophet, may Allah bless him and grant him peace, and he woke up, so I chased the sheep to the door. The Prophet, may Allah bless him and grant him peace, said, “Take what you got of your loaf and do not injure your neighbour’s sheep.”‘”
Grade: Da’eef (Weak)

121. Abu Hurayra reported that the Messenger of Allah, may Allah bless him and grant him peace, said, “A person whose neighbours are not safe from his evil will not enter the Garden.”
Grade:Saheeh (Authentic)
Commentary: This could refer to the one who despite knowing the prohibition of harming the neighbour considers it lawful; such is a disbeliever who will basically not enter the Garden. It could also refer to the one whose entrance will be delayed because despite being well aware of its prohibition, he causes evil to his neighbours.

Adab Al Mufrad>Book 6: Neighbours
Chapter 67. A woman should not disdain anything which her female neighbour gives her, even if it is only the hooves of a sheep

122.‘Amr ibn Mu’adh al-Ashhali reported that his grandmother said, “The Messenger of Allah, may Allah bless him and grant him peace, said, ‘Believing women! Do not let any of you women disdain her female neighbour’s gift, even if it is only a burnt sheep’s hoof.'”
Grade: Saheeh (Authentic)

123. Abu Hurayra reported that the Messenger of Allah, may Allah bless him and grant him peace, said, “Muslim women! Muslim women! A woman should not disdain her female neighbour’s gift, even if it is only a sheep’s hoof.”
Grade:Saheeh (Authentic)
Commentary: Perhaps the women were specifically mentioned in the narration because they are usually in charge of food preparation and distribution; they determined the shares of members of the household and visitors. The hadeeth shows that one should not despise whatever is given n charity or as gift no matter its size or value, and that illustrations aid the understanding of a matter

Adab Al Mufrad>Book 6: Neighbours
Chapter 68. The neighbour’s complaint

124. Abu Hurayra said, “A man said, ‘Messenger of Allah, I have a neighbour who does me harm.’ He said, ‘Go and take your things out into the road.’ He took his things out into the road. People gathered around him and asked, ‘What’s the matter?’ He replied, ‘A neighbour of mine injures me and I mentioned it to the Messenger of Allah, may Allah bless him and grant him peace. He told me, “Take your things out into the road.”‘ They began to say, ‘O Allah, curse him! O Allah, disgrace him!’ When the man heard that, he came out to him and said, ‘Go back to your home. By Allah, I will not harm you.'”
Grade: Hasan (Sound) and Saheeh (Authentic)
Commentary: The Hasan (good) hadeeth is as the Saheeh (authentic) hadeeth except that the narrators of the Hasan hadeeth follow those of the Saheeh hadeeth in rank in terms of Dabt (retention) of narrations. Both terms are used together as in this case, when the hadeeth has chain(s) that basically grade Saheeh and chain(s) that essentially also grade Hasan.

125. Abu Juhayfa said, “A man complained to the Prophet, may Allah bless him and grant him peace, about his neighbour. The Prophet said, ‘Take your bags and put them in the road and whoever passes them will curse him.’ Everyone who passed him began to curse that neighbour. Then he went to the Prophet, may Allah bless him and grant him peace, and said, ‘How many people I met!’ He said, ‘The curse of Allah is on top of their curse!’ Then he told the one who had complained, ‘You have enough,’ or words to that effect.”
Grade:Hasan (Sound) and Saheeh (Authentic)
Commentary: The hadeeth teaches the following: 1. The legitimacy of backbiting in some circumstances such as while complaining about particular harm one suffered from a person. 2. The student could seek guidance from the teacher about how to get out of difficult situations. 3. Muslims should be concerned about the welfare of one another; guiding themselves towards what is right and cooperating upon goodness, and forbidding evil, even in strong terms when the situation demands for that. 4. It is permissible to curse a person who is clearly due for such as a way of reproaching him and as deterrent to others. 5. Perhaps the action of the rest of the companions (RA)was to make the one who was cursed to realize the gravity of causing harm to one’s neighbour so that he would refrain which he actually did.

126. Jabir said, “A man came to the Prophet, may Allah bless him and grant him peace, to complain to him about the enmity of his neighbour. While he was sitting between the Corner and the Maqam, the Prophet, may Allah bless him and grant him peace, approached with a man who was wearing a white garment. They went to the Maqam where they were praying for the dead. He went up to the Prophet, may Allah bless him and grant him peace, and said, ‘May my mother and my father be your ransom, Messenger of Allah! Who is this man I see with you wearing the white garment?’ ‘You saw him?’ he asked. ‘Yes,’ the man replied. He said, ‘Then you have seen much good. That was Jibril, may Allah bless him and grant him peace, the Messenger of my Lord. He kept on recommending that I treat my neighbours well until I thought that he would order me to make them my heirs.'”
Grade: Da’eef (Weak)

Adab Al Mufrad>Book 6: Neighbours
Chapter 69. Someone who harms his neighbour until he forces him to leave

127. Thawban said, “When two men cut each other off for more than three days and one of them dies, then they both die while relations between them are severed and both of them are destroyed. There is no man who wrongs his neighbour to the extent that he forces him until he makes him leave his home who is not destroyed.”
Grade:Saheeh (Authentic)
Commentary: The narration exhorts anyone who has broken up relations with another Muslim to hasten towards reconciling with him since the death of any one among them spells doom for them both. The prohibition of cutting off relations with a Muslim for more than three days is also authentically reported from the statements of the Prophetﷺ. They would both be turning away from the Truth if they had cut off from each other merely for a worldly reason or Hawa (desire). However, if they had cut off for the sake of Allah, then it may be permissible or even encouraged or obligatory based on the condition. The death of any one of them both while they are still cut off (for worldly reasons or mere desire) from each other indicates that they will be meeting Allah the Mighty and Exalted, not having repented from that failing, thereby exposing themselves to nonentrance of the Paradise. The hadeeth is evidence that to extend the greeting of salam and responding to it is sufficient to end such break in relations.

Adab Al Mufrad>Book 6: Neighbours
Chapter 70. A Jewish neighbor

128. Mujahid said, “I was with ‘Abdullah ibn ‘Amr while his slave was skinning a sheep. He said, ‘Boy! When you finish, start with the Jewish neighbour.’ A man there exclaimed, ‘Jewish? May Allah correct you!’ He replied, ‘I heard the Messenger of Allah, may Allah bless him and grant him peace, recommend that we treat our neighbours well until we feared (or we thought) that he would order us to make them our heirs.'”
Grade:Saheeh (Authentic)
Commentary: This hadeeth stresses the fact that we must be generous and compassionate towards our neighbours even when they are non-Muslims particularly when we do not fear being harmed by them. It also indicates that we could supplicate for a person to be rectified when he is considered to be upon error. Good treatment of neighbours is not restricted to those among them who are Muslims; the non-Muslim neighbour should also be kindly treated except when such persons show hatred for Islam or when doing so strengthens such persons upon their disbelief.

Adab Al Mufrad:
Book 12. Dealing with people cheerfully

Chapter 120. A Muslim is the mirror of his brother

238. Abu Hurayra said, “A believer is the mirror of his brother. When he sees a fault in it, he should correct it.
Grade: Hasan (Sound)
Commentary: The mirror shows a person what he may not see of himself; and so, he rectifies himself as apprioprate. Likewise, the believer is as a mirror to his brother; he helps him rectifty himself by calling his attention to his faults.

239. Abu Hurayra reported that the Prophet, may Allah bless him and grant him peace, said, “A believer is the mirror of his brother. A believer is the brother of another believer. He protects him against loss and defends him behind his back.”
Grade: Hasan (Sound)
Commentary: The hadeeth exhorts the believer to be kind to his brother; he should show him affection, and protect his person and property from evil to the best of his ability.

240. Al-Mustawrid reported that the Prophet, may Allah bless him and grant him peace, said, “If anyone eats a meal at the expense of a Muslim’s honour, Allah will feed him a like amount of Hellfire. If anyone clothes himself with a garment at the expense of a Muslim’s honour, Allah will clothe him with a like amount of Hellfire. If anyone achieves a position of showing-off and hypocrisy at the expense of a Muslim’s honour, Allah will put him in a position of showing-off and hypocrisy on the Day of Rising.
Grade: Saheeh (Authentic)
Commentary: Meaning, whoever refuses to assist his brother overcome his faults but hampers him; telling his enemies about his faults in order to earn a favour and bringing him disrepute and denigration will be punished in the Fire on the Day of Resurrection with the like of what he got. This seriously warns against disgracing a Muslim to get people’s admiration or benefit in any form.

Adab Al Mufrad>Book 12: Dealing with people cheerfully
Chapter 121. Playing and joking which is not permitted

241. ‘Abdullah ibn as-Sa’ib reported that his grandfather said, “I heard the Messenger of Allah, may Allah bless him and grant him peace, say, ‘None of you should take the goods of his companion, either in jest or seriously. When one of you takes his companion’s staff, he should return it to him.'”
Grade: Hasan (Sound)
Commentary: To seriously take the property of a person is clearly theft; and to jockingly take his property could cause the owner discomfort and breed ill feeling. A stick, which is from the most triffle things a person could have is used as an example to ram home the fact that the warning is more serious with the importance of the property taken. The hadeeth is evidence that whatever leads to a prohibited thing is also prohibited.

Adab Al Mufrad>Book 12: Dealing with people cheerfully
Chapter 122. The person who guides to good

242. Abu Mas’ud al-Ansari said, “A man came to the Prophet, may Allah bless him and grant him peace, and said, ‘My camel has become exhausted, so give me a mount.’ He replied, ‘I do not have any. But go to so-and-so and perhaps he will give you one.’ He went to that man and he gave him a mount. Then he went back to the Prophet, may Allah bless him and grant him peace, and told him. He said, ‘Whoever guides to good has the like of the reward of the person who actually does it.'”
Grade: Saheeh (Authentic)
Commentary: One could guide towards a good deed by saying, writing, gesturing or acting upon the deed. However, to earn this reward, the guide should intend by his action, Allah’s Countenance; for Allah the Mighty and Exalted rewards only that which is done for His Sake

Adab Al Mufrad>Book 12: Dealing with people cheerfully
Chapter 123. Excusing and pardoning people

243. Anas reported that a Jewish woman brought the Prophet, may Allah bless him and grant him peace, poisoned sheep. He ate from it and she was brought. It was asked, “Should we not kill her?” “No,” he replied. He said, “I continued to recognise the poison in the sighs of the Messenger of Allah, may Allah bless him and grant him peace.”
Grade: Saheeh (Authentic)
Commentary: The hadeeth indicates the permissibility of taking food from a person whose food is basically legitimate for us to consume without asking for the source except when there is cogent proof to act otherwise. The Prophetﷺ excused and pardoned this Jew but some of the Muslims will not pardon their fellow Muslim if he offends them!

244.’Abdullah ibn az-Zubayr said on the minbar, “Make allowances for people and command what is right and turn away from the ignorant.” (7:199) He said, “By Allah, we are only commanded by this ayat to accept people’s character. By Allah, I will accept people’s character as long as I am with them.”
Grade: Saheeh (Authentic)

245. Ibn ‘Abbas reported that the Messenger of Allah, may Allah bless him and grant him peace, said, “Teach and make things easy and not difficult. When one of you is angry, he should be silent.”
Grade: Saheeh (Authentic)
Commentary: That is, teach the people what they should know from the matters of their religion and in doing that, make things easy and not difficult. Anger could be from the insinuations of the satan; it could take a person out of his normal self to such an extent that he might say or do any evil. He might also harbour hatred and other evils including disbelief. However, when the angry person keeps silent, it calms his anger and grants him control over it. So, the Prophetﷺ repeated it twice for emphasis. In an authentic hadeeth collected by the author, Al-Bukharee, and Imam Muslim in their Saheehs, the Prophetﷺ said regarding a person who was angry, “I know a statement which will take away what he feels if he says it; where he to say, A’oodhu billaah minash Shaytaanir Rajeem’ (I seek refuge with Allah from the accursed satan)”.

Adab Al Mufrad>Book 12: Dealing with people cheerfully
Chapter 124. Cheerfulness towards people

246.’Ata’ ibn Yasar said, “I met ‘Abdullah ibn ‘Amr ibn al-‘As and I said, ‘Tell me about the description of the Messenger of Allah, may Allah bless him and grant him peace, in the Torah.’ ‘Yes,’ he said, ‘By Allah, he is described in the Torah partly as he is described in the Qur’an: “O Prophet, We have sent you as a witness, a bearer of good news and a warner and a protection to the unlettered. You are My slave and Messenger. I have called you the trusty one who is neither coarse nor harsh nor loud in the markets. Allah Almighty will not take him until He has made the crooked community straight by him so that they say, “There is no god but Allah,” and by it they will open blind eyes, deaf ears and covered hearts.'”
Grade: Saheeh (Authentic)
Commentary: The Prophetﷺ’s being mentioned as a slave of Allah the Mighty and Exalted rejects the extremism of those who exerggerate in his praise, and being mentioned as a Messenger of Allah refutes those who reject his Messengership. To have trust in Allah and not be clamorous in the markets is evidence that Tawakkul (reliance on Allah) does not contradict actually seeking the means to attain needs as some of the people wrongly opine; yet the means should be legitimate as the need.

247.’Abdullah ibn ‘Ata’ said, “This ayat which is in the Qur’an, ‘O Prophet, We have sent you as a witness, a bringer of good news and a warner’ (33:45) is found in the Torah in a similar form.”
Grade: Saheeh (Authentic)

248. Mu’awiya said, “I heard some words from the Prophet, may Allah bless him and grant him peace, by which Allah helped me.” Jubayr ibn Nufayr said, “I heard him say that he heard the Messenger of Allah, may Allah bless him and grant him peace, say, “If you openly show your suspicions of people, you will corrupt them.’ Therefore I do not show my suspicions of people openly so that I will not corrupt them.”
Grade: Saheeh (Authentic)
Commentary: Ibn Atheer (الله رحمه (said, “if you falsely accuse people and publicly announce them as probably guilty of offences, that makes them do what they are accussed of and they become corrupted.” Being cheerful to people rejects falsely accussing them and spreading evil about them while they are actually innocent.

249. Abu Hurayra said, “These two wars of mine have heard and these two eyes of mine have seen the Messenger of Allah, may Allah bless him and grant him peace, take the palms of al-Hasan or al- Husayn in both his hands. His feet were on the feet of the Messenger of Allah, may Allah bless him and grant him peace. The Messenger of Allah, may Allah bless him and grant him peace, said, ‘Climb up.’ The boy climbed until his feet reached the chest of the Messenger of Allah, may Allah bless him and grant him peace, and hen the Messenger of Allah, may Allah bless him and grant him peace, said, ‘Open your mouth.’ Then he kissed him and said, ‘O Allah, love him for I love him!'”
Grade: Da’eef (Weak)

Adab Al Mufrad>Book 12: Dealing with people cheerfully
Chapter 125. Smiling

250. Jarir said, “Since the time I became Muslim, the Messenger of Allah, may Allah bless him and grant him peace, never saw me without smiling at me.” The Messenger of Allah, may Allah bless him and grant him peace, said, “A man from the best of Dhu Yaman will enter by this door whose face has been touched by an angel.” Then Jarir came in.
Grade: Saheeh (Authentic)
Commentary:The hadeeth further shows the good character of the Prophetﷺ; his humility and cheerfulness to people. Heﷺ had said in another authentic narration collected by At-Tirmidhee in his Sunan, “Meeting your brother with a cheerful face is sadaqah”. It also shows his love for Jareer . After the death of the Prophetﷺ people would look at Jareer in admiration.

251.’A’isha said, “I never saw the Prophet, may Allah bless him and grant him peace, laugh until I could see his uvula. He used to smile, may Allah bless him and grant him peace.” She said, “When he saw a cloud or wind, distress could be seen in his face.” She said, “Messenger of Allah, when people see a cloud, they rejoice, hoping that there will be rain in it. Yet when you see it, I see distress in your face.” He replied, “‘A’isha, what will assure me that there is no painful punishment in it? People have been punished by wind. Some people saw the punishment and stated, ‘This is a rain cloud coming to us.'”
Grade: Saheeh (Authentic)

Adab Al Mufrad>Book 12: Dealing with people cheerfully
Chapter 126. Laughter

252. Abu Hurayra reported that the Prophet, may Allah bless him and grant him peace, said, “Laugh little. Much laughter kills the heart.”
Grade: Hasan (Sound)

253. Abu Hurayra reported that the Prophet, may Allah bless him and grant him peace, said, “Do not laugh a lot. Much laughter kills the heart.”
Grade: Saheeh (Authentic)
Commentary: One should seek the things that enliven the soul rather than what deadens it. This is an admonition for those who even invest their resources in laugh programmes.

254.Abu Hurayra said, “The Prophet, may Allah bless him and grant him peace, went out to a group of his Companions who were laughing and talking. He said, ‘By the One in whose hand my soul is, if you knew what I knew, you would laugh little and weep much.’ Then he left and the people were weeping. Then Allah Almighty revealed to him, ‘Muhammad! Why did you make My slaves despair?’ The Prophet, may Allah bless him and grant him peace, said, “Give good news, guide people and draw near to one another.'”
Grade: Saheeh (Authentic)
Commentary: The believer should regularly keep in mind the difficulties of the grave, Resurrection and the wrath of Allah, it will aid his refraining from what is prohibited. Likewise, one should hope in Allah’s Mercy and His bounteous reward for His servants in this world and the hereafter so that he is regularly urged towards good deeds. These states of the mind are interrupted by laughter; and so, the more a person laughs, the further he is from the realities of existence. Therefore, one should try to perform good deeds and remain steadfast and still give a cheerful face which is from the aspects of sadaqah.

Adab Al Mufrad>Book 12: Dealing with people cheerfully
Chapter 127. When he faced someone, he faced him completely, and when he turned away, he turned away completely

255. Abu Hurayra said, “When he faced someone, he faced him completely. When he turned away, he turned away completely. I have never seen anyone like him and I will never see anyone like them.”
Grade: Saheeh (Authentic)
Commentary: The Prophetﷺ was handsome in nature and character. So, when he faced or turned away from people, he did so completely. This mind alertness aids obedience to Allah, the Mighty and Sublime and refraining from His prohibitions. It also leads to attaining absolute sincerity and modesty.

Adab Al Mufrad:
Book 13. Consultation

Chapter 128. Someone who is consulted is in a position of trust

256. Abu Hurayra reported that the Prophet, may Allah bless him and grant him peace, asked Abu’l-Haytham, “Do you have a servant?” “No,” he replied. He said, “Come to us when we get some captives.” The Prophet, may Allah bless him and grant him peace, was brought only two captives. Abu’l-Haytham came to him and the Prophet, may Allah bless him and grant him peace, said, “Choose between them.” “Choose for me, Messenger of Allah,” he replied. The Prophet, may Allah bless him and grant him peace, said, “The person who is consulted is in a position of trust. Take this one. I have seen him pray. Treat him well.” Abu’l-Haytham’s wife said, “You will not live up to the words of the Prophet, may Allah bless him and grant him peace, about him until you set him free.” “He is free,” he stated. The Prophet, may Allah bless him and grant him peace, said, “Allah did not sent Prophet or kahlif but that he has two confidants: a confidant who commands him to do what is correct and forbids what is bad, and a confidant who will not fall short in corrupting you. Anyone who is protected from the evil confidant has been protected.”
Grade: Saheeh (Authentic)
Commentary: The hadeeth tells the following: The companions (RA)had great respects for the Messenger of Allahﷺ; they would not hasten to make decisions in the matters of the religion – and even in some of their worldly affairs – before him. 2. It is recommended to ask specialists regarding our affairs before we make decisions. 3. The person who is consulted is entrusted with the matter about which his advice is sought. If he knows the truth but hides it, he has knowingly misled the person who consulted him, and this is prohibited. 4. The piety of a person could be known from his open deeds such as his Prayer and general conduct. 5. The husband is the shephered of the household as the Prophets u and caliphs are the shephereds of their people. From amongst their people, some are good while others are bad confidants. Thus, since a man ordinariy confides in his wife, the hadeeth exhorts us to select pious spouses. We seek Allah’s refuge from evil confidants.

Adab Al Mufrad>Book 13: Consultation
Chapter 129. Consultation

257.’Amir ibn Dinar said, “Ibn ‘Abbas recited (this ayat), ‘Consult with them about the matter.’ (3:159)”
Grade: Saheeh (Authentic)
Commentary: As regards the expression, “…the conduct of (certain) affairs…”, Hafidh Ibn Hajar (الله رحمه (said, “ It is said that it was a commentary and not a mode of recital…” Also, the consultation is regarding certain affairs because some matters have already been decided through revelation. However after consultation, Allah the Mighty and Sublime says, “Then when you have taken a decision, put your trust in Allah.” (Aal- ’Imraan: 159).

258.Al-Hasan said, “People never seek advice without being guided to the best possibility available to them.” Then he recited, “and manage their affairs by mutual consultation.” (42:38)
Grade: Saheeh (Authentic)
Commentary: This narration expresses one of the benefits of consultation. Other benefits include: carrying the people along with descisions (and policies of government), and creating an atmosphere of mutual responsibility and trust.

Adab Al Mufrad>Book 13: Consultation
Chapter 130. The wrong action of someone who gives his brother misguided advice

259. Abu Hurayra reported that the Prophet, may Allah bless him and grant him peace, said, “Anyone who attributes words to me which I did noy say should take his seat in the Fire. Anyone who gives his Muslim brother misguided advice when he consults has betrayed him. If anyone gives a fatwa which is not firm, the wrong action of that rests on the one who gave the fatwa.”
Grade: Saheeh (Authentic)
Commentary: The hadeeth is authentic based on supporting evidences without the increment, “Whoever gives his Muslim brother…” which forms the point of reference in the hadeeth for the section heading. This increment is graded weak by Imam Al-Albaanee (الله رحمه.

Adab Al Mufrad:
Book 14. Dealings with people and good character

Chapter 131. Love between people

260. Abu Hurayra that the Prophet, may Allah bless him and grant him peace, said, “By the One in whose hand my soul is, you will not enter the Garden until you submit. You will not submit until you love one another. Extend the greeting to one another and you will love one another. Beware of hatred, for it is the razor. I do not tell you that it shaves the hair, but it shaves away the deen.”
Grade: Hasan (Sound)
Commentary: The Messenger of Allahﷺ declared with affirmation that the people will not enter the Garden until they have submitted or believed; the gates of the Garden are closed without Islam and Eemaan. Also perfect Eemaan cannot be attained except with mutual love which is inturn attained through spreading the greetings of Salaam. The hadeeth shows the devastating effects of animosity in any community.

Adab Al Mufrad>Book 14: Dealings with people
Chapter 132. Friendship

261. ‘Abdullah ibn ‘Amr ibn al-‘As reported that the Prophet, may Allah bless him and grant him peace, said, “The souls of two believers should meet in the course of a day even if they do not actually see each other.”
Grade: Da’eef (Weak)

262. ‘Umayr ibn Ishaq said, “We used to say that the first thing to be removed from people would be friendship.”
Grade: Saheeh (Authentic)

Adab Al Mufrad>Book 14: Dealings with people
Chapter 133. Joking

264. Anas ibn Malik said, “The Messenger of Allah, may Allah bless him and grant him peace, came upon a group of women which included Umm Sulayman. He said, ‘Anjasha!* Be gentle when you drive the glass vessels!” Abu Qilaba said about this, “The Prophet, may Allah bless him and grant him peace, used an expression which some of you use in jest. He said, ‘When you drive the glass vessels!'” [*Anjasha was a singer of camel-songs who drove the camels along. ‘Glass vessels’ refers to the women on the camels.]
Grade: Saheeh (Authentic)
Commentary: Here the Messenger of Allahﷺ referred to the women employing their tender nature: the fragile vessels. He cautioned that they be driven gently so that they do not fall over the beast of burden and be wounded. Some of the scholars have viewed that the Prophetﷺ cautioned the cameleer, ‘Anjasha , regarding his songs so that the fragile vessels were not put to trial therefrom as is shown in other wordings of the same hadeeth. ‘Anjasha , was known to sing with sonorous voice. Yet, the hadeeth evinces the permissibility of singing songs and poems when they don’t involve forbidden words and musical instruments, and when doing so does not lead to something prohibited. It also shows the permissibility of using implied expressions, and good-natured teasing.

265. Abu Hurayra reported that the people said, “Messenger of Allah, you joke with us!” He replied, “But I only speak the truth.”
Grade: Saheeh (Authentic)
Commentary: Imam An-Nawawee (الله رحمه (explains, “the prohibited jest is that which exceeds proper bounds and is continous for it causes laughter, hard-heartedness and prevents giving remembrance of Allah and pondering about important matters of the religion. In many situations, it causes harm, breeds bitter-feeling and destroys dignity and reverence. As for the jest free of all these, such is permissible; that was what the Prophetﷺ would do sometimes, to soothe his listener and delight him. This is an encouraged practice.”

266. Bakr ibn ‘Abdullah reported that the Companions of the Prophet, may Allah bless him and grant him peace, used to throw melons at one another. He said, “If these were real, they would be men.”
Grade: Saheeh (Authentic)
Commentary: It encourages joking with one another sometimes and being serious-minded at other times; all as the situation demands. Since the religion prohibits wastefulness; it is understood that they would only throw the peels of melon at one another.

267. Ibn Abi Mulayka said, “‘A’isha was joking with the Messenger of Allah, may Allah bless him and grant him peace. Her slavegirl said, ‘Messenger of Allah, some of the women who make jokers in this quarter are from Kinana!’ The Prophet, may Allah bless him and grant him peace, said, ‘Rather some of our jokesters in this quarter.'”
Grade: Da’eef (Weak)

268. Anas ibn Malik said, “A man came to the Prophet, may Allah bless him and grant him peace, to ask him for a mount. He said, ‘I will give you a she-camel’s foal to ride.’ He exclaimed, ‘Messenger of Allah, what can I do with a she-camel’s foal?’ The Messenger of Allah, may Allah bless him and grant him peace, said, ‘Are camels born from anything other than she-camels?'”
Grade: Saheeh (Authentic)
Commentary: This shows the humility of Allah’s Messengerﷺ; and his being mannerly, even during jokes. The hadeeth encourages keeping friendly relations with other Muslims.

Adab Al Mufrad>Book 14: Dealings with people
Chapter 134. Joking with a child

269. Anas ibn Malik said, “The Prophet, may Allah bless him and grant him peace, used to mix with us to the extent of asking a younger brother of mine, ‘Abu ‘Umayr! What has happened to the little sparrow?'”
Grade: Saheeh (Authentic)
Commentary: The hadeeth teaches among others, that: 1. The prohibition of much mixing with people is restricted to those from whom harm is feared. 2. A child and more so, an adult could have a Kunya, for the Prophetﷺ called the boy by a Kunya, Abu ‘Umayr. 3. It is encouraged that children are allowed to play and even provided playthings as long it is permissible to play with such things. 4. One should relate with people according to their intelligence. 5. It is encouraged to joke with children within the limits of the Sharee’ah.

270. Abu Hurayra reported that the Messenger of Allah, may Allah bless him and grant him peace, took al-Hasan or al-Husayn by the hand and then put his feet on top of his own feet and said, “Climb up.”
Grade: Saheeh (Authentic)
Commentary: The hadeeth affirms the Meezaan, the Balance with a pan suspended from each end upon which the deeds of man will be weighed on the Day of Rising. Good character is from the most weighty of good deeds that the servant will find on his scale of righteous deeds.

Adab Al Mufrad>Book 14: Dealings with people
Chapter 135. Good character

270. Abu’d-Darda’ reported that the Prophet, may Allah bless him and grant him peace, said, “There is nothing which weighs heavier in the balance than good character.”
Grade: Saheeh (Authentic)

271.’Abdullah ibn ‘Amr said, “The Prophet, may Allah bless him and grant him peace, was neither coarse nor loud. He used to say, “The best of you is the one who has the best character.”
Grade: Saheeh (Authentic)
Commentary: It encourages good character and points to the virtue of a person with good character. It prohibits being obscene and ill-mannered.

272.’Amr ibn Shu’ayb reported from his grandfather that the Prophet, may Allah bless him and grant him peace, said, “Shall I tell you about who among you I love the most and the one who will be seated closest to me on the Day of Rising?” The people were silent, so he repeated that two or three times. Then the people said, “Yes, Messenger of Allah.” He said, “The one among you with the best character.”
Grade: Saheeh (Authentic)
Commentary: From the manners of imparting knowledge is to ask questions that invite the listener’s attention even if it means repeating it more than once. The hadeeth shows that one should not plunge into speaking about what he knows not. One should rather remain silent or say, “I do not know…” as is proven in other narrations. The approach employed by the Prophetﷺ indicates the virtue of good character; and from those who will be seated away from the Prophetﷺ are those with obnoxious character.

273. Abu Hurayra reported that the Messenger of Allah, may Allah bless him and grant him peace, said, “I was sent to perfect good character.”
Grade: Saheeh (Authentic)

274.’A’isha said, “The Messenger of Allah, may Allah bless him and grant him peace, was never given a choice between two things but that he chose the easier of the two as long as it was not a wrong action. If it was a wrong action. then he was the last person to do it. The Messenger of Allah, may Allah bless him and grant him peace, never took revenge on his own behalf. But when the respect of Allah Almighty was violated, he would take revenge on behalf of Allah Almighty.”
Grade: Saheeh (Authentic)
Commentary: If the Prophetﷺ was given a choice that involves a sin by the disbelievers and the hypocrites, or a choice that could lead to a sin by the Muslims or he was very far from doing it even if it appears to be easier than the other choice which is not a sin and would basically not lead to sin. This makes clear the error in the attitude of those who consider every easy choice as Islamic even if it involves a sin or leads to a sin. The hadeeth also teaches that rulers, judges and others in the position of authority should not use their positions to settle individual scores with the people.

275.’Abdullah said, “Allah Almighty shared out your character between you as He divided your provision between you. Allah Almighty bestows wealth on those He loves and those He does not love. He only gives faith to those He loves. Whoever is stingy about spending his wealth and fears to fight the enemy and is in terror of enduring the night should repeat frequently. ‘There is no god but Allah. Glory be to Allah. Praise be to Allah, and Allah is greater.”
Grade: Saheeh (Authentic)
Commentary: The narration is authentic from the statements of Abdullah bin Mas’ood and has the ruling of a saying from Allah’s Messengerﷺ because the companion could not have said these words from personal opinion especially its first segments, “Allah the Exalted has shared out character among you…” Additionally, it has other supporting proofs with other chains of narration that show that it has a ruling of a saying from Allah’s Messengerﷺ. See, As-Saheehah no. 2714. The hadeeth teaches that as one supplicates for provision, he should also supplicate for good character, and that one should not be deceived by the abundance of wealth in the hands of the non-Muslims because Allah the Most High, grants wealth to those with whom He is pleased (such as Sulayman and ‘Uthman) and those with whom He is displeased (such as Fir’aon and Qaaroon). It also exhorts towards regularly giving remembrance of Allah

Adab Al Mufrad>Book 14: Dealings with people
Chapter 136. The generosity of the self

276. Abu Hurayra reported that the Prophet, may Allah bless him and grant him peace, said, “Wealth does not mean having a lot of property. Wealth means having self-contentment.”
Grade: Saheeh (Authentic)
Commentary: Many amongst those to whom Allah the Exalted has granted possessions are not satisfied with what they are given; so they make great efforts to acquire more as if they are destitutes, and care less about the source. They are usually stingy and would hardly even give out their obligatory Zakat. But the real wealth is to have self satisfaction; the Prophetﷺ said to Abu Hurayrah in an authentic report collected by Imam Ahmad in his Musnad, “…be contented with what Allah has shared out to you; you will be from the richest of people…

277. Anas said, “I served the Prophet, may Allah bless him and grant him peace, for twenty years. He never said ‘uff’ to me and he never said about anything I had not done, ‘Why didn’t you do it?’ or about something I had done. ‘Why did you do that?'”
Grade: Saheeh (Authentic)
Commentary: ‘Ouf’ is a grunting exclamation that shows disgust. The fact that the Prophetﷺ did not use to blame Anas is not with respect to issues regarding Allah’s orders or prohibitions; otherwise, the Prophetﷺ would not remain silent when Allah’s limits are trespassed. From self contentment is to leave unnecessary blame and criticism. A young boy serving the greatest leader of all times and keeping the best of his company day and night; in travel and at home, in times of peace and war. Yet the feelings of this little boy were not hurt; not even with a knitted brow or a frowned face as he reported in other wordings of the hadeeth. There is an important lesson here on leaving blame and avoiding criticism except when really necessary. The hadeeth shows that one could praise a person in his front if it will not make him become proud.

278. Anas ibn Malik said, “The Prophet, may Allah bless him and grant him peace, was merciful. No one came to him but that he promised himself something and carried out that promise if he had anything to give. The iqama for the prayer had been given when a bedouin came and took hold of his garment and stated, ‘I am still not satisfied.’ The Bedouin alarmed the Prophet’s wives. The Prophet went with him until the man had received what he wanted. Then he returned and prayed.”
Grade: Hasan (Sound)
Commentary: The Prophetﷺ is known to be ever merciful; and so the Bedouin could drag his garment asking the Prophetﷺ to fulfill his want so that he does not forget. The obligatory prayer did not even commence until he satisfied the Bedouin’s need! It contains evidence that there could be a break between the call for the commencement of Prayer, the Iqaamah, and its actual commencement when the leader needs to fulfill a need or for similar reasons.

279. Jabir said, “The Prophet, may Allah bless him and grant him peace, was never asked for anything to which he said, ‘No.'”
Grade: Saheeh (Authentic)
Commentary: The Prophetﷺ was very generous; he never said, ‘No’ to anyone who requested any of the things of this world from him. If he had, he gave; otherwise, he gave a promise which he fulfilled. In the Saheeh of Imam Muslim, it says, Anas reported that, “A man asked the Prophetﷺ for a herd in a valley and he gave him. So the man went to his people and said, ‘My people! Accept Islam; by Allah, Muhammad gives generously. He is not afraid of penury.’” Anas said, “If a person accepted Islam for no other than worldly benefits;as soon as he enters into Islam, it becomes dearer to him than the world and what it contains.”

280.’Abdullah ibn az-Zubayr said, “I have never seen two women more generous than ‘A’isha and Asma’. Their generosity was different. ‘A’isha used to gather things and after they had been collected together, she would share them out. Asma’ would not keep anything for the next day.”
Grade: Saheeh (Authentic)
Commentary: The companions (RA)– male and female – followed the lines of conduct of the Prophetﷺ; and so, were openhanded. The hadeeth shows the virtue of the companions, and exhorts towards following what the pious predecessors were upon which was what the Prophetﷺ was upon.

Adab Al Mufrad>Book 14: Dealings with people
Chapter 137. Avarice

281. Abu Hurayra reported that the Messenger of Allah, may Allah bless him and grant him peace, said, “The dust of the path of Allah and the smoke of Hellfire are never joined together in the heart of a slave. Belief and avarice are never joined together in the heart of a slave.”
Grade: Saheeh (Authentic)
Commentary: Unreasonably strong desire to obtain and keep money could prevent a person from being openhanded, and could even cause him to hoard wealth due for Zakat. In some cases – and the refuge is with Allah – it may cause him to cheat people and deprive them of their lawful wealth. All these show the weakness of the Eemaan of such a person.

282. Abu Sa’id al-Khudri reported that the Prophet, may Allah bless him and grant him peace, said, “Two qualities are not found together in a believer: miserliness and ill-temper.”
Grade: Da’eef (Weak)

283. ‘Abdullah ibn Rabi’a said, “We used to sit with ‘Abdullah and they mentioned a man together with aspects of his character. ‘Abdullah said, ‘What would you think if you cut off his head? Would you be able to put it back on again?’ ‘No,’ they replied. He said, ‘And his hand?’ ‘No,’ they said. ‘And his foot?’ they said. ‘No,’ he said. He said, ‘You cannot change his character until you change his physical form. The drop remains in the womb for forty nights and then the blood congeals and then it becomes a blood clot and then a lump of flesh and then Prophet sends an angles and he records his provision, his character, and whether or not he will be happy or miserable (in the Next World).'”
Grade: Hasan (Sound)

Adab Al Mufrad>Book 14: Dealings with people
Chapter 138. Good character when people have understanding

284. Abu Hurayra reported that the Messenger of Allah, may Allah bless him and grant him peace, said, “A man who is known for his good character has the same degree as someone who stands at night in prayer.”
Grade: Saheeh (Authentic)
Commentary: It shows the superiority of some good deeds over others, and the virtue of being of good character. The one who combines between both is certainly better in the sight of Allah the Mighty and Exalted.

285. Abu Hurayra said, “I heard Abu’l-Qasim say, ‘The best of you in Islam is the best of you in character when they possess understanding (of the deen).”
Grade: Saheeh (Authentic)
Commentary: The hadeeth is evidence that the Islam of a person is not perfect when he is of bad character; the defect is to the severity of the bad character. It also evinces the fact that the people are of different grades in their deen.

286. Thabit ibn ‘Ubayd said, “I have not seen anyone more serious when he sits with the people nor more jocular in his house than Zayd ibn Thabit.”
Grade: Saheeh (Authentic)
Commentary: Thābit b. ‘Ubayd (الله رحمه (is the freed slave of Zayd b. Thābit .

287. Ibn ‘Abbas said, “The Prophet, may Allah bless him and grant him peace, was asked, ‘Which religion does Allah Almighty love the most?’ He replied, ‘The simple Hanifiyya one.'”
Grade: Hasan (Sound)
Commentary: Hanīfiyya is the path of Ibrahim – peace be upon him -; the worship of Allah Alone with full sincerity, and the one upon the path is lexically referred to as Haneef. Simplicity and turning away from evil towards the worship of Allah Alone is from good character and it shows a person’s understanding of the religion.

288. ‘Abdullah ibn ‘Amr said, “There are four qualities such that if you were to be given them, you will not be harmed even if the world were to be taken away from you. They are: good character, restraint in food, truthful words, and upholding a trust.”
Grade: Saheeh (Authentic)
Commentary: The hadeeth is authentic also as a saying of the Prophetﷺ. See: As-Saheehah (733).

289. Abu Hurayra reported that the Prophet, may Allah bless him and grant him peace, said, “Do you know what it is that makes most people enter the Fire?” “Allah and His Messenger know best,” they said. He said, “The two empty ones: the genitals and the mouth. Do you know what it is that makes most people enter the Garden? Taqwa of Allah and good character.”
Grade: Hasan (Sound)
Commentary: llicit sexual intercourse and consumption of prohibited food or seeking means of livelihood from prohibited sources are means by which many of the people will enter the Fire – and the refuge is with Allah. The hadeeth shows the virtue of good character: it is one of the major means to attain the Garden.

290. Umm ad-Darda’ said, “Abu’d-Darda’ stood up in the night to pray. He was weeping and said, ‘O Allah! You made my physical form good, so make my character good!’ until morning. I said, ‘Abu’d- Darda’, your only supplication for the entire night was for good character!’ He replied, ‘Umm ad- Darda’, the Muslim makes his character good with the result that his good character takes him into the Garden. He makes his character bad with the result that his bad character takes him into the Fire. The Muslim is forgiven while he is asleep.’ I asked, ‘Abu’d-Darda’, how can be forgiven while he is asleep?’ He said, ‘His brother arises in the night and performs the night prayers and makes supplication to Allah Almighty and is answered. He makes supplication for Muslim brother and his request is answered.'”
Grade: Da’eef (Weak)
Commentary: This narration with this chain of transmission is weak; however, to supplicate for good character is authentically reported from the Prophetﷺ.

291. Usama ibn Sharik said, “I was with the Prophet, may Allah bless him and grant him peace, when some bedouins came. There were many people on all sides. The people were silent and no one spoke except them. They said, ‘Messenger of Allah! We experience difficulty in such-and-such and such- and-such’ and it was in things which are not harmful to people. He said, ‘Servants of Allah! Allah has removed difficulty except in a case where a man slanders someone unjustly that is the one who is in difficulty and destroyed.’ They said, ‘Messenger of Allah, can we make use of medical treatment?’ ‘Yes, servants of Allah,’ he replied, ‘you can make use of medical treatment. Allah Almighty did not create an illness but that He made a cure for it except for one disease.’ They asked, ‘And what is that, Messenger of Allah?’ ‘Old age,’ he replied. They said, ‘Messenger of Allah, what is the best thing that a man can be given?’ ‘Good character,’ he replied.'”
Grade: Saheeh (Authentic)
Commentary: The hadeeth teaches many lessons including: 1. Students should be silent when questions are asked by others; for the teacher could give a response which may include a point of benefit they had not heard previously. Although the most eminent among the companions were always with the Prophetﷺ, Anas said, “We used to be delighted that an intelligent bedouin would approach him and ask him and we would listen”. 2. One should know the rulings regarding matters before embarking upon them. 3. Seeking medical attention is permissible (Mubah) and not discouraged (Makrooh) as some of the people opine. 4. Allah the Exalted is Merciful; He did not create an illness except that He made a cure for it. 5. Old age is the major precursor to death as pregnancy is to birth; and so as the illnesses connected to pregnancy become cured at child birth, death is the absolute cure for those connected to old age. 6. Good character is from the greatest favours of Allah upon people. We ask Allah to perfect our character as he has perfected our physical looks. Ameen.

292. Ibn ‘Abbas said, “The Messenger of Allah, may Allah bless him and grant him peace, was the most generous of people in giving charity. He was even more generous in Ramadan when Jibril, may Allah bless him and grant him peace, used to meet him. Every night of Ramadan Jibril used to come to him and the Messenger of Allah, may Allah bless him and grant him peace, would read the Qur’an to him. When Jibril came to him, the Messenger of Allah, may Allah bless him and grant him peace, was more generous in giving charity than the blowing wind.”
Grade: Saheeh (Authentic)
Commentary: Imam an-Nawawee (الله رحمه (said, “From the points of benefit in this hadeeth are: exhortation towards generousity at all times and doing more of that in Ramadan and on meeting with pious people. It also encourages visiting pious and good people and repeatedly, if such people do not detest it. It recommends much reading of the Qur’an during Ramadan and that it is more meritorious than other patterns of giving remembrance, and that one could actually say, Ramadan without an annexation, and other benefits that could be derived after due consideration.”

293. Abu Mas’ud al-Ansari reported that the Messenger of Allah, may Allah bless him and grant him peace, said, “Before your time a man was called to account and it was found that the only good thing he had done was that he was easy in his business dealings with people. He used to order his slaves to go easy with people who were in difficulty. Allah Almighty said, ‘We are more entitled to do that than he is, so forgive him.'”
Grade: Saheeh (Authentic)
Commentary: He mixed with people; i.e “he used to lend people money” as is mentioned in another version of the narration. The hadeeth shows the virtues of extending relief to those in difficulty and being tolerant in trade dealings, seeking Allah’s countenance therefrom for Allah the Exalted only rewards an action performed for His Sake. It is also authentically reported that the man used to say to his servants, “When a person in difficulty comes, give him relief; perhaps Allah grants relief to us too…”

294. Abu Hurayra reported that the Messenger of Allah, may Allah bless him and grant him peace, said, “What is the most frequent reason for someone entering the Garden?” He said, “Taqwa and good character. He was asked, “What is the most frequent reason for people entering the Fire?” He replied, “The two empty ones: the mouth and the genitals.”
Grade: Saheeh (Authentic)
Commentary: Illicit sexual intercourse and consumption of prohibited food or seeking means of livelihood from prohibited sources are means by which many of the people will enter the Fire – and the refuge is with Allah. The hadeeth shows the virtue of good character: it is one of the major means to attain the Garden.

295. It is reported Nawwas ibn Sam’an asked the Messenger of Allah, may Allah bless him and grant him peace, about dutifulness and wrong action. He said, “Dutifulness is good character and wrong action is that which works on yourself and which you dislike for other people to become aware of.”
Grade: Saheeh (Authentic)
Commentary: That is, the core of righteousness is good character. This hadeeth shows that sins have two signs: firstly, the fact that it pricks the heart of the doer due to the fact that the mind basically recognizes evil but is overpowered by the desires and as such, it is discomforted. Secondly, dislike of the people to be aware of it. This is because the mind basically likes to be known for its righteousness; so when it dislikes that a thing is known of it, then it shows that the thing is a sin.

Adab Al Mufrad>Book 14: Dealings with people
Chapter 139. Miserliness

296. Jabir reported that the Messenger of Allah, may Allah bless him and grant him peace, said, “Who is your master, Banu Salama?” Jabir said, “We replied, ‘Judd ibn Qays, although we think that he is a miser.’ He said, ‘What illness is worse than miserliness? Your master is ‘Amr ibn al-Jamuh.'” ‘Amr had been in charge of their idols during the Jahiliyya. He gave a wedding feast for the Messenger of Allah, may Allah bless him and grant him peace, when he got married.
Grade: Saheeh (Authentic)
Commentary: The hadeeth teaches that: 1. The Prophetﷺ was concerned about the affairs of the people to the extent that he sought to know who their masters were. 2. It is permissible to backbite if it will bring about an overall pressing benefit. 3. Like those of the body, heart-related illnesses are in grades, and from the worst of them is miserliness. 4. Those who are more generous are more suitable for positions of leadership. 5. It is permissible that the associates or relatives of a man support him to host his marriage ceremony.

297. Warrad, the scribe of al-Mughira ibn Shu’ba, said, “Mu’awiya wrote to al-Mughira ibn Shu’ba, saying, ‘Write down for me something which you heard the Messenger of Allah, may Allah bless him and grant him peace.’ Al-Mughira wrote to him, ‘ The Messenger of Allah, may Allah bless him and grant him peace, used to forbid gossip, wasting money, asking too many questions, refusing to give, disobedience to parents and burying daughters alive.”
Grade: Saheeh (Authentic)
Commentary: From the dispositions of the miserly is overwhelming desire to take from people; both miserliness and greed to take from others are from bad character.

298. Jabir said, “The Prophet, may Allah bless him and grant him peace, was never asked for anything to which he said, ‘No,'”
Grade: Saheeh (Authentic)
Commentary: The Prophetﷺ was very generous; he never said, ‘No’ to anyone who requested any of the things of this world from him. If he had, he gave; otherwise, he gave a promise which he fulfilled. In the Saheeh of Imam Muslim, it says, Anas reported that, “A man asked the Prophetﷺ for a herd in a valley and he gave him. So the man went to his people and said, ‘My people! Accept Islam; by Allah, Muhammad gives generously. He is not afraid of penury.’” Anas said, “If a person accepted Islam for no other than worldly benefits;as soon as he enters into Islam, it becomes dearer to him than the world and what it contains.”

Adab Al Mufrad>Book 14: Dealings with people
Chapter 140. Sound property for a sound man

299. ‘Amr ibn al-‘As said, “The Prophet, may Allah bless him and grant him peace, sent for me. He commanded me to put on my clothes and arms and come to him. I did that and came to him while he was doing wudu’. He looked at me and then lowered his eyes. then he said, ”Amr, I want to put you in charge of an army and Allah will give you booty. I will give you a correct portion of the spoils.’ I said, ‘I did not become Muslim out of the desire for property. I became Muslim out of the desire for Islam and so that I would be with the Messenger of Allah, may Allah bless him and grant him peace.’ He said, ”Amr! Sound property is very excellent for a sound man!'”
Grade: Saheeh (Authentic)
Commentary: The hadeeth draws attention to the facts that: 1. It is the duty of the leader of the Muslims or his designate to prepare and dispatch the Muslim army for Military assignments. 2. Those who are specifically enlisted for Military expeditions must respond to such calls by the leader. 3. The leader of the Muslims should see to the economic empowerment of the individuals of the community. 4. The virtues of ‘Amr bin Al-’Aas (عنهام الله ريض ;( his sincerity, piety and love for Allah’s Messengerﷺ. 5. Sound wealth is important and appropriate for the pious Muslim.

Adab Al Mufrad>Book 14: Dealings with people
Chapter 141. The person who is secure in his property

300. Mihsan al-Ansari reported that the Prophet, may Allah bless him and grant him peace, said, “When someone is secure in his property, healthy in his body and has his food for the day, it is as if he owned the entire world.”
Grade: Hasan (Sound)
Commentary: The Muslim should be contented and regularly give thanks for Allah’s favours on him. The narration indicates the importance of security, sound health and provision.

Adab Al Mufrad>Book 14: Dealings with people
Chapter 142. Cheerfulness

301. Mu’adh ibn ‘Abdullah ibn Khubayb al-Juhani related from his father that his uncle said that the Messenger of Allah, may Allah bless him and grant him peace, came out to them with the traces of ghusl on him. He was cheerful. We thought that he was with his wives. We said, ‘Messenger of Allah, we see that you are cheerful.’ He said, ‘Yes, and praise be to Allah!’ Then wealth was mentioned that the Messenger of Allah, may Allah bless him and grant him peace, said, ‘There is no harm in wealth for someone who has taqwa, but health for the person who has taqwa is even better than wealth. Cheerfulness is a blessing.'”
Grade: Saheeh (Authentic)
Commentary: This narration indicates the followings: 1. Private relations with one’s wives is from the means to attain cheerfulness. 2. Wealth without fearful consciousness of Allah is harmful because it will be gathered unlawfully, spent unlawfully and denied those to whom it is due unlawfully. 3. Sound health aids the performance of good deeds; the sick is usually frail and unable. 4. Whomever Allah has granted sound health should make good use of the time and not waste it in engagement in unlawful things. 5. Allah the Mighty and Exalted is abundantly merciful to His servants.

302. An-Nawwas ibn Sam’an al-Ansari reported that he asked the Messenger of Allah, may Allah bless him and grant him peace, about dutifulness and wrong action. He said, “Dutifulness is good character and wrong action is what works on yourself and which you dislike for other people to become aware of.”
Grade: Saheeh (Authentic)
Commentary: That is, the core of righteousness is good character. This hadeeth shows that sins have two signs: firstly, the fact that it pricks the heart of the doer due to the fact that the mind basically recognizes evil but is overpowered by the desires and as such, it is discomforted. Secondly, dislike of the people to be aware of it. This is because the mind basically likes to be known for its righteousness; so when it dislikes that a thing is known of it, then it shows that the thing is a sin.

303. Anas reported that the Prophet, may Allah bless him and grant him peace, was the best of people, the most generous of people and most courageous of people. One night the people of Madina were alarmed by a noise and the people went towards its source. The Prophet, may Allah bless him and grant him peace, met them, having already reached the source of the noise before them and he was saying, “Do not be alarmed. Do not be alarmed.” He was riding a horse belonging to Abu Talha without a saddle and a sword was hung around his neck. He said, “I found it (the horse) like a great river” or it was a great river (meaning its speed).
Grade: Saheeh (Authentic)
Commentary: The Prophetﷺ was the best of people in nature, character, lineage, generousity, bravery, humility and other indices of goodness. Imam an-Nawawee (الله رحمه (said, “It shows the beautiful qualities with which Allah the Most High has honoured him…” The hadeeth is also evidence that ahead of official moves, an individual could explore and expose an army that attempts a sudden invasion of the Muslims.

304. Jabir reported that the Messenger of Allah, may Allah bless him and grant him peace, said, “Every act of kindness is sadaqa. Part of kindness is that you offer your brother a cheerful face and you pour some of your bucket into his water vessel.”
Grade: Hasan (Sound)
Commentary: One should always try to make his brother happy; and from the means to attain that is to meet him with a cheerful face, talking to him politely and seeking to ease his tasks at all times. Imam Nawawee (الله رحمه (said, “That is, it has the ruling of sadaqah in terms of reward.” This contains evidence that every good deed one performs or says is written down for him as sadaqah.

Adab Al Mufrad>Book 14: Dealings with people
Chapter 143. What is necessary in helping someone in distress

305. Abu Dharr reported that the Prophet, may Allah bless him and grant him peace, was asked, “Which is the best action?” He replied, “Belief in Allah and jihad in His Way.” He was asked, “Which slaves are best?” He replied, “The highest in price and the most precious to their people.” He said, “What do you think I should do if I am unable to fight?” He said, “Help someone in trouble or work for someone who does not work.” He said, “What do you think that I should do if I am too weak (to act accordingly)?” He said, “Spare people your evil. That is a sadaqa which you bestow on yourself.”
Grade: Saheeh (Authentic)
Commentary: The hadeeth shows the following: 1. The ardent desire of the companions (RA)to identify which deed is best in order to hasten towards it. They would even seek to know the good deeds to perform in the circumstances of inability and weakness. 2. The importance of belief in Allah; no deed is accepted without Eemaan 3. From the best things to give out are those that are most dearing to us. 4. The unskilled may have problems of spending upon himself and his household; so benefit extended to him may turn to be benefits to large number of people. 5. Refraining from harming people is from charity. This is because it does not disturb the one in a sound state nor increase discomfort for the one in difficulty.

306. Sa’id ibn Abi Burda related from his grandfather that the Prophet, may Allah bless him and grant him peace, said, “Every Muslim owes sadaqa.” He said, “What do you think he should do if he cannot find anything to give?” He replied, “He should find work and thus benefit himself and be able to give sadaqa.” He said, “What do you think he should do if he cannot or does not do that?” He said, “He should help someone with a great need.” He said, “What do you think he should do if he cannot or does not do that?” He replied, “He should command the good.” He asked, “What do you think he should do if he cannot or does not do that?” He replied, “He should refrain from evil. That is sadaqa for him.”
Grade: Saheeh (Authentic)
Commentary: Every Muslim should give charity by way of giving thanks to Allah for His favours on him. The hadeeth contains exhortation for the needy Muslim to work with his hands, enhance himself and extend benefit to others and not be dependent upon the people. One should try to perform other good deed deeds if he is unable to perform a particular one.

Adab Al Mufrad>Book 14: Dealings with people
Chapter 144. The person who makes supplication to Allah to make his character good

307.’Abdullah ibn ‘Amr reported that the Messenger of Allah, may Allah bless him and grant him peace, used to supplicate, “Oh Allah, I ask You for health, restraint, trustworthiness, good character and contentment with the decree.”
Grade: Da’eef (Weak)

308. Yazid ibn Yabnus said, “We went to ‘A’isha and said, ‘Umm al-Mu’minin, what was the character of the Messenger of Allah, may Allah bless him and grant him peace, like?’ She replied, ‘His character was the Qur’an. Can you recite the sura entitled “The Believers”?’ She said, ‘Recite: “It is the believers who are successful: those who are humble in their prayer; those who turn away from worthless talk; those who actively pay zakat; those who guard their private parts.” (23:1-5)’ She said, ‘That was the character of the Messenger of Allah, may Allah bless him and grant him peace.'”
Grade: Da’eef (Weak)
Commentary: However, it is authentically related with another chain of transmission in Saheeh Muslim that she (عنها الله ريض (would say, “His character was the Qur’an…” It shows that the supplication of the Prophetﷺ for noble character (as reported in other authentic narrations) was granted such that his character was the Qur’an. The Qur’an has been revealed to be learnt and acted upon.

Adab Al Mufrad:
Book 15. Cursing and Defamation

Adab Al Mufrad>Book 15: Cursing and Defamation
Chapter 145. The believer is not a defamer

309. Salim ibn ‘Abdullah said, “I never heard ‘Abdullah ever curse anything.” Salim mentioned that ‘Abdullah ibn ‘Amr said, “It is not fitting for a believer to be a curser.”
Grade: Hasan (Sound) and Saheeh (Authentic)
Commentary: e phrase, laysa insaanan (but not a person) is clearer in another wording of the same hadeeth authentically collected by Ibn Abee Dunya which says, illaa insaanan waahidan (except a single person). In that single case, Ibn Umar (عنهام الله ريض (freed the slave whom he cursed. The hadeeth clearly disallows cursing, and the believer should only adorn himself with positive qualities.

310.Jabir ibn ‘Abdullah reported that the Messenger of Allah, may Allah bless him and grant him peace, said, “Allah does not love the loud and coarse nor the one who shouts in the markets.”
Grade: Da’eef (Weak)

311.’A’isha reported that some Jews came to the Prophet, may Allah bless him and grant him peace, and said, “Poison (‘sam‘ instead of ‘salam‘) be upon you.” ‘A’isha said, “And upon you and may the curse of Allah and the anger of Allah be upon you!” The Prophet said, “Easy, ‘A’isha, you must be gentle. Beware of harshness and coarseness.” She asked, “Didn’t you hear what they said?” He said, “Didn’t you hear what I said? I repeated it to them and what I said about them will be accepted and what they said about me will not be accepted.”
Grade: Saheeh (Authentic)
Commentary: It exhorts towards being gentle and eschewing harshness and coarseness; one should still be mannerly even while responding to an offensive from an adversary. The Prophetﷺ cautioned against being excessive in response to the non-Muslims in this hadeeth, not being excessive with respect to the Muslim is therefore, with a greater need. Basically, the eminent may not invest time and energy to counteract inconsequential statements and dispositions from the stupid.

312.’Abdullah reported that the Prophet, may Allah bless him and grant him peace, said, “A believer is not a defamer nor a curser nor coarse nor obscene.”
Grade: Saheeh (Authentic)
Commentary: These traits are certainly blameworthy; when a Muslim engages in them it depicts his weak Eemaan (faith) and the weakness is to the extent of his engaging in it and other sins.

313. Abu Hurayra reported that the Prophet, may Allah bless him and grant him peace, said, “A person who is two-faced cannot be trusted.”
Grade:Hasan (Sound) and Saheeh (Authentic)
Commentary: When he is with those whom he dislikes, he amends his words and actions to suit the situation, and when he returns to his true associates he is something else. So for him, words are ever changing depending on the situation. How can such be trustworthy?!

314.’Abdullah said, “The most blameworthy thing in a believer’s character is coarseness.”
Grade: Saheeh (Authentic)
Commentary: That is, being vulgar or obscene; unrefined.

315.’Ubayd al-Kindi al-Kufi reported that he heard ‘Ali ibn Abi Talib said, “The cursers are cursed.” The transmitter, Marwan ibn Mu’awiya, said that he means those who curse other people.
Grade: Da’eef (Weak)

Adab Al Mufrad>Book 15: Cursing and Defamation
Chapter 146. Someone who curses

316. Abu’d-Darda’ reported that the Prophet, may Allah bless him and grant him peace, said, “Those who curse will be neither witnesses nor intercessors on the Day of Rising.”
Grade: Saheeh (Authentic)
Commentary: They will not be witnesses for the earlier Prophets – alayhim as-Salam – on the Day of Ressurrection against their nations who will deny that their Prophets did not invite them. It is also considered that they will not be witnesses means that their witnessing should not be accepted in the courts or that they will not be granted martyrdom in the path of Allah. Also, they will not be intercessors of the Day of Ressurrection, for intercession involves asking that sins are pardoned and asking for Allah’s mercy. This contradicts the action of the curser who is in the habit of asking that Allah’s mercy is put away from His servants.

317. Abu Hurayra reported that the Prophet, may Allah bless him and grant him peace, said, “The true person must not be a curser.”
Grade: Saheeh (Authentic)
Commentary: The siddeeq is one who is ever truthful and whose actions follow his words. If such is in the habit of cursing people, his words will belie his actions and vice versa. However, if it happens for any reason that he curses once or thereabout, it does not remove or contradict the status of the siddeeq.

318. Hudhayfa said, “People do not cure one another without that curse coming true.”
Grade: Saheeh (Authentic)
Commentary: So, the harm for which they supplicated against one another falls upon them – and the refuge is with Allah.

Adab Al Mufrad>Book 15: Cursing and Defamation
Chapter 147. The person who curses his slave and then frees him

319. ‘A’isha reported that Abu Bakr cursed one of his slaves and the Prophet, may Allah bless him and grant him peace, said, “Abu Bakr! The cursers and the true! No, by the Lord of the Ka’ba,” and he repeated that two or three times. That very same day Abu Bakr freed one of his slaves. The Prophet, may Allah bless him and grant him peace, came and said, “Do not do that again (i.e. curse someone).”
Grade: Saheeh (Authentic)
Commentary: That is, have you seen a siddeeq being a curser? These are two clearly different and incompatible traits! So, Abu Bakr as-Siddeeq freed a slave in atonement and also vowed never to curse anyone again. The hadeeth shows the virtue of Abu Bakr ; that he is siddeeq, quick to turn in penitence to Allah the Mighty and Exalted. “Truly, Allah loves those who turn unto Him in repentance.” (Q 2 : 222)

Adab Al Mufrad>Book 15: Cursing and Defamation
Chapter 148. Cursing one another with the curse of Allah, with the anger of Allah, and with the Fire

320. Samura reported that the Prophet, may Allah bless him and grant him peace, said, “Do not curse one another with the cure of Allah, not the anger of Allah nor with the Fire.”
Grade: Da’eef (Weak)

Adab Al Mufrad>Book 15: Cursing and Defamation
Chapter 149. Cursing an unbeliever

321. Abu Hurayra said, “The Messenger of Allah, may Allah bless him and grant him peace, was asked, “Messenger of Allah, invoke a curse for us against the idolaters.’ He replied, ‘I was not sent as a curser. I was sent as a mercy.'”
Grade: Saheeh (Authentic)
Commentary: The Prophetﷺ is a mercy to all; for the Muslims due to obvious reasons, and for the non-Muslims, because while he is with them, their punishment is postponed until the Day of Ressurrection.

Adab Al Mufrad>Book 15: Cursing and Defamation
Chapter 150. Slander

322. Himam said, “We were with Hudhayfa when he was told, ‘A man has a hadith going back to ‘Uthman.’ Hudhayfa said, ‘I heard the Prophet, may Allah bless him and grant him peace, say, “A mischief-maker will not enter the Garden.”‘”
Grade: Saheeh (Authentic)
Commentary: This is explained in two ways: firstly, that it is regarding the one who considers slandering legitimate without any explanation despite knowing that it is prohibited. Secondly, that the slanderer will be delayed from entering the Garden. However, if doing so involves certain pressing overall benefit, it is permissible; such as informing a man about a secret plan to execute him or his family or take away his wealth or to report an individual who spreads harm in the community to the apprioprate Authority.

323. Asma’ bint Yazid reported that the Prophet, may Allah bless him and grant him peace, said, “Shall I tell you who is the best of you?” “Yes,,” they replied. He said, “Those who remind you of Allah when you see them.” He went on to say, “Shall I tell you who is the worst of you?” “Yes,” they replied. He said, “Those who go about slandering, causing mischief between friends in order to separate them, and desiring to lead the innocent into wrong action.”
Grade: Hasan (Sound)
Commentary: The hadeeth mentions serious dispraise for and some consequences of going about slandering: It causes separation between friends and leads the innocent into distress. So when a person says to you, so-and-so said such-and-such about you; do the following: 1. Do not accept it as true, for the slanderer is a sinful person whose witnesses should be rejected. 2. Forbid him from doing so and give him sincere advice. 3. Dislike him for Allah’s sake for he is disliked in the sight of Allah. 4. You should still have a good opinion of your brother about whom he told you. 5. What the narrator says should not make you begin to sniff out for information on the matter. Allah knows best.

Adab Al Mufrad>Book 15: Cursing and Defamation
Chapter 151. Someone who hears about an indecency and then spreads it about

324. ‘Ali ibn Abi Talib said, “The person who says something indecent and the person who makes it known are equal as far as the wrong action is concerned.”
Grade: Hasan (Sound)
Commentary: This is because they have both cooperated in this evil; while one of them originated it, the other joined in its spread.

325. Shubayl ibn ‘Awf said, “It is said, ‘Whoever hears something indecent and then spreads it is like the one who originated it.'”
Grade: Saheeh (Authentic)
Commentary: That is, they are alike as far as the sin is concerned as contained in the preceding narration. The Prophetﷺ had shown dispraise for rumour mongering in an authentic narration, collected by Imam Muslim in the Preface of Saheeh Muslim that, “It is sufficient sin for a person when he narrates whatever he hears.”

326. ‘Ata thought that an exemplary punishment should be carried out on anyone who makes adultery known. He said, “He has made indecency known.”
Grade: Saheeh (Authentic)

Adab Al Mufrad>Book 15: Cursing and Defamation
Chapter 152. The fault-finder

327. Hukaym ibn Sa’d heard ‘Ali say, “Do not be hasty, spreading and divulging secrets. Ahead of you lies a severe, distressing affliction and events which would take a long time explain namely oppressive conflicts.”
Grade: Saheeh (Authentic)

328. Ibn ‘Abbas said, “When you want to mention your companion’s faults, remember your own faults.”
Grade: Da’eef (Weak)

329. Ibn ‘Abbas spoke about the words of Allah Almighty, “Do not find fault with one another” (49:11) and he said that these words mean, “Do not attack one another.”
Grade: Da’eef (Weak)

330. Ad-Dahhak said, “It was about us (the Banu Salima) that these words were revealed, ‘Do not find fault with one another’ (49:11)” He went on to say, “The Messenger of Allah, may Allah bless him and grant him peace, came to us and there was not a man among us who did not have two names. The Prophet, may Allah bless him and grant him peace, began to say, ‘O so-and-so!’ and they said, ‘Messenger of Allah! That will make him angry!'”
Grade: Saheeh (Authentic)
Commentary: ‘O so-and-so!’ that is, heﷺ would call a person among them by his nickname which he disliked. Hafidh Ibn Hajar al-Asqalaanee (رحمه الله (explains, “If a person likes a particular nickname and it does not contain excess praise which makes it become prohibited legally, it is permissible or even recommended. But if he dislikes it, then it is either prohibited or disliked except if he is popular with it and would not be differenciated from other than him until the nickname is mentioned.”

331.’Ikrima was heard to say, “I do not know which o f them, either Ibn ‘Abbas or Ibn ‘Umar, was giving his companions food, and a slavegirl was working in their presence. One of them said to her, ‘Harlot!’ He said, ‘Easy! If she does not exact the hadd punishment (i.e. for slander) from you in this world, she will take it from you in the Next World.’ The man said, ‘And what do you think if it (what I said) is the truth?’ He replied, ‘Allah does not love anyone who greatly exceeds the sounds in speaking of indecencies.”
Grade: Saheeh (Authentic)
Commentary: The narration shows the followings: 1. ‘Ikrimah (الله رحمه (was precise in his narration. 2. The dispraise for insulting somebody even though they may be our servants or subordinates. 3. The Day of Ressurrection is a day of recompense; “Whosoever does good equal to the weight of an atom shall see it. And whosoever does evil equal to the weight of an atom shall see it.” (99: 7-8). 4. We should regularly keep the company of the pious who will always guide us towards good and caution us when we err. 5. One must not commit nor spread indecency.

332. ‘Abdullah reported that the Prophet, may Allah bless him and grant him peace, said. “The believer is neither a defamer nor a curser nor outrageous nor obscene.”
Grade: Saheeh (Authentic)
Commentary: These traits are certainly blameworthy; when a Muslim engages in them it depicts his weak Eemaan (faith) and the weakness is to the extent of his engaging in it and other sins.

Adab Al Mufrad:
Book 16. Praising People

Adab Al Mufrad>Book 16: Praising Peaople
Chapter 153. What has come about praising people

333. Abu Bakr reported that a man was mentioned in the presence of the Prophet, may Allah bless him and grant him peace, and someone praised him. The Prophet, may Allah bless him and grant him peace, said, “Woe to you! You have cut off the head of your companion!” and he repeated that several times. He went on, “If one of you must praise someone, he should say, ‘I consider that so-and-so is such-and-such.’ Allah is the One who will take account of him if he thinks that he is indeed like that, No one can appropriate Allah’s right to attest to someone’s character.”
Grade: Saheeh (Authentic)
Commentary: Wayhak or Waylak as in other wordings of the hadeeth translated as “Woe to You!” is an expression of caution to a person who is groundlessly getting into ruin. The one whose head is severed is taken from life to death; likewise, the one who is praised excessively is been taken from humility to self-importance and from the Garden to the Fire. So, the Prophetﷺ warned against such repeatedly. No one can say categorically how a person will end for that is from the Unseen, known to Allah Alone, the Mighty and Exalted. However, one could say what he thinks likely based on his knowedge of the person. Allah knows best.

334. Abu Musa reported that the Prophet, may Allah bless him and grant him peace, heard a man praise another man and he was using exaggeration in his praise of him. The Prophet, may Allah bless him and grant him peace, said, “You have destroyed or broken the man’s back.”
Grade: Saheeh (Authentic)
Commentary: The hadeeth shows how destructive praising a person could be especially when doing so involves exergeration. Thus, the Prophetﷺ said, “‘You have destroyed – or cut – the man’s back.’” However, Imam anNawawee (الله رحمه (explains, “There are many narrations in the two Saheehs containing (the permissibility) of praising a person in his presence. The scholars say that they are reconciled (with those that evince prohibition) by considering the prohibition to mean praising people without looking at undesirable consequences of such and being excessive or praising a person who may fall into the trial of self-importance and something like that if he hears of the praise. But for a person for whom that is not feared due to his piety and his intelligence and knowledge, it is not prohibited to praise him as long as it does not include being excessive. In fact, if doing so will be beneficial to him such as motivating him towards good or encouraging him to do more or sustaining him upon it or lead to his been emulated (by others); then such is even encouraged. Allah knows best.

335. Ibrahim at-Taymi reported that his father said, “We were sitting with ‘Umar and one man praised another man to his face.” He said, “You have wounded the man. May Allah wound you.”
Grade: Hasan (Sound)
Commentary: The narration further indicates the seriousness of excessively praising a person in his presence. Perhaps the one who was praised is from those for whom ‘Umar feared been overtaken by the destructive trials of such praise; so he cautioned the one who gave the praise so strongly. Shaykh Fadlullah al-Jeelaanee (الله رحمه (explains, “Because the man did something that could destroy the Deen of his brother (i.e. his affairs in this world and the hereafter), it is permissible that ‘Umar invoked upon him regarding his worldly affairs.”

336. Zayd ibn Aslam reported that his father heard ‘Umar state, “Praise is slaughter.” The transmitter added, “He meant when it is accepted.” [* He is certain that his praise will nor produce pride or vanity.]
Grade: Saheeh (Authentic)
Commentary: This narration is also authentically reported from the Prophetﷺ with the wording, “Beware of excessive praise; for it is slaughter.” See comment on hadeeth no. 333 and 334

Adab Al Mufrad>Book 15: Cursing and Defamation
Chapter 154. Someone who praises his companion when he feels safe about him*

337. Abu Hurayra reported that the Prophet, may Allah bless him and grant him peace, said, “The best of men is Abu Bakr. The best of men is ‘Umar. The best of men is Abu ‘Ubayda. The best of men is Usayd ibn Hudayr. The best of men is Thabit ibn Qays ibn Shammas. The best of men is Mu’adh ibn ‘Amr ibn al-Jamuh. The best of men is Mu’adh ibn Jabal.” Then he said, “The worst of men is so-and- so. The worst of men is so-and-so,” until he had named seven men.
Grade: Saheeh (Authentic)
Commentary: So, the Prophetﷺ praised his companions, the most pious of Allah’s creatures after the Messengers and Prophets, (y). The books of hadeeth contain lots of authentic narrations from the Prophetﷺ wherein he praised those he mentioned here and many others amongst the companions, mentioning their virtues in different forms. There is no doubt that such words of commendation encouraged the companions, made them steadfast and inspires the love of these pious generation in the hearts of those who truly believe in the message of the Prophetﷺ thereby placing them in the position of emulation.

338. ‘A’isha said, “A man asked permission to come to the Messenger of Allah, may Allah bless him and grant him peace, and the Messenger of Allah said, ‘He is an evil son of his tribe.’ When the man came in, the Prophet was courteous and cheerful towards him. When that man left, another man asked permission to come in. He said, ‘He is an excellent son of his tribe.’ When he came in, he was not cheerful towards him as he had been cheerful towards the other man. When he left, I said, ‘Messenger of Allah, you said what you said about so-and-so and yet you were courteous to him. You said what you said about so-and-so and I did not see you do the same.’ He said, ”A’isha, the worst of people are those who are feared on account of their bad language.'”
Grade: Da’eef (Weak)
Commentary: The hadeeth teaches that it is permissible to flatter someone because of the evil consequences of doing otherwise.

Adab Al Mufrad>Book 15: Cursing and Defamation
Chapter 155. Throwing dust in the faces of those who praise people

339. Abu Ma’mar said, “A man began to praise one of the amirs. Al-Miqdad began to throw dirt in his face and said, ‘The Messenger of Allah, may Allah bless him and grant him peace, commanded us to throw dust into the faces of those who praise people.'”
Grade: Saheeh (Authentic)
Commentary: This clearly discourages praising people in their presence, and shows the companion’s keenness to obey the orders of the Prophetﷺ.

340. ‘Ata’ ibn Abi Rabah reported that a man was praising another man in the presence of Ibn ‘Umar. Ibn ‘Umar began to throw dust towards his mouth. He said, “The Messenger of Allah, may Allah bless him and grant him peace, said, ‘When you see those who praise people, throw dust in their faces.'”
Grade: Saheeh (Authentic)
Commentary: As for the word, al-Maddaahoon, translated as “those who praise people”, Imam al-Khattabbee (الله رحمه (explains that, “they are those in the habit of praising people, who have made it a trade item by which they seek to be paid by the one been praised and (by that), they bring him to trial.”

341. Raja’ said. “One day Mihjan and I went to the mosque of the people of Basra. Burayda al-Aslami was sitting there by one of the mosque doors. Inside the mosque there was a man called Sabka who used to make the prayers long. We came to the mosque door which had a fringed woollen cloth over it. Now Burayda was someone who made jokes. He said, ‘Mihjan, don’t you pray as Sabka prays?’ Mihjan did not answer and went back. Mihjan said, ‘The Messenger of Allah, may Allah bless him and grant him peace, once took me by the hand and we went together to the top of Uhud. He looked down on Madina and said, “Woe to a town whose people will abandon it when it becomes very prosperous. Then the Dajjal will come to it and find two angels at each of its gates, so he will not enter it.” Then he went down until we reached the mosque and the Messenger of Allah, may Allah bless him and grant him peace, saw a man praying, prostrating and bowing. The Messenger of Allah, may Allah bless him and grant him peace, asked me, “Who is this?” and I began to praise him, saying, “Messenger of Allah, this is so-and-so and so-and-so.” “Stop!” he said, “Do not let him hear or you will destroy him.”‘” Raja’ continued, “He began to walk until he reached his rooms and then he began to shake the dust off his hands and said, ‘The best part of your deen is the easiest of it.’ and he repeated that three times.”
Grade: Saheeh (Authentic)
Commentary: The word, Wayl…, lexically translated as “Woe…” is employed by the Arabs to show commendation, not intending its lexical meaning. This hadeeth mentions some virtues of Madeenah: a thriving and booming city. It also encourages being of the middle-course in the performance of supererogatory prayers and not burdening one’s soul beyond its ability in recommended acts of worship. Excessively praising a person in his presence is also warned against in this narration.

Adab Al Mufrad>Book 15: Cursing and Defamation
Chapter 156. The person who praises in poetry

342. Al-Aswad ibn Suray’ said, “I came to the Prophet, may Allah bless him and grant him peace, and said, ‘Messenger of Allah, I have praised Allah and you in poems of praise and eulogies.’ He said, ‘As far as your Lord is concerned, He must be praised,’ and so I began to recite them. Then a tall bald man asked for permission to enter. The Prophet, may Allah bless him and grant him peace, told me, ‘Be silent.’ The man came in and spoke for a time and then left. Then I recited again. Then the other man came back and he made be silent again. Then the man left again. That happened two or three times. I asked, ‘Who is this man for whom I must be silent?’ He replied, ‘This is a man who does not like vain things.'” [It is said that it was ‘Umar ibn al-Khattab]
Grade: Da’eef (Weak)
Commentary: The Prophetﷺ approved of poetry that praises Allah the Mighty and Sublime since such is from wisdom.

Adab Al Mufrad>Book 15: Cursing and Defamation
Chapter 157. Giving to a poet when you fear his evil

343. Abu Nujayd said, “A poet came to ‘Imran ibn Husayn and ‘Imran gave him something. ‘Imran was asked, ‘You give to a poet?’ He said, ‘I am preserving my reputation (from his satire).'”
Grade: Da’eef (Weak)

Adab Al Mufrad:
Book 17. Visiting and Guests

Chapter 158. Do not honour your guest in a way which will be burdensome for him

344. Ibn ‘Awn reported, “They used to say, ‘Do not honour your guest in a way which will be burdensome for him.'”
Grade: Saheeh (Authentic)
Commentary: Perhaps the burden referred to here is the friend’s inability to materially repay the favour done to him since we have been told to repay favours done to us. When favour is repeatedly extended to a person by another, the situation may get him to feel some psychological loss of self- esteem.

Adab Al Mufrad>Book 17: Visiting and Guests
Chapter 159. Visiting

345. Abu Hurayra reported that the Prophet, may Allah bless him and grant him peace, said, “When a man visits his brothers, Prophet tells him, ‘You have been good and your evening will be good and you can take your place in the Garden.'”
Grade: Hasan (Sound)
Commentary: The hadeeth shows the virtue in visiting the Muslim for the sake of Allah, Alone, whether the one visited is sick or in sound health. It also forms evidence for the fact that Allah the Mighty and Exalted really speaks to His creatures.

346. Umm ad-Darda’ said, “Salman came from al-Mada’in (Ctesiphon) to Syria to visit us on foot wearing a shirt (kisa’) and trousers.” Shawdhab said, “Salman was seen wearing a short with all his hair shaved off and his large ears showing. He was told, ‘You have made yourself ugly.’ He replied, “The real good is the good of the Next World.'”
Grade: Hasan (Sound)
Commentary: The visit of Salman al-Faarisee from Madaain to Abu adDarda (عنهام الله ريض (in Syria is the point of reference in this narration; it shows the keenness of the companions to perform good deeds and earn rewards for them, and their great concern for one another. Ibn Shawdhab had basically heard this report from Malik bin Deenaar who narrated it from Aboo Gaalib on the authority of Umm Dardaa. Therefore, Ibn Shawdhab’s saying that, “Salmān was seen wearing…” is graded Mu’dal i.e. a narration with at least two missing narrators in succession in the chain of transmission. However, the statement, “The real good is the good of the World Hereafter” is authentically reported from the Prophetﷺ with another chain of transmission. See As-Saheehah no. 3198.

Adab Al Mufrad>Book 17: Visiting and Guests
Chapter 160. Someone who visits people and eats with them

347. Anas ibn Malik reported that the Messenger of Allah, may Allah bless him and grant him peace, visited one of the houses of the Ansar and ate some food with them. When he left, he asked for a place in the house and some water was sprinkled on a carpet for him. He prayed on it and made supplication for them.
Grade: Saheeh (Authentic)
Commentary: From the perfection of visits is that some food is presented to the visitor. Ibn Battaal (الله رحمه (said, “It is from the things that strengthen friendly-relations and increases mutual love.” The recommendation to partake in such meals is stronger if the visitor is a scholar or is in a position of emulation. It is also encouraged that the visitor supplicates for those he has visited before he departs.

348. ‘Abdullah, the client of Asma’, said, “Asma’ sent me a black wool shirt which had a brocade border a span wide on its sleeves. She said, ‘This is the of the Messenger of Allah, may Allah bless him and grant him peace. He used to wear it for delegations and on Jumu’a.”
Grade: Saheeh (Authentic)
Commentary: The Raahib (pl. Ruhbaan), monk, is the one who seeks worship by withdrawing from society; worldly things, its pleasure and people, and desiring its inconvenience, something for which Allah the Mighty and Exalted berated the Jews and Christians: “But the monasticism which they invented for themselves, We did not prescribe for them, but (tey sought it) only to please Allah therewith, but they did not observe it with the right observance…” (Q 57:27). Here, Abū’l-‘Aliya decried Abdu’l-Karīm’s dressing which appears as that of a monk and encouraged him to beautify himself as is the way of the Muslims when they visit each other. It is necessary to note that in beautifying oneself, one must remain within the limits of the Sharee’ah.

349. ‘Abdullah ibn ‘Umar said, “‘Umar found a silk robe and brought it to the Prophet, may Allah bless him and grant him peace, and said, ‘Buy this and wear it on Jumbo’s and when delegations come to you.’ The Prophet, peace be upon him, replied, ‘Only someone who has no portion in the Next World wears this.’ Then the Messenger of Allah, may Allah bless him and grant him peace, was brought some robes and sent one robe to ‘Umar, one to Usama, and one to ‘Ali. ‘Umar said, ‘Messenger of Allah! You have sent this to me when I heard you say what you said about it.’ The Prophet, may Allah bless him and grant him peace, said, ‘You can sell it or take care of your needs with it.'”
Grade: Saheeh (Authentic)
Commentary: Umar’s proposal that the Messenger of Allahﷺ should wear the robe on such important occasions like the Friday or when delegations visit him was upheld by the Messengerﷺ; he only rejected the silk robe particularly, and any other prohibited dress or mode of dressing as is known from other narrations by extension. However, the hadeeth shows the permissibility of selling silk clothes, earning profit thereby and connecting ties of kinship with non-Muslim relatives by giving them gifts.

Adab Al Mufrad>Book 17: Visiting and Guests
Chapter 161. The Excellence of Visiting

350. Abu Hurayra reported that the Prophet, may Allah bless him and grant him peace, said, “A man visited a brother of his in a village, so Allah put an angel in wait for him on the road. He asked, ‘Where are you going?’ He replied, ‘To a brother of mine in this village.’ He said, ‘Is he responsible for some blessing you have?’ He said, ‘No, I love him for Allah.’ He said, ‘I am a messenger of Allah to you. Allah loves you as you love him.'”
Grade: Saheeh (Authentic)
Commentary: While the Chapter on Visiting describes the validity of visiting, this chapter shows the virtues of visiting. Imam An-Nawawee (رحمه الله (said, “The hadeeth contains the virtue of Loving for Allah the Most High, and that it is a means to Allah’s loving a servant…”

Adab Al Mufrad>Book 17: Visiting and Guests
Chapter 162. When a man loves people and cannot join them

351. Abu Dharr said, “I asked, ‘Messenger of Allah, what if a man loves a people but cannot join them?’ He replied, ‘Abu Dharr, you are with the one you love.’ I said, ‘I love Allah and His Messenger.’ He said, ‘Abu Dharr, you are with the one you love.'”
Grade: Saheeh (Authentic)
Commentary: Loving is in grades as following; and there are levels in the Garden. So, a servant’s level in the Garden is to the extent of his love for and following of the Messengerﷺ. Even the person in the lowest level in the Garden, he will also be with the Prophetﷺ in the garden even though his level will be low. The hadeeth shows the virtues of Abu Dharr .

352. Anas reported that a man asked the Prophet, may Allah bless him and grant him peace, “Prophet of Allah, when will the Final Hour come?” He said, “Have you not made preparation for it?” He replied, ” I am not prepared for a terrible event , but I love Allah and His Messenger.” He said, “A man is with the one he loves.”
Anas remarked, “I never saw the Muslims rejoice, except for the day that they became Muslim, more than they rejoiced on that day.”
Grade: Saheeh (Authentic)
Commentary: The Prophetﷺ asked what preparations the companion had made for the Last Hour since the main benefit of knowing about the Day or its signs is one’s preparation for it. The hadeeth is evidence that the companions (RA)truly love Allah and His Messengerﷺ; and so, they were glad to hear what shows that they will be with him again in the World Hereafter.

Adab Al Mufrad:
Book 18. The Elderly

Chapter 163. The excellence of the older person

353. Abu Hurayra reported that the Prophet, may Allah bless him and grant him peace, said, “Anyone who does not show mercy to our children nor acknowledge the right of our old people is not one of us.”
Grade: Saheeh (Authentic)
Commentary: Children due to their young ages may show lack of knowledge and say a thing or perform an action which will be considered by the adult as irritatingly silly or time-wasting; and so, the adult should show mercy to them by teaching them and guiding them with gentlenss and affection. As for the elderly, they have spent many years on the earth and have thereby, acquired a wide-range of experience; thus they deserve to be shown honor and high regard. With respect to the expression, “…is not one of us…” Haafidh Ibn Hajar al-Asqalaanee (الله رحمه (said, “that is, from those upon our lines of conduct and path; it does not mean his been disconnected from the religion. However, it is mentioned with this wording to emphasize the seriousness of falling into a thing like that…”

354. ‘Abdullah ibn ‘Amr ibn al-‘As reported that it reached him that the Prophet, may Allah bless him and grant him peace, said, “Anyone who does not show mercy to our children nor acknowledge the right of our old people is not one of us.”
Grade: Saheeh (Authentic)
Commentary: Children due to their young ages may show lack of knowledge and say a thing or perform an action which will be considered by the adult as irritatingly silly or time-wasting; and so, the adult should show mercy to them by teaching them and guiding them with gentlenss and affection. As for the elderly, they have spent many years on the earth and have thereby, acquired a wide-range of experience; thus they deserve to be shown honor and high regard. With respect to the expression, “…is not one of us…” Haafidh Ibn Hajar al-Asqalaanee (الله رحمه (said, “that is, from those upon our lines of conduct and path; it does not mean his been disconnected from the religion. However, it is mentioned with this wording to emphasize the seriousness of falling into a thing like that…

355. The same from ‘Amr ibn Shu’ayb.

356. The same from Abu Umama.
Grade: Hasan (Sound) and Saheeh (Authentic)
Commentary: Children due to their young ages may show lack of knowledge and say a thing or perform an action which will be considered by the adult as irritatingly silly or time-wasting; and so, the adult should show mercy to them by teaching them and guiding them with gentlenss and affection. As for the elderly, they have spent many years on the earth and have thereby, acquired a wide-range of experience; thus they deserve to be shown honor and high regard. With respect to the expression, “…is not one of us…” Haafidh Ibn Hajar al-Asqalaanee (الله رحمه (said, “that is, from those upon our lines of conduct and path; it does not mean his been disconnected from the religion. However, it is mentioned with this wording to emphasize the seriousness of falling into a thing like that…”

Adab Al Mufrad>Book 18: The Elderly
Chapter 164. Respect for the Old

357. Al-Ash’ari said, “Part of respect for Allah is to show respect to an old Muslim and to someone who knows the Qur’an, as long as he does not go to excess in it nor turn away from it, and to respect a just ruler.”
Grade: Hasan (Sound)
Commentary: The narration teaches the following among others: 1. The obligation to respect the old Muslim, the one who commits the Qur’an to memory and the just ruler. 2. Getting to old age, commiting the Qur’an to memory and being just as a ruler are from the favours of Allah upon the servant who is granted any of it. 3. Exhortation towards learning the Qur’an by heart and being just. 4. Immoderation is prohibited in Islam; and that includes being immoderate with the Qur’an such as getting engrossed in the matters of Tajweed and its application and abandoning pondering about the meaning the Qur’an and acting upon it. The Qur’an Recitation competitions popular around the Muslim world today forms a part of such immoderation regarding the Qur’an. 5. The prohibition of turning away from the Qur’an. 6. About every ruler would have been just at least once during his rule; but the ruling about attributing justice to the ruler is based on what is most common with him. So, to respect the one whose justice outweighs his unfairness is encouraged in this narration.

358. Same as 354.

Adab Al Mufrad>Book 18: The Elderly
Chapter 165. The old person should be the first to speak and ask

359. Rafi’ ibn Khudayj and Sahl ibn Abi Hathama reported that ‘Abdullah ibn Sahl and Muhayyisa ibn Mas’ud came to Khaybar and parted when they were among the palm trees. ‘Abdullah ibn Sahl was murdered. ‘Abdu’r-Rahman ibn Sahl and Huwayyisa and Muhayyisa, the sons of Mas’ud came to the Prophet, may Allah bless him and grant him peace, and spoke to him about their (murdered) companion. ‘Abdu’r-Rahman, the youngest of those present, began to speak, but the Prophet, may Allah bless him and grant him peace, said, “Let the oldest speak first.” (or “Exalt the eldest.”) They spoke about their companion and the Prophet, may Allah bless him and grant him peace, asked, “Will fifty of you take an oath that you are entitled to the blood-money of your murdered man?” They replied, “Messenger of Allah, this is something which we did not see.” He said, “Then will the Jews exonerate themselves by the oaths of fifty of them?” They protested, “Messenger of Allah, they are unbelievers!” So the Messenger of Allah, may Allah bless him and grant him peace, himself paid his blood money.”
Grade: Saheeh (Authentic)
Commentary: Abdullāh b. Sahl who was murdered and ‘Abdu’r-Rahman b. Sahl are both brothers and nephews to Muhayyisa and Huwayyisa, the sons of Mas‘ūd (y). It is mentioned in the wording reported by Imam Muslim in his Saheeh, that the Messengerﷺ: “paid the blood-wit of hundered (camels) from the camels given for charity.” The hadeeth is evidence that the old person should be the first to speak except as delegated for reasons of greater knowledge and better expression that the younger may possess. The older person should also be given preference in the matters of imamate and marriage guardianship among others when the people are equal in other indices

Adab Al Mufrad>Book 18: The Elderly
Chapter 166. When an older person does not speak, can the youngest speak then?

360. Ibn ‘Umar said, “The Messenger of Allah, may Allah bless him and grant him peace, said, ‘Tell me which tree is like the Muslim? It gives fruits at all times by the permission of its Lord and its leaves do not fall.’ It occurred to me that it was the palm tree, but I did not want to speak as Abu Bakr and ‘Umar, may Allah be pleased with them, were both present. When they did not speak, the Prophet, may Allah bless him and grant him peace, said, ‘It is the palm tree.’ When I left with my father, I said, ‘Father, I thought that it was the palm,.’ He asked, ‘What kept you from saying that? If you had said so, I would have preferred that to such-and-such.’ I said, ‘What kept me from doing so was that I did not see you or Abu Bakr speak, so I did not like to speak out.'”
Grade: Saheeh (Authentic)
Commentary: The palm gives fruits at all times from when it begins to bear them. The fleshy part of its fruit is a chief article of food, it contains sugar, fat, protein and minerals, and its seed is food for livestock. Palm leaf stalks are used for basketry and wickerwork, its leaves are woven into bags and mats, and fiber from both is made into cordage. It has many other uses. Likewise the Muslim; he is certain in his faith, beautiful in his character and attributes, regular in his prayer and is always maintaining ties. He is amply generous and what comes from him of knowledge and benefit is nourishing to the soul; benefit is derived from him while he is alive and in his death. The hadeeth also highlights the following: 1. Children must be mannerly with their parents. 2. Parents should make efforts to nurture their children upon righteousness; encouraging them to meet well-grounded scholars and attend gatherings of learning. 3. It was a well-known fact amongst the companions (RA)that Abu Bakr and Umar (عنهام الله ريض (were the best amongst them even in the lifetime of the Prophetﷺ; and so, they accorded them great respects. 4. An eminent well-grounded scholar may not know something which is known to a relatively younger person. Yet, this does not reduce the eminence and status of the scholar in anyway nor imply that the younger should be illmannered towards the scholar

Adab Al Mufrad>Book 18: The Elderly
Chapter 167. Making the old leaders

361. Hakim ibn Qays ibn ‘Asim reported that then his father was dying. he enjoined his sons: “Fear Allah and make the oldest among you your leaders. When people make the oldest among them their leaders, they follow their fathers. When they make the youngest among them their leaders, that lowers them in the sight of their peers. You must have wealth and use it well. It is an impetus for the generous and it will make you independent of critics. Beware of asking people. It is a man’s last source of earning. When I die, do not wail. There was no wailing for the Messenger of Allah, may Allah bless him and grant him peace. When I die, bury me in land where the Bakr ibn Wa’il will not know where I am died. I used to waylay on the roads in the time of the Jahiliyya.”
Grade: Saheeh (Authentic)
Commentary: The narration shows: 1. That the pious predecessors were really concerned, even while dying, about the proper guidance of their children. So, they adjured them among others, to fear Allah, follow the lines of conduct of the Messengerﷺ and shun innovations. 2. That one should avoid whatever lowers the elders before their peers and the young. 3. That it is encouraged to legitimately seek wealth and also expend it prudently. 4. Discouragement for begging. 5. That wailing at the death of a person contradicts the Sunnah. 6. The need to be cautious of about one’s antagonists especially when they are non-Muslims

Adab Al Mufrad:
Book 19. Children

Chapter 168. Fruits are given to the youngest of children

362. Abu Hurayra said, “When the Messenger of Allah, may Allah bless him and grant him peace, was brought new dates, he said, ‘O Allah! Bless us in our city and in our mudd and sa’, blessing upon blessing.’ Then he would give one to the youngest of the children with him.”
Grade: Saheeh (Authentic)
Commentary: A Sa’ = 4 Mudds; and 1 Mudd = 1/2 Bushel or two handfuls. The hadeeth indicates the Prophet’s humility, generousity and care for children. It teaches that one should always seek the blessings of Allah for himself, his time, knowledge, children, wealth, food etc.

Adab Al Mufrad>Book 19: Children
Chapter 169. Mercy towards children

363. ‘Amr ibn Shu’ayb reported from his grandfather that the Messenger of Allah, may Allah bless him and grant him peace, said, “Anyone who does not show mercy to our children nor acknowledge the right of our old people is not one of us.”
Grade: Saheeh (Authentic)
Commentary: Children due to their young ages may show lack of knowledge and say a thing or perform an action which will be considered by the adult as irritatingly silly or time-wasting; and so, the adult should show mercy to them by teaching them and guiding them with gentlenss and affection. As for the elderly, they have spent many years on the earth and have thereby, acquired a wide-range of experience; thus they deserve to be shown honor and high regard. With respect to the expression, “…is not one of us…” Haafidh Ibn Hajar al-Asqalaanee (الله رحمه (said, “that is, from those upon our lines of conduct and path; it does not mean his been disconnected from the religion. However, it is mentioned with this wording to emphasize the seriousness of falling into a thing like that…”

Adab Al Mufrad>Book 19: Children
Chapter 170. Embracing children

364. Ya’la ibn Murra said, “We went out with the Prophet, may Allah bless him and grant him peace, and we were invited to eat. Husayn was playing in the road and the Prophet, may Allah bless him and grant him peace, raced the people and then spread out his arms. The boy began to run this way and that and the Prophet made him laugh until he caught hold of him. He put one of his hands under his chin and the other on his head and then embraced him. Then the Prophet, may Allah bless him and grant him peace, said, ‘Husayn is from me and I am from Husayn. Allah loves anyone who loves Husayn. Al-Husayn is one of my distinguished descendants.'”
Grade: Hasan (Sound)
Commentary: The Prophetﷺ was so merciful to children; the duties of teaching the grown-ups, meeting with delegations, preparing for military assignments amongst other obligations did not prevent him from paying attention to the young. Here, heﷺ even raced the people to meet Husayn who, as is typical of children who are shown love, raced here and there before falling into the arms of the best of menﷺ who hugged him affectionately. “Indeed in the Messenger of Allah you have a good example to follow…” (Q 33: 21).

Adab Al Mufrad>Book 19: Children
Chapter 171. A man kissing a small girl

365. Bukayr reported that he saw ‘Abdullah ibn Ja’far kissing Zaynab, the daughter of ‘Umar ibn Abi Salama when she was about two years old.
Grade: Saheeh (Authentic)
Commentary: Abdullah bin Ja’afar bin Abee Taalib is one of the companions of the Prophetﷺ as his father, Ja’far (عنهام الله ريض .(After his father was matyred in the battle of Mu’tah, Abdullah grew up in the household of the Prophetﷺ under his sponsorship. He was highly respected amongst the companions (RA)and their students generation after generation. Thus, such an action from this companion and scholar is far from being out of desire and lust. Therefore, a person whose impiety is known or who could easily become indecent as a result should not be allowed to relate with children in such a manner. Allah knows best.

366. Al-Hasan said, “If you avoid looking at the hair of anyone in your family except your wife or a little girl, then do so.”
Grade: Saheeh (Authentic)
Commentary: The females in our households here refers to those who are our Mahaarim; that is, those with whom we are permanently prohibited marriage. Otherwise, it is basically prohibited to look at the hair of nonMahaarim even when they are our relatives and are a part of our household. Still, the narration demonstrates playing with baby girls from which is kissing them if doing so is not feared to stir desire or lust.

Adab Al Mufrad>Book 19: Children
Chapter 172. Stroking a child’s head

367. Yusuf ibn ‘Abdullah ibn Sallam said, “The Messenger of Allah, may Allah bless him and grant him peace, named me Yusuf and let me sit in his room and stroked my head.”
Grade: Saheeh (Authentic)
Commentary: The hadeeth shows that an adult could sit a child on his laps. It also encourages the scholars and true students of knowledge and the pious to stroke the head of children.

368. ‘A’isha said, “I used to play with dolls in the presence of the Prophet, may Allah bless him and grant him peace, and my friends would play with me. When the Messenger of Allah, may Allah bless him and grant him peace, entered, they would hide from him and he would call them to join me and they would play with me.”
Grade: Saheeh (Authentic)
Commentary: Young people may play with dolls and other playthings as is evinced in this hadeeth; moreover, when play with such toys is beneficial in their tutelage. The permissibility of a wife having friends and playmates could also be drawn from the narration.

Adab Al Mufrad>Book 19: Children
Chapter 173. A man saying, “My son” to a child

369. Abu’l-‘Ajlan al-Muharibi said, “While I was in the army of Ibn az-Zubayr, a cousin of mine died and bequeathed one of his camels to be used in the Cause of Allah. I told his son, ‘Give me the camel since I was in the army of Ibn az-Zubayr.’ He replied, ‘Let us go to Ibn ‘Umar and ask him about the matter.’ We went to Ibn ‘Umar and he said, ‘Abu ‘Abdu’r-Rahman, my father died and bequeathed one of his camels to be used in the Cause of Allah. This is my cousin who is in the army of Ibn az-Zubayr. Shall I give him the camel?’ Ibn ‘Umar replied, ‘My son, the Cause of Allah includes every good action. if you father left his camel to be devoted to the Cause of Allah, I see that there are Muslim people who are carrying out expeditions against the idolaters, so give the camel to them. This man (Abu’l-‘Ajlan) and his companions are sons of a people who wish to use the seal (i.e. the seal authority, meaning to rule the people.).'”
Grade: Hasan (Sound)
Commentary: Fighting is in the way of Allah the Mighty and Exalted, if its purpose is to make Allah’s word supreme, such as fighting the idolaters and dissident or rebellious group of Muslims as is established in the Qur’an, the Sunnah and the way of the pious predecessors. But when the rebelling group cannot be specified, such as when it is a mere mutual contest for authority, then fighting is a Fitnah (tribulation) that the Muslim should eschew. The narration shows that one should seek clarification on matters before embarking on them. It also shows that the scholars should not flatter the people. However, the point of reference in this hadeeth with respect to the chapter heading is that Ibn Umar (عنهام الله ريض (referred to the questioner, saying, “My son!”

370. Jarir reported that the Prophet, may Allah bless him and grant him peace, said, “Allah Almighty will not show mercy to the person who does not show mercy to other people.”
Grade: Saheeh (Authentic)

371. ‘Umar was heard to say, “Anyone who does not show mercy will not be shown mercy. Anyone who does not forgive will not be forgiven. Anyone who does not pardon will not be pardoned or protected.”
Grade: Hasan (Sound)
Commentary: Each of the phrases regarding showing mercy, forgiving, pardoning and being cautious mentioned above from the statements of ‘Umar , is established in authentic hadeeths from the Prophetﷺ.

Adab Al Mufrad:
Book 20. Mercy

Adab Al Mufrad>Book 20: Mercy
Chapter 174. The Most Merciful of those in the earth

372. ‘Umar was heard to say, “Anyone who does not show mercy will not be shown mercy. Anyone who does not forgive will not be forgiven. Anyone who does not turn in repentance will not be turned to nor will he be protected or guarded.”

373. Mu’awiya ibn Qurra reported that his father said, “A man said, ‘Messenger of Allah, I was going to slaughter a sheep and then I felt sorry for it (or ‘sorry for the sheep I was going to slaughter’).’ He said twice, ‘Since you showed mercy to the sheep, Allah will show mercy to you.'”
Grade: Saheeh (Authentic)
Commentary: The narrations regarding showing mercy are general and so, they may be perceived to refer to the Muslims alone or to human beings alone. However, this narration shows that the ruling about showing mercy is more encompassing; it includes the humans and other animals such as the beasts, birds amongst others. Imam Muhammad Naasiruddeen al-Albaanee (الله رحمه (has compiled some narrations in a section titled, Being Kind to Animals in his masterpiece, Silsilat al-Ahaadeeth is-Saheehah no. 20 to 30 which demonstrate the fact that the Messengerﷺ was a mercy to all. Also, see Chapter 176 below.

374. Abu Hurayra said, “I heard the Prophet, may Allah bless him and grant him peace, the truthful confirmed one, Abu’l-Qasim, may Allah bless him and grant him peace, say, ‘Mercy is only removed from the one who is destined for wretchedness.”
Grade: Hasan (Sound)
Commentary: The one from whose heart mercy is removed does not show mercy and so, will not receive mercy from the Most Merciful. This makes clear, the aspects of his failure. Therefore, it is obligatory to show mercy to oneself and to those on the earth to receive Allah’s mercy and be successful. May Allah make us among His merciful servants.Amin.

375. Jarir reported that the Prophet, may Allah bless him and grant him peace, said, “Allah will not show mercy to a person who does not show mercy to other people.”

Adab Al Mufrad:
Book 21. Social Behaviour

Adab Al Mufrad>Book 21: Social Behaviour
Chapter 179. Relating good things between people

385. Umm Kulthum, the daughter of ‘Uqba ibn Abi Mu’ayt, reported that she heard the Messenger of Allah, may Allah bless him and grant him peace, say, “Someone who makes peace between people by saying something good or relates something good is not a liar.” She said, “I did not hear him make an allowance for any lie that people utilise except in three cases: making peace between people, a man speaking to his wife, and a woman speaking to her husband.”
Grade: Saheeh (Authentic)
Commentary: The hadeeth evinces the prohibition of lying. That lying is allowed in the situations mentioned in the narration shows the importance of harmonious coexistence among spouses and in the community as a whole. In a wording of an authentically related narration, it says, “…or lying during war…” Collected by Ahmad and at-Tirmidhee. See: Silsilat al-Ahaadeeth is-Saheehah (545).

Adab Al Mufrad>Book 21: Social Behaviour
Chapter 180. A liar is not behaving correctly

386.’Abdullah reported that the Prophet, may Allah bless him and grant him peace, said, “You must be truthful. Truthfulness leads to dutifulness and dutifulness leads to the Garden. A man continues to tell the truth until he is written as a siddiq with Allah. Beware of lying. Lying leads to deviance and deviance leads to the Fire. A man continues to lie until he is written as a liar with Allah.”
Grade: Saheeh (Authentic)
Commentary: As regards the word, al-Birr translated as dutifulness, Hafidh Ibn Hajar al-’Asqalaanee (الله رحمه (said, “Basically, it is being extensive in doing good deeds; it is a word that is employed for all good deeds but particularly used for a continous pure deed.” So, truthfulness leads to deeds that are free from fault and continous, upon which the person dies. May Allah grant us this out of His favor and mercy. He is written as a Siddeeq refers to truthfulness becoming from his innate disposition as lying becomes from the instinctive disposition of the one who lies until he is written with Allah as a liar. This hadeeth clearly warns against lying.

387.’Abdullah said, “Lying is not correct, neither in seriousness nor in seriousness nor in jest. None of you should promise his child something and then not give it to him.”
Grade: Saheeh (Authentic)
Commentary: This narration warns against lying even during jests. Rightly, jokes are permissible as mentioned earlier, but they must not include lies. The Prophetﷺ in an uthentic hadeeth said, “Woe to the one who talks and lies to make the people laugh. Woe to him, woe to him.” Collected by Ahmad, Abu Dawud, at-Tirmidhee and others. Quite badly, making promises to children without fulfilling it is from the clear aspects of lying that many discount.

Adab Al Mufrad>Book 21: Social Behaviour
Chapter 181. Someone who is patient when people injure him

388. Ibn ‘Umar reported that the Prophet, may Allah bless him and grant him peace, said, “The believer who mixes with people and endures their injury is better than the person who does not mix with people nor endure their injury.”
Grade: Saheeh (Authentic)
Commentary: Apparently, the hadeeth is proof that mixing with the people is better than secluding oneself from them. But if mixing with them weakens him and preoccupies from Allah, then leaving them and only mixing with them to the extent of preserving himself from harm is certainly better.

Adab Al Mufrad>Book 21: Social Behaviour
Chapter 182. Enduring injury

389. Abu Musa reported that the Prophet, may Allah bless him and grant him peace, said, “No one nothing is more patient in enduring an injury which he hears than Allah Almighty. They claim that He has a son, and yet He still cures them and provides for them.”
Grade: Saheeh (Authentic)
Commentary: Allah the Mighty and Exalted is Most Forbearing even unto the non-Muslim who ascribes a son to Him and even equals. He forbears even when He is Able to punish them – we seek Allah’s refuge from His punishment. Yet, He cures them and provides for them. This teaches restraint and endurance at insults from detractors and more so with those who are basically friends to us.

390.’Abdullah said, “The Prophet, may Allah bless him and grant him peace, swore an oath like one of the oaths that people swear and a man of the Ansar said, ‘By Allah, it is not an oath by which the Face of Allah Almighty is desired.” I said, ‘I will tell the Prophet, may Allah bless him and grant him peace. I went to him while he was with his Companions and I spoke to him in confidence. It clearly affected him greatly, may Allah bless him and grant him peace, and his face changed colour so that I wished that I had not told him. Then he said, ‘Musa was injured with greater than that and he endured it.'”
Grade: Saheeh (Authentic)
Commentary: After the Battle of Hunayn, the Prophetﷺ allotted something and gave shares to some of the eminent people among the Arab tribes that some others considered huge. In one of the wordings of this hadeeth as collected by the author, al-Bukhaari, and Muslim in their Saheehs, heﷺ said, “I did that to draw them nearer…” Yet, the Prophetﷺ endured the insult patiently as did Musa – peace be upon him. Hafidh Ibn Hajar al- ’Asqalaanee (الله رحمه (said, “The hadeeth contains evidence that it is permissible to inform the leader and the eminent people about what is said about them which does not befit them so that they could caution the one who made such statement…” Such reporting, even when it involves that the one been reported would detest been mentioned, is neither from backbiting nor talebearing. The hadeeth shows also, the virtue of Musa – peace be upon him, and the permissibility of mentioning the virtues of the virtuos behind him or even after his death. The narration generally exhorts towards being forbearing and patient at injuries.

Adab Al Mufrad>Book 21: Social Behaviour
Chapter 183. Improving a state of friendship

391. Abu’d-Darda’ reported that the Prophet, may Allah bless him and grant him peace, said, “Shall I tell you a degree better than prayer, fasting and sadaqa?” “Yes,” they replied. He went to say, Improving a state of friendship. Causing discord in a state of friendship is what shaves things away.”
Grade: Saheeh (Authentic)
Commentary: Promoting mutual harmony brings about uniting upon the rope of Allah as He the Mighty and Exalted orders, while discord thwarts efforts on mutual cooperation upon piety and general peace among the people. That the virtue of promoting unity among people is compared with those of Prayer, fasting and charity shows its significance.

392. Regarding the ayat, “Fear Allah and put things right between you,” (8:1), Ibn ‘Abbas said, “This is an injunction from Allah to the believers to fear Allah and to put things right between them.”
Grade: Saheeh (Authentic)
Commentary: Man is created to live and relate with others. Yet, people can only live together in a society when individuals recognize the rights of their Creator and those of the other members in the society, tolerate and amend the failings of one another with good words and nice character.

Adab Al Mufrad>Book 21: Social Behaviour
Chapter 184. When you lie to a man and he believes you

393. Sufyan ibn Usayd al-Hadrami reported that he heard the Prophet, may Allah bless him and grant him peace, say, “It is great treachery to tell something to your brother so that he believes you when you are lying to him.”
Grade: Da’eef (Weak)

Adab Al Mufrad>Book 21: Social Behaviour
Chapter 185. Do not make a promise to your brother and then break it

394. Ibn ‘Abbas reported that the Messenger of Allah, may Allah bless him and grant him peace, said, “Do not dispute with your brother. Do not make dun of him. Do not make a promise to him and then break it.”
Grade: Da’eef (Weak)

Adab Al Mufrad>Book 21: Social Behaviour
Chapter 186. Attacking Lineage

395. Abu Hurayra reported that the Prophet, may Allah bless him and grant him peace, said, “There are two courses that my Community will not abandon: wailing and attacking a person’s lineage.”
Grade: Saheeh (Authentic)
Commentary: This is in spite of the fact these things are from the ways of the Days of Ignorance. What actually matters most is Allah’s consciousness and fear that a person has which motivates him to obey Allah’s orders and abstain from His prohibitions. Otherwise, “He who slackens in doing good deeds, his descent (lineage) will not make him go ahead”. (Muslim).

Adab Al Mufrad>Book 21: Social Behaviour
Chapter 187. A man’s love for his people

396. A woman called Fusayla said that she heard her father say, “I asked, ‘Messenger of Allah, is it part of disobedience for a man to help his people in something which is unjust?’ ‘Yes,’ he replied.”
Grade: Da’eef (Weak)

Adab Al Mufrad:
Book 22. Separation

Chapter 188. Separating oneself from people

397. ‘Awf ibn al-Harith ibn at-Tufayl, the nephew of ‘A’isha, reported that ‘A’isha was told that ‘Abdullah ibn az-Zubayr had said about something which ‘A’isha was selling or giving away as a gift, “By Allah, if she does not stop, I will debar her from disposing of her property!” She asked, “Is that truly so?” “Yes,” they replied. ‘A’isha exclaimed, “I vow to Allah that I will never again speak a single word to Ibn az-Zubayr!” Ibn az-Zubayr sought intercession through the Muhajirun with her when she had kept apart from him for a long a time. She stated, “By Allah, I will not let anyone intercede for him, and I will never break the vow which I have made!” After that had been going on for a long time, Ibn az-Zubayr spoke to al-Miswar ibn Makhrama and ‘Abdu’r-Rahman ibn al-Aswad ibn Yaghuth who were from the Banu Zuhra. He told them, “I ask you by Allah to got to ‘A’isha, for it is not lawful for her to vow to cut me off.” Al-Miswar and ‘Abdu’r- Rahman took him along with their cloaks wrapped around him and asked ‘A’isha’s permission to enter and visit her. They said, “Peace be upon Allah and the mercy of Allah and His blessings! May we come in?” “Come in,” ‘A’isha replied. They asked, “All of us, Umm al-Mu’minin?” “Yes,” she answered, “you can all come in,” not realising that Ibn az-Zubayr was with them. When they came in, Ibn az-Zubayr went into the screened-off section and embraced ‘A’isha and began to pleased with her in tears. Then al-Miswar and ‘Abdu’r-Rahman began to plead with ‘A’isha to speak to him and accept him. They said, “You know that the Prophet, may Allah bless him and grant him peace, forbade cutting people off, as you know, and you know that it is not lawful for a Muslim to refuse to speak to his brother for more than three nights.” They continued to remind her and make things difficult for her until she began to remind them (of her vow) and weep, saying, “I have made a vow, and the vow is strong.” They kept at her until she spoke to Ibn az-Zubayr. Then she freed 40 slaves to atone for breaking her vow. After that whenever she remembered her vow, she would free forty slaves, and she wept until her tears made her veil wet.”
Grade: Saheeh (Authentic)
Commentary: The hadeeth contains tremendous benefits including: 1. The importance of confirming a report before acting based on it. 2. It is the duty of Muslims to sort out relations between themselves and even seek the intervention of respected persons in the resolution of such disputes. 3. The need to seek permission of the people in a residence before entering inside it. 4. Women should be spoken to by those who are not their Mahaarim from behind the screens. 5.Those who intervene in a dispute between parties should implore the parties with good admonition depending largely upon the texts of the Qur’aan and the Sunnah. 6. One should persist upon good deeds. The persistence of Ibn Zubayr, and al-Miswar and ‘Abdu’r-Rahmān is noteworthy. 7. It is not permissible to cut off a Muslim for more than three days. 8. Weeping out of fear of Allah, self examination, sincere repentance is encouraged. 9. We should take oaths seriously and atone for them when we fail to fulfill them. In a wording of the hadeeth, it said, “…and Abdullah bin Zubayr was the most beloved person to Aa’isha after the Prophetﷺ and Abu Bakr ; and he was most dutiful to her.” In another wording of the hadeeth, the complain of Ibn Zubayr (عنهام الله ريض (was about, “…a house belonging to her (Aa’isha) which she sold…”

Adab Al Mufrad>Book 22: Seperation
Chapter 189. Separating oneself from Muslims

398. Anas ibn Malik reported that the Messenger of Allah, may Allah bless him and grant him peace, said, “Do not hate one another nor envy one another nor shun one another. Slaves of Allah, be brothers! It is not lawful for a Muslim to refuse to speak to his brother (Muslim) for more than three nights.”
Grade: Saheeh (Authentic)
Commentary: Islam prohibits these things since they incite disharmony in the community. As regards separating from a Muslim, Imam an-Nawawee (الله رحمه (said, “It is forbidden that Muslims separate from themselves for more than three days textually; but it is permissible for three days connotatively. He is only pardoned for those three days because man innately gets angry; so he is not held responsible for the period so that he could reconsider the case and calm the anger.”

399. Abu Ayyub, the Companion of the Messenger of Allah, may Allah bless him and grant him peace, said, “It is not lawful for anyone to cut himself off from his Muslim brother for more than three nights so that when they meet, one of them turns his face away in avoidance and the other one turns his face away as well. The better of them is the one who initiates the greeting.”
Grade: Saheeh (Authentic)

400.Abu Hurayra reported that the Messenger of Allah, may Allah bless him and grant him peace, said, “Do not hate one another nor contend with one another. Slaves of Allah, be brothers.”
Grade: Saheeh (Authentic)

401.Anas reported that the Messenger of Allah, may Allah bless him and grant him peace, said, “Two people do not love each other in Allah Almighty or in Islam if the first wrong action that one of them does creates a split between them.”
Grade: Saheeh (Authentic)
Commentary: The hadeeth shows one of the evil manifestations of sin committed by a person or a group of people: it leads to mutual hatred. Conversely, good deeds bring about mutual love and understanding amongst people.

402. Hisham ibn ‘Amir al-Ansari, the nephew of Anas ibn Malik whose father was killed in the Battle of Uhud, that he heard the Messenger of Allah, may Allah bless him and grant him peace, say, “It is not lawful for a Muslim to snub another Muslim for more than three nights. As long as they are cut off from each other, they are turning away from the Truth. The first of them to return to a proper state has his expiation for that inasmuch as he was the first to return to a proper state. if they die while they are cut off from each other, neither of them will ever enter the Garden. If one of them greets the other and he refuses to return the greeting or accept his greeting, then an angel returns the greeting to him and Shaytan answers the other.”
Grade: Saheeh (Authentic)
Commentary: They would both be turning away from the Truth if they had cut off from each other merely for a worldly reason or Hawa (desire). However, if they had cut off for the sake of Allah, then it may be permissible or even encouraged or obligatory based on the condition. The death of any one of them both while they are still cut off (for worldly reasons or mere desire) from each other indicates that they will be meeting Allah the Mighty and Exalted, not having repented from that failing, thereby exposing themselves to nonentrance of the Paradise. The hadeeth is evidence that to extend the greeting of salam and responding to it is sufficient to end such break in relations.

403.’A’isha mentioned that the Messenger of Allah, may Allah bless him and grant him peace, told her, “I can see you when you are angry or pleased.” She asked, “How do you see that, Messenger of Allah?” He replied, “When you are pleased, you say, ‘Yes, by the Lord of Muhammad.’ But when you are angry, you say, ‘No, by the Lord of Ibrahim.'” She said that she replied, “Yes, I only cut out your name.”
Grade: Saheeh (Authentic)
Commentary: Hafidh Ibn Hajar al-Asqalaanee explains, “Imam al-Bukhaari’s placement of this hadeeth under this chapter is to indicate the permissible form of cutting off, and that cutting off is in different forms depending on the reason for it. When it has to do with sin, they (i.e. the persons who commit such sins) deserve been cut off by not speaking to them as in the story of Ka’b and his two companions. As for that resulting from some mutual disagreement between members of a household or brothers, it would be permissible (based on this hadeeth) to leave out calling the person’s name, for example, or not showing friendly looks while not leaving to extend the greetings of salam and speech (with the person).” A’isha’s anger may result from matters of feelings of jealousy amongst the women in the household. Even at that, sincere love and great honor for the Prophetﷺ are deep-rooted in her heart such that she would only leave out his name while angry.

Adab Al Mufrad>Book 22: Seperation
Chapter 190. A person who cuts himself off from his brother for a year

404. Abu Khirash al-Aslami reported that he heard the Messenger of Allah, may Allah bless him and grant him peace, say, “Whoever snubs his brother for a year has split his blood.”
Grade: Saheeh (Authentic)

405. ‘Imran ibn Abi Anas reported from a man of Aslam who was one of the Companions of the Prophet, may Allah bless him and grant him peace, that the Prophet, may Allah bless him and grant him peace, said, “Snubbing a believer for a year is like spilling his blood.”
Grade: Saheeh (Authentic)
Commentary: Snubbing the Muslim is likened to spilling his blood from the angle that as spilling his blood, snubbing him is a sin and it brings about Allah’s anger. It shows that, taking the life of a Muslim is one of the worst sins anyone would commit. We seek refuge with Allah.

Adab Al Mufrad>Book 22: Seperation
Chapter 191. Those who refuse to speak to one another

406. Abu Ayyub al-Ansari reported that the Messenger of Allah, may Allah bless him and grant him peace, said, “It is not lawful for a Muslim to refuse to speak to his (Muslim) brother for more than three days so that when they meet, one goes this way and the goes that way. The better of the two is the one who initiates the greeting.”
Grade: Saheeh (Authentic)

407. Hisham ibn ‘Amir heard the Messenger of Allah, may Allah bless him and grant him peace, say, “It is not lawful for a Muslim to snub another Muslim for more than three nights. As long as they are cut off from each other, they are turning away from the Truth. The first of them to return to a proper state has his expiation for that inasmuch as he was the first to return to a proper state. If they die while they are cut off from one another, neither of them will ever enter the Garden.”
Grade: Saheeh (Authentic)
Commentary: They would both be turning away from the Truth if they had cut off from each other merely for a worldly reason or Hawa (desire). However, if they had cut off for the sake of Allah, then it may be permissible or even encouraged or obligatory based on the condition. The death of any one of them both while they are still cut off (for worldly reasons or mere desire) from each other indicates that they will be meeting Allah the Mighty and Exalted, not having repented from that failing, thereby exposing themselves to nonentrance of the Paradise. The hadeeth is evidence that to extend the greeting of salam and responding to it is sufficient to end such break in relations.

Adab Al Mufrad>Book 22: Seperation
Chapter 192. Generosity

408. Abu Hurayra reported that the Messenger of Allah, may Allah bless him and grant him peace, said, “Do not hate one another and do not envy one another. Let the slaves of Allah be brothers.”
Grade: Saheeh (Authentic)
Commentary: Islam prohibits these things since they incite disharmony in the community. As regards separating from a Muslim, Imam an-Nawawee (الله رحمه (said, “It is forbidden that Muslims separate from themselves for more than three days textually; but it is permissible for three days connotatively. He is only pardoned for those three days because man innately gets angry; so he is not held responsible for the period so that he could reconsider the case and calm the anger.”

409. Abu Hurayra reported that the Prophet, may Allah bless him and grant him peace, said, “You will find that the worst of people in the sight of Allah on the Day of Rising will be the two-faced person who presents one face to a group of people and another face to a different group of people.”
Grade: Saheeh (Authentic)
Commentary: The text shows the status of such persons in the sight of Allah the Mighty and Exalted. Worst still, the double-faced is also never loved by the two groups of people to whom he shows different faces. When he is with those whom he dislikes, he amends his words and actions to suit the situation, and when he returns to his true associates he is something else. So for him, words are ever changing depending on the situation. How can such be trustworthy?!

410. Abu Hurayra reported that the Messenger of Allah, may Allah bless him and grant him peace, said, “Beware of opinion. Opinion is the most lying form of speech. Do not try to ensnare one another (in sales) nor envy one another nor hate one another nor shun one another. Rather be the slaves of Allah and brothers.”
Grade: Saheeh (Authentic)
Commentary: This hadeeth prohibits bringing unfounded accusations against people such as a person who accuses another of illicit sexual relations based on mere feeling that such is true! This is more of falsehood than making an untrue statement. As such, the word, adh-Dhann was repeated to describe its graveness. An-Najsh occurs by a person’s increment of the price of a commodity not for his interest in it, but to deceive others whether in connivance with the seller or not.

411. Abu Hurayra reported that the Messenger of Allah, may Allah bless him and grant him peace, said, “The gates of the Garden are opened on Mondays and Thursdays. Every person who does not associate anything with Allah is forgiven except for someone who has enmity between existing between him and another man. It is said, ‘Leave these two until they make peace.'”
Grade: Saheeh (Authentic)
Commentary: The opening of the gates of the Paradise is followed with the descent of favors and mercy from the Most-Merciful; thus, the hadeeth follows with the fact that everyone who does not join partners with Allah is forgiven on such days. The hadeeth indicates the excellence of affirming Allah’s oneness (Tawheed) and the bad consequences of Shirk (joining partners with Him the Mighty and Exalted). From the benefits in the narration also is that mutual hatred between persons prevents them from been forgiven and granted favors.

412. Abu’d-Darda’ said, “Shall I tell you about something better for you than sadaqa and fasting? Improving the state of friendship. Hatred is what shaves things away.”
Grade: Saheeh (Authentic)
Commentary: See comment on hadeeth no. 391. The hadeeth is cited under this chapter, even when it basically mentioned Bigdah (discord), because discord leads to hatred

413. Ibn ‘Abbas reported that the Prophet, may Allah bless him and grant him peace, said, “Three things are not concealed and He forgives everything else to whomever He wills: the one who dies and has not associated anything with Allah, the one who was not a sorcerer nor a follower of the sorcerers, and the one who did not have rancour towards his brother.”
Grade: Da’eef (Weak)

Adab Al Mufrad>Book 22: Seperation
Chapter 193. The salam makes up for shunning

414. Abu Hurayra reported that he heard the Prophet, may Allah bless him and grant him peace, say, “It is not lawful for a Muslim man to refuse to speak to a believer for more than three days. When three days have passed, he should meet him and greet him. If he returns the greeting, they share in the reward. If he does not return the greeting, the one who gives the greeting is innocent of having severed relations.”
Grade: Da’eef (Weak)

Adab Al Mufrad:
Book 23. Advice

Chapter 194. Separating young people

415. Salim ibn ‘Abdullah reported from his father that ‘Umar used to say to his sons, “Separate in the morning and do not meet together in the same house. I fear that you might split up or that some evil may take place between you.”
Grade: Da’eef (Weak)

Adab Al Mufrad>Book 23: Advice
Chapter 195. Someone giving advice to his brother when he has not been asked for advice

416. Ibn ‘Umar saw a shepherd with some sheep in a bad place and saw a place which was better than it. He told him, “Woe to you, shepherd! Move them! I heard the Messenger of Allah, may Allah bless him and grant him peace, say, ‘Every shepherd is responsible for his flock.'”
Grade: Saheeh (Authentic)
Commentary: The hadeeth highlights the companions’ strict adherence to the directions of the Prophetﷺ and their keenness to resolve their affairs depending upon the texts of the two Revelations. They – may Allah be pleased with them all – feel great concerns for each other; and so, would invite each other unto what is good and beneficial in a nice manner even when their brother did not ask for their advice in the circumstance. Wayhak translated as ‘Woe to you’ is an expression of caution to a person who is needlessly getting into a ruin.

Adab Al Mufrad>Book 23: Advice
Chapter 196. The person who dislikes bad

417. Ibn ‘Abbas reported that the Prophet, may Allah bless him and grant him peace, said, “We do not give a bad example. The one who takes back his gift is like the dog who returns to his own vomit.”
Grade: Saheeh (Authentic)
Commentary:T he prohibition of taking back gifts is demonstrated in this hadeeth. The exception to this rule is, “…the father, regarding what he gives to his son.” (Abu Dawud). The Muslims should not set bad examples: taking back one’s gift to a person is really bad.

Adab Al Mufrad>Book 23: Advice
Chapter 197. What was mentioned about tricks and deception

418. Abu Hurayra reported that the Messenger of Allah, may Allah bless him and grant him peace, said, “The believer is guileless and generous while the corrupt is a swindler and miserly.”
Grade: Saheeh (Authentic)
Commentary: From the attributes of the true believer is that he is honest, not trying to hide anything or deceive, maintaining his nobility. Conversely, the immoral secretly plans to trick people, causing trouble and hurting the people. Allah alone grants refuge.

Adab Al Mufrad:
Book 24. Defamation

Chapter 198. Defamation

419. Ibn ‘Abbas said, “Two men defamed one another in the time of the Messenger of Allah, may Allah bless him and grant him peace. One of them reviled the other who remained silent. The Prophet, may Allah bless him and grant him peace, remained seated. Then the other man answered him back and the Prophet, may Allah bless him and grant him peace, got up. He was asked, “You got up?” He said, “The angels left, so I left with them. While this man was silent, the angels were answering the one who cursed him. When he answered, the angels left.”
Grade: Da’eef (Weak)

420. Umm ad-Darda’ reported that a man came up to her and said, “A man has said bad things about you in the presence of ‘Abdu’l-Malik.’ She said, “We are suspected of something which we did not do. How often we have been praised for what we did not do!”
Grade: Hasan (Sound)
Commentary: We should endure wicked criticisms and overlook them rather than giving vent to them. Humility, and not loving to be praised nor paying attention to unfair and devisive comments are from the symbols of Ikhlas (sincerity).

421. ‘Abdullah said, “When a man says to his companion, ‘You are my enemy,’ then one of them has left Islam or he is innocent of what his companion said.'” Abu Juhayfa reported that ‘Abdullah added, “Except the one who repents.”
Grade: Saheeh (Authentic)
Commentary: This is because if the person who uttered the statement, You are my enemy, is actually in the right, then the person to whom it is directed is a disbeliever; for enmity in its real sense is only with respect to the religion. However, if he is actually only being mischevious with the statement, then his criticism is, in the real sense, directed at the religion which makes a person leave the fold of Islam. As for the expression, except he who repents, this is understood easily owing to the fact that repentance erases past sins. May Allah grant us His pardon.

Adab Al Mufrad>Book 24: Defamation
Chapter 199. Giving water

422. Ibn ‘Abbas said, “There are 360 joints and each of them owes sadaqa every single day. Every good word is sadaqa. A man’s helping his brother is sadaqa. A drink of water which he gives is sadaqa. Removing something harmful from the road is sadaqa.”
Grade: Saheeh (Authentic)
Commentary: Each of the bones have an obligation to give thanks to Allah the Mighty and Exalted who has fashioned it; giving its limbs, joints which enable him fold and stretch. Every good deed is recorded for its doer as sadaqah, and from that is the provision of water. In an authentic hadeeth the Prophetﷺ said, “there is not a charity with greater reward than (provision) of water.” (Saheeh at-Targeeb wat-Tarheeb).

Adab Al Mufrad>Book 24: Defamation
Chapter 200. When two people revile one another, the responsibility for what they say rests on the first to speak

423. Abu Hurayra reported that the Prophet, may Allah bless him and grant him peace, said, “When two people revile each other, the responsibility for what they say rests on the first to speak as long as the one who wronged does not become excessive.”
Grade: Saheeh (Authentic)
Commentary: That the burdens of the torrent of abuse from both parties fall on the shoulders of the first to speak is understandable from the fact that he started an odious thing and then, he caused the second person to do the same. This is as long as the second does not become excessive; otherwise he may equal or even exceed the first in the sin. Nevertheless, that the one who is abused maintains restraint and pardons is better. The Prophetﷺ said, “Allah increases the servant in honor whenever he overlooks.”

424. As 423, but from Anas.

425. The Prophet, may Allah bless him and grant him peace, said, “Do you know what calumny is?” They said, “No, Prophet and His Messenger know best.” He said, “Telling people what other people have said in order to create dissension between them.”
Grade: Saheeh (Authentic)
Commentary: Perhaps this hadeeth is placed under this heading to indicate that despite the efforts of those who may orchestrate campaigns of calumny between people, parties should maintain restraint and not be the first to speak abuse or be excessive in their response if they need to.

426. The Prophet, may Allah bless him and grant him peace, said, “Allah Almighty revealed to me that you should be humble and that you should not wrong one another.”
Grade: Saheeh (Authentic)
Commentary: We learn from this hadeeth that: I. The Messengerﷺ received revelation from Allah apart from the Qur’an which contained Allah’s orders and prohibitions amongst other things as the Qur’an. 2. It is from Allah’s orders that one should be humble; showing reverence for Allah’s injuctions, not believing that one is better, more important or cleverer than other people, and therefore, expecting to be treated in a special way. 3. Allah the Mighty and Exa;ted prohibits wronging people.

Adab Al Mufrad>Book 24: Defamation
Chapter 201. Those who revile one another are two shaytans who accuse one another and deny one another

427. ‘Iyad ibn Himar said, “I said, ‘Messenger of Allah, there is someone who reviles me.’ The Prophet, may Allah bless him and grant him peace, said, ‘Those who revile one another are two shaytans who accuse one another and deny one another.'”
Grade: Saheeh (Authentic)

428. ‘Iyad ibn Himar reported that the Messenger of Allah, may Allah bless him and grant him peace, said, “Allah has revealed to me that you should be humble so that none of you will oppress anyone else and none of you will disdain another.’ I said, ‘Messenger of Allah, what do you think I should do when a man reviles me in a low assembly and then I answer him back? Do I incur any wrong action in doing that?’ He replied, ‘Two men who revile one another are two shaytans who accuse one another and deny one another.'”
Grade: Saheeh (Authentic)
Commentary: Imam Majid Ibn Taimiyyah (الله رحمه (explains, “Allah prohibited on the tongue of His Prophetﷺ, the two forms of feeling superior over people: pride and wronging the people. This is because if the one who feels superior does so correctly, he would have been proud, and if wrongly, he would have wronged the people. Thus, neither this nor that is allowed. If such a person is from a honourable group, it is not his place to feel proud that he is honourable, feeling self-important, because the honor of the group does not necessarily imply that he is particularly honourable. In fact, his sense of pride removes him from such group, and more so, when he feels arrogant and pompous being in the group.” The hadeeth clearly points to the prohibition of reviling and responding to a person who reviles us even when he does so in a gathering.

428. (sic) ‘Iyad said, “I was at war with the Messenger of Allah, may Allah bless him and grant him peace, and I gave him a she-camel before I became Muslim. He said, “I dislike the froth of the idolaters.”
Grade: Saheeh (Authentic)
Commentary: The correct word apparently, is hirmiyy and not harb. It is the terminology with which associates describe each other during the time of Jaahiliyyah whereby they would only eat their associate’s food and make the circumambulation of the Ka’bah only in the associate’s clothes whenever they performed the pilgrimage. It is explained that heﷺ rejected the gift when he was an idolater so that ‘Iyyad may find displeasure in that which may make him accept Islam. Or that he rejected it owing to the fact that accepting gifts brings about mutual inclination which is prohibited for the Muslim towards the idolater. As regards the Jews and Christains, it is allowed to accept gifts from them due to the Prophet’s acceptance of the gifts of the Abyssinian King. This position is further strengthened by the fact of the permmisibility of the food of the People of the Book and marriage to their females.

Adab Al Mufrad>Book 24: Defamation
Chapter 202. Reviling a Muslim is deviant behaviour

429.Sa’id ibn Malik reported that the Prophet, may Allah bless him and grant him peace, said, “Reviling a Muslim is deviant behaviour.”
Grade: Saheeh (Authentic)
Commentary: The narration proves amongst others, that: 1. It is prohibited to insult a Muslim except for a religious reason. Similarly, a muslim may only be fought for a religious reason. For example, those who would refuse to give the obligatory charity are to be compelled by the Authority to do so, and fought when they persist. 2. Islam prohibits whatever basically leads to evil. So, it prohibits insulting the Muslim which may eventually lead to fighting him which may even lead to spilling his blood! Allah alone grants refuge. 3. Eemaan (faith) is such that it rises with good deeds and falls with evil deeds. When a person insults a muslim, his eemaan drops which may lead him to fight him. 4. Some actions may be termed Kufr (disbelief); and conversely, some may be termed Eemaan. This demonstrates the fact that good deeds (actions) are from eemaan as opposed to the deviant position of the Murji’ah that a person’s eemaan is not affected by his actions – whether good or bad! 5. Not everything mentioned to be Kufr (disbelief) in the texts of the Qur’an and Sunnah translates to disbelief that takes a person out of the fold of Islam. In this hadeeth, for example, fighting a Muslim is described as Kufr; yet, Allah refers to two Muslim parties that fall into a fight as brothers in faith between whom reconciliation should be sought. See Surat al-Mujadilah (9- 10)

430. Anas said, “The Messenger of Allah, may Allah bless him and grant him peace, was neither coarse nor a curser nor a reviler, He used to say when he wanted to censure someone, ‘What is wrong with him? May his brow be dusty!'”
Grade: Saheeh (Authentic)
Commentary: Tariba jabeenuhu, translated literally as, may his forehead be dusty is from those common expressions amongst the Arabs which have negative literal meanings but are rather intended as supplications for the one to whom it was said. It could be used likewise to call his attention to an important matter he is being oblivious about or the like. The hadeeth describes the beautiful character of the Prophetﷺ, and emphasises the need to emulate him – peace and blessings be upon him – by abstaining from insulting the people and cursing them.

431.’Abdullah reported that the Prophet, may Allah bless him and grant him peace, said, “Reviling a Muslim is deviant behaviour and killing him is disbelief.”
Grade: Saheeh (Authentic)
Commentary: The narration proves amongst others, that: 1. It is prohibited to insult a Muslim except for a religious reason. Similarly, a muslim may only be fought for a religious reason. For example, those who would refuse to give the obligatory charity are to be compelled by the Authority to do so, and fought when they persist. 2. Islam prohibits whatever basically leads to evil. So, it prohibits insulting the Muslim which may eventually lead to fighting him which may even lead to spilling his blood! Allah alone grants refuge. 3. Eemaan (faith) is such that it rises with good deeds and falls with evil deeds. When a person insults a muslim, his eemaan drops which may lead him to fight him. 4. Some actions may be termed Kufr (disbelief); and conversely, some may be termed Eemaan. This demonstrates the fact that good deeds (actions) are from eemaan as opposed to the deviant position of the Murji’ah that a person’s eemaan is not affected by his actions – whether good or bad! 5. Not everything mentioned to be Kufr (disbelief) in the texts of the Qur’an and Sunnah translates to disbelief that takes a person out of the fold of Islam. In this hadeeth, for example, fighting a Muslim is described as Kufr; yet, Allah refers to two Muslim parties that fall into a fight as brothers in faith between whom reconciliation should be sought. See Surat al-Mujadilah (9- 10)

432.Abu Dharr is reported as saying that he heard the Prophet, may Allah bless him and grant him peace, say, “If a man accuses another man of deviance or accuses him of disbelief, that accusation will come back on him if his companion is not as he said.”
Grade: Saheeh (Authentic)
Commentary: The narration has also been reported in the Two Saheehs from the hadeeth of Ibn Umar and Abu Dharr (y), and in Saheeh alBukhaari from the hadeeth Abu Hurayrah (may Allah be pleased with him) with slightly different wordings but the same meaning. It highlights amongst others, that: 1. It basically discourages accussing a Muslim of deviance or disbelief. The path of admonition with good words in a nice manner should be followed firstly, such that if such statements will be made, the deviance or disbelief of the person will be clear. 2, Only those who are well-grounded in the matters that make a person become a deviant or disbeliever should utter such statements. The interfering ignorant risks falling into grave errors. 3. If the one to whom the statement was made is as described, then it does not return to the one who made it. Explanations have varied regarding what actually returns to the person who wrongly says to his Muslim brother, “O disbeliever…”. Some explain that the accuser becomes a disbeliever if he believes that to wrongly accusse his brother is allowed in the Sharee’ah. Others say that his insult of his brother returns to him and he bears the sin of wrongly accussing his brother of disbelief. It is also explained that his wrongfully accussing his brother of disbelief may lead such a person to the disbelief that takes a person out of the fold of Islam. However, what appears most preponderant – and Allah knows best – is that such an accuser has committed a grevious sin but has not committed the disbelief that takes a person out of the fold of Islam. This is because in other wordings of the hadeeth, it says, “Whoever says to his brother: O disbeliever…” This expression indicates that they are both brothers; if anyone of them goes out of Islam they will not both be referred to as brothers in the first place. Secondly, despite the fact that the Khawaarij declared those who are Muslims by consensus – the companions and those upon their path – as disbelievers, the companions and their students still related with them as Muslims; observed the prayers behind them, and the scholars amongst them had intellectual discussions with such people. They did not rule them as disbelievers. Thirdly, the Prophetﷺ said, “Cursing the believer is like killing him. Whosoever accusses the believer of disbelief, its like killing him.” (al-Bukhaari and Muslim). It is known that killing a Muslim is a grevious sin which is not disbelief. See al-Ilmaam bi Sharh Nawaaqid al-Islam (21-25).

433.Abu Dharr states that he heard the Prophet, may Allah bless him and grant him peace, say, “A person who knowingly claims a father other than his own has disbelieved. A person who claims to be from a people when he is not one of them will take his place in the Fire. A person who calls a man an unbeliever or says, ‘Enemy of Allah,’ when that is not the case will have that come back on him.”
Grade: Saheeh (Authentic)
Commentary: Claiming other than one’s father knowingly is a grevious sin; likewise wrongfully claiming to be from a people. These false claims confuse the people’s lineage and the rulings of the religion that are lineagebased become misplaced! However, if a person makes such wrong claims unknowingly then it is not a sin. The hadeeth also proves that one must properly look at things before affirming or denying it. It also shows that the word Kufr may be employed to refer to actions (sins), and so, conversely, Eemaan may also refer to actions (good deeds).

434.Sulayman ibn Surad, one of the Companions of the Prophet, said, “Two men reviled one another in the presence of the Prophet, may Allah bless him and grant him peace, and one of them became angry. He became so angry that his face puffed out and changed colour. The Prophet, may Allah bless him and grant him peace, said, ‘I know some words which will make what he feels depart if he says them.’ The man came to him and told him what the Prophet, may Allah bless him and grant him peace, had said, He said, ‘Seek refuge with Allah from the Accursed Shaytan.’ He said, ‘Do you think that there is something wrong with me? Am I mad? Leave!'”
Grade: Saheeh (Authentic)
Commentary: Imam an-Nawawee explains, “This demonstrates that: 1. To be angry for the sake of other than Allah the most High is from the insinuations of the accursed Satan. 2. Whosoever becomes so afflicted should seek refuge, and say, ‘A’oodhu billaahi min ash-Shaytaan ir-Rajeem (I seek refuge with Allah from the accursed Satan). 3. It (i.e. to seek refuge as described) is a means to removing the anger. The hadeeth also proves that to seek refuge with Allah from the accursed satan is not restricted to the person who is mad in direct contradiction to the one who thought so in error and even sent his companion away. Perhaps for this reason, Imam al-Bukhaari placed this hadeeth under this heading because the person exceeded the limits of the Sharee’ah in his anger and his refusal to accept admonition.

435.’Abdullah said, “There is a veil from Allah Almighty between every two Muslims. When one of them says ugly words to his companion, he has rent the veil of Allah. When one of them tells the other, ‘You are an unbeliever,’ then one of them has disbelieved.”
Grade: Da’eef (Weak)

Adab Al Mufrad>Book 24: Defamation
Chapter 203. Someone who does not say things directly to people

436. ‘A’isha said, “The Prophet, may Allah bless him and grant him peace, did something and thereby created a dispensation for doing it. Some people still refrained from doing. The Prophet, may Allah bless him and grant him peace, heard about that and he gave a speech and praised Allah. Then he said, ‘What is wrong with people who restrain themselves from doing something which I do? By Allah, I know Allah better than they do and I fear Him more than they do!'”
Grade: Saheeh (Authentic)
Commentary: The hadeeth teaches amongst other things, that: 1. The Prophetﷺ should be followed in the various circumstances – in a matter of concession or ‘azeemah. 2. Things that are basically allowed in the Sharee’ah should not be abandoned for fear that it may not be allowed. 3. It is allowed to be annoyed when Allah’s limits are exceeded even if the person did so out of an interpretational error. 4. We should correct people when they err in a nice manner. 5. From the major benefits of knowledge is Allah’s fear. Thus, the Prophetﷺ said, “…I know Allah better than they do and I fear Him more than they do”. 6. One could mention some good qualities that he possesses if there is overbearing benefit in doing so and that does not lead one to self-importance.

437. Anas said, “The Prophet, may Allah bless him and grant him peace, rarely told a man something to his face which he disliked. One day a man came to him with a trace of yellowish scent on him. When he stood up, he said to his Companions, ‘If only he would change or remove this yellow!'”
Grade: Da’eef (Weak)

Adab Al Mufrad>Book 24: Defamation
Chapter 204. When someone calls someone else a hypocrite without meaning it literally

438. ‘Ali said. “The Prophet, may Allah bless him and grant him peace, sent for me and az-Zubayr ibn al-‘Awwam while we were both on horseback and said, ‘Go to such-and-such a meadow. There is a woman there who has a letter with her from Hatib to the idolaters. Bring her to me.’ We found her rising along on one of her camels as the Prophet, may Allah bless him and grant him peace, had described her. We said, ‘[Give us] the letter you have with you.’ ‘I do not have any letter,’ she replied. We searched and her camel. My companion said, ‘I do not see it.’ I said, ‘The Prophet, may Allah bless him and grant him peace, does not lie. By the One in whose hand my soul is, I will strip her unless she produces it!’ She put her hand in the knot of her shawl as she was wearing a black shawl and brought it out. We went back to the Prophet, may Allah bless him and grant him peace. ‘Umar exclaimed, ‘He (i.e. Hatim) has betrayed Allah, His Messenger, and the believers! Let me strike off his head!’ He asked, ‘What made you do it?’ Hatim said, ‘I believe in Allah, but I want to have some authority with the people.’ He said, ;He has spoken the truth, ‘Umar. Was he not present at Badr? Perhaps Allah has looked on them and said, “Do whatever you like. The Garden is guaranteed for you.”‘ ‘Umar wept and said, ‘Allah and His Messenger know best.””
Grade: Saheeh (Authentic)
Commentary: The hadeeth contains many benefits including, 1. The Prophetﷺ received revelation apart from the Qur’an. The message of Hatib bin Balta’ah which was with the woman was from the unseen made known to the Prophetﷺ by revelation. 2. The companions – may Allah be pleased with them all – had unshaken belief in the Prophethood and Messengership of the Prophetﷺ and thus, would strip the woman rather than accept her statement that she hadn’t any letter with her. 3. Umar interpreted the action of Hatib to be from hypocrisy: being amongst the Muslims, deceiving them with the aim of spying for the disbelievers. Umar’s consideration was corrected by the Messengerﷺ that Hatib bin Bata’ah did not intend any of that and was not from such persons. 4. The right to implement legal punishments lies with the Authority. Thus, Umar – t – sought the Prophet’s permission to cut off Hatib’s head. 5. We should not hastily accuse people of disbelief even when the matter may appear so until proper verification is made by those versed in the matters regarding declaring disbelief. 6. As regards the statement, Do whatever you like. The Garden is guaranteed for you; “the scholars say that it is regarding the Hereafter. Otherwise, if any one amongst them was proven guilty, the apprioprate legal punishment would have been implemented on him”, Imam an-Nawawee explained. Ibn Hajar added that, “However, they all continued upon the deeds of the people of Paradise until they left this world. If anything came from any one of them, he quickly turned to Allah in repentance and stuck to the right path. This is clearly known to any one who studys their biographies.”

Adab Al Mufrad>Book 24: Defamation
Chapter 205. Someone says calls his brother an unbeliever

439. ‘Abdullah ibn ‘Umar reported that the Messenger of Allah, may Allah bless him and grant him peace, said, “If a man says to his brother, ‘You are an unbeliever,’ it is true for one or the other of them.”
Grade: Saheeh (Authentic)
Commentary: The narration has also been reported in the Two Saheehs from the hadeeth of Ibn Umar and Abu Dharr (y), and in Saheeh alBukhaari from the hadeeth Abu Hurayrah (may Allah be pleased with him) with slightly different wordings but the same meaning. It highlights amongst others, that: 1. It basically discourages accussing a Muslim of deviance or disbelief. The path of admonition with good words in a nice manner should be followed firstly, such that if such statements will be made, the deviance or disbelief of the person will be clear. 2, Only those who are well-grounded in the matters that make a person become a deviant or disbeliever should utter such statements. The interfering ignorant risks falling into grave errors. 3. If the one to whom the statement was made is as described, then it does not return to the one who made it. Explanations have varied regarding what actually returns to the person who wrongly says to his Muslim brother, “O disbeliever…”. Some explain that the accuser becomes a disbeliever if he believes that to wrongly accusse his brother is allowed in the Sharee’ah. Others say that his insult of his brother returns to him and he bears the sin of wrongly accussing his brother of disbelief. It is also explained that his wrongfully accussing his brother of disbelief may lead such a person to the disbelief that takes a person out of the fold of Islam. However, what appears most preponderant – and Allah knows best – is that such an accuser has committed a grevious sin but has not committed the disbelief that takes a person out of the fold of Islam. This is because in other wordings of the hadeeth, it says, “Whoever says to his brother: O disbeliever…” This expression indicates that they are both brothers; if anyone of them goes out of Islam they will not both be referred to as brothers in the first place. Secondly, despite the fact that the Khawaarij declared those who are Muslims by consensus – the companions and those upon their path – as disbelievers, the companions and their students still related with them as Muslims; observed the prayers behind them, and the scholars amongst them had intellectual discussions with such people. They did not rule them as disbelievers. Thirdly, the Prophetﷺ said, “Cursing the believer is like killing him. Whosoever accusses the believer of disbelief, its like killing him.” (al-Bukhaari and Muslim). It is known that killing a Muslim is a grevious sin which is not disbelief. See al-Ilmaam bi Sharh Nawaaqid al-Islam (21-25).

440. ‘Abdullah ibn ‘Umar reported that the Messenger of Allah, may Allah bless him and grant him peace, said, “When someone says to another, ‘Unbeliever!’ then one of them is an unbeliever. If the one to whom he says it is an unbeliever, he has spoke the truth. If that is not the case, then the one who said it has brought down disbelief on himself.”
Grade: Saheeh (Authentic)

Adab Al Mufrad>Book 24: Defamation
Chapter 206. The gloating of enemies

441. Abu Hurayra reported that the Prophet, may Allah bless him and grant him peace, used to seek refuge from an evil end and the glaoting of enemies.
Grade: Saheeh (Authentic)
Commentary: s encouraged for the servant to recognize his weakness before his Lord and regularly beseech Him. He should seek refuge with Allah the Mighty and Sublime from evil end and the enemy’s rejoice over his misfortunes.

Adab Al Mufrad:
Book 26. Compassion

Chapter 217. Compassion

462.’A’isha, the wife of the Prophet, may Allah bless him and grant him peace, said, “A group of Jews came to the Messenger of Allah, may Allah bless him and grant him peace, and said, “Poison (‘sam’ instead of ‘salam’) be upon you.” ‘A’isha said, “I understood it and said, ‘And poison be upon you and the curse of Allah!’ The Messenger of Allah, may Allah bless him and grant him peace, ‘Easy, ‘A’isha! Allah loves compassion in everything.’ I said, ‘Didn’t you hear what they said?’ The Messenger of Allah, may Allah bless him and grant him peace, replied, ‘I already said, “and upon you”.'”
Grade: Saheeh (Authentic)
Commentary: It exhorts towards being gentle and eschewing harshness and coarseness; one should still be mannerly even while responding to an offensive from an adversary. The Prophetﷺ cautioned against being excessive in response to the non-Muslims in this hadeeth, not being excessive 213 with respect to the Muslim is therefore, with a greater need. Basically, the eminent may not invest time and energy to counteract inconsequential statements and dispositions from the stupid

463.Jarir ibn ‘Abdullah reported that the Messenger of Allah, may Allah bless him and grant him peace, said, “Whoever is denied compassion is denied good.”
Grade: Saheeh (Authentic)

464. Abu’d-Darda’ reported that the Prophet, may Allah bless him and grant him peace, said, “Whoever has been given his portion of compassion has been given his portion of good. Whoever is denied given his portion of compassion has been denied his portion of good. Good character will be the weightiest thing in the believer’s balance on the Day of Rising. Allah hates a coarse, foul-mouthed person.”
Grade: Saheeh (Authentic)
Commentary: Showing sincere kindness and mercy to people is innately endearing. Thus, in addition to earning Allah’s love, such a person is liked by the people, and drawn nearer to benefits from them and protection from their evil. On the other hand, the coarse and abusive, like the plague, is avoided by everyone while he earns the wrath of the Most-Merciful!

465.’A’isha reported that the Prophet, may Allah bless him and grant him peace, said, “Forgive right- acting people their slips.”
Grade: Saheeh (Authentic)
Commentary: This hadeeth appears forgotten by or unknown to many today, including the people of knowledge and its students. Thus, Muslims, known basically for righteousness are harshly scolded for every slip; the students and scholars berate each other as if they had never known themselves upon righteousness! Some are even glad when a person not known for other than righteousness errs; they throw every courtesy to the winds to publicize such slips! Allah alone grants refuge. In another wording of the hadeeth, it adds, “…except for those of legal punishment.” See Silsilat al-Ahaadeeth isSaheehah (638).

466. Anas reported that the Prophet, may Allah bless him and grant him peace, said, “If there is roughness in anything it is bound to disgrace it. Allah is compassionate and loves compassion.”
Grade: Saheeh (Authentic)

467. Abu Sa’id al-Khudri said, “The Messenger of Allah, may Allah bless him and grant him peace, was more modest than a virgin in her tent. When he disliked something, we recognised that in his face.”
Grade: Saheeh (Authentic)
Commentary: It encourages being modest; and refutes the wrong notion that modesty is from the attributes of the weak minded.

468. Ibn ‘Abbas reported that the Prophet, may Allah bless him and grant him peace, said, “Right guidance, good behaviour and aiming for what is just and correct is a seventieth part of prophethood.”
Grade: Da’eef (Weak)

469.’A’isha, may Allah be pleased with her, said, “I was on a camel which was somewhat intractable and the Prophet, may Allah bless him and grant him peace, remarked, ‘You must be compassionate. Whenever there is compassion in something, it adorns it, and when it is removed from something it disgraces it.”
Grade: Saheeh (Authentic)
Commentary: When kindness and carefulness are taken out of any affair, there is awkwardness, idiocy and hardness, humiliation and disgust! The hadeeth also proves that husbands should guide their wives at the most beneficial time with good words, and so should the teacher guide the students. In another version of the same hadeeth, A’isha (عنها الله ريض (said, “…a camel that was somewhat troublesome and I began to beat it…”

470. Sa’id al-Maqburi reported from his father that the Messenger of Allah, may Allah bless him and grant him peace, said, “Beware of avarice. It destroyed those before you. They shed one another’s blood and broke off relations with their relatives. Injustice will appear as darkness on the Day of Rising.”
Grade: Saheeh (Authentic)
Commentary: The hadeeth warns strongly against greed. Excessive and reprehensible desire to possess more than one needs or deserves could cause its victim to commit destructive sins: spilling the other’s blood, severing the ties of kinship, cheating the people and taking their possessions unlawfully! Imam Abdur-Rauf al-Munaawee caps it all, “Avarice in all its forms, contradicts Eemaan (faith).” In recompense, a person who does that, or the nation in which such is widespread is met with perdition.

Adab Al Mufrad>Book 26: Compassion
Chapter 218. Compassion in livelihood

471. Kathir ibn ‘Ubayd said, “I visited ‘A’isha, the Umm al-Mu’minin, may Allah be pleased with her. She said, ‘Wait until I sew up my garment.’ So I waited and said, ‘Umm al-Mu’minin, when I go out, I will tell them that your enemy is miserliness.’ She said, ‘Look to your own business. There are no new clothes for anyone who does not wear shabby clothes.'”
Grade: Hasan (Sound)
Commentary: Words that assist the one perceived to be making a mistake should be employed during correction. Wearing new clothes at all times may be considered from extravagance. The narration demonstrates the humility of the pious predecessors and their moderate, non-extravagant lifestyle.

Adab Al Mufrad>Book 26: Compassion
Chapter 219. What a slave is given for compassion

472. ‘Abdullah ibn Mughaffal reported that the Prophet, may Allah bless him and grant him peace, said, “Allah is compassionate and loves compassion. He gives for compassion what He goes not give for harshness.”
Grade: Saheeh (Authentic)
Commentary: From the Attributes of Allah is Ar-Rafeeq (The Gentle); His bringing about creation gradually in stages with His Wisdom and Perfection also demonstrates this Attribute. This is even when He is Able to bring it into existence as sudden as He wills – the Mighty and Exalted. So He enjoined gentleness and loves the gentle. Conversely, He prohibits harshness and dislikes the harsh. The gentle, therefore, gets what the harsh gets not. Imam Ibn al-Atheer (الله رحمه (said, “For every good found in gentleness, harshness contains an equivalent evil”!

Adab Al Mufrad>Book 26: Compassion
Chapter 220. Calming

473. Anas ibn Malik reported that the Prophet, may Allah bless him and grant him peace, said, “Make things easy and do not make things difficult. Calm people and do not arouse their aversion.”
Grade: Saheeh (Authentic)
Commentary: It contains the order to be easy in affairs and gentle with people, endearing Eemaan to them, rather than being harsh so that the hearts are not alarmed. This should be given greater consideration when it has to do with an individual who has just accepted Islam or children who are been encouraged to do good deeds. Similarly, one should not be hard upon himself in doing good deeds so that he is not worn-out which may lead to the complete abandonment of the deed. It prohibits unnecessarily raising alarms and worst still, when they are false.

474. ‘Abdullah ibn ‘Amr said, “A guest stayed among the tribe of Israel and there was a dog in the house. They said, ‘Dog, do not bark at our guest. The puppies were suckling from it. They mentioned it to one of their Prophets who said, ‘This is like a community which will come after you and whose fools will overcome its men of knowledge.”
Grade: Da’eef (Weak)
Commentary: It is also reported with a weak chain as a statement from the Prophetﷺ

Adab Al Mufrad>Book 26: Compassion
Chapter 221. Harshness

475. ‘A’isha said, “I was on a camel that was somewhat intractable and I began to beat it. The Prophet, may Allah bless him and grant him peace, said, ‘You must be compassionate. Whenever there is compassion in something, it adorns it, and whenever it is removed from something it disgraces it.”
Grade: Saheeh (Authentic)
Commentary: When kindness and carefulness are taken out of any affair, there is awkwardness, idiocy and hardness, humiliation and disgust! The hadeeth also proves that husbands should guide their wives at the most beneficial time with good words, and so should the teacher guide the students. In another version of the same hadeeth, A’isha (عنها الله ريض ) said, “…a camel that was somewhat troublesome and I began to beat it…”

Adab Al Mufrad:
Book 30. General Behaviour

Chapter 248. When a man has love for his brother he should tell him

542. Al-Miqdam ibn Ma’dikarib reported that the Prophet, may Allah bless him and grant him peace, said, “When one of you has love for his brother, he should inform him that he loves him.”
Grade: Saheeh (Authentic)
Commentary:From the benefits of telling him of his love for him is that when he knows that he loves and is fond of him, he would readily take his counsels and will not reject his words regarding a fault of his that he tells him about which he may ordinarily reject and consider as from jealousy or unnecessary rivalry. As for the one who informs his brother of his love for him, his first gain is his obeying the order of the Prophetﷺ that the one who loves his brother should tell him of it. Secondly, he benefits from the supplication of the other for him that Allah should love him as shown in the next hadeeth.

543. Mujahid said, “One of the Companions of the Prophet, may Allah bless him and grant him peace, met me and took hold of my shoulder from behind. He said, ‘I love you,’ and he went on to say, ‘The One for whose sake I love you loves you.’ He continued, ‘If it had not been that the Messenger of Allah, may Allah bless him and grant him peace, said, “When a man has love for another man, he should tell him that he loves him,” I would not have told you.'”
Grade: Hasan (Sound) and Saheeh (Authentic)
Commentary: It demonstrates the sincerity of the early Muslims; owing to his love for him he offered to marry a young girl to him. The word ‘Awraa (translated as, ‘one-eyed’) could also mean, ‘a female without a brother or sister from her own father and mother’. This may be the meaning reffered to in this narration. Allah knows Best.

544. Anas reported that the Prophet, may Allah bless him and grant him peace, said, “When two men have love for one another, the better of them is the one who has the strongest love for his companion.”
Grade: Saheeh (Authentic)
Commentary: The narrations in this chapter encourage mutual love among 363 Muslims.

Adab Al Mufrad>Book 30: General Behaviour
Chapter 249. When someone has love for a person, he should not quarrel with him not ask about him

545. Mu’adh ibn Jabal said, “When you have love for your brother, do not quarrel with him or treat him badly nor ask questions about him, It may be that an enemy of his will appear and say something about him which is not true and will thereby cause a split between you.”
Grade: Saheeh (Authentic)
Commentary: Asking around of someone we already love who has faults – and every human has his own faults – that are unknown to us may destroy the love between us. We should eschew whatever may sow discord between we and our loved ones and expend time and energy on matters that will strengthen our relationship upon goodness.

546. ‘Abdullah ibn ‘Amr reported that the Prophet, may Allah bless him and grant him peace, said, “Anyone who has love for his brother in Allah and for Allah should say, ‘I love you for Allah,’ and they will both enter the Garden. The one who has love for someone in Allah has a degree over the one he loves because of his love.”
Grade: Da’eef (Weak)
Commentary: This hadeeth is graded weak by Imam Al-Albaanee (الله رحمه (as mentioned above. He said, “It has (in its chain), Abdur-Rahman – and he is Ibn Ziyad bin An’um al-Ifreeqee – a weak reporter.” (Da’eef al-Adab alMufrad). However, in the foreward of his checking and editing of Sharh Sunan Ibn Maajah by Imam ‘Alaauddeen al-Muglataay (الله رحمه ,(Shaykh Ahmad Ibn Abee al-‘Aynayn (hafizahullah) referred to the extensive discussion on the status of this reporter – Abdur-Rahman al-Ifreeqee – by Imam al-Muglataay. He cited the comments of eminent scholars such as Ahmad bin Salih al-Misree, al-Bukhaaree, Abu Bakr Ibn Abee Daawood, Abdullah bin Muhammad al-Maalikee and Imam as-Suhnoon (rahimahumullah) which extol the virtues of al-Ifreeqee, declaring his being a trustworthy reporter and defending some of the issues raised by those who grade him weak amongst the scholars. Most of these comments by these scholars, according Shaykh Ibn Abee al-‘Aynayn, are only found in the works of al-Muglataay who concluded that the most correct opinion is that AbdurRahman al-Ifreeqee is a reliable reporter. In that case, the hadeeth on Anas bin Malik above will not be leseer that Hasan (Sound). Allah knows Best.

Adab Al Mufrad>Book 30: General Behaviour
Chapter 252. Someone who takes revenge for injustice

558. ‘A’isha reported that the Prophet, may Allah bless him and grant him peace, said, “Go ahead, take revenge.” [It is clear that this is part of the next hadith, but with a different wording.]
Grade: Saheeh (Authentic)

559. ‘A’isha reported that the wives of the Prophet, may Allah bless him and grant him peace, sent Fatima to the Prophet and she asked for permission to enter while the Prophet, may Allah bless him and grant him peace, was with ‘A’isha, may Allah be pleased with her, who was wearing a wool dress. He gave her permission to enter and she came in. She said, “Your wives have sent me to ask you for justice regarding the daughter of Abu Quhafa (i.e. ‘A’isha).” He said, “Daughter, do you love what I love?” “Yes,” she replied. He said, “Then love this woman.” She got up and left and told them. The wives said, “You have not helped us at all. Go back to him.” She said, “By Allah, I will never speak to him about her again!” ‘A’isha said, “So they sent Zaynab, the wife of the Prophet, may Allah bless him and grant him peace, and she asked for permission to go in and he gave her permission. She said the same thing to him, and then Zaynab began to disparage and revile me, so I looked to see whether the Prophet, may Allah bless him and grant him peace, would give me permission. I waited until I saw that the Prophet, may Allah bless him and grant him peace, was not averse to me taking my revenge. I attacked Zaynab and I did not hesitate to inflict a severe defeat on her. The Messenger of Allah, may Allah bless him and grant him peace, smiled and said, ‘You are indeed the daughter of Abu Bakr.'”
Grade: Saheeh (Authentic)
Commentary: The Companions of the Prophetﷺ knew that the Prophetﷺ loved ‘Ā’isha very much, so people used to send gifts when he was in ‘Ā’isha’s house more than when he was in anyone else’s house. The wives of the Prophetﷺ asked him to suggest to the Companions that they should send gifts to everyone and not particularly to ‘Ā’isha’s house. The request was rejected, because it was not for the Prophetﷺ to suggest the people as to whom they should give presents, for the people themselves should decide this. The hadeeth shows the calmness and fairness with which the Prophetﷺ handled domestic disagreements.

Adab Al Mufrad>Book 30: General Behaviour
Chapter 253. Mutual help in scarcity and famine

560. Abu Hurayra said, “There will be a famine at the end of time and whoever encounters it will not be just to those with hungry stomachs.”
Grade: Da’eef (Weak)

561. Abu Hurayra reported that the Ansar said to the Prophet, may Allah bless him and grant him peace, “Divide the palm trees between us and our brothers.” “No,” he replied. He said, “Spare us the trouble of their upkeep and we will let you share in the fruit.” They replied, “We hear and obey.”
Grade: Saheeh (Authentic)
Commentary: It demonstrates the love for and openhandedness of the Ansar towards their brothers, the Muhaajiroon, as they all cooperate upon piety and goodness. So, the Muhaajiroon would water the palm-trees and clear the gardens and they all shared in the harvests.

562. ‘Abdullah ibn ‘Umar reported that ‘Umar ibn al-Khattab spoke in the Year of the Drought*, which was a severe, disastrous year, after ‘Umar had done his best to help the Bedouins with camels, wheat and oil from the fields to the point where all the fields were dried up as a result of those efforts. he stood up to make supplication, saying, “O Allah! Provide them at the tops of the mountains!” Allah answered that supplication for him and the Muslims. When abundant rain fell, he said, “Praise belongs to Allah! By Allah, if Allah had not given us relief, I would not have left the people of any Muslim’s house with wealth without putting a like number of poor people with him. Two will not die with food which will support one person.” [* 18 AH, a year in which many people and animals perished due to a long drought in which the earth became like ashes.]
Grade: Saheeh (Authentic)

563. Salama ibn al-Akwa’ reported that the Prophet, may Allah bless him and grant him peace, said, “As for your sacrifices, none of you should have any of it left in his house after a period of three days. When the following year came, they aid, ‘Messenger of Allah, should we do the same as we did last year?’ He said, ‘Eat and store up, That was a year in which we were in difficulty and I wanted you to help.”
Grade: Saheeh (Authentic)
Commentary: The hadeeth highlights the following amongst others: 1. The concern leaders should have for the welfare of their subordinates. The Prophetﷺ left the companions – may Allah be pleased with them all – upon this virtue as is demonstrated in the preceding narration. 2. We should not store food when those around us suffer severe difficulties of hunger. 3. Verdicts would change as the reasons for them change.

Adab Al Mufrad>Book 30: General Behaviour
Chapter 255. Someone who feeds one of his brothers for Allah

566. ‘Ali said, “I prefer to have a group of my brothers join around a sa’ or two of food to going out to the market and setting a slave free.”
Grade: Da’eef (Weak)

Adab Al Mufrad>Book 30: General Behaviour
Chapter 256. The Alliance of the Jahiliyya

567. ‘Abdu’r-Rahman ibn ‘Awf reported that the Prophet, may Allah bless him and grant him peace, said, “I was present with my uncles at the alliance of the clan of Muttalib. I would not wish to break it, even for red camels.”
Grade: Saheeh (Authentic)
Commentary: Imam Ibn al-Atheer (الله رحمه (explained, “Banū Hāshim, Banū Zuhra and Banū Taym, gathered in the house of Ibn Jud‘ān during the days of Ignorance. They brought perfume in a bowl into which they dipped their hands and made a vow to help one another and claim the rights of the oppressed from the aggressor. So it was called the alliance of ‘Mutayyibīn (perfumers).” Unfortunately, many of the people wrongly consider this report as from the narrations of the companion, Ibn ‘Awf, rather than a report from him from the Prophetﷺ. See Saheeh al-Adab al-Mufrad (441). The hadeeth encourages supporting the oppressed against the aggressor, and making alliances that facilitate maintaining the ties of kinship – of course, within the limits of the Sharee’ah.

Adab Al Mufrad>Book 30: General Behaviour
Chapter 257. Brotherhood

568. Anas said, “The Prophet, may Allah bless him and grant him peace, formed a pact of brotherhood between Ibn Mas’ud and az-Zubayr.”
Grade: Saheeh (Authentic)

569. Anas ibn Malik said, “The Messenger of Allah, may Allah bless him and grant him peace, formed an alliance between Quraysh and the Ansar in my house in Madina.”
Grade: Saheeh (Authentic)

Adab Al Mufrad>Book 30: General Behaviour
Chapter 258. There is no alliance in Islam

570. ‘Amr ibn Shu’ayb reported via his father that his grandfather, “The Prophet, may Allah bless him and grant him peace, sat down on the steps of the Ka’ba in the year of Conquest* and praised and glorified Allah. Then he said, ‘Whoever is party to an alliance made in the Jahiliyya , Islam only increases its strength. There is no hijra after the Conquest.'” [* The Conquest of Makka]
Grade: Saheeh (Authentic)
Commentary: Yes, Islam strengthens the “alliances that are in line with its rulings such as connecting the ties of kinship and supporting the oppressed and others. As for what contradicts it, Islam wipes it out and annuls it!” As such, the hadeeth, “There is no alliance in Islam”, collected by Imam Muslim in his Saheeh also from Anas bin Malik only refers to the alliances that are not in line with the rulings of Islam. Likewise, the expression, “There is no Hijra after the Conquest (of Makkah)” only means that migrating from Makkah has stopped since it then became from the lands of Islam and will ever remain so. Nevertheless, whenever the Muslims in the lands of the nonMuslims face the trials and difficulties in practising and showing their religion as faced by the early Muslims while in Makkah, then they should migrate too. Thus, the Prophetﷺ said in an authentic hadeeth collected by Imam Aboo Dawood in his Sunan, “Hijra will not stop until seeking repentance stops, and seeking repentance will not stop until the sun rises from its place of set.”

Adab Al Mufrad>Book 30: General Behaviour
Chapter 265. Someone who wants to conceal secrets and to sit with a group of people and recognise their qualities

582. ‘Abdullah ibn ‘Abdu’r-Rahman ibn ‘Abdu’l-Qari reported that ‘Umar ibn al-Khattab and an Ansari man were sitting together when ‘Abdu’r-Rahman ibn ‘Abdu’l-Qari came and sat with them. ‘Umar said, “We do not want to stop our conversation.” ‘Abdu’r-Rahman said, “I will not sit with those people, Amir al-Mu’minin.” ‘Umar said, “Sit with so-and-so and so-and-so and do not stop our conversation. Then he asked the Ansari, “Who do you think should be the khalif after me?” The Ansari counted off some men among the Muhajirun, but did not mentioned ‘Ali. ‘Umar asked, “What do they have against Abu’l-Hasan (i.e. ‘Ali)? By Allah, if he were in charge of them, he would be the best suited to set them on the Path of the Truth.”
Grade: Da’eef (Weak)

Adab Al Mufrad>Book 30: General Behaviour
Chapter 268. Tyrannical Behaviour

588. Ibn ‘Abbas said, “If one mountain had acted tyrannically towards another mountain, the aggressor would have been pulverised.”
Grade: Saheeh (Authentic)
Commentary: The narration shows the virtues of forbearance and carefulness in affairs, the excellence of the companion, ‘Abdul-Qays , and extols towards giving thanks to Allah for His favors on us.

589.See hadith 554.
Grade: Saheeh (Authentic)
Commentary: The weak and the poor mentioned here, are the modest ones among them who humble themselves for the sake of Allah, keep His limits and regularly seek His forgiveness and pardon hoping for His mercy and favour. As for the tyrants and arrogant, they are the audacious who oppress His creatures and scorn His rulings! This narration further demonstrates that the creatures of Allah apart from mankind, the jins and angels, speak as Allah the Exalted Wills. We beg Allah’s protection against the Fire.

590. Fadala ibn ‘Ubayd reported that the Prophet, may Allah bless him and grant him peace, said, “Do not ask about three: a man who parts company with the community, rebels the ruler and dies while he is a still a rebel. Do not ask about him. Or a slave or slavegirl who runs away from his master. Or a woman whose husband is absent and who has sufficient provision and then displays her adornments to strangers and mixes freely. Do not ask about three: a man who contends with Allah regarding His cloak. His cloak is pride and His wrapper is His might. Also a man who doubts the command of Allah. and someone who despairs of Allah’s mercy.”
Grade: Saheeh (Authentic)
Commentary: These persons should not be asked about for they are ruined! Apart from rebellion, parting with the community of Muslims here, could mean renegading from Islam. The hadeeth strongly discourages men from undertaking journeys that make them stay away from their homes for too long and warns against women generally being diaobedient to Allah and particularly cheating on their spouses.

591. Bakkar ibn ‘Abdu’l-‘Aziz reported from his grandfather that the Prophet, may Allah bless him and grant him peace, said, “Allah will defer whatever wrong actions He wills until the Day of Rising except for tyrannical behaviour, disobeying parents or cutting off relatives. He will punish the one who commits those things in this world before he dies.”
Grade: Saheeh (Authentic)

592. Abu Hurayra said, “One of you looks at the mote in his brother’s eye while forgetting the stump in his own eye.”
Grade: Saheeh (Authentic)
Commentary: That is, looking at other’s minor mistakes and forgetting one’s own big ones. May Allah shower blessings on the one who protects his heart and tongue, leaving what concerns him not, busy with his own affairs and not maligning his brother’s honor. Perhaps the author, Imam Al-Bukhaaree (رحمه الله ,(has placed this narration under this section to show that getting busy with people’s minor mistakes is from aggression against them.

593. Mu’awiya ibn Qurra said, “I was with Ma’qil al-Muzn when he removed something harmful from the road. Then I saw something and went over to it. He asked. ‘What made you do that, nephew?’ He replied, ‘I saw you do something, so I did it.’ He said, ‘Nephew, you have done well. I heard the Prophet, may Allah bless him and grant him peace, say, “Whoever removes something harmful from the road of the Muslims has a good deed written for him. Anyone who has his good deed accepted will enter the Garden.”‘”
Commentary: See hadeeth no. 422. If the one who removes something harmful from the road of the Muslims is so rewarded, the one who places something harmful on their road and brings them grief and sorrow or maligns them has actually aggressed against them. And Allah the Mighty and Sublime seriously warns against aggression.

Adab Al Mufrad>Book 30: General Behaviour
Chapter 269. Accepting gifts

594. Abu Hurayra reported that the Prophet, may Allah bless him and grant him peace, said, “Give gifts and you will love one another.”
Grade: Hasan (Sound)

595. Anas said to his son, Thabit, “My son, exchange gifts, it will bring about love between you.”
Grade: Saheeh (Authentic)

Adab Al Mufrad>Book 30: General Behaviour
Chapter 270. Someone who does not accept a gift when there is hatred towards people

596. Abu Hurayra said, “A man from the Banu Fazara gave a camel tot he Prophet, may Allah bless him and grant him peace, and he gave him something in exchange for it. That angered the man and I heard the Prophet, may Allah bless him and grant him peace, state on the minbar, ‘One of you gives a gift and when I give him something in exchange he becomes angry. By Allah, after this year, I will never accept a gift from any Arab except for Quraysh, the Ansar, a Thaqifi or a Dawsi!'”
Grade: Saheeh (Authentic)
Commentary: See hadeeth no. 215. Perhaps the Bedouin scorned the gift of the Prophetﷺ because he expected to get more in return for his than he was actually given. In Sunan at-Tarmidhee, it is authentically reported that the Prophetﷺ gave the man 6 she-camels in return! The hadeeth shows dislike for giving gifts and expecting to get more in return, and accepting gifts from the one who shows such intents.

Adab Al Mufrad:
Book 31. Supplication

Chapter 278. The supplication for someone when he is absent

623.’Abdullah ibn ‘Amr reported that the Prophet, may Allah bless him and grant him peace, said, “The swiftest supplication to be answered is the supplication of someone for another person who is not present.”
Grade: Da’eef (Weak)

624. Abu Bakr as-Siddiq was heard to say, “The supplication of a brother in Allah is answered.”
Grade: Saheeh (Authentic)

625. Safwan ibn ‘Abdullah ibn Safwan, who was married to the daughter of Abu’d-Darda’, said, “I visited them in Syria and found Umm ad-Darda’ in the house, but not Abu’d-Darda’. She asked, ‘Are you intending to go on hajj this year?’ ‘Yes,’ I replied. She said, ‘Make supplication to Allah and ask for good for us. The Prophet, may Allah bless him and grant him peace, said, “The supplication of a Muslim man for his absent brother is answered. At his head there is a guardian angel. Whenever he asks Allah to give his brother good, the angel says, ‘Amen, and may you have the same.'”‘ I met Abu’d-Darda’ in the market and he said something similar which was related from the Prophet, may Allah bless him and grant him peace.”
Grade: Saheeh (Authentic)
Commentary: It highlights the permissibility of requesting the person going on hajj or a journey to supplicate for one during the journey. The report of Abu Darda is collected in Saheeh Muslim.

626.’Abdullah ibn ‘Amr reported that a man said, “O Allah, forgive me and Muhammad alone!” The Prophet, may Allah bless him and grant him peace, said, “You have veiled it from many people.”
Grade: Saheeh (Authentic)
Commentary: The people of knowledge are to teach the people and guide them towards that which is more beneficial in whatever they do. The narration discourages restricting supplications to include only a few – and to mention a few in a supplication does not mean restriction. In another report of the same hadeeth, it says: the man said, “O Allah, show mercy unto me and Muhammad, and do not show mercy to anyone along with us!” during the Prayer. When the Prophetﷺ had finished the prayer he said, “You have restricted something broad.” (Al-Bukhaaree).

627. Ibn ‘Umar said, “I heard the Prophet, may Allah bless him and grant him peace, asking Allah to forgive him a hundred times in this assembly with the words, ‘O Allah, forgive me and turn to me and show mercy to me. You are the Ever-Turning, Merciful.'”
Grade: Saheeh (Authentic)
Commentary: Heﷺ had said, “Seek repentance from Allah for I seek repentance from Him a hundred times every day” and that, “By Allah, I seek forgiveness from Allah and repent unto Him more than seventy times in the day.” (Al-Bukhaaree). If the one who had been forgiven his past and future sins seek forgiveness and repent unto Allah this much, then it behoves us to sincerely hasten towards this righteous act. May Allah forgive us all; Amin.

Adab Al Mufrad> Book 31: supplication
Chapter 282. A man’s supplication for someone who has wronged him

649. Jabir reported that the Messenger of Allah, may Allah bless him and grant him peace, said, “O Allah, let my hearing and sight be sound and make them remain sound until I die. Turn away from me the one who wrongs me and give me revenge on him.”
Grade: Saheeh (Authentic)
Commentary: Basically, this report is weak because it has in its chain, Layth bin Abee Sulaym, a weak reporter, and so, he reported, Allaahumma aslih lī (O Allah, let my…be sound) rather than, Allaahumma matti’nee (O Allah, let my …remain sound) as in the report of Imam al-Bazzaar (الله رحمه (also from Jabir which corresponds with other reports from the companions – may Allah be pleased with them all – from the Prophetﷺ about the same supplication. See Silsilat al-Ahaadeeth is-Saheehah (3170). Our sight and hearing are great blessings from Allah the Mighty and Sublime; and so, they should not be employed in disobedience to Allah so that He does not consequently withdraw this great favor!

650. Abu Hurayra reported that the Prophet, may Allah bless him and grant him peace, used to say, “O Allah, let me enjoy my sight and hearing and make them remain sound until I die. Turn away my enemy and grant me revenge on him.”
Commentary: As No. 649, from Abū Hurayra, with a different isnād.

651. Tariq ibn Ashyam al-Ashja’i said, “We used to go and visit the Prophet, may Allah bless him and grant him peace. On one occasion a man and woman came and the man asked, ‘Messenger of Allah, what should I say when I pray?’ He replied, ‘Say, “O Allah, forgive me, show mercy to me, guide me and provide for me.; They will combine this world and the Next world for you.'”
Grade: Saheeh (Authentic)

Adab Al Mufrad> Book 31: supplication
Chapter 304. Repeating others words when angry

731. Abu Naufal bin Abu Aqrab has narrated on the authority of his father that he asked the Prophet (ﷺ) about (voluntary) fasts. He said,”observe one fast every month.” He submitted, “May my father and mother be ransomed to you, permit me to keep more. “The Prophet (ﷺ) repeated (in anger) what he had said, “permit me to keep more, permit me to keep more.” He then added,” keep two fasts every month”. But, Abu Nawafal’s father again requested, “May my parents be ransomed to you, allow me to keep more because I find myself able (to observe more), I find myself able, I find myself able.” He then maintained silence and it seemed that he would not give permission any more until he said,” keep three fasts every month.”
Grade: Saheeh (Authentic)
Commentary: The point of reference in this hadeeth in relation to the chapter heading is the Prophet’s repetition of the companion’s words as he gently reproved him.

Adab Al Mufrad> Book 31: supplication
Chapter 306. Backbiting And Allah’s words “And backbite not one another”

735. It is reported by Jabir bin Abdullah (ra) that they had accompanied the messenger of Allah when they came to two graves. Both the inmate of the graves were being punished. He said,” They are being punished not for committing a grave sin. But, yes! (They are grave sins though on the face of it they are ordinary and it is easy to avoid them but their punishment is severe.) One of them was given to backbite other people while the other was not. Careful to clean himself of urine drops (over his body)”. He then asked for one or two branches of fresh date palm and split them and dug them on each grave. He said afterwards,” Soon their punishment will be softened as long as the branches are green.” Or he said, “Until they dry up.”
Grade: Saheeh (Authentic)
Commentary: Apart from the Qur’an, the Prophetﷺ received revelation from Allah, and was shown some of the matters of the Unseen. Allah the Exalted says: “(He Alone is) All-Knower of the unseen, and he reveals to none, his Unseen. Except to a messenger whom He has chosen…” (Q 72: 26- 27). 2. Abstinence from backbiting and turning to Allah in repentance from backbiting are some of the ways of seeking protection from the punishment of the graves. We seek Allah’s refuge from the punishment of the grave. 3. The narration expresses the kind-heartedness of the Prophetﷺ

736. It is reported by Qays that Amr bin al-Aas (ra) was going somewhere with his friends. They saw a dead mule whose belly had swollen up. Amr (ra)said,” By Allah, it is better for one to eat to his full from this (dead mule) than to eat the flesh of a Muslim” (He meant to say that to backbite anyone is worse than eating the meat of a dead animal).
Grade: Saheeh (Authentic)

Adab Al Mufrad> Book 31: supplication
Chapter 307. Backbiting the Dead

737. It is reported by Abu Hurayrah (ra) that Maiz bin Maalik al-Aslami (ra) came to the Prophet (ﷺ) repeatedly (so that he may be given the prescribed punishment for the sin he had committed). When he came the fourth time, the Prophet (ﷺ) gave orders for Rajam and he was stoned to death. The Messenger of Allah (ﷺ) and a few of his companions afterwards passed by him. One of the companions remarked,” How many times this perished man came to the Prophet, and each time he turned him away until he was stoned like a dog.” The Prophet (ﷺ) did not say anything and walked ahead till they came to the corpse of a donkey with its legs in the air. He said,”Eat some of this (corpse).” They asked “Messenger of Allah, from this dead donkey?” He said to them.” That you have just backbited your brother is more serious than eating some of it (the donkey’s corpse). By him in whose hand the soul of Muhammad is, he (Mariz bin Maalik) is now among the rivers of paradise plunging into it”.
Grade: Da’eef (Weak)

Adab Al Mufrad> Book 31: supplication
Chapter 308. He who strokes the head of a boy with his father and invokes blessings on him

738. Ubadah bin Walid said that he came out with his father Ubadah bin al-Samit and he was a young man at that time. They met an elderly Shaikh who had a mantle over him and Maafi garments. His slave too had a mantle and Maafai. The narrator (Ubadah bin Walid) said,” My uncle! In this way, you would have had a pair of good quality garments and he would have had one striped mantle”. The man turned to Ubadah bin al-Samit and asked,” Is he your son?” He said,” yes” Ubadah bin Walid said that the Shaikh stroked his head and said,” May Allah bless you! I bear testimony that I heard the Messenger of Allah (ﷺ) say that we must feed the slaves the same thing that we eat and clothe them that which we wear. O son of my brother! It is more dear to me that I lose the possessions of this world than I lose anything of the hereafter”. Ubadah bin Walid asked his father who the Shaikh was and he said.” He is Abu al-Yasr Kab bin Amr”
Grade: Saheeh (Authentic)
Commentary: The hadeeth contains a great deal of benefits; including: the companions’ love for knowledge, and the humility of the father to learn along with his child. The companions (RA)gave serious consideration to the words of the Messengerﷺ; and so, they memorized it, acted upon it and feared the evil consequences of contradicting his orders. One should kindly treat his dependants and servants; providing them from he eats and wears.

Adab Al Mufrad:
Book 32. Guests and Spending

Adab Al Mufrad> Book 32: Guests and Spending
Chapter 309. Intimate relations of Muslims with one another

739. Muhammad bin Ziyad said that he found that the predecessors (that is, the companions and their successors) lived together with their families. When a guest of one of them arrived and he found the cooking pot of another on the stove, he would take it serve his guest from it. When the owner of the cooking pot found it missing, he would enquire and the man who had taken it would tell him that he took it for his guest. There upon the owner would exclaim.” May Allah bless it for you,” or he would make a similar exclamation. And Muhammad said, when bread was baked (the one with the guest would take all of it). Their homes were separated by walls made of canes”. A narration of the Hadith, Baqiyyah, said,” I too found (my teacher) Muhammad bin Ziyad and his colleagues observe this practice.
Grade: Saheeh (Authentic)
Commentary: This level of mutual trust and love among the early Muslims, the like of which humanity had not seen, can only be attained when people, despite having only little, seek the greater and longer-lasting rewards of the hereafter with the things of worldly pleasure. After describing these early Muslims, Allah said: “And whosoever is saved from his own covetousness, such are they who will be the successful.” (Q 59:9)

Adab Al Mufrad> Book 32: Guests and Spending
Chapter 310. Serving the guest oneself

740. Abu Hurayrah (ra) said that a man came to the Messenger of Allah (ﷺ). He sent message to his homes that they should send him if they had anything (to entertain his guest). They all sent back a reply that they had nothing but water. The messenger of Allah ^ asked (his companions),” Who will entertain this guest?” One of the Ansar volunteered to serve the guest. This companion took him and said to his wife,” Honour the guest of the Messenger of Allah.” She responded that they only had the food of their children and nothing more. He said to her,” Prepare to serve and set the lantern and send the children to sleep”. When they decided to have their meal, she laid the food on the cloth and set the lantern after putting her children to sleep.

She then stood pretending to set right the lantern but, in the process, she extinguished it. Both husband and wife sat down leaving an impression on their guest that they were partaking the meal with him. Both of them passed the night in hunger. In the morning, that companion went to the Prophet (ﷺ) who said to him,” Allah is pleased with your deed and revealed to me this verse: ” … but give [them] preference over themselves, even though they are in privation. And whoever is protected from the stinginess of his soul – it is those who will be the successful.” (al-Hashr,59:9)
Grade: Saheeh (Authentic)
Commentary: Imam an-Nawawee (الله رحمه (said, “It contains the excellence of preferring others and an exhortation towards it. The scholars are agreed concerning the virtuousness of giving preference to others with relation to food and things like that, from the worldly matters and things that the heart desires. As for matters of nearness to Allah; the best is not giving preference to others in them because the rights involved in them are of Allah the Exalted.” See also, hadeeth no. 102

Adab Al Mufrad> Book 32: Guests and Spending
Chapter 311. Sumptuous meal for the guest

741. Abu Shurayh at Adawi (ra) said that his ears heard eyes observed that The Messenger of Allah (ﷺ) was saying,” he who believes in Allah and the last day should honour his neighbor. He who believes in Allah and the Last Day should take great care of the Jaizah his guest.” (Jaizah is a provision for a guest that is superior to one’s everyday meal.) The narrator asked,” what is his Jaizah, O messenger of Allah?” The Prophet (ﷺ) said,” his Jaizah, extends over one day and one night while (general) hospitality extends over three days. And beyond that t(that is after three days) is counted as Sadaqah (meaning, whatever the host spends after three days on his guest will be under the head of Sadaqah because hospitality ends at three days). And he who believes in Allah and the last day should speak a good word or keep silent.”
Grade: Saheeh (Authentic)
Commentary: The narration shows some difference between Jaaizah: what we give the guest on his arrival, of warm reception including food, drink and other things he may need to settle down from the difficulties of journeying, and Diyaafah: general hospitality shown a guest. While the first is for a day and night, the later lasts for only three days after which the rights of the guests ceases such that whatever the host offers is only supererogatory charity. The author, Imam al-Bukhaaree (الله رحمه ,(due to the difference between Jaaizah and Diyaafah has mentioned them in separate chapters..

Adab Al Mufrad> Book 32: Guests and Spending
Chapter 312. Hospitality is for three days

742. Abu Hurayrah (ra) has reported that the Messenger of Allah (ﷺ) said,”Hospitality extends over three days and what is beyond that (more than three days) is Sadaqah.
Grade: Saheeh (Authentic)

Adab Al Mufrad> Book 32: Guests and Spending
Chapter 313. Should not stay so long that the host gets tired

743. Abu Shurayh al-Kabi al-Adawi (ra) has reported that the Messenger of Allah (ﷺ) said, “He who believes in Allah and the last day should speak a good, decent conversation otherwise remain silent. And he who believes in Allah and the last day should honour his guest whose Jaizah (a provision for the guest better than one’s own meals) is the length of a day and a night. And hospitality extends for three days and whatever is beyond that (more than three days) is Sadaqah. it is not proper for a guest to tax his host by overstaying (so that he is tired of him). Saheeh (Authentic)
Commentary: The stage that follows the periods of Jaaizah, Diyaafah and Sadaqah is when the guest becomes a burden to his host! This is prohibited. It is evidence for the weak faith in whoever does that. However, this does not include when the host himself requests the stay or when it is most preponderant to the guest that he is not of any sort of burden to the host. Yet, it is from strong faith to avoid whatever may lead to a sin.

Adab Al Mufrad> Book 32: Guests and Spending
Chapter 314. If the guest stays on till morning

744. Al-Miqdam Abu karimah al-Shamee (ra) has reported the prophet j|| as saying,” If a guest arrives then it is Wajib on every Muslim to serve him the night’s meal. And, if a guest stays at his house until morning then the morning meal is a debt on him which the guest may receive or forsake.”
Grade: Saheeh (Authentic)
Commentary:That is; if the guest likes he should demand for his right of Diyaafah from the host, and if he likes too, he may leave it. The hadeeth is from the clearest evidences for the obligation of Diyaafah for the guest over the host. In another authentic version in Sunan Ibn Maajah, it says, “Entertaining the guest for the first night is an obligation…”

Adab Al Mufrad> Book 32: Guests and Spending
Chapter 315. If he receives no hospitality

745. Uqbah bin Aamir (ra) said that he said to the Prophet (ﷺ),” O Messenger of Allah, what do you say about a situation when you send us to a people who do not give us hospitality.” He said,” If you go to a people and they present you what a guest needs then accept it. But if they do not serve you then take from them the right of a guest that they ought to have given”.
Grade: Saheeh (Authentic)
Commentary: In the wording collected by Imam at-Tirmidhee (الله رحمه (in his Sunan with an authentic chain, it says, “…if they refuse, such that you have to take it forcibly, then do take it.” That the guest is allowed to take his need for the first night from his guest despite the fact that the property of the Muslim is inviolable emphasizes the fact that it is obligatory upon the host to entertain the guest for the first night.

Adab Al Mufrad> Book 32: Guests and Spending
Chapter 316. A man serving his guest himself

746. Abu Usayd as-Sa’idi invited the Prophet, may Allah bless him and grant him peace, to his wedding. His wife, who was the bride, served them that day. She said, “Do you know what I served the Messenger of Allah, may Allah bless him and grant him peace? I served him some dates which had been infused in a pot overnight.”
746. Abu Usayd as-Sa’idi invited the Prophet, may Allah bless him and grant him peace, to his wedding. His wife, who was the bride, served them that day. She said, “Do you know what I served the Messenger of Allah, may Allah bless him and grant him peace? I served him some dates which had been infused in a pot overnight.”
Grade: Saheeh (Authentic)
Commentary: Considering the hadeeth in relation to the chapter heading, Imam Al-Albaanee (الله رحمه (said, “This is what is contained in the book basically but it does not conform with the hadeeth because the one who served in it was the (man’s) wife as is clear. So, the correct thing is the title he gave it ‘the Book of Marriage’ in the Saheeh (i.e. Saheeh al-Bukhaaree): Chapter on The Wife’s Serving the Men During the Wedding Feast Herself.” This is more so since the author already gave a title about the man serving the guest in Chapter 310, he may not have repeated the title again here. Allah knows best. That the wife serves the guest during the marriage ceremony is, however, based on the conditions that she is appropriately dressed according to the Sharee’ah and no temptation is feared therefrom.

Adab Al Mufrad> Book 32: Guests and Spending
Chapter 317. Someone who brings his guest food and then stands up to pray

747. Nu’aym ibn Qa’nab said, “I went to Abu Dharr and did not find him at home. I asked his wife, ‘Where is Abu Dharr?’ ‘Fetching some things for the house. He will be back presently.’ I sat down to wait for him and he came with two camels. One of them was lined up behind the other and each of the camels had a waterskin on its neck. Abu Dharr took them off. Then he came and I said, ‘Abu Dharr! There was no man who I desired to meet more than you and there was none that I hated to meet more than you!’ He said, ‘Your father belongs to Allah! How can these two be joined together?’ I replied, ‘In the Jahiliyya, a buried a daughter alive and I feared that I would meet you and you would say, “There is no way for you to repent. There is no way out.” On the other hand, I used to hope that you would say, ‘There is a way for you to repent. There is a way out.”‘ “Abu Dharr asked, ‘Was it during the time of the Jahiliyya that you did it?’ ‘Yes,’ I replied. He said, ‘Allah has pardoned what was already done.’ Then he told his wife, ‘Bring us some food.’ She refused. Then he ordered again and she refused. This continued until their voices were raised in argument. Abu Dharr said, ‘All right then! They (women) do not consider what the Messenger of Allah, may Allah bless him and grant him peace, said!’ ‘What did the Messenger of Allah say about women?’ I asked. He replied, ‘Woman is a crooked rib. If you try to straighten her out, you will break her. If you coax her gently, there will be love and a sufficient means (of obtaining what you want).’ She went and brought a stew, behaving like a dove. “Abu Dharr said, ‘Eat. Don’t let me alarm you. I am fasting.’ Then he got up to pray. He began to perform rak’ats in quick succession. Then he turned and ate. I exclaimed, ‘We belong to Allah! I never thought that you would lie to me!’ He replied, ‘Your father belongs to Allah! I have never lied since the moment I met you!’ I said, ‘Did you not tell me that you were fasting?’ ‘Yes, he replied, ‘I have fasted three days of this month and so the reward for an entire month has been written for me and it is therefore lawful for me to eat.'”
Grade: Hasan (Sound)
Commentary: It highlights: 1. The companion’s concern for the upkeep of their household. See narration no. 234 and Chapter 247. 2. Allah’s mercy over His creatures. He has made turning to Him in repentance a means of cleansing a person’s past sins, no matter how grievous or enormous they may be. 3. Spouses should be patient with each other and show kindness when they correct themselves. The husband, however, requires more patience in dealing with his wives so that he does not ‘break her’. 4. Good deeds are rewarded in manifolds. 5. The point of reference here is Abu Dharr’s getting up to pray after serving the guest.

Adab Al Mufrad> Book 32: Guests and Spending
Chapter 318. A man spending on his family

748. Thawban reported that the Prophet, may Allah bless him and grant him peace, said, “The best dinar a man spends is the dinar which he spends on his family, the dinar which he spends on his companions in the Way of Allah, and the dinar which he spends on his riding animal in the Way of Allah.” One of the transmitters, Abu Qilaba, said, He began with the family, Who has a greater reward that the man who spends on small children until such time that Allah Almighty makes them able to support themselves.”
Grade: Saheeh (Authentic)
Commentary: Good deeds are of categories as mentioned earlier. As regards charity, from the best of expenses is what one spends on his household. Then, spending on the little children in one’s household until they become autonomous is, certainly, very rewarding and full of blessings. The Prophetﷺ had said, “It is sufficient sin for a man that he abandons his dependents.” (Muslim and others)

749. Abu Mas’ud al-Badri reported that the Prophet, may Allah bless him and grant him peace, said, “When someone spends something on his family and reckons its reward to be with Allah, then it is sadaqa for him.”
Grade: Saheeh (Authentic)
Commentary: It evinces the excellence of spending on one’s family and the need to do so for the sake of Allah, Alone, seeking to be rewarded by Him. Thus, if a man does such a virtuous deed but for the sake of other than Allah, seeking fame or show-off thereby, he loses the reward for the deed. See hadeeth no. 716.

750. Jabir said, “A man said, ‘Messenger of Allah, I have a dinar.’ He said, ‘Spend it on yourself.’ The man said, ‘I have another.’ He said, ‘Spend it on your servant (or he said, ‘on your child’).’ The man said, ‘I have another.’ He said, ‘Use it in the Way of Allah, but that is the least form of sadaqa.'”
Grade: Saheeh (Authentic)

751. Abu Hurayra reported that the Prophet, may Allah bless him and grant him peace, said, “There are four dinars: a dinar which you give to a poor person, a dinar you give to free a slave, a dinar you spend in the Way of Allah, and a dinar which you spend on your family. The best of them is the dinar which you spend on your family.”
Grade: Saheeh (Authentic)

Adab Al Mufrad> Book 32: Guests and Spending
Chapter 319. There is a reward for everything, even the morsel given to a wife

752. Sa’d ibn Abi Waqqas transmitted that the Prophet, may Allah bless him and grant him peace, said to him, “You do not spend anything by which you desire the face of Allah Almighty but that you art rewarded for it, even what you place in your wife’s mouth.”
Grade: Saheeh (Authentic)

Chapter 320. Supplication in the last third of the night

753. Abu Hurayra reported that the Messenger of Allah, may Allah bless him and grant him peace, said, “Our Lord, the Blessed and Exalted, descends to the lowest heaven every night when a third of the night remains. He says, ‘Who is calling on Me so that I can answer him? Who is asking Me for something so that I can give to him? “Who is asking Me for forgiveness so that I can forgive him?'”
Grade: Saheeh (Authentic)
Commentary: Imam al-Albaanee (الله رحمه (explained that, “This wording of this hadeeth is an authentic Mutawaatir report (i.e. collected by large number of people in every generation) as is affirmed by the great scholars of hadeeth such as Ibn Abdil-Barr in at-Tamheed (7/128) who then said, ‘It contains evidence that Allah the Mighty and Sublime is above the heavens on the ‘Arsh above the seven heavens as the community (of the scholars of the Ummah) have said. It is from their proofs against the Mu’tazilites and the Jahmites in their opinion that: Allah the Mighty and Sublime is everywhere!’” The Imam – may Allah shower blessings on him – continued that the like of the position of the Jahmites and Mu’tazilites is that of the one that says, “Allah is neither within the universe nor outside of it”! From the points of benefit in the hadeeth is the virtue of waking up for prayer and supplication during the last third part of the night although it is the time that many of the people ‘enjoy’ sleep heedlessly and more so, during the winter.

Adab Al Mufrad:
Book 33. Speech

Adab Al Mufrad> Book 33: Speech
Chapter 321. Someone’s words, “So-and-so with the curly black hair” or someone “tall” or “short” when he intends to describe him and does not mean to slander him

754. Abu Ruhm, one of the Companions of the Messenger of Allah, may Allah bless him and grant him peace, who had offered his allegiance to the Prophet under the Tree [i.e. at Hudaybiyya] was heard to say, “I went on the expedition to Tabuk with the Messenger of Allah, may Allah bless him and grant him peace. While we were travelling at night at al-Akhdar, I was near to the Prophet. A deep sleepiness overcame us, but I began to wake up when my camel wandered near to the Prophet’s camel. I was worried that when it came close, it would his foot in the stirrup. I began to pull my camel back, but at a certain point in the night I feel asleep. Then my camel jostled against the camel of the Messenger of Allah, may Allah bless him and grant him peace, while his foot was in stirrup, hitting his foot. I did not wake up until he exclaimed, ‘Ow!’ I said, ‘Messenger of Allah, ask for forgiveness for me!’ The Messenger of Allah, may Allah bless him and grant him peace, said, ‘Never mind.’ “Then the Messenger of Allah, may Allah bless him and grant him peace, began to ask about those of the Banu Ghifar who had stayed behind. He asked, ‘What happened to the people with thin red beards?’ I replied that they had stayed behind. He asked,, ‘What did the people with the short black curly hair with camels in Shabakatu Shadakh do?’ Then I remembered that they were among the Banu Ghifar, but I did not remember them until I remembered that they were a party from Aslam. So I replied, ‘Messenger of Allah, they are from Aslam.’ He said, ‘What kept one of these men who failed to come letting one of his camels by ridden by an man eager in the Way of Allah? The most painful thing for me is that Muhajirun from Quraysh, the Ansar, Ghifar and Aslam should stay behind.'”
Grade: Da’eef (Weak)
Commentary: Shabakah sharakh is the name of a place in Hijāz.

755. ‘A’isha said, “A man asked for permission to come in to see the Prophet, may Allah bless him and grant him peace, and the Prophet remarked, ‘He is a bad brother of his tribe.’ When the man came in, the Prophet was cheerful towards him. I asked the Prophet about that and he said, ‘Allah does not love anyone who is obscene and coarse.'”
Grade: Saheeh (Authentic)
Commentary: Imam an-Nawawee – may Allah be pleased with him – explained, “The man’s name was ‘Uyaynah bin Husayn. He had not actually embraced Islam at the time even when he pretended to have accepted Islam. Thus, the Prophetﷺ wanted to expose his true condition so that those who know not his condition are not deceived by what he showed…” See: Tuhfat al-Ahwadhee. However, the Prophetﷺ was cheerful with him to encourage him to truly accept Islam. The statement was intended to describe him and not slander.

756. ‘A’isha said, “Sawda, who was a heavy, sluggish woman, asked for permission to come in (to see the Prophet) on the night of Jam’ (Muzdalifa) and he gave her permission.”
Grade: Saheeh (Authentic)

Adab Al Mufrad> Book 33: Speech
Chapter 322. Someone who does not see any harm in a historical story

757. Ibn Mas’ud said, “When the Messenger of Allah, may Allah bless him and grant him peace, divided the booty of Hunayn at Ji’rana, the people crowded up against him. Then the Messenger of Allah, may Allah bless him and grant him peace, said, ‘Allah sent on of His slaves to a people and they rejected him and wounded him in the head. He wiped the blood from his brow, saying, “O Allah, forgive my people for they do not know.”‘” ‘Abdullah ibn Mas’ud added, “I can almost visualise the Messenger of Allah, may Allah bless him and grant him peace, telling about the man wiping his brow.”
Grade: Hasan (Sound)
Commentary: The point in the hadeeth in relation to the chapter heading is the Prophet’s narration to the companions –may Allah be pleased with them all. However, when we tell narrations we should be sure that they are true and beneficial to our listeners.

Adab Al Mufrad> Book 33: Speech
Chapter 323. Someone who shields a Muslim

758. Abu’l-Haytham said, “Some people came to ‘Uqba ibn ‘Amir and said, ‘We have some neighbours who drink (wine) and behave incorrectly. Shall we bring them before the ruler?’ ‘No,’ he replied, ‘I heard the Messenger of Allah, may Allah bless him and grant him peace, say, “Whoever sees the fault of a Muslim and then veils it, it is as if he brought girl buried alive back to life from her grave.””
Grade: Da’eef (Weak)

Adab Al Mufrad> Book 33: Speech
Chapter 324. Someone saying, “People are destroyed.”

759. Abu Hurayra reported that the Messenger of Allah, may Allah bless him and grant him peace, said, “When you hear a man saying, ‘People are destroyed,’ then he has destroyed them.”
Grade: Saheeh (Authentic)
Commentary: The narration has been reported in two versions: Ahlakuhum as mentioned above, meaning, ‘he is the most wicked of them’, and Ahlakahum; that is, ‘he presents them as if they are ruined when they are not really ruined’. The dispraise for the statement is regarding the one who utters such statements by way of scorning and pluming over the people. As for the one who says that by way of describing the actual condition of the people out of grief over their general weakness in their religion, then it is permissible

Adab Al Mufrad> Book 33: Speech
Chapter 325. Do not call a hypocrite “master (sayyid)”

760. ‘Abdullah ibn Burayda reported from his father that the Messenger of Allah, may Allah bless him and grant him peace, said, “Do not call a hypocrite ‘master’. He is not your master and you will have angered your Lord, the Mighty and Exalted.”
Grade: Saheeh (Authentic)
Commentary: See hadeeth no. 210. Allah is angered when evil and its people are accorded the respect and honour due to the pious! To do that is itself falsehood and hypocrisy.

Adab Al Mufrad> Book 33: Speech
Chapter 326. What someone says when he is praised

761. ‘Adi ibn Arta’ said, “When one of the Companions of the Prophet, may Allah bless him and grant him peace, was praised, he said in supplication to Allah), ‘Do not take me to task for what they say and forgive me for what they do not know.'”
Grade: Saheeh (Authentic)
Commentary: It is authentically collected that one of the pious predecessors, when he is praised would say the above with the increment, “wa-j’alnee khayran minmaa yazunnoon (And make me better than they think).” (Shu’ab al-Eemaan by Al-Bayhaqee). Shaykh Husayn al-‘Awaayisha (hafizahullah) explained, “It shows their humility, not being vain-glorious, recalling their sins and fearing been taken to task about what is said of them. They would hasten to supplication, seeking nearness to Allah in their prayers through asking for forgiveness and not been taken to task. They also have hope in Allah to make them better than they are considered.” See hadeeth no. 333.

762. Abu Qilaba reported that ‘Abdullah said to Abu Mas’ud or Abu Mas’ud said to ‘Abdullah, “What did you hear the Prophet, may Allah bless him and grant him peace, say about ‘(false) assertion?” He said, “It is a bad mount for a man.”
Grade: Saheeh (Authentic)
Commentary: It means that the Prophetﷺ condemned a man for giving information about something that he was not sure about, relating it to others on the basis of allegations and hearsay. One should first check information before relating it to others. In an authentic hadeeth, the Prophetﷺ said, “It is sufficient lie for a man that he tells just whatever he hears.” (Muslim)

763. ‘Abdullah ibn ‘Amr said, “Abu Mas’ud, what did you hear the Messenger of Allah, may Allah bless him and grant him peace, say about ‘People who make false claims?” He replied, “I heard him say, ‘A bad mount for a man’ and I heard him say, ‘Cursing a believer is like killing him.'”
Grade: Saheeh (Authentic)
Commentary: So, the one who hears another telling things based on mere hearsays should not use that as basis to curse a believer. He would have, thereby, depended on something baseless to commit a sin worse than the sin of the one who was telling him lies: the sin of killing a Muslim!

Adab Al Mufrad> Book 33: Speech
Chapter 327. One should not say about something he does not know, “Allah knows it”

764. Ibn ‘Abbas said, “None of you should say about a thing which he does not know, ‘Allah knows it’ when Allah may know that it is other than what he said and thus he (tries to) teach Allah what he does not know. That is something terrible in Allah’s sight.”
Grade: Saheeh (Authentic)
Commentary: As for the companions’ response to the questions of the Prophetﷺ in many circumstances, ‘Allah and His Messenger know best’, they would say this to affirm belief in Allah’s Knowledge and declare their not knowing at the same time. In the later times, some of the people disliked answering that they don’t know when asked what they really don’t know and resorted to different forms of vague or even deceptive means of giving responses. Such a person may even say a thing doubtfully and ascribe his doubt, which may be the wrong thing, to Allah’s knowledge! This is odious! The pious predecessors, on the other hand, would say and teach their students to say, ‘I don’t know’ when they don’t know, and doubt is also part of absence of knowledge. However, “if he intends by his saying, ‘Allah knows it’, that Allah’s knowledge encompasses that thing in its actual form in that circumstance, then he has said the truth.” See Fadlullaah is-Samad (2/583)

Adab Al Mufrad> Book 33: Speech
Chapter 328. The rainbow

765. Ibn Abbas said, “The Milky Way is one of the gates of the heavens. The rainbow is security from being destroyed by flood after the people of Nuh, peace be upon him.”
Grade: Da’eef (Weak)

Adab Al Mufrad> Book 33: Speech
Chapter 329. The Milky Way

766. Ibn al-Kawwa’ asked ‘Ali about the Milky Way. He said, “It is the water-trough (or loop of the bag) from which the heaven opens up flowing water.”
Grade: Saheeh (Authentic)

767. Ibn ‘Abbas said, “The rainbow is security for the people of the earth that they will not be drowned. The Milky Way is the door of the heavens and forms a furrow through it.”
Grade: Saheeh (Authentic)

Adab Al Mufrad> Book 33: Speech
Chapter 330. Someone who dislikes for it to be said, “O Allah, place me in the Abiding Abode of Your mercy”

768. Abu’l-Harith al-Kirmani heard a man say to Abu Raja’, “I greet you and I ask Allah to join both of us together in the Abiding Abode of His mercy.” Abu Raja’ said, “Is anyone capable of that?” He continued, “What is the Abiding Abode of His mercy?” “The Garden,” the man replied. “That is not correct,” he said. The man asked, “Then what is the Abiding Abode of His mercy?” “The Lord of the Worlds,” he replied.
Grade: Saheeh (Authentic)
Commentary: Abu Raja, Milhan bin ‘Imran al-‘Utareedee accepted Islam during the lifetime of the Prophetﷺ even though he did not meet him. He was a noble scholar, well-grounded in the science of reading the Qur’an and blessed with long life. Concerning his response to the man, Imam al-Albaanee (الله رحمه (explained, “This narration from him points to his nobility and knowledge and his sagacity. For it is not possible that the Garden is ‘the abiding abode of His Mercy’ since it (i.e. His Mercy) is one of His Attributes while the Garden is one of Allah’s creatures although the believers’ dwelling in it (i.e. the Garden) is out of His Mercy…”

Adab Al Mufrad> Book 33: Speech
Chapter 331. Do not curse time

769. Abu Hurayra reported that the Prophet, may Allah bless him and grant him peace, said, “None of you should say, ‘May time (ad-Dahr) be disappointed. Allah is time (ad-Dahr).”
Grade: Saheeh (Authentic)
Commentary: Allah causes day and night, he sends them and could withdraw them when and how He Wills: He has power over all things. So when a person is afflicted with anything, he should not curse the time, thinking that it brought him the affliction. Imam Ibn Qayyim al-Jawziyyah (الله رحمه (warned, “The person who curses time is basically between one of two things: he is either cursing Allah or joining partners with Him. If he believes that the time does a thing along with Allah he is a polytheist, and if he believes that Allah alone did that and he is cursing whoever did it, then he has cursed Allah.” See Mawsoo’at al-Manaahee ash-Shar’iyyah (1/76). The one who is afflicted should rather patiently turn to Allah in supplication and properly consider his own actions and act rightly.

770. Abu Hurayra reported that the Prophet, may Allah bless him and grant him peace, said, “None of you should say, ‘May time be disappointed!’ Allah Almighty said, ‘I am time (ad-Dahr). I send the night and the day. If I so wished, I could take them away.’ None of you should the grape-vine ‘karm” (instead of ‘inab). Karm* is the Muslim man.” [* Karm suggests honour.]
Grade: Saheeh (Authentic)
Commentary: Arabs used the word “Karm” (generosity) for grape-vines because they thought that a man is more generous when he is drunk. Islam prohibited the use of that term, lest Shaytān tempts someone to the vice itself. The Muslim’s heart is the fountain of piety, light, guidance and as such, he is ennobled to be given the ascription, Karm.

Adab Al Mufrad> Book 33: Speech
Chapter 332. A man should not look sharply at his brother when he turns away

771. Mujahid said, “It is disliked for a man to stare at his brother or let his eye follow him when he turns his back or to ask, ‘Where have you come from? Where are you going?'”
Grade: Da’eef (Weak)

Adab Al Mufrad> Book 33: Speech
Chapter 333. Someone saying to someone else, “Bother you”

772. Anas reported that the Prophet, may Allah bless him and grant him peace, saw a man driving a sacrificial camel. “Ride it,” he told him. The man replied, “It is a sacrificial camel.” “Ride it,” he repeated. The man said again, “It is a sacrificial camel.” “Ride it,” he repeated. The man said, “It is a sacrificial camel.” The Prophet said, “Ride it, and bother you!”
Grade: Saheeh (Authentic)
Commentary: The Prophetﷺ out of concern for the man told him to ride the animal. But the man retorted that it was for sacrifice, thinking that the Prophetﷺ did not know that it was for sacrifice, and which in his thought should not be ridden. But the Prophetﷺ knew that it was for sacrifice because it was marked for sacrifice and so, he repeatedly encouraged him to ride it, and so, he chided him by way of discipline.

773. Al-Miswar ibn Rifa’a al-Quruzi said, “I heard a man ask Ibn ‘Abbas, ‘Should I do wudu’ after I have eaten bread and meat?’ He replied, ‘Woe to you! Would you do wudu‘ on account of good things?'”
Grade: Saheeh (Authentic)
Commentary: Perhaps the companion (radiya Allahu anhuma) intended that it is not obligatory to make ablution after eating meat, intending by that, the kinds of meat which when taken do not require ablution. Otherwise, it is obligatory to perform ablution when one eats camel meat – as in the hadeeth of Baraa bin ‘Aazib in Sunan Ibn Maajah -, and recommended if one eats whatever is cooked over fire (and meat is cooked before been taken) – as in the hadeeth of Abu Hurayrah collected by Muslim and others. Wayhak or Waylak as in other wordings of the hadeeth translated as “Woe to You!” is an expression of caution to a person who is groundlessly getting into an error

774. Jabir said, “The Messenger of Allah, may Allah bless him and grant him peace, was at al-Ji’rana on the Day of the Battle of Hunayn with the spoils in the custody of Bilal. The Prophet was dividing them out. A man came up to him and said, ‘Be just! You are not being just!’ The Prophet said, ‘Bother you! Who will be just if I am not just?’ ‘Umar said, ‘Messenger of Allah, let me strike off the head of the hypocrite!’ The Prophet said, ‘This man is with his followers who recite the Qur’an and it does not go beyond their throats. They pass through the deen as an arrow passes through the target (i.e. nothing of it remains on the arrow).'”
Grade: Saheeh (Authentic)
Commentary: In another report collected by Imam al-Bukhaaree in his Saheeh, it says, the man said to the Prophetﷺ,“This division was not done for the sake of Allah!” And the Prophetﷺ replied that, “Woe to you! Am I not the most deserving of the people of the earth to be fearfully conscious of Allah?!” (Muslim). “Who then will obey Allah if I disobey Him? Should I be entrusted with the people of the earth and you will not trust me?!” (Muslim). It is also reported that in the Prophet’s response to Umar’s request to chop off the man’s head, heﷺ said, “I seek refuge with Allah! Let not the people say that I kill my companions.” (Muslim). Similarly, Khaalid bin Waleed asked for permission to decapitate the man but the Prophetﷺ said to him, “No, perhaps he prays” to which Khaalid replied, “Many pray but say what is not in their hearts!” The Prophetﷺ then remarked, “I have not been ordered to quest for the hearts of people nor lay bare their stomach!” (Muslim). 2. Their reading of the Qur’an will not go beyond their throats because apart from the reading, they would neither ponder about its message nor follow its injunctions. So their reading does not leave any effect on their religion; their entering into Islam is just like their leaving it: It never got to their hearts! 3. It is also reported that the man’s name is Dhu Khuwaysirah at-Tameemee who later became one of the heads of the misguided Khawaarij sect that declared the companions of Allah’s Messenger including Alee, Ibn Abbass and others as disbelievers! He was reported to have been killed during the battle of Nahrawaan when he fought against Alee and the rest of the companions and their students (radiya Allahu anhum). 4. The point of reference in this hadeeth in relation to the chapter heading is the Prophet’s statement, ‘Waylak’.

775. Bashir ibn Ma’bad as-Sadusi (whose name was Zahim ibn Ma’bad) made hijra (emigration) to the Prophet, may Allah bless him and grant him peace, and the Prophet asked him, “What is your name?” “Zahim,” he replied. The Prophet said, ‘No, you are Bashir.” Bashir said, “While I was walking with the Messenger of Allah, may Allah bless him and grant him peace, he passed the graves of some idolaters. He said, ‘These people have missed much good’ three times. Then he passed by the graves of the Muslims and observed, ‘These people have obtained much good.’ The Prophet, may Allah bless him and grant him peace, suddenly looked up and saw a man wearing sandals walking among the graves. He said, ‘You with the ox-hide sandals, take off your sandals!’ When he saw the Prophet, may Allah bless him and grant him peace, he removed his sandals and threw them away.'”
Grade: Saheeh (Authentic)
Commentary: The hadeeth contains evidence for, amongst others, that: 1. The Muslim should not be buried with the non-Muslims in the grave. The graveyards of the Muslims and the non-Muslims should be different! 2. It is obligatory to remove one’s shoes in a graveyard.

Adab Al Mufrad> Book 33: Speech
Chapter 334. Building

776. Muhammad ibn Hilal reported that he saw the rooms of the wives of the Prophet, may Allah bless him and grant him peace. The rooms were made of palm trunks covered with hair. The transmitter (Muhammad ibn Abi Fudayk) said, “I asked him about ‘A’isha’s room and he said, ‘Its door faced Syria.’ I asked, ‘Was it one or two spans?’ ‘Its door was one span,’ he replied. I asked, ‘And what was it made of?’ He said, ‘From cypress or teak wood.'”
Grade: Saheeh (Authentic)

777. Abu Hurayra reported that the Messenger of Allah, may Allah bless him and grant him peace, said, “The Final Hour will not come until houses’ adornments resemble painted garments.” Ibrahim (the transmitter) said, “He meant striped garments.”
Grade: Saheeh (Authentic)
Commentary: Hafidh Ibn Hajar al-Asqalaanee said, “it could also mean competing with each other in beautifying and decorating (houses) or something more encompassing. Many of such have been seen and it is even on the increase.” This was in his time, about 600 years ago. Today, the increase is significant and rapid. Some of the people even seek loans from Riba-based institutions and acquire wealth from other prohibited sources for this purpose! Allah alone grants success

Adab Al Mufrad> Book 33: Speech
Chapter 335. A man saying, No, by your father”

778. Abu Hurayra said, “A man came to the Messenger of Allah, may Allah bless him and grant him peace, and said, ‘Messenger of Allah, which sadaqa has the best reward?’ He said, ‘By your father, you will learn of it. It is that you give sadaqa while you are healthy and avaricious, fearful of poverty and desirous of wealth. You should not delay it until you are at the point of death and then say, “This much is for so-and-so. This much is for so-and-so. This much is for so-and-so.”‘”
Grade: Saheeh (Authentic)
Commentary: The phrase, ‘Wa Abeek!’ (by your father) is the point of reference in the hadeeth. However, the same phrase is the part of the hadeeth that is inauthentic. See Silsilat al-Ahaadeeth id-Da’eefah (4992). Yet, it is reported in Saheeh Muslim that the Prophetﷺ said to a man who had asked him about the pillars of Islam and promised to stick to them that, “he will be successful, by his father, and he will enter the garden, by his father, if he is true to his words.” Thus, it is used as evidence that it is permissible to swear by one’s father. However, this deduction is contradicted by the authentic and widely reported sayings of the Prophetﷺ that prohibit swearing by other than Allah the Exalted. This apparent conflict is resolved on the fact that swearing by a person’s father as was the custom of the people before Islam, was initially allowed and later, it became prohibited. The evidence for the abrogation of the allowance is contained in the authentic hadeeth of Ibn Umar (radiya Allahu anhuma) who reported that, “The Messenger of Allahﷺ said, ‘Whoever wants to swear should only swear by Allah’. But the people of Quraysh used to swear by their fathers. So heﷺ said, ‘Do not swear by your fathers!’” (Ahmad). This is also the conclusion of Hafidh Ibn Hajar al-Asqalaanee (الله رحمه (in Fath al-Baaree (1/444 [Darussallam]) and Shaykh Saleem bin ‘Eid al-Hilaalee (hafizahullah) in Mawsoo’at alManaahee ash-Shar’iyyah (1/64).

Adab Al Mufrad> Book 33: Speech
Chapter 336. When a person seeks something, he should ask for something small and not praise the person

779. ‘Abdullah said, “When one of you seeks something he needs, he should ask for something small. He will have what is decreed for him. None of you should go to his companion and then praise him and thus break his back.
Grade: Saheeh (Authentic)
Commentary: It emphasizes the basic fact that whether a person is decent and simple while asking or resorts to unnecessary flattery of his brother, he cannot get more than what is decreed for him. See narrations on Chapter 153.

780. Abu ‘Izza Yassar ibn ‘Abdullah al-Hudhali reported that the Prophet, may Allah bless him and grant him peace, said, “When Allah wants a slave to die in a particular country, he makes him have some reason for being there.”
Grade: Saheeh (Authentic)
Commentary: Perhaps, the narration in relation to the chapter heading seeks to also emphasize preordainment: that enduring the pains of journey to meet a need does not really mean that the need will be fulfilled.

Adab Al Mufrad> Book 33: Speech
Chapter 337. Someone’s words, “May the one who hates you not have good!”

781. Abu ‘Abdu’l-‘Aziz said, “Abu Hurayra spent the night with us and looked at a star before him. Then he said, ‘By the One who holds Abu Hurayra in his hand, some people wish that they would be appointed commanders in the earth while their actions are as if they were handing from that star. They are not appointed to those positions of command not to those positions.’ Then he turned to me and said, ‘May the one who hates you not have good! Is all of this allowed by the people of the east in the east?’ ‘Yes, by Allah,’ I replied. He said, ‘May Allah make them ugly and drive them like angry camels as if their faces were beaten shields until they give the owner of a field his field and the owner of sheep his sheep!'”
Grade: Da’eef (Weak)

Adab Al Mufrad> Book 33: Speech
Chapter 338. Someone should not say, “Allah and so-and-so”

782. Mughith claimed that Ibn ‘Umar once asked him about his mawla and Mughith replied, “By Allah and so-and-so.” Ibn ‘Umar responded, “Do not speak like that. Do not put anyone with Allah. Say “so- and-so: after you have said, “Allah.”
Grade: Da’eef (Weak)

Adab Al Mufrad> Book 33: Speech
Chapter 339. Someone saying, “What Allah wills and you will”

783. Ibn ‘Abbas said, “A man said, to the Prophet, ‘Whatever Allah wills and you will.’ He said, ‘You have put an equal with Allah. It is what Allah alone wills.'”
Grade: Saheeh (Authentic)
Commentary: After citing narrations with similar meanings, Imam AlAlbaanee (الله رحمه (explained, “These hadeeths contain that a man’s statement to another, ‘whatever Allah wills and you will’, is counted as from Shirk (joining associates with Allah) in the Sharee’ah. It is from the Shirk in expressions because it gives an impression that the will of the slave is of the same level with the Will of the Lord – Glorious is He, the Exalted – due to the connection that is made between the two.” See Sharh Saheeh al-Adab alMufrad (2/477)

Adab Al Mufrad> Book 33: Speech
Chapter 340. Singing and Play

784.’Abdullah ibn Dinar said, “I went out with ‘Abdullah ibn ‘Umar to the market. He passed by a small slave-girl who singing and remarked, ‘Shaytan. If he had left anyone, he would have left this girl.'”
Grade: Hasan (Sound)
Commentary: Shaytan does not leave anyone; he declared enmity against Adam (alayhis-salam) and his progeny and so, he keeps trying to mislead them in every form possible. We seek Allah’s protection from the evils of the accursed Shaytan. The narration evinces that getting busy with singing, and worst still, music, is from the deceptions of the Shaytan.

785.Anas ibn Malik heard the Messenger of Allah, may Allah bless him and grant him peace, say, “I have nothing to do with diversions and diversions have nothing to do with me.” He meant that he does not do anything worthless.”
Grade: Da’eef (Weak)

786. Ibn ‘Abbas said about “There are some people who trade in distracting tales” (31:5) that it means singing and things like it.
Grade: Saheeh (Authentic)
Commentary: The verse prohibits engaging oneself with any worthless thing including music and singing. When Abdullah bin Mas’ud was asked the meaning of the verse, he said, “It is singing, by the One beside Whom none is worthy of worship!” He reapeated it thrice. (Tafseer at-Tabaree).

787. Al-Bara’ ibn ‘Azib reported that the Messenger of Allah, may Allah bless him and grant him peace, said, “Spread the greeting to people and you will be safe. The saw is evil.” Abu Mu’awiya said that the “saw” means amusement.
Grade: Hasan (Sound)
Commentary: The mention of idle talk as evil is the point of reference in the hadeeth here. The pious predecessors consider singing and music as mojor examples of idle talk.

788. Fadala ibn ‘Ubayd was at a meeting when he heard that some people were playing backgammon. He got up in anger to forbid it in the strongest possible terms. Then he said, “The one who plays in order to live on his winnings is like a person who eats pig meat and does wudu‘ in blood.”
Grade: Da’eef (Weak)

Adab Al Mufrad> Book 33: Speech
Chapter 341. Guidance and good behaviour

789. Ibn Mas’ud was heard to say, “You are living at a time when there are many men of understanding and few orators. There are few who ask and many who give. In it there is more action than diversion. After you there will come a time when there are few men of understanding and many orators. There will be many who ask and few who give. Guidance in it directs action. Know that right guidance at the end of time is better than some actions.”
Grade: Saheeh (Authentic)
Commentary: Oratory does not essentially mean knowledge. The narration dispraises speaking without knowledge, begging, stingyness and following the desires, and exhorts towards being of good thoughts and character.

790. Abu’t-Tufayl said, “I was asked, ‘Did you see the Prophet, may Allah bless him and grant him peace?’ ‘Yes,’ I replied, ‘and I do not know of any man left alive on the face of the earth except myself who saw the Prophet, may Allah bless him and grant him peace.’ He went on, ‘The Prophet had white skin and a handsome face.'”
In another transmission, al-Jurayri said, “I and Abu’t-Tufayl (‘Amir ibn Wathila l-Kinani) were doing tawaf of the House when Abu’t-Tufayl said, ‘There is no one remaining who saw the Prophet, may Allah bless him and grant him peace, except me.’ I asked, ‘Did you actually see him?’ ‘Yes,’ he replied. I asked, ‘What was he like?’ He said, ‘He was white-skinned, handsome, and of medium stature.'”
Grade: Saheeh (Authentic)

791. Ibn ‘Abbas reported that the Prophet, may Allah bless him and grant him peace, said, “Right guidance, correct behaviour and being moderate form a twenty-fifth portion of prophethood.” In another variant, “Right guidance, correct behaviour and moderation form a seventieth part of prophethood.”
Grade: Hasan (Sound)
Commentary: The hadeeth does not mean that prophethood can be acquired or that the person with good thoughts and character has aspects of prophethood. It rather demonstrates the importance of being of good thoughts and refined in behaviour. Allah the Exalted selected the prophets and ended prophethood with His Messenger, Muhammadﷺ. In another version, it says: “…make up a seventieth portion of prophethood.”

Adab Al Mufrad> Book 33: Speech
Chapter 342. When news comes to you from someone you do not furnish with travel provisions

792. It is related that ‘Ikrima said, “I asked ‘A’isha, ‘Did you ever hear the Messenger of Allah, may Allah bless him and grant him peace, quoting poetry?’ She replied, ‘Sometimes when he entered a house, he would say, “News will come to you from someone you do not furnish with travel provisions.”*'” [*. A line of poetry written by Abu Khirash.]
Grade: Saheeh (Authentic)
Commentary: Sometimes he – peace and blessings be upon him – would imitate poetry of one line or even lesser which did not include sinful words nor agitate towards or praise sins or sinful people. As eloquent as the Prophetﷺ was, he did not use to compose poems even though some of the people took aspects of his expressions, albeit wrongly, for lines of poetry.

793. Ibn ‘Abbas said, “This is something that a Prophet said, ‘News will come to you from someone you do not furnish with travel provisions’ (meaning that he had quoted it.”
Grade: Saheeh (Authentic)
Commentary: That is, it used to be cited by a prophet, meaning, the Messenger of Allahﷺ

Adab Al Mufrad> Book 33: Speech
Chapter 343. Wishing which is disliked

794. Abu Hurayra reported that the Messenger of Allah, may Allah bless him and grant him peace, said, “When one of you wishes for something, he should look to what he desires. He does not know what he will be given.”
Grade: Da’eef (Weak)

Adab Al Mufrad> Book 33: Speech
Chapter 344. Do not call the grape “kurm“

795. ‘Alqama ibn Wa’il reported that the Prophet, may Allah bless him and grant him peace, said, “None of you should say ‘kurm.’ Rather use ‘habala‘ for grape-vines.”
Grade: Saheeh (Authentic)
Commentary: Allah causes day and night, he sends them and could withdraw them when and how He Wills: He has power over all things. So when a person is afflicted with anything, he should not curse the time, thinking that it brought him the affliction. Imam Ibn Qayyim al-Jawziyyah (الله رحمه (warned, “The person who curses time is basically between one of two things: he is either cursing Allah or joining partners with Him. If he believes that the time does a thing along with Allah he is a polytheist, and if he believes that Allah alone did that and he is cursing whoever did it, then he has cursed Allah.” See Mawsoo’at al-Manaahee ash-Shar’iyyah (1/76). The one who is afflicted should rather patiently turn to Allah in supplication and properly consider his own actions and act rightly.

Chapter 345. Someone saying, “Bother you”

796. See 772.
Commentary:Similar to No. 772, from Abū Hurayra, with a different isnād.

Adab Al Mufrad> Book 33: Speech
Chapter 346. Someone saying, “O person!”

797. Hamna bint Jahsh said, “The Prophet, may Allah bless him and grant him peace, said, ‘What is it, O person?'”
Grade: Da’eef (Weak)

798. Habib ibn Sabhan al-Asadi said, “I saw ‘Ammar praying the obligatory prayer. Then he said to a man at his side, ‘O person!’ Then he got up.”
Grade: Saheeh (Authentic)

799. Ash-Sharid said, “The Prophet, may Allah bless him and grant him peace, rode with me behind him and said, “Do you know any of the poetry of Umayya ibn Abi’s-Salt?’ ‘Yes,’ I replied and recited a line. ‘Go on,’ he said, until I had recited a hundred lines.”
Grade: Saheeh (Authentic)
Commentary: One could benefit from other peoples in the matters that conform to Islam – not contradicting it – including poetry, history, science and technology. In another version, no. 869, the Prophetﷺ said, “He (that poet) almost became a Muslim.”

Adab Al Mufrad> Book 33: Speech
Chapter 347. Someone saying, “I am lazy”

800. ‘A’isha said, “Do not forget to stand up at night to pray. The Prophet, may Allah bless him and grant him peace, did not neglect to do it. If he was either ill or lazy, he prayed sitting down.”
Grade: Saheeh (Authentic)
Commentary: The hadeeth is evidence for the permissibility of observing supererogatory prayers while sitting when one is inactive even though one is able to stand up. Imam an-Nawawee (الله رحمه (had cited a consensus of the scholars on that. As regards the chapter heading, the hadeeth evinces that if one could speak of another person as being inactive, that he could say that about himself is with a greater reason.

Adab Al Mufrad> Book 33: Speech
Chapter 348. Someone who seeks refuge from laziness

801. Anas ibn Malik said, “The Prophet, may Allah bless him and grant him peace, used to often say, ‘O Allah, I seek refuge with You from worry, sorrow, incapacity, laziness, cowardice, avarice, being overburdened by debt and being overcome by other men.'”
Grade: Saheeh (Authentic)
Commentary: When the slave raises up his hand in supplication out of humility, seeking his needs from the Creator of the Heavens and the Earth, full of hope in Him to grant his requests, he finds that his supplications are granted, for Allah is Merciful, He Hears and Responds.

Adab Al Mufrad> Book 33: Speech
Chapter 349. Someone’s words, “May my self be your ransom!”

802. Anas ibn Malik said, “Abu Talha used to kneel before the Messenger of Allah, may Allah bless him and grant him peace, and sprinkle water on his quiver and say: ‘May my face be a protection for your face And my self be a ransom for your self.'”
Grade: Da’eef (Weak)

803. Abu Dharr said, “The Prophet, may Allah bless him and grant him peace, went towards al-Baqi’ and I began to follow him. He turned and saw me and said, ‘Abu Dharr!’ I said, ‘At your service, Messenger of Allah. May I be your ransom.’ He said, ‘Those who are rich will be poor on the Day of Rising except those who say, “Such-and-such and such-and-such is for a right (which was performed).”‘ I said, ‘Allah and His Messenger know best.’ He said, ‘That is how it is’ three times.
Then we came to Uhud. He said, ‘Abu Dharr!’ I replied, ‘At your service, Messenger of Allah. May I be your ransom.’ He said, ‘It would not delight me if Uhud were to become gold for the family of Muhammad and then have them spend a night with a dinar or he said a mithqal.’ Then we were at a wadi and he went ahead, so I thought that he felt a call of nature, and so I sat down at the edge of the wadi. He was gone a long time and I feared for him. Then I heard him and it seemed as if he were talking to a man. Then he came out to me my himself. I said, ‘Messenger of Allah, who was the man you were talking to?’ ‘Did you hear him?’ he asked. I said, ‘Yes.’ He said, ‘That was Jibril. He came to me and gave me the good news that whoever of my community dies without associating anything with Allah will enter the Garden.’ I said, ‘Even if he commits adultery or steals?’ He said, ‘Yes.'”
Grade: Saheeh (Authentic)
Commentary: The hadeeth emphasizes the importance of Tawheed and Eemaan and warns against Shirk, joining partners with Allah. The Prophet’s question to Jibreel, “Even if he commits adultery and steals?” points to the gravity of stealing and adultery. The keynote from the hadeeth vis-a-vis the chapter heading is the companion’s response to the Prophetﷺ, “Ana Fidauka, May I be your ransom.” In another version of the same hadeeth, it says, “Ja’alaniya Allahu fidaa-aka, May Allah make me your ransom.” Based on this hadeeth and others in its meaning, Imam at-Tabaraanee (رحمه الله (said, “These narrations point to the permissibility of making that statement.”

Adab Al Mufrad> Book 33: Speech
Chapter 350. A man saying, “May my father and mother be my ransom”

804. ‘Abdullah ibn Shaddad said, “I heard ‘Ali, may Allah be pleased with him, say, ‘I did not see the Prophet, may Allah bless him and grant him peace, saying, (“May my father and mother be) your ransom” after Sa’d. I heard him say to him, “May my father and mother be your ransom.”‘”
Grade: Saheeh (Authentic)
Commentary: The hadeeth highlights the virtues of Sa’d bin Abee Waqqas , and the permissibility of saying: “May my father and mother be ransomed for you” even if they have both passed away. As regards the Prophetﷺ having made this statement to Sa’d bin Abee Waqqas alone, another report is authentically collected by Imam al-Bukhaaree in his Saheeh from Alee bin Abee Talib with the same meaning. However, Abdullah bin az-Zubayr (radiya Allahu anhuma) reported that the Prophetﷺ made the same statement to Zubayr bin al-‘Awwaam during the battle of the Trench as collected also by Imam al-Bukhaaree in his Saheeh. Hafidh Ibn Hajar (الله رحمه (explained that, “Perhaps Alee did not know that, or he only intended a restriction (for Sa’d) to the day of Uhud – Allah knows best.”

805. ‘Abdullah ibn Burayda related that his father said, “The Prophet, may Allah bless him and grant him peace, went out to the mosque while Abu Musa was reciting and asked, ‘Who is this?’ ‘I am Burayda,’ I replied, ‘May I be your ransom!’ He said, ‘This man has been given one of the flutes of the family of Da’ud.'”
Grade: Saheeh (Authentic)
Commentary: Here, the Prophetﷺ likened the beauty and splendour of the companion to the sound from instruments. The expression cited here seeks the person as the ransom and not his father and mother as in others in this chapter. Perhaps that shows that if it is allowed to say that regarding oneslf, then it is allowed regarding one’s parents. Allah knows Best.

Adab Al Mufrad> Book 33: Speech
Chapter 351. A man saying, “My son” to someone whose father did not become Muslim

806. As-Sa’b ibn Hakim reported that his grandfather said, “I came to ‘Umar ibn al-Khattab, may Allah be pleased with him. He began to say, ‘Nephew.’ Then he questioned me and I told him my lineage and so he knew that my father had not become Muslim. He began to say, ‘My son, my son.'”
Grade: Da’eef (Weak)

807. Anas said, “I used to serve the Prophet, may Allah bless him and grant him peace.” He continued, “I used to enter without asking for permission to enter. One day I came and he said, ‘My son, there is a new situation. You should not come in unless you have permission.'”
Grade: Saheeh (Authentic)
Commentary: This was on the occasion of the revelation of the order for veiling. The expression, my son, demonstrates the Prophet’s kindheartedness towards the young while he implemented the order of his Lord the Most High.

808. Ibn Abi Sa’sa’sa reported from his father that Abu Sa’id al-Khudri called him “my son”.
Grade: Saheeh (Authentic)

Adab Al Mufrad> Book 33: Speech
Chapter 352. Someone should not say, “khabuthat nafsi” * (an expression meaning “I am overcome with nausea”)

809. ‘A’isha reported that the Prophet, may Allah bless him and grant him peace, said, “None of you should say, ‘khabuthat nafsi‘. He should say, ‘Laqisat nafsi.'” [* Khabutha has a connotation of foulness.”
Grade: Saheeh (Authentic)
Commentary: Both expressions have the same meaning but the first one has other meanings as well, e.g. ‘I have become wicked’. As for Laqisat nafsī it only means ‘I have been overcome by nausea because of a full stomach’. This is why the Prophetﷺ recommended the second expression which has no unpleasant connotations.

810. Same with another isnad.
Commentary:As No. 809, from Sahl b. Hunayf with a different isnād

Adab Al Mufrad:
Book 37. Words

Adab Al Mufrad> Book 37: Words
Chapter 387. Too Many Words

875. Ibn ‘Umar said, “Two men came from the east as orators in the time of the Messenger of Allah, may Allah bless him and grant him peace. They stood up, spoke and then sat down. Thabit ibn Qays, the orator of the Messenger of Allah, may Allah bless him and grant him peace, stood up and spoke and the people liked what he said. The Messenger of Allah, may Allah bless him and grant him peace, stood up and said, ‘O people, say what you have to say. seeking to present words is the best manner is from Shaytan.’ Then the Messenger of Allah, may Allah bless him and grant him peace, said, ‘There is some magic in eloquence.'”
Grade: Saheeh (Authentic)
Commentary: Here the Prophetﷺ exhorted being calm and factual in our speeches avoiding unnecessary artificiality and sweet-talking. Shaytan would deceive such speakers to tell lies, speak irrelevances and even speak the truth for pride and popularity. The Prophetﷺ had said in an authentic hadeeth that, “The best speech is that which is brief and direct.” Read the next narration.

876. Anas said, “A man gave a speech in the presence of ‘Umar and said a lot. ‘Umar said, ‘Too many words in orations comes from the skills of shaytan.'”
Grade: Saheeh (Authentic)

877. Abu Yazid or Ma’n ibn Yazid reported that the Prophet, may Allah bless him and grant him peace, said, “Gather in your mosques. When the people are gathered, come and tell me.’ The first of those to whom he came was us and he sat down. One of the speakers spoke and said, ‘Praise be to Allah. No praise can be directed to anyone except Him nor is there any escape without Him.’ The Prophet got angry, stood up and we blamed one another. Then he went to another mosque and sat in it. We sent to him and spoke to him. He came with us and sat where he had been sitting or near to it. Then he said, ‘Praise be to Allah who puts whatever He wishes before Him and whatever He wishes behind Him. There is some magic in eloquence.’ Then he commanded us and taught us.”
Grade: Hasan (Sound)
Commentary: This unnecessary aritificiality and tattling which the Prophetﷺ prohibited in this hadeeth forms the order of the day in many Friday and ‘Eid sermons people deliver today!

Adab Al Mufrad> Book 37: Words
Chapter 388. Wishing

878. ‘A’isha said, “The Prophet, may Allah bless him and grant him peace, was sleepless one night and said, ‘Would that a man of righteous action among my Companions would come and guard me tonight!’ Then he heard the sound of weapons. He asked, ‘Who is it?’ ‘Sa’d,’ came the answer. Sa’d said, ‘Messenger of Allah, I have come to guard you.’ The Messenger of Allah, may Allah bless him and grant him peace, slept and we heard him snore.”
Grade: Saheeh (Authentic)
Commentary: The point of reference in the hadeeth in relation to the chapter topic is the Prophet’s saying, “…I wish…”. In another version of the same hadeeth collected by Imam Muslim in his Saheeh, “the Messenger of Allahﷺ then prayed for him…”. From the lessons in this narration is that the people should protect their leader and that such does not contradict reliance on Allah the Exalted.

Adab Al Mufrad> Book 37: Words
Chapter 389. When someone says, “It is a sea” about a man, thing or horse

879. Anas ibn Malik, “There was some alarm in Madina and the Prophet, may Allah bless him and grant him peace, borrowed a horse belonging to Abu Talha called al-Mandub. He rode it, and when he returned he said, ‘We did not see anything and he found the horse to be a sea.” [Referring to its running]
Grade: Saheeh (Authentic)
Commentary: It is deduced from this narration that one could name a riding animal and borrow a ride from a friend or associate. The horse was likened to a sea in its race. It was also reported that al-Mandub, was hitherto sluggish in its movement but became unequalled in its speed and smooth movement afterwards.

Adab Al Mufrad> Book 37: Words
Chapter 390. Beating someone for grammatical mistakes

880. Nafi’ said, “Ibn ‘Umar used to strike his son for making grammatical mistakes.”
Grade: Saheeh (Authentic)
Commentary: The companions y were very keen on imparting knowledge to their children and others. They would correct them when they err in the way the Arabic language is customarily spoken, and discipline them as apprioprate.

881. ‘Abdu’r-Rahman ibn ‘Ajlan said, “‘Umar ibn al-Khattab, may Allah be pleased with him, passed by two men who were shooting. One man said to another, ‘Do hit it (using the letter sîn instead of sâd).’ ‘Umar observed, ‘A bad grammatical mistake is worse than a bad shot.'”
Grade: Da’eef (Weak)

Chapter 391. Someone describing something by saying, “It is nothing,” meaning that it is not true

882. ‘A’isha, the wife of the Prophet, may Allah bless him and grant him peace, said, “People asked the Prophet, may Allah bless him and grant him peace, about soothsayers. He told them, ‘They are nothing.’ They said, But, Messenger of Allah, they speak about things which are true!’ The Prophet, may Allah bless him and grant him peace, responded, ‘That is a word which Shaytan steals and then he mumbles it into the ear of his protégé with a sound like the clucking of a chicken. Then they mix a hundred lies with it.'”
Grade: Saheeh (Authentic)
Commentary: The point in this hadeeth here is the Prophet’s saying: “laysoo bi shay-in” i.e. what they say is not true or that they are not upon the truth. From the lessons in this hadeeth is that students should not hesitate to seek clarification from the teacher about difficult areas in their studies. In an authentic hadeeth collected by Imam Ahmad and others, the Prophetﷺ warned, “Whosoever approaches a fortune-teller and believes what he says has disbelieved in what was revealed to Muhammad.”

Adab Al Mufrad> Book 37: Words
Chapter 392. Indirect Allusion

883. Anas ibn Malik said, “The Messenger of Allah, may Allah bless him and grant him peace, was on one of his journeys and the camel-drive was chanting (to make the camels move). The Prophet, may Allah bless him and grant him peace, said, ‘Gently, Anjasha! Be careful with the glass vessels (meaning the women).'”
Grade: Saheeh (Authentic)
Commentary:See comment on hadeeth no. 264 and 884.

884. ‘Umar said, “A man is reckoned to be lying when he gives voice to all that he hearts.” He said, “As for cases of indirect allusion, are they enough to keep a Muslim from lying?”
Grade: Saheeh (Authentic)
Commentary: Generally a person would hear things some of which will be true and some, of course, will be lies. So when a person tells just whatever he hears, he would transmit something that is not true becoming one of the liars knowingly or unknowingly. In indirect allusions however, the speaker would disguise his expressions such that the listener may understand other than what the speaker intended. For example, the Prophet’s statement to ‘Anjasha: “Be gentle when you are driving glass vessels!” (no. 264 and 883) could be understood by the women to mean that they should be driven gently while it was an allusion to ‘Anjasha that the women could easily be put to trial through his sonorous voice.

885. Mutarrif ibn ‘Imran ibn ash-Shakhir said, “I accompanied ‘Imran ibn Husayn to Basra. Every day he used to recite poetry to us and he said, ‘Indirect allusions give ample scope to avoid lying.'”
Grade: Saheeh (Authentic)
Commentary: Shaykh Husayn al-‘Awaayisha (hafizahullah) explained that, “this is when one is constrained to do that to put off lies. But if their is no need or dire necessity, then no (it is not permissible)… Its connection with the chapter heading is that poetry involves allusions which prevent lying.”

Adab Al Mufrad> Book 37: Words
Chapter 393. Divulging secrets

886. ‘Amr ibn al-‘As said, “I am astonished at a man who flees from fate when he is all the time attacking it and who sees the mote in his brother’s eye and not the trunk in his own eye. He uncovers the rancour in his brother’s heart and not the rancour in himself. I have never entrusted anyone with a secret of mine and then blamed him for divulging it. How could I blame him when I have given him something he is incapable of doing?”
Grade: Saheeh (Authentic)

Adab Al Mufrad> Book 37: Words
Chapter 394. Mockery

887. ‘A’isha said, “A man suffering from an affliction passed by some women and they laughed together, mocking him, and so one of them got that same affliction.”
Grade: Da’eef (Weak)

Adab Al Mufrad:
Book 38. General Behaviour

Adab Al Mufrad> Book 38: General Behaviour
Chapter 396. Someone who guides down an alley or on a path

890. Al-Bara’ ibn ‘Azib related that the Prophet, may Allah bless him and grant him peace, said, “If anyone gives a gift or guides down a land or a path that, for him, is equivalent to freeing a slave.”
Grade: Saheeh (Authentic)
Commentary: Allah’s favors on His servants are limitless; just guiding somebody to a place is rewarded with the equivalent of the reward of the one who frees a slave! The hadeeth encourages giving gifts and helping people to locate their destinations. Conversely, it prohibits misleading people. See narration no. 892

891. Abu Dharr is reported as saying, “Your putting some of the water from your bucket in your brother’s bucket is sadaqa. Your removing stones. thorns and bones from people’s path is sadaqa. Your guiding a man in a place where there are no guides is sadaqa.”
Grade: Saheeh (Authentic)
Commentary:Imam Nawawee (الله رحمه (said, “That is, it has the ruling of sadaqah in terms of reward.” This contains evidence that every good deed one performs or says is written down for him as sadaqah.

Adab Al Mufrad> Book 38: General Behaviour
Chapter 397. Someone who misguides a blind person

892. Ibn ‘Abbas reported that the Messenger of Allah, may Allah bless him and grant him peace, said, “Allah curses anyone who misguides a blind person and leads him away from the path.”
Grade:Hasan (Sound) and Saheeh (Authentic)
Commentary: It shows how odious and wicked this action is such that it brings its perpetrator no less than the wrath of the Most Merciful! We seek Allah’s refuge from His curse.

Adab Al Mufrad> Book 38: General Behaviour
Chapter 398. Tyranny (baghy)

893. Ibn ‘Abbas told Shahr (ibn Hawshab), “While the Prophet, may Allah bless him and grant him peace, was sitting in the courtyard of his house in Makka, ‘Uthman ibn Maz’un passed by and smiled at the Prophet, may Allah bless him and grant him peace. The Prophet, may Allah bless him and grant him peace, said to him, ‘Why don’t you sit down?’ ‘I will,’ he said. So the Prophet, may Allah bless him and grant him peace, sat facing him. While he was conversing with him, the Prophet, may Allah bless him and grant him peace, stared at the sky and said, ‘A messenger from Allah, ‘Abdullah came to me just now when you sat sown?’ He asked, ‘What did he say to you?’ He said, ‘Allah commands justice and doing good and giving to relatives. And He forbids indecency and doing wrong and tyranny. He warns you so that hopefully you will pay heed.’ (16:90) ‘Uthman said, ‘That was when belief was established in my heart and I loved Muhammad.'”
Grade: Da’eef (Weak)

Adab Al Mufrad> Book 38: General Behaviour
Chapter 399. The punishment for outrage

894. Anas reported that the Prophet, may Allah bless him and grant him peace, said, “I will enter the Garden with someone who brings up two daughters until they come of age, and we will be like these two,” and he indicated his index finger and middle finger.
Grade: Saheeh (Authentic)

895. “Two doors come quickly in this world: outrage and cutting off relatives.”
Grade: Saheeh (Authentic)
Commentary: This report is the concluding part of the hadeeth that precedes it and contains the point of reference vis-à-vis the chapter heading. It strongly condemns aggression and severing the ties of kinship. See comment on hadeeth no. 29.

Adab Al Mufrad> Book 38: General Behaviour
Chapter 404 Slings

905. ‘Abdullah ibn Mughaffal al-Muzani said, “The Messenger of Allah, may Allah bless him and grant him peace, forbade slings. He said, ‘They do not kill game nor injure the enemy. They gouge the eye and break the teeth.'”
Grade: Saheeh (Authentic)
Commentary:T he Prophetﷺ prohibited Khazf, hurling stones by placing them between the first finger and the thumb which was common during the time. He – peace and blessings be upon him – gave the reason for the prohibition in the hadeeth: it is of no benefit and very harmful. Therefore, as Imam Ibn Maalik (الله رحمه (puts it, “Everything with the same implications is joined to it (in ruling).”

Adab Al Mufrad:
Book 40. Sneezing and Yawning

Adab Al Mufrad> Book 38: General Behaviour
Chapter 416. Wishing mercy on the sneezer

922. ‘Abdu’r-Rahman ibn Ziyad ibn An’am al-Ifriqi said, “My father told me that they were taking part in a sea raid in the time of Mu’awiya. He said, ‘Our ship was right up against the ship of Abu Ayyub al-Ansari. When it was time for our midday meal, we invited him and he came over. He said, “You invited me, but even though I am fasting, I cannot avoid accepting your invitation because I heard the Messenger of Allah, may Allah bless him and grant him peace, say, ‘A Muslim owes six things to his brother. If he neglects any of them, he has neglected an obligatory duty owed to his brother. He should return his greeting when he greets him. He should accept when he gives him an invitation. He should ask for mercy on him when he sneezes. He should give him good counsel when he asks him for advice.'”‘” He said, “There was a man with us who was giving to joking and he said to the man who served our food, ‘May Allah repay you good and piety.’ The man got angry at him when he said it to him a lot. Then the first man said to Abu Ayyub, ‘What do you think about a man who becomes angry and reviles me when I say to him, “May Allah repay you good and piety”?’ Abu Ayyub remarked, ‘We used to say, ‘If someone is not put right by good, he will be put right by evil.”‘ So he turned to the man and said to him when he came, ‘May Allah repay you with evil and disgrace!’ The man laughed and was pleased and said, ‘Will you not stop joking?’ The man said, ‘May Allah repay Abu Ayyub al- Ansari with good!'”
Grade: Da’eef (Weak)

923. Ibn Mas’ud reported that the Prophet, may Allah bless him and grant him peace, said, “There are four things that one Muslim owes another Muslim: to visit him when he is ill, to be with him when he dies, to accept when he invites him, and to ask for mercy on him when he sneezes.”
Grade: Saheeh (Authentic)

924. Al-Bara’ ibn ‘Azib said, “The Messenger of Allah, may Allah bless him and grant him peace, instructed us to do seven things and forbade us seven. He instructed us to visit the sick, to join funeral processions, to bless people who sneeze, to fulfil our oaths, to help the wronged, to return the greeting, and to accept invitations. He forbade us gold rings, silver vessels, red (silk) saddle clothes, Qassi (silk and flax) garments, thick brocade, embroidered silk, and pure silk.”
Grade: Saheeh (Authentic)

925. Abu Hurayra reported that the Messenger of Allah, may Allah bless him and grant him peace, said, “A Muslim owes another Muslim six duties.” He was asked, “And what are they, Messenger of Allah?” He said, “To greet him when he meets him, to accept when he gives him an invitation, to give him good counsel when he asks for advice, to wish mercy on him when he sneezes and says, ‘Praise be to Allah,’ to visit him when he is ill, and to join the funeral procession when he dies.”
Grade: Saheeh (Authentic)
Commentary: The point of reference in these narrations is that to supplicate for the one who sneezes and says, Alhamdulillah is from the obligations he is owed by everyone who hears him say, Alhamdulillah.

Adab Al Mufrad> Book 38: General Behaviour
Chapter 417. When you hear a sneeze, you should say, “Praise be to Allah”

926. ‘Ali said, “When someone hears a sneeze and says, ‘Praise be to Allah, Lord of the Worlds, in every situation,’ he will never get a toothache or earache.”
Grade: Da’eef (Weak)

Adab Al Mufrad> Book 38: General Behaviour
Chapter 418. How to wish for mercy on a person when you hear a sneeze

927. Abu Salih reported that the Prophet, may Allah bless him and grant him peace, said, “When one of you sneezes, he should say, ‘Praise be to Allah.’ When he says, ‘Praise be to Allah, ‘ his brother or companion should say to him, ‘May Allah have mercy on you.’ Then let the person who sneezed say, ‘May Allah guide you and put your affairs in order.'”
Commentary: As No. 921, with a different isnād.

928. Abu Hurayra reported that the Prophet, may Allah bless him and grant him peace, said, “Allah loves the sneeze and dislikes yawning. When one you sneezes and praises Allah, it is a duty for every Muslim who hears him to say, ‘May Allah have mercy on you.;’ As for the yawn, it comes from Shaytan. When one of you yawns, he should repress it as much as possible. When one of you yawns, Shaytan laughs at him.”
Commentary: Similar to No. 919, with a different isnād.

929. Ibn ‘Abbas said, “When someone is wished mercy, he should say, ‘May Allah protect us and you from the Fire. May Allah have mercy on you.'”
Grade: Saheeh (Authentic)

930. Abu Hurayra said, “We were sitting with the Messenger of Allah, may Allah bless him and grant him peace, when a man sneezed and praised Allah. The Messenger of Allah, may Allah bless him and grant him peace, said to him, ‘May Allah have mercy on you.’ Then another man sneezed but the Prophet did not say anything to him. The man, ‘Messenger of Allah! you responded to the other man, but did not say anything to me!’ The Prophet replied, ‘He praised Allah and you were silent.'”
Grade: Saheeh (Authentic)
Commentary: That is, it is bad since it was leading them to a wrong belief that they began to suffer deprivation because of the new house. Otherwise, Allah alone increases and reduces wealth when He Wills

Adab Al Mufrad> Book 38: General Behaviour
Chapter 419. When someone does not praise Allah, do not wish mercy on him

931. Similar to 930, but from Anas.
Grade: Saheeh (Authentic)

932. Abu Hurayra said, “Two men sat in the presence of the Prophet may Allah bless him and grant him peace, and one of them was from a noble family than the other. The nobler of the two sneezed and did not praise Allah, so the Prophet did not ask for mercy for him. Then the other man sneezed and praised Allah, so the Prophet, may Allah bless him and grant him peace, asked for mercy on him. The noble man said, ‘I sneezed in your presence and you did not ask for mercy for me. This other than sneezed and you asked for mercy on him.’ The Prophet said, ‘This man mentioned Allah, so I mentioned him. You forgot Allah, so I forgot you.'”
Grade: Hasan (Sound)
Commentary: The narrations stress the points raised earlier that the supplication, Yarhamukallaahu (may Allah be merciful to you) should not be said for the one who sneezes and does not say, Alhamdulillah (Praise be to Allah).

Adab Al Mufrad> Book 38: General Behaviour
Chapter 420. What should someone who sneezes say first?

933. Nafi’ said that when ‘Abdullah ibn ÒUmar sneezed, they said to him, “May Allah have mercy on you,” and Ibn ‘Umar said, “May He have mercy on us and you. May He forgive us and you.”
Grade: Saheeh (Authentic)
Commentary: In a related authentic narration from Nafi’ (الله رحمه ,(it says, “A man sneezed near Ibn ‘Umar and said, ‘Alhamdulillah, was-salaat wassalaam ‘ala Rasoolillah (Praise be to Allah, and peace and blessings be upon the messenger of Allah)’. Ibn ‘Umar retorted, ‘I also praise Allah and send His peace and blessings upon the Prophet; but that was not how the messenger of Allahﷺ taught us. He taught us to say, Alhamdulillah ‘alaa kulli haal (Praise be to Allah no matter the circumstance).’” (At-Tirmidhee and others). Thus, Ibn ‘Umar insisted on what the Prophetﷺ had taught rejecting an addition. Imam Ibn ‘Aabideen and Suyootee have also rejected additions to the formula taught by the Prophetﷺ. Therefore, while commenting on the addition in the narration of Ibn Abbass (no. 929), Imam Al-Albaanee said, “Perhaps Ibn Abbass – may Allah be pleased with them both – did not stick to it. The same thing will be said regarding the addition of Ibn ‘Umar on no. 933: ‘and on you’. You should keep this in mind because what is reported from the Prophet is: ‘Yarhamukallah’ as in the next narration and others. And sticking to the Sunnah is preferred.” Saheeh Adab al-Mufrad (pg. 248).

934. ‘Abdullah said, “When one of you sneezes, he should say, ‘Praise be to Allah, the Lord of the Worlds.’ Let anyone responding to him say ‘May Allah have mercy on you.’ Then the person who sneezed should say’May Allah forgive me and you.'”
Grade: Saheeh (Authentic)

935. Iyas ibn Salama related that his father said, “A man sneezed in the presence of the Prophet, may Allah bless him and grant him peace, and the Prophet said, ‘May Allah have mercy on you.’ Then the man sneezed again and the Prophet, may Allah bless him and grant him peace, said, ‘This man has a cold.'”
Grade: Saheeh (Authentic)
Commentary: In another authentically reported hadeeth from Abu Hurayrah , the Prophetﷺ said, “If any one amongst you sneezes, those seated around him should supplicate for him. If he exceeds the third, then he has cold, and the supplication should not be made after the third.” (Ibn Sunnee and others). Imam at-Tirmidhee also collected an authentic report with the same meaning in his Sunan. So, the supplication could still be said after the second and third sneezing. 2. “If it is asked, ‘since he was ill, he is in greater need to be supplicated for?’ The response is that, ‘It is recommended to supplicate for recovery for him and not do the supplication for the sneezer.’” Sharh Saheeh Adab al-Mufrad (3/64).

Adab Al Mufrad> Book 38: General Behaviour
Chapter 421. Someone who says, “May Allah have mercy on you if you praised Allah.”

936. Makhul al-Azdi said, “I was beside Ibn ‘Umar when a man sneezed on one side of the mosque. Ibn ‘Umar said, ‘May Allah have mercy on you if you praised Allah.'”
Grade: Da’eef (Weak)

Adab Al Mufrad> Book 38: General Behaviour
Chapter 423. When someone sneezes several times

938. See hadith 935.
Commentary:As No. 935, with a different isnād

939. Abu Hurayra said, “Wish mercy on a person once, twice and three times. Anything more than that is a cold.”
Grade: Saheeh (Authentic)
Commentary: In another authentically reported hadeeth from Abu Hurayrah , the Prophetﷺ said, “If any one amongst you sneezes, those seated around him should supplicate for him. If he exceeds the third, then he has cold, and the supplication should not be made after the third.” (Ibn Sunnee and others). Imam at-Tirmidhee also collected an authentic report with the same meaning in his Sunan. So, the supplication could still be said after the second and third sneezing. 2. “If it is asked, ‘since he was ill, he is in greater need to be supplicated for?’ The response is that, ‘It is recommended to supplicate for recovery for him and not do the supplication for the sneezer.’” Sharh Saheeh Adab al-Mufrad (3/64).

Adab Al Mufrad> Book 38: General Behaviour
Chapter 424. When a Jew sneezes

940. Abu Musa said, “The Jews used to sneeze in the presence of the Prophet, may Allah bless him and grant him peace, hoping that he would say to them, ‘May Allah have mercy on you.’ He used to say to them, ‘May Allah guide you and put you in order.'”
Grade: Saheeh (Authentic)
Commentary: The Jews know that the Prophet, Muhammadﷺ is truly the Messenger of Allah even though they reject his message! So during his time they would wish that he prayed Allah’s Mercy for them and so, would pretend to sneeze in his presence. Since he – peace and blessings be upon him – was a mercy to the entire mankind, he supplicated to Allah for them for guidance to Islam and recitification of affairs which are prerequisites for the mercy they wanted him to pray for. It evinces the fact that it is not permissible to say the word, Yarhamukallahu meant for the people of Eemaan to the people of Kufr.

Adab Al Mufrad> Book 38: General Behaviour
Chapter 425. How a man wishes mercy on a woman when she sneezes

941. Abu Burda said, “I came to Abu Musa while he was in the house of Umm al-Fadl ibn al-‘Abbas and I sneezed and Abu Musa did not wish mercy on me. Umm al-Fadl sneezed and he wished mercy on her. I told my mother, so when Abu Musa came to her, she confronted him and said, ‘My son sneezed and you did not wish mercy on him. She (Umm al-Fadl) sneezed and you wished mercy on her.’ Abu Musa replied, ‘I heard the Prophet, may Allah bless him and grant him peace, say, “When one of you sneezes and praises Allah, you should wish mercy on him, if he does not praise Allah, do not wish mercy on him.” My son sneezed and did not praise Allah, so I did not wish mercy on him. She sneezed and praised Allah, so I wished mercy on her.’ She said, ‘You did well.'”
Grade: Saheeh (Authentic)
Commentary: As regards the expression, “while he was in the house of Umm al-Fadl bint Abbass”, our Shaykh, Shaykh Sameer bin Ameen azZuhayree (hafizahullah) said, “that is how it is in the two manuscripts: ‘while he was in the house of Umm al-Fadl bint al-Abbass’. But in Saheeh Muslim (it says): ‘while he was in the house of the daughter of Fadl bin Abbass’. Imam an-Nawawee said: ‘This was Umm Kulthum, the daughter of Fadl bin Abbass, the wife of Aboo Moosa al-Ash’aree. He married her after Hasan bin Alee’s separation with her and she gave birth for Aboo Moosa who died while still married to her.’” 2. It demonstrates the companion’s adherence to the Sunnah. 3. It evinces the permissibility of saying, Ahsanta, ‘you did well’, to some one who acts rightly. 4. Males are permitted to pray for Allah’s mercy on the female if she sneezes and praises Allah.

Adab Al Mufrad> Book 38: General Behaviour
Chapter 427. Someone who says, “At your service (Labbayk)” when he answers

943. Mu’adh said, “I was riding behind the Prophet, may Allah bless him and grant him peace, and he called out, ‘Mu’adh!’ ‘At your service!’ I replied. Then the Prophet said the same thing three times and went on, ‘Do you know what Allah’s right on His slaves is? That they should worship Him and not associate anything with Him.’ Then he rode on for an hour
Grade: Saheeh (Authentic)
Commentary: The point of reference in relation to the chapter heading is Muadh’s saying, Labbayka, wa sa‘dayka, ‘At your service’, when the Prophetﷺ called him.

Adab Al Mufrad> Book 38: General Behaviour
Chapter 428. A man standing up for his brother

944. Ka’b bin Maalik (ra) related his account when he lagged behind in the Battle of Tabook. He said: When Allah accepted my repentance and the Messenger of Allah (ﷺ) announced at the time of the fajr prayers that Allah had accepted my repentance, people met me in large number and congratulated me on the acceptance of my repentance. They said, “Congratulations to you. Allah has approved your repentance.” And I entered the Masjid Nabawi. People were sitting around him. Talhah bin Ubayd Allah ran towards me after standing up and shook hands with me and congratulated me. By Allah, one of the Muhajirs besides him stood up for me. I will not forget this demonstration of Thalhah’s.
Grade: Saheeh (Authentic)
Commentary: The hadeeth contains the following points of benefit amongst others: 1. It shows the seriousness of sins. 2. The love of the Prophetﷺ and the companions (RA)for one another. They were all glad that Ka’b and the two others were forgiven. 3. We should be satisfied with the apparent disposition of people and not poke around about their intentions. 4. From the ways of congratulating people is to stand up and shake them. 5. Shaykh Saleem bin ‘Eid al-Hilaalee (hafizahullah) gave a commentary of the hadeeth in a separate work titled, Ithaaf as-Saalik bi Fawaaid Hadeeth al-Mukhallifeen min Riwaayati Ka’b bin Maalik in over 300 pages and explained 110 points of benefits from this hadeeth.

945. Abu Sa’eed al-Khudri (ra) said that some people (the Jews of Banu Quraysh) came down at the command of Sa’d bin Mu’az . He was called and he came riding a donkey. When he approached the mosque, the Prophet (ﷺ) said, “Rise up for one better than you”, or he said “Rise up for your chief. And he also said, “O Sa’d these people have come down on your orders”. Sa’d said, “Those of them that are their fighting men should be slain and their young children should be made captives”. The Prophet (ﷺ) said, “You have judged according to Allah’s decree”, or he said, “You have decided in the light of the King’s command.)
Grade: Saheeh (Authentic)
Commentary: Sa’d bin Mu’adh who was in the Prophet’s mosque recovering from the serious injury he sustained during the Battle of Trench came to meet the Prophetﷺ and the rest of the people in a mosque temporarily set up for the daily obligatory prayers during the sieged on the Jews of Qurayza after their treachery. 2. In another authentic narration of the same hadīth, it says, “Qoomoo ilaa sayyidikum (Stand up to your leader (i.e. Sa’d bin Mu’adh))”; and in another, with the addition, “fa anziloohu (… and help him alight)”. Based on these expressions, Imam al-Albaanee (رحمه الله (averred, “So it appears to me – and Allah knows Best – that the author (may Allah shower blessings on him) actually only intended to relate the meaning of the hadeeth (and not the exact wording) in order to draw attention that it is not connected with a man’s standing up for his brother out of respect as is common place but (he could do that) only to help him come down, for he (Sa’d bin Mua’dh) was ill (at the time). If heﷺ had intended the first meaning, (i.e. standing for a person to show respect), he would have said, ‘Qoomoo li sayyidikum (stand up for the sake of your leader)’ which is not contained in any of the chains of report of the hadeeth.” Therefore, the narration establishes standing up to meet our brother, in order to offer help to him or the like. It could even imply standing up to a person to slap or beat him. However, to stand up out of respect for him does not have any basis in this hadeeth. Allah knows Best. See hadeeth no. 977 and Silsilat al-Ahaadeeth as-Saheehah (67).

946. Anas said, “There is no one that people loved to see more than the Prophet, may Allah bless him and grant him peace. But when they saw him, they did not stand up for him since they knew that he disliked that.”
Grade: Saheeh (Authentic)
Commentary: In other versions of this hadeeth collected by Imam AtTahaawee in Mushkil al-Aathaar and Abu Ya’alaa in his Musnad, the above expression, ‘lam yaqoomoo ilayhi (translated as, ‘they did not stand up to him’), occurs as lam yaqoomoo lahu (they would not stand up because of him). According to Imam Al-Albaanee (الله رحمه” ,(Apparently, this is the correct thing (i.e. that they would not stand up because of him) due to the earlier cited difference between, ‘standing up because of him’ and ‘standing up to him’. While the first is that which is disapproved, the second standing is clearly permissible (since it has to do with helping him fulfill a particular need), regarding even the general people how much more their leaders as is in the hadeeth of Sa’d bin Mu’adh…” In the report of Imam al-Bayhaqee, it says, “lam yataharrakoo (they would not even move)” indicating that what was known to be detested is to stand up because of him because, ‘to stand up to him’ would mean to help him which may even be obligatory and not detested. While stating this report, Imam al-Bayhaqee said, “Abu Abdillah, al-Haafidh (i.e. Imam Hakim) said, ‘I attended the lesson of Abu Muhammad, Abdur-Rahman bin Mirzabaanee al-Khazzaaz – the great scholar of hadeeth of his time – at Hamdan. He came out to us while we were sitting down looking at him. When he drew near us, we all stood up. He forbade and prevented us from that and then said…(he then related the chain of narration up to Anas bin Malik and read this hadeeth).’” Thereafter, Imam al-Albaanee (الله رحمه (said, “There are many of such reports from the pious predecessors such that if compiled, could make a treatise.” These shed light on the fact that what the Prophetﷺ disapproved was standing up because of a person. See hadeeth no. 977.

947. ‘A’isha, the Umm al-Mu’minin, said, “I have not seen anyone who more resembled the Prophet, may Allah bless him and grant him peace, in words or speech or manner of sitting than Fatima.” ‘A’isha continued, “When the Prophet, may Allah bless him and grant him peace, saw that she had come, he would greet her and then he stood up for her, kissed her, took her hand and brought her forward and made her sit in hi place. When the Prophet, may Allah bless him and grant him peace, visited her, she greeted him, stood up for him, and kissed him. She came to the Prophet, may Allah bless him and grant him peace, in his final illness and he greeted her, kissed her, and told her a secret. She wept. Then he confided something else to her and she laughed. I said to the women, ‘I see that this woman is superior to other women, let she is one of them. First she wept and then she laughed.’ I asked her, ‘What did he say to you?’ She replied, ‘I would be telling a secret.’ When the Prophet, may Allah bless him and grant him peace, died, Fatima said, ‘He confided to me, “I am dying,” so I wept. Then he confided to me, “You will be the first of my family to join me,” so I was happy and pleased at that.'”
Grade: Saheeh (Authentic)
Commentary: The point of reference in this hadeeth in relation to the chapter heading is the expression, “qaama ilayha (he would stand up to her)”, and it has been mentioned that it differs from ‘standing up because of her’ which is disapproved. The import of his standing up here is similar to that of hadeeth no. 944.

Adab Al Mufrad> Book 38: General Behaviour
Chapter 429. A man standing up for someone sitting down

948. Jabir said, “The Prophet, may Allah bless him and grant him peace, was ill and we prayed behind him while he was sitting down. Abu Bakr relayed his takbir to the people. The Prophet turned towards us and saw that we were standing. He indicated to us that we should sit down. So we prayed sitting down with him. When he said the taslim, he said, ‘You were about to do what the Persians and Romans do. They stand in front of their kings when they are seated. Do not do that. Follow your Imams. If the Imam prays standing, then pray standing. If he prays sitting down, then pray sitting down.”
Grade: Saheeh (Authentic)
Commentary: This hadeeth prohibits standing before a person while he is seated by way of showing reverence to him which was from the ways of the non-Muslims. As such, it also prohibits imitating the non-Muslims regarding things that are basically exclusive to them.

Adab Al Mufrad:
Book 41. Gestures

Adab Al Mufrad> Book 41: Gestures
Chapter 431. Should anyone delouse someone else’s head

952. Anas ibn Malik said, “The Prophet, may Allah bless him and grant him peace, used to visit Umm Hiram, the daughter of Milhan who was married to ‘Ubada ibn as-Samit, and she would give him food and delouse his head. Then he slept and woke up laughing.”
Grade: Saheeh (Authentic)
Commentary: Imam an-Nawawee (الله رحمه (said, “the scholars are agreed that she is from those relations permanently prohibited in marriage to him – peace and blessings be upon, but differ on how. Ibn Abdil-Barr and others hold that she was one of his foster aunts. Others say she was an aunt to his father or grandfather since Abdul-Muttalib’s mother was from the Najjaar tribe.” 2. Hafidh Ibn Hajar (الله رحمه (explained that, “It does not imply that he had anything on his head. She was only teasing apart the hair of the Messenger of Allahﷺ to soothe him since teasing apart the hair makes one feel relaxed.” 3. He became cheerful when he woke up owing to the dream he had that, a group of people in his Ummah will sail on the sea as kings on their thrones. This is authentically related in another version in the two Saheehs.

953. Qays ibn ‘Asim as-Sa’idi said, “I came to the Messenger of Allah, may Allah bless him and grant him peace, and he said, ‘This is the master of the people of the desert.’ I said, ‘Messenger of Allah, how much property can I have without owning anything to someone who comes with a request or a guest?’ The Messenger of Allah, may Allah bless him and grant him peace, said, ‘The best property is forty. A lot of property is sixty. Woe to those who have hundreds except for he who gives away something precious, lends an animal with abundant milk or sacrifices a fat animal to eat and feeds beggars and the poor.’ I asked, ‘Messenger of Allah, which is the noblest of these qualities?’ The valley where I am does not support many flocks.’ The Prophet replied, ‘So what do you give as a gift?’ I replied, ‘I give virgin camels and she-camels.’ The Prophet asked, ‘How much do you give as a loan?’ I said, ‘I lend a hundred.’ He asked, ‘What do you do with she-camels that are ready to be mated?’ He replied, ‘People bring their ropes (to use as halters for the male camels) and no man is prevented from taking a camel on which he puts a halter. He takes the male camel he thinks is the proper one (for mating and keeps it) until he returns it.’ The Prophet, may Allah bless him and grant him peace, said, ‘Which do you love more ? your property or your mawali (i.e. your heirs).’ (‘My property,’ he replied.) The Prophet said, ‘Your share is what you eat of your property and consume or what you give away and spend. The rest of it belongs to your heirs.’ I said, ‘When I go back, I must lessen it.'” When he was neat death, his sons gathered around and he said, ‘My sons, listen to me. You will not listen to anyone who will give you better advice than me. Do not wail over me. The Messenger of Allah, may Allah bless him and grant him peace, was not wailed for. I heard the Prophet, may Allah bless him and grant him peace, forbid wailing. Shroud me in the garment in which I used to pray. Make the eldest of you your leader. If you make the eldest of you your leader, you will continue to have a successor from your father among you. If you make the youngest of you your leader, then the eldest of you will be debased in front of people. Be abstinent among yourselves. Have a good livelihood and you will be free of the need to ask from other people. Beware of begging. It is the lowest of a man’s earnings. When you bury me, flatten my grave. There was some bad feelings between me and the tribe of Bakr ibn Wa’il in this area because of wounds I inflicted. Do not trust a fool to bring something which might bring about disgrace in your deen (i.e. if he were to reveal the site of the grave.'”
Grade: Hasan (Sound)
Commentary: The narration shows: 1. That the pious predecessors were really concerned, even while dying, about the proper guidance of their children. So, they adjured them among others, to fear Allah, follow the lines of conduct of the Messengerﷺ and shun innovations. 2. That one should avoid whatever lowers the elders before their peers and the young. 3. That it is encouraged to legitimately seek wealth and also expend it prudently. 4. Discouragement for begging. 5. That wailing at the death of a person contradicts the Sunnah. 6. The need to be cautious of about one’s antagonists especially when they are non-Muslims

Adab Al Mufrad> Book 41: Gestures
Chapter 432. Shaking the head and biting the lip when surprised

954. ‘Abdullah ibn as-Samit said, “I questioned my close friend Abu Dharr who said, ‘I brought some water for wudu’ to the Prophet, may Allah bless him and grant him peace. He shook his head and bit his lip. I said, “May my father and mother be your ransom, have I injured you?” “No,” he replied, “but you will meet amirs ? or imams ? who will delay the prayer until it is past its time.” “So what do you command me to do?” I asked. He replied, “Pray the prayer at the proper time. If you come across them, then pray with them and do not say, ‘I have already prayed, so I will not pray again.'”‘”
Grade: Saheeh (Authentic)
Commentary: The point in this hadeeth in relation to the chapter heading is the permissibility of striking a person’s thigh without any negative intention. As regards the Prophet’s statement in another version of the same hadeeth, (954): “…you will meet amirs who delay the prayer beyong its time”, Imam an-Nawawee (الله رحمه (explains, “That is, its preffered time; not completely beyond its prescribed time. This is because, what is reported from the amirs – both the earlier and later ones – is that they used to delay it beyond its preffered time. No one of them delayed it completely beyond its prescribed time. Therefore, it is pertinent to understand these narrations in the light of what really happened.” The hadeeth also exhorts towards observing the prayers at their preffered times, and avoiding difference and confrontation with the rulers.

Adab Al Mufrad> Book 41: Gestures
Chapter 433. A man striking his hand on his thigh when he is amazed or for some other reason

955. ‘Ali reported that the Messenger of Allah, may Allah bless him and grant him peace, knocked at the door of ‘Ali and Fatima, the daughter of the Prophet, may Allah bless him and grant him peace, and said, “Don’t you pray?” ‘Ali said, “I said, ‘Messenger of Allah, our spirits are with Allah. When He wishes to wake us up, we will make up.’ The Prophet, may Allah bless him and grant him peace, left without saying anything to me. Then I heard him strike him thigh after his back was turned. He said, ‘More than anything else, man is argumentative.’ (18:54)”
Grade: Saheeh (Authentic)
Commentary: Apart from being evidence for the permissibility of a man’s striking his own thighs when he is astonished, the prophet’s use of this verse as proof against Alee’s response – even though the late-night prayer is not obligatory, and he only sought to give an excuse for not having stood up up till the time – disproves the view of those who give preordainment as excuse for their laxity in their religious obligations.

956. Abu Razin said about Abu Hurayra, “I saw him striking his brow with his hand whole saying, ‘People of Iraq, do you claim that I lie against the Messenger of Allah, may Allah bless him and grant him peace? Do you have enjoyment while I have the wrong action? I testify that I heard the , Messenger of Allah, may Allah bless him and grant him peace, say, “When one of you breaks his sandal-strap, he should not walk in his other sandal until it is mended.”‘”
Grade: Saheeh (Authentic)
Commentary: The point of reference is Abu Hurayrah’s striking his forehead with his hand. The hadeeth also highlights: 1. Disaproval for walking in a single sandal or leather socks or socks since it contradicts sedateness. 2. Islam exhorts towards paying serious attention to good manners in every aspect of life. 3. The companions of the Prophet – may Allah be pleased with them all – love and really believe in the Prophetﷺ. So, they report his words with great precision and conviction.

Adab Al Mufrad> Book 41: Gestures
Chapter 434. When a man strikes his brother’s thigh and does not intend anything bad by it

957. Abu’l-‘Aliyya al-Bara’ said, “‘Abdullah ibn as-Samit passed by me and I gave him a chair. He sat down. I told him, ‘Ibn Ziyad has delayed the prayer. What do you command?’ He hit my thigh (and I think he said, ‘So that it left a mark on me’) and then he said, ‘I asked Abu Dharr as you asked me and he hit my thigh as I have hit yours. He said, “Pray the prayer at the proper time, but if you come across some of them, pray with them and do not say, ‘I have already prayed,’ and then not pray.”‘”
Grade: Saheeh (Authentic)
Commentary: The point in this hadeeth in relation to the chapter heading is the permissibility of striking a person’s thigh without any negative intention. As regards the Prophet’s statement in another version of the same hadeeth, (954): “…you will meet amirs who delay the prayer beyong its time”, Imam an-Nawawee (الله رحمه (explains, “That is, its preffered time; not completely beyond its prescribed time. This is because, what is reported from the amirs – both the earlier and later ones – is that they used to delay it beyond its preffered time. No one of them delayed it completely beyond its prescribed time. Therefore, it is pertinent to understand these narrations in the light of what really happened.” The hadeeth also exhorts towards observing the prayers at their preffered times, and avoiding difference and confrontation with the rulers.

958. It is related that ‘Abdullah ibn ‘Umar reported that ‘Umar went with the Messenger of Allah, may Allah bless him and grant him peace, with a group to visit Ibn Sayyad. They found him playing with some children in the hills of Banu Maghala. Ibn Sayyad, who was approaching puberty, did not notice them until the Prophet, may Allah bless him and grant him peace, patted him with his hand and then said to him, ‘Do you testify that I am the Messenger of Allah?’ Ibn Sayyad looked at him and said, ‘I testify that you are the Messenger of the unlettered.’ Ibn Sayyad said to the Prophet, ‘Do you testify that I am the Messenger of Allah?’ He refuted it and said, ‘I have believed in Allah and His Messengers.’ Then he said to him, ‘What dreams do you have?’ Ibn Sayyad replied, ‘Both truthful people and liars come to me.’ The Prophet, may Allah bless him and grant him peace, said, ‘You are in a state of confusion.’ Then the Prophet, may Allah bless him and grant him peace, said to him, ‘I am concealing something from you.’ Ibn Sayyad said, ‘It is just smoke.’ He said, ‘Shame on you! You will not go too far.’ ‘Umar said, ‘Messenger of Allah, let me cut his head off?’ The Prophet, may Allah bless him and grant him peace, said, ‘If it is him (i.e. the Dajjal), you will not be able to get the better of him. If it is not him, there is no point in killing him.'” Salim reported that he heard ‘Abdullah ibn ‘Umar say, “After that, the Prophet, may Allah bless him and grant him peace, went with Ubayy ibn Ka’b al-Ansari to the palm-grove where Ibn Sayyad was staying. He wanted to hear something from Ibn Sayyad without Ibn Sayyad seeing him. The Prophet, Messenger of Allah entered and hid behind the palm trunks, trying to hear something from Ibn Sayyad before he saw him. Ibn Sayyad was lying on his bed, covered by a wrapper and there was a murmuring sound coming from him. The mother of Ibn Sayyad saw the Prophet, may Allah bless him and grant him peace, hiding behind the palm trunk and she said to Ibn Sayyad, ‘Saf! (which was a name of Ibn Sayyad) Muhammad is here.’ So Ibn Sayyad got up. The Prophet, may Allah bless him and grant him peace, said, ‘If she had left him, the business would have been clear.'” Salim reported that he heard ‘Abdullah ibn ‘Umar say, ” “The Prophet, may Allah bless him and grant him peace, stood up among the people and praised Allah as He deserves and then he mentioned the Dajjal and said, ‘I warn you about him, and there is no Prophet who did not warn his people about him. Nuh warned his people about him, but I will say something to you which no Prophet has said to his people. You should know that he is one-eyed and that Allah is not one-eyed.'”
Grade: Saheeh (Authentic)
Commentary: The point of reference in the hadeeth vis-à-vis the chapter heading is the expression, “…until he struck him on the back with his hand…” However, it contains other lessons including that: 1. The Dajjal cannot be overpowered by any single person – no matter how pious or powerful – except Nabiyy ‘Eesa – peace be upon him –, as contained in other authentic narrations, after his descent which is from the Major Signs of the Hour. 2. It is prohibited to kill a person without a just cause. Allah the Exalted says: “Do not kill anyone whose killing Allah has forbidden, except for a just cause…” (Q 17 : 33). 3. We should only act based on clear knowledge and not illusions and suppositions. This informed the Prophet’s painstaking effort to verify the person of Ibn Sayyad. 4. The Authority has the responsibility of unraveling mysterious or complicated matters of interest to the general populace. It was widely feared then that Ibn Sayyad was the Dajjal about whose trial and tribulation the Prophets (alayhim as-Salam) have warned their people. 5. The Authority also has the duty of warning the people apprioprately about any impending danger as the Prophetﷺ warned about the coming of Dajjal and even gave additional information because his coming was no doubt in his Ummah. 6. It supports the fact that Allah the Mighty and Sublime has two Eyes.

959. Jabir said, “When the Prophet, may Allah bless him and grant him peace, was in janaba, he would pour three cupfuls of water over his head.” Al-Hasan ibn Muhammad [ibn al-Hanafiyya] said, “Abu ‘Abdullah, I have more hair than that.” Jabir struck his hand on al-Hasan’s thigh and said, “Nephew, the Prophet, may Allah bless him and grant him peace, had more hair than you have and better hair as well.”
Grade: Saheeh (Authentic)
Commentary: Al-Hasan bin Muhammad bin al-Hanafiyyah (الله رحمه (only sought to point out that, the Prophetﷺ perhaps, only used three handfuls because his hairs were not much and that for those with much hair, they would require more handfuls. However, the companion’s response is evidence that even though the Prophet’s hair was much more and better, which should, based on al-Hasan’s thought, require him to use many handfuls, he – peace and blessings be upon him – sufficed with three handfuls. “It demonstrates what the pious predecessors were upon, of giving evidence with the action of the Prophetﷺ and submitting to it.” Sharh Saheeh al-Adab al-Mufrad (3/101). In this narration also, the allowance of striking one’s hand on the thigh of another person when no evil is intended is established.

Adab Al Mufrad> Book 41: Gestures
Chapter 435. The person who dislikes people sitting and rising for him

960. Jabir said, “In Madina, the Messenger of Allah, may Allah bless him and grant him peace, was thrown from a horse onto a palm trunk and dislocated his foot. We used to visit him in the room of ‘A’isha. We came upon him while he was praying sitting down and we prayed standing behind him. He indicates to us that we should sit down. When he finished the prayer, he said, ‘When the Imam prays sitting, then pray sitting. When he prays standing, then pray standing. Do not stand while the imam is sitting as the Persians do with their great men.'”
Grade: Saheeh (Authentic)

961. He also said, “One of the slaves of the Ansar had a son whom he named Muhammad, The Ansar said, ‘We will not give you the kunya of the Messenger of Allah until we have sat in the road and asked the Prophet about the Final Hour.’ The Prophet said, ‘You have come to me to ask me about the Hour?’ ‘Yes,’ we replied. He said, ‘There is no one alive now who will see it, even if he lives a hundred years.’ We said, ‘A slave of the Ansar has had a son and named him Muhammad. The Ansar said, “We will not call you by the kunya of the Messenger of Allah.”‘ The Prophet said, ‘You have done well. Call yourselves with my name, but do not use my kunya.'”
Grade: Saheeh (Authentic)
Commentary: The prophecy mentioned in this hadeeth was one of the miracles of the Prophetﷺ that no one who was alive at that time lived more than a hundred years after that. As to their question it is also an indirect answer, as in another hadīth, ‘whoever dies, his Hour has come’ , means he cannot do anything after that except to stand in front of his Lord so it is no use knowing the actual time of the Hour. See narrations in Chapter 373.

Adab Al Mufrad> Book 41: Gestures
Chapter 436. Chapter

962. Jabir ibn ‘Abdullah reported that the Messenger of Allah, may Allah bless him and grant him peace, passed through the market, entering from part of the high part of the city and the people were on both sides of him. He passed by a dead one-eared goat and reached out and took its ear. Then he said, “Who would like to buy this for a dirham?” They said, “Why would we want it when it is worthless? What would we do with it?” He said, “Would you like to have it?” “No,” they replied. He asked them that three times and they said, “No, by Allah! If it were alive, it would have a defect as it only has one ear. Why would we want it when it is dead?” The Prophet said, “By Allah, this world is less in the sight of Allah than this goat is to you.”
Grade: Saheeh (Authentic)

963. ‘Utayy ibn Damura said, “I saw a man with my father who was consoling another man in the way people used to console each other in the Jahiliyya. My father bit him and would not use his kunya. His companions looked at my father and he said, ‘It appears that you disapprove of that.’ He said, ‘I will never respect anyone who does this! I heard the Prophet, may Allah bless him and grant him peace, say, “If someone consoles people in the way people consoled each other in the days of the Jahiliyya, then bite him, and do not use his kunya.”‘”
Grade: Saheeh (Authentic)

Adab Al Mufrad> Book 41: Gestures
Chapter 437. What a man says when his foot goes to sleep

964. ‘Abdu’r-Rahman ibn Sa’d said, “Ibn ‘Umar’s foot went to sleep and a man said to him, ‘Mention the person you love most.’ He said, ‘Muhammad.'”
Grade: Da’eef (Weak)

Adab Al Mufrad:
Book 42. Greetings

Adab Al Mufrad> Book 42: Greetings
Chapter 438. Chapter

965. It is related that Abu Musa was with the Prophet, may Allah bless him and grant him peace, in one of the gardens of Madina. He said, “The Prophet, may Allah bless him and grant him peace, had a twig in his hand with which he was striking the water and mud. A man came and asked for the garden to be opened, and the Prophet, may Allah bless him and grant him peace, said, ‘Open it for him and give him the good news of the Garden.’ I went and it was Abu Bakr, may Allah be pleased with him. I opened the gate for him and gave him the good news of the Garden. Then another man asked to be let in and the Prophet, may Allah bless him and grant him peace, said, ‘Open the door and give him the good news of the Garden.’ It was ‘Umar, may Allah be pleased with him, and I let him in and gave him the good news of the Garden. Then yet another man asked to be let in. The Prophet had been reclining, but he then sat up and said, ‘Open it for him and give him the good news of the Garden along with an affliction which will befall him ? or which will happen.’ I went and it was ‘Uthman, I opened the door and told him what the Prophet had said. He said, ‘Allah is the One who is asked for help. ‘”
Grade: Saheeh (Authentic)

Adab Al Mufrad> Book 41: Gestures
Chapter 439. Shaking hands with children

966. Salama ibn Wardan said, “I saw Anas ibn Malik shake hands with some people and he asked me, ‘And who are you?’ I said, ‘The mawla of the Banu Layth.’ He stroked my head three times and said, ‘May Allah bless you.'”
Grade: Saheeh (Authentic)
Commentary: The narration shows the kindheartedness of the companion , and encourages shaking and stroking the head of the young and supplicating for them.

Adab Al Mufrad> Book 41: Gestures
Chapter 440. Shaking Hands

967. Anas ibn Malik said, “When the people of Yemen came, the Prophet, may Allah bless him and grant him peace, said, ‘The people of Yemen have arrived and they have gentler hearts than you. They are the first to offer the handshake.'”
Grade: Saheeh (Authentic)
Commentary: This hadeeth cites the connection between tenderheartedness and handshake, and encourages handshake. In another authentic narration collected by Imam Aboo Daawood, at-Tirmidhee and others, the Prophetﷺ said, “No two Muslims meet and shake hands except that they are both forgiven before they depart.”

968. Al-Bara’ ibn ‘Azib said, “Part of the full greeting is to shake your brother’s hand.”
Grade: Saheeh (Authentic)

Adab Al Mufrad> Book 41: Gestures
Chapter 441. A woman stroking a child’s head

969. Ibrahim ibn Marzuq ath-Thaqafi related that his father (who had belonged to Allah ibn az-Zubayr) told him, “‘Abdullah ibn az-Zubayr sent me to his mother, Asma’ bint Abi Bakr and he told her how al-Hajjaj was treating them. She made supplication for me and stroked my head. I was a young boy at that time.”
Grade: Da’eef (Weak)

970. Jabir ibn ‘Abdullah said, “I purchased a camel and rode it hard for a month until I reached Syria. ‘Abdullah ibn Unays was there, and I sent word to him, saying, ‘Jabir is at the door.’ The messenger returned and said, ‘Jabir ibn ‘Abdullah?’ ‘Yes,’ I replied. So ‘Abdullah came out and embraced me. I said, ‘A hadith reached me which I had not heard before and I feared that one of us might die.'” He went on, “I heard the Prophet, may Allah bless him and grant him peace, say, ‘Allah will gather His slaves ? or people ? naked, uncircumcised, without anything.’ We asked, ‘What is meant by “without anything”?’ The Prophet said, ‘They will have nothing with them.’ (The Prophet went on,) ‘They will be called by a voice that is heard from afar (and I think that he said, ‘as if it was from close at hand’), saying, “I am the King. None of the people of the Garden will enter the Garden while any of the people of the Fire are seeking him for some injustice he did to him. None of the people of the Fire will enter the Fire while any of the people of the Garden are seeking him for an injustice he did to him.”‘ I asked, ‘How is this? We come to Allah naked and without any worldly goods?’ He said, ‘This applies to good actions and evil actions.'”
Grade: Saheeh (Authentic)
Commentary: The point of reference in this hadeeth vis-a-vis the chapter heading is that Abdullah came out and then embraced Jabir bin Abdullah (radiya Allahu anhum). Anas bin Malik reported that, “When the companions of the Prophetﷺ meet, they would shake each other. And when they return from journeys, they embraced each other.” See Silsilat alAhaadeeth is-Saheehah (1/301).

Adab Al Mufrad> Book 41: Gestures
Chapter 443. A man kissing his daughter

971. ‘A’isha, the Umm al-Mu’minin, said, “I did not see anyone who more resembled the Messenger of Allah, may Allah bless him and grant him peace, in manner of speaking that Fatima. When she came to him, he stood up for her, made her welcome, kissed her and had her sit in his place. When the Prophet came to her, she stood up for him, took his hand, made him welcome, kissed him, and made him sit in her place. She came to him during his final illness and he greeted her and kissed her.”
Grade: Saheeh (Authentic)

Adab Al Mufrad> Book 41: Gestures
Chapter 444. Kissing the hand

972. Ibn ‘Umar said, “We were on a raid and the people fled. We said, ‘How can we meet the Prophet, may Allah bless him and grant him peace, when we have run away? It has been revealed, “unless he is withdrawing to rejoin the fight” (8:16).” We said, ‘We will not go to Madina and then no one will see us.’ Then we said, ‘Perhaps we should go.’ The Prophet, may Allah bless him and grant him peace, came from the Fajr prayer and we said, ‘We fled.’ He said, ‘You are those rejoining the fight.”‘ We kissed his hand. He said, ‘I am your group.*'” [* The ayat continues, “or withdrawing to support another group”]
Grade: Da’eef (Weak)

973. ‘Abdu’r-Rahman ibn Razin said, “We passed by az-Zubda and were told, ‘There is Salama ibn al- Akwa’. I went to him and he greeted us. Then he brought out his hands and stated, ‘With these two hands I offered allegiance to the Messenger of Allah, may Allah bless him and grant him peace.’ He held out his palm which was as huge as a camel’s foot, and we got up and kissed it.”
Grade: Hasan (Sound)
Commentary: Explaining similar narrations, Imam Al-Albaanee (الله رحمه ( explained, “As for kissing the hand, there are many narrations which all point to its establishment from the Prophetﷺ and the pious predecessors. Thus, it is our opinion that it is permissible to kiss the hand of a scholar if the following conditions are fulfilled: 1. It should not be made a custom such that the scholar becomes used to stretching out his hands to his students and the students also get used to seeking blessings through that. This is because although the Prophet’s hand was kissed, it was rare, and whatever is like that should not be taken as continous practice as is known from the Fundamentals of Islamic Jurisprudence. 2. That it should not lead to the scholar being arrogant towards others, feeling self-important, as is the case with some Shaykhs today. 3. That it should not lead to suspending a well-known Sunnah such as the Sunnah of handshake which is approved from his actions and statements, and which brings about the falling-off of the sins of the two persons shaking hands as is reported in many hadeeths. So, it is not allowed to cancel it because of an act which is, to say the most, only permissible.” See Sharh Saheeh Adab al-Mufrad (3/117).

974. Anas was asked, “Did you touch the Prophet, may Allah bless him and grant him peace, with your hand?” He replied, “Yes,” so they kissed it.
Grade: Da’eef (Weak)

Adab Al Mufrad> Book 41: Gestures
Chapter 445. Kissing the Foot

975. Al-Wazi’ ibn ‘Amir said, “We came and were told, ‘That is the Messenger of Allah.’ We took his hands and feet and kissed them.”
Grade: Da’eef (Weak)

976. Suhayb said, “I saw ‘Ali kiss the hands and feet of al-‘Abbas.”
Grade: Da’eef (Weak)

Adab Al Mufrad> Book 41: Gestures
Chapter 446. A man rising out of respect for another man

977. Abu Mijaz said, “Mu’awiya came while ‘Abdullah ibn ‘Amir and ‘Abdullah ibn az-Zubayr were seated. Ibn ‘Amir got up while Ibn az-Zubayr remained seated, and he was weightier of the two. Mu’awiya said, ‘The Prophet, may Allah bless him and grant him peace, said, “Whoever likes to have the slaves of Allah stand up out of respect for him should take his place in the Fire.”‘”
Grade: Saheeh (Authentic)
Commentary: This hadeeth shows, as Imam Al-Albaanee (الله رحمه (said, that “one: prohibition of the one coming to meet the people desiring their standing up for him. This is clear-cut, not requiring explanation. The other: Disaproval for those sitting to stand up for the one coming even if the person dislikes the standing; and that is from the aspects of cooperating upon goodness and closing the door of evil. This point is very precise and is pointed to us by the reporter of the hadeeth – Mu’awiyyah by his disapproving of Abdullah bin ‘Aamir’s standing up for him. He then advanced the hadeeth as evidence…”

Adab Al Mufrad> Book 41: Gestures
Chapter 447. Giving the greeting first

978. Abu Hurayra reported that the Prophet, may Allah bless him and grant him peace, said, “Allah created Adam, may Allah bless him and grant him peace, and his height was 60 spans. He said, ‘Go and greet those (a group of angels who were sitting down) and listen to how they answer you. It is your greeting and the greeting of your descendants.’ He said, ‘Peace be upon you,’ and they replied, ‘Peace be upon you and the mercy of Allah.’ They added, ‘and the mercy of Allah’. All who enter the Garden will have his form, but creation has continued to decline until now.'”
Grade: Saheeh (Authentic)

Adab Al Mufrad> Book 41: Gestures
Chapter 448. Giving the greeting to people

979. Al-Bara’ reported that the Prophet, may Allah bless him and grant him peace, said, “Make the greeting common practice among you and you will be safe.”
Grade: Hasan (Sound)

980. Abu Hurayra reported that the Prophet, may Allah bless him and grant him peace, said, “You will not enter the Garden until you believe and you will not believe until you love one another. Shall I tell you something the doing of which will give you love of one another?” “Yes, Messenger of Allah,” they replied. The Prophet said, “Make the greeting common practice among you.”
Grade: Saheeh (Authentic)

981. ‘Abdullah ibn ‘Amr reported that the Messenger of Allah, may Allah bless him and grant him peace, said, “Worship the All-Merciful and feed people. Make the greeting common practice among you and you will enter the Garden.”
Grade: Saheeh (Authentic)
Commentary: The narrations under this chapter highlight the virtues of extending the greetings of Salam: safety, loving one another, increases Eemaan and leads to the Garden. May Allah enter us into His Garden. See hadeeth no. 987.

Adab Al Mufrad> Book 41: Gestures
Chapter 449. The person who greets first

982. Bashir ibn Yasar said, “No one preceded ? or got ahead of ? Ibn ‘Umar when giving the greeting.”
Grade: Saheeh (Authentic)
Commentary: In an authentic hadeeth collected by Imam at-Tirmidhee in his Sunan, the Prophetﷺ said, “The best of the people with Allah are those who go ahead of them to give the greeting of Salam.” The practice of Ibn Umar (radiya Allahu anhuma) shows the keenness of the companions – may Allah be pleased with them – to earn rewards from good deeds by adhering to the Sunnah. See narration no. 984 and 1006.

983. Jabir said, ” “Someone riding should greet someone walking, and someone walking should greet someone sitting down. When there are two people walking, the better of them is the one who gives the greeting first.”
Grade: Saheeh (Authentic)

984. Ibn ‘Umar said that al-Agharr (who was a man from Muzayna and had been a Companion of the Prophet) was owed some measures of dates by a man from the Banu ‘Amr ibn ‘Awf who came to him many times. He said, “I went to the Prophet, may Allah bless him and grant him peace, and he sent Abu Bakr as-Siddiq with me.” He continues, “Everyone we met greeted us. Abu Bakr said, ‘Don’t you know that when people give the greeting before us, they have the reward? Give the greeting before them and you will have the reward.'”
Grade: Hasan (Sound)

985. Abu Ayyub reported that the Messenger of Allah, may Allah bless him and grant him peace, said, “It is not lawful for a Muslim man to separate himself from his brother for more than three days. When they meet, and one turns away and the other turns away, the better of them is the one who gives the greeting first.”
Grade: Saheeh (Authentic)
Commentary: Islam prohibits these things since they incite disharmony in the community. As regards separating from a Muslim, Imam an-Nawawee (الله رحمه (said, “It is forbidden that Muslims separate from themselves for more than three days textually; but it is permissible for three days connotatively. He is only pardoned for those three days because man innately gets angry; so he is not held responsible for the period so that he could reconsider the case and calm the anger.”

Chapter 450. The excellence of the greeting

986. Abu Hurayra reported that a man passed by the Messenger of Allah, may Allah bless him and grant him peace, while hew as in an assembly and said, “Peace be upon you.” “Ten good deeds,” he said. Another man passed by and said, “Peace be upon you and the mercy of Allah.” The Prophet said, “Twenty good deeds.” Then yet another man passed by and said, “Peace be upon you and the mercy of Allah and His blessing,” and the Prophet said, “Thirty good deeds.” Then a man in the gathering got up and did not give the greeting. The Messenger of Allah, may Allah bless him and grant him peace, said, “How quickly your companion forgets! When one of you comes to an assembly, he should give the greeting. If he thinks he should sit down, he sits down. When he stands up, he gives the greeting. Neither is a greater duty than the other.”
Grade: Saheeh (Authentic)
Commentary: Imam Al-Albaanee (الله رحمه (observes, “Saying the greeting of Salam when one gets up to leave a gathering is an etiquette that is being abandoned in some of the lands. And the most apprioprate of those to revive it are the people of knowledge and its students. Thus it is pertinent that they say the Salam when they join the students in the class, for example, and likewise when they leave for the first is not more meritorious than the other.

987. ‘Umar said, “I was riding behind Abu Bakr and he passed by some people. He said, ‘Peace be upon you.’ They said, ‘Peace be upon you and the mercy of Allah.’ He said, ‘Peace be upon you and the mercy of Allah.’ They said, ‘Peace be upon you and the mercy of Allah and His blessings.’ Abu Bakr said, ‘Today the people have been very much better than us.'”
Grade: Saheeh (Authentic)

988. ‘A’isha reported that the Messenger of Allah, may Allah bless him and grant him peace, said, “The Jews do not envy you for anything the way that they envy you for the salam and the Amin.”
Grade: Saheeh (Authentic)
Commentary: The Jews are jealous of the Muslims for many of the Muslims’ beliefs and practices, which quite badly, has led to their serious hatred for the Muslims. Allah the Exalted says: “Verily, you will find the strongest among men in enmity to the believers (Muslims) the Jews and those who are polytheists…” (Q 5: 82) 2. The hadeeth highlights the virtues of the greeting of Salam and the saying of Amin (O Allah, accept the supplication) during congregational Salat

Adab Al Mufrad> Book 41: Gestures
Chapter 451. Peace (as-Salam) is one of the Name so Allah

989. Anas reported that the Messenger of Allah, may Allah bless him and grant him peace, said, “As- Salam (peace) is one of the Names of Allah Almighty which Allah has placed in the earth. Therefore give the greeting among yourselves.”
Grade: Saheeh (Authentic)

990. Ibn Mas’ud said, ” They were doing the prayer with the Prophet, may Allah bless him and grant him peace, and someone said, ‘Peace be upon Allah.’ When the Prophet, may Allah bless him and grant him peace, finished the prayer, he said, ‘Who said “Peace be upon Allah”? Allah is Peace. Rather say, “Greetings belong to Allah and good words and prayers. Peace be upon you, O Prophet and the mercy of Allah and His blessings. Peace be upon us and upon all the right-acting slaves of Allah. I testify that there is no god but Allah and I testify that Muhammad is His slave and Messenger.”‘” Ibn Mas’ud said, “They used to learn that as one of you would learn a sura from the Qur’an.”
Grade: Saheeh (Authentic)
Commentary: This hadeeth and the one that precedes it are evidences that establish that As-Salaam is from the Names of Allah the Mighty and Sublime. They show the significance of the expression, As-Salam alaykum… and encourage extending greetings to one another with the formula. In other versions of the hadeeth of Ibn Mas’ood, it added that after the death of the Prophetﷺ, they would say, “assalamu ‘ala an-Nabiyy – Peace be upon the Prophet” and not, “assalamu ‘alayka ayyuha an-Nabiyy – Peace be upon you, O Prophet”.

Adab Al Mufrad> Book 41: Gestures
Chapter 452. It is a duty for one Muslim to greet another Muslim when he meets him

991. Abu Hurayra said, “I heard the Messenger of Allah, may Allah bless him and grant him peace, say, ‘The rights a Muslim has over another Muslim are five.” He was asked, “What are they?” He replied, “When he meets him, he should greet him, When he gives him an invitation, he should accept. When he asks him for advice, he should give him good counsel. When he sneezes and praises Allah, he should wish him mercy. when he is ill, he should visit him. When he dies, he should accompany him.”
Grade: Saheeh (Authentic)
Commentary: The point of reference in this hadeeth here is that, it is from the rights of the Muslim that one extends the greeting of Salam to him. The point of reference in these narrations is that to supplicate for the one who sneezes and says, Alhamdulillah is from the obligations he is owed by everyone who hears him say, Alhamdulillah.

Adab Al Mufrad> Book 41: Gestures
Chapter 453. Someone walking greets the person sitting down

992. ‘Abdu’r-Rahman ibn Shibl said that he heard the Prophet, may Allah bless him and grant him peace, said, “The person riding should greet the person on foot. The person on foot should greet the person who is seated. The smaller group should greet the large. Whoever answers the greeting, that is for him. Whoever does not answer it, has nothing.”
Grade: Saheeh (Authentic)
Commentary: Since it is from the right of every Muslim that he is given the greeting of Salam when approached, this hadeeth clarifies the one with the greater obligation of starting the greeting. As regards the phrase, “…whoever does not answer it has nothing”, Imam Al-Albaanee (الله رحمه (noted, “That is, he has nothing of rewards; that (i.e. the reward) is only for the individuals that responded amongst the group. It (also) contains strong evidence that the single person’s reply is sufficient on behalf of the group…”

993. Abu Hurayra reported that the Messenger of Allah, may Allah bless him and grant him peace, said, “The person riding greets the person walking. The person walking greets the person sitting. The small group greets the large group.”
Grade: Saheeh (Authentic)

994. Jabir said, “When two people walking meet, then the one who gives the greeting first is the better of them.”
Grade: Saheeh (Authentic)
Commentary: It could be deduced from this narration and those in Chapter 449 in relation to the chapter heading here, that although certain grups of people have greater obligation to commence the greeting, the other group too could initiate the greeting as was the practice of the companions – may Allah be pleased with them all – : “The better of them is the one who gives the greeting first.” See narration no. 997.

Adab Al Mufrad> Book 41: Gestures
Chapter 454. The person riding greets the person sitting

995. See 993.
Commentary: As No. 993, with a different isnād.

996. Fadala reported that the Prophet, may Allah bless him and grant him peace, said, “The person riding greets the person sitting and the small group greets the larger.”
Commentary: As Nos. 993-995. from Fadāla, with a different isnād.

Adab Al Mufrad> Book 41: Gestures
Chapter 455. Does the person walking greet the person riding?

997. Ash-Sha’bi said that he met a rider and gave the greeting first. I said, “Did you give the greeting first?” He said, “I saw Shurayh walking and he gave the greeting first.”
Grade: Saheeh (Authentic)
Commentary: It could be deduced from this narration and those in Chapter 449 in relation to the chapter heading here, that although certain grups of people have greater obligation to commence the greeting, the other group too could initiate the greeting as was the practice of the companions – may Allah be pleased with them all – : “The better of them is the one who gives the greeting first.”

Adab Al Mufrad> Book 41: Gestures
Chapter 456. A small group greets the large group

998. See 996.
Grade: Saheeh (Authentic)

999. See 996.
Commentary: As above, with a different isnād.

Chapter 457. The young person greets the old

1000. See 993.
Commentary: Similar to No.999, from Abū Hurayra, with a different isnād.

1001. Abu Hurayra reported that the Messenger of Allah, may Allah bless him and grant him peace, said, “The young person greets the old person, the person walking greets the person sitting down, and the small group greets the large group.”
Grade: Saheeh (Authentic)
Commentary: The point of reference in the narration vis-a-vis the chapter heading is that, the older have a right to be greeted first by the young, and exhorts towards showing respect for elders.

Adab Al Mufrad> Book 41: Gestures
Chapter 458. The end of the greeting

1002. (sic) Abu’z-Zinad said, “Kharija (ibn Zayd ibn Thabit) used to write on the letter of Zayd when he said the salam, ‘Peace be upon you, Amir al-Mu’minin, and the mercy of Allah and His blessings and His forgiveness and the best of His prayers.”
Grade: Saheeh (Authentic)
Commentary: Perhaps this narration from the companion – Zayd bin Thaabit – was mentioned with this chapter heading to show that one may add things like, “wa magfiratuh, wa teeb salawaatuhu (His forgiveness and the best of His blessings)” to the word, “wabarakatuhu (and His blessings)” when one initiates the greeting. However, it is authentically reported that Abdullah bin Abbass and Ibn Umar (radiya Allahu anhum) would disapprove of that. In the narration collected by Imam Malik in the Muwattau upon which Ibn Hajar was silent in al-Fath, Ibn Abbass said to the one who initiated the greeting with an addition that, “The greeting ends at al-Barakah (and His blessings).” This is the correct view more so, that an addition was neither taught by nor authentically linked to the Prophetﷺ. This was also the position of Imam Ibn Katheer and others (rahimahumullah). 2. As regards adding “wamagfiratuhu” to the expression, “wabarakatuh” while replying the greeting of Salam, Zayd bin Arqam reported that the Prophetﷺ said, “When the Prophetﷺ greets us with the Salam we would say, ‘Wa ‘alayka as-Salam warahmatullah wabarakatuh wamagfiratuh (And peace be upon you, and the mercy of Allah and His blessings and His forgiveness).’” Silsilat al-Ahaadeeth is-Saheehah (1449).

Adab Al Mufrad> Book 41: Gestures
Chapter 459. The person who greets by a gesture

1002. Abu Qurra al-Khurasani said, “I saw Anas pass by us and he indicated to us with his hand that he was giving the greeting., The gesture made that clear. I saw al-Hasan using yellow dye while wearing a black turban. Asma’ said, ‘The Prophet, may Allah bless him and grant him peace, waved his hand to indicate the greeting to women.”
Grade: Saheeh (Authentic)

1003. Sa’d reported that he went with ‘Abdullah ibn ‘Umar and al-Qasim ibn Muhammad. They stopped at place and ‘Abdullah ibn az-Zubayr commanded and made a gesture of greeting to them and it was answered.
Grade: Da’eef (Weak)
Commentary: The one who does a thing found disquieting by those around him may explain the reason for his action. 2. ‘Awf bin Malik was a companion of the Prophet ([r]) who witnessed the Triumph over Makkah; yet he sought to only have pious people around him. Katheer bin Murrah (الله رحمه (was a student of the companions; he met about seventy of those who fought at Badr among the companions – radiya Allahu anhum.

1004. ‘Ata’ ibn Abi Rabah said, “They used to dislike a greeting made with the hand,” or he said, “He disliked greeting with the hand.”
Grade: Hasan (Sound)
Commentary: Perhaps the basis for the disapproval of giving the greeting with the hand is the authentic narration collected by Imam at-Tirmidhee (رحمه الله (in his Sunan in which the Prophetﷺ prohibited it and mentined that it was from the ways of the Jews and the Christians.

Adab Al Mufrad> Book 41: Gestures
Chapter 460. Make it heard when you greet

1005. Thabit ibn ‘Ubayd said, “I came to a group which included ‘Abdullah ibn ‘Umar who said, ‘When you greet, make it clearly audible, for it is a greeting from Allah containing great blessing.:
Grade: Saheeh (Authentic)
Commentary: From the Sunnah regarding the greeting is to make it audible to the person been greeted.

Adab Al Mufrad> Book 41: Gestures
Chapter 461. Someone who goes out, greets and is greeted

1006. At-Tufayl ibn Ubayy ibn Ka’b related that he used to visit ‘Abdullah ibn ‘Umar and would go with him to the market. He said, “When we went to the market, ‘Abdullah ibn ‘Umar did not pass by any rubbish collector nor merchant nor poor person nor anyone else without greeting them.” At-Tufayl said, “I came to ‘Abdullah ibn ‘Umar one day and he asked me to follow him to the market. I said, ‘What is the point of you going to the market? You do not engage in selling nor ask about goods nor bargain for them nor sit in any of the groups in the market. Let us sit here and talk.’ ‘Abdullah said to me, ‘You with the belly! (at-Tufayl had a large belly.) We go out in the morning only for the sake of the greeting we give to those we meet.”
Grade: Saheeh (Authentic)

Adab Al Mufrad> Book 41: Gestures
Chapter 462. The greeting when someone comes to a gathering

1007. Abu Hurayra reported that the Messenger of Allah, may Allah bless him and grant him peace, said, “When one of you comes to a gathering, he should give the greeting. If he leaves, he should give the greeting. Neither is more of a duty than the other.”
Grade: Saheeh (Authentic)
Commentary: Imam Al-Albaanee (الله رحمه (observes, “Saying the greeting of Salam when one gets up to leave a gathering is an etiquette that is being abandoned in some of the lands. And the most apprioprate of those to revive it are the people of knowledge and its students. Thus it is pertinent that they say the Salam when they join the students in the class, for example, and likewise when they leave for the first is not more meritorious than the other.

Adab Al Mufrad> Book 41: Gestures
Chapter 463. The greeting when someone leaves a gathering

1008. Abu Hurayra reported that the Prophet, may Allah bless him and grant him peace, said, “When a man comes to a gathering, he should give the greeting. When he sits down and then thinks that he should leave before the gathering has broken up, he should give the greeting. Neither is more of a duty than the other.”
Grade: Saheeh (Authentic)
Commentary: Imam Al-Albaanee (الله رحمه (observes, “Saying the greeting of Salam when one gets up to leave a gathering is an etiquette that is being abandoned in some of the lands. And the most apprioprate of those to revive it are the people of knowledge and its students. Thus it is pertinent that they say the Salam when they join the students in the class, for example, and likewise when they leave for the first is not more meritorious than the other.

Adab Al Mufrad> Book 41: Gestures
Chapter 464. The duty of someone who gives the greeting when he stands up

1009. Mu’awiya ibn Qurra said, “My father told me, ‘If you sit in a gathering expecting good to come from, but then something occurs which makes you leave, say, ‘Peace be upon you,’ and you will share in any good that they obtain in that gathering. There are no people who sit in a gathering and then split up without Allah having been mentioned, but that it is as if they were leaving the corpse of a donkey.'”
Grade: Saheeh (Authentic)

1010. Abu Hurayra said, “Whoever meets his brother should greet him. If a tree or wall comes between them and then he meets him, he should greet him on the other side.”
Grade: Saheeh (Authentic)
Commentary: The narration is also authentically reported from the companion, Abu Hurayrah from the Prophetﷺ. See narration no. 1011.

1011. Anas ibn Malik reported that the Companions of the Prophet, may Allah bless him and grant him peace, used to gather and they would turn towards the tree and a group of them would go to the right and a group to its left. When they met again, they would greet one another.
Grade: Saheeh (Authentic)
Commentary: See narrations on Chapter 448.

Adab Al Mufrad> Book 41: Gestures
Chapter 465. The person who oils his hand for the handshake

1012. It is reported by Thabit al-Bannani that Anas used to oil his hand with scented oil in the morning for the sake of shaking hands with his brothers.
Grade: Saheeh (Authentic)
Commentary: It shows the great importance the companions attached to the greeting of Salam. They would give the greeting in the most perfect form being the first to extend the greeting, give handshakes and even oil and perfume their hands before the shake. It also showed the importance they attached to clean and healthy life as opposed to the coarse, austere, self-imposed life some of the people live, claiming to seek Allah’s pleasure thereby: “Allah is clean and He only accepts that which is clean”!

Adab Al Mufrad> Book 41: Gestures
Chapter 466. Greeting those you know and those you do not know

1013. ‘Abdullah ibn ‘Amr reported that a man said, “Messenger of Allah, which aspect of Islam is best?” He replied, “Feeding people and greeting those you know and those you do not know.”
Grade: Saheeh (Authentic)
Commentary: In other authentic reports, the Prophetﷺ outrightly mentioned giving the greeting of Salam only to those we know as from the signs of the Last Hour. Abdullah bin Mas’ood reproached the one who did that. The Sunnah is to give the greeting of Salam to those we know and those we do not know amongst the Muslims, fulfilling our duties to them and not being miserly as contained in the ahaadeeth mentioned earlier. However, when the Hour draws near the people will abandon this Sunnah, being undutiful and miserly giving the greeting only to those whom they know!

Chapter 467. Chapter

1014. Abu Hurayra reported that the Messenger of Allah, may Allah bless him and grant him peace, forbade people to sit in courtyards and roads. The Muslims said, “We will not be able to avoid it. We cannot undertake it.” He said, “If not, then give it its due.” They said, “What is it due?” He said, “Lower the eye, guide the traveller, wish for mercy on the person who sneezes when he praises Allah and return the greeting.”
Grade: Saheeh (Authentic)
Commentary: It indicates that students and subordinates may ask their teachers and superiors how to resolve a difficult matter into which they may fall due to particular instructions already given by them regarding the matters.

1015. Abu Hurayra said, “The most miserly of people is the person who is miserly with the greeting. The one who is cheated of good is the one who does not return it. if a tree comes between you and your brother, and you are able to be the first to begin the greeting before the other person, then do it.”
Grade: Da’eef (Weak)

1016. Salim, the mawla of ‘Abdullah ibn ‘Amr, said, “When Ibn ‘Umar was greeted, he returned it with increase. I came upon him sitting down and said, ‘Peace be upon you,’ and he said, ‘Peace be upon you and the mercy of Allah.’ Then I came another time and said, ‘Peace be upon you and the mercy of Allah,; and he said, ‘Peace be upon you and the mercy of Allah and His blessings.’ Then I came to him another time and said, ‘Peace be upon you and the mercy of Allah and His blessings,’ and he said, ‘Peace be upon you and the mercy of Allah and His blessings and the bet of His prayers.'”
Grade: Da’eef (Weak)

Adab Al Mufrad> Book 41: Gestures
Chapter 468. Do not greet a deviant person

1017. ‘Abdullah ibn ‘Amr ibn al-‘as said, “Do not greet anyone who drinks wine.”
Grade: Da’eef (Weak)

1018. Al-Hasan said, “There should be not sense of respect between you and a deviant person.”
Grade: Saheeh (Authentic)
Commentary: They would both be turning away from the Truth if they had cut off from each other merely for a worldly reason or Hawa (desire). However, if they had cut off for the sake of Allah, then it may be permissible or even encouraged or obligatory based on the condition. The death of any one of them both while they are still cut off (for worldly reasons or mere desire) from each other indicates that they will be meeting Allah the Mighty and Exalted, not having repented from that failing, thereby exposing themselves to nonentrance of the Paradise. The hadeeth is evidence that to extend the greeting of salam and responding to it is sufficient to end such break in relations. Hafidh Ibn Hajar al-Asqalaanee explains, “Imam al-Bukhaari’s placement of this hadeeth under this chapter is to indicate the permissible form of cutting off, and that cutting off is in different forms depending on the reason for it. When it has to do with sin, they (i.e. the persons who commit such sins) deserve been cut off by not speaking to them as in the story of Ka’b and his two companions. As for that resulting from some mutual disagreement between members of a household or brothers, it would be permissible (based on this hadeeth) to leave out calling the person’s name, for example, or not showing friendly looks while not leaving to extend the greetings of salam and speech (with the person).” A’isha’s anger may result from matters of feelings of jealousy amongst the women in the household. Even at that, sincere love and great honor for the Prophetﷺ are deep-rooted in her heart such that she would only leave out his name while angry.

1019. ‘Ali ibn ‘Abdullah was heard expressing his dislike for chess and said, “Do not greet someone who plays it. It is a kind of gambling.”
Grade: Da’eef (Weak)

Adab Al Mufrad> Book 41: Gestures
Chapter 469. Not greeting a man wearing khaluq-perfume and those in rebellion (against Allah)

1020. ‘Ali ibn Abi Talib said, “The Prophet, may Allah bless him and grant him peace, walked past some people who included a man who used khaluq perfume. He looked at them and gave them the greeting, but turns away from that man. The man asked, ‘Have you turned away from me?’ He replied, ‘There is redness between your eyes.'” [Khaluq is a reddish-yellow perfume usually used by women.]
Grade: Hasan (Sound)
Commentary: The Khaluq is coloured perfume used exclusively by women. So he – peace and blessings be upon him – turned away from the man because he imitated women in its use. Shaykh Husayn al-‘Awayisha (hafizahullah) advices, “It is good to look at the result of cutting off the sinner and not greeting him and things like that. If we note that doing that will further keep him away from Allah and make him persist in sin, then we should leave the cut-off and say the greeting to him.” Sharh Saheeh al-Adab al-Mufrad (3/155).

1021. Muhammad ibn ‘Abdullah reported that a man came to the Prophet, may Allah bless him and grant him peace, wearing a gold signet-ring on his finger. The Prophet, may Allah bless him and grant him peace, turned away from him. When the man saw his dislike of the gold, he threw the ring away. He made an iron ring and wore that. He came to the Prophet, may Allah bless him and grant him peace, who said, “This is worse. This is the ornament of the people of the Fire.” The man went away, threw it off and put on a silver ring and the Prophet, may Allah bless him and grant him peace, did not say anything about it.”
Grade: Hasan (Sound)

1022. Abu Sa’id said, “A man came from al-Bahrayn to the Prophet, may Allah bless him and grant him peace, and greeted him, but the Prophet did not answer him. The man was wearing a gold ring and a silk robe. The man went away in sorrow. He complained to his wife and she said, ‘Perhaps the Messenger of Allah objects to your robe and your ring. Throw them away and then go back.; he did that and then the Prophet returned his greeting. he said, ‘I came to you yesterday and you turned away from me.’ He said, ‘You had a coal of the Fire on your hand.’ He said, ‘I came then with any coals.’ He said, ‘As for what you brought, there is no one who is free from dependence on these stones. But it is the enjoyment of the life of this world.’ He said, ‘What should I make a ring from?’ ‘From silver, brass, or iron,’ he replied.
Grade: Da’eef (Weak)

Adab Al Mufrad> Book 41: Gestures
Chapter 470. Greeting the Amir

1023. ‘Umar ibn ‘Abdu’l-‘Aziz asked Abu Bakr ibn Abi Hathama, “Why did Abu Bakr write, ‘From Abu Bakr, the Khalifa (Successor) of the Messenger of Allah’ and then ‘Umar wrote after him, ‘From ‘Umar ibn al-Khattab, the khalifa (successor) of Abu Bakr’? Who was the first to write ‘the Amir al- Mu’minin’?” He replied, “My grandmother, ash-Shifa’, related to me, and she was one of the first to write ‘the Amir al-Mu’minin’?” He said, “My grandfather, ash-Shifa’ related to me, (and she was one of the first Muhajirun and when ‘Umar ibn al-Khattab entered the market, he visited her), saying, ”Umar ibn al-Khattab wrote to the governor of Iraq requesting him to send him two trustworthy noble men so that he could question them about Iraq and its people. He sent him a master of Iraq, Labid ibn Rabi’a and also ‘Adi ibn Hatim, and they came to Madina. They made their camels kneel in the courtyard of the mosque, entered it and found ‘Amr ibn al-‘As. They said to him, ”Amr, ask permission for us to visit the Amir al-Mu’minin, ‘Umar.’ ‘Amr got up and went to ‘Umar. He said, ‘Peace be upon you, Amir al-Mu’minin.’ ‘Umar said to him, ‘Ibn al-‘As, what made you use this name? You have deviated from what you normally say.’ He said, ‘Yes, Labid ibn Rabi’a and ‘Adi ibn Hatim came and said to me, “Ask permission for us to visit the Amir al-Mu’minin.” I said, “You two, by Allah, have hit upon the correct name. He is the amir and we are the believers.”‘ The title originated on that day.”
Grade: Saheeh (Authentic)
Commentary: The point in this hadeeth with respect to the chapter title is ‘Amr’s greeting ‘Umar (radiya Allahu anhuma) with the greeting of Salam.

1024. ‘Ubaydullah ibn ‘Abdullah said, “Mu’awiya went on his first hajj when he was the khalifa and ‘Uthman ibn Hanif al-Ansari came to him and said, ‘Peace be upon you, Amir, and the mercy of Allah.’ The people of Syria objected to that and said, ‘Who is this hypocrite who shortens the greeting of the Amir al-Mu’minin!’ ‘Uthman made his camel kneel and said, ‘Amir al-Mu’minin! These men object to something which you know better than them. By Allah, I used to this greeting for Abu Bakr, ‘Umar, and ‘Uthman, and none of them objected to it.’ Mu’awiya said to those of the people of Syria who had spoken, ‘Take it easy! It was partly as he stated. But when the civil war engaged the people of Syria, they said, “Do not shorten the greeting of our khalifa in our presence (i.e. from Amir al- Mu’minin to Amir).” People of Madina, I will treat you as friends even though you use ‘Amir” for a zakat collector.'”
Grade: Saheeh (Authentic)
Commentary: ‘Uthman bin Hunayf who had knelt down to show the significance of the matter rather than by way of greeting the Amir cited the fact that he had greeted Abu Bakr, Umar and ‘Uthman similarly since the Prophetﷺ had ordered the Ummah to follow the ways of these righteous caliphs. 2. The caliph – Mu’awiyah bin Abee Sufyan – reconciled the varying notions on the subject showing that dialogue is an important instrument to bring about peace and harmony. 3. The point in this hadeeth here is the greeting of Salam given to the Amir

1025. Jabir said, “I visited al-Hajjaj and did not greet him.”
Grade: Saheeh (Authentic)
Commentary: See narrations in the preceding chapter. Hajjaaj bin Yoosuf was was a tyrannical ruler who shed the blood of the people with impunity!

1026. Tamim ibn Hadhlam said, “I will mention the first to be greeted as ‘Amir’ in Kufa. Al-Mughira ibn Shu’ba left by the Bab ar-Rahba and a man of Kinda came up to him. They claim that it was Abu Qurra al-Kindi. He greeted him and said, ‘Peace be upon you, O Amir, and the mercy of Allah.’ He disliked it. So the man said, ‘Peace be upon you, O Amir, and the mercy of Allah. Peace be upon you. Am I one of you or not?'” Sammak ibn Salama ad-Dabi said, “After that it became an established practice.”
Grade: Saheeh (Authentic)

1027. Ziyad ibn ‘Ubayd (ar-Ru’ayni) said, “We went to Ruwayfa’, the Amir of Antabulis. A man came and greeted him, saying, ‘Peace be upon the Amir.’ From ‘Abda, he said, ‘Peace be upon the Amir.’ Ruwayfa’ said to him, ‘If you had greeted us, we would have returned the greeting. But you greeted Maslama ibn Mukhallad (Maslama was in charge of Egypt). Go to him and he will return your greeting.'” Ziyad said, “When we arrived, we greeted Ruwayfa’ while he was in his assembly, saying, ‘Peace be upon you.'”
Grade: Da’eef (Weak)

Adab Al Mufrad> Book 41: Gestures
Chapter 471. Greeting someone asleep

1028. Al-Miqdad ibn al-Aswad said, “The Prophet, may Allah bless him and grant him peace, used to come at night and would give the greeting in such a way that it would not awaken anyone asleep, but the person who was awake would hear it.”
Grade: Saheeh (Authentic)

Adab Al Mufrad> Book 41: Gestures
Chapter 472. May Allah preserve you

1029. ‘Umar said to ‘Adi ibn Hatim, “May Allah preserve you from recognition.”
Grade: Da’eef (Weak)

Chapter 473. Welcome

1030. ‘A’isha said, “Fatima walked in the same manner that the Prophet, may Allah bless him and grant him peace, walked. He used to say to her, ‘Welcome, my daughter!’ Then he would have her sit down on his right or his left.”
Grade: Saheeh (Authentic)

1031. ‘Ali said, “‘Ammar asked for permission to enter to visit the Prophet, may Allah bless him and grant him peace, and the Prophet recognised his voice and said, ‘Welcome with the best and purest greeting!'”
Grade: Saheeh (Authentic)

Adab Al Mufrad> Book 41: Gestures
Chapter 474. How to return the greeting

1032. ‘Uqba ibn ‘Abdullah ibn ‘Amr who said, “While we were sitting with the Prophet, may Allah bless him and grant him peace, in the shade of a tree while travelling between Makka and Madina, a bedouin, who was an example of the coarsest and fiercest kind of people came up and said, ‘Peace be upon you,’ and they said, ‘And upon you.'”
Grade: Saheeh (Authentic)

1033. Abu Jamra said, “I heard Ibn ‘Abbas say when he was greeted, ‘And upon you and the mercy of Allah.'”
Grade: Saheeh (Authentic)
Commentary: This is not a well-known way of responding to the greeting of Salam. However, it is authentically established from the Prophetﷺ and is therefore, acceptable.

1034. Qayla reported that a mans aid, “Peace be upon you, may Allah bless him and grant him peace.” He said, “And peace be upon you and the mercy of Allah.”
Grade: Hasan (Sound) and Saheeh (Authentic)

1035. Abu Dharr said, “I came to the Prophet, may Allah bless him and grant him peace, when he had finished his prayer. I was the first person to be greeted with the greeting of Islam. He said, ‘And on you and the mercy of Allah. From where have you come?’ I said, ‘From Ghifar.'”
Grade: Saheeh (Authentic)

1036. ‘A’isha reported, “The Messenger of Allah, may Allah bless him and grant him peace, said, ”A’ish! This is Jibril who sends you greetings.’ I said, ‘And peace be upon him and the mercy of Allah and His blessings. You see what I do not see.” By that she meant the Messenger of Allah, may Allah bless him and grant him peace.
Grade: Saheeh (Authentic)

1037. Mu’awiya ibn Qurra said that his father said to him, “My son, when a man passes by you and says, ‘Peace be upon you (plural).’ Do not say, ‘And on you (singular)’ as if you were singling out that greeting out for him alone. Rather say, ‘Peace be upon you (plural).'”
Grade: Saheeh (Authentic)

Adab Al Mufrad> Book 41: Gestures
Chapter 475. Someone who does not return the greeting

1038. ‘Abdullah ibn as-Samit said, “I said to Abu Dharr, ‘I passed by ‘Abdu’r-Rahman ibn Umm al- Hakam and I greeted him and he did not answer me at all. He said, ‘Nephew, what harm have suffered from that? Someone better than him answered you ? the angel on his right.”
Grade: Saheeh (Authentic)
Commentary: The hadeeth encourages disseminating the greeting of Salam and appeases the one who does not get response from the one to whom he extends the greeting. Although the ascription of the report here stops at the companion, similar narrations have been authentically reported from the Prophetﷺ. See Silsilat al-Ahaadeth is-Sahehah (184).

1039. ‘Abdullah said, “Peace is one of the Names of Allah which Allah has placed on the earth. Extend it among you. When a man greets people and they answer him, then he has a higher degree than them because he reminds them of peace. If no one answers him, he will be answered by one who is better and more excellent.'”
1039. ‘Abdullah said, “Peace is one of the Names of Allah which Allah has placed on the earth. Extend it among you. When a man greets people and they answer him, then he has a higher degree than them because he reminds them of peace. If no one answers him, he will be answered by one who is better and more excellent.'”
Grade: Saheeh (Authentic)

1040. Al-Hasan said, “Greeting is an act of obedience while the answer is a duty.”
Grade: Saheeh (Authentic)
Commentary: Some of the scholars have generally mentioned the like of the statement above; that initiating the greeting is only Mandoob (recommended) while responding is Wajib (obligatory). As regards the validity of the position, al-Imam al-Albaanee (الله رحمه (asserted: “The correctness of this generalization is disputable in my opinion because it implies that if two Muslims meet and no one amongst them both first greets his brother with the Salam – they just started talking – that they have not sinned! This clearly contradicts the various ahaadeeth that command giving the greeting of Salam and disseminating it and that it is from the duties of the Muslim to his brother to first initiate the greeting of Salam to him when he meets him and that the most miserly of the people is the one who is miserly with the greeting of Salam amongst other texts that emphasize that it is Wajib (obligatory) many of which had been cited earlier in this blessed book – Allah willing. Infact, that (i.e. the obligation) is further emphasized by the fact that he gave an array of who will be the first to initiate the greeting in some circumstances…” Saheeh Adab al-Mufrad (pg. 305).

Adab Al Mufrad> Book 41: Gestures
Chapter 476. Someone who is miserly with the greeting

1041. ‘Abdullah ibn ‘Amr ibn al-‘As said, “A liar is someone who lies in his oath. A miser is someone who is miserly with the greeting. A thief is someone who steals the prayer.”
Grade: Da’eef (Weak)

1042. Abu Hurayra said, “The most miserly of people is the one who is miserly with the greeting. The most incapable of people of people is the one who is the most incapable of supplication.”
Grade: Saheeh (Authentic)
Commentary: This forms one of the evidences upon which the ruling on the obligation of initiating the greeting of Salam is based.

Adab Al Mufrad> Book 41: Gestures
Chapter 477. The Greeting to Children

1043. Thabit al-Bannani reported that Anas ibn Malik walked by some children and greeted them. He said, “The Prophet, may Allah bless him and grant him peace, used to do that.”
Grade: Saheeh (Authentic)
Commentary:It shows the tenderheartedness of the Prophetﷺ and demonstrates that children should be nutured along the lines of righteousness right from their very early ages.

1044. ‘Anbas said, “I saw Ibn ‘Umar greet children in the schools.”
Grade: Saheeh (Authentic)

Adab Al Mufrad> Book 41: Gestures
Chapter 478. Women greeting men

1045. Umm Hani’, the daughter of Abu Talib, said, “I went to the Prophet, may Allah bless him and grant him peace, while he was performing a major ablution. I greeted him and he asked, ‘Who is this?’ ‘Umm Hani’,’ I replied. He said, ‘Welcome.'”
Grade: Saheeh (Authentic)

1046. Al-Hasan said, “Be women who greet men.”
Commentary: This hadeeth and report from one of the pious predecessors and others in its meaning evince the fact that it is basically allowed for a woman to greet a man even though he is none of her Mahaarim. The Prophetﷺ was not a Mahram to Umm Hani (radiya Allahu anha) and the instance was on the day of the Triumph over Makkah not in the early days of Islam as some may wish to counter. However, based on the legal maxim of giving precedence to warding off evil over seeking benefits, “whosoever can vouch for himself about being steadfast should greet, but the one who cannot guarantee himself should not.” Saheeh al-Adab al-Mufrad (pg. 288).

Adab Al Mufrad> Book 41: Gestures
Chapter 479. Greeting women

1047. Asma’ was heard to say that the Prophet, may Allah bless him and grant him peace, passed by a group of women sitting down in the mosque. He said to the salam with his hand and said, “Beware of the ingratitude of those with blessings. Beware of the ingratitude of those with blessings.” One of them said, “We seek refuge with Prophet, Prophet of Allah, from ingratitude for the blessings of Allah.” He said, “Yes. One of you women might have been without a husband for a long time (and then Allah provides her with one) and she becomes angry and says, ‘By Allah, I have never seen a hour of good from you. That is ingratitude for the blessings of Allah. That is the ingratitude of those with blessings.'”
Grade: Saheeh (Authentic)
Commentary: Asma here is bint Yazeed al-Ansaariyyah as mentioned in the next report. 2. The Prophetﷺ repeated the warning to show the seriousness of the matter. 3. It encourages seeking clarifications regarding an evil, seeking Allah’s refuge from it and avoid it. 4. The hadeeth points to the fact that being granted spouse is from the favours of Allah. As it should be with the women, the men should recognize this favour and treat their spouses kindly. 5. It is prohibited to be ungrateful of the favours of Allah. 6. The point of reference in the hadeeth is the permissibility of giving the greeting of Salam to women. This refutes the view of those who give a blanket ruling that it is prohibited.

1048. Asma’, the daughter of Yazid al-Ansari, said, “The Prophet, may Allah bless him and grant him peace, passed by me while I was with some young slavegirls belonging to me. He greeted us and said, ‘Beware of the ingratitude of those with blessings.’ I was the boldest of them in coming forward to question him and I said, ‘Messenger of Allah, what is the ingratitude of those with blessings?’ He replied, ‘Perhaps one of them with remain unmarried for a long time with her parents and then Allah provides her with a husband and provides her with children from him and then she gets angry and is ungrateful and says, “I have never seen any good at all from you.”‘”
Grade: Saheeh (Authentic)
Commentary: Asma here is bint Yazeed al-Ansaariyyah as mentioned in the next report. 2. The Prophetﷺ repeated the warning to show the seriousness of the matter. 3. It encourages seeking clarifications regarding an evil, seeking Allah’s refuge from it and avoid it. 4. The hadeeth points to the fact that being granted spouse is from the favours of Allah. As it should be with the women, the men should recognize this favour and treat their spouses kindly. 5. It is prohibited to be ungrateful of the favours of Allah. 6. The point of reference in the hadeeth is the permissibility of giving the greeting of Salam to women. This refutes the view of those who give a blanket ruling that it is prohibited.

Adab Al Mufrad> Book 41: Gestures
Chapter 480. Someone who dislikes to greet a particular person

1049. Tariq said, “We were sitting with ‘Abdullah when his doorkeeper came and said, ‘The iqama for the prayer has been given.’ He got up and we got up as well and went to the mosque. He saw the people doing ruku’ at the front of the mosque. He said the takbir, bowed, and we went and did the same thing that he had done. Then a man rushed past and said, ‘Peace be upon you, Abu ‘Abdu’r- Rahman.’ He said, ‘Allah has spoken the truth and His Messenger conveyed the Message.’ When we finished the prayer, he returned and went back to is people. We remained sitting in out places, waiting for him until he came out. We said to each other, ‘Which of us will ask him?’ Tariq said, ‘I will ask him,’ and he did so. ‘Abdullah said, ‘From the Prophet, may Allah bless him and grant him peace, who said, “Before the Final Hour people will single out one individual for the greeting, commerce will increase until a woman helps her husband in business, people will sever their links with their relatives, knowledge will spread, false testimony will appear and true testimony will be concealed.”‘”
Grade: Saheeh (Authentic)
Commentary: The Sunnah is to give the greeting of Salam to those we know and those we do not know amongst the Muslims, fulfilling our duties to them and not being miserly as contained in the ahaadeeth mentioned earlier. However, when the Hour draws near the people will abandon this Sunnah, being undutiful and miserly giving the greeting only to those whom they know! In other authentic reports, the Prophetﷺ outrightly mentioned giving the greeting of Salam only to those we know as from the signs of the Last Hour. Abdullah bin Mas’ood reproached the one who did that. The Sunnah is to give the greeting of Salam to those we know and those we do not know amongst the Muslims, fulfilling our duties to them and not being miserly as contained in the ahaadeeth mentioned earlier. However, when the Hour draws near the people will abandon this Sunnah, being undutiful and miserly giving the greeting only to those whom they know!

1050. ‘Abdullah ibn ‘Amr reported that a man asked the Messenger of Allah, may Allah bless him and grant him peace, “Which is the best of Islam?” He replied, “Feeding people and giving the greeting to those you know and those you do not know.”
Grade: Saheeh (Authentic)
Commentary: In other authentic reports, the Prophetﷺ outrightly mentioned giving the greeting of Salam only to those we know as from the signs of the Last Hour. Abdullah bin Mas’ood reproached the one who did that. The Sunnah is to give the greeting of Salam to those we know and those we do not know amongst the Muslims, fulfilling our duties to them and not being miserly as contained in the ahaadeeth mentioned earlier. However, when the Hour draws near the people will abandon this Sunnah, being undutiful and miserly giving the greeting only to those whom they know!

Adab Al Mufrad:
Book 43. Asking permission to enter

Adab Al Mufrad> Book 43: Asking Permission to Enter
Chapter 481. How was the Ayat of Veiling revealed?

1051. Anas said that he was ten years old when the Messenger of Allah, may Allah bless him and grant him peace, came to Madina. He said, “My mothers decided that I would serve him and I served him for ten years. He died when I was twenty. I am the person who knows best about the business of the veil. The first instance that was revealed occurred when the Messenger of Allah, may Allah bless him and grant him peace, built a room for Zaynab bint Jahsh. He celebrated the wedding there, invited the people who came, ate and then left. A group remained with the Prophet, may Allah bless him and grant him peace. They stayed for a long time and then the Prophet went out and I went out hoping that they would leave. He walked and I walked with him until he came to the threshold of ‘A’isha’s room. Then, thinking that they would have left, he returned and I returned with him. He went to Zaynab but they were still sitting there. He left again and I left with him until he once more reached the threshold of ‘A’isha’s room. When he thought that they would have gone, he went back again and I went back with him. This time they had indeed left. The Prophet, may Allah bless him and grant him peace, then put up a curtain between me and him, and the veil was revealed.”
Grade: Saheeh (Authentic)
Commentary: By his statement, “my mothers”, Anas bin Malik meant his mother and his aunts. In the verse – Q 33: 53 – Allah the Exalted prohibited: 1. Entering the Prophet’s house unless permission is given for a meal, and even then, not so early as to wait for its preparation. 2. Waiting after the meal, holding conversations. 3. Women been asked for anything directly by those who are their non-Mahrams without the screen. 4. The wives of the Prophetﷺ been married by anyone after his death.

Adab Al Mufrad> Book 43: Asking Permission to Enter
Chapter 482. Three times of nakedness

1052. Tha’laba ibn Abi Malik al-Qurazi reported that he rode to ‘Abdullah ibn Suwayd, one of the Banu Haritha ibn al-Harith, to ask him about the three times of nakedness. ‘Abdullah used to observe these times. Tha’laba said, “‘Abdullah asked, ‘What do you want?’ I replied, ‘I want to observe them.’ He said, ‘When I take off my garment at midday, none of my family who have reached puberty comes to me without my permission unless I call them. Nor do they do that when it is Fajr until people know that I have prayed, nor when I have prayed ‘Isha’ and removed my clothes so that I can sleep.'”
Grade: Saheeh (Authentic)
Commentary: The three times are: 1. During the midday heat. 2. Before the dawn until after the Subhi prayer. 3. After the ‘Isha prayer. These times are also mentioned in Q 24: 58. These rulings show how seriously the Muslim should hold adherence to noble manners in his dealings

Adab Al Mufrad> Book 43: Asking Permission to Enter
Chapter 483. A man eating with his wife

1053. ‘A’isha said, “I used to eat date and butter mixture with the Prophet, may Allah bless him and grant him peace. ‘Umar visited and the Prophet invited him and he ate. ‘Umar’s hand touched my fingers and he said, ‘Oh! If I were to be obeyed about you, no eye would ever see you!’ Then the veil was revealed.”
Grade: Saheeh (Authentic)
Commentary: While the ruling of the permissibility of a man eating with his wife in a single bowl still remains with the revelation of the verse on the veil, it became prohibited for a man to eat or even see a woman who is not his Mahram without her being veiled. By his statement, “my mothers”, Anas bin Malik meant his mother and his aunts. In the verse – Q 33: 53 – Allah the Exalted prohibited: 1. Entering the Prophet’s house unless permission is given for a meal, and even then, not so early as to wait for its preparation. 2. Waiting after the meal, holding conversations. 3. Women been asked for anything directly by those who are their non-Mahrams without the screen. 4. The wives of the Prophetﷺ been married by anyone after his death.

1054. Umm Habiba bint Qays (Khawla) was heard to say, “My hand and that of the Messenger of Allah, may Allah bless him and grant him peace, mixed together in the same vessel.”
Grade: Saheeh (Authentic)
Commentary: The scholars have given various explanations for this instance since the Prophetﷺ was not a Mahram to Umm Sabiyyah (radiya allahu anha). Thus, Imam ash-Shawkaanee (الله رحمه (said, “The best thing is to say is that it was not prohibited to perform it (i.e. the ablution) together before the verse of Hijab came down, but afterwards, it became restricted to the Mahaarim and the husbands.” Nayl al-Awtar. 2. Perhaps the author, Imam Al-Bukhaaree (الله رحمه ,(sought evidence from this narration for the chapter from the angle that since it is allowed for men to scoop up water from the same container with their wives and Mahaarim while performing ablution, to take out food together from the same bowl is also allowed. Allah knows Best.

Adab Al Mufrad> Book 43: Asking Permission to Enter
Chapter 484. When someone enters a house which is uninhabited

1055. ‘Abdullah ibn ‘Umar said, “When someone enters a house which is not lived in, he should say, ‘Peace be upon the righteous slaves of Allah.'”
Grade: Hasan (Sound)

1056. Ibn ‘Abbas said, “The verse, ‘Do not enter houses other than your own until you have asked permission and greeted their inhabitants’ (24:27) has an exception made to it when Allah says, ‘There is nothing wrong in your entering houses where no one lives where there is some service for you. Allah knows what you divulge and what you conceal.'”
Grade: Saheeh (Authentic)
Commentary: The narrations explain what the companions y would do when entering a house in which nobody lives: it does not require asking for permission which includes giving the greeting of Salam and knocking the door asking to be allowed in. Since some of those buildings might have been taken as an abode by the Jins, amongst whom are Muslims and non-Muslims, the greeting of Salam is said in a manner that makes it exclusive for the Muslims among them.

Adab Al Mufrad> Book 43: Asking Permission to Enter
Chapter 485. “Those you own as slaves should ask your permission to enter”(24:56)

1057. Regarding the ayat, “Those you own as slaves should ask your permission to enter” (24:56), Ibn ‘Umar said, “That applies to men rather than women.”
Grade: Da’eef (Weak)

Adab Al Mufrad> Book 43: Asking Permission to Enter
Chapter 486. The words of Allah, “Once your children have reached puberty”(24:57)

1058. Ibn ‘Umar reported that when his children had reached puberty and he had withdrawn to his room, none of them entered where he was except with his permission.
Grade: Saheeh (Authentic)
Commentary: The three times are: 1. During the midday heat. 2. Before the dawn until after the Subhi prayer. 3. After the ‘Isha prayer. These times are also mentioned in Q 24: 58. These rulings show how seriously the Muslim should hold adherence to noble manners in his dealings.

Adab Al Mufrad> Book 43: Asking Permission to Enter
Chapter 487. Someone asking permission to come in to visit his mother

1059. ‘Alqama said, “A man came to ‘Abdullah and said, ‘Should I ask permission to go in where my mother is?’ He said, ‘At all times. Do you want to see her (exposed)?'”
Grade: Saheeh (Authentic)

1060. Muslim ibn Nadhir said, “A man asked Hudhayfa, ‘Should I ask permission to enter where my mother is?’ He replied, ‘If you were not to ask her permission, you would see what you dislike.'”
Grade: Saheeh (Authentic)
Commentary: These narrations show the adherence of the companions – t– to the rulings of the Sharee’ah, and give a clue on one of the major reasons for the prohibition of entering people’s homes without asking for permission: seeing things we will detest or seeing people in conditions they detest been seen in. The prohibition of entering upon our fathers, sisters and other matured members of our household without asking for permission could be deduced from the narration.

Adab Al Mufrad> Book 43: Asking Permission to Enter
Chapter 488. Asking permission to enter where one’s father is

1061. Musa ibn Talha said, “I entered where my mother was with my father. He went in and I followed him. He turned and pushed me in the chest so that I fell on my bottom. Then he said, ‘Will you enter without permission!'”
Grade: Da’eef (Weak)

Adab Al Mufrad> Book 43: Asking Permission to Enter
Chapter 489. Asking permission to go in to one’s father and one’s child

1062. Jabir said, “A man should ask permission from his son and his mother, even if she is old, his brother, his sister and his father.”
Grade: Da’eef (Weak)

Adab Al Mufrad> Book 43: Asking Permission to Enter
Chapter 490. Asking a sister’s permission to enter

1063. ‘Ata’ said, “I asked Ibn ‘Abbas, ‘Does one ask permission of one’s sister?’ He replied, ‘Yes.’ I repeated it and said, ‘My two sisters live in my room and I provide for them and spend on them, so do I ask them for permission?’ He said, ‘Yes. Do you want to see them naked?’ Then he recited, ‘O you who believe! Those you own as slaves and those of you who have not as yet reached puberty should ask your permission to enter at three times: before the Dawn Prayer and when you have undressed at noon and after the Night Prayer – three times of nakedness for you.’ (24:56) Ibn ‘Abbas said, ‘He did not command these individuals to ask permission other than at these three times of nakedness.’ Then he went on to say, ‘The verse in Surat an-Nur:57 is: ‘Once your children have reached puberty, they should ask your permission to enter as those before them also asked permission.'” Ibn ‘Abbas said, “Asking permission is obligatory.” Ibn Jurayj added, “For all people.”
Grade: Saheeh (Authentic)

Adab Al Mufrad> Book 43: Asking Permission to Enter
Chapter 491. Asking your brother for permission to enter

1064. ‘Abdullah said, “A man asks permission of his father, his mother, his brother and his sister.”
Grade: Da’eef (Weak)

Adab Al Mufrad> Book 43: Asking Permission to Enter
Chapter 492. Asking permission three times

1065. ‘Ubayd ibn ‘Umayr reported that Abu Musa al-Ash’ari asked permission of ‘Umar ibn al- Khattab, but he did not grant him permission. It seemed that he was busy. Abu Musa came back and ‘Umar had finished. He said, “Didn’t I hear the voice of ‘Abdullah ibn Qays? Give him permission to enter.” He was told, “He has gone away,” so he sent after him. Abu Musa said, “We were commanded to behave like that (i.e. to go away after having asked permission to enter three times).” ‘Umar said, “Bring me a clear proof of it.” He then went to the gathering of the Ansar and questioned them. They said, “Only the youngest of us will attest to that Abu Sa’id al-Khudri.” He went with Abu Sa’id. ‘Umar said, “Is something of what the may Allah bless him and grant him peace,, may Allah bless him and grant him peace, commanded hidden from me? Doing business in the markets distracted me,” i.e. going out to trade.
Grade: Saheeh (Authentic)
Commentary: Apparently, ‘Umar took the matter very serious and insisted on getting clarification because Aboo Moosa ascribed his turning back after asking for permission three times to the Prophetﷺ. In another version of the report collected by Imam al-Bukhaaree in his Saheeh, Aboo Moosa said, “…and the Messenger of Allahﷺ had said, ‘If any of you seeks permission thrice and he is not permitted, he should go back.’” 2. The youngest of them could have been brought to testify to show that it was something well-known at the time. 3. Hafidh Ibn Hajar (الله رحمه (said, “It proves that an eminent companion who was always in the company of the Messenger of Allahﷺ may not know of his affairs while those relatively lower in status would know it.” 4. The point in the hadeeth here is the fact that asking for permission is thrice after which the one asking for permission should go back

Adab Al Mufrad> Book 43: Asking Permission to Enter
Chapter 493. Asking permission to enter is not a greeting

1066. Regarding the person who asks for permission to enter before he gives the greeting, Abu Hurayra said, “He is not given permission until he has first given the greeting.”
Grade: Saheeh (Authentic)

1067. Abu Hurayra said, “When someone comes in and does not say, ‘Peace be upon you,’ then say, ‘No,’ until he brings the key which is the greeting (salam).”
Grade: Saheeh (Authentic)
Commentary: That is, saying the greeting of Salam and asking for permission to come in are two different things. The narration indicates that the correct thing is to start with saying the greeting which the companion likened to the key to the house. 1. The difference between saying the greeting and asking for permission to enter is highlighted here; it proves that the earlier should precede the later. See hadeeth no. 1067. 2. When a person enters without following these prescripts, he should be taught the right thing and asked to go back and follow the etiquette.

Adab Al Mufrad> Book 43: Asking Permission to Enter
Chapter 494. When someone looks without permission, his eye is gouged out

1068. Abu Hurayra reported that the Prophet, may Allah bless him and grant him peace, said, “If a man looks into your house and you take some pebbles and gouge out his eye, there is no fault in you.”
Grade: Saheeh (Authentic)
Commentary: It shows the greviousness of peeping, or looking into people’s houses without permission. Similarly, it proves the significance of the privacy of the people such that when violated, it is allowed to gouge out the peeping eye.

1069. Anas said, “The Prophet, may Allah bless him and grant him peace, was standing in prayer and a man looked into his room. He took an arrow from his quiver and aimed it at his eyes.”
Grade: Saheeh (Authentic)

Adab Al Mufrad> Book 43: Asking Permission to Enter
Chapter 495. Asking permission without looking

1070. Sahl ibn Sa’d told him that a man looked from a room through the door of the Prophet, may Allah bless him and grant him peace, while the Prophet, may Allah bless him and grant him peace, had a comb with which he was scratching his hair. When the Prophet, may Allah bless him and grant him peace, saw him, he said, “If I had known that you were looking at me, I would have stabbed you in the eye with this!”
Grade: Saheeh (Authentic)

1071. The Prophet, may Allah bless him and grant him peace, said, “The ear is put in the place of the eye.”
Grade: Saheeh (Authentic)
Commentary:See narrations and comments on Chapter 487.

1072. Anas said, “A man looked through a gap into the room of the Prophet, may Allah bless him and grant him peace, and the Messenger of Allah aimed an arrow-head at him, and the man withdrew his head.”
Grade: Saheeh (Authentic)
Commentary: These narrations categorically prohibit looking into a person’s house without his permission; and the prohibition covers all people.

Adab Al Mufrad> Book 43: Asking Permission to Enter
Chapter 496. When a man greets another man in his room

1073. ‘Ubayd ibn Hunayn related to him that Abu Musa said, “I asked permission three times to come in to ‘Umar, but he did not give me permission and so I went away. He said, ”Abdullah, is it hard on you to be kept waiting at your door.’ I said, ‘I asked permission from you three times and you did not give me permission, so I went away (and we were commanded to do that).’ ‘Umar said, ‘From whom did you hear this?’ I replied, ‘I heard it from the Prophet, may Allah bless him and grant him peace.’ ‘Umar said, ‘Did you hear something from the Prophet, may Allah bless him and grant him peace, which I did not hear? If you do not bring me a clear proof, I will make an example of you!’ Therefore I went to a group of Ansar who were sitting in the mosque. I asked them and they said, ‘Does anyone doubt this?’ I told them what ‘Umar had said. They said, ‘Only the youngest of us will go with you.’ So Abu Sa’id al-Khudri or Abu Mas’ud went with me to ‘Umar. He said, ‘We went out with the Prophet, may Allah bless him and grant him peace, when he was going to Sa’d ibn ‘Ubada. He gave the greeting, but Sa’d did not give permission. Then he greeted him a second time and then a third time, but Sa’d did not give him permission. So the Prophet said, ‘We have done what we must.’ Then he went back and Sa’d caught up to him and said, ‘Messenger of Allah! By the One who sent you with the Truth, every time you greeted me, I heard and answered you, but I wanted to have a lot of greeting (peace) from you for me and the people of my house.'” Abu Musa said, “By Allah, I am a guardian of the hadith of the Messenger of Allah, may Allah bless him and grant him peace.” ‘Umar said, “Yes, but I wanted to make sure.”
Grade: Saheeh (Authentic)
Commentary: Apparently, ‘Umar took the matter very serious and insisted on getting clarification because Aboo Moosa ascribed his turning back after asking for permission three times to the Prophetﷺ. In another version of the report collected by Imam al-Bukhaaree in his Saheeh, Aboo Moosa said, “…and the Messenger of Allahﷺ had said, ‘If any of you seeks permission thrice and he is not permitted, he should go back.’” 2. The youngest of them could have been brought to testify to show that it was something well-known at the time. 3. Hafidh Ibn Hajar (الله رحمه (said, “It proves that an eminent companion who was always in the company of the Messenger of Allahﷺ may not know of his affairs while those relatively lower in status would know it.” 4. The point in the hadeeth here is the fact that asking for permission is thrice after which the one asking for permission should go back

Adab Al Mufrad> Book 43: Asking Permission to Enter
Chapter 497. A man’s invitation is his permission

1074. ‘Abdullah said, “When a man is given an invitation, that is his permission to enter.”
Grade: Saheeh (Authentic)

1075. Abu Hurayra reported that the Prophet, may Allah bless him and grant him peace, said, “When one of you gives someone an invitation and the person you invited comes with your messenger, that is his permission to enter.”
Grade: Saheeh (Authentic)
Commentary: Imam Abdur-Rauf al-Munaawee (الله رحمه (said, “That is, it takes the place of his permission, being satisfied with the fact of been sought. Therefore, there is no need to ask for permission again. (However), that is if the interval between the coming and invitation was not long or when the situation does not basically require asking for permission; otherwise, it is still obligatory to give the greeting of Salam and ask for permission.” Imam al-Bayhaqee further clarified, “this is when no wife or any other woman is in the house; otherwise, it is generally obligatory to ask for permission.” Sharh Saheeh al-Adab al-Mufrad (3/202).

1076. Abu Hurayra reported that the Prophet, may Allah bless him and grant him peace, said, “A man’s messenger to another man is his permission to enter.”
Grade: Saheeh (Authentic)

1077. Abu’l-‘Alaniyya said, “I came to Abu Sa’id al-Khudri and greeted him, but he did not give me permission. Then I greeted him again and he did not give me permission. Then I greeted him a third time, raising my voice and said, ‘Peace be upon you, people of the house,’ and he did not give me permission. Then I went off to one side and sat down. A slave boy came out to me and said, ‘Enter.’ I entered and Abu Sa’id said to me, ‘If you had said it any more times, I would not have given you permission.’ I asked him about vessels (i.e. those used for wine) and other things. He said, ‘Haram.’ I asked him about an old milk-skin made into a bucket for fermentation purposes. ‘Haram,’ he said.”
Grade: Saheeh (Authentic)
Commentary: The point of reference in this hadeeth in relation to the chapter heading is the invitation of the young boy to Abu al-‘Aaliyah (الله رحمه (to come in. It served as the permission to enter. It is one of the narrations that demonstrate the companions’ strict adherence to the teachings of Islam.

Adab Al Mufrad> Book 43: Asking Permission to Enter
Chapter 498. How does someone stand at a door

1078. ‘Abdullah ibn Busr, the Companion of the Prophet, may Allah bless him and grant him peace, said that when the Prophet, may Allah bless him and grant him peace, came to a door when he wanted to ask permission to enter, he did not face it directly. He stood to the right or the left. If he was given permission, he went in. Otherwise he went away.
Commentary: Here, the Prophetﷺ demonstrated another prescript of asking for permission to enter a house: one must not stand in front of the door to avoid looking in to the house for whatever reason. “Indeed in the Messenger of Allah you have a good example to follow…” (Q 33: 21)

Adab Al Mufrad> Book 43: Asking Permission to Enter
Chapter 499. When someone asks permission to enter, he says, “When shall I leave? Where shall I sit?”

1079. Mu’awiya ibn Hudayj said, “I came to ‘Umar ibn al-Khattab, may Allah be pleased with him, and asked him for permission to enter. They told me, ‘Stay where you are until he comes to you.’ I sat down near his door.” He continued, “‘Umar came out to me, called for water and did wudu’. Then he wiped over his leather socks. I said, ‘O Amir al’-Mu’minin, is this on account of urine?’ He replied, ‘On account of urine or other things.'”
Commentary: To rub over the Khuff (leather socks), the socks and shoes during ablution – whether on account of urine or having evacuated the bowels – they would have been put on while one was in a state of ablution. Subsequently the traveller could wipe over them for three days and nights while the non-traveller can do so for a whole day. The point in the hadeeth here, however, is Mu’awiyah’s sitting down near the Amir’s door, waiting for the Amir after asking for permission to enter.

Adab Al Mufrad> Book 43: Asking Permission to Enter
Chapter 500. Knocking on a door

1080. Anas ibn Malik reported that people knocked on the door of the Prophet, may Allah bless him and grant him peace, using their fingernails.
Grade: Saheeh (Authentic)
Commentary: Hafidh Ibn Hajar al-Asqalaanee (الله رحمه (explained, “The companions – may Allah be pleased with them all – used to do that with reverence and regards (for the Prophetﷺ). So it becomes known that it is not proper to knock at the door of the scholars except sofly, using the fingernails, and then the fingers and then the knuckles. Rightly, if the place is far from the door such that the sound of the knock with the fingers will not be heard then the knocking should be done with something more than that within the limits of need.”

Adab Al Mufrad> Book 43: Asking Permission to Enter
Chapter 501. When someone enters without having asked permission

1081. Kalda ibn Hanbal reported that Safwan ibn Umayya sent him to the Prophet, may Allah bless him and grant him peace, during the Conquest of Makka with some milk, gazelle, and cucumber. (Abu ‘Asim said that the meant vegetables.) The Prophet, may Allah bless him and grant him peace, was at the top of the valley and I did not give the greeting nor ask for permission. He said, “Go back and say, ‘Peace be upon you. May I enter?’ That was after Safwan had become Muslim.”
Grade: Saheeh (Authentic)
Commentary: The difference between saying the greeting and asking for permission to enter is highlighted here; it proves that the earlier should precede the later. See hadeeth no. 1067. 2. When a person enters without following these prescripts, he should be taught the right thing and asked to go back and follow the etiquette. The hadeeth contains the following points of benefit among others: 1. One could say, “a-alij” or “a-adkhul” to ask for permission to enter. They are both approved and they have the same meaning. 2. The one who wrongly seeks to enter should be taught the correct prescripts of entering. 3. The companions – may Allah be pleased with them – keenly obeyed the Prophetﷺ. 4. While anwering questions, one could start by giving a synopsized response before following with its explanation. 5. The hadeeth mentions the five pillars of Islam as cited in other authentic ahaadeeth such as the hadeeth of Ibn Umar (radiya Allahu anhuma) collected by alBukhaaree and Muslim in their Saheehs. 6. Students should not unnecessarily jerky and be ambiguous when they ask questions, they should present their questions confidently, clearly and mannerly. 7. Allah the Exalted says: “And of Knowledge, you (mankind) have been given only a little.” (Q 17: 85).

1082. Abu Hurayra reported that the Messenger of Allah, may Allah bless him and grant him peace, said, “If someone looks inside, he should not be given permission to enter.”
Grade: Da’eef (Weak)

Adab Al Mufrad> Book 43: Asking Permission to Enter
Chapter 502. When someone says, “Can I come in?” and does not give a greeting

1083. ‘Ata’ reported that Abu Hurayra said, “When someone says, “Can I come in?” and does not give the key.'” ‘Ata’ said, “Peace?” and Abu Hurayra replied, “Yes.”
Grade: Saheeh (Authentic)
Commentary: That is, saying the greeting of Salam and asking for permission to come in are two different things. The narration indicates that the correct thing is to start with saying the greeting which the companion likened to the key to the house. 1. The difference between saying the greeting and asking for permission to enter is highlighted here; it proves that the earlier should precede the later. See hadeeth no. 1067. 2. When a person enters without following these prescripts, he should be taught the right thing and asked to go back and follow the etiquette.

1084. Rib’i ibn Hirash reported that a man of the Banu ‘Amir came to the Prophet, may Allah bless him and grant him peace, and said, “Can I come in?” The Prophet, may Allah bless him and grant him peace, told his slavegirl, “Go out and say to him,, ‘Say, “Peace be upon you. Can I come in?” He is not good at asking permission to enter.” The man said, “I heard that before the slavegirl came out to me and I said, ‘Peace be upon you. Can I come in?’ Then the Prophet said, ‘And on you. Enter!'” The man continued, “I went in and asked, ‘Why have you been sent?’ The Prophet replied, ‘I have only brought good. I have come to you in order that you worship Allah alone with no partner and stop worshipping al-Lat and al-‘Uzza and pray five prayers in the night and day, fast a month in the year and go on hajj to this House. You are to take from the property of your rich men and give it toy our poor.’ I said to him, ‘Is there anything you do not know?’ The Prophet replied, ‘Allah knows the good. There is knowledge which no one except Allah knows. There are five things which only Allah knows: “Truly Allah has knowledge of the Hour and sends down abundant rain and knows what is in the wombs. And no self knows what it will earn tomorrow and no self knows in what land it will die.” (31:34)'”
Grade: Saheeh (Authentic)
Commentary: The hadeeth contains the following points of benefit among others: 1. One could say, “a-alij” or “a-adkhul” to ask for permission to enter. They are both approved and they have the same meaning. 2. The one who wrongly seeks to enter should be taught the correct prescripts of entering. 3. The companions – may Allah be pleased with them – keenly obeyed the Prophetﷺ. 4. While anwering questions, one could start by giving a synopsized response before following with its explanation. 5. The hadeeth mentions the five pillars of Islam as cited in other authentic ahaadeeth such as the hadeeth of Ibn Umar (radiya Allahu anhuma) collected by alBukhaaree and Muslim in their Saheehs. 6. Students should not unnecessarily jerky and be ambiguous when they ask questions, they should present their questions confidently, clearly and mannerly. 7. Allah the Exalted says: “And of Knowledge, you (mankind) have been given only a little.” (Q 17: 85).

Adab Al Mufrad> Book 43: Asking Permission to Enter
Chapter 503. How to ask permission to enter

1085. Ibn ‘Abbas said, “‘Umar asked permission to visit the Prophet, may Allah bless him and grant him peace, and said, ‘Peace be upon the Messenger of Allah! Peace be upon you! Can I come in?'”
Grade: Saheeh (Authentic)

Adab Al Mufrad> Book 43: Asking Permission to Enter
Chapter 504. The one who says, “Who is it?” and is answered, “Me”

1086. Jabir said, “I came to the Messenger of Allah, may Allah bless him and grant him peace, about a debt my father owed. I knocked at the door and he asked. ‘Who is it?’ ‘Me,’ I replied. He said, ‘Me? Me?’ as if he disliked that.”
Grade: Saheeh (Authentic)
Commentary: Imam an-Nawawee (الله رحمه (explained, “The scholars say: when a person asks for permission and he is asked, ‘who is it’ it is disapproved for him to say, ‘I’, based on this hadeeth, and because his saying, ‘I’ has not brought any benefit or addition. The ambiguity still remains. He should rather say, ‘So-and-so’ mentioning his name. If he says, ‘I, so-and-so’, there is no blame in that as Umm Hani (radiya Allahu anha) said when she sought for permission and the Prophetﷺ asked, ‘Who is it?’ and she said, ‘I, Umm Hani.’”

1087. Burayda said, “The Messenger of Allah, may Allah bless him and grant him peace, went out to the mosque while Musa was reciting. He said, ‘Who is it?’ I said ‘I am Burayda, may I be your ransom!’ The Prophet said, ‘This man has been given one of the flutes of the family of Da’ud.'”
Grade: Saheeh (Authentic)

Adab Al Mufrad> Book 43: Asking Permission to Enter
Chapter 505. When someone asks permission, he is told, “Enter with peace”

1088. ‘Abdu’r-Rahman ibn Ju’dan said, “I was with ‘Abdullah ibn ‘Umar and he asked permission from the people of the house to enter. He was told, ‘Enter with peace,’ and he refused to enter them.'”
Grade: Saheeh (Authentic)
Commentary: It seems that he did not like the expression ‘enter with peace’ because Allah, Exalted is He, says on the Day of Judgement to the believers: “Enter it with peace without fear” (Q 15: 46), so it is not befitting for a human to use the expression used by Allah, Exalted is He.

Adab Al Mufrad> Book 43: Asking Permission to Enter
Chapter 506. Looking into houses

1089. Abu Hurayra said, “The Messenger of Allah, may Allah bless him and grant him peace, said, “When the eye enters, permission to enter should not be given.”
Grade: Da’eef (Weak)

1090. Muslim ibn Nadhir said, “A man asked permission to enter from Hudhayfa. He looked in and said, ‘May I come in?’ Hudhayfa replied, ‘As for you eye, it has already entered. As for your bottom, it has not entered.'”
Grade: Saheeh (Authentic)
Commentary: The companion – t – berated the man for peeping into the house before been allowed to come in. As mentioned ealier, looking into the house while seeking permission before been allowed in is prohibited for it violates people’s privacy and defeats the whole essence of asking for permission before entrance.

1090 (b). A man said, “Shall I ask permission from my mother?” He replied, “If you do not ask her permission, you will see something you might dislike.”
Grade: Saheeh (Authentic)
Commentary: These narrations show the adherence of the companions – t– to the rulings of the Sharee’ah, and give a clue on one of the major reasons for the prohibition of entering people’s homes without asking for permission: seeing things we will detest or seeing people in conditions they detest been seen in. The prohibition of entering upon our fathers, sisters and other matured members of our household without asking for permission could be deduced from the narration.

1091. Anas ibn Malik reported that a bedouin came to the house of the Messenger of Allah, may Allah bless him and grant him peace, and put his eye to the crack of the door. Therefore the Prophet took an arrow or a sharp stick and aimed it at the bedouin as to gouge out his eye. The man left and the Prophet said, “If you had stayed, I would have gouged out your eye.”
Grade: Saheeh (Authentic)

1092. ‘Umar ibn al-Khattab said, “Anyone who fills his eye with the contents of a house before he has been given permission has gone astray.”
Grade: Da’eef (Weak)

1093. Thawban, the mawla of the Messenger of Allah, may Allah bless him and grant him peace, related that the Prophet, may Allah bless him and grant him peace, said, “It is not lawful for a Muslim man to look inside a house until he has been given permission. If he does so, he has entered. He should not act as the imam of a people and then single himself out for supplication to the exclusion of others. He should not pray while he needs to urinate until he has relieved himself.”
Grade: Saheeh (Authentic)
Commentary: The one who looks into a house before being allowed to enter gets the sin of one who has entered without permission. 2. The expression: “And no one should act as the Imām of a people and single himself out for supplication to the exclusion of others until he leaves” is graded weak by some of the scholars including Ibn Taimiyyah and Ibn Qayim (الله رحمه .(The Prophetﷺ has been authentically and widely reported to have made supplications using singular personal pronouns.

Adab Al Mufrad> Book 43: Asking Permission to Enter
Chapter 507. The excellence of someone who enters his house saying “Peace”

1094. Abu Umama reported that the Prophet, may Allah bless him and grant him peace, said, Allah is responsible for three: if they live, they will have enough, and if they die, they will enter the Garden. Allah Almighty is responsible for whoever enters his house , saying ‘Peace’. Allah is responsible for whoever goes out to the mosque. Allah is responsible for whoever goes out in the Way of Allah.”
Grade: Saheeh (Authentic)

1095. Jabir said, “When you come in to your family, greet them with a greeting from Allah which is blessed and good.” He added, “I only think that it is what is meant by His words, ‘When you are greeted with a greeting, greet with one better than it or return it.’ (4:86)”
Grade: Saheeh (Authentic)
Commentary: It seems that the companion – Jabir bin Abdullah – ordered that the greeting should be said when one enters his house because of the various orders from the Prophetﷺ to give the greeting and in order to ward off the evil of the Shaytan.

Adab Al Mufrad> Book 43: Asking Permission to Enter
Chapter 508. When someone does not mention Allah when he enters his house, shaytan spends the night in it

1096. Jabir reported that the Prophet, may Allah bless him and grant him peace, said, “When a man enters his house, he should Allah mention Allah Almighty, both when he enters and he eats. If he does so, Shaytan says (i.e. to the shayatin), ‘You cannot spend the night or eat.’ When he enters and does not mention Allah when he enters, Shaytan says, ‘You have got your lodgings for the night and your supper.'”
Grade: Saheeh (Authentic)

Adab Al Mufrad> Book 43: Asking Permission to Enter
Chapter 509. What one is not given permission for

1097. A’yan al-Khwarizmi said, “We came to Anas ibn Malik while he was sitting his foyer with anyone else with him. My companion greeted him and said, ‘May I come in?’ Anas said, ‘Come in. This is a place where no one asks for permission.’ He had food brought to us and we ate. Then a cup of sweet nabidh was brought and we drank and were full.”
Grade: Da’eef (Weak)

Adab Al Mufrad> Book 43: Asking Permission to Enter
Chapter 510. Asking permission in shops in the market

1098. Mujahid said, “Ibn ‘Umar did not ask permission to enter shops in the market.”
Grade: Saheeh (Authentic)

1099. ‘Ata’ said, “Ibn ‘Umar used to ask permission to enter market-stalls.”
Grade: Saheeh (Authentic)
Commentary: “Dhullat al-Bazzaaz” translated as ‘market-stalls’ actually refers to a shop where clothings are sold. Thus, Ibn Umar (radiya Allahu anhuma) would not ask for permission in the market shops except while entering the boutiques since a buyer may be removing or wearing a cloth such that not asking for permission before entrance may lead to violating the person’s privacy. Allah knows Best.

Adab Al Mufrad> Book 43: Asking Permission to Enter
Chapter 511. How to ask permission from Persians

1100. Abu Malik, the mawla of Umm Miskin, the daughter of (‘Umar) ibn ‘Asim ibn ‘Umar ibn al- Khattab, said, “My mistress sent me to Abu Hurayra and he came with me. When he was at the door, he asked in Persian, ‘Can we come in?’ ‘Come in!’ she replied.’ Then she said, ‘Abu Hurayra, if visitors come to me after ‘Isha’, should I enter into conversation with them?’ He replied, ‘Converse as long as you have not done the witr prayer. If you have down the witr, there is no conversation after it.'”
Grade: Da’eef (Weak)

Adab Al Mufrad:
Book 44. The People of the Book

Adab Al Mufrad> Book 44: The People of the Book
Chapter 516. The greeting to the gathering which includes both Muslims and idolaters

1108. Usama ibn Zayd related that one day the Prophet, may Allah bless him and grant him peace, was riding on a donkey on a straw saddle covered by a blanket from Fadak. Usama ibn Zayd was riding behind him. He was on his way to visit Sa’d ibn ‘Ubada. He passed by a meeting which included ‘Abdullah ibn Ubayy ibn Salul before the enemy of Allah had become Muslim. The gathering contained a mixture of Muslims, associaters and idolaters. He greeted them.
Grade: Saheeh (Authentic)
Commentary: Imam an-Nawawee (الله رحمه (explained that, “The Sunnah is that if a person passes by a gathering in which there are Muslims and nonMuslims, he should say the greeting of Salam in a manner that encompasses all while intending the Muslims.” Sharh Saheeh al-Adab al-Mufrad (3/229)

Adab Al Mufrad> Book 44: The People of the Book
Chapter 517. How does one write to the People of the Book?

1109. ‘Abdullah ibn ‘Abbas related that Abu Sufyan ibn Harb sent him to Heraclius, the Byzantine Emperor, and he called for the letter of the Messenger of Allah which Dihya had brought to the governor of Busra, who in turn passed it on to Heraclius. He read it out, saying, ‘In the name of Allah, the Merciful, the Compassionate, from Muhammad, the slave of Allah and His Messenger, to Heraclius, ruler of the Byzantines. Peace be upon the one who follows guidance. I call you to Islam. If you become Muslim, you will be safe and Allah will double your reward. If you turn away, then you incur the wrong action of your subjects. “O People of the Book! Come to a proposition which is the same for us and you É (to His words) Bear witness that we are Muslims.” (3:54)'”
Grade: Saheeh (Authentic)
Commentary: From the points of benefit in this hadeeth are: 1. It establishes correspondence as one of the means of inviting to the religion. 2. It is recommended to commence letters with the expression, “Bismillah irRahmaan ar-Raheem”. See Chapter no. 527. 3. If it were permissible to start greeting a non-Muslim first with the Salam, the Prophetﷺ would have done so in this letter. 4. The expression, “Amma ba’d, To proceed”, is also used in letters as in speeches. See Chapter 526. 5. A person who leads others towards goodness is also rewarded with goodness practiced by those he has guided towards it. Similarly, he bears the burdens of the sins of those he led to sin along with his own sin.

Adab Al Mufrad> Book 44: The People of the Book
Chapter 518. When the People of the Book say, “Poison be upon you”

1110. Jabir said, “Some of the Jews greeted the Prophet, may Allah bless him and grant him peace, by saying, ‘Poison be upon you (as-Samu ‘alaykum)’ and the Prophet replied, ‘And on you.’ ‘A’isha, may Allah be pleased with her, said angrily, ‘Didn’t you hear what they said?’ The Prophet replied, ‘Yes, and I answered them. What I said about them will be accepted and what they said about me will not be accepted.'”
Grade: Saheeh (Authentic)
Commentary: Apparently, the Prophet ([r]) disapproved of the companions’ response to the Jew because he said, “death be upon you” instead of “peace be upon you”. Therefore, to ‘answer them with what they say’ would imply also, that if they clearly express the greeting of Salam they should be replied with the Salam too.

Adab Al Mufrad> Book 44: The People of the Book
Chapter 520. How to make supplication for a dhimmi

1112. ‘Uqba ibn ‘Amir al-Juhani passed by a man who looked like a Muslim who greeted him. ‘Uqba answered him, saying, “And on you and the mercy of Allah and his blessings.” His slave said to him, “He is a Christian.” ‘Uqba got up and followed him until he caught up to him. He said, “The mercy of Allah and His blessings are for the believers, but may Allah make your life long and give you much wealth and many children.”
Grade: Hasan (Sound)
Commentary: It could be deduced that the companion – t – viewed that it is not allowed to return the greeting of Salam to the non-Muslim that greets us with it. However, the earlier position is more preponderant because it is corroborated by, amongst other narrations, the verse cited by Abdullah bin Abbass (radiya Allahu anhuma). The point of reference in this narration is the permissibility of supplicating for the non-Muslim.

1113. Ibn ‘Abbas said, “If Pharaoh had said to me, ‘May Allah bless you,’ I would have said, ‘And you.’ But Pharaoh is dead.”
Grade: Saheeh (Authentic)
Commentary: Apparently, the Prophet ([r]) disapproved of the companions’ response to the Jew because he said, “death be upon you” instead of “peace be upon you”. Therefore, to ‘answer them with what they say’ would imply also, that if they clearly express the greeting of Salam they should be replied with the Salam too.

1114. Abu Musa said, “The Jews used to sneeze in the presence in the Prophet, may Allah bless him and grant him peace, hoping that he would say to them, ‘May Allah have mercy on you,’ but he used to say, ‘May Allah guide you and out your affairs in order.'”
Grade: Saheeh (Authentic)
Commentary: The point of reference in this hadeeth here is the permissibility of supplicating for the non-Muslim for guidance, the greatest of which is been guided unto Islam. The Jews know that the Prophet, Muhammadﷺ is truly the Messenger of Allah even though they reject his message! So during his time they would wish that he prayed Allah’s Mercy for them and so, would pretend to sneeze in his presence. Since he – peace and blessings be upon him – was a mercy to the entire mankind, he supplicated to Allah for them for guidance to Islam and recitification of affairs which are prerequisites for the mercy they wanted him to pray for. It evinces the fact that it is not permissible to say the word, Yarhamukallahu meant for the people of Eemaan to the people of Kufr.

Adab Al Mufrad> Book 44: The People of the Book
Chapter 521. When someone greets a Christian whom he does not recognize

1115. ‘Abdu’r-Rahman said, “Ibn ‘Umar passed by a Christian who greeted him and Ibn ‘Umar returned the greeting He was told that the man was a Christian. When he learned that, he went back to him and said, ‘Give me back my greeting.'”
Grade: Hasan (Sound)
Commentary: It contains further proof for the prohibition of initiate the greeting with a non-Muslim, and shows the companion’s keenness to extend the greetings of Salam.

Adab Al Mufrad> Book 44: The People of the Book
Chapter 522. When someone says, “So-and-so sends you his greetings”

1116. ‘A’isha reported that the Prophet, may Allah bless him and grant him peace, said to her, “Jibril sends you the greeting.” She replied, “And peace be upon him and the mercy of Allah.”
Grade: Saheeh (Authentic)
Commentary: The hadeeth contains points of benefit including: 1. The virtue of ‘A’aisha (radiya Allahu anha); greetings of Salam were extended to her by angel Jibreel (u). 2. The correct word to employ to convey a persons greeting of Salam to the other is: ‘Fulan, yaqrau ‘alayka as-salam’ (So-and- so extends the greetings of Salam to you). 3. The person to whom the greeting of Salam is conveyed returns the greeting using the secong person singular: wa alayhi as-Salam. 4. The permissibility of calling a person in a shortened form of his name.

Adab Al Mufrad:
Book 45. Letters and Greetings

Adab Al Mufrad> Book 45: Letters and Greetings
Chapter 523. Answering a letter

1117. Ibn ‘Abbas said, “I think that answering a letter is a duty, just like returning the greeting.”
Grade: Hasan (Sound)
Commentary: That is, it is obligatory to respond to the greeting of Salam in a correspondence as it is obligatory in speech. Imam an-Nawawee (الله رحمه (explained that, “The Sunnah is that if a person passes by a gathering in which there are Muslims and nonMuslims, he should say the greeting of Salam in a manner that encompasses all while intending the Muslims.” Sharh Saheeh al-Adab al-Mufrad (3/229)

Adab Al Mufrad> Book 45: Letters and Greetings
Chapter 524. Letters to women and their reply

1118. ‘A’isha bint Talha said, “I spoke to ‘A’isha when I was under her protection. people used to visit her from all places. Shaykhs used visit me because of my place with her. Young men used to treat me as a sister and give me presents and write to me from their cities. I said to ‘A’isha, ‘Aunt, this is a letter from so-and-so and his gift.’ ‘A’isha told me, ‘My girl, answer him and reward him. If you do not have anything to give, I will give you something.’ She told her to give it to her.”
Grade: Hasan (Sound)
Commentary: Aa’isha bint Talha (rahimahallah) was the daughter of Umm Kulthum, sister of ‘Aa’isha both daughters of Abu Bakr as-Siddeeq (radiya Allahu anhum). She was a very beautiful, brilliant and pious woman. The point of reference, however, in this narration is that it is allowed to write letters to the scholars about the matters of the religion and send gifts to them too even if they are females. It encourages exchanging gifts and helping one another upon goodness.

Adab Al Mufrad> Book 45: Letters and Greetings
Chapter 525. How to write the beginning of a letter

1119. ‘Abdullah ibn ‘Umar wrote to ‘Abdu’l-Malik ibn Marwan in order to pledge him his allegiance. He wrote to him, “In the Name of Allah, the All-Merciful, Most Merciful. To ‘Abdu’l-Malik, the Amir al-Mu’minin, from ‘Abdullah ibn ‘Umar. Peace be upon you. I praise Allah to you. There is no god but Him. I offer you obedience according to the sunna of Allah and the sunna of His Messenger as much as I can.”
Grade: Saheeh (Authentic)

Adab Al Mufrad> Book 45: Letters and Greetings
Chapter 526. “Following on from that”

1120. Zayd ibn Aslam said, “My father sent me to Ibn ‘Umar and I saw him write, ‘In the Name of Allah, the All-Merciful, Most Merciful. Following on from thatÉ'”
Grade: Saheeh (Authentic)

1121. Hisham ibn ‘Urwa said, “I saw some of the letters of the Prophet, may Allah bless him and grant him peace. After the introduction he said, ‘Following on from that'”
Grade: Saheeh (Authentic)

Adab Al Mufrad> Book 45: Letters and Greetings
Chapter 527. Beginning letters with “In the Name of Allah, the All-Merciful, Most Merciful”

1122. It is reported that Zayd ibn Thabit wrote this letter: “In the Name of Allah, the All-Merciful, Most Merciful. To the slave of Allah, Mu’awiya, the Amir al-Mu’minin, from Zayd ibn Thabit. Peace be upon you, Amir al-Mu’minin, and the mercy of Allah. I praise Allah to you. There is no god but Him. Following on from thatÉ'”
Grade: Saheeh (Authentic)
Commentary: Allah the Exalted has connected what the servant should have done of feeding, visiting the sick and so on, to Himself – Glorious is He – showing Allah’s kindness towards the sick.

1123. Abu Mas’ud al-Jurayri related to him that a man asked al-Hasan about reading, “In the Name of Allah, the All-Merciful, Most Merciful.” He said, “That should be put at the beginning of letters.”
Grade: Saheeh (Authentic)

Adab Al Mufrad> Book 45: Letters and Greetings
Chapter 528. The one who is put first in a letter

1124. Nafi’ said, “Ibn ‘Umar needed something from Mu’awiya and he wanted to write to him. People said, ‘Begin with his name.’ They kept on at him until he wrote, ‘In the Name of Allah, the All- Merciful, Most Merciful, to Mu’awiya.'”
Grade: Saheeh (Authentic)

1125. Anas ibn Sirin said, “I wrote for Ibn ‘Umar and he said, ‘Write: “In the Name of Allah, the All- Merciful, Most Merciful. Following on from that: To so-and-so.”‘”
Grade: Saheeh (Authentic)

1126. Anas ibn Sirin said, “A man wrote in the presence of Ibn ‘Umar, ‘In the Name of Allah, the All- Merciful, Most Merciful, to so-and-so.’ Ibn ‘Umar forbade him and said, ‘Say: ‘In the Name of Allah. It is for Him.'” [This had to do with using “ilâ” instead of “li“.]
Grade: Saheeh (Authentic)
Commentary: These narrations show that we should begin with the name of the addressee in correspondences before writing the sender’s name. However, it seems that it is also permissible to start with the sender’s name since the Prophet ([r]) started with his own name in his letter to the Byzantine Emperor. From the points of benefit in this hadeeth are: 1. It establishes correspondence as one of the means of inviting to the religion. 2. It is recommended to commence letters with the expression, “Bismillah irRahmaan ar-Raheem”. See Chapter no. 527. 3. If it were permissible to start greeting a non-Muslim first with the Salam, the Prophetﷺ would have done so in this letter. 4. The expression, “Amma ba’d, To proceed”, is also used in letters as in speeches. See Chapter 526. 5. A person who leads others towards goodness is also rewarded with goodness practiced by those he has guided towards it. Similarly, he bears the burdens of the sins of those he led to sin along with his own sin.

1127. See 1122.
Grade: Saheeh (Authentic)

1128. Abu Hurayra said, “The Prophet, may Allah bless him and grant him peace, said, ‘A man from the tribe of Israel and he mentioned the entire hadith had his friend write to him, ‘From so-and-so to so-and-so.'”
Grade: Da’eef (Weak)

Adab Al Mufrad> Book 45: Letters and Greetings
Chapter 529. How are you this morning?

1129. Mahmud ibn Labid said, “When Sa’d’s eye was gravely wounded in the Battle of the Ditch, they moved him to the house of a woman called Rufayda who used to treat the wounded. When the Prophet, may Allah bless him and grant him peace, passed by him, he would inquire, ‘How are you this evening?’ and in the morning, ‘How are you this morning?’ and he would tell him.”
Grade: Saheeh (Authentic)

1130. It is related from Ka’b ibn Malik, who was one of the three to whom Allah turned that Ibn ‘Abbas informed him that ‘Ali ibn Abi Talib emerged from the Messenger of Allah, may Allah bless him and grant him peace, in his illness from which he died and the people said, “O Abu’l-Hasan! How is the Messenger of Allah, may Allah bless him and grant him peace, this morning?” He said, “Praise be to Allah, he is well this morning.” ‘Abbas ibn ‘Abdu’l-Muttalib took him by the hand and said to him, “By Allah, in three days time you will be a subject. By Allah, I think that the Messenger of Allah, may Allah bless him and grant him peace, will die of this illness. I recognise death in the faces of the Banu Abdu’l-Muttalib when they are dying. Let us go to the Messenger of Allah, may Allah bless him and grant him peace, and ask him who will have this authority. If it is for us, then we will know that, and if it is for other than us, we will know it and he can advise him to look after us.” ‘Ali replied, “By Allah, if we ask him for it and he refuses us, then the people would never give it to us afterwards. By Allah, I will not ask it from the Messenger of Allah.”
Grade: Saheeh (Authentic)
Commentary: The point in this narration is the question of the people that: “How is the Messenger of Allahﷺ this morning?” It should be noted however, that the question is only rightly asked after the exchange of the greetings of Salam

Adab Al Mufrad> Book 45: Letters and Greetings
Chapter 530. Someone who writes at the end of a letter, “Peace be upon and the mercy of Allah” and writes so-and-so, son of so-and-so on the 20th of the month

1131. Ibn Abi-Zinad related from his father that he tool this letter from Kharija ibn Zayd and from the great members of the family of Zayd: “In the Name of Allah, the All-Merciful, Most Merciful. To the slave of Prophet, Mu’awiya, the Amir al-Mu’minin, from Zayd ibn Thabit. Peace be upon you, Amir al-Mu’minin, and the mercy of Allah. I praise Allah to you. There is no god but Him. Following on from that, you asked me about the inheritance of the grandfather and brothers (and he mentioned the letter). We ask Allah for guidance, preservation and firmness in all our affairs. We seek refuge with Allah from being misguided or ignorant or taking on what we have no knowledge of. Peace be upon you, Amir al-Mu’minin, and the mercy of Allah and His blessings and His forgiveness. Wuhayb has written it on Thursday, the 20th Ramadan, 42 (AH).”
Grade: Hasan (Sound)
Commentary: Here, the author seeks to describe the elements of the end of correspondences as he cited narrations on how to begin letters.

Adab Al Mufrad> Book 45: Letters and Greetings
Chapter 531. How are you?

1132. Anas ibn Malik reported that he heard ‘Umar ibn al-Khattab being greeted by a man and he returned the greeting. Then ‘Umar asked the man, “How are you?” The man replied, “I praise Allah to you.” ‘Umar said, :This is what I wanted to hear from you.”
Grade: Saheeh (Authentic)

Adab Al Mufrad> Book 45: Letters and Greetings
Chapter 532. How to answer when someone asks you, “How are you this morning?”

1133. Jabir ibn ‘Abdullah reported that the Prophet, may Allah bless him and grant him peace, was asked, “How are you this morning?” He replied, “Well. Away from people who do not attend funerals or visit sick people.”
Grade: Hasan (Sound)

1134. Muhajir (who is as-Sa’igh) said, “I was sitting with one of the Companions of the Messenger of Allah, may Allah bless him and grant him peace, called Dakhm, from al-Hadramaym. When someone asked him, ‘How are you this morning?’ Dakhm replied, ‘We do not associate anything with Allah.'”
Grade: Hasan (Sound)
Commentary: Meaning as long as we are Muslims we are well.

1135. Sayf ibn Wahb reported that Abu’t-Tufayl asked him, “How old are you?” “Thirty-three years old,” he replied. He said, “Shall I tell you a hadith which I heard from Hudhayfa ibn al-Yaman? A man from Muharib ibn Khasafa called ‘Amr ibn Sulay’, a Companion, was my age on that day and I was your age. Hudhayfa came to us in the mosque and sat at the edge of the people. ‘Amr went over until he was standing in front of him and asked, ‘How are you this morning (or evening), slave of Allah?’ Hudhayfa said, ‘I praise Allah.’ ‘Amr said, ‘What are these hadiths which have come to us from you?’ Hudhayfa said, ‘What have you heard from me, ‘Amr?’ He said, ‘Hadiths which I have not heard from anywhere else.’ Hudhayfa said, ‘By Allah, if I were to relate to you all that I have heard, you would be here with me until the middle of the night. ‘Amr ibn Sulay’, if you see Qays taking control of Syria, then beware and again beware. By Allah, Qays will not leave a believing slave of Allah without causing him to be in a state of fear or killing him. By Allah, a time will come to you in which the flood will not be stopped.’ He said, ‘Then what will help you against your people, may Allah have mercy on you?’ He said, ‘That is my business.’ Then he sat down.”
Grade: Da’eef (Weak)
Commentary: The point of reference in this hadeeth vis-à-vis the chapter heading is from its weak aspects. However, the warning of Hudhayfah about Qays’ taking over Syria, up to his saying, “…a time will come to them when they will be left helpless” is authentically related from the Prophetﷺ.

Adab Al Mufrad>
Book 46. Gatherings

Adab Al Mufrad> Book 46: Gatherings
Chapter 533. The best gathering is the most expansive one

1136. ‘Abdu’r-Rahman ibn Abi ‘Amra al-Ansari related to him, “Abu Sa’id al-Khudri was told of a funeral.” He continued, “It seemed that he was hanging back until people had taken their seats. Then he came. When the people saw him, they quickly made room for him. One of them stood up for him to let him sit in his place. He said, ‘Don’t. I heard the Messenger of Allah, may Allah bless him and grant him peace, say, “The best gathering is the most expansive one.” ‘Then he went to the side and sat in an expansive gathering.”
Grade: Saheeh (Authentic)
Commentary: The excellence of spacious gatherings may be understood from the fact that they allow the people to be relaxed and prevent grudge bearing and repugnance brought about by constricted sittings. 2. It seems the companion refused to sit in the place of the one who stood up for him since that may lead to making people leave their sits for others to sit which is prohibited by the Prophet ([r]). The religion prohibits embarrassing the people, making them stand up from their sits for others to sit, and encourages spreading out, creating space and honouring one another

Adab Al Mufrad> Book 46: Gatherings
Chapter 534. Facing qibla

1137. Munqidh said, “In most of the gatherings of ‘Abdullah ibn ‘Umar, he would face qibla. Once Yazid ibn ‘Abdullah ibn Fusayt recited Sajda after sunrise. He prostrated and the people there prostrated with the exception of ‘Abdullah ibn ‘Umar. When the sun rose, ‘Abdullah uncurled his legs and then prostrated. He said, ‘Did you see the prostration of your companions? They prostrated at a time when the prayer should not be done.”
Grade: Da’eef (Weak)

Adab Al Mufrad> Book 46: Gatherings
Chapter 535. When someone stands up and then returns to his place

1138. Abu Hurayra reported that the Prophet, may Allah bless him and grant him peace, said, “When one of you gets up from his place and then returns to it, he is more entitled to.”
Grade:
Commentary: Therefore, if he returns he could request the one who took the place to rise and then he sits there. It shows an exception for the prohibition of making a person leave a sit for another

Adab Al Mufrad> Book 46: Gatherings
Chapter 536. Sitting in the road

1139. Anas said, “The Messenger of Allah, may Allah bless him and grant him peace, came to us when we were children. He greeted us and sent me to get something he needed. He sat in the road waiting for me until I came back to him.” Anas continued, “I kept Umm Sulaym [his mother] waiting and she asked, ‘What kept you?’ I replied, ‘The Prophet, may Allah bless him and grant him peace, sent me for something he needed.’ ‘What was it?’ she asked. ‘It is a secret,’ I replied. She said, ‘Keep the secret of the Messenger of Allah, may Allah bless him and grant him peace.'”
Grade: Saheeh (Authentic)
Commentary: The point of reference from the hadeeth in relation to the chapter title was the Prophet’s sitting on the road as he waited for Anas . However, the permissibility of sitting on the road has some conditions cited in other narrations. See Chapter 544

Adab Al Mufrad> Book 46: Gatherings
Chapter 537. Making room in a gathering

1140. Ibn ‘Umar reported that the Prophet, may Allah bless him and grant him peace, said, “None of you should make a man rise from his seat and then sit in it. Rather make room and spread out.”
Grade: Saheeh (Authentic)
Commentary: The religion prohibits embarrassing the people, making them stand up from their sits for others to sit, and encourages spreading out, creating space and honouring one another

Adab Al Mufrad> Book 46: Gatherings
Chapter 538. A man sitting at the edge of a gathering

1141. Jabir ibn Samura said, “When we came to the Prophet, may Allah bless him and grant him peace, we would sit at the edge of the group.”
Grade: Saheeh (Authentic)
Commentary: On the other hand, the person(s) who are to address the gathering may move forward to their places as was the case when Jibreel – alayhis-salam – came to teach the people their religion while the Prophet ([r]) was in a sitting with the companions (radiya Allahu anhum). In the report of Aboo Hurayrah and Aboo Dharr (radiya Allahu anhuma) in Sunan an-Nasaaee and others, it says: “The stranger asked, ‘Should I come close, O Muhammad?’ The Prophet ([r]) answered, ‘Come close.’ The stranger kept on asking to come close many times and he was told, ‘come close.’ So he stepped over the shoulders of the people until he sat down before the Prophet ([r]) in the manner each of us sits in his Salat.”

Adab Al Mufrad> Book 46: Gatherings
Chapter 539. Do not separate two people

1142. ‘Abdullah ibn ‘Amr reported that the Prophet, may Allah bless him and grant him peace, said, “It is not lawful for a man to separate two people except with the permission of both of them.”
Grade: Hasan (Sound)

Adab Al Mufrad> Book 46: Gatherings
Chapter 540. Stepping over people to move towards the leader of a gathering

1143. Ibn ‘Abbas said, “When ‘Umar, may Allah be pleased with him, was attacked, I was one of those who carried him into his house. He said to me, ‘Nephew, go see who wounded me and who was wounded with me.’ I went and returned to tell him, but the room was full at that time. I did not want to step over people’s necks because I was young, and so I sat down. ‘Umar’s rule when he sent someone for a need was that he commanded him not to tell about it. ‘Umar had a cover over him. Ka’b came and said, ‘By Allah, if the Amir al-Mu’minin makes supplication, Allah will let him remain alive and restore him to this community until he does such-and-such and such-and-such for them’ until Ka’b mentioned the hypocrites. He actually named them and used their kunyas. I said, ‘Shall I convey to him what you have said?’ Ka’b said, ‘I only said it because I intended that it be done.’ I plucked up courage and stood up, I stepped over people’s necks until I sat by ‘Umar’s head. I said, ‘You sent me to find out such-and-such. Thirteen people were wounded with you. Kulayb ibn al-Jazzar was wounded while he was doing wudu’ from the cistern. Ka’b swore such-and-such by Allah.’ He said, ‘Summon Ka’b.’ He was summoned and ‘Umar asked, ‘What did you say?’ He replied, ‘I said such-and-such.’ He said, ‘No, by Prophet, I will not make supplication. ‘Umar will be wretched if Allah does not forgive him.'”
Grade: Da’eef (Weak)

1144. Ash-Sha’bi said, “A man came to ‘Abdullah ibn ‘Amr when there were some people sitting with him. He stepped over them in order to reach him. They stopped him and ‘Abdullah said, ‘Leave the man.’ He approached until he sat with him and then said, ‘Tell me something which you heard from the Messenger of Allah, may Allah bless him and grant him peace.’ ‘Abdullah said, ‘I heard the Messenger of Allah, may Allah bless him and grant him peace, say, “A Muslim is the one from whose tongue and hand the Muslims are safe. An emigrant (muhajir) is someone who abandons what Allah has forbidden.”‘”
Grade: Saheeh (Authentic)
Commentary: On the other hand, the person(s) who are to address the gathering may move forward to their places as was the case when Jibreel – alayhis-salam – came to teach the people their religion while the Prophet ([r]) was in a sitting with the companions (radiya Allahu anhum). In the report of Aboo Hurayrah and Aboo Dharr (radiya Allahu anhuma) in Sunan an-Nasaaee and others, it says: “The stranger asked, ‘Should I come close, O Muhammad?’ The Prophet ([r]) answered, ‘Come close.’ The stranger kept on asking to come close many times and he was told, ‘come close.’ So he stepped over the shoulders of the people until he sat down before the Prophet ([r]) in the manner each of us sits in his Salat.”

Adab Al Mufrad> Book 46: Gatherings
Chapter 541. The noblest of people for a person is his companion

1145. Ibn ‘Abbas said, “The most precious of people in my opinion is my sitting companion.”
Grade: Saheeh (Authentic)
Commentary: Shaykh Husayn al-‘Awaayisha (hafizahullah) explains, “It encourages a man to honour those who sit with him and his visitors. This is doubtlessly restricted to pious companions because their sitting with him helps him upon righteousness and cooperating upon the truth and mutual encouragement on patience.” 1. The one who does a thing found disquieting by those around him may explain the reason for his action. 2. ‘Awf bin Malik was a companion of the Prophet ([r]) who witnessed the Triumph over Makkah; yet he sought to only have pious people around him. Katheer bin Murrah (الله رحمه (was a student of the companions; he met about seventy of those who fought at Badr among the companions – radiya Allahu anhum.

1146. Ibn ‘Abbas said, “The most precious of people in my opinion is my sitting companion. This is so much the case that he can step over the shoulders of people until he sits with me.”
Grade: Da’eef (Weak)

Adab Al Mufrad> Book 46: Gatherings
Chapter 542. Can a man put his foot in front of someone he is sitting with

1147. Kathir ibn Murra related, “I entered the mosque on Friday and found ‘Awf ibn Malik al-Ashja’i sitting in a circle of men. He stretched out his feet in front of him. When he saw me, he pulled his feet back in. Then he said to me, ‘Do you know why I put my foot out? So that a righteous man might come and sit down.'”
Grade: Saheeh (Authentic)
Commentary: The one who does a thing found disquieting by those around him may explain the reason for his action. 2. ‘Awf bin Malik was a companion of the Prophet ([r]) who witnessed the Triumph over Makkah; yet he sought to only have pious people around him. Katheer bin Murrah (الله رحمه (was a student of the companions; he met about seventy of those who fought at Badr among the companions – radiya Allahu anhum.

Adab Al Mufrad> Book 46: Gatherings
Chapter 543. When someone in a group of people spits

1148. Al-Harith ibn ‘Amr as-Sahmi related, “I came to the Prophet, may Allah bless him and grant him peace, when he was at Mina or at ‘Arafa. People crowded around him and some Bedouins arrived. When they saw his face, they said, ‘This is a blessed face.’ I said, ‘Messenger of Allah, pray for forgiveness for me.’ He said, ‘O Allah, forgive us!’ I said, ‘Ask forgiveness for me.’ He said, ‘O Allah, forgive us!’ I turned and said, Ask forgiveness for me.’ He said, ‘O Allah, forgive us!’ He spat on his hand and wiped it on his sandal. He did not want it to get on anyone around him.”
Grade: Hasan (Sound)
Commentary: It shows the high moral standard of the Prophetﷺ: he was extremely careful not discomfort anyone. However, it is permissible to use the handkerchief if one finds it.

Adab Al Mufrad> Book 46: Gatherings
Chapter 544. Gatherings on roads

1149. Abu Hurayra reported that the Prophet, may Allah bless him and grant him peace, forbade gatherings in the road. They said, “Messenger of Allah, it is hard for us to sit in our houses.” He said, “If you must sit there, then fulfil the rights of the gathering.” They asked, ‘What is their right, Messenger of Allah?” He replied, “Guiding anyone who asks for directions, returning the greeting, lowering the eye, commanding the correct and forbidding the bad.”
Grade: Saheeh (Authentic)
Commentary: It indicates that students and subordinates may ask their teachers and superiors how to resolve a difficult matter into which they may fall due to particular instructions already given by them regarding the matters.

1150. Abu Sa’id al-Khudri reported that the Prophet, may Allah bless him and grant him peace, said, “Beware of sitting in the road.” They said, “Messenger of Allah, we must meet where we can sit to talk.” The Messenger of Allah, may Allah bless him and grant him peace, said, “If you must do it, then give the road its due. “What is the due of the road, Messenger of Allah,” they asked. He replied, “Lowering the eye, avoiding doing anything harmful, commanding the correct and forbidding the bad.”
Grade: Saheeh (Authentic)

Adab Al Mufrad> Book 46: Gatherings
Chapter 545. Someone who sits dangling his feet in a well with his legs uncovered

1151. Abu Musa al-Ash’ari said, “The Messenger of Allah, may Allah bless him and grant him peace, went out one day to one of the walled gardens of Madina, and I went out after him. When he entered the garden, I sat at the gate and said, I will be the doorkeeper of the Messenger of Allah today even if he has not commanded me to do it.’ The Prophet went and answered a call of nature and then sat on the edge of the well. He uncovered his legs and dangled them in the well. Abu Bakr came and asked for permission to enter.’ I said, ‘Stay where you are until I ask permission for you.’ He waited and I went to the Prophet, may Allah bless him and grant him peace, and said, ‘Messenger of Allah, it is Abu Bakr asking permission to come in.’ He said, ‘Let him in and give him the good news of the Garden.’ He entered and sat at the right side of the Prophet, may Allah bless him and grant him peace. uncovered his legs and dangled them in the water. Then ‘Umar came. I said, ‘Stay where you are until I ask permission for you.’ The Prophet, may Allah bless him and grant him peace, said, ‘Let him in and give him the good news of the Garden.’ ‘Umar went in and sat at the left side of the Prophet, may Allah bless him and grant him peace, uncovered his legs and dangled his feet in the well. The rim of the well was then full and there was no place left to sit. Then ‘Uthman came. I said, ‘Stay where you are until I ask permission for you.’ The Prophet, may Allah bless him and grant him peace, said, ‘Let him in and give him the good news of the Garden as well as an affliction which will befall him.’ ‘Uthman came in and could not find a place with them. He moved around until he was facing them on the other side of the well, uncovered his legs and dangled them in the well. I began to wish that a brother of mine would come and I asked Allah to make him come, but he did not come before they had got up.” Sa’id ibn al-Musayyab said, “I interpreted it as their graves. They (the Prophet, Abu Bakr and ‘Umar) were buried together here, but ‘Uthman was alone.”
Grade: Saheeh (Authentic)
Commentary: Imam An-Nawawee (الله رحمه” ,(The hadeeth contains the virtues of those three, and that they are from the people of the Garden and the virtue of Aboo Moosa. It also has a clear miracle for the Prophetﷺ in his telling about the story of ‘Uthman and the tribulations. (It also includes that) the three will continue upon Eemaan (true faith) and guidance.” The point of reference is their sitting at the edge of the well, uncovering their shanks and dangling them in the well.

1152. Abu Hurayra said, “The Prophet, may Allah bless him and grant him peace, went out in the heat of the day. He did not speak to me nor did I speak to him until he came to the market of Qaynuqa’. He sat in the courtyard of Fatima’s house and asked, ‘Is the little one here? Is the little one here?’ Fatima held her son back for a short time. I think that she was putting a necklace on him or washing him. Then he came running and he hugged him and kissed him. He said, ‘O Allah, love him and love those who love him.'”
Grade: Saheeh (Authentic)

Adab Al Mufrad> Book 46: Gatherings
Chapter 546. When a man rises to give place for someone in a gathering, that person should not sit in it

1153. Ibn ‘Umar said, “The Prophet, may Allah bless him and grant him peace, forbade anyone forcing a man to rise from his seat so that someone else could sit in his place.”
Grade: Saheeh (Authentic)
Commentary: The excellence of spacious gatherings may be understood from the fact that they allow the people to be relaxed and prevent grudge bearing and repugnance brought about by constricted sittings. 2. It seems the companion refused to sit in the place of the one who stood up for him since that may lead to making people leave their sits for others to sit which is prohibited by the Prophet ([r]). The religion prohibits embarrassing the people, making them stand up from their sits for others to sit, and encourages spreading out, creating space and honouring one another The religion prohibits embarrassing the people, making them stand up from their sits for others to sit, and encourages spreading out, creating space and honouring one another

Adab Al Mufrad: 
Book 47. Behaviour with people

Adab Al Mufrad> Book 47: Behaviour with people
Chapter 547. The Trust

1154. Anas said, “I was serving the Messenger of Allah, may Allah bless him and grant him peace, one day. When I thought I had finished serving him, I said, ‘The Prophet, may Allah bless him and grant him peace, is having a midday nap.’ So I left him and there were some children playing. I stood looking at them and their game. The Prophet, may Allah bless him and grant him peace, came out, and came up to them and greeted them. Then he called me and sent me to get something he needed. He remained in the shade until I came back to him. I was late for my mother and she and he asked, ‘What kept you?’ I replied, The Prophet, may Allah bless him and grant him peace, sent me for something he needed.’ ‘What was it?’ she asked. I replied, ‘It is a secret of the Prophet, may Allah bless him and grant him peace.’ She said, Keep the secret of the Messenger of Allah, may Allah bless him and grant him peace.’ I did not tell anyone that secret. If I had told it, I would have told it to her.'”
Grade: Saheeh (Authentic)
Commentary: Anas bin Malik never told the secret to anyone; neither to his dear mother (radiya Allahu anha) nor to his eminent student, Thaabit alBunaanee (الله رحمه (who reported this hadeeth from him.

Adab Al Mufrad> Book 47: Behaviour with people
Chapter 548. When he turned, he turned completely

1155. Abu Hurayra described the Messenger of Allah, may Allah bless him and grant him peace, with the words, “He was of medium height, but nearer to being tall. He was very white with a black beard and good front teeth. He had long eye-lashes. He was very broad between the shoulders and had full cheeks. He walked on his entire foot, but they did not have a hollow. He turned completely towards people or turned his back completely. I have not seen anyone like him before or since.'”
Grade: Hasan (Sound)
Commentary: The Prophetﷺ was handsome in nature and character. So, when he faced or turned away from people, he did so completely. This mind alertness aids obedience to Allah, the Mighty and Sublime and refraining from His prohibitions. It also leads to attaining absolute sincerity and modesty.

Adab Al Mufrad> Book 47: Behaviour with people
Chapter 549. When a man is sent to another man for some reason and he does not tell him what it is

1156. Aslam said, “‘Umar said to me, ‘If I send you to a man, do not tell him why I sent you to him. If you do, Shaytan will prepare a lie for him in that.'”
Grade: Da’eef (Weak)

Adab Al Mufrad> Book 47: Behaviour with people
Chapter 550. Should you say, “Where have you come from?”

1157. Mujahid said, “It is disliked for a man to look sharply at his brother or to follow him with his glance when he leaves or to ask him, ‘Where have you come from and where are you going?'”
Grade: Da’eef (Weak)

1158. Malik ibn Zubayd said, “We passed by Abu Dharr at ar-Rabadha. He said, ‘Where have you come from?’ We said, ‘Makka or from the Ancient House.’ He said, ‘Is this what you have done?’ We said, ‘Yes.’ He said, ‘And was there commerce or selling with it?’ ‘No,’ he replied. He said, ‘Then resume your actions anew.'”
Grade: Da’eef (Weak)
Commentary: That Allah has forgiven all your sins and you can resume your life anew.

Adab Al Mufrad> Book 47: Behaviour with people
Chapter 551. Someone who listens to people’s conversation when they dislike for him to do that

1159. Ibn ‘Abbas reported that the Prophet, may Allah bless him and grant him peace, said, “Whoever fashions an image will have to breathe life into it and he will be punished since he will not be able to breathe life into it. Anyone who claims to have seen a vision in a dream will have to string two beads of barely together and he will be punished because he will not be able to string them together. Anyone who listens to people’s conversation when they move away from him will have molten lead poured into his ears.”
Grade: Saheeh (Authentic)
Commentary: The hadeeth only prohibits making images of all kinds of animals as is indicated by other texts that allow making images of trees and similar other things, lying about dreams and eavesdropping on people’s private talks.

Adab Al Mufrad> Book 47: Behaviour with people
Chapter 552. Sitting on an elevated seat

1160. Al-‘Iryan ibn al-Haytham said, “My father came to Mu’awiya when I was a body. When he reached him, he said, ‘Welcome, welcome.’ A man was sitting with him on the elevated seat. He said, ‘Amir al-Mu’minin, who is this you are welcoming?’ He said, ‘This is the master of the people of the east. This is al-Haytham ibn al-Aswad.’ I asked, ‘Who is this?’ They replied, ‘This is ‘Abdullah ibn ‘Amr ibn al-‘As.’ I said to him, ‘Abu so-and-so. From where will the Dajjal emerge?’ He said, ‘I have not seen the people of a town who asked about what is far nor left what is near. You are from the people of a town.’ Then he said, ‘He will emerge from the land of Iraq with the trees and palm trees.'”
Grade: Da’eef (Weak)

1161. Abu’l-‘Aliyya said, “I sat with Ibn ‘Abbas on an elevated seat.” Abu Jamra said, “I used to sit with Ibn ‘Abbas. He used to make me sit on his seat. He told him, ‘Stay with me so that I can allot you a portion of my property.’ I stayed with him for two months.”
Grade: Saheeh (Authentic)
Commentary: “Sareer” could literally refer to “a bed”, or “seat” or “bier”. However, the context in which it is used in the narrations in the chapter indicates that it refers to “seat” See hadeeth no. 1164. Shaykh Husayn al- ‘Awaayishah (الله رحمه (remarked that, “Perhaps the intent of the author for this chapter titling and the narration is that one should not avoid sitting on a chair, and establishing its permissibility (in the Sharee’ah).” Sharh Saheeh al-Adab al-Mufrad (3/283).

1162. Abu Khulda reported that he heard Anas ibn Malik when he was with al-Hakam, the amir of Basra, on a seat. He said, “When the Prophet, may Allah bless him and grant him peace, was hot, he delayed the prayer until a cooler time of the day. When it was cold, he made the prayer early.”
Grade: Saheeh (Authentic)

1163. Anas ibn Malik said, “I came to the Prophet, may Allah bless him and grant him peace, while he was on a seat with a bad woven on it. He had a pillow under his head made of skin stuffed with fibre. There was a cloth between his skin and the seat. ‘Umar visited him and wept. The Prophet, may Allah bless him and grant him peace, said, ‘What made you weep, ‘Umar?’ He said, ‘By Allah, Messenger of Allah, I am only weeping since I know that you are more noble with Allah than Chosroes and Caesar. They both live in what they live of this world while you, Messenger of Allah, are in the place I see.’ The Prophet, may Allah bless him and grant him peace, said, ‘Are you not content, ‘Umar, that they have this world while we have the Next?’ I replied, ‘Yes, Messenger of Allah.’ He said, ‘That is the way of it.'”
Grade: Hasan (Sound) and Saheeh (Authentic)
Commentary: In another version of the hadeeth collected in the two Saheehs, it said that ‘Umar began to weep when he saw the signs of the straw mat on the sides of the Prophetﷺ. 2. Indeed the Chosroes and Caesar lived in material comfort in this transient and trifling life, they will live in the worst punishment and ignominy in the Hereafter. Allah the Exalted says: “Let not the free disposal (and affluence) of the disbelievers throughout the land deceive you. A brief enjoyment; then, their ultimate abode is Hell; and worst indeed is that place for rest.” (Q 3 : 196-197)

1164. Abu Rifa’a al-‘Adawi said, “I came to the Messenger of Allah, may Allah bless him and grant him peace, while he was speaking [i.e. on Jumu’a]. I said, ‘Messenger, a stranger man has come to ask about his deen. He does not know what his deen is.’ He turned to me and stopped speaking. He was brought a chair which I think had iron legs. (Hamid [one of the transmitters] said, ‘I think that it was black wood like iron).’] He sat down on it and began to teach me what Allah had taught him. Then he finished his speech.”
Grade: Saheeh (Authentic)

1165. Musa ibn Dihqan said, “I saw Ibn ‘Umar sitting on a bridal seat wearing a red garment.”
Grade: Da’eef (Weak)

1165. (sic) ‘Imran ibn Muslim said, “I saw Anas sitting on a bed, placing one foot over another.”
Grade: Da’eef (Weak)

Adab Al Mufrad> Book 47: Behaviour with people
Chapter 553. When someone sees people conversing secretly, he should not enter where they are

1166. Sa’id al-Maqburi said, “I passed by Ibn ‘Umar who had a man with him with whom he was conversing. I went to them, and he struck me on the chest and said, ‘When you find two men conversing, do not go up to them nor sit with them until they give you permission.’ I said. ‘May Allah make you prosper, Abu ‘Abdu’r-Rahman. I hoped that I would hear something good from you.'”
Grade: Saheeh (Authentic)
Commentary: The narration is evidence that good intentions do not justify actions; the action too must be correct as the intention to be acceptable before Allah the Exalted. It also shows the religion outrightly prohibits violating people’s privacy.

1167. Ibn ‘Abbas said, “Whoever listens to people’s conversations when they do not want him to do so will have molten lead poured into his ears. Anyone who lies about a dram will be obliged to string a barley bead.”
Grade: Saheeh (Authentic)

Adab Al Mufrad> Book 47: Behaviour with people
Chapter 554. Two should not converse to the exclusion of a third

1168. ‘Abdullah reported that the Messenger of Allah, may Allah bless him and grant him peace, said, “When there are three people, two should not converse together to the exclusion of the third.”
Grade: Saheeh (Authentic)
Commentary: As it prohibits eavesdropping on people’s private talks, the religion also prohibits alienating a third person in a group of three which may lead him to listen in their conversation. This hadeeth is also evidence that whatever essentially leads to a prohibited act is also prohibited.

Adab Al Mufrad> Book 47: Behaviour with people
Chapter 555. When there are four people

1169. ‘Abdullah reported that the Prophet, may Allah bless him and grant him peace, said, “When there are three people, two should not converse together to the exclusion of the third for that would grieve him.”
Grade: Saheeh (Authentic)

1170. Ibn ‘Umar reported something similar from the Prophet, may Allah bless him and grant him peace. He stated, “We said, ‘If there are four?’ He said, ‘Then it will not harm him.'”
Grade: Saheeh (Authentic)
Commentary: When two persons converse privately, the rest of the people could continue with whatever they were doing without feeling neither estranged nor been tempted to listen in the talk. Thus the permission mentioned in the hadeeth. This forms evidence for the legal maxim that: “Rulings change with their causes.”

1171. ‘Abdullah reported that the Prophet, may Allah bless him and grant him peace, said, “Two should not converse to the exclusion of another until they are mixing with people since that would distress him.”
Grade: Saheeh (Authentic)

1172. Ibn ‘Umar said, “When there are four, there is no harm.”
Grade: Saheeh (Authentic)

Adab Al Mufrad> Book 47: Behaviour with people
Chapter 556. When someone sits without someone else, he should ask his permission to leave

1173. Abu Burda ibn Abi Musa said, “I sat with ‘Abdullah ibn Sallam. He said, ‘You have sat down with us, but now it is time for us to leave.’ I said, ‘If you like.’ He got up and I followed him to the door.”

Chapter 557. Do not sit in the edge of the sunlight

1174. Qays related that his father arrived while the Messenger of Allah, may Allah bless him and grant him peace, was speaking. He stood in the sun and the Prophet told him to move to the shade.
Grade: Saheeh (Authentic)
Commentary: In another report it says: “He prohibited sitting between sunlight and shade and said: ‘It is the seat of Shaytan.’” See Silsilat alAhaadeeth is-Saheehah (838)

Adab Al Mufrad:
Book 54. Betting and similar pastimes

Adab Al Mufrad> Book 54: Betting and similar pastimes
Chapter 608. Betting

1259. Ja’far ibn Abi’l-Mughira said, “Sa’id ibn Jubayr stayed with me and said tht Ibn ‘Abbas related to me that he used to say, ‘Where are those who play with gambling arrows for the slaughtered camel? They buy a camel with ten shares. Then they shuffle the arrows and it becomes nine shares and they continue until comes down to one share. The others lose their shares to the one share. That is gambling (arrow-shuffling).'”
Grade: Da’eef (Weak)

1260. Ibn ‘Umar said, “Arrow-shuffling is gambling.”
Grade: Saheeh (Authentic)
Commentary: Shaykh Husayn al-‘Awaayisha (hafizahullah) explained that the word Qimaar is “every game which involves betting in which the loser gives the winner something previously agreed upon by them both.”

Adab Al Mufrad> Book 54: Betting and similar pastimes
Chapter 609. Betting a cock

1261. Rabi’a ibn ‘Abdullah ibn al-Hadir ibn ‘Abdullah reported tht two men wagered two cocks in the time of ‘Umar. ‘Umar ordered that the cock be killed and a man of the Ansar said to him, “Will you kill a something which glorifies Allah?” So ‘Umar left it.
Grade: Da’eef (Weak)

Adab Al Mufrad> Book 54: Betting and similar pastimes
Chapter 610. Someone who says to his companion, “Come, I’ll make a bet with you”

1262. Abu Hurayra reported that the Messenger of Allah, may Allah bless him and grant him peace, said, “If any of you makes an oath and swears in his oath by al-Lat and al-‘Uzza should say, ‘There is no god but Allah.’ If any of you tells him companion, ‘Come on, I will make a bet with you’ should give sadaqa.”
Grade: Saheeh (Authentic)
Commentary: As explained earlier, people were used to swearing with other than Allah during pre-Islamic times. So when that became prohibited in Islam, some would still mistakenly utter such words. Thus, saying the statement of testimony in the Oneness of Allah apart from reaffirming faith is from the aspects of hastening towards good deeds after committing an error. Likewise inviting someone to a bet; it is a sin for which the offender should give charity in atonement.

Adab Al Mufrad> Book 54: Betting and similar pastimes
Chapter 611. Betting a pigeon

1263. Husayn ibn Mus’ab reported that someone told Abu Hurayra, “We wager two pigeons and we do not want for there to be a third unwagered pigeon between them so that the unwagered pigeon might take the winnings.” Abu Hurayra said, “That is how children behave. You are at the point where you should abandon that.”
Grade: Da’eef (Weak)

Adab Al Mufrad> Book 54: Betting and similar pastimes
Chapter 612. Doing the camel-chant for women’s camels

1264. It is related tht al-Bara’ ibn Malik used to do the camel-chant for the men and Anjasha used to do the camel-chant for the women. He had a good voice and the Prophet, may Allah bless him and grant him peace, said, “Anjasha, be gentle when you drive the glass-vessels.”
Grade: Saheeh (Authentic)
Commentary: Here the Messenger of Allahﷺ referred to the women employing their tender nature: the fragile vessels. He cautioned that they be driven gently so that they do not fall over the beast of burden and be wounded. Some of the scholars have viewed that the Prophetﷺ cautioned the cameleer, ‘Anjasha , regarding his songs so that the fragile vessels were not put to trial therefrom as is shown in other wordings of the same hadeeth. ‘Anjasha , was known to sing with sonorous voice. Yet, the hadeeth evinces the permissibility of singing songs and poems when they don’t involve forbidden words and musical instruments, and when doing so does not lead to something prohibited. It also shows the permissibility of using implied expressions, and good-natured teasing.

Adab Al Mufrad> Book 54: Betting and similar pastimes
Chapter 613. Singing

1265. Ibn ‘Abbas said that the words of Allah in Luqman (35:6), “There are people who trade in distracting tales” mean “singing and things like it.”
Grade: Saheeh (Authentic)

1266. Al-Bara’ ibn ‘Azib reported that the Messenger of Allah, may Allah bless him and grant him peace, said, “Extend the greeting and you will be safe. The saw is evil.” Abu Mu’awiya (one of the transmitters) said, “The ‘saw’ is trivial pursuit.'”
Grade: Hasan (Sound)
Commentary: See comments on narration in Chapter 340.

1267. Salman al-Ilhani reported that Fadala ibn ‘Ubayd was in a gathering. He heard that some people were playing backgammon. He got up in anger and forbade it in the strongest possible terms. Then he said, “Anyone who plays it in order to consume its winnings is like someone who eats pig meat and does wudu’ with blood.”
Grade: Da’eef (Weak)

Adab Al Mufrad> Book 54: Betting and similar pastimes
Chapter 614. The person who does not greet backgammon players

1268. Al-Fadil ibn Muslim reported that his father said, “When ‘Ali, may Allah be pleased with him, went out through the Bab al-Qasr, he saw some backgammon players. He took them and locked them up from morning to night. Some of them he only locked up for half the day. Those he locked up until night were those who used silver. Those he locked up for half the day were those who played it. He also commanded that they should not be greeted.”
Grade: Da’eef (Weak)

Adab Al Mufrad> Book 54: Betting and similar pastimes
Chapter 615. The wrong action of someone who plays backgammon

1269. Abu Musa al-Ash’ari reported that the Messenger of Allah, may Allah bless him and grant him peace, said, “Anyone who plays backgammon has rebelled against Allah and His Messenger.”
Grade: Hasan (Sound)
Commentary: This hadeeth categorically prohibits playing backgammon; and apparently, whether it involves betting or not. See narration no. 1277. Obviously, it becomes worse when joined with gambling!

1270. ‘Abdullah ibn Mas’ud said, “Beware of these two marked cubes. They should be forcibly prohibited. They are part of gambling.”
Grade: Saheeh (Authentic)

1271. Burayda reported that the Prophet, may Allah bless him and grant him peace, said, “Someone who plays backgammon is like a person who puts his hand in the meat and blood of a pig.”
Grade: Hasan (Sound)
Commentary: Imam an-Nawawee (rahimahullah), “The meaning of staining his hand in the meat and blood of a pig is while he eats from it. It is a form of likening of its prohibition to the prohibition of the two things (the blood and flesh of swine).”

1272. Abu Musa reported that the Prophet, may Allah bless him and grant him peace, said, “Anyone who plays backgammon has rebelled against Allah and His Messenger.”
Commentary: As No. 1269, with a different isnād

Adab Al Mufrad> Book 54: Betting and similar pastimes
Chapter 616. Manners and removing those who play backgammon and the people of trivial pursuits (ahl al-batil)

1273. Nafi’ related that if ‘Abdullah ibn ‘Umar found any of his family playing backgammon, he would beat them and break the board.
Grade: Saheeh (Authentic)

1274. ‘Alqama ibn Abi ‘Alqama reported from his mother that ‘A’isha, may Allah be pleased with her, heard that some people living in a room in her house had a backgammon game. She sent to them, saying, “If you do not remove it, I will evict you from my house.” He censured them for playing that.
Grade: Hasan (Sound)
Commentary: The companions – may Allah be pleased with them all – did not tolerate sin; they sought every permissible means to discourage disobedience to Allah and His Messengerﷺ

1275. Kulthum ibn Jabir said, “Ibn az-Zubayr addressed us and said, ‘People of Makka, I have heard that there are men of Quraysh who play a game called backgammon. It is done with the left hand. Allah says, ‘Wine and gambling.’ (5:90) I swear by Allah that if anyone who plays it is brought before me, I will punish him in his hair and skin, and I will give his booty to the one who brings him to me.”
Grade: Hasan (Sound)
Commentary: Apart from prohibiting backgammon, it evinces the fact that rulers must prohibit their subjects from sinful acts and punish offenders accordingly.

1276. Ya’la ibn Murra reported that he heard Abu Hurayra speaking about someone who plays backgammon and bets on it, saying that he is like someone who eats pig meat and that the person who plays it without betting on it is like someone who washes his hands in pig’s blood. The person who sits looking at it is like someone who looks at pig’s meat.
Grade: Da’eef (Weak)

1277. ‘Abdullah ibn ‘Amr ibn al-‘As said, “Someone who plays dice for a bet is like a person who eats pig met. Someone who plays it without betting is like someone who washes his hands in pig’s blood.”
Grade: Saheeh (Authentic)
Commentary: This hadeeth categorically prohibits playing backgammon; and apparently, whether it involves betting or not. See narration no. 1277. Obviously, it becomes worse when joined with gambling!

Adab Al Mufrad> Book 54: Betting and similar pastimes
Chapter 617. A believer is not harmed by the same stone twice

1278. Abu Hurayra reported that the Messenger of Allah, may Allah bless him and grant him peace, said, “A believer is not hurt by the same stone twice.”
Grade: Saheeh (Authentic)
Commentary: The hole is mentioned since most of what comes from it rather harm than benefit. Explaining the hadeeth, Imam al-Khattaabee (rahimahullah) said, “This expression is of information but it implies command. That is, the believer should be wise and careful not to be hit due to nonchalance and so, he is deceived one time after the other. That could be from the aspects of religion as it could also be in worldly matters…” As for the indifferent believer, he could be hit hard many times!

Adab Al Mufrad> Book 54: Betting and similar pastimes
Chapter 618. Someone who shoots at night

1279. Abu Hurayra reported that the Prophet, may Allah bless him and grant him peace, said, “Anyone who shoots at night is not one of us.” [Abu ‘Abdullah [i.e. al-Bukhari] noted, “There is something doubtful in its isnad.]
Grade: Saheeh (Authentic)
Commentary: That is, the one who shoots in people’s direction at night. As regards the expression, “…is not one of us”, it may means that, ‘he is not acting in accordance with our Sunnah for it is not from our Sunnah to harm fellow Muslims’, or ‘he is of the non-Muslims who direct harm towards the Muslims.

1280. Abu Hurayra reported that the Messenger of Allah, may Allah bless him and grant him peace, said, “Anyone who bears arms against us is not one of us.”
Grade: Saheeh (Authentic)
Commentary: However, it should be noted that, the fact that it is from the ways of the non-Muslims to bear arm against Muslims does not mean that it basically forms an act of disbelief. In his Saheeh, the author related that the Prophetﷺ said, “No one of you should point arm at his brother. He may not know, the Satan may prompt his hand, and he so, he falls in a pit of the Fire.”

1281. Same hadith as 1280, but from Abu Musa.
Commentary:As No. 1280, from. Abū Mūsā, with a different isnād

Adab Al Mufrad:
Book 55. Various

Adab Al Mufrad> Book 55: Various
Chapter 622. Opinion

1287. Abu Hurayra reported that the Messenger of Allah, may Allah bless him and grant him peace, said, “Beware of opinion. Opinion is the most lying form of speech. Do not spy. Do not fight one another. Do not try to ensnare one another (in sales). Do not hate one another. Be slaves of Allah and brothers.”
Grade: Saheeh (Authentic)

1288. Anas said, “While the Prophet, may Allah bless him and grant him peace, was with one of his wives, a man passed by and the Prophet, may Allah bless him and grant him peace, called him and said, ‘So-and-so, this is my wife so-and-so.’ The man said, ‘Whoever I might suspect, I would not suspect you!’ The Prophet said, ‘Shaytan flows in the son of Adam like blood flows.'”
Grade: Saheeh (Authentic)

1289. ‘Abdullah said, “The person who has had something stolen from him continues to be suspicious until he is worse than the thief.”
Grade: Saheeh (Authentic)
Commentary: The narration shows the seriousness of suspicion; it could be worse than theft!

1290. Bilal ibn Sa’d al-Ash’ari related that Mu’awiya wrote to Abu Dharr, “Write down for me the deviants of Damascus.” Abu Dharr said, “What do I have to do with the deviants of Damascus and how would I know them?” His son Bilal said, “I will write them,” so he wrote them. Abu Dharr said, “How do you know? You would only know that they are deviants if you were one of them. Begin with yourself and do not send their names.”
Grade: Da’eef (Weak)

Adab Al Mufrad> Book 54: Betting and similar pastimes
Chapter 629. Someone who has a need is the person most entitled to go out for it

1302. Zayd ibn Thabit reported that ‘Umar ibn al-Khattab came to him to ask to see him one day and he gave him permission while his head was in the hands of a slavegirl of his who was combing his hair. He removed his head and ‘Umar said to him, ‘Let her comb it.’ He said, ‘Amir al-Mu’minin, if you were to send for me, I would come to you.’ ”Umar said, ‘It is my need.'”
Grade: Hasan (Sound)
Commentary: The narration demonstrates the humility of ‘Umar and that the companions – radiya Allahu anhum – were full of respect for each other. It also teaches that subordinates and students should respect their superiors and teachers.

Adab Al Mufrad> Book 54: Betting and similar pastimes
Chapter 630. When someone spits when he is with people

1303. Abu Hurayra said, “When someone spits in the presence of people, let him catch it with his palms so that his spit does not fall on the ground. When he fasts, he should oil his palm so that the trace of the fast is not seen on him.”
Grade: Da’eef (Weak)

Chapter 631. When a man speaks to people, he does not turn to one particular person

1304. Habib ibn Abi Thabit said, “When a man spoke, they used to like that he not turn to one particular man, but rather he should address everyone.”
Grade: Hasan (Sound)

IN BOOK OF MANNERS

Book 2: The Manners Of Giving Greetings Of Peace

Allah (Swt) said: “0 you who believe! Enter not houses other than your own, until you have asked permission and greeted those in them” (Qur’an 24:27)

And Allah (Swt) said: “But when you enter the houses, greet one another with a greeting from Allah (i.e., say, ‘Assalaamu ‘Alaikum – peace be on you) blessed and good” (Qur’an 24:61)

And Allah (Swt) said: “When you are greeted with a greeting, greet in return with what is better than it, or (at least) return it equally” (Qur’an 4:86)

The Messenger of Allah said (Swt) “Allah created Adam, whose length was 60 arm-spans, and then Allah (Swt) said, ‘Go and give greetings of peace to those Angels, and listen to what they greet you with, [it is] your greeting and the greeting of your progeny.’ Then Adam (AS) said [to the Angels], ‘Peace be upon you,’ and they said, ‘Peace and the Mercy of Allah upon you,’ so they added, and the Mercy of Allah…” [Bukhaaree, 3326]

And the Messenger of Allah (Swt) said, “You will not enter Paradise until you believe, and you will not believe until you love one another. Shall I not guide you to something, which, if you do it, will make you love one another? Spread greetings of peace among yourselves.” [Muslim, 54]

And in yet another Hadeeth, the Messenger of Allah (Swt), said, “The rights of a Muslim upon another Muslim are six.” He (Swt) was then asked, “And what are they, 0′ Messenger of Allah?” He *, said, “If you meet a Muslim, then extend to him greetings of peace… ” [Muslim, 2162]

Book of Manners:
The Manners Of Giving Greetings Of Peace

Book of Manners> Giving Salam
1) It Is Sunnah To Initiate Greetings Of Peace, It Is Waajib (Compulsory) To Return The Greetings

There are many proofs which show that it is Sunnah to initiate greetings of peace. We have just mentioned one of those proofs: “The rights of a Muslim upon another Muslim are six…If you meet a Muslim, then extend to him greetings of peace…”

Another proof is the practice of the Prophet (Pbuh), or of his Companions; we will not mention proofs to that effect because their practice of extending greetings of peace to one another is so well known.

If person A extends greetings of peace to person B, the latter must return the greetings; otherwise, he is sinning. Among the many proofs that establish this ruling, is the saying of Allah (Sw)“When you are greeted with a greeting, greet in return with what is better than it, or (at least) return it equally” (Qur’an 4:86)

Ibn Hazm, Ibn ‘Abdul-Barr, and Ash-Shaikh Taqee-ud-Deen – each of these have said that there is a consensus among the scholars in this issue: that it is compulsory to return greetings of peace.

Question: If a man greets a group of people, does each one of them have to respond to his greeting, or is it sufficient for one of them to respond?

Answer: If a man greets a group of people, it is better for all of them to respond; however, if only one of them returns the greeting, the others do not have to return it as well, and there is no sin upon them for not returning it. ‘Alee Ibn Abee Taalib (RA) said, “When a group passes by, it is sufficient for one of them to give greetings of peace, and as for those who are sitting, it is sufficient for one of them to respond.” [Abu Daawood, 5210]

Book of Manners> Giving Salam
2) The Manner Of Giving Greetings Of Peace

In order of best, second best, and third best, these are the ways of extending greetings of peace:

1) “Assalaamu ‘Alaikum Warahmatullahi Wabarakaatuhu”: Peace as well as the mercy and blessings of Allah upon you.
2) “Asslaamu ‘Alaikum Warahmatullah”: Peace and the mercy of Allah upon you.
3) “Assalamu ‘Alaikum”: Peace upon you.

This order is proven by the narration of Abu Hurairah [RA], in which a man passed by the Messenger of Allah [Pbuh] who was seated in a gathering – and said, “Assalaamu ‘Alaikum.” The Prophet [Pbuh], said, “Ten good deeds [are written for him].” Another man passed by and said, “Assalaamu ‘Alaikum Warahmatullah,” and the Prophet [Pbuh] said, “Twenty good deeds.” Then another man passed by and said, “Assalaamu ‘Alaikum Warahmatullahi Wabarakaatuhu,” and the Prophet, said, “Thirty good deeds.” [At-Tirmidhee, 2689]

I mentioned the ways of extending greetings of peace from best to least best, and in responding to one of those greetings, one should give a similar or better greeting, for Allah [Swt] said: “When you are greeted with a greeting, greet in return with what is better than it, or (at least) return it equally” (Qur’an 4:86)

And even if you are responding to the greeting of a single Muslim, you should use the plural pronoun: ‘Wa-‘Alaikumus-Salaam…’ instead of ‘Wa-‘Alaikas-Salaam.’

Question: Suppose someone gives us greetings of peace and ends his greeting with, ‘Wabarakaatuhu.’ In order to respond with a better greeting, as is mentioned in the verse “better than it“, may we add, ‘Wa-maghfiratuhu Wa-Ihsaanuhu… (And His forgiveness and generosity…)?

Answer: When responding to another person’s greeting, you should not add anything after, “Wabarakaatuhu,” even if that is where the other person ended. Ibn ‘Abdul-Barr said, “Ibn ‘Abbaas (R.A), and Ibn ‘Umar (R.A) said to, ‘Finish [greetings of] peace with Al-Barakah (i.e., ‘Wabarakaatuhu’), just as Allah (Swt) said about His righteous slaves: “The Mercy of Allah and His Blessings be on you, 0 the family [of Ibraaheemr (Qur’an 11:73).

And they both disliked for anyone to add anything after ‘Wabarakaatuhu’ in his greetings of peace.”

Book of Manners> Giving Salam
3) It Is Disliked To Initiate A Greeting With “Alaikas-Salaam (Thus Reversing The Word Order, Which Is Correctly Done When One Responds To Another Person’s Greeting)”

There are authentic narrations that establish this ruling; for example, Jaabir Ibn Saleem Al-Hujaimee (R.A), said, “I went to the Prophet (Pbuh) and said, ‘Alaikus-Salaam,’ to which he (Pbuh) responded, ‘Do no say, ‘Alaikus-Salaam,’ but instead say, ‘As-Salaamu-Alaik.” [At-Tirmidhee, 2722]

And the wording of the Prophet’s answer is slightly different in Abu Daawood’s narration: “Do not say, ‘Alaikus-Salaam,’ for ‘Alaikus-Salaam,’ is the greeting of the dead. “[Sunan Abu Daawood, 5209]

Therefore, it is disliked to initiate a greeting with, “Alaikus¬Salaam.”

Book of Manners> Giving Salam
4) If You Are Greeting A Large Gathering Or If You Doubt Whether The Person You Greeted Heard You, It Is Recommended To Repeat The Greeting Three Times

Anas (R.A) related that the Prophet (Pbuh) would repeat [important] statements three times and that when he would come across a group of people, he would give them greetings of peace three times. After he related Anas’s narration, An-Nawawee said, “This is taken to apply to situations wherein there are many people in the gathering.” [Fathul-Baaree, 11/29] Ibn Hajr added, “One does the same if he thinks the other person did not hear him, in which case it is Sunnah to repeat the greeting for a second and then a third time. But he should not go beyond three times.” [Fathul-Baaree, 6244]

Book of Manners> Giving Salam
5) It Is Sunnah To Initiate Greetings And Respond To Them Out Loud

It is from the guidance of the Prophet (Pbuh) that he would raise his voice when he gave and returned greetings of peace. One does not, therefore, receive reward for whispering greetings or saying them in such a low voice that no one but he can hear them – there is an exception to this ruling, which we will come to later on. Thaabit Ibn ‘Ubaid said, “I went to a gathering wherein ‘Abdullah Ibn ‘Umar (R.A) was present, and he said, ‘When you give greetings of peace, then let others hear you, for it is a blessed and good greeting.”‘ [Al-Adab Al-Haafidh, 1005]

Ibn Hajr pointed out that the Prophet (Pbuh) ordered Muslims to spread greetings of peace among themselves, but that order cannot be fulfilled when one gives greetings in a low, inaudible voice; hence, in order for one to comply with that command, one must initiate and return greetings in a loud voice. Consequently, it is not enough for one to signal his greetings with, for instance, a motion of the hand.

And An-Nawawee ruled that one who gives an inaudible greeting of peace has given no greeting whatsoever; hence, it is not compulsory – nor really possible – for the other person to respond. At the very least, one should return greetings, if not out loud, then at least in an audible tone; otherwise, he has not fulfilled the compulsory duty of responding to greetings of peace.

Book of Manners> Giving Salam
6) It Is Sunnah To Make One’s Greetings Inclusive Of Everyone – Of Those One Knows And Of Those One Does Not Know 

A man once asked the Prophet (Pbuh) “Which Islam is best?” The Prophet, (Pbuh) said, “Feeding food [to others] and saying ‘As-Salaam,’ both to those you know and to those you don’t know.” [Muslim, 39]

We are encouraged, in this Hadeeth, to spread greetings of peace because doing so entails many benefits, perhaps the greatest of which are uniting the hearts of Muslims and keeping their hearts free from rancor or hate for one another. On the other hand, it is not praiseworthy to give greetings of peace only to those whom one knows or only to those that have status in society, the practice of which is one of the signs of the Hour. Ibn Mas’ood (R.A) related that the Messenger of Allah (Pbuh) said, “Verily, from the signs of the Hour is when greetings will be for acquaintances [only].”

And in another narration: “For a man to extend greetings of peace to another man, only doing so because he is an acquaintance (i.e., he does not give greetings to Muslims he does not know).” And in yet another narration, the Prophet -10, said, “Verily, before (or just before) the Hour, greetings of peace will be exclusive (to those one knows or to people of status)…”

Book of Manners> Giving Salam
7) It Is Recommended That The One Who Is Arriving Initiate The Greeting

This practice is widespread among the people, and it is supported by many revealed texts, which indicate that it is recommended for the person who is arriving, and not the person who is stationary, to initiate the greeting. We have hitherto mentioned the story of the three Companions (R.A) who went to the Prophet (Pbuh) – how each of them gave a different greeting, and each received a different reward for his greeting (the person who gave the most complete greeting received the reward of 30 good deeds). Each one of them was arriving, so it was upon them to extend greetings first. Similarly, if one passes by a person who is sitting, the former must initiate the greeting, regardless of whether he is the younger or older of the two, and regardless of whether the person sitting down is alone or is among a group of people sitting down.

Book of Manners> Giving Salam
8) It Is Sunnah For The Rider To Greet (The Pedestrian, The Pedestrian To Greet The One Who Is Seated, The Few To Greet The Many, And The Young To Greet The Old

There are a number of authentic narrations that support this ruling. One example is a Hadeeth related by Abu Hurairah in which the Messenger of Allah (Swt) said, “The rider greets (greets here means to initiate greetings of peace) the walker, the walker greets the one who is seated, and the few greet the many.” [Muslim, 2160]

And this wording is related by Al-Bukhaaree: “The young one greets the old, the passer-by greets the one who is seated, and the few greet the many.”[Bukhaaree, 2631] Some scholars have discussed the reasoning behind those particular people initiating the greeting: the younger person greets his elder, because the latter has the right to be respected and honored by the former, and it is good manners for one to respect and honor his elders. The rider is situated higher than the walker – situated higher physically and even financially since he can afford a mount; so by the rider having to initiate the greeting, he is made to show humility and is reminded that he should not be arrogant. The passer-by initiates greetings to one who is seated, because the situation of the passer-by is likened to a person who enters upon the people of a household. And the few greet the many, because the rights of the many are more and greater.

Question: If the said order of precedence is not followed, are there any negative implications? For example, if the elder person initiates the greeting, if the walker initiates greetings to the rider, if the many greet the few, or if the seated person greets the walker, is there any sin involved?

Answer: When people go against the order of precedence outlined in the aforementioned Hadeeth, they are not sinning, but nonetheless, they are leaving the better deed. Al-Maaziree said, “When one avoids a recommended act, that does not necessarily mean that he is performing a disliked act; it may simply mean that he is forsaking the better deed. So if the person who is required to initiate the greeting does not do so, and the other person initiates the greeting instead, the former has forsaken a recommended deed, while the latter has performed the Sunnah deed, unless the latter did not give ample time to the former to initiate the greeting, in which case the latter has also forsaken a recommended deed.” [Fathul-Baaree, 11/19]

Second Related Question: If two pedestrians meet one another, or if two riders meet one another, who should initiate the greeting?

Answer: Based on the previously mentioned Hadeeth, the younger of the two should initiate the greeting. If they are of a similar age and are equal in all respects, then the one who initiates the greeting is the better of the two, for when the Prophet (Pbuh) was speaking about two people who sever ties from another, he (Pbuh) said, “And the better of the two is the one who initiates the greetings of peace.” [Bukhaaree, 6077]

And in a Hadeeth related by Jaabir (R.A) the Prophet (Pbuh) said, “When two pedestrians gather, whichever of the two initiates the greetings of peace is the better one. “[Bukhaaree, 994]

Third Related Question: When two people are walking together and are separated momentarily by a barrier – such as a tree or a wall – is it legislated for them to give each other greetings of peace when they meet again?

Answer: Yes, it is recommended for them to give greetings of peace, even if the same situation is repeated over and over again. Abu Hurairah (R.A) related that the Prophet (Pbuh) said, “When one of you meets his brother, he should give him greetings of peace; and if they [then] become separated by a tree or a wall or a [large] stone [as they are walking], he should greet him when they meet again (after having passed the barrier that separated them). ” [Abu Daawood, 5200]

Book of Manners> Giving Salam
9) Greeting A Stranger Women (i.e., A Women That One Is Not Allowed To Be In Seclusion With)

There are at least three opinions in this matter. Some scholars hold that it is forbidden for a man to greet a stranger woman; others maintain that it is permissible, so long as there is no fear of temptation; and yet a third group of scholars give a more detailed ruling. They say that if one comes across a young, beautiful woman, it is not permissible to greet her, but that if she is old, it is permissible. Imam Ahmad – may Allah have mercy on him – held this last opinion. Saaleh said, “I asked my father, ‘May one greet a [stranger] woman?’ He said, ‘As for an older woman, then no problem; but a young woman should not be prompted to speak.”‘ And Ibn Al-Qayyim was correct in saying, “One may greet the old woman and one’s Mahaarim (woman that one may be in seclusion with – such as one’s wife, mother, sister, etc.), but no other females.” The reason why one should not greet younger women is obvious: to block off the door to evil and to avoid the dangers of temptation. True, there are narrations indicating that the Messenger (Pbuh) and His Companions * sometimes greeted stranger women; as for the Messenger (Pbuh) he was protected from wrongdoing and as such was safe from temptation. And as to the Companions (R.A) we can assume that they greeted stranger women in circumstances wherein they were safe from temptation. For example, Sahl (R.A) related that an old lady used to prepare a special dish for him and his companions and that every Friday they would go to greet her, after which she would proffer to them the dish. [Al-Bukhaaree, 6248]]

Book of Manners> Giving Salam
10) It Is Recommended To Greet Young Children

This is to encourage and train children from a very young age to apply Islamic manners. Anas Ibn Maalik (R.A) reported that when he used to walk with the Prophet (Pbuh), and when they would pass by a group of children, the Prophet (Pbuh), would extend greetings of peace to them. [Muslim, 2168] By greeting children one not only trains them to follow Islamic manners, but one also accustoms oneself to the qualities of humbleness and gentleness in dealings.

Question: When an adult (it is at the time of puberty that one becomes an adult in Islam) greets a child, is it compulsory for the child to return the greeting? And when a child greets an adult, is it compulsory for the adult to return the greeting?

Answer: It is not binding upon the child to return the greeting because compulsory acts of worship are not binding upon children (i.e., no sin is imputed to the child for not returning the greeting; nonetheless, children should of course be trained to extend and return greetings of peace). But when a young child greets an adult, the latter has to respond (i.e., he sins if he does not respond), an opinion that is held by the majority of scholars.

Book of Manners> Giving Salam
11) The Etiquette Of Greeting People Who Are Awake In A Place Wherein Some People Are Sleeping

In such a situation, the person who greets should lower his voice to such a pitch that those who are awake will be able to hear him, while those who are sleeping will not be aroused from their slumber. Al-Miqdaad Ibn Al-Aswad (R.A) related that when the Prophet (Pbuh), would come at night, he would give a greeting that would not arouse the one in slumber but would be audible to one who was awake. [Muslim, 2055] This is an example of the Prophet’s lofty manners: at the same time that he made sure not to disturb those who were sleeping, he also made sure not to miss out on the rewards of extending greetings of peace.

Book of Manners> Giving Salam
12) It Is Forbidden To Initiate Greetings Of Peace To The People Of The Book

The Prophet (Pbuh), said, “Do not initiate greetings of peace to the Jews and Christians, and if you meet one of them in the road, force them to its narrowest part (i.e., when there is narrowness in the road, do not be the one who makes way, but instead maintain the honor of Islam, and make the other person take the narrower part of the road).”

This clear prohibition allows for no interpretation.

Question: When it is necessary to greet the People of the Book, may we greet them with greetings of peace?

Answer: The prohibition in the previous Hadeeth is clear and is not open to interpretation. When it is necessary to greet them, one should use a wording other than the Islamic greeting. For example, one may say, “How are you,” or anything similar. Abu Sa’ad said, “If one wants to greet a Dhimee (one from the People of the Book who lives in a Muslim land by agreement and under the protection of the Muslims), he should not do so with ‘As-Salaam,’ but with, ‘May Allah guide you,’ or, ‘May Allah make pleasant for you your morning.”‘ Commenting on Abu Sa’ad’s words, An-Nawawee said, “What Abu Sa’ad said is fine for when one needs to [greet them]. One may say, ‘Good morning,’ or, ‘Happiness to your morning,’ or, ‘Good health to your morning’…or anything similar. But if one does not need to do so, then the chosen view is to say nothing, for in saying those greetings, we show a display of love when we are ordered not to love them…And Allah knows best.”

Book of Manners> Giving Salam
13) Answering A Greeting From The People Of The Book With “Wa-‘Alaikum (And The Same Upon You)”

In a narration related by Anas Ibn Maalik (R.A), the Messenger of Allah (Swt) said,  “When [someone from] the People of the Book gives you greetings of peace, say, ‘Wa-‘Alaikum.” [Muslim, 2163]

Question: When we hear someone from the People of the Book clearly and unequivocally say, ‘As-Salaamu-‘Alaikum (Peace be upon you),’ should we respond with, ‘Wa-‘Alaikum,’ in applying the apparent meaning of the previous Hadeeth, or should we reply, ‘Wa-‘Alaikumus-Salaam’?

Answer: Some scholars maintain that, if we are sure that he gave greetings of peace, we should answer with, Wa-‘Alaikumus- Salaam.’ They say that this is in keeping with the principles of justice, and Allah (Swt) ordered us to be just and generous in our dealings. Others hold – and their opinion is stronger – that we should respond to their greetings with the wording that is related in the previously mentioned authentic Hadeeth: “Wa-‘Alaikum (And the same upon you).”

Book of Manners> Giving Salam
14) When You Come Across A Gathering Which Consists Of A Mix Of Muslims And Disbelievers, It is Permissible To Initiate Greetings Of Peace

The Prophet (Pbuh) was once riding on a donkey, upon which there was a saddle, and underneath the saddle there was a coarse Fadakee (ascribed to a place call Fadak) garment; and Usaamah Ibn Zaid (R.A) was seated behind the Prophet (Pbuh) The Prophet (Pbuh), was visiting Sa’ad Ibn ‘Ubaadah (R.A) in the precincts of Banee Al¬Haarith Ibn Al-Khazraj, and this was before the Battle of Badr. They passed by a gathering that contained a mix of Muslims, polytheists that worshipped idols, and Jews. ‘Abdullah Ibn Ubai Ibn Sulool – who later outwardly accepted Islam and become well known as the leader of the hypocrites – and ‘Abdullah Ibn Rawaahah were among those seated in the gathering. When the dust of the mount was raised over the gathering, ‘Abdullah Ibn Ubai covered his nose with his robe and then said, “Do not raise dust upon us.” The Messenger of Allah (Pbuh) then extended to them greetings of peace, after which he (Pbuh) stopped, descended, and invited them unto Allah (Swt). And he recited the Qur’an to them…[Bukhaaree, 6254]

Scholars agree that it is permissible to initiate greetings of peace to a gathering that contains a mix of Muslims and disbelievers; An-Nawawee related this consensus. And this ruling is not in conflict with the Hadeeth in which the Prophet (Pbuh) forbade Muslims from initiating greetings of peace with the People of the Book, because that Hadeeth applies to situations wherein one encounters an individual from the People of the Book or a group of them (without any Muslims being among them). When there are both Muslims and disbelievers in a gathering, one extends greetings of peace with the intention of addressing the Muslims only. It was said to Imam Ahmad, “We have dealings with Jews and Christians, and we go to their homes. When we go to them, they [sometimes] have a group of Muslims with them, so should we give greetings of peace to [all of] them?” He said, “Yes, but you should intend your greetings of peace for the Muslims.” An¬Nawawee issued the same ruling, saying that it is Sunnah to greet them all but that one should have the intention that his greetings are only directed at the Muslim or Muslims that are present.

Question: When there is a group that contains a mix of Muslims and disbelievers, should one give this greeting: “As-Salaamu ‘Ala Man-Ittaba’al-Huda (Peace upon he who follows the [true] guidance).”

Answer: No, one should not give this greeting but should instead give the standard Islamic greeting, with the intention of directing it to the Muslims only. Ibn Al-‘Uthaimeen said, “If there is a mixed group, containing Muslims and Christians, one should give them the customary greetings of peace, ‘Assalaamu ‘Alaikum, with the intention of addressing the Muslims among them.”

Book of Manners> Giving Salam
15) If One Has A Valid Islamic Excuse, He May Signal His Greeting Instead Of Uttering It

It is generally forbidden to greet people with a gesture, because it is a practice that is common among the People of the Book, and we are ordered to differ from them. At-Tirmidhee related a Hadeeth in which it is made clear that it is forbidden to greet others with a gesture and that doing so is something that is particular to the People of the Book; however, At-Tirmidhee described the narration as containing some Gharaabah (an indication of weakness in the narration). About the same narration, Al-Haafidh Ibn Hajr said, “Its chain contains some weakness.” Nonetheless, with a good chain, An-Nisaaee related the following Hadeeth from Jaabir (R.A) “Do not greet [one another] with the greeting of the Jews; thei’ greeting is with their heads, their hands, and with a gesture.” [Fathul-Baaree, 11/16]

One might counter with this Hadeeth, in which Asmaa Bint Yazeed (R.A) said, “The Prophet (Pbuh) waved As-Salaam (i.e., with greetings of peace) to the women with his hand.” [At-Tirmidhee, 2697] We respond by pointing out that there is an indication that the Prophet (Pbuh) didn’t only wave, but also articulated, ‘As-Salaam.’ An-Nawawee said, “The understanding to be taken from this is that the Prophet (Pbuh) combined between waving and uttering the greeting. This is proven by Abu Daawood’s narration of the same Hadeeth, for the following is a part of it: ‘And he gave us greetings of peace (which indicates an utterance).’ [Abu Daawood, 5204] “[Al-Adhkaar, 356]

Al-Haafidh said, “The prohibition of giving As-Salaam with a gesture is specific to those that have the ability, both practicably and according to the Shariah, to utter the greeting. If one is busy or unable to utter the greeting – for example, one is busy with prayer, one is too far away from the other person, one is a mute, or the person is deaf – then it is legislated for him to extend the greeting with a gesture instead.”[Fathul-Baaree, 11/16]

Book of Manners> Giving Salam
16) It Is Permissible To Greet Someone Who Is Praying, And The Latter May Respond With A Gesture (But Not With An Utterance Of The Greeting)

Although many do not know this, it is in fact permissible to give ‘As-Salaam‘ to someone who is praying. The Prophet’s Companions (R.A) would greet him while he was praying, and he would neither reproach nor blame them for doing so. His silent approval proves that it is permissible to greet someone while he is praying. Once Jaabir (R.A) came across the Prophet (Pbuh)  while he was praying. Jaabir (R.A) gave him greetings of peace, and the Prophet (Pbuh) responded with a gesture. After he completed his prayer, the Prophet (Pbuh) called Jaabir (R.A) and said, “You gave me greetings of peace earlier, and I was praying.” [Muslim, 540]

In another narration, Suhaib said, “I passed by the Messenger of Allah (Swt) while he was praying, and I gave him ‘As-Salaam,’ and he returned the greeting with a gesture.” One of the narrators said, “From what I know, he said, ‘He gestured with his finger.” [Abu Daawood, 925] These and other narrations prove that it is permissible to greet someone who is praying and that he may respond with a gesture.

Question: When one is praying and responds to a greeting with a gesture, what form should that gesture take?

Answer: There is no specified way of gesturing a response to a greeting during prayer. This is because various narrations describe different ways in which the Prophet (Pbuh) signaled his response; sometimes it was with his finger (as in the above-mentioned Hadeeth of Suhaib (R.A); once it was with his hand, as is related in the Hadeeth of Jaabir (R.A); and once with a nod of his head, as in the narration of Ibn Mas’ood (R.A). The author of ‘Aoun Al-Ma’bood said, “From these different narrations, we gather that the Prophet (Pbuh), gestured one way on a certain occasion, and another way on a different occasion. Therefore, all of those forms of gesturing are permissible. And Allah (Swt) knows best.”

Book of Manners> Giving Salam
17) It Is Permissible To Greet Someone Who Is Reciting The Qur’an, And If One Extends The Greeting, The Reciter Must Respond

Some scholars have ruled that it is permissible to greet someone who is busy reciting the Qur’an, while others have ruled that it is forbidden to do so. The former group of scholars is correct, for there is no proof to show that the reciter is an exception to many revealed texts that exhort Muslims to spread greetings of peace to one another and that command Muslims to responds to those greetings. True, a reciter is occupied with the highest form of remembrance; but that does not prevent someone from greeting him, nor is it less than compulsory for him to respond.

The Permanent Council issued this ruling: It is permissible to initiate greetings of peace to one who is reciting the Qur’an, and he must return the greeting, for no established proof in the Shariah indicates that it is forbidden to greet a person who is busy reciting the Qur’an. And as with all proofs, the general proofs here, which establish that it is legislated to initiate ‘As-Salaam‘ and to respond to ‘As-Salaam,’ are comprehensive unless other proofs that limit the scope of the ruling are established.

Book of Manners> Giving Salam
18) It Is Disliked To Greet Someone Who Is Relieving Himself

In a narration related by Ibn ‘Umar (R.A), a man passed by the Messenger of Allah (Pbuh), who was just then urinating. The man greeted the Prophet (Pbuh), but he did not return the greeting. [Muslim, 370] Scholars agree that it is disliked for one to return greetings of peace while he is relieving himself (i.e., while he is defecating or urinating) and that it is recommended for him to later return the greeting, but only after he performs ablution, for that is related from the Messenger of Allah (Pbuh) A1-Muhaajir Ibn Qunfudh (R.A) related that he went to the Prophet (Pbuh) who at the time was urinating. Al-Muhaajir (R.A) greeted him, but the Prophet (Pbuh) did not respond until he performed ablution. He (Pbuh) then excused himself, saying, “I indeed disliked that I should remember Allah ‘Azza Wa-Jall (The Most Mighty And Exalted) except while being in a state of purity.’ [Abu Daawood, 17]

Book of Manners> Giving Salam
19) It Is Recommended To Extend Greetings Of Peace Upon Entering One’s Home

If one’s house is empty, some from the people of knowledge – from the Companions (R.A) and others – have ruled that it is recommended for a man to greet himself upon entering. ‘Abdullah Ibn ‘Umar (R.A) said, “If one enters an uninhabited (or empty) house, then let him say, ‘As-Salaamu ‘Alainaa Wa-‘Alaa lbaadullahis-Saaliheen (Peace be upon us and upon Allah’s righteous slaves).'”[Al-Bukhaaree, 1055] And the same is related from Mujaahid and others. Ibn Hajr said, “The order to spread greetings of peace embraces greeting one’s own self when one enters a place in which there is no one, for Allah (Swt) said, “But when you enter the houses, greet one another (the literal translation is, ‘greet yourselves’)…” (Qur’an 24:61)

If you enter your home and your family is inside, then it is recommended for you to greet them as well. Abu Az-Zubair related that he heard Jaabir (R.A) say, “When you enter upon your family, then greet them ‘with a greeting from Allah, blessed and good.”‘[Al-Adab Al-Mufrad, 1095] It is not, however, compulsory to give greetings of peace when you enter your home. Ibn Juraij once asked ‘Ataa, “When I leave and then enter again, is it compulsory for me to greet them?” He answered, “No, and it being compulsory is not related from anyone; nonetheless, doing so is more beloved to me, and I do not forsake doing so except on occasions in which I forget.” After becoming aware of the inherent virtues of this practice, a Muslim should not abandon it. One of the virtues or rewards of this practice is mentioned in the following Hadeeth. Abu Umaamah (R.A) related that the Prophet (Pbuh) said, “Each of [the following] three has a guarantee with Allah – that if he lives, he is taken care of and if he dies, he will enter Paradise: one who enters his house with ‘Salaam’ has a guarantee with Allah ‘Azza Wa-]all (The Most Might and Exalted); one who goes out to the Masjid has a guarantee with Allah; and one who goes out in the way of Allah has a guarantee with Allah.” [Al-Adab Al-Mufrad, 1094]

Book of Manners> Giving Salam
20) Conveying Greetings Of Peace On Behalf Of Others

This is related in the Sunnah; for example, a man once went to the Prophet, and said, “Verily, my father sends you greetings of peace,” to which the Prophet (Pbuh) answered, “Peace be upon you and upon your father.” [Bukhaaree, 6253]

In another narration, the Mother of the Believers, ‘Aaisha (R.A) reported that the Prophet (Pbuh) said to her, “Indeed, Jibreel sends you greetings of peace.” She (R.A) answered, “And upon him peace and the Mercy of Allah.” [Bukhaaree, 6253] And when the Prophet (Pbuh) conveyed

Jibreel’s greetings of peace to Khadeejah (R.A), she said to the Prophet (Pbuh),”Verily, Allah is As-Salaam (The One Who is free from all defens and deficiencies) and from Him is all peace. And peace upon you and upon Jibreel.” [Fathul-Baaree, 11/41] One ruling we derive from the above-mentioned narrations is that it is recommended, and not obligatory, to greet the person who is conveying greetings of person on behalf of another. We note that in ‘Aaisha’s narration, she returned Jibreel’s greeting without giving the same greeting to the Prophet (Pbuh) Ibn Hajr said, “Through the different narrations [of this Hadeeth] from `Aaisha (R.A) found nothing to indicate that she returned greetings to the Prophet (Pbuh), (i.e., she only returned greetings to the sender, Jibreel, and not to the conveyor, the Prophet (Pbuh)), which proves that doing so (i.e., returning greetings to the conveyor) is not compulsory.” [Fathul-Baareee, 11/41]

Related Note: Ibn ‘Abdul-Barr related that a man said to Abu Dharr (R.A), “So and so sends you greetings of peace.” Abu Dharr (R.A) answered, “[This practice is] a good guidance and a light load (i.e., the one who is conveying the greetings is carrying a light and easy load).”

Book of Manners> Giving Salam
21) Upon Entering The Masjid, One Should First Pray The Two Units Of Tahiyyatul-Masjid (two units which one prays upon entering the Masjid) And Then Greet Those That Are In The Masjid

When one enters the Masjid, it is recommended for him to greet the Masjid before its people. The well-known Hadeeth about the person who didn’t properly perform his prayer properly confirms this ruling. Abu Hurairah (R.A) related that the Prophet (Pbuh) entered the Masjid and then a man entered and prayed. The man then went and greeted the Prophet (Pbuh). The Prophet (Pbuh) returned his greeting and said, “Go back and pray, for you have not prayed…” [Bukhaaree, 7939]

About this incident, Ibn Al-Qayyim said, “The Prophet (Pbuh) reproached him for his prayer but not for delaying his greeting until after he prayed.” And Ibn Al-Qayyim said, “It was from the Prophet’s guidance that one who enters the Masjid should begin by praying two units for Tahiyyatul-Masjid. After that, he should greet the people who are present; therefore, one greets the masjid before greeting its people. The former is the right of Allah (Pbuh), while the latter is the right of people, and in such a matter, Allah’s right is more deserving of being given precedence.”

This applies to when there is a study circle in the Masjid or a group that is sitting down together; in these situations, it is Sunnah for one who enters the Masjid to first pray Tahiyyatul¬Masjid and then greet the people inside. However, if one enters the Masjid and finds that other worshippers have preceded him to the row, he should greet them and then pray Tahiyyatul-Masjid or, if the situation requires it, a compulsory prayer. And Allah (Swt) knows best.

Book of Manners> Giving Salam
22) While The Imam Is Delivering The Friday Khutbah (Sermon), It Is Disliked To Give Greetings Of Peace

The basis for this ruling is the Hadeeth of Abu Hurairah in which the Messenger of Allah (Swt) said, “On Friday, if you say to your companion, ‘Listen [attentively]!’ while the Imam is delivering the Khutbah, then you have Laghauta (literally, this means, ‘you have spoken falsehood’; however, in this Hadeeth, it means, ‘you have become preoccupied away from the Khutbah, and you have lost the reward for listening to it’).” [Bukhaaree, 934]

Since, during the Khutbah, it is not permissible to say a single word such as, ‘quiet!’ or, ‘listen!’ it follows that it is also not permissible to give greetings of peace (a greeting consists of more than one word), for the Prophets (Pbuh) commanded attendees of the Jumu’ah prayer to listen attentively to the Imam’s Khutbah.

Question: If one enters the Masjid and extends greetings of peace while the Imam is delivering the Friday Khutbah, is it permissible for those inside to respond to his greeting?

Answer: The Permanent Council issued the following ruling: First, when one enters the Masjid and hears the Khutbah, it is not permissible for him to initiate greetings to those inside. And second, even if one does greet those inside while the Imam is delivering the Khutbah, they should not verbally answer his greeting; however, if they answer with a gesture only, then that is permissible.

Question: And what should one do when someone beside him [not only greets him but also] shakes his hand during the Friday Khutbah?

Answer: The Permanent Council issued the following ruling: You may shake his hand but not respond with speech. You may verbally respond to his greeting after the Imam finishes the first Khutbah. If the person enters during the second Khutbah, then you may verbally answer his greeting after the Imam finishes the second Khutbah.

Book of Manners> Giving Salam
23) When You Meet Another Muslim, It Is Recommended To Extend Greetings Of Peace To Him First And Then Begin Your Conversation With Him

Upon meeting another Muslim, scholars from our pious predecessors and from later generations were known to give precedence to extending greetings of peace over anything else they needed or wanted to say. An-Nawawee said, “The Sunnah is to say ‘As-Salaam’ [upon meeting someone] before all other speech.” What we rely on as proof in this issue are the general implications of authentic Ahadeeth and the well-known as well as well-established practice of our pious predecessors; we do not, however, rely on the following Hadeeth: “As-Salaam is before speech.” Although this Hadeeth explicitly proves the ruling we mentioned, it is weak. At-Tirmidhee said, “This Hadeeth is Munkar (one of the categories of a weak Hadeeth).” [Al-Adhkaar, 362]

Book of Manners> Giving Salam
24) Extending Greetings Of Peace To People That Are Known For Being Sinners Or Innovators

As for those who do sins openly, you should extend greetings of peace to them and respond to their greetings. An-Nawawee gave a more detailed ruling for this issue: “If a Muslim is not well-known for either evildoing or innovations, then he should be greeted and his greetings should be answered. It is Sunnah to initiate greetings with him, and it is compulsory to answer his greetings. But if a sinner is well-known for his evildoing, should you refrain from greeting him? If, by not greeting him there is an overwhelming benefit – for instance, he will feel compelled to forsake his evil deeds when he sees that you have boycotted him – you should refrain from greeting him, in the hope that he will desist from his evil. But if the opposite is the case, and you are almost sure that you not greeting him will only increase him in evil, then you should greet him and respond to his greetings, thus seeking to minimize his evil, because there is no benefit in not greeting him. This issue is based on the [ruling for the] issue of boycotting [evildoers and innovators].”

The above-mentioned ruling applies to the people of evil, but what about innovators? Innovations are of two kinds: the practitioner of the first kind exits from the fold of Islam; the practitioner of the second kind does not exit from the fold of Islam. Under no circumstances should one greet the first kind of innovator. As for the second kind of innovator, the one who does not exit the fold of Islam because of his innovation, then the above-mentioned ruling for [well-known] sinners applies to him as well.

Shaikh Ibn ‘Uthaimeen spoke about the ruling for boycotting evildoers and innovators; that ruling he issues also applies to refraining from greeting them, because it is one of the ways of boycotting someone’s company. The Shaikh said, “As for boycotting [innovators], then that depends on their innovation. If one’s innovation takes him outside of the fold of Islam, then it is compulsory to boycott him. And if his innovation is of a lesser kind, then we must look into his situation. If there is benefit in boycotting him, we do so; otherwise, we don’t. This is because the basic and general principle is that it is forbidden to boycott a believer, for the Prophet (Pbuh) said, “It is not permissible for a believing man to forsake the company (i.e., boycott) his brother for more than three [days].“

The story of Ka’ab Ibn Maalik (R.A) is another proof for the issue in question. It is the story of how he remained behind, not going with the Prophet to do battle, and of when Allah (Swt) accepted his repentance. In giving an account of this story, Ka’ab (R.A) said, “And the Messenger of Allah (Pbuh) forbade the Muslims from talking to us three, from among those that remained behind [from the battle]. People stayed away from us and changed in [their dealings] with us. [The situation became so bad and I became so dejected] that the earth became strange to me in my self, not being the one that I had known. We remained upon that state for 50 nights. As for my two companions, they submitted [themselves to the situation], remaining in their homes and crying. As for me, I was the youngest and hardiest of the group; I would go out and attend prayer with the Muslims; I walked in the marketplace, though no one would speak to me; and I would go to the Messenger of Allah (Pbuh), and extend greetings of peace to him while he would be in his place of sitting after the prayer. And I would say to myself, ‘did he move his lips in answering my greeting [of peace] or no?”‘

Book of Manners> Giving Salam
25) Before One Parts From A Gathering, It is Sunnah For Him To Give Greetings Of Peace

Just as one gives ‘As-Salaam’ when entering upon a gathering, it is also Sunnah to give ‘As-Salaam’ when parting from that gathering. Abu Hurairah (R.A) reported that the Prophet (Pbuh) said, “When one of you ends up at a gathering, let him extend greetings of peace. Then if he intends to stand [and leave], let him extend greetings of peace. The first is not more of a right [duty] than the last (i.e., both are equally Sunnah).“[At-Tirmidhee, 2861]

Book of Manners:
Book 3: The Manners Of Seeking Permission To Enter Another Person’s Home, Room, Property, Or Any Private Space

Allah (Swt) said: “0 you who believe! Enter not houses other than your own, until you have asked permission” (Qur’an 24:27)

And Allah (Swt) said: “0 you who believe! Let your legal slaves and slave-girls, and those among you who have not come to the age of puberty ask your permission (before they come to your presence)” (Qur’an 24:58)

And Allah (Swt) said: “And when the children among you come to puberty, then let them (also) ask for permission” (Qur’an 24:59)

The Prophet (Pbuh) said, “Seeking permission Ito enter another person’s private space] has been made compulsory only because of eyesight (i.e., only so that people do not see that which is unlawful for them to see, such as a stranger woman).” (Bukhaaree and Muslim)

Book of Manners> Seeking Permission To Enter
1) The Sunnah Is To Greet First And Then Ask For Permission To Enter

Kaldah Ibn Hanbal related that Safwaan Ibn Umayyah sent him to the Messenger of Allah (Pbuh) with milk, a baby gazelle, and (Egyptian) cucumbers; and at the time, the Prophet (Pbuh) was in the northern part of Makkah. Kaldah related, “I entered without having greeted [anyone inside]. And so the Prophet (Pbuh) said, ‘Go back and say: As-Salaamu ‘Alaikum.’

And this occurred after Safwaan Ibn Umayyah (R.A) had accepted Islam.” [Ahmad, 14999]

In another narration, Rib’ee Ibn ‘Aamir (R.A) related that a man from Banee ‘Aamir asked permission to enter the Prophet’s house, saying, “May I enter?” The Prophet (Pbuh) said to his servant, “Go out to this one and teach him how to ask permission. Say to him, ‘Say: ‘Assalaamu ‘Alaikum, may I enter?”[Ahmad, 22617]

Ibn ‘Abbaas (R.A) said, “Umar (R.A) asked permission [to enter into the presence] of the Prophet”_”„ saying, ‘As-Salaamu ‘Alaikum upon the Messenger of Allah; As-Salaamu ‘Alaikum. May ‘Umar enter?”‘[At-Tamheed, 3/202]

Book of Manners> Seeking Permission To Enter
2) The Person Who is Seeking Permission Should Stand To The Right Or To The Left Of The Door, But Not Directly In Front Of It

This is so that he does not see something that is unlawful for him to see or something that the owner of the home would not like him to see. After all, seeking permission was legislated only because of sight. ‘Abdullah Ibn Yusr (R.A) said, “When the Prophet (Pbuh) would arrive at the door of people, he would not face the door directly, but rather [he would be] at its right or left corner. And he would say, ‘As-Salaamu ‘Alaikum, As-Salaamu ‘Alaikum,’ and that is because homes would not have covers over them in those days.” [Ahmad, 17239] Huzail (R.A) said, “A man came and stood at the door of the Prophet (Pbuh) seeking permission to enter. He stood before the door, directly facing it. The Prophet, said to him, “Like this or like this (perhaps indicating that he should stand to the right or to the left of the door, but not directly before it), for seeking permission is [legislated] for sight only.” [Abu Daawood, 5174]

Book of Manners> Seeking Permission To Enter
3) It Is Forbidden For One To Look Into Someone’s Home Without His Permission

The Prophet (Pbuh) explained that the only reason why it is legislated to ask permission before entering the private space of someone is to prevent one from seeing that which is unlawful for him to see. Hence, if one transgresses and sees in another person’s home what is unlawful for him to see and if the owner of the home then plucks out his eye, there is no legal recourse for the victim, no lawful punishment or penalty for the attacker. This ruling is based on a Hadeeth that is related by Abu Hurairah (R.A) in which the Prophet (Pbuh) said, “When one looks inside of the home of people without their permission, it becomes permissible for them to gouge out his eye.” [Muslim, 2158]

And in another narration, Abu Hurairah (R.A) reported that the Messenger of Allah (Pbuh) said, “Were a man to look at you [in your home or private property] without permission, and were you then to pelt him with pebbles and knock out his eye, there would be no sin upon you.” [Muslim, 2158]

And in yet another narration, Anas Ibn Maalik (R.A) reported that a man looked through [a hole or an opening of] one of the Prophet’s apartments, and so the Prophet (Pbuh) stood up to go to him with an arrowhead or with arrowheads. It was as if I saw the Messenger of Allah (Pbuh) try to take him by surprise in order to stab him.” [Muslim, 2157]

Book of Manners> Seeking Permission To Enter
4) You Should Seek Permission To Enter Three Times Only

If, after the third time, you are still not given permission to enter, you should return from whence you came. Abu Moosa Al-Ash’aree (R.A) related that the Messenger of Allah (Pbuh) said, “If one of you asks permission [to enter the private property of another] three times without permission being granted to him, then he should return.” [Muslim, 2153]

Question: If, after asking permission to enter three times, one is still not given permission to enter, and if he thinks that those inside did not hear his voice, what should he do?

Answer: In order to apply the apparent meaning of the above-mentioned Hadeeth, he should leave; however, some scholars have said that he may continue to ask permission to enter until he becomes sure that his voice was heard. Maalik said, “Asking permission should be done three times only, and I do not love for anyone to increase upon that, except for one who knows that he was not heard, for I see no harm in him asking again if he was sure that his voice was not heard [by those inside].”

Book of Manners> Seeking Permission To Enter
5) The One Who Is Asking Permission Should Not Answer With, “Me,” or, “It Is Me,” or, “It Is I,” When Someone Inside Asks, “Who Is It?”

To say “me” does not, in many instances, shed any light on a person’s identity; and the person inside is left in a state of vexation, not being able to pinpoint who exactly “me” is. This practice is disliked based on the Hadeeth of Jaabir (R.A) who said, “I went to the Prophet (Pbuh) for a debt that was upon my father. I knocked on the door, and he (Pbuh) said, ‘Who is there?’ I answered, `Me.’ He (Pbuh) said, `Me, me,’ in a way that showed his dislike of my answer.” [Muslim, 2155] It is, on the other hand, okay for the seeker of permission to say, ‘I am…’ and then his name. ‘Abdullah Ibn (son of) Buraidah (R.A) related that his father said, “The Prophet (Pbuh) left to go to the Masjid; meanwhile, Abu Moosa was reciting. He (Pbuh) said, ‘Who is this?‘ I said, ‘I am Buraidah; may I be made ransom for you.’ He (Pbuh) said, ‘This one has been given a flute (i.e., his voice) from the flutes of Daawood’s family.” [Al-Adab Al-Mufrad, 1087]

It is also okay for the seeker of permission to say, “I am Abu (the father of) so and so.” During the year of the Makkah Conquest, Umm Haanai (R.A) once went to the Prophet (Pbuh) and learned that he was taking a shower. His daughter, Faatimah (R.A) was holding up a cover to protect him from the view of others. Umm Haanai (R.A) later said, “Then I extended greetings of peace to him, and he said, ‘Who is this?’ I said, ‘I am Umm Haanai (the mother of Haanai) Bint (the daughter of) Abu Taalib’…”[Muslim, 336]

One may also say, “I am judge so and so,” or, “I am Shaikh so and so”; what matters is that one clearly conveys his identity without arousing confusion instead. Therefore, if the seeker of permission shares a name with another common acquaintance and since voice does not always clearly convey a person’s identity, he should remove all doubt, for instance, by saying his full name. One ‘Eid, after the Prophet (Pbuh) delivered a sermon to the women present during ‘Eid prayer, he returned home, and when he reached his home, Zainab, the wife of Ibn Mas’ood (R.A) asked permission to enter into his presence. It was said, “O Messenger of Allah, this is Zainab.” He (Pbuh)  said, “Which Zainab?“

Then it was said, “The wife of Ibn Mas’ood.” And he (Pbuh) said, “Yes, give her permission to enter” [Bukhaaree, 1462]

The proper etiquette, therefore, is to announce one’s presence, while clearly conveying one’s identity.

Book of Manners> Seeking Permission To Enter
6) The Seeker Of Permission Should Not Violently Or Harshly Beat The Door

It is bad manners to do so, and to illustrate the proper etiquette in knocking on someone’s door, Anas Ibn Maalik (R.A) said, “Verily, the doors of the Prophet would be knocked upon with nails (of hands).”[Al-Adab l-Mufrad, 1080] Commenting on this Hadeeth, Al-Haafidh Ibn Hajar said, “This is understood from them to be an exaggeration of good manners, and it is good to do this if it is known that the person inside is near the door. However, if it is known (or if it is likely) that he is far from the door, in which case the sound of knocking with one’s nails will not reach him, then it is recommended to knock more loudly, according to what is loud enough [for the person inside to hear].”[Fathul-Baaree, 11/38]

Al-Maimoonee related that when a woman once knocked harshly on the door of Abu ‘Abdullah, he went out and exclaimed, “That is the knocking of the police!”

Book of Manners> Seeking Permission To Enter
7) If The Owner Of The Home Says To The One Seeking Permission, “Return,” Then He Should Return

Allah (Swt) said:“And if you are asked to go back, go back, for it is purer for you, and Allah is All-Knower of what you do” (Qur’an 24:28)

One of the Muhaajireen said, “My entire life, I wanted to apply this verse, but I never was able to, for on no occasion did I knock on a brother’s door only to hear him say to me, ‘Return.’ Had anyone done that, I would have returned in a state of joy (joyful because he would have been able to apply the verse).”

Book of Manners> Seeking Permission To Enter
8) If He Finds That No One Is Home, The Person That Is Asking For Permission To Enter Should Not Enter

To do so means that one is transgressing the rights of others, and this should be clear to every Muslim. One has no right to use someone else’s property without their permission, and this example falls under that ruling.

Book of Manners> Seeking Permission To Enter
9) If One Is Invited Or If A Messenger Is Sent To Fetch Him, He Does Not Have To Ask Permission To Enter

An invitation and the sending of a messenger both imply permission, so the person that is sent for does not have to ask permission to enter. Abu Hurairah (R.A) related that the Messenger of Allah (Pbuh) said, “A man’s messenger sent to another man is his permission.” [Abu Daawood, 5189]

And in another narration related by Abu Hurairah (R.A) the Messenger of Allah (Pbuh) said, “When one of you is invited to a meal and he comes with the messenger (of the person who made the invitation), then that is considered as permission for him [to enter].” [Abu Daawood, 5190]

Some scholars have mentioned exceptions to this ruling: if the one invited comes after the time of the invitation or if he is going somewhere that customarily requires permission for admittance, then he should ask permission before entering.

Book of Manners> Seeking Permission To Enter
10) When You Want To Leave A Gathering, You Should First Ask Permission

This etiquette is taken from the noble manners of the Prophet *. As a visitor, you are required to ask permission before you enter; similarly, it is good manners in Islam to ask permission to leave. Perhaps the reason behind this etiquette is so that one’s eyes do not see in another person’s private property that which is not lawful for him to see or that which the host would not like him to see. Ibn ‘Umar reported that the Prophet (Pbuh) said, “If one of you visits his brother and sits with him, he must not stand until he asks him permission.“

In certain Arab countries today, people do not follow this prophetic guidance. You will find some of them leaving without asking permission first; worse even, some leave without extending greetings of peace to their host. These are practices that are certainly violations of Islamic manners.

Book of Manners> Seeking Permission To Enter
11) Seeking Permission To Enter Into The Presence Of Your Mother, Sister, And Others Like Them

This is so that your eye does not see a private body part or a condition upon which women do not like for others to see them. ‘Ilqimah said, “A man went to ‘Abdullah (R.A) and said, ‘Should I seek permission to enter into the presence of my mother?’ He answered, ‘It is not at all times (or in all conditions) that she would love for you to see her.” [Bukhaaree, 1059] A man once asked Hudhaifah (R.A), “Should I seek permission to enter into the presence of my mother?” He said, “If you do not ask permission to enter into her presence, you will end up seeing that which she dislikes [for you to see].”[Bukhaaree, 1060]

‘Ataa related that he asked Ibn ‘Abbaas (R.A), “Should I seek permission to enter into the presence of my sister?” Ibn ‘Abbaas (R.A) said, “Yes.” ‘Ataa asked again, saying, “I have two sisters in my apartment; I supply them with provisions and I spend on them. Should I [still] ask permission to enter into their presence?” He (R.A) said, “Yes, would you want to see them naked (i.e., that is what would happen if you constantly entered their private space without first asking permission to enter)!”[Bukhaaree, 1063]

Book of Manners> Seeking Permission To Enter
12) Before Entering A Room That Is Occupied By Your Wife, Announce Your Presence

This is so that a husband does not end up seeing what he dislikes; in other words, by announcing his presence, he gives her a chance to freshen herself up. Also, the wife might not like for her husband to see her in a certain condition, so she should be given the chance to freshen up or do whatever she needs to do in order to neaten her appearance.

Ibn Mas’ood’s wife, Zainab (R.A) said, “When ‘Abdullah (R.A) would return from some errand, he would clear his throat and spit (to renounce his presence), not wanting to rush into our presence and see something he would dislike.”[Tafseer, 3/280] Imam Ahmad once said, ‘When one is about to enter into the presence of his family, he hould clear his throat (to announce his presence).” Mahnaa said, ‘I asked Ahmad about a man who enters his home – whether he hould ask permission to enter. He said, ‘He should move his hoes about when he is about to enter (i.e., to announce to those nside that he is about to enter).”

Book of Manners> Seeking Permission To Enter
13) Let Legal Slaves And Slave-Girls, And Those Among You Who Have Not Come To The Age Of Puberty Ask Your Permission (Before They Come To Your Presence) On Three Occasions:

(1) Before Fajr (prayer);
(2) While you put off your clothes for the noonday (rest); and (
3) after the ‘Isha prayer. (Qur’an 24:58)

Other than these times, they may move about freely. Ibn Katheer said, “When they enter at times other than these three, there is no sin upon them or you, if they see something [that they shouldn’t see]. This is because they have been given permission to enter freely and [because] they move about to serve and help…” Ibn Katheer then related the following narration from Ibn ‘Abbaas (R.A) two men asked Ibn ‘Abbaas (R.A) about seeking permission to enter into the presence of another during the three private times that Allah (Swt) specified in the Qur’an. Ibn ‘Abbaas (R.A) said, “…People did not have covers on their doors or curtains in their homes, so it might have happened that a servant or a child (in the house) or in orphan (in the house) would unexpectedly come into the presence of the house’s owner, while he was on top of his wife. And so Allah (Swt) ordered them to ask permission to enter during those three private times that He (Swt) mentioned. Later, Allah blessed people with much sustenance and provision, so that they were able to put up covers and curtains, which, people began to think, were sufficient, making them no longer need the asking of permission which they were commanded with.”[Ibn Katheer, 3/303]

Book of Manners:
Book 4: The Etiquettes Of Meeting Another Muslim

The Messenger of Allah (Pbuh) said, “Shake hands with one another: any hatred [that exists among you] will go away; give gifts to one another: you will end up loving one another and any enmity [that exists among you] will go away.”[At-Tamheed, 12/21]

And the Messenger of Allah (Pbuh) said, “No two Muslims meet and shake hands with one another, except that they are forgiven [their sins] before they part from one another.” [Abu Daawood, 5212]

Book of Manners> Meeting Another Muslim
1) It Is Recommended To Shake The Other Person’s Hand

We learn from the above-mentioned narrations that, by simply shaking a brother’s hand, our sins are forgiven and any hatred that exists among us will go away. The Prophets (Pbuh) exhorted Muslims to shake hands with one another, and the Companions (R.A) applied that guidance. Qataadah reported that he once asked Anas (R.A) “Was hand-shaking common among the Prophet’s Companions (R.A)?” He (R.A) said, “Yes.” [Bukhaaree, 6263] And in the story of when Allah (Swt) accepted his repentance, Ka’ab (R.A) said, “I entered the Masjid, and there before me was the Messenger of Allah (Pbuh). Then Talhah Ibn ‘Ubaidullah (R.A) stood and jogged toward me until he shook my hand and congratulated me.” [Al-Maghaazee, 4418]

And according to the Hadeeth of Anas (R.A) when the people of Yemen came, the Prophet (Pbuh) said, “The people of Yemen are approaching, and they have softer hearts than you.”

[Anas (R.A) said,] “And they are the first who came with hand-shaking.”[Abu Daawood, 5213] Al-Baraa Ibn ‘Aazib (R.A) said, “One of the matters that makes a greeting complete is for you to shake your brother’s hand.” [Bukhaaree, 967]

When you meet your brother, it is Sunnah to shake hands with him, for doing so signifies an assurance of the verbal greetings of peace. The following is mentioned in Al-Adab Al-Mufrad: “You should know that to shake hands upon meeting [your brother] is an act of friendliness and an assurance or confirmation of the verbal greetings of peace. By verbally extending greetings of peace, you announce to your brother that he is safe from you inflicting harm upon him. Shaking hands is a pledge and an assurance to that effect. So by greeting one another and shaking hands with one another, each of the two people meeting knows that he is safe with the other.” After you have read the narrations that establish the importance and virtues of shaking hands with your brother, do not be miserly with yourself when it comes to achieving easy rewards, and do not turn away from the Sunnah!

Question: Some people have made it a custom, after compulsory prayers, to shake the Imam’s hand or to shake the hand of the worshipper sitting beside them. Is this practice legislated in Islam?

Answer: It is not legislated to [customarily] shake hands immediately after the compulsory prayers; this practice is not related from the Prophet (Pbuh) the rightly-guided Khaleefahs, or the other noble Companions (R.A).To apply this practice is an innovation in the religion, and Allah (Swt) has prohibited all innovations in the religion.

Some books of Islamic Jurisprudence (Fiqh) contain the ruling for this practice. Ibn ‘Aabideen said, “To do so regularly and specifically after the five [daily] prayers might lead ignorant people to believe that it is Sunnah to shake hands particularly on those five occasions, or that those are the most important times to shake hands. The reality is, however, that no one from our pious predecessors applied this practice.”

And this passage is in Al-Multaqit: “It is disliked to shake hands after performing the prayer, because the Companions would not do that and because it is from the ways of the Raafidah (the Shiah). Shaafi’ee scholars maintain that, since it has no source in the Shariah, it is a Bid’ah practice; and they rule that one who does it should be first warned not to do it, and if he persists, he should be severely reproached.” And the following is taken from Al-Madkhal: “It is a Bid’ah practice. In the Shariah, it is legislated for a Muslim to shake hands not after prayers but upon meeting his brother. When the Shariah legislates a practice for a certain occasion, then that is when we should apply it. So one who [regularly] shakes hands after the prayers should be warned and reproached for having done an act that is contrary to the Sunnah.”

The permanent Coucil (in Saudi Arabia) issued the following ruling: “If one did not shake his brother’s hand when he met him before the prayer, he may shake hands with him after completing his prayer, regardless of whether his prayer is obligatory or voluntary, and regardless of whether his brother is sitting to his right or to his left. But if he wants to shake his brother’s hand after an obligatory prayer, he should wait until he finishes saying the invocations that one should say after obligatory prayers. And we know of no narration that establishes the practice of worshippers greeting the Imam after the prayer is over.” [Fatwa, 3866]

Related Issue: In Al-Adab Al-Mufrad, Bukhaaree reported that Salamah Ibn Wirdaan said, “I saw Anas Ibn Maalik (R.A) greeting the people; he then asked me (when I was still a child), ‘Who are you?’ I said, ‘A freed slave of Banee Laith.’ He then patted me on my head three times, saying, ‘May Allah bless you.”[Bukhaaree, 966] Based on this Hadeeth, and since doing so shows mercy to children and instills kindness in them, it is recommended to greet children and shake hands with them. By patting the young boy on his head, Anas (R.A) showed his mercy and kindness towards children.

Book of Manners> Meeting Another Muslim
2) It Is Forbidden To Shake The Hand Of A Woman Who Is A Stranger To You (i.e., one who, according to the Shariah, you are not allowed to be alone with)

In a narration that she narrated from her father (R.A) ‘Aaisha (R.A) the Mother of the Believers, explained how migrating women would pledge allegiance to the Messenger of Allah (Pbuh). She (R.A) said, “…When the women would affirm [their pledge] verbally, the Messenger of Allah (Pbuh) would say, ‘Go, for you have pledged allegiance.’ No, by Allah, the hand of the Messenger of Allah (Pbuh) never touched the hand of a [stranger] woman; instead, women would perform Bai’ah (pledge allegiance) with speech…”[Bukhaaree, 5288]

Though it was the normal practice among men to shake hands when giving Bai’ah, the Prophet (Pbuh) would have women give Bai’ah with a verbal pledge only. The Hadeeth of Umaimah Bint Rageeqah (R.A) confirms this ruling; in fact, in it is a clear prohibition of shaking hands with women. Speaking of when women would give Bai’ah to the Prophet (Pbuh) Umaimah (R.A) said, “We said, ‘Allah and His Messenger (Pbuh) are more merciful to us than we are to our own selves; come, and we will give you Bai’ah, O’ Messenger of Allah.’ The Messenger of Allah (Pbuh) said, ‘Verily, I do not shake hands with women. What I say to 100 women (the wording for the Bai’ah) is tantamount to what I say to one woman (i.e., what I say to each woman among you) …” [Ahmad, 26466]

Ibn ‘Abdul-Barr said, “The Prophet’s saying, ‘Verily, I do not shake hands with women,’ proves that it is not permissible for a man to make any physical contact with a [stranger] woman; he may not touch her with his hand and he may not shake hands with her.”

Related Issue: Some people believe that it is permissible to shake a stranger woman’s hand from behind a barrier, such as a piece of cloth or the sleeve of one’s shirt; however, they are mistaken. It is categorically forbidden to shake a stranger woman’s hand. True, there are narrations in which it is mentioned that women would give Bai’ah to the Prophet (Pbuh) from above his garment, but those are Mursal narrations (a Mursal narration is one that is related from a Taabi’ee, who related from the Prophet (Pbuh) without mentioning the name of the Companion from whom he took the narration), which are not strong enough to counter the clear, authentic narrations that forbid the shaking of hands with women strangers. About the narrations which mention that women would give Bai’ah to the Prophet (Pbuh) from above his garment, Al-Albaanee said, “They are all Mursal; Al-Haafidh mentioned them in Al-Fath (8/488), so one may not use them as proofs, especially considering the fact that they contradict narrations that are more authentic than them…”

Book of Manners> Meeting Another Muslim
3) When You Shake Someone’s Hand, It Is Recommended To Hold On, So That He Is The First To Draw His Hand Away

Anas Ibn Maalik (R.A) said, “If a man faced the Prophet (Pbuh) and shook his hand, the Prophet (Pbuh) would not pull his hand away from that man’s hand, so that the man would be the one to pull his hand away…”[At-Tirmidhee, 2490] We learn from this Hadeeth that it is recommended not only to shake hands but also to prolong the duration of the handshake, but of course not to the degree of hardship or discomfort.

Question: When two people shake hands and when they both prolong the duration of the handshake, which of the two should be the first to draw his hand away?

Answer: Shaikh Taciee-Ud-Deen said, “The rule in this situation is this: whoever is almost sure that the other party will draw his hand away should keep his hand [locked in the handshake]. Were it recommended for both of them to hold on to the other person’s hand, the handshake would continue indefinitely. And the principle mentioned by ‘Abdul-Qaadirt is good – that the one who should draw his hand away is the one who initiated the handshake.”

Book of Manners> Meeting Another Muslim
4) Standing To Greet One Who Has Just Arrived

There are three ways you can stand to confer some kind of honor upon another person:

1) You can stand while the other person is sitting down; tyrants have their subjects stand to honor them in this way.
2) You can stand to welcome someone who is arriving from outside; doing so is permissible.
3) You can stand when you see someone you know; scholars disagree about the permissibility of this kind of standing.

That you may not stand to honor someone who is sitting down is proven by the following Hadeeth. Jaabir Ibn ‘Abdullah (R.A) said, “The Messenger of Allah (Pbuh) was ill, and so we prayed behind him while he was sitting down. Abu Bakr (R.A) would make people hear the Prophet’s Takbeer [i.e., when the Prophet (Pbuh) would say Takbeer (“Allahuakbar,” Allah is the Greatest), Abu Bakr (R.A) would say it in a loud voice so that everyone could hear]. The Prophet (Pbuh) turned toward us and saw us standing; he signaled us [to sit down], and so we sat down. We all followed him in his prayer, sitting down. After his Sallam (i.e., when he said, ‘Assalaamu ‘Alaikum Warahmatullah,‘ signaling the end of the prayer), he (Pbuh) said, ‘Earlier, you almost did what the people of Faaris and Rome do; they stand before their kings, who remain seated. Therefore, do not do so. Follow your Imams; if he (your Imam) prays standing, then pray standing. And if he prays sitting down, then pray sitting down.’ [Muslim, 413]

Without a doubt, this form of standing is forbidden; the Hadeeth clearly states that it is forbidden for people to stand before their leaders and honored ones (when the latter ones are seated). And as I said, it was tyrants who would make their subjects stand before them in this manner.

We except from this rule situations of necessity. For example, if a man fears that he will be physically attacked, it is okay for someone to stand over him as guard. Also, one may stand in this manner if one intends to honor his brother and at the same time humiliate an enemy; this situation is exemplified by an incident that occurred during Sulh-Al-Hudaibiyyah. The Quraish would send men to negotiate with the Prophet (Pbuh) and when those emissaries would come, Al-Mugheerah Ibn Sho’bah (R.A) would stand over the head of the Messenger (Pbuh) with a sword in his hand, honoring the Messenger (Pbuh) and at the same time humiliating the emissaries that would come from the Quraish.

The second category of standing for another person is a point of general agreement: it is permissible to stand and welcome someone who is arriving from outside. In his Muwatta, Imam Maalik related the story of ‘Ikrimah Ibn Abee Jahl (R.A) accepting Islam. In it, he reported the following: “…He then accepted Islam and went to the Messenger of Allah (Pbuh) during the Year of the [Makkah] Conquest. As soon as the Messenger of Allah (Pbuh) saw him, he rushed to him, in a state of joy, having nothing upon him except his robe, until he (‘Ikrimah R.A) gave Bai’ah to him…” [At-Tamheed, 12/52] And we have hitherto mentioned the story of Ka’ab’s repentance and of Talhah (R.A) standing to meet him and congratulate him. Ka’ab (R.A) said, “I entered the Masjid, and the Messenger of Allah (Pbuh) was there before me. Then Talhah Ibn ‘Ubaidullah (R.A) stood and jogged toward me, until he shook my hand and congratulated me.”

And scholars differ about the third category – standing upon seeing someone. One proof that is cited in regards to this issue is the Hadeeth of Abu Mujliz. He said that Mu’aawiyah (R.A) once went out and passed by ‘Abdullah Ibn ‘Aamir (R.A) and ‘Abdullah Ibn Az-Zubair (R.A) who were both seated. Upon seeing Mu’aawiyah (R.A) Ibn ‘Aamir (R.A) stood, while Ibn Az-Zubair (R.A) the more composed of the two, remained seated. Mu’aawiyah (R.A) said, “The Prophet (Pbuh) said,“Whomsoever it pleases that Allah’s slaves should appear before him, standing up, then let him take a house [for himself’ in the Hellfire.” [Bukhaaree, 977]

And the following is the wording of Abu Daawood’s narration: Muaawiyah (R.A) then said to ‘Aamir (R.A), “Sit, for I indeed heard the Messenger of Allah (Pbuh) say, ‘Whoever loves that men should appear before him, standing up, then let him take his seat in the Hellfire.”[Sunan Abu Daawood, 5229]

Though scholars are in disagreement in regards to the issue in question, they all cite this Hadeeth as evidence to support their respective views. Some scholars maintain that this Hadeeth proves that it is disliked to stand before leaders and respected members of society, for that is what people would do for the leaders of Faris and Rome. They equate this Hadeeth with the aforementioned Hadeeth of Muslim: both prove that it is disliked to stand at the head of a person who is seated, an act of veneration that people of other nations would perform for their leaders.

Other scholars say that the Hadeeth proves that it is disliked to stand for someone upon seeing him arrive from elsewhere; they say that the text of the narration clearly expresses that ruling. Mu’aawiyah (R.A) related the Prophet’s words when Ibn ‘Aamir (R.A) stood upon seeing him. The timing of Mu’aawiyah’s words, therefore, is significant to the meaning of the narration. Furthermore, Ibn Az-Zubair (R.A) did not contradict Mu’aawiyah’s statement, which shows that he shared Mu’aawiyah’s view.

This second group of scholars attempts to refute those who say that Mu’aawiyah’s Hadeeth only proves that it is forbidden to stand for someone who is sitting down. They say that the act of standing for someone who is seated was not even known to the Arabs; it was a practice that was common only to the people of Faris and Rome. Therefore, the narration must indicate a more general prohibition.

And yet another group of scholars take this from the Hadeeth: if one stands to glorify the other person, then that is disliked. But if one stands simply to honor him, then there is no harm in that. Al-Ghazaalee and Ibn Hajr are among those who hold this view.

In the following words, Ibn Taymiyyah summarized the entire issue:

It was not customary for our pious predecessors, during the lifetime of the Prophet (Pbuh) and his rightly-guided Khaleefahs, to stand whenever they saw the Prophet (Pbuh) which is what many people do [today (i.e, they stand whenever they see someone they know)]. In fact, Anas Ibn Maalik (R.A) said, “They loved no person more than they loved the Prophet (Pbuh) yet when they would see him, they would not stand for him, because they knew that he disliked that.”[Bukhaaree, 946] On the other hand, they would sometimes stand for someone who was absent but then arrived, in order to receive and welcome him. Such is related from the Prophet (Pbuh) who stood for ‘Ikrimah (R.A). And when Sa’ad Ibn Mu’aadh 4 was approaching, the Prophet (Pbuh) said to the Ansaar, “Stand to your chief” [Bukhaaree, 6262]

Sa’ad (R.A) was arriving to issue judgment regarding Banu Quraidhah, who agreed to have him judge in their matter.

People should accustom themselves to follow our predecessors in what they were upon during the lifetime of the Prophet (Pbuh) after all, they constituted the best generation of this Nation. The best speech is Allah’s Speech, and the best guidance is the guidance of Muhammad (Pbuh). No one, therefore, should deviate from the guidance of the best human being or from the guidance of the best generation, choosing instead to follow a guidance that is lesser in goodness. One who holds sway [among people (i.e., a person of authority)] should not approve of his companions if they stand for him upon every common, regular encounter. If people stand to receive someone who is returning from a journey or for someone in similar circumstances, then that is good.

Also, if it is a custom among people to welcome a comer by standing, and if one knows this custom and not the Sunnah whereby he will feel insulted or wronged if people do not stand to meet him, then it is better to stand, because doing so is more likely to keep people on amiable terms and away from hatred and malice. On the other hand, if one knows that the custom of people is in accordance with the Sunnah in this issue, people will not harm him (his ego) by not standing for him.

Ibn Hajr said, “In general, whenever not standing leads to harm or to a person feeling insulted (because people in that society customarily stand for someone who is arriving from elsewhere), [people should stand]. Ibn ‘Abdus-Salaam alluded to that meaning.”

Book of Manners> Meeting Another Muslim
5) Should A Man Kiss His Brother When He Meets Him?

Unlike the situation in our societies today, neither the Companions (R.A), nor those who came after them from our pious predecessors would kiss one another when they would meet. Narrations that establish the practice of kissing upon meeting one’s brother are not strong enough to counter the clear Hadeeth that forbids kissing upon the occasion of meeting one’s brother. Al-Albaanee listed the Ahadeeth that establish the practice of one kissing his brother upon meeting him, and he pointed out that they are all defected and thus cannot be used as proofs. Furthermore, if we suppose that they are acceptable, it is not permissible to use them to counter an authentic Hadeeth. And that authentic Hadeeth in this issue is related by Anas Ibn Maalik (R.A) who said, “A man said, ‘O Messenger of Allah (Pbuh), when one of us meets his brother, may he bow for him?’ The Messenger of Allah (Pbuh) said, ‘No.’ The man said, ‘Then may he hug him and kiss him?’ The Messengers (Pbuh) said, ‘No.’

He then said, ‘Then may he shake his hand?’ The Messenger (Pbuh) said, “‘Yes, if he wants.”[At-Tirmidhee, 2728]

Although the Hadeeth clearly forbids bowing and kissing for regular, common encounters, it does not forbid hugging someone when he arrives after having been absent for a while or after he returns from a journey, a ruling that is established based on the Hadeeth of Jaabir Ibn ‘Abdullah (R.A) Jaabir (R.A) reported that he heard that a companion of the Prophet (Pbuh) who was in Ash-Sham at the time, had with him a Hadeeth he himself had not heard. Jaabir. (R.A) wanted to hear it directly from that companion; he later related, “So I bought a camel, and I tied my saddlebag to it, [traveling] for one month, until I reached Ash-Sham, where I encountered ‘Abdullah Ibn Unais (R.A) (i.e., the Companion (R.A) whom he was seeking out). I announced [to a messenger] that Jaabir (R.A) is at the door. The messenger then returned and asked, ‘Jaabir Ibn ‘Abdullah?’ to which I responded, ‘Yes.’ He (‘Abdullah Ibn Unais (R.A)) then came out and hugged me. I said, ‘Ahadeeth reached me that I have not yet heard, and I feared that I or you would die [before I could hear it].”‘ Abdullah Ibn Unais then said, “I heard the Messenger of Allah (Pbuh) say, ‘When Allah will gather His slaves, they will be naked, uncircumcised, and Buhman.’

We asked, ‘What is Buhman?’ He (Pbuh) said, ‘They will not have anything with them. Then He (Allah Swt) will call out to them with a voice that those far off will hear (and I think he Swt said, ‘just as those nearby will hear): I am the King. No one from the people of Paradise should enter Paradise while someone from the people of the Hellfire demands restitution from him for some wrong. And no one from the people of the Hellfire should enter the Hellfire while someone from the people of Paradise demands restitution from him for some wrong.‘

I said, ‘And how is that (how will there be restitution)? For when we will go to Allah, we will be naked and Buhman (without any possession)?’ He Swt said, “[Restitution will be made] with [the exchange of] good and bad deeds.“[Bukhaaree, 970]

Related Issue: One way a father shows his love and compassion for his children is to kiss them; the Prophet (Pbuh) would kiss his children and his grandchildren – Hasan and Husain (R.A) and Abu Bakr (R.A) would kiss his daughter, ‘Aaisha (R.A) These facts are so famous and established in numerous authentic narrations that we do not need to relate those narrations and refer you to their sources.

Another Related Issue: Scholars disagree about the practice of kissing a person’s hand. One group says that you may do so if you are bestowing honor of the religious kind; however, it is not permissible to do so if you are bestowing honor of the worldly kind. An example of the former is when Abu ‘Ubaidah (R.A) kissed the hand of ‘Umar Ibn A1-Khattaab (R.A). As for the latter kind, the only exception to the above-mentioned ruling is if you fear punishment or physical harm from a tyrant, for example. One example this group of scholars cites for kissing a person’s hand to confer honor of the religious kind is related from ‘Abdullah, the son of Imam Ahmad. ‘Abdullah said, “I saw many scholars, Fuqahaa (scholars of jurisprudence), Muhaddithoon (Hadeeth scholars), people from Banu Haashim, from the Quraish, and from the Ansaar – all kissing him (referring to his father), some on his hand and some on his head.”

Other scholars have disliked the practice of kissing a person’s hand – even if it is to bestow honor of the religious kind – calling it the ‘lesser prostration.’ Sulaimaan Ibn Harb said, “It is the lesser prostration. As for someone intentionally initiating the practice by holding out his hand to people, so that they can kiss it, that is forbidden, no matter who he is; no one disagrees about this ruling. Disagreement [among scholars] arises in this issue when the person who wants to kiss the other person’s hand initiates the practice [by taking hold of the other person’s hand and raising it to his lips].”

Book of Manners> Meeting Another Muslim
6) When You Greet Someone, It Is Forbidden To Bow To Him Or Perform Prostration Before Him

Anas Ibi Maalik (R.A) said, “A man said, ‘0 Messenger of Allah, when one of us meets his brother, may he bow for him?’ The Messenger of Allah (Pbuh) said, ‘No.’

The man said, ‘Then may he hug him and kiss him?’ The Messenger (Pbuh) said, ‘No’.

He then said, ‘Then may he shake his hand?’ The Messenger (Pbuh) said, ‘Yes, if he wants.”[At-Tirmidhee, 2728]

The Hadeeth is clear in its categorical prohibition of bowing before another created being; this is because we may only bow, as we do in prayer, to the Creator, Allah at (Swt). If this is the ruling for bowing, then there is even more cause for the same ruling to apply to prostrating.

Ibn Taymiyyah said, “As for a person bowing when he greets another, doing so is forbidden. It is related in At-Tirmidhee that people asked the Prophet (Pbuh) if it is permissible for a man who meets his brother to bow before him? The Prophet (Pbuh) said, ‘No.’ This is because we are forbidden from bowing and prostrating to anyone but Allah ‘Azza-Wa-Jall.”

Without a doubt, prostration signifies a deeper and higher level of worship than does bowing; the meanings of submission and humility are definitely found in a greater degree in prostrating than they are in bowing. Because of the superlative merits and spiritual qualities – such as complete submission and humility -associated with the act of prostration, the Messenger of Allah (Pbuh) in a Hadeeth related by Ibn ‘Abbaas (Pbuh) said, “As for the prostration, strive hard to supplicate [while in that position], for [when you supplicate while prostrating] you are deserving and worthy of being answered. “[Muslim, 479]

Therefore, since prostration involves a great deal of glorification for its object, it is Haram (forbidden) for one to perform it to anyone other than to Allah (Swt). The proof for this ruling is Hadeeth wherein it is mentioned that when Mu’aadh (R.A) returned from Ash-Sham, he performed prostration to the Prophet (Pbuh) (not the prostration of worship but that of conferring honor). The Prophet asked,”What is this, 0 Mu’aadh?”

He (R.A) said, “I went to Ash-Sham, and I came across its people prostrating to their priests and leaders, and I wanted in myself to do the same with you.” The Messenger of Allah (Pbuh) said, “Do not do so, but were Ito order anyone to perform prostration to other than Allah, I would have ordered a woman to perform prostration to her husband. And by the One Who has the soul of Muhammad in His Hand, a woman does not fulfill the right of her Lord until she fulfills the right of her husband. If a man asks a woman for herself (i.e., asks her to engage in intercourse with him) while she is on a Qatab (what is placed on the hump of a camel underneath the rider; i.e., even if a woman is in such a situation and her husband asks her to come to him for the said purpose, she should not refuse. Therefore, she should definitely not refuse him in less busy circumstances), she should not refuse him.” [Ahmad, 18913]

A Reminder About Prostration: When you perform prostration, you place the noblest part of your body, your face, on the ground, a place that is trampled by feet, in order to glorify, magnify, and worship Allah (Swt). While in that position, the believer enjoys the spiritual bliss of supplication more so than in any other position. How perfect, then, is Allah, to Whom worshippers perform prostration, recognizing His perfection and His exaltedness above any possible fault, with their saying, “Subhaana Rabbiyal-‘Aalaa (How perfect my Lord is, the Most High).”

Book of Manners:
Book 5: The Etiquettes Of Visiting Your Brother

Allah said: “0 you who believe! Let your legal slaves and slave-girls, and those among you who have not come to the age of puberty ask your permission (before they come to your presence) on three occasions: before Fajr (morning) prayer, and while you put off your clothes for the noonday (rest), and after the ‘Isha (late-night) prayer” (Qur’an 24:58)

Abu Hurairah (R.A) reported that the Prophet (Pbuh) said,

“A man once visited a brother of his in another village, and Allah (Swt) appointed an Angel to lie in wait for him on the road he was taking. When the man came upon the Angel, the latter said, ‘Where do you wish to go?’ The man said, ‘I want [to visit] a brother of mine in this valley.’ The Angel asked, ‘Do you have some blessing or favor upon him [for which you are going to him (i.e., is it some worldly benefit or calling that prompted you to visit him)]?’ He said, ‘No, except that I do indeed love him for Allah ‘Azza Wa-Jall (i.e., that is the only reason that prompted me to visit him).’ The Angel said, ‘I am indeed a messenger of Allah, sent to you, to inform you that Allah indeed loves you as 0’ you have loved your brother for Him.” [Muslim, 5267]

Book of Manners> Visiting Your Brother
1). You Should Visit Your Brother Outside Of The Three Timings Specified In The Above-Mentioned Verse

Servants and children that have not reached the age of puberty – Allah (Swt) guided believers to forbid these categories of people from entering into their presence during three periods of the day:

1) before Fajr prayer,
2) the time for the noonday rest, and
3) after ‘Isha prayer.

Privacy is required because, during these times, a person is likely to be sleeping, relaxing, or spending intimate moments with his wife. Therefore, only after they receive your permission, may your servants or children enter into your presence, i.e., your private space, such as your bedroom. Building on this principle, We can also conclude that by visiting people during those times, We are likely to be ruining their rest and causing annoyance for them. People are for the most part not prepared to welcome people during those three periods of the day. However, we except from this principle occasions wherein you are invited, for instance, to a lunch or dinner gathering; you are obviously welcome when the host invites you and specifies the time that you should arrive.

Concerning this issue, we can draw upon two examples, one a Hadeeth and one a narration from a Companion (R.A) to illustrate that it was customary for people to avoid visiting others during ilsithe noonday rest period. ‘

First, we mention the Hadeeth: ‘Aaisha (R.A) said, “Rarely would a day go by wherein the Prophet (Pbuh) would not visit Abu Bala (R.A) at one of the two ends of the day. But when permission was given to him to go to Madeenah (i.e., to migrate) …he came to us at noontime. Abu Bakr (R.A) was informed about his arrival, and he (R.A) said, ‘The Prophet (Pbuh) came to us at this time only because something [important] has happened.’…”[Bukhaaree, 2138]

The Prophet (Pbuh) came at a time that was not a normal time for visitation – during the period of the day wherein people would take a noonday nap – which is why Abu Bakr (R.A) was so surprised when he learned that the Prophet (Pbuh) had come.

And speaking of how he would take knowledge from older Companions (R.A) Ibn ‘Abbaas (R.A) said, “When a Hadeeth reached me from a man, I would go to him, and if he was taking his noon-nap, I would rest my head on my robe at his door, and the wind would blow dust on my face.”[Ad-Daarimee, 570]

Despite the fact that Ibn ‘Abbaas (R.A) assiduously sought out knowledge and despite the fact that he was careful not to waste his time, he preferred to wait for the person he was looking for to come out rather than knock on his door and disturb him. This occurred when he would arrive at someone’s home during the period wherein people customarily took their noonday nap.

Book of Manners> Visiting Your Brother
2) Unless He Has Permission From His Host, A Visitor Should Not Lead The prayer; Nor Should He Sit On The Bed Or Mattress Of His Host Without His Permission

In his own home, a man has more rights than anyone else; therefore, it is only after his permission is conferred may someone lead the prayer or sit on the mattress or couch that is specifically prepared for him. Abu Mas’ood Al-Ansaaree ascribed this Hadeeth to the Prophet (Pbuh) “The one who should lead the people [in prayer] is he who knows more of Allah’s Book; if they (i.e., more than one person present) are equal in recitation, then the one who is most knowledgeable regarding the Sunnah; if they are equal [in their knowledge] of the Sunnah, then the one who migrated earlier; and if they are equal in regards to their migration, then the one who is older. And a man should not lead another man in his (i.e., in the latter’s) [place of] authority, nor should he sit in his house on his particular mattress (one that is specifically prepared and designated for the leader of the household) – unless he obtains his permission.” And in another narration, “Unless he (the person of authority or the master of the house) gives permission to you…” [Muslim, 673]

In commenting on this Hadeeth, An-Nawawee said, “It mean¬s…that the head of the house, the leader of the gathering, and the Imam of the Masjid are all more deserving [of leading the prayer] than anyone else, even if someone else is more knowledgeable, knows more Qur’an, is more pious, or is generally better. The leader of a place – such as the master of the house – is most deserving in this regard; if he wishes, he may step forward (to lead the prayer), and if he wishes, he may advance a person of his choice to lead, even if the person he advances is less worthy than others who are present. Since he has authority [in his home or otherwise], he may do in this matter as he pleases.”

Book of Manners> Visiting Your Brother
3) Frequency Of Visits

Regarding frequency of visits, there are two Ahadeeth that scholars cite; one that is agreed upon, and another that scholars disagree about. As for the former, it is the Hadeeth of ‘Aaisha (R.A) that we mentioned earlier; she (R.A) said, “Rarely would a day go by wherein the Prophet (Pbuh) would not come to Abu Bakr’s house at one of the two ends of the day. And in another narration, “No day would pass by for the two of them, except that the Messenger of Allah (Pbuh) would come to us during it at both ends of the day – in the morning and in the evening.”[Bukhaaree, 6079] These narrations show that the Prophet, would frequently visit Abu Bah (R.A).

Scholars disagree about the other Hadeeth even though it is famous: “Visit at intervals, and you will increase in [mutual] love.” About this Hadeeth, Ibn Hajr said, “In the title of a chapter from his compilation – the title is, ‘Should One Visit His Companion Every Day, Or Every Morning And Evening?'[Book of Aadaah, 64] -Bukhaaree seems to signal his opinion that the famous Hadeeth, ‘Visit at intervals, and you will increase in love,’ is weak. Though the Hadeeth is related through many chains, most of them are Gharaaib; and not a single one of them is free from criticism.” Supposing that the Hadeeth in question is authentic, its meaning does not conflict with the meaning of the aforesaid Hadeeth of ‘Aaisha (R.A) Ibn Hajr explained: “This is because its generality allows for its implications to be limited [by another Hadeeth (in this case, the Hadeeth of ‘Aaisha (R.A) So it applies only to those who do not hold a special place in the heart of the host and those who are not firmly loved by the host. A person who is well-loved by the host is not diminished in status simply because he is a frequent visitor.” And Ibn Battaal said, “When a close friend visits frequently, he, as opposed to others, is increased in nothing save love.”

Book of Manners:
Book 6: The Etiquettes Of The Host And The Guest

Allah (Swt) said: “Has the story reached you, of the honored guests [three angels; Jibreel (Gabriel) along with another two] of Ibraaheem (Abra¬ham)? When they came in to him, and said, ‘Salam (peace be upon you)! He answered, ‘Salam (peace be upon you), and said: “You are a people unknown to me.” Then he turned to his household, so brought out a roasted calf [as the property of Ibraheem (Abraham) was mainly cows], and placed it before them, (saying): “Will you not eat?” (Qur’an 51:24-27)

The Prophet (Pbuh) said, “Whosoever believes in Allah and the Last Day, then let him not harm his neighbor. Whosoever believes in Allah and the Last Day, then let him honor his guest. And whosoever believes in Allah and the Last Day, then let him speak well or remain silent. “[Bukhaaree, 6018]

Book of Manners> Host and the Guests
1) Accepting And Answering An Invitation

In many authentic Ahadeeth, it is made clear that it is compulsory to answer and accept an invitation. For example, the Prophet (Pbuh) said, “The Muslim has five rights upon [another] Muslim: answering ‘As-Salaam,’ visiting the sick, following funeral [processions], answering an invitation, and saying ‘Yarhamukallah (may Allah have mercy upon you)’ to one who sneezes. “[Bukhaaree, 1240]

And in another Hadeeth, he (Pbuh) said, “Answer this invitation when you are invited.” [Bukhaaree, 5179]

At the end of this narration, it is mentioned that, “Abdullah [Ibn ‘Umar] (R.A) would go to a place of invitation for a wedding and for other than a wedding, [even] while he would be fasting.”

The opinion of the majority of scholars is that it is recommended to accept all invitations, with the exception of a marriage banquet, which is compulsory for the invitee to accept. To prove that accepting an invitation for a marriage banquet is compulsory, they cite this Hadeeth: “The worst of food is the food of a marriage banquet: the rich are invited to it and the poor are forsaken. And whoever leaves an invitation (i.e., doesn’t accept it) has indeed disobeyed Allah and His Messenger (Pbuh)” [Bukhaaree, 5177]

And the following wording is related in some narrations from Muslim and others: “Those who come to it are prevented from it, and those who are p invited to it refuse to come.”

Nonetheless, some scholars have listed conditions which must be fulfilled for a Muslim to attend any gathering to which he is hwited; Shaikh Muhammad Ibn Saaleh Al-‘Uthaimeen listed them as follows:

1) When it is compulsory or Sunnah for Muslims to cut off all ties with a person, and when that person invites you, you shouldn’t accept his invitation.
2) The place of invitation must not contain any evil in it. If there is evil – such as music being played – and if you are able to remove the evil (for example, you have the authority to turn the tape player off), then you must attend the gathering, for two reasons: first, to answer the invitation, and second, to remove the evil. But if you are not able to remove the evil, then it becomes forbidden for you to attend.
3) The inviter should be Muslim; otherwise, it is not compulsory to accept his invitation. This is because the Prophet (Pbuh) said, “The rights of a Muslim upon another Muslim are six…” And among those rights,

He (Pbuh) mentioned, “When he invites you, then answer him (i.e., accept his invitation).”
4) The inviter must not derive his income from unlawful sources, for if you accept his invitation, that means you will eat unlawfully acquired food, which is forbidden. Other scholars, however, maintain that the sin of unlawfully derived wealth is upon the one who acquired that wealth, and not on the one who takes it from him through lawful means. Of course, this view does not apply to things that are Haram in themselves, such as alcohol, stolen items, and so on. And this latter view is well reasoned.
5) Answering an invitation does not involve you forsaking another duty that is compulsory or that is more important than the invitation. If answering an invitation involves any of that, it becomes forbidden upon you to answer it.
6) Answering an invitation must not involve any harm upon you as the invitee; this occurs, for example, when1 answering an invitation requires you to travel and leave: behind family members that are in need of your presence among them.
7) The inviter knowingly and specifically invites you; otherwise, if the inviter issues a general invitation for everyone in a community, for instance, then you do not have to answer his invitation.

Question: Do invitation cards take on the same ruling as direct, verbal invitations?

Answer: If invitation cards are sent to everyone in a community, whereby the sender does not know exactly who the cards are’ being sent to, then it is not compulsory to accept the invitation. If, on other hand, you are sure or almost sure that the inviter meant you specifically by the invitation – for example, you know him and he put your name on the card – then the ruling for a direct, [verbal invitation applies.

Related Issue: Just because you are fasting does not mean that you are excused from having to accept an invitation; to the contrary, you must go, and though you do not necessarily have to eat, you should invoke Allah (Swt) to forgive and bless your hosts. This ruling applies for both compulsory and voluntary fasts. The Messenger of Allah (Pbuh) said, “If one of you is invited, then let him answer (i.e., attend), and if he is fasting, he should pray (the meaning of prayer here, as explained in the following narration, is to supplicate – for the hosts); and if he is not fasting, he should eat.” [Muslim, 1431]

The following is the wording of Ahmad’s narration: “And if he is fasting, then he should pray – i.e., supplicate.” [Ahmad, 1431]

Abu Sa’eed Al-Khudree (R.A) said, “Food was prepared for the Prophet and when it was laid down, a man said, ‘I am fasting.’ The Messenger of Allah (Pbuh) then said, ‘Your brother invited you and troubled himself for you; eat and fast [another day] in its place if you wish.”

An-Nawawee said, “As for the one who is fasting, scholars agree that he does not have to eat [when he is invited]; and if his fast is a compulsory one, then it is forbidden for him to eat, since it is forbidden to leave off a compulsory duty. Fasting a voluntary fast, the invitee has the choice between eating and continuing with his fast. If the host takes it hard – that his guest is fasting and not eating the food he prepared – the guest should eat; otherwise, he may complete his fast. And Allah (Swt) knows best.”

Book of Manners> Host and the Guests
2) It Is Compulsory To Honor One’s Guest

Various authentic Ahadeeth encourage a Muslim to be generous to his guest and establish without a doubt that it is compulsory for him, as a host, to honor him. ‘Uqbah Ibn ‘Aamir (R.A) said, “We said, ‘O Messenger of Allah, you did indeed send us; then, when we reached the people, they did not receive us as their guests. What, then, do you see [that we should do]?’ The Messenger of Allah (Pbuh) said, “If you arrive at the place of a people and they order for you what a guest should receive, then accept [that from them]. But if they do not do so, then take from them what a guest rightfully deserves.”[Bukhaaree, 6137]

This wording is from At-Tirmidhee’s narration: “If they refuse that you should take other than forcibly, then take.” And in another Hadeeth, the Prophet (Pbuh) said, “A guest is entertained for three days, and his Jaaizah is for a day and night (In explaining this phrase, scholars have said that a host should be extra generous on the first night, and then should give his guest, on the second and third night, what he normally has himself). And it is not permissible for a Muslim to stay with his brother (for more than three days) to the degree that he makes him sin.”

The Companions (R.A) said, “0 Messenger of Allah, and how does he make him sin?” He (Pbuh) said, “He stays with him, and he (the host) has nothing to entertain him with (so the host might end up backbiting his guest or saying bad things about him).”[Bukhaaree, 6135]

Concerning the significance and merits of entertaining guests, An-Nawawee mentioned that scholars are in agreement; he then went on to say that scholars disagree about whether it is compulsory or Sunnah to entertain guests [when they arrive from another area]. Maalik, Ash-Shaafi’ee, and Abu Haneefah – these hold that it is Sunnah and not compulsory to entertain guests; they likened Ahadeeth that discuss entertaining guests to other similar Ahadeeth, which apparently suggest the meaning of `compulsory’ but really convey a meaning of ‘less than compulsory,’ such as the Hadeeth, “Taking a shower on Friday is binding upon everyone who is past the age of puberty.” Al-Laith and Ahmad, on the other hand, are of the opinion that it is compulsory to entertain a guest for at least one day and one night. And Ahmad limited that ruling the people of the desert and of villages as opposed to city dwellers.

Related Issue: We are forbidden, as the Hadeeth indicates, to remain a guest for more than three days, so that we do not provoke the host to sin – a host can sin by having evil, prohibited suspicious about his guest or by backbiting him or by doing something similar. Al-Khattaabee said, “A guest may not stay with his host after the third day, unless the host invites him to remain; otherwise the host will feel constricted and will lose his reward.” Explaining the Prophet’s saying, “To the degree that he makes him sin,” Ibn Al-Jawzee said, “If the host does not have enough provision to entertain his guest, he will resent his presence; he may speak of him with obscene words; and he may even sin by seeking out unlawful provision in order to spend on his guest.” The exception to this rule is when the guest knows that his host does not dislike his presence or when the host requested that he stay on for a little while longer. But if the guest doubts the situation of his host – both his financial situation and how he feels about him remaining longer – then it is better for him not to remain after the third day.

Book of Manners> Host and the Guests
3) Welcome Your Guest With A Warm, Genial Greeting

Ibn ‘Abbaas (R.A) said, “When the delegation of ‘Abdul-Qais went to the Prophet’ (Pbuh) he (Pbuh) said, “Marhaban (welcome!) to the delegation that has come without disgrace or regret…” [Bukhaaree, 6176]

Without a doubt, when you welcome your guests with kind and hospitable greetings, you are sure to infuse happiness and a feeling of welcomeness into their breasts.

Book of Manners> Host and the Guests
4) What Should A Guest Say And Do When Another Person — Who’, Is Not An Invitee — Accompanies Him To The Place Of Invitation?

When this happens to you, you should say as the Prophet (Pbuh) said in the following Hadeeth. Abu Mas’ood (R.A) said, “There was a man from the Ansaar who was called Abu Shu’aib, and he had a’ servant that was a butcher. Abu Shu’aib said to him, ‘Prepare food for me, and I will invite the Messenger of Allah (Pbuh) to be the fifth among a total of five [guests].’ He invited the Messenger of Allah (Pbuh) as the fifth among the total of five guests, and when they came, a man followed them. The Prophet said, “Verily, you invited us, a total of five guests, and this man has indeed followed us. If you wish, you may give him permission [to enter]; and if you wish, you may leave him (i.e., ask him to leave).’

Abu Shu’aib said, ‘Rather, I give him permission [to enter and be my guest].”‘[Bukhaaree, 5434]

There are many lessons that we can learn from this Hadeeth, but we will restrict ourselves here to those that are related to our subject of discussion. First, when a host invites a specific group of people and when a person outside of that group accompanies them, he is not included in the general implications of the invitation. So if one intrudes upon a gathering to which he is not invited, the host has the choice of allowing him to enter or sending him away. And if the intruder enters without the permission of the host, the host may force him to leave. But if a person forces himself onto an invitee and insists upon following him even though he is not invited, the invitee should not refuse him. This ruling is taken from the Prophet’s action; the man followed the Prophet (Pbuh) who did not refuse him or order him not to follow him, for there was a chance that the host would welcome him and allow him to enter the gathering. Ibn Hajr holds this opinion, but An-Nawawee disagrees, saying that the invitee should repel and forbid one who is forcing his company upon others. However, nothing in the Hadeeth supports that view; therefore, Ibn Hajr’s view in this issue is correct.

Book of Manners> Host and the Guests
5) Burdening Yourself For Your Guest

When hosting others, you should not go beyond reasonable limits in entertaining them. We should not overburden ourselves in entertaining our guests; and we are, in a more general sense, forbidden from resorting to exaggeration or affectation in our lives. Anas (R.A) said, “We were with ‘Umar (R.A) when he (R.A) said, ‘We were forbidden from Takaalluf (affectation and going to extravagant troubles).”‘ [Bukhaaree, 7293] We cannot really specify a limit, beyond which one is considered to have gone to extravagant I trouble in entertaining his guest. Custom is the judge in this matter; or in other words, in a given time and society, what people consider to be extravagant, is indeed extravagant; and what they don’t consider to be extravagant, isn’t extravagant. (unless, of course, when all people in a society follow extravagant ways that are contrary to the guidelines of the Shariah). In general, however, we can say that you should prepare the amount and variety of food that is sufficient for your guest, without being extravagant or miserly; and the best of matters are those that are in the middle. Jaabir (R.A) reported that he heard the Messenger of Allah (Pbuh) say, “The food of one is sufficient for two; the food for two is sufficient for four; and the food of four is sufficient for eight.” [Muslim, 2059]

These days, it is as widespread as it is deemed normal for people to go to extravagant lengths in conducting marriage banquets, very often surpassing the limits of reasonableness set by the Shariah. Some people even compete, if not openly then at least in spirit, to see whose banquet boasts the greatest variety and quantity of food. Then, in social circles, people praise them for how wonderfully they hosted their banquet. All of this, no doubt, objectionable; in fact, it is not permissible to eat the food served at such banquets, for Ibn ‘Abbaas (R.A) related that the Prophet (Pbuh) lorbade people from eating the food of competitors (i.e., people Who compete to serve the most extravagant banquet). [Abu Daawood, 3754] Al-Khattaabee said, “Competitors seek to outdo and beat one another, and it is disliked [in this and similar matters] because it wolves Riyaa (doing deeds so that others can see them) and stowing-off, and because such competition here falls under Allah’s general prohibition of eating wealth unjustly.”

Book of Manners> Host and the Guests
6) Enter Only After Having Obtained Permission And [In General] Leave After The Meal Is Over

Allah (Swt) said: “0 you who believe! Enter not the prophet’s houses, except when leave is given to you for a meal, (and then) not (so early as) to wait for its preparation. But when you are invited, enter, and when you have taken your meal, disperse, without sitting for a talk” (Qur’an 33:53)

In this verse, Allah (Swt) forbade believers from entering the Prophet’s house without his permission; similarly, among themselves believers should not enter one another’s homes without permission; the prohibition, therefore, encompasses all believers.

The verse also forbade them from entering before the meal, so as to wait for the food to be cooked. In the days of ignorance (pre-Islamic times), people would go to a banquet very early and there wait for the food to be cooked. Allah (Swt) forbade them from this practice with His saying: “(And then) not (so early as) to wait for its preparation” (Qur’an 33:53)

Then Allah (Swt) clarified that, as soon as the guest has eaten, he should leave and not remain seated, hoping for conversation, because that entails harm for the host – who, in the context of the verse, was the Prophet (Pbuh). The same rule applies to all people, because when they are hosts, it is trying for them when guests I remain after they have partaken of their meal; guests, therefore, should not stay with them much longer, unless the host wants them to stay or it is customary among a people for guests to stay after the meal. Hence, if there is no hardship or annoyance involved, they can stay. Since the prohibition hinges upon a reason – annoyance and hardship – an absence of that reason means that the prohibition no longer applies.

Book of Manners> Host and the Guests
7) Serving In Order Of Age – From Oldest To Youngest; And Serving From Right To Left

As a host, you should give special attention and care to the most aged guest. Ibn ‘Umar (R.A) related that the Messenger of Allah (Pbuh) said, “I saw myself in a dream, cleaning my teeth with Siwaak. Two men were pulling at me, and one of them was older than the other. I handed the Siwaak to the younger of the two, and it was said to me, ‘To the older,’ and so I handed it to the older one.” [Muslim, 3003]

In another Hadeeth, the Prophet (Pbuh) said, ‘Whoever does not have mercy on our young ones and knows not the right[s] of our elder[s], is not from us.” [Ahmad, 22317]

And in yet another Hadeeth, the Prophet (Pbuh) said, “Verily, from the glorification of Allah is to honor the elderly Muslim; the bearer of the Qur’an, who neither exceeds the limits regarding it nor forsakes it; and the person of authority who is just.”[Abu Dawood,         4843]

All of the above-mentioned Ahadeeth show that a host should give priority to the eldest when serving food or drink. Yet the following Hadeeth seemingly indicates otherwise. Sahl Ibn Sa’ad (R.A) reported that a drink was given to the Messenger of Allah (Pbuh) drank from it, and to his right was a boy, while to his left were elder men. The Prophet (Pbuh) said to the boy, “Do you give me permission to give to them?“

The boy said, “By Allah, O Messenger of Allah, as to my share from you, I prefer no one to my own self.” The Messenger of Allah t then handed him the drink. [Bukhaaree, 5260] This Hadeeth, which 1 seems to indicate that the person on one’s right has priority, regardless of age, is in apparent conflict with the aforementioned Ahadeeth, which indicate that elders have priority.

Nonetheless, there is no real conflict or contradiction. When you are drinking from a glass or bottle and something remains, you should hand it over to the person to your right, or seek his permission to do otherwise. In commenting on Sahl’s narration, Ibn ‘Abdul-Barr said, “From the manners of eating and sitting together is that a man, after he has eaten or drank, should hand over what remains to the person on his right, no matter who he is – even if he is inferior to the person on the right.” But when you are serving food and drink in the beginning – when portions are still untouched – you should give priority to the eldest person present; next in priority is the person to your right. Perhaps the harmony struck between the different Ahadeeth is further strengthened by the narration of Ibn ‘Abbaas (R.A) in which he (R.A) said, “When the Prophet (Pbuh) would provide others with drink, he (Pbuh) would say, ‘Begin with the eldest.‘”[Abu Ya’laa, 4/315]

This view combines the implications of all the proofs mentioned above. And Allah at knows best.

Book of Manners> Host and the Guests
8) When The Meal Is Over, The Guest Should Supplicate For His Host

From his Sunnah, the Prophet (Pbuh) would supplicate for his hosts after partaking of a meal served by them. Anas (R.A) reported that when the Prophet (Pbuh) went to Sa’ad Ibn ‘Ubaadah (R.A) the latter served food and oil. He (the Prophet (Pbuh)) ate and then said, “May the fasting ones break their fast in your home, and may the dutiful and pious ones eat your food, and may the Angels send prayers upon you.”[Abu Daawood, 3854]

Some scholars have ruled that this invocation is specific for the breaking of the fast meal; the majority of scholars, however, have ruled that it is equally valid for the breaking of the fast meal and for other meals.

In a long Hadeeth related by Al-Miqdaad Ibn AI-Aswad (R.A) the Prophet (Pbuh) made this supplication: “O Allah, feed him who fed me, and provide him with drink who provided me with drink.”[Muslim, 2055]

An-Nawawee said, “This Hadeeth shows that one should supplicate for one who showed him generosity, for his servant, and for anyone that does good deeds (And the invoker too is a doer of good).”

‘Abdullah Ibn Busr (R.A) related that his father (R.A) prepared food for the Prophet (Pbuh) and invited him. The Prophet (Pbuh) answered his invitation, and when he finished his meal, he (Pbuh) said, “0 Allah, forgive them, have mercy on them, and bless for them that which You have provided them.” [Muslim, 2042]

Book of Manners> Host and the Guests
9) When Your Guest Wants To Leave, It Is Recommended For You To Accompany Him To The Door Of Your House

In doing so, you take good care of your guest; you are being friendly with him; and you are being a hospitable host. No authentic narration from the Prophet (Pbuh) establishes this practice, yet we do have narrations from our pious predecessors and „Imams. We will limit ourselves to only one here: Abu ‘Ubaid Al¬Qaasim Ibn Salaam visited Ahmad Ibn Hanbal. Abu ‘Ubaid said, ‘When I wanted to stand [and leave], he stood with me. I said, ‘Do not do so (i.e., do not trouble yourself by standing), 0 ‘Abu ‘Abdullah.’ He said, ‘Ash-Sha’bee said: From the completeness of a visit from a visitor is to walk with him until the door and to take hold of his stirrup (to help him up onto his mount) …”‘

Book of Manners:
Book 7: The Etiquettes Of Gatherings

Allah it said: “0 you who believe! When you are told to make room in the assemblies, (spread out and) make room. Allah will give you (ample) room (from His Mercy). And when you are told to rise up (for prayers, Jihad (holy fighting in Allah’s cause), or for any other good deed], rise up. Allah will exalt in degree those of you who believe, and those who have been granted knowledge. And Allah is Well-Acquainted with what you do” (Qur’an 58:11)

The Manners Of Gatherings

Book of Manners> Manners of Gatherings
1) The Virtues Of Remembering Allah Ng In Gatherings And The Prohibition Of Attending Gatherings Wherein Allah’s Name Is Not Mentioned

The Prophet (Pbuh) forbade us from attending gatherings wherein Allah’s Name is not mentioned. For example, in a Hadeeth related by Abu Hurairah (R.A) the Messenger of Allah (Pbuh) said, “No people stand up from a gathering in which they did not remember Allah, except that they stand up like from a donkey carcass (i.e., like it, in terms of its filth and its stench).

And it (i.e., that gathering) is regret for them (i.e., on the Day of Resurrection, they will regret having attended it).”[Abu Daawood, 4855] They will feel regret for their dereliction, and for any backbiting or evil speech they may have spoken during that gathering.

In contrast to those gatherings are meetings that are alive with the remembrance and praise of Allah (Swt) and with prayers upon His Prophet (Pbuh) Allah (Swt) loves such gatherings, and its people achieve increase in goodness and reward. In a Hadeeth that is related by Abu Hurairah (R.A) the Messenger of Allah (Pbuh) said, “Indeed, Allah (Swt) has Angels who patrol the pathways searching for those who remember Allah (Swt). When they come across a people who are remembering Allah (Swt), they call out saying (to other Angels), ‘Come forth to your purpose.’ Then, they surround those people with their wings until (they reach) the lowest heaven. At that point, Allah (Swt) asks them and He knows better than them, ‘What are my slaves saying.’ They answer, ‘They are glorifying You, saying You are the greatest, praising You and exalting You.’ Allah (Swt) asks them, ‘Have they seen me?’ They say, ‘By Allah, no, they have not seen You.’ Allah (Swt) then asks, ‘How (would they be) if they were to see me.’ They reply, ‘If they were to see you, they would worship You more vigorously and they would exalt and praise You more assiduously. And they would glorify You more often.’ Allah (Swt) then asks, ‘What do they ask of Me.’ One of the Angels answers, ‘They ask You for Paradise.’ Allah (Swt) asks, “Have they seen it.” The Angels answer, “By Allah, no. O Allah, they have not seen it.” Allah (Swt) asks, “How (would they be) if they saw it.” They answer, “If they were to see it, they would crave after it more intensely and they would ask You for it more ardently. They would also wish to enter it even more.’ Here, Allah (Swt) asks, ‘And what do they seek refuge from.’ One of the Angels replies, ‘(They seek refuge) from the hellfire.’ Allah (Swt) asks, ‘And have they seen it.’ They reply, ‘By Allah, no. 0 Lord, they have not seen it.’ Allah (Swt) asks, ‘And how (would be they be) were they to see it.’ They say, “If they were to see it, they would flee from it more resolutely and they would fear it more strongly.” Allah (Swt) then says to them, ‘Therefore, I make you witnesses that I have forgiven them.’ One of the Angels inquires, ‘Accompanying them, is someone who is not from them, but has only come for another purpose.’ Allah (Swt) says, ‘These are the companions, that whoever sits with them will not be wretched. [Bukhaaree, 6408]

Book of Manners> Manners of Gatherings
2) Choosing A Companion

Choosing a close friend is one of the most important decisions of your life, for no matter how strong and firm you are, and regardless of whether you realize it or not, you are influenced by the company you keep. And that is why the Prophet (Pbuh) advised us to choose our companions and friends with wisdom and care; he (Pbuh) said, “A person is upon the religion of his close friend, so let one of you be careful about the person with whom he establishes friendship.”[Abu Daawood, 4833]

For two people to be close friends, they necessarily share similar habits and beliefs, and they inevitably lead a similar lifestyle; therefore, we should give serious consideration before forming a close friendship with someone else. If you are satisfied with a person’s religion and manners, befriend him; otherwise, don’t, for traits and habits and patterns of thinking are all contagious.

The Prophet (Pbuh) mentioned an analogy that clarifies the influence of both a good and evil companion: “The examples of a righteous and evil companion are that of a carrier of Al-Musk (perfume) and a blower of the bellows. As for the carrier of perfume, he will either give to you as a gift, or you will buy from him, or you will find a good smell emanating from him. As for the blower of the bellows, either he will burn your garment or you will find a vile smell [emanating from him].” [Muslim, 2628]

The evil companion, whom we must avoid, is either an innovator (in the religion) or an evildoer.

Both the innovator and the evildoer pose many dangers to their friends and companions, but each poses dangers that are specific to him. An innovator threatens the well-being of his companions, both in the religious and the worldly sense. In befriending an innovator, especially one that is eloquent in speech, you will either adopt his innovations or you will be afflicted with doubt and confusion, which result from hearing his specious arguments. In many of their statements, our pious predecessors have warned us not to sit with the people of innovations, people who introduce into the religion that which does not belong in it. Al-Hasan Al-Basree said, “Do not sit with the people of desires, do not debate with them, and do not listen to them (so as to not become prey to their specious, though perhaps fair-sounding, arguments).” Also referring to innovators, Abu Qulaabah said, “Do not sit with them and do not mix with them, for I do not feel safe for you otherwise: they may drown you in their misguidance and leave you confused about many matters that you knew and were sure about.” And Al-Fudail Ibn ‘Iyaadh said, “Verily, Allah (Swt) has Angels that search out for circles of remembrance, so be cautious about those with whom you sit. Do not sit with an innovator, for Allah (Swt) does not look at them. And a sign of hypocrisy is for a man to stand in order to go and sit with an innovator.”

This is not to make light of the dangers of keeping company with an evildoer, for he too threatens the well-being of his companions and friends, albeit for different reasons. When you sit with an evildoer, you are never safe from hearing his foul language, falsehood, slander, or backbiting. Furthermore, if he is negligent in performing his obligatory prayers, his negligence might rub off on you; and we can say the same for his other sins, sins that cause the heart to die. So we find that many people who went astray after having been guided did so because they began to keep company with evildoers.

Book of Manners> Manners of Gatherings
3) Both When You Join And Leave A Gathering, Greet Its Members

In our discussion about the etiquettes of extending greetings of peace, we mentioned that it is Sunnah to greet the people of a gathering both when you arrive and when you intend to leave. Abu Hurairah (R.A) related that the Messenger of Allah (Pbuh) said, “If one of you ends up at a gathering, then let him extend greetings of peace. Then, let him sit if he deems it better to sit. Then if he stands, let him extend greetings of peace, for the first [greeting, which he gave upon arriving] is not more worthy than the last (i.e., the greeting he gives when leaving).” [Abu Daawood, 5208]

In grading the authenticity of this narration, At-Tirmidhee said, “This Hadeeth is Hasan.”

Book of Manners> Manners of Gatherings
4) It Is Disliked. To Ask A Person To Get Up From His Seat And Then Sit In His Place

After having sat down in the Masjid or any other place wherein it is permissible to sit, and after having left for some errand, upon returning, you have the greatest right to your previous seat or place of sitting, provided that you return in a short period of time. Therefore, if you find someone in your seat or spot, you have the right to ask him to move. Abu Hurairah (R.A) related that the Messenger of Allah (Pbuh) said, “When one of you stands from his seat and then returns to it, he is more deserving of it.”[Muslim, 2179]

So long as it is Islamically lawful for you to sit in a particular seat, no one has the right to take your seat when you get up for a short while, and, while you are seated, no one has the right to ask you to move. Ibn ‘Umar (R.A) related that the Prophet (Pbuh) forbade a Muslim from asking a man to leave his seat so that someone else can take that seat instead, but instead ‘make space and spread out.’ And Ibn ‘Umar (R.A) would hate to sit in the place of a man who stood up [either to give up his place or to leave momentarily]. [Muslim, 2177] The wisdom behind this ruling is obvious: no one should have the right to belittle his Muslim brother, because belittling others results in resentment; and Muslims should be humble and kind to one another, because kindness leads to mutual love and compassion. Furthermore, in lawful matters, people are equal; your right is your right, and my right is mine, so when someone tries to pry away that right without having just cause for doing so, he is perpetrating a prohibited deed.

Question: We know that it is disliked to ask a person to leave his seat and then to sit in his place. But what if he permits someone to sit in his place?

Answer: If, of his own volition, a person gets up and allows you to take his seat, you may do so, for the right of the seat is his, and the owner of a right may, if he wishes, give up his right to another. True, it is related from Ibn ‘Umar (R.A) that he disliked to sit in another person’s seat, even if that person gave him permission to do so. Abu Al-Khusaib said, “I was sitting down, and then Ibn ‘Umar (R.A) came. A man stood up from his seat for Ibn `Umar (R.A) but the latter didn’t take his seat, but instead sat elsewhere. The man said, ‘There would have been no sin upon you had you sat [in my place].’ Ibn ‘Umar (R.A) answered, ‘After having witnessed a certain incident from the Messenger of Allah (Pbuh), I never want to sit in your place, or in anyone else’s place for that matter. A man went to the Messenger of Allah (Pbuh) and another stood from his seat, so that the former could take his seat, which is what he went to do, but the Messenger of Allah (Pbuh) forbade him [from taking the other man’s seat].”[Ahmad, 5542] So yes, this was Ibn ‘Umar’s stance; but that does not mean that it is forbidden for you to sit in another person’s seat after that person grants you permission to sit there. Discussing Ibn ‘Umar’s stance, An-Nawawee said, “This was Wara‘ (Wara’ is to leave a permissible deed, from the fear that that deed will lead to a forbidden deed or will harm one’s practice of the religion in any way) on his part. Therefore, it is not Haram for you to sit in someone’s place after he willingly relinquishes his right to it. Ibn ‘Umar showed Wara’ in this regard for one of two reasons: first, perhaps he sensed the person only got up because he felt shy or obliged to give up his seat, and not because he wanted to give it up; hence, Ibn `Umar (R.A) closed the door to such behavior, whereby one gives up his seat to someone whom he holds in high esteem. Second, perhaps Ibn ‘Umar (R.A) didn’t want the man to perform a disliked deed – but how so? When it comes to virtues or good deeds, it is disliked in Islam for you to prefer someone to your own self; for example, there is more reward for being in the first rows for prayer (for men), so if you are sitting in the first row and you see someone arrive whom you hold in high esteem, it is disliked for you to relinquish your seat to him and to move back to another row. Perhaps this was the exact situation that prompted Ibn `Umar (R.A) to refuse to sit in the man’s place. And Allah (Swt) it knows best.

Question: Because of their knowledge of the above-mentioned ruling, some people place a prayer-rug or something similar in the first row of the Masjid, in effect reserving a place for them in that row, even if they arrive late. Is this practice legislated in Islam?

Answer: Shaikh Al-Islam Ibn Taymiyyah clarified the ruling for this issue: “Many people leave rugs at the Masjid, whether on Friday or on any other day, so that when they arrive there, their place is reserved for them. Although many people do this, it is a practice that is, by the consensus of the Muslims, Haram (forbidden). Suppose that one does leave his rug in the said fashion (to reserve his place even though he arrives later than others who deserve his place in the first or early row), is his prayer on that rug valid? Scholars disagree, but in essence, as it is forbidden to wrongfully usurp another person’s land, so too is it forbidden to wrongfully take another person’s place in the Masjid, that other person being one who arrived early at the Masjid.” He then went on to say, “In Islam, it is legislated for people to first complete the earlier rows in the Masjid. The Prophet (Pbuh) said, “Will you not line up as the Angels line up with their Lord?” The Companions (R.A) asked, “And how do the Angels line up with their Lord?” He (Pbuh) said, “They complete the first row, and then the one that follows it (and so on), and they are pressed together in the row.” [Muslim, 437]

In another Hadeeth, the Prophet said,

“Had people known what is in the Nidaa (the calling to the prayer, i.e., the Adhaan) and the first row, and had they found no way (to be in the first row and to perform the call to prayer) except by casting lots, they would have cast lots (so determined would they be). And had people known what is in (i.e., what virtues are) being early (to the Masjid for prayer), they would have raced to it. “[Muslim, 437]

From these Ahadeeth, we learn that we should arrive early for prayer at the Masjid; so if one places his rug early but arrives late himself, he has violated the rules of the Shariah in two ways: first, he has arrived late whereas he is ordered to arrive early; and second, he wrongfully took the place of others who arrived early and were more deserving of that place. So not only does he prevent people from completing the rows, as is commanded in the above-mentioned Hadeeth, he also ends up disturbing people by stepping over their necks as he makes his way to his reserved spot in the first row. In one narration, it is related that the Prophet (Pbuh) said, “One who gasses over the necks of people is taking a bridge to the Hellfire.” [Ahmad, 15182]

And in another narration, the Prophet (Pbuh) said to someone who was trying to make his way through the rows in the said manner, “Sit down, for you have indeed inflicted harm.” [Ahmad, 17221]

Next, the question arises that, if you arrive early at the Masjid and find a rug or something similar in the first row, which indicates that the place is reserved, should you remove it and pray in that spot? One opinion is that it is not permissible to remove the rug, because doing so involves handling other people’s property without their permission, which is definitely forbidden. According to the other view in the matter – the correct view – you may remove the rug and pray in that spot. By arriving to the Masjid early, you are most deserving of praying in the earliest rows; in fact, it is required of you to complete the earlier rows, by sitting as much in the front of the Masjid as is possible. You can only do what is required of you, then, by removing the rug you find (especially if that is the only spot left in the first row); and in the Shariah, the rule states that any intermediary action that is required or needed in order to realize the duty of performing a compulsory action is also compulsory. F

urthermore, by placing a rug and reserving a spot in the first row, one wrongfully takes the place of another (someone who arrives early), which is an evil deed; and the Prophet (Pbuh) said, “Whosoever among you sees some evil, then let him change it with his hand; and if he is not able, then with his tongue; and if he is not able, then with his heart, and that is the weakest [level of] Eemaan.” [Muslim, 49]

But avoid removing the rug when you are almost sure that doing so will lead to a greater evil (for example, a fight and uproar will ensue when a person known for his ill-temper arrives to find that you have taken his ‘reserved spot’). And Allah (Swt) knows best.

Book of Manners> Manners of Gatherings
5) Making Space In Gatherings

Allah (Pbuh) said: “0 you who believe! When you are told to make room in the assemblies, (spread out and) make room. Allah will give you (ample) room (from His Mercy). And when you are told to rise up (for prayers, Jihad (holy fighting in Allah’s cause), or for any other good deedd, rise up. Allah will exalt in degree those of you who believe, and those who have been granted knowledge. And Allah is Well-Acquainted with what you do” (Qur’an 58:11)

Here, Allah (Swt) teaches His slaves one of the etiquettes of attending a gathering: if you are seated in an assembly and you see a person arriving only to find that there is no place for him to sit, make room for him. By making space for him, you help him achieve his end (finding a place to sit) without incurring any loss to yourself; to the contrary, you will achieve profit. How so? Rewards resemble deeds in variety and nature; therefore, if you make room for your brother, Allah (Swt) will make matters spacious for you.

Book of Manners> Manners of Gatherings
6) It Is Not Permissible To Separate Two People Without Their Permission

The Prophet (Pbuh) said, “It is not permissible for a man to separate between two unless he gains their permission.”iAbu Daawood, 4845]

When two people are sitting down beside each other, it is often the case that there is a sense of love, compassion, and brotherhood between them. When a third person comes and sits between them, thus separating them, they will feel anguished and annoyed at having been forcefully and rudely parted.

Book of Manners> Manners of Gatherings
7) Sitting Down At The End Of The Gathering

Jaabir Ibn Samarah (R.A) said, “When we would go to the Prophet (Pbuh) one of us would sit where it (the gathering) would end.”[Abu Daawood, 4825] This means that, when the Companions (R.A) would arrive a gathering, they would not force themselves to the front, nor would they trouble those present by squeezing themselves into a crowded area; instead, they would sit at the end of the gathering, beside the last person who arrived. This is just one among many examples of their noble manners – may Allah (Swt) be pleased with them all.

Book of Manners> Manners of Gatherings
8) When Three People Are Together, Two Should Not Speak Secretly To The Exclusion Of The Third

In doing that, the two that are speaking privately are, either knowingly or unknowingly, causing sadness to enter the heart of the third among them. Ever eager to bring sadness to the heart of a Muslim, Shaitaan will whisper to him and instill doubts into his heart, so that he will become suspicious of the other two, feeling that if they are not plotting against him they are at the very least backbiting him or excluding him, not considering him worthy enough to share their secret. To prevent the Shaitaan from instilling such doubts in a Muslim, the Prophet (Pbuh)said, “Two people must not speak secretly to the exclusion of the third (among them), for that will make him sad.”[Mulsim, 2183]

But if you are in a gathering of four people, the reason for the prohibition is absent, and so two of you may speak in private, if necessary, to the exclusion of the other two that are present. The Prophet (Pbuh) said, “If you are three, then let not two men (among you) speak to the exclusion of the other, at least not until you mix with people (until you are more than three), so that you do not make him sad.” [Muslim, 2184]

‘Abdullah Ibn Deenaar gave an account of how Ibn ‘Umar (R.a) applied this Hadeeth. He said, “I was with ‘Abdullah Ibn ‘Umar (R.A) at the home of Khaalid Ibn ‘Uqbah, which was beside the marketplace. A man then came who wanted to speak to him in private, and at the time, only I and the person that wanted to speak to him were with ‘Abdullah (R.A) ‘Abdullah invited a fourth man to join us, and when we became four, ‘Abdullah asked the man he had just invited and me to move back a little, saying, ‘Verily, I heard the Messenger of Allah (Pbuh) say: “Two people should not speak secretly to the exclusion of one (i.e., of the third among them if they are three).” [Muwatta, 1856]

Book of Manners> Manners of Gatherings
9) It Is Forbidden To Listen In On Other People’s Conversations, Unless Of Course

They Give Their Consent There is a severe warning about listening in on the conversation of others when they don’t want an outside party to hear them. Ibn ‘Abbaas (R.A) reported that the Messenger of Allah (Pbuh) said, “Whosoever gives an account of a dream that he did not really see will be given the task of tying a knot between two [tiny] pieces of hair, and he will not be able to do so. Whoever listens to the conversation of a people when they dislike for him to do that or when they are trying to escape his [hearing], then molten lead will be poured into his ear on the Day of Resurrection. And whosoever draws a picture (of an animal or human being) will be punished and will be charged with the task of blowing a spirit into it, and he will not be able to blow [a spirit into it].” [Ahmad, 1869]

The prohibition is restricted to cases in which the people having the conversation don’t want anyone, or a specific person, to eavesdrop on them. But if they don’t mind whether someone overhears them or not, it then becomes permissible to listen in on their conversation. Similarly, if they are talking out loud, it is okay to listen in on their conversation; had they wanted privacy, they would have whispered or at least lowered their voices.

Book of Manners> Manners of Gatherings
10) The Sitting Posture That Is Prohibited

There are certain modes of sitting that are prohibited, either because of the posture or because of the place in which you are sitting. As for the former, you may not sit down with your left hand behind your back, while you are leaning on the flesh adjacent to the thumb of your right hand. And as for the latter, it is forbidden for you to sit, with part of you under the sun and a part of you under some shade. Both prohibitions are based on the Sunnah of the Prophet’ (Pbuh). Ash-Shareed Ibn As-Suwaid (R.A) said, “The Messenger of Allah (Pbuh) passed by me while I was seated thus: I had placed my left hand behind my back, and I was leaning on the Aaliyah (the flesh that is at the root of one’s thumb) of my hand. Then he (Pbuh) said, “Do you sit in the position of those that have incurred [the] wrath [of Allah] upon them.” [Ahmad, 18960]

And as for the other prohibition, Abu Hurairah 4 related that the Prophet* said, “If one of you is under the sun (Mukhallid said, “in the shade”) and then the shade diminishes around him, so that a part of him is under the sun and a part of him is in the shade, he must stand up.”[Abu Daawood, 4821] And in the narration of Ahmad, “He must move from his seat.'[Ahmad, 8753] In another narration, Buraidah (R.A) said that the Prophet (Pbuh) prohibited [us] from sitting between the shade and the sun. [Ibn Maajah, 3790] The reason behind the prohibition is that the Shaitaan sits in that manner; more than one Companion (R.A) related that the Prophet (Pbuh) forbade a person from sitting between the sun and the shade; about sitting in that manner, he (Pbuh) said, “[It is] the sitting of the Shaitaan.” [Ahmad, 14874]

Question: It is established in Saheeh Muslim and in other compilations that Jaabir Ibn ‘Abdullah (R.A) related that the Prophet (Pbuh) said, “Let no one from you lie down and then place one of his legs over the other.” [Muslim, 2099]

Also, in both Bukhaaree and Muslim, ‘Abaad Ibn Tameem related that his uncle saw the Prophet (Pbuh) lying down in the Masjid, with one of his legs raised over the other?’ [Muslim, 2100] The two narrations are apparently in conflict with one another, so how is harmony achieved between them?

Answer: Some scholars say that the Prophet’s action abrogated the prior prohibition; however, Ibn Hajr refuted this view, saying that the mere likelihood of abrogation in an issue is not sufficient proof to establish abrogation; which is to say that, in the first place, we must know which of the two conflicting narrations occurred first in time.

An-Nawawee, as well as others, gave an explanation that brings harmony between the two narrations. He said, “It is possible that the Prophet’s action was meant to indicate the permissibility of the said action. In so many words, he (Pbuh) said, if you want to lie down, you may lie down like this; and the position of lying down that I had forbade is not categorically forbidden; rather, the prohibition is limited to one who, by lying down in that position, exposes or is on the verge of exposing a private area of his body. And Allah (Swt) knows best.”

An-Nawawee’s explanation is corroborated by another narration: Bukhaaree related that Sa’eed Ibn Al-Musayyib said, “Umar and ‘Uthmaan would do that (i.e., would lie down in that position).”131 That some Companions (R.A) ate, would lie down in that position further proves that the Prophet (Pbuh) did so to show that lying down in that position is permissible, provided that one is certain that no private area of his body will become exposed. And Allah (Swt) it knows best.

Book of Manners> Manners of Gatherings
11) The Prohibition Of Laughing Too Much

People show neither honor nor good Islamic etiquette when their gathering is dominated by laughter. Small doses of laughter energize as well as relax the soul; much laughter, however, is like a disease that destroys the heart. Abu Hurairah (R.A) related that the Messenger of Allah (Pbuh) said, “Do not laugh too much, for much laughter kills the heart.” [Ibn Maajah, 4193]

Book of Manners> Manners of Gatherings
12) It Is Disliked To Belch In The Presence Of Others

Ibn ‘Umar (R.A) said, “A man belched while he was in the company of the Prophet (Pbuh) and the Prophet (Pbuh) said, “Hold back from us your belching, for the one who is most filled (in his stomach) among you in the world will be hungry for the longest period among you on the Day of Resurrection.” [At-Tirmidhee, 2478]

13) It Is Recommended To Conclude Gatherings With The ‘Atonement Of A Gathering’ Invocation

Man being weak, Shaitaan strives constantly to lead him astray. One way he does so is to tempt Muslims to speak falsehood in their gatherings. But since Allah (Swt) is Most Merciful to His slaves, He (Swt) has legislated, through the instruction of their Prophet certain words they can say to atone for any wrong they may have spoken in a given gathering. Abu Hurairah (R.A) reported that the Prophet (Pbuh) said, “Whoever sits in a gathering, in which there was much clamor and noise (people speaking simultaneously out loud, so that, to an outsider, only the sound of clamor is heard), and says before he stands, ‘How perfect You are, 0 our Lord, and I praise You. None has the right to be worshipped except You, I seek Your forgiveness and turn in repentance to You,’ then Allah forgives him for what occurred in that gathering.” [Ahmad, 10043]

And this is the wording from At-Tirmidhee’s narration of the Hadeeth: “How perfect You are, 0 Allah, and I praise You. I bear witness that none has the right to be worshipped except You, I seek ‘our forgiveness and turn in repentance to You.” [At-Tirmidhee, 3433] In another narration, ‘Aaisha (R.A) explained that when the Prophet (Pbuh) would sit a gathering or when he would pray, he would speak certain fords. She (R.A) asked him what those words were, and he (Pbuh) said, “If one spoke well (about good things), then [those words] are like a seal to them (to the good words he spoke during a gathering) until the Day of Resurrection. And if he spoke otherwise, then those words are atonement for him; they are: ‘How Perfect You are, 0 Allah, and I praise You. I seek Your forgiveness and turn in repentance to You.”‘ [An-Nassaaee, 1344]

Book of Manners:
Book 18: The Manners Associated With Being A Good Neighbor

Allah (Swt) said: “Worship Allah and join none with Him in worship, and do good to parents, kinsfolk, orphans, Al-Masaakeen (the poor), the neighbor who is near of kin, the neighbor who is a stranger…” (Qur’an 4:36)

And the Prophet (Pbuh) said, “Jibreel (A.S) continued to advise me [to be good to my] neighbor, until I thought that he was going to make him an inheritor (i.e., of a person’s estate).”

Book of Manners> Being A Good Neighbor
1) Honoring One’s Neighbor

Allah (Swt) said: “The neighbor who is near of kin, the neighbor who is a stranger…”

A neighbor who is also one’s relative has two rights: the right of relation and the right of good neighborliness. Meanwhile, the neighbor who is not a relative has one right: the right of good neighborliness. Although neighbors differ in regards to the degree of rights they have, all of them should be honored and treated well. ‘Aaisha (R.A) reported that the Messenger of Allah (Pbuh) said, “Jibreel (A.S) continued to advise me [to be good to my] neighbor, until I thought that he was going to make him an inheritor (i.e., of a person’s estate). ” [Muslim, 2624]

Honoring one’s neighbor involves various displays of kindness and friendliness – such as giving gifts, extending greetings of peace, meeting one’s neighbor with a smiling countenance, making sure one’s neighbor is doing well, helping him when he needs help, and so on; it also involves refraining from harming him in any way. ‘Abdullah Ibn ‘Amr (R.A) reported that the Messenger of Allah (Pbuh) said, “The best of companions with Allah (i.e., in Allah’s judgment) is he who is best to his companion, and the best of neighbors with Allah is he who is best to his neighbor. ” [At-Tirmidhee, 1944]

Related Issue: The term neighbor applies to both a Muslim and a disbeliever; to a pious worshiper and an evil doer; to a person who is far away from his native land and a person who has always been a dweller in the same city; to a friend and an enemy; to a kindly neighbor and one who causes others harm; to a relative and a non-relative; and to one whose house is near as well as one whose house is slightly further away. Neighbors vary in degree, some having more rights than others. In the pairings mentioned above, a neighbor who has the most qualities from the first of every pair deserves to be honored most. And the neighbor who has the most qualities of the second of every pair least deserves to be honored (as far as neighbors go). And other neighbors vary according to the combination of qualities they possess.

Book of Manners> Being A Good Neighbor
2) The Rights Of The Next-Door Neighbor

One’s next-door neighbor has more rights than a neighbor who lives further off, such as a person who lives two houses down or on the next floor of an apartment building (as opposed to one who lives on the same floor). This ruling is taken from a Hadeeth related by ‘Aaisha (R.A) in which she (R.A)  asked the Messenger of Allah, “0 Messenger of Allah, I indeed have two female neighbors; to which of them should I give a gift?” He (Pbuh) said, “To the one whose door is closest to you (or to your door).” [Ahmad, 24895]

It is said that the neighbor who lives closer has more rights because, in time of need, he is quicker to lend a helping hand. And it is almost instinctive among people to establish closer ties to a neighbor who lives next-door than to a neighbor who lives, for instance, down the street.

One of the rights a person has over his neighbor is that his neighbor should not prevent him from driving wood into the wall they share, in order to build a room or something similar. Abu Hurairah (R.A) reported that the Messenger of Allah (Pbuh) said, “Let no one from you prevent his neighbor from thrusting wood into his wall.”

However, one needs to keep the following conditions in mind:

1) The new construction should in no way damage the wall.
2) A neighbor should use the wall only if he needs to.
3) A neighbor has no other option; if he is to build a new room, he must use his neighbor’s wall.

If one or more of these conditions is not fulfilled, then it is not permissible for a person to use his neighbor’s wall for construction purposes. The Prophet (Pbuh) forbade Muslims from harming others when he (Pbuh) said, “No harm and no reciprocating of harm (the translation, ‘no reciprocating of harm,’ takes into account only one of the interpretations of this Hadeeth).” [Ibn Maajah, 2340]

Book of Manners> Being A Good Neighbor
3) It Is Forbidden To Harm One’s Neighbor In Any Way, Shape, Or Form

There are many ways in which a person can harm his neighbor; but in no way is it permissible for him to do so. The importance of not harming one’s neighbor is indicated in the following Hadeeth, for in it, the Prophet (Pbuh) coupled Eemaan (faith, belief) in Allah and the Last Day with not harming one’s neighbor. Abu Hurairah (R.A) reported that the Messenger of Allah (Pbuh) said, “If one believes in Allah and the Last Day, then let him not harm his neighbor. ” [Ahmad, 7571]

And in another Hadeeth, Abu Shuraih (R.A) reported that the Prophet (Pbuh) said, “By Allah, he does not believe; by Allah, he does not believe; by Allah, he does not believe.”

It was said, “Who, 0 Messenger of Allah?” He (Pbuh) said, “He whose neighbor is not safe from his Bawaaiq (his rancor, his evil, his wrongdoing, etc.).” [Bukhaaree, 6016]

Abu Hurairah (R.A) related the Hadeeth with this wording: “He will not enter Paradise whose neighbor is not safe from his Bawaaiq (his rancor, his evil, his wrongdoing, etc.).”[Ahmad, 8638]

The Prophet (Pbuh) thrice negated the Eemaan (faith, belief) of a person whose neighbor is not safe from his evil; this does not mean that he is completely bereft of Eemaan; rather, it means that, because of his wrongdoing, his Eemaan is deficient and not complete.

In Abu Hurairah’s narration, the Messenger of Allah (Pbuh) said that a person will not enter Paradise if his neighbor is not safe from his Bawaaiq. This means, and Allah knows best, that he will not enter it at first, but it does not necessarily mean that he will not enter it at all. Taking various narrations, including this one, into account, one will find that a person who is an Islamic Monotheist will enter Paradise, even if he is first punished. The Hadeeth may also mean that it is from Allah’s Sunnah that a person will die as a disbeliever if his neighbor is not safe from his Bawaaiq (his evil, his rancor, his wrongdoing, etc.).

A person can harm his neighbor in varying degrees, the greatest degree being harm that involves evil with a neighbor’s wife. ‘Abdullah Ibn Mas’ood (R.A) said, “I asked the Prophet (Pbuh) ‘Which sin is greatest with Allah?’ He (Pbuh) said, “For you to take a partner alongside Allah (Swt) in worship, when “He (Allah) [is the One Who] created you.”

I said, ‘Verily, that is ‘ great [sin] indeed.’ I said, ‘Then which [deed]?’ He (Pbuh) said, “For you to kill your child, fearing that he would [otherwise] eat with you (i.e., from your food).’

I said, ‘Then which?’ He (Pbuh) said, “For you to fornicate with your neighbor’s wife. “‘[Muslim, 86]

Related Issue: Abu Hurairah (R.A) related that a man went to the Prophet (Pbuh) and complained to him about his neighbor. The Prophet (Pbuh) said, “Go and be patient.”

The same man returned twice or three times. The Prophet (Pbuh) then said, “Go and throw your possessions on the road.” The man threw his possessions on the road, and people began to ask him what had happened; he told them his story, and they began to curse his neighbor, saying: “May Allah do such and such with him.” His neighbor then went to him and said, “Return, for you will not again see anything from me that you dislike. ” [Abu Daawood, 5153]

Book of Manners:
Book 20: The Manners Of Interacting With One’s Brothers

Allah (Swt) said: “Friends on that Day will be foes one to another except Al-Muttaqun [pious and righteous persons who 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)]” (Qur’an 43:67)

Abu Hurairah (R.A) reported that the Prophet (Pbuh) said, “A man is upon the religion of his Khaleel (very close, intimate friend; Khaleel denotes the highest form of friendship), so let [each] one of you be careful about the person he chooses to be his intimate friend.” [Ahmad, 8212]

Book of Manners> Interacting With One's Brothers
1) Choosing A Companion And Friend

From Abu Hurairah’s above-mentioned Hadeeth, we learn that a person leads a similar life to his friend. It is only natural that you befriend a person whose religion and manners you approve of and that you avoid the company of a person whose religion and manners you dislike. Friends have such a great influence on one another that the Prophet (Pbuh) said, “Do not keep company with anyone except for the believer, and let no one eat your food (as a guest) except for At-Taqee (the righteous person).” [Ahmad, 10944]

This prohibition is not limited to disbelievers and hypocrites; to the contrary, it also means that it is forbidden to keep company with evildoers and people who perpetrate the major sins. Because they perpetrate deeds that Allah (Swt) forbids, their company has a negative influence on the religion of their friends. The Prophet’s saying, “And let no one eat your food (as a guest) except for At-Taqee (the righteous person),” applies to food you serve to guests you invite and not to food you give to people who are needy. Allah (Swt) said: “And they give food, in spite of their love for it (or for the love of Him), to the Miskeen (poor), the orphan, and the captive.” (Qur’an 76:8)

The captives of the Muslims were disbelievers; they were neither believers nor righteous persons, yet Muslims were still encouraged to feed them. So the Prophet (Pbuh) forbade only that a Muslim should keep company with a person who is not righteous, by mixing with him and by eating meals with him. When two people eat together, they develop a sense of love and friendship for one another, and a person should limit those feelings to those who are righteous.

No matter how careful you are, and no matter what you think to the contrary, an evil companion will have a negative impact on your character, and that is only one of the ways he will harm you. Abu Moosa Al-Ash’aree (R.A) reported that the Messenger of Allah (Pbuh) said, “The example of a righteous companion and an evil one is that of a carrier (seller) of Al-Musk (best kind of perfume) and a blower of bellows. As for the carrier of Al-Musk, either he will give [Al¬Musld to you as a gift, or you will buy from him, or you will find a pleasant odor emanating from him. And as for the blower of bellows, either he will burn your clothes or you will find a foul odor emanating from him.” [Muslim, 2628]

Book of Manners> Interacting With One's Brothers
2) Loving Someone For Allah (Swt)

It The highest level of brotherhood is to love someone not for material gain, not to achieve an important position, not for any short-term or long-term worldly benefit – but only for the sake of Allah (Swt). When you love someone only for the sake of Allah (Swt) you have reached the pinnacle of friendship, and what remains is for both of you to remain careful not to allow any worldly benefits to enter into and spoil your friendship. If you love someone only for the sake of Allah (Swt), strive to maintain that pure love in order to enjoy success in the Hereafter. Abu Hurairah (R.A) reported that the Messenger of Allah (Pbuh) said, “Verily, Allah will say on the Day of Resurrection: Where are those who love one another because of My Loftiness (and Exaltedness); today I will give them shade in My Shade, a day on which there is no shade except for My Shade.” [Ahmad, 7190]

Mu’aadh Ibn Jabal (R.A) reported that he heard the Messenger of Allah (Pbuh) say, “Allah Tabaraka Wa-Ta’aalaa (Blessed is He and Exalted) said: My love is compulsory for those who love one another for Me; for those who sit with one another for Me; for those who visit one another for Me; and for those who spend [charity] on one another for Me.” [Ahmad, 22030]

And in yet another Hadeeth, Abu Hurairah (R.A) reported that the Prophet (Pbuh) said, “A man once visited a brother of his in another village, and Allah (Swt) appointed an angel to lie in wait for him on the road he was taking. When the man came upon the angel, the latter said, ‘Where do you wish to go?’ The man said, ‘I want [to visit] a brother of mine in this valley.’ The angel asked, ‘Do you have some blessing or favor upon him [for which you are going to him (i.e., is it some worldly benefit or calling that prompted you to visit him)]?’ He said, ‘No, except that I do indeed love him for Allah ‘Azza Wa-Jall (i.e., that is the only reason that prompted me to visit him).’ The angel said, ‘I am indeed a messenger of Allah, sent to you, to inform you that Allah indeed loves you as you have loved your brother for Him.” [Muslim, 5267]

Related Issue: If you love your brother for the sake of Allah (Swt) you should let him know, and as a result, your love for one another will become even stronger and more stable. Anas Ibn Maalik (R.A) and others reported that a man was with the Prophet (Pbuh) when another man passed by. The man with the Messenger of Allah (Pbuh) said, “0 Messenger of Allah, I indeed love him.” The Prophet (Pbuh) asked him, “Did you inform him [about your love]?”

He (R.A) said, “No.” The Prophet (Pbuh) said, 11, “Then inform him.”

The man with the Prophet (Pbuh) caught up to the other man and said, “Verily, I love you for the sake of Allah.” The other man said, “May Allah, for Whose sake you love me, love you.” [Ahmad, 13123]

Another Related Issue: When two people love each other for the sake of Allah (Swt), they should search their hearts every once in a while and check – has anything mixed with their love and contaminated its purity? It is important to remember that, although you might begin by loving someone purely for Allah (Swt), your friendship might change over time, becoming worldly in nature, whereby both of you seek some form of material gain from the other. Also, when two men love each other for Allah (Swt) or when two women love each other for Allah (Swt) they should be careful not to surpass the proper limits of brotherhood and sisterhood. By this I mean that extreme and extravagant feelings could lead, if unchecked, to a man falling in love with another man and a woman falling in love with another woman.

Book of Manners> Interacting With One's Brothers
3) Important Elements Of Friendship: Cheerfulness, Gentleness, Love, And Kindness

When you meet your brother, at the very least you should meet him with a smile and a cheerful face. It is basic Islamic etiquette for a Muslim to meet his brother with a smile every time he meets him. Abu Dharr (R.A) said, “The Prophet (Pbuh) said to me, `Do not disparage in the least any good deed, even if it is to meet your brother with a cheerful face. ” [Muslim, 2626]

And this is from the narration of Jaabir (R.A): “Every good deed is charity (Sadaqah), and indeed, it is a good deed to meet your brother with a cheerful face…” [Ahmad, 14299]

Gentleness, love, compassion, and kindness – these strengthen the ties of brotherhood, for, “Allah loves Ar-Rifq (gentleness and kindness) in all matters (in both worldly and religious matters).”[Ahmad, 23570] And Allah (Swt) is “Rafeeq (kind, gentle, merciful), and He loves Ar-Rifq (kindness, gentleness, and mercy). He gives for gentleness that which He does not give for harshness and that which He does not give for anything else.”  [Muslim, 2593] Ibn Mas’ood (R.A) related that the Prophet (Pbuh) said, “Forbidden upon the Hellfire is every easygoing, flexible, easy-to-deal-with, and easy-to-be sociable-with person.” [Ahmad, 3928]

One of the ways of increasing love between brothers and of removing rancor from their hearts is for them to give gifts to one another. In his Muwattah, Maalik related that the Messenger of Allah (Pbuh) said, “Shake hands with one another: rancor will go away [from your hearts]. And give gifts to one another: you will love one another and [all] enmity [between you] will go away.” [Al-Muwattah, 1685]

Book of Manners> Interacting With One's Brothers
4) It is Recommended, As A Sign Of True Brotherhood, To Be Sincere And To Give Sincere Advice

An-Naseehah (sincerity and sincere advice) is encouraged in the Shariah, and it was a part of the Bai’ah (pledge of allegiance) that the Companions (R.A) would give to the Prophet (Pbuh). Jareer Ibn ‘Abdullah (R.A) said, “I made Bai’ah (pledged allegiance) to the Messenger of Allah (Pbuh) upon [the pledges to] establish prayer, give Zakaat, and An-Hush (sincerity, sincere advice, and wanting good for someone) for every Muslirn.” [Ahmad, 18760] That the Prophet (Pbuh) mentioned An-Naseehah alongside prayer and Zakaat, which are both pillars of Islam, shows its importance and significance in Islam. In another Hadeeth, Tameem Ibn Aous Ad-Daaree (R.A) related that the Prophet (Pbuh) said, “Religion is An-Naseehah.”

Tameem (R.A) related, “We said, ‘To whom, 0 Messenger of Allah?”‘ He (Pbuh) said, “To Allah, to His Book, to His Messenger, to the Imams of the Muslims, and to the Muslim masses.” [Muslim, 55]

The Prophet’s saying, “The religion is An-Naseehah,” means that An-Naseehah is the best and most complete aspect of religion.

Ibn Al-Jawzee explained the meaning of An-Naseehah in the context of the above-mentioned Hadeeth: “Know that An-Naseehah to Allah (Swt) means defending His religion and standing up to those who associate partners with Him in worship, even though He (Swt) is in no need of that help from you; the benefit of doing that returns to you. An-Naseehah to Allah’s Book means to defend it (from those who attack it) and to consistently recite it. An-Naseehah to Allah’s Messenger means establishing his Sunnah and inviting others to his message. An¬Naseehah to the Imams of the Muslims means to obey them, to perform Jihad with them, to preserve and live up to their Bai’ah (pledge of allegiance), and to give them advice that is free from praises that only lead to delusion. An-Naseehah to the Muslim masses means to want good for them; this includes educating them, or at the very least teaching them what they need to know, and guiding them to the truth.”

Therefore, to be sincere to your brother, you must want for good to befall him, you must clarify the truth to him, and you must not, through flattery, deceive him about the truth. Similarly, you must order him to what is good and forbid him from what is evil. By flattering your brother and being flexible with him in the sense that you tolerate his falsehood, all in the name of brotherhood, you are not showing the sincerity that the Prophet (Pbuh) commanded Muslims to show. True, wisdom is necessary when you give advice to your brother; nonetheless, you must clarify the truth to him, especially if you are able to do so.

Book of Manners> Interacting With One's Brothers
5) Mutual Cooperation Among Brothers

As in all other matters of the religion, the best example we have here is the example of the Prophet (Pbuh) the honor of prophethood did not prevent him (Pbuh) from participating with his Companions and helping them in community affairs. When he first arrived in Madeenah, the Prophet (Pbuh) himself participated with his Companions in building his Masjid. Anas (R.A) said, “As they would move a stone, while the Prophet (Pbuh) was with them, they would read poetry. And the Prophet (Pbuh) would say, ‘0 Allah, there is no goodness except for the goodness of the Hereafter, so forgive the Ansaar and (the original dwellers of Madeenah) the Muhaajirah (those who migrated to Madeenah from Makkah).” [Muslim, 524]

Similarly, the Prophet (Pbuh) lent a helping hand on the Day of Khandaq. Jaabir (R.A), said, “Verily, we were digging trenches on the Day of Khandaq when a hard piece of earth appeared (got in the way of the digging). They went to the Prophet (Pbuh) and said, ‘This is a large piece of earth that has appeared in the trench.’ Then he (Pbuh) said, ‘I will descend [into the trench].’

He (Pbuh) then stood, and around his stomach was tied a rock (they would tie a rock around their stomach to alleviate the severity of their hunger); three days had passed without us having tasted any food. The Prophet (Pbuh) took an axe (or a mallet) and struck [the large piece of earth] until it (the large piece) became a sand-hill that had small pieces falling from its sides or that was not holding together…” [Bukhaaree, 4101]

Abu Moosa (R.A) reported that the Prophet (Pbuh) said, “A believer and another believer are together like a building: parts of it strengthen its other parts.” The Prophet .0, then interlocked his fingers. [Muslim, 2585]

Muslim brothers need one another; together they can help, fulfill the need of the poor among them or they can intercede on behalf of one who needs a good intercession (good meaning, an intercession that is lawful) to fulfill one of his needs. And there are many other ways in which they can work together and help one another: “And Allah helps His slave as long as His slave helps his brother.” [Ahmad, 7379]

Book of Manners> Interacting With One's Brothers
6) Being Humble And Not Proud Or Haughty When Dealing With One’s Brother

Humbleness and easygoingness help brothers, develop enduring and strong relationships with one another; conversely, pride and haughtiness divide and cause the ties of brotherhood to weaken. ‘Iyaadh Ibn Himaar (R.A) related that the Prophet (Pbuh) said, “Verily, Allah has revealed to me that you should be humble with one another, until no one is haughty with another, and no one transgresses against another.” [Muslim, 2865]

We should notice that haughtiness is coupled with transgression in this Hadeeth; that is because pride and haughtiness lead to transgression, wrongdoing, and oppression.

To be sure, people are not at the same level in terms of lineage, status, and wealth. It is Allah’s Sunnah in the creation and it is from His perfect Wisdom that people differ in those three matters; He (Swt) raises some above others. But that disparity among people does not justify some of them being haughty or proud towards others. To the contrary, when a person of noble lineage or a wealthy person or a person of high status in society is humble with his brothers for the sake of Allah (Swt) two things happen: first, his ranking increases with Allah (Swt), and second, he will gain acceptance among the people. Abu Hurairah (R.A) reported that the Messenger of Allah (Pbuh) said, “No one shows humbleness for Allah except that He (Allah it) raises him.” [Muslim, 2588]

Book of Manners> Interacting With One's Brothers
7) Good Manners

A person is indeed blessed if Allah (Swt) attires him with the raiment of good manners. When a person is known for his good manners, people speak well of him and his status is raised among them. A smiling face, patience in the face of hardship, holding back anger – these and other noble qualities combine to make up the definition of ‘good manners.’ Ibn Mansoor said, “I asked Abu ‘Abdullah about good manners, and he said, ‘For you to not flare up in rage, nor even to become angry…” Giving another definition of good manners, Ishaaq Ibn Raahawiyyah said, “It is to have a cheerful face, to not become angry, and other similar qualities.”

To be sure, the best of people are those that have the best manners. The Prophet (Pbuh) who had the best of manners, said, “The best among you is the best among you in manners.” [Ahmad, 6468]

This is one of the supplications the Prophet (Pbuh) would make to begin his prayer: “…Guide me to the best of characters for none can guide to it other than You, and deliver me from the worst of characters for none can deliver me from it other than You…” [Muslim, 771]

If you have a noble character, people will love you and desire your company and find comfort in your talk. Conversely, a person who has bad manners will be boring in his talk; his company will repel others, and when others are in his company, they will feel uncomfortable and annoyed by his very presence. It is related that Al-Fudail Ibn ‘Iyaadh said, “When a person’s character is bad, then also bad (and poor) is his practice of the religion, his status, and his share of love [among the people].”

Good manners play an important role in relationships among brothers. When two brothers have good manners, their hearts will become united and all malice will be emptied from their hearts. They will then meet each other with smiling faces, and they will choose the best of conversation for their meetings; they will avoid base talk, and when one of them makes a mistake, the other will find an excuse for him.

Book of Manners> Interacting With One's Brothers
8) Having A Heart That Is Free From Rancor, Grudge, And Enmity

This is from the Prophet’s supplications: “And remove the rancor of my heart.”

And in the narration of At-Tirmidhee, “And remove the rancor of my breast.” [Ahmad, 1998] Few are those who are free from feelings of rancor and malice — few because it is difficult for a person to give up his rights to others. If you manage to meet the wrongdoing and ignorance and transgression of others with a pure heart that is free of malice, if you manage not to reciprocate their evil with another evil, and if you manage not to hate them for the wrong they did to you, then you have reached a very high level of nobility and goodness in your character. Though few are they that reach that level, it is made easy for people when Allah (Swt) makes it easy upon them. Abu Hurairah (R.A) reported that the Messenger of Allah (Swt) said, “The believer is Ghirr (one who is not deceptive by nature, and one who is deceived because of his kind disposition and noble character) and noble; the evildoer is Khibb (clever and deceptive, always looking for ways to deceive people) and ignoble. “[At-Tirmidhee, 1964]

A believer is praiseworthy in this sense not because he is ignorant or stupid, but because he possesses a noble character: he is ingenuous by nature and does not try to search out for evil or deceptive means to achieve his ends. People are able to deceive him because, being good, he gives others the benefit of the doubt, and he has a heart that is free from rancor and malice. The evildoer, on the other hand is, “Khibb and ignoble,” which means that he is miserly and deceptive, and that he possesses an evil character.

Book of Manners> Interacting With One's Brothers
9) Having Good Thoughts About One’s Brothers And Not Spying On Them

You should have good thoughts about your Muslim brothers. When they make a mistake, give them the benefit of the doubt; and when they say something you don’t like, interpret their words in such a way that reflects best on their character. We have been forbidden from Adh-Dhan, which literally means suspicion, and which we will explain in more detail shortly. Abu Hurairah (R.A) reported that the Messenger of Allah (Pbuh) said, “Beware of Adh-Dhan (suspicion), for indeed, Adh-Dhan is the most false of speech. Do not follow up on the [private] affairs of others and do not spy [on others]…” [Muslim, 2563]

We said that Adh-Dhan means suspicion, and the Prophet (Pbuh) explained that Adh-Dhan is the most false of speech, but what level of suspicion is this referring to? And what does Adh-Dhan mean in the context of the prohibition? Al-Khattaabee said, “It refers not to thoughts that wander in a person’s mind, for a person does not have control over such thoughts; instead, it refers to when suspicion becomes a stable reality and when one give credence to his suspicions.” The suspicion or Adh-Dhan that is prohibited, then, is that suspicion that continues to thrive in a person’s heart until it becomes stable there. This does not include the suspicion that, like a notion, comes and then goes, gaining no stability in a person’s heart. We have hitherto related this Hadeeth: “Allah Ta’aalah (the Exalted) pardons what the [people of] this Nation say [in their souls] as long as they do not [orally] speak [of what passes in their minds and souls] or set out to realize [what they think].” And we previously mentioned that this refers to thoughts that come and then go and that find no stability in a person’s heart and mind. In giving a slightly different definition to Adh-Dhan, Al-Qurtubee said, “The meaning of Adh-Dhan here is an accusation that has no cause (basis) to it.” This occurs, for example, when a person accuses a man of Al-Faahishah (illegal sexual intercourse, etc.) without any indications of that evil being present on him. And that is why the Prophet (Pbuh) said, “And do not spy,” after he (Pbuh) said, “Beware of Adh-Dhan.” A person first develops the idea of a suspicion or accusation in his mind, and then he sets out to spy, in order to see if he was right; and both Adh-Dhan and spying are forbidden. The above-mentioned Hadeeth corresponds to the saying of Allah (Swt): “Avoid much suspicions, indeed some suspicions are sins. And spy not, neither backbite one another.” (Qur’an 49:12)

The context and phrasing of the verse show how important it is to protect the honor of one’s fellow Muslim. First, Allah (Swt) mentioned the prohibition of Adh-Dhan (suspicion). But then if a person is suspicious about someone else and says, “I will search out and see if what I think is true,” it should be said to him, “And spy not”.

If he says, “I am sure of what I think without the need to spy,” it should be said to him, “Neither backbite one another.”

Related Issue: One of the ways to have good thoughts about your brother is to give him the benefit of the doubt. If some of his words are conveyed to you, and if you are not pleased with those words, interpret them in the best possible way, in the way that reflects best on his character. Search out for an excuse and say, “Perhaps he really meant such and such or such and such,” and continue doing so until you run out of excuses for him.

Book of Manners> Interacting With One's Brothers
10) Forgiving Others Their Mistakes And Controlling One’s Anger

When you mix with other people, among you there is sure to occur some misunderstandings and even wrongdoing and transgression, either in speech or in deed. If you are wronged, you should control your anger and forgive the person who wronged you. Allah (Swt) said: “And those who avoid the greater sins, and Al-Fawaahishah (illegal sexual intercourse, etc.), and when they are angry, they forgive.” (Qur’an 42:37)

And Allah (Swt) said: “…who repress anger, and who pardon men; verily, Allah loves Al-Muhsinoon (the good-doers)” (Qur’an 3:134)

“Who repress anger” refers to people who are wronged by others, who should naturally be angry as a result, who should naturally desire to seek retribution in speech or in deed, but who do not act according to their natural inclinations; instead, they repress the anger that is in their hearts and show patience to those who wronged them.

“And who pardon men” means to forgive everyone who wronged you, regardless of whether they wronged you in speech or in deed. To pardon someone is at a higher level than repressing anger. When you repress your anger, you abstain from seeking retribution. When you forgive someone, you do the same, but you also pardon him, thus cleansing your heart more completely. Only a person who adopts noble manners can reach that level, a person who seeks to do business with Allah (Swt). By forgiving Allah’s slaves, by showing mercy and kindness to them, and by disliking for evil to befall them, one achieves in return not the reward of that slave, but the reward of Allah (Swt), the Most Generous. Allah (Swt) said: “But whoever forgives and makes reconciliation, his reward is due from Allah.” (Qur’an 42:40)

When a person controls his anger even though he is able to exact revenge, he is promised a great reward. Mu’aadh Ibn Anas Al¬Juhanee (R.A) related that the Messenger of Allah (Pbuh) said, “Whoever represses his anger while he is able to execute it (i.e., he is able to exact retribution), Allah will call him before all of the creation, until Allah will let him choose from any of the Al-floor Al-Ten (fair maidens of Paradise that have beautiful, wide eyes) he wants.” [At-Tirmidhee, 2021]

When you forgive someone for a mistake or an act of transgression, you are not showing a sign of weakness; to the contrary, you are showing the nobility and honor of your character. Abu Hurairah (R.A) reported that the Messenger of Allah said, “Charity does not cause wealth to decrease; Allah does not increase a slave for forgiveness with anything other than honor. And no one shows humbleness for Allah except that He (Allah) raises him.”

Ahmad related it thus: “And a man does not forgive a transgression except that Allah increases him in honor.” [Ahmad, 7165] Brothers who love one another for the sake of Allah (Swt) are most worthy of forgiving each other for their mistakes. Consequently, their love for one another will increase, and their hearts will remain pure.

Related Issue: To forgive someone also means to accept his apology. Al-Hasan Ibn ‘Alee (R.A) said, “Were a person to curse me in this ear of mine and to apologize in the other, I would accept his apology.” And Al-Ahnaf said, “If a person apologizes to you, then meet him with cheerfulness.”

Book of Manners> Interacting With One's Brothers
11) The Prohibition Of Jealousy, Of Hatred, And Of Cutting Off Ties With Other Muslims

Anas (R.A) reported that the Prophet (Pbuh) said, “Do not hate one another, do not be jealous of one another, do not turn your backs on one another (i.e., do not cut off ties from one another), and be Allah’s slaves – brothers unto one another. And it is not permissible for a Muslim to forsake his brother for more than three days.” [Muslim, 815]

There are two kinds of jealousy: one is base and ignoble, and the other is praiseworthy. Having the former kind, one wishes for other people to lose the blessings they have; this is a form of transgression and wrongdoing. Having the latter kind – for which the term envy is perhaps more suitable – one wants the same blessings that others have, without wanting others to lose what they have. And the Prophet (Pbuh) intended this form of envy when he (Pbuh) said: “There is no [lawful] jealousy except in [the case of] two [people]: a man whom Allah has given [knowledge of] the Book; he stands with it (i.e., reciting it) throughout the night (i.e., it is permissible to be jealous of this person with the kind of jealousy that we described above as being praiseworthy); and a man to whom Allah has given wealth, and so he gives it in charity throughout the night and day.’ [Ahmad, 4905]

Related Issue: When you forsake or boycott your brother, your motive is either to uphold one of Allah’s rights – so you are censuring your brother for violating one of the teachings of the religion – or to uphold your personal honor or interests or anything similar. If you boycott your brother for a personal right — you feel he wronged you, for example — then you may not forsake his company for more than three nights; hence this saying of the Prophet (Pbuh) applies to you: “The Gates of Paradise are opened every Monday and Thursday, and every slave who does not associate any partners with Allah is forgiven, except for a man between whom and his brother there is enmity. Then it is said [about them], ‘Give delay to these two until they become reconciled. Give delay to these two until they become reconciled” [Ahmad, 7583]

At-Tirmidhee related it thus: “Except for two people who have forsaken each other’s company (i.e., they neither greet one another nor speak to one another). It is said, ‘Reject these two until they become reconciled.”‘

But if you boycott your brother because of Allah’s right – for example, you boycott a person who openly sins until he repents -then the limit of three days does not apply; you may continue your boycott as long as there is overweighing benefit in doing so. This occurred during the life of the Prophet (Pbuh) when he boycotted the three Muslims that remained behind from one of his battles; he (Pbuh) established ties with them again only after Allah (Swt) revealed verses, announcing that He accepted their repentance.

Another Related Issue: Shaikh Al-Islam Ibn Taymiyyah — may Allah have mercy on him — said, “The scale of this kind of boycott (referring to the kind that is for Allah’s right) depends on the resources, strength, and number of the people who are carrying out the boycott. The entire point of the boycott is to censure and castigate a person for some sin, in the hope that he will repent; and to deter other people from perpetrating the same sin. If the boycott leads to an overweighing benefit — evil becomes weaker or becomes hidden — then it is legislated. But if neither the person being boycotting nor anyone else changes for the better or changes, but for the worse, or if the person boycotting him is weak, whereby the evil that will result from his boycott will be greater than its good, then boycotting is not legislated. In some cases and for some people, therefore, acting kindly leads to better results than does boycotting and breaking off ties; and in other cases, it is boycotting that produces better results. And that is why the Prophet (Pbuh) would invite some people through acts of kindness and other people through boycotting and breaking off ties.”

Another Related Issue: We pointed out that the Shariah limited the duration of a boycott or of a cutting off of ties to three days when the motive is a personal one. When you have a fallout with your brother, you may not avoid greeting him and talking to him for more than three days. The wisdom behind this ruling is that, through social interaction, people often have cause to become angry. When that happens, a Muslim is given permission to cut off ties with his brother for three nights; that period is sufficient to allow the intensity of his anger to abate. Similarly, a woman may mourn (the outward manifestation of mourning means to show sadness by avoiding adornment and perfume) for other than her husband for three days, and no more — for the exact same reason. Death is from the greatest of afflictions, and when a close relative or friend dies, sadness certainly enters one’s heart. Hence a person is allowed to vent that sadness (within the limits set by the Shariah) for a period that is deemed sufficient — three days.

Book of Manners> Interacting With One's Brothers
12) The Prohibition Of Calling People By Nicknames [That They Dislike]

In many ways the tongue can be the instrument of not only sin, but of stirring bitterness, hatred, and division among brothers. One such way is for a person to call others by disparaging and insulting nicknames, in order to belittle them and mock them. Allah (Swt) said: “Nor insult one another by nicknames. How bad is it, to insult one’s brother after having Faith fi.e., to call your Muslim brother (a faithful believer) as: “0 sinner,” or “0 wicked person,” etc.]” (Qur’an 49:11)

The true Muslim is he from whose tongue and hand other Muslims are safe.

Abu Jubairah Ibn Ad-Dahhaak (R.A) said, “This verse was revealed about Banee (The Children of) Salamah (a sub-tribe): “Nor insult one another by nicknames. How bad is it, to insult one’s brother after having Faith to call your Muslim brother (a faithful believer) as: “0 sinner,” or “0 wicked person,” etc.]” (Qur’an 49:11)

Abu Jubairah (R.A) said, “When the Messenger of Allah (Pbuh) first came to us, every man among us had [at least] two or three names. The Prophet (Pbuh) began to say, ‘0 so and so (calling him by one of his names, which the Prophet (Pbuh) was informed of by others).’ They said, ‘Refrain [from calling him by that name], 0 Messenger of Allah, for he becomes angry [when he is called] by that name.’ Then this verse was revealed: “Nor insult one another by nicknames.” [At-Tirmidhee, 3268]

The practice of calling other people by insulting nicknames is common among the masses today; they need to be educated, therefore, about the graveness of that sin. A person who wishes to be safe in the Hereafter must make sure that neither his hand nor his tongue is used as an instrument to attack the honor of Muslims. May Allah (Swt) protect us from the evils of the tongue.

Book of Manners> Interacting With One's Brothers
13) It Is Recommended To Make Peace Between Brothers

Misunderstandings and disputes among brothers are inevitable, and when a dispute occurs between two brothers, they might harbor a grudge in their hearts against each other. A person who is guided to goodness in this regard is one whom Allah (Swt) makes a peacemaker – a mediator who helps reconcile the differences between two disputing parties. Abu Ad-Dardaa (R.A) reported that the Messenger of Allah (Pbuh) said, “Shall I not inform you of what is better in degree than fasting, prayer, and charity?”

The Companions (R.A) said, “Yes.” He (Pbuh) said, “Reconciling differences between people, for corruption in the relationships of people is Al-Haaligah (literally, Al-Haaligah means ‘shaver.”

The Prophet (Pbuh) explained this in another narration, saying, ‘It doesn’t shave hair, but it shaves the religion.’ This means that corruption in people’s relationships destroys and uproots their practice of the religion).” [At-Tirmidhee, 2509] The principles and precepts of the Shariah work to unite the hearts and ranks of Muslims. When the Shariah is correctly applied, people will be far away from division and mutual hatred. And that is why a person is allowed to lie when his purpose and intention is to bring peace between two or more people. The Messenger of Allah (Pbuh) said, “He is not a liar who makes peace between people, so that he increases goodness or speaks goodness.” [Muslim, 2605]

A person is not sinning when he lies in order to make peace between two people; on the contrary, he is rewarded for trying to bring people closer together and to help remove rancor from their hearts. The Prophet (Pbuh) said, “Every joint of a person has Sadaqah (charity) upon it. Every day upon which the sun rises, and in which one rules justly between two people, one is doing an act of Sadaqah (charity)…”

And in another narration, the wording is, “Between people,” instead of “Between two people.” [Ahmad, 27400]

Righteous people and people of knowledge are most worthy of making peace between people; it is a duty that they must not shirk, especially after they learn the great reward of living up to that duty.

Book of Manners> Interacting With One's Brothers
14) The Prohibition Of Al-Mann (Reminding Others Of One’s Generosity)

It is at once a sign of brotherhood and a boost to relationships for people to give gifts to one another. Weak souls give gifts too, but then they remind others of their generosity; and they do so either because they are miserly or because they are self-conceited. Al-Qurtubee said, “For the most part, a person who reminds others of his generosity is either miserly or self-conceited. A miserly person inflates the value of the gift he gave, even if that gift is a trifling thing. The self-conceited person, who overestimates his self-worth in all issues, sees himself as the great benefactor of the person to whom he gave a gift.” Reminding people of one’s favors and generosity is Haram (prohibited), and the person who reminds others of his generosity is in grave danger; in fact, Imam Ahmad stated that reminding others of one’s generosity is one of the major sins. This sin is clearly prohibited in verses of the Qur’an and sayings of the Prophet (Pbuh) for example, Allah (Swt) said: “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…” (Qur’an 2:262)

And in the Hadeeth of Abu Dharr (R.A) the Prophet (Pbuh) said, “As for three people, Allah will not speak to them on the Day of Resurrection, nor will He look at them, nor will He purify them; and for them is a painful punishment.”

Abu Dharr (R.A) related that the Messenger of Allah (Pbuh) repeated that three times, after which Abu Dharr (R.A) said, “They have failed and [truly] lost. Who are they, 0 Messenger of Allah?” The Prophet (Pbuh) said, “Al-Musbil (a person who allows his garment to hang below the level of his ankles), Al-Mannaan (a person who reminds others of his favors and of his generosity), and a person who promotes his piece of merchandise with a false oath.’ [Muslim, 106]

And in another Hadeeth, which is related by ‘Abdullah Ibn ‘Amr (R.A) the Prophet (Pbuh) said, “A Mannaan (a person who reminds others of his favors and of his generosity), an ‘Aaq (a person who is undutiful to his parents), and a person who is addicted to alcohol – none of these enters Paradise.” [Ahmad, 6501]

Book of Manners> Interacting With One's Brothers
15) Keeping A Secret And Not Spreading It

You can be entrusted with many things — for example, with the task of safekeeping wealth, of fulfilling a duty, or of preserving a secret. When a person divulges a secret, he betrays his trust, an action that is from the signs of the hypocrites. Abu Hurairah reported that the Messenger of Allah (Pbuh) said, “The signs of the hypocrite are three: when he speaks, he lies; when he promises, he breaks his promise; and when he is trusted, he betrays.” [Ahmad, 8470]

Jaabir Ibn ‘Abdullah (R.A) related that the Prophet (Pbuh) said, “When a man says something and then turns around (to make sure that no one is listening), then it (what he said) is a trust (i.e., a secret that you must keep).” [At-Tirmidhee, 1959]

When you are entrusted with a secret, you may not reveal it to anyone, no matter how close a person is to you. The Prophet (Pbuh) made it clear that a secret is a trust and that it must be kept safe. Even if a person does not outright say, “This is a secret; don’t tell anyone about it,” but instead simply turns around to make sure no one is listening, you must treat what he says as a secret.

Thaabit related a Hadeeth from Anas (R.A) in which the importance of keeping a secret becomes clear. Anas (R.A) said, “The Messenger of Allah (Pbuh) came to me while I was playing with other children. He (Pbuh) extended greetings of peace to us, and he then sent me on an errand; so I became delayed in returning to my mother. When I arrived [home], she (R.A) said, ‘What kept you?’ I said, ‘The Messenger of Allah A sent me on an errand.’ She (R.A) said, ‘What was his errand?’ I said, ‘Verily, it is a secret.’ She (R.A) said, ‘Do not tell the Messenger of Allah’s secret to anyone.”‘ After relating this Hadeeth, Anas (R.A) said to Thaabit, “By Allah, were Ito tell it to anyone, I would have told it to you, 0 Thaabit.” Bukhaaree related it with this wording, “The Prophet (Pbuh) confided a secret to me, and since that time, I have never told it to anyone. Umm Sulaim asked me to [reveal it to her], but I didn’t tell it to her.” [Ahmad, 11649]

Book of Manners> Interacting With One's Brothers
16) The Evilness Of Being A Person Of Two Faces

The Prophet (Pbuh) said, “You will find that among the most evil of people with Allah (i.e., among the most evil of people in the judgment of Allah) on the Day of Resurrection is he who is two-faced: who goes to these (a group of people) with one face, and to these (another group of people) with [another] face.” [Muslim, 2526]

Al-Qurtubee said, “A two-faced person is regarded as so evil because he is like a hypocrite; he sweetly talks with falsehood and lies, and he sows dissension among people.” An-Nawawee said, “A two-faced person is one who goes to each group with what pleases it, giving the appearance that he is from it and opposed to its counterpart (or enemy). His action is pure hypocrisy, lying, deception, and trickery…. But if a person goes to two groups in order to make peace between them, then he is doing something that is praiseworthy.” Others have said, “The difference is that a two-faced person praises the group he is with and finds fault with the other group, and he does the same when he is in the company of the other group. On the other hand, the praiseworthy person goes to each of the two groups with words of reconciliation, finding excuses for one group while he is with the other, trying to convey good points of the other group while hiding their faults.”[Fathul-Baaree, 10/490].