- IN SAHIH BUKHARI
- FROM SAHIH MUSLIM
- FROM RIYADH AL SALIHEEN
- FROM ADAB AL MUFRAD
IN SAHIH BUKHARI
Sahih Bukhari >
Book 81 Limits And Punishments
[Allah’s set limits and punishment for those who violate them]
Sahih Bukhari>Book 81 Limits And Punishments
CHAPTER 1. Beating with stalks of date-palm leaves and shoes.
8:768 Narrated (Abü Salama:)
Abü Huraira said, “A man who drank wine was brought to the Prophet. The Prophet, said, ‘Beat him!’” Abu Huraira added, “So some of us beat him with their hands, and some with their shoes, and some with their garments (by twisting it) like a lash, and then when we finished, someone said to him, ‘May Allah disgrace you!’ On that the Prophet said, ‘Do not say so, for you are helping Satan to overpower him.’ “
8:769 Narrated ‘Ali bin Abu Talib:
I would not feel sorry for one who dies because of receiving a legal punishment, except the drunk, for if he should die (when being punished), I would give blood-money to his family because no fixed punishment has been ordered by Allah’s Messenger, for the drunk.
8:771 Narrated ‘Umar bin Al-Khattâb:
During the lifetime of the Prophet there was a man called ‘Abdullâh whose nickname was Donkey, and he used to make Allah’s Messenger laugh. The Prophet lashed him because of drinking (alcohol). And one day he was brought to the Prophet on the same charge and was lashed. On that, a man among the people said, “0 Allah, curse him! How frequently he has been brought (to the Prophet on such a charge)!” The Prophet said,” Do not curse him, for by Allah, I know for he loves Allah and His Messenger.”
Sahih Bukhari>Book 81 Limits And Punishments
CHAPTER 2. (It is permissible) to curse thieves.
8:774 Narrated Abü Huraira:
The Prophet said, “Allah curses a thief who steals an egg and gets his hand cut off, or steals a rope and gets his hands cut off.”
Sahih Bukhari>Book 81 Limits And Punishments
CHAPTER 3. Cutting of hand and what is the (minimum) theft.
8:780 Narrated ‘Aisha:
The Prophet said, “The hand should be cut off for stealing something that is worth a quarter of a Dinar or more.”
8:783 Narrated (‘Aisha):
The hand of a thief was not cut off during the lifetime of the Prophet except for stealing something equal to a shield in value.
787 Narrated Ibn ‘Umar:
Allah’s Messenger cut off the hand of a thief for stealing a shield that was worth three Dirhams.
Sahih Bukhari>
Book 82 Disbelievers (war)
(The Punishment For) Those Who Wage War (Against Allah And His Messenger) From The People Who Are Disbelievers And From Those Who Have Turned Renegades (Converted From Islam)
Sahih Bukhari > Book 82 Disbelievers (war)
CHAPTER 1. What punishment may be inflicted on the person so that he may not commit the same sin again, or so that he may learn good manners.
8:833 Narrated Abu Burda Al-Ansâri:
I heard the Prophet saying, “Do not flog anyone more than ten stripes except if he is involved in a crime necessitating Allah’s legal punishment.”
Sahih Bukhari > Book 82 Disbelievers (war)
CHAPTER 2. Slandering the slaves (accusing them for committing adultery)
8:841 Narrated Abü Huraira:
I heard Abul-Qâsim (the Prophet) saying, “If somebody slanders his slave (by accusing him for committing adultery) and the slave is free from what he says, he will be flogged on the Day of Resurrection unless the slave is really as he has described him.”
Sahih Bukhari >
Book 83 Blood Money
The Book Of Ad-diyat (Blood-money) [payment For Bloodshed]
9:2 Narrated Ibn ‘Umar Allah’s Messenger said, “A faithful believer remains at liberty regarding his religion unless he kills somebody unlawfully.”
9:5 Narrated ‘Abdullâh bin ‘Abbâs: The Prophet said to Al-Miqdâd “If a faithful believer conceals his faith (Islam) from the disbelievers, and then when he declares his Islam, you kill him, (you will be sinful). Remember that you were also concealing your faith (Islam) at Makka before.”
Sahih Bukhari > Book 83 Blood Money
CHAPTER 1. “If anyone saved a life, it would be as if he saved the life of all mankind.” (V.5:32)
9:13 Narrated ‘Abdullâh bin ‘Umar:
The Prophet said, “Whoever carries arms against us, is not from us.
Sahih Bukhari > Book 83 Blood Money
CHAPTER 2. The Statement of Allah:- “(We ordained therein for them), life for life, eye for eye [nose for nose, ear for ear, tooth for tooth and wounds equal for equal, but if anyone remits the retaliation (Al-Qisâs) by way of charity, it shall be for him an expiation. And whosoever does not judge by that which Allah has revealed, such are the Zalimun (polytheists and wrongdoers of a lesser degree)].” (V.5:45)
9:17 Narrated ‘Abdullâh: The Prophet said,
“The blood of a Muslim, who confesses that La iláha ill-Allâh (none has the right to be worshipped but Allah) and that I am the Messenger of Allah, cannot be shed except in three cases: 1. Life for life (in cases of international murders without right i.e., in Al-Qisás – Law of Equality in punishment); 2. A married person who commits illegal sexual intercourse; and 3. The one who turns renegade from Islam (apostate) and leaves the group of Muslims (by innovating heresy, new ideas and new things etc. in the Islamic religion). (See Fath Al-Ban, Vol. 15, Page 220 for details)].
Sahih Bukhari > Book 83 Blood Money
CHAPTER 3. Whoever seeks to shed somebody’s blood without any right.
9:21 Narrated Ibn ‘Abbâs:
The Prophet said, “The most hated persons with Allah are three: (1) a person who deviates from the right conduct, (i.e., an evil-doer), in the Haram (sanctuaries of Makka and Al-Madina); (2) a person who seeks that the traditions of the Period of Ignorance should remain in Islam; (3) and a person who seeks to shed somebody’s blood without any right.”
Sahih Bukhari > Book 83 Blood Money
CHAPTER 4. Whoever took his right or retaliation from somebody without submitting the case to the ruler.
9:26 Narrated Aba Huraira:
“If someone is peeping (looking secretly) into your house without your permission, and you throw a stone at him and destroy his eyes, there will be no sin on you.”
Sahih Bukhari > Book 83 Blood Money
CHAPTER 5. The Diya for (cutting) fingers.
9:33 Narrated Ibn ‘Abbâs:
The Prophet said, “This and this are the same.” He meant the little finger and the thumb.
Sahih Bukhari >
Book 84 Dealing with Apostates
The Book Of Obliging The Apostates From Islam And The Repentance Of Those Who Refuse The Truth Obstinately And To Fight Against Such People
Sahih Bukhari > Book 84 Dealing with Apostates
CHAPTER 1. The sin of the person who worships something besides Allah.
9:56 Narrated Ibn Mas’üd:
A man said, “0 Allah’s Messenger! Shall we be punished for what we did in the Period of Ignorance?” The Prophet said, “Whoever does good in Islam will not be punished for what he did in the Period of Ignorance and whoever does evil in Islam will be punished for his former and later (bad deeds).”
Sahih Bukhari >
Book 89 Judgments
Sahih Bukhari > Book 89 Judgments
CHAPTER 1. To listen to and obey one’s Imâm (Muslim ruler) as long as his orders involve not one in disobedience (to Allah).
9:256 Narrated Anas bin Mâlik:
Allah’s Messenger said, “You should listen to and obey, your Imám (Muslim ruler) even if he was an Ethiopian (black) slave whose head looks like a raisin.”
Sahih Bukhari > Book 89 Judgments
CHAPTER 2. What is disliked regarding being keen to have the authority of ruling?
9:262 Narrated Abü Huraira:
The Prophet said, “You people will be keen to have the authority of ruling which will be a thing of regret for you on the Day of Resurrection. What an excellent wet nurse it is, yet what a bad weaning one it is!”
Sahih Bukhari > Book 89 Judgments
CHAPTER 3. If somebody is assigned the authority of ruling some people but, he does not look after them in an honest manner!
9:264 Narrated Ma’qil bin Yasâr:
I heard the Prophet saying, “Any man whom Allah has given the authority of ruling some people and he does not look after them in an honest manner, will never have even the smell of Paradise.”
9:265 Narrated (Ma’qil bin Yasâr)
Allah’s Messenger said, “If any ruler having the authority to rule Muslim subjects dies while he is deceiving them, Allah will forbid Paradise for him.
Sahih Bukhari > Book 89 Judgments
CHAPTER 4. Whoever puts the people into troubles and difficulties, will be put into troubles and difficulties by Allah.
9:266 Narrated (Tarif Abi Tamima):
Jundab said that he heard Prophet saying, “Whoever does a good deed in order to show off, Allah will expose his intentions on the Day of Resurrection (before the people), and whoever puts the people into difficulties, Allah will put him into difficulties on the Day of Resurrection.” The people said (to Jundab), Advise us. He said, The first thing of the human body to putrefy is the abdomen, so he who can eat nothing but good food (Halál and earned lawfully) should do so, and he who does as much as he can that nothing intervene between him and Paradise by not shedding even a handful of blood, (i.e., murdering) should do so.”
Sahih Bukhari > Book 89 Judgments
CHAPTER 5. Can a judge give a judgement or a formal legal opinion while he is in an angry mood?
9:272 Narrated Abü Bakra
that he heard Allah’s Messenger saying, “A judge should not make a judgement between two persons when he is in anger”.
Sahih Bukhari > Book 89 Judgments
CHAPTER 6. It is liked that a scribe should be honest and wise.
9:302 The Hadith of Huwaiyisa and Muhaiyisa has been mentioned in the Book of Jihâd, (HadIth No. 1343) and it is added in this quotation: Either they (Jews) pay the blood-money of your (deceased) companion or be ready for war.
Sahih Bukhari > Book 89 Judgments
CHAPTER 7. How do the people give the oath of allegiance to the Imâm (ruler)?
9:307 Narrated ‘Ubâda bin As-Samit:
We gave the Bai ‘a (pledge) to Allah’s Messenger that we would listen to and obey him. This narration has been mentioned in the Book of Faith (Hadith No. 18) and it is added in this quotation that we shall stand firm for the truth or say the truth wherever we might be, and in the way of Allah we would not be afraid of the blame of the blamers.
9:309 Narrated ‘Abdullâh bin ‘Umar:
Whenever we gave the Bai’a (pledge) to Allah’s Messenger for to listen and to obey, he used to say to us, “for as much as you can.” (i.e. whatever is in your ability).”
Sahih Bukhari > Book 89 Judgments
CHAPTER 8. The appointment of a caliph (to succeed another).
9:325 Narrated (‘Abdullâh bin ‘Umar):
It was said to ‘Umar, “Will you appoint your successor?” ‘Umar said, “If I appoint a caliph (as my successor) it is true that somebody who was better than I (i.e., Abu Bakr) did so, and if I leave the matter undecided, it is true that somebody who was better than I (i.e., Allah’s Messenger,) did so.”
Sahih Bukhari > Book 89 Judgments
CHAPTER 9.
9:329 Narrated Jâbir bin Samura:
I heard the Prophet saying, “There will be twelve Muslim rulers (who will rule all the Islamic world).” He then said a sentence which I did not hear. My father said, “All of them (those rulers) will be from Quraish.”
FROM SAHIH MUSLIM
Sahih Muslim >
Book 16: Pertaining To The Oath, For Establishing The Responsibility
(The Book Pertaining To The Oath, For Establishing The Responsibility Of Murders, Fighting, Requital And Bloodwit)
Sahih Muslim > Book 16: Pertaining To The Oath, For Establishing The Responsibility
Chapter 1: Al-Oasamah
Book 16: Number 4119: Sahl b. Abu Hathma and Rafi’ b. Khadij reported that ‘Abdullah b. Sahl b. Zaid and Muhayyisa b. Mas’ud b. Zaid went out and as they reached Khaibar they were separated. Then Muhayyisa found ‘Abdullah b. Sahl having been killed. He buried him, and then came to Allah’s Messenger (may peace be upon him). They were Huwayyisa b. Mas’ud and ‘Abd al-Rahman b. Sahl, and he (the latter one) was the youngest of the people (those three who had come to seek an interview with the Holy Prophet) began to talk before his Companions (had spoken). Thereupon Allah’s Messenger (may peace be upon him) said: The eldest one (eldest in regard to age should speak). So he kept quiet, and his companions (Muhayyisa and Huwayyisa) began to speak, and he (‘Abd al Rahman) spoke along with them and they narrated to Allah’s Messenger (may peace be upon him) the murder of ‘Abdullah b. Sahl. Thereupon he said to them: Are you prepared to take fifty oaths so that you may be entitled (to bloodwit) of your companion (or your man who has murdered)? They said: How can we take an oath on a matter which we have not witnessed? He (the Holy Prophet) said: Then the Jews will exonerate themselves by fifty oaths. They said: How can we accept the oaths of people who are unbelievers? When Allah’s Messenger (may peace be upon him) saw that, he himself paid his bloodwit.
Book 16: Number 4120: Sahl. b. Abu Hathma and Rafi’ b. Khadij reported that Muhayyisa b. Mas’ud and ‘Abdullah b. Sahl went towards Khaibar and they separated near the palm trees. ‘Abdullah b. Sahl was killed. They accused the Jews (for this act). And there came to Allah’s Apostle (may peace be upon him) his brother (the brother of the slain person) ‘Abd al-Rahman and his cousins Huwayyisa and Muhayyisa; and ‘Abd al-Rahman talked to him about the matter pertaining to (the murder of) his brother, and he was the youngest among them. Thereupon Allah’s Messenger (may peace be upon him) said: Show regard for the greatness of the old, or he said: Let the eldest begin speaking. Then they (Huwayyisa and Muhayyisa) spoke about the matter of their companion (murder of their cousin, ‘Abdullah b. Sahl). Thereupon Allah’s Messenger (may peace be upon him) said: Let fifty (persons) among you take oath for levelling the charge (of murder) against a person amongst them, and he would be surrendered to you. They said: We have not witnessed this matter ourselves. How can we then take oath? He (the Holy Prophet) said: The Jews will exonerate themselves by the oaths of fifty of them. They said: Messenger of Allah, they are nonbelieving people. Thereupon Allah’s Messenger (may peace be upon him) paid the blood wit for him. Sahl said: As one day I entered the fold a she camel amongst those camels hit me with its leg.
Book 16: Number 4121: Sahl b. Abu Hathma has narrated this hadith through another chain of transmitters with a slight variation of words, but no mention has been made of the hitting by the she camel.
Book 16: Number 4122: This hadith has been narrated on the authority of Sahl b. Abu Hathma through another chain of transmitters.
Book 16: Number 4123: Bushair b. Yasar reported that ‘Abdullah b. Sahl b. Zaid and Muhayyisa b. Mas’ud b. Zaid, both of them were Ansar belonging to the tribe of Banu Haritha, set out to Khaibar during the lifetime of Allah’s Messenger (may peace be upon him). There was peace during those days and (this place) was inhabited by the Jews. They parted company for their (respective) needs. ‘Abdullab b. Sahl was killed, and his dead body was found in a tank. His companion (Muhayyisa) buried him and came to Medina, and the brothers of the slain ‘Abd al-Rahman b. Sahl. and Muhayyisa and Huwayyisa told Allah’s Messenger (may peace be upon him) the case of ‘Abdullah and the place where he had been murdered. Bushair reported on the authority of one who had seen Allah’s Messenger (may peace be upon him) that he had said to them: You take fifty oaths and you are entitled to bloodwit of (one) slain among you (or your companion). They said: Messenger of Allah, we neither saw (with our own eyes this murder) nor were we present there. Thereupon (Allah’s Messenger is reported to have said): Then the Jews will exonerate themselves by taking fifty oaths. They said: Allah’s Messenger, how can we accept the oath of unbelieving people? Bushair said that Allah’s Messenger (may peace be upon him) paid the bloodwit himself.
Book 16: Number 4124: Bushair b. Yasar reported that a person from the Ansar belonging to the tribe of Banu Haritha who was called ‘Abdullah b. Sahl b. Zaid set out and the son of his uncle called Muhayyisa b. Mas’ud b. Zaid, the rest of the hadith is the same up to the words:” Allah’s Messenger (may peace be upon him) paid the bloodwit himself.” Bushair b. Yasar reported that Sahl b. Abu Hathma said: One camel amongst the camels paid as bloodwit kicked me while I was in the (camel) enclosure.
Book 16: Number 4125: Bushair b. Yasar al-Ansari reported on the authority of Sahl b. Abu Hathma al-Ansari that some men (of his tribe went to Khaibar, and they were separated from one another, and they found one of them slain. The rest of the hadith is the same. And it was said in this connection: Allah’s Messenger (may peace be him) did not approve of his blood go waste. He paid bloodwit of one hundred camels of Sadaqa.
Book 16: Number 4126: Abu Laila ‘Abdullah b. ‘Abd al-Rahman b. Sahl reported that the elderly persons of (the tribe) had informed Sahl b. Abu Hathma that ‘Abdullah b. Sahl and Muhayyisa went out to Khaibar under some distress which had afflicted them. Muhayyisa came and informed that Abdutlah b. Sahl had been killed, and (his dead body) had been thrown in a well or in a ditch. He came to the Jews and said: By Allah, it is you who have killed him. They said: By Allah, we have not killed him. He then came to his people, and made mention of that to them. Then came he and his brother Huwayyisa, and he was older than he, and ‘Abd al-Rahman b. Sahl. Then Muhayyisa went to speak, and it was he who had accompanied (‘Abdullah) to Khaibar, whereupon Allah’s Messenger (may peace be upon him) said to Muhayyisa: Observe greatness of the great (he meant the seniority of age). Then Huwayyisa spoke and then Muhayyisa also spoke. Thereupon Allah’s Messenger (may peace be upon him) said: They should either pay bloodwit for your companion, or be prepared for war. Allah’s Messenger (may peace be upon him) wrote about it to them (to the Jews). They wrote: Verily, by Allah, we have not killed him. Thereupon Allah’s Messenger (may peace be upon him) said to Huwayyisa and Muhayyisa and Abd al-Rahman: Are you prepared to take oath in order to entitle yourselves for the bloodwit of your companion? They said: No. He (the Holy Prophet) said: Then the Jews will take oath (of their innocence). They said: They are not Muslims. Allah’s Messenger (may peace be upon him), however, himself paid the blood wit to them and sent to them one hundred camels until they entered into their houses, Sahl said: One red she camel among them kicked me.
Book 16: Number 4127: Sulaiman b. Yasar, the freed slave of Maimuna, the wife of Allah’s Apostle (may peace be upon him), narrated from one of the Ansari Companions of Allah’s Messenger (may peace be upon him) that Allah’s Messenger (may peace be upon him) retained (the practice) of Qasama as it was in the pre Islamic days.
Book 16: Number 4128: This hadith has been narrated on the authority of Ibn Shihab with the same chain of transmitters but with this addition:” Allah’s Messenger (may peace be upon him) decided (according to Qasama) between the persons of Ansar (and yours) about a slain (Muslim) for which they made claim against the Jews
Book 16: Number 4129: This hadith has been narrated on the authority of Abu Salama b. ‘Abd al-Rahman and Sulaiman b. Yasar.
Sahih Muslim > Book 16: Pertaining To The Oath, For Establishing The Responsibility
Chapter 2: Pertaining to the combatants and apostates
Book 16: Number 4130: Anas b. Malik reported that some people belonging (to the tribe) of ‘Uraina came to Allah’s Messenger (may peace be upon him) at Medina, but they found its climate uncogenial. So Allah’s Messenger (may peace be upon him) said to them: If you so like, you may go to the camels of Sadaqa and drink their milk and urine. They did so and were all right. They then fell upon the shepherds and killed them and turned apostates from Islam and drove off the camels of the Prophet (may peace be upon him). This news reached Allah’s Apostle (may peace be upon him) and he sent (people) on their track and they were (brought) and handed over to him. He (the Holy Prophet) got their hands cut off, and their feet, and put out their eyes, and threw them on the stony ground until they died.
Book 16: Number 4131: Anas reported: Eight men of the tribe of ‘Ukl came to Allah’s Messenger (may peace be upon him) and swore allegiance to him on Islam, but found the climate of that land uncogenial to their health and thus they became sick, and they made complaint of that to Allah’s Messenger (may peace be upon him), and he said: Why don’t you go to (the fold) of our camels along with our shepherd, and make use of their milk and urine. They said: Yes. They set out and drank their (camels’) milk and urine and regained their health. They killed the shepherd and drove away the camels. This (news) reached Allah’s Messenger (may peace be upon him) and he sent them on their track and they were caught and brought to him (the Holy Prophet). He commanded about them, and (thus) their hands and feet were cut off and their eyes were gouged and then they were thrown in the sun, until they died.
This hadith has been narrated on the authority of Ibn al-Sabbah with a slight variation of words.
Book 16: Number 4132: Anas b. Malik reported that some people of the tribe of ‘Ukl or ‘Uraina came to Allah’s Messenger (may peace be upon him), and they found the climate of Medina uncogenial. Allah’s Messenger (may peace be upon him) commanded them to the milch she camels and commanded them to drink their urine and their milk. The rest of the hadith is the same (and the concluding words are):” Their eyes were pierced, and they were thrown on the stony ground. They were asking for water, but they were not given water.”
Book 16: Number 4133: Abu Qilaba reported: I was sitting behind ‘Umar b. ‘Abd al-‘Aziz and he said to the people: What do you say about al-Qasama? Thereupon ‘Anbasa said: Anas b Malik narrated to us such and such (hadith pertaining to al-Qasama). I said: This is what Anas had narrated to me: People came to Allah’s Apostle (may peace be upon him), and the rest of the hadith is the same. When I (Abu Qilaba) finished (the narration of this hadith), ‘Anbasa said: Hallowed be Allah. I said: Do you blame me (for telling a lie)? He (‘Anbasa) said: No. This is how Anas b Malik narrated to us. O people of Syria, you would not be deprived of good, so long as such (a person) or one like him lives amongst you.
Book 16: Number 4134: Anas b. Malik reported: There came to Allah’s Messenger (may peace be upon him) eight persons from the tribe of ‘Ukl, but with this addition that he did not cauterise (the wounds which hid been inflicted upon them while punishing them).
Book 16: Number 4135: Anas reported: There came to Allah’s Messenger (may peace be upon him) some ponple from ‘Uraina. They embraced Islam and swore allegiance to him and there had spread at that time pleurisy. The rest of the hadith is the same (but with this addition):” There were by his (the Prophet’s) side about twenty young men of the Ansar; he sent them (behind) them (culprits), and he also sent along with them one expert in following the track so that he might trace their footprints.”
Book 16: Number 4136: This hadith has been narrated on the authority of Anas b. Malik through another chain of transmitters.
Book 16: Number 4137: Anas reported that Allah’s Messenger (may peace be upon him) pierced their eyes because they had pierced the eyes of the shepherds.
Sahih Muslim > Book 16: Pertaining To The Oath, For Establishing The Responsibility
Chapter 3: The justification of qisas (retribution) when one is killed with stone or any other heavy thing and killing of a male for the murder of a female
Book 16: Number 4138: Anas b. Malik reported that a Jew killed a girl with a stone for her silver ornaments. She was brought to Allah’s Messenger (may peace be upon him) when there was yet some life in her. He (the Holy Prophet) said to her: Has so and so killed you? She indicated with the nod of her head: No. He said for the second time, and she again said: No with the nod of her head. He asked for the third time, and she said: Yes with the nod of her head and Allah’s Messenger (may peace be upon him) commanded to crush his head between two stones.
Book 16: Number 4139: This hadith has been narrated on the authority of Shu’ba with the same chain of transmitters and in the hadith narrated on the authority of Ibn Idris (the words are):” He (commanded) to crush his head between two stones.”
Book 16: Number 4140: Anas reported that a Jew killed a girl of the Ansar for her ornaments and then threw her in a well and smashed her head with a stone. He was caught and brought to the Messenger of Allah (may peace be upon him), and he commanded that he should be stoned to death. So he was stoned until he died.
Book 16: Number 4141: This hadith has been narrated on the authority of Ayyub with the same chain of transmitters.
Book 16: Number 4142: Anas b. Malik reported: A girl was found with her head crushed between two stones. They asked her as to who had done that has so and so (done it) until they mentioned a Jew. She indicated with the nod of her head (that it was so). So the Jew was caught, and he made confession (of his guilt). And Allah’s Messenger (may peace be upon him) commanded that his head be smashed with stones.
Sahih Muslim > Book 16: Pertaining To The Oath, For Establishing The Responsibility
Chapter 4: When anyone attacks the life of a person, or his limb, and the victim wards off the attack and in self defence either the life of the assailant is lost or his limb broken, there would be no penalty on the victim
Book 16: Number 4143: Imran b. Husain reported: Ya’la b. Munya or Ibn Umayya fought with a person, and the one bit the hand of the other. And he tried to draw his hand from his mouth and thus his foreteeth ware pulled out. They referred their dispute to Allah’s Apostle (may peace be upon him), whereupon he said: Does any one of you bite as the camel bites? So there is no bloodwit for it.
Book 16: Number 4144: This hadith has been transmitted on the authority of Ya’la.
Book 16: Number 4145: ‘Imran b. Husain reported that a person bit the arm of another person; he pulled it out and his foretooth fell down. This matter was taken to Allah’s Apostle (may peace be upon him), and he turned it down saying: Did you want to eat his flesh?
Book 16: Number 4146: Safwan b. Ya’la reported that a person bit the arm of the servant of Ya’la b. Munya. He pulled it and his foretooth fell. The matter was referred to Allah’s Apostle (may peace be upon him) and he turned it down and said: Did you intend to bite his hand, as the camel bites?
Book 16: Number 4147: ‘Imran b. Husain reported that a person bit the hand of a person. He withdrew his hand and his foretooth or foreteeth fell down. He (the man who lost his teeth) referred the matter to Allah’s Messenger (may peace be upon him) and he said, What do you want me to do? Do you ask me that I should order him to put his hand in your month, and you should bite it as the camel bites? (If you want retaliation, then the only way out is) that you put your hand in his mouth (allow him) to bite that and then draw it away.
Book 16: Number 4148: Safwan b. Ya’la b. Munya reported on the authority of his father that there came to Allah’s Apostle (may peace be upon him) a person who had bitten the hand of another person and who had withdrawn his hand (and as a result thereof) his foreteeth had fallen (those which had bitten). The Apostle of Allah (may peace be upon him) turned down his (claim), and said: Do you wish to bite as the camel bites?
Book 16: Number 4149: Safwan b. Ya’la b. Umayya thus reported from his father: I participated in the expedition to Tabuk with Allah’s Apostle (may peace be upon him). And Ya’la used to say: That was the most weighty of my deeds, in my opinion. Safwan said that Ya’la had stated: I had a servant; he quarrelled with another person, and the one bit the hand of the other. (‘Ata’ said that Safwan had told him which one had bitten the hand of the other.) So he whose hand was bitten drew ill from (the mouth) of the one who had bitten it and (in this scuffle) one of his foreteeth was also drawn out. They both came to Allah’s Apostle (may peace be upon him) and he declared his (claim for the compensation of) tooth as invalid.
Book 16: Number 4150: This hadith has been narrated on the authority of Juraij with the same chain of transmitters.
Sahih Muslim > Book 16: Pertaining To The Oath, For Establishing The Responsibility
Chapter 5: The veracity of rftribution in case of tooth
Book 16: Number 4151: Anas reported that Umm Haritha, the sister of Rubayyi’ (she was the father’s sister of Hadrat Anas) injured a person (she broke his teeth). The dispute was referred to Allah’s Apostle (may peace be upon him). Allah’s Messenger (may peace be upon him) said: Retribution, retribution. Umm Rubayyi’ said: Messenger of Allah, will retribution be taken from so and so? By Allah, it shall not be taken from her (i. e. from Umm Haritha). Thereupon Allah’s Apostle said: Hallowed be Allah. O Umm Rubayyi’, Qisas (retribution is a command, prescribed) in the Book of Allah. She said: No, by Allah, Qisas will never be taken from her; and she went on saying this until they (the relatives of the one who had been injured) accepted the bloodwit. Thereupon Allah’s Messenger (may peace be upon him) said: Verily there are amongst the servants of Allah (such pious persons) who, if they take oath of Allah, He honours it.
Sahih Muslim > Book 16: Pertaining To The Oath, For Establishing The Responsibility
Chapter 6: When it is permissible to take the life of a muslim
Book 16: Number 4152: ‘Abdullah (b. Mas’ud) reported Allah’s Messenger (may peace be upon him) as saying: It is not permissible to take the life of a Muslim who bears testimony (to the fact that there is no god but Allah, and I am the Messenger of Allah, but in one of the three cases: the married adulterer, a life for life, and the deserter of his Din (Islam), abandoning the community.
Book 16: Number 4153: This hadith has been narrated on the authority of A’mash.
Book 16: Number 4154: ‘Abdullah (b. Mas’ud) reported: Allah’s Messenger (may peace be upon him) stood up and said: By Him besides Whom there is no god but He, the blood of a Muslim who bears the testimony that there is no god but Allah, and I am His Messenger, may be lawfully shed only in case of three persons: the one who abandons Islam, and deserts the community [Ahmad, one of the narrators, is doubtful whether the Holy Prophet (may peace be upon him) used the word li’l jama’ah or al-jama’ah), and the married adulterer, and life for life.
Book 16: Number 4155: This hadith has been reported on the authority of A’mash with the same chain of narrators but with a slight variation of words, i. e. he did not say: By Him besides Whom there is no god.
Sahih Muslim > Book 16: Pertaining To The Oath, For Establishing The Responsibility
Chapter 7: He who sheds the blood first of all bears the burden of all subsequent murders
Book 16: Number 4156: ‘Abdullah (b. Mas’ud) reported: Allah’s Apostle (may peace be upon him) having said: No person who is killed unjustly, but the share of (this offence of his also) falls upon the first son of Adam, for he was the first to introduce killing.
Book 16: Number 4157: This hadith has been narrated on the authority of Jarir and ‘Isa b. Yunus with a slight variation of words.
Sahih Muslim > Book 16: Pertaining To The Oath, For Establishing The Responsibility
Chapter 8: The (cases of) bloodshed would be decided first of all on the day of judgement
Book 16: Number 4158: ‘Abdullah b. (Mas’ud) reported Allah’s Messenger (may peace be upon him) as saying: The first (thing) that will be decided among people on the Day of Judgment will pertain to bloodshed.
Book 16: Number 4159: This hadith has been narrated on the authority of ‘Abdullah through another chain of transmitters with a slight variation of words.
Book 16: Number 4160: Abu Bakra reported that (in the Farewell Address) Allah’s Apostle (may peace be upon him) said: Time has completed a cycle and come to the state of the day when Allah created the heavens and the earth. The year is constituted of twelve months, of which four are sacred; three of them consecutive, viz. Dhu’l Qa’da, Dhu’l Hijja and Muharram, and also Rajab the month of Mudar which comes between Jumada and Sha’ban. He (the Holy Prophet) then said: which month is this? We said Allah and His Messenger know best. He (the narrator) said: He (the Holy Prophet) remained silent for some time until we thought that he would give it a name other than that (by which it was known). He said: Is it not Dha’l Hijja? We said: Yes. He (the Holy Prophet) said: Which city is this? We said: Allah and His Messenger know best. He (the Holy Prophety remained silent until we thought that he would give it another name. He (the Holy Prophet) said: Is it not the Balda (the city of Mecca)? We said: Yes. He said: What day is this? We said: Allah and His Messenger know best. He (the Holy Prophet) remained silent until we thought that he would give it another name. He said: Is it not the Day of Sacrifice? We said: Allah’s Messenger. yes. Thereupon he said: Your blood, your property (Muhammad, one of the narrators, said: I think, he also said this) and your honour are sacred to you like the sacredness of this day of yours, in this city of yours, and in this month of yours. You will soon meet your Lord and He will ask you about your deeds. So do not turn after me unbelievers (or misguided), some of you striking the necks of the others. Behold I let him who is present convey to him who is absent, for many a one whom a message is conveyed has a more retentive memory than one who hears. He again said: Behold! have I not delivered (the message) to you? This hadith has been narrated through another chain of transmitters, but with a slight variation of words.
Book 16: Number 4161: Abu Bakra reported that when it was that day (the 10th of Dhu’l Hijja) he mounted his camel and a person caught its nosestring, whereupon he said: Do you know which day is this? They said: Allah and His Messenger know best. (The Holy Prophet [may peace be upon him] kept silent) until we thought that he would give that another name. He said: Is it not the day of Nahr (Sacrifice) (10th of Dhu’l Hijja)? We said: Allah’s Messenger, yes. He (again) said: Which month is it? We said: Allah and His Messenger knows best. He said: Is it not Dhu’l Hijja? We said: Allah’s Messenger, yes. He said: Which city is this? We said: Allah and His Messenger know best. He (the narrator) said (that the Holy Prophet kept silent until we thought that he would give it another name besides its (original) name. He said: Is it not Balda (the city of Mecca)? We said: Yes, Allah’s Messenger. He (then) said: Verily your blood (lives) and your property and your honour are as sacred unto you as sacred is this day of yours, in this month of yours, in this city of yours. Let him who is present convey it to one who is absent. He then turned his attention towards two multi coloured (black and white) rams and slaughtered them, and two goats, and distributed them amongst us.
Book 16: Number 4162: Abu Bakra reported that when it was the day of (Dhu’l Hijja) Allah’s Apostle (may peace be upon him) mounted the camel and addressed and a person had been holding its nose string. The rest of the hadith is the same.
Book 16: Number 4163: This hadith has been narrated on the authority of Abu Bakra through another chain of transmitters (and the words are): “Allah’s Messenger (may peace be upon him) addressed us on the day of Nahr (Sacrifice) and said: What day is this? And the rest of the hadith is the same except that he did not make mention of” your honour,” and also did not make mention of this: He then turned his attention towards two rams and what follows, and in a hadith (the words pertaining to sacredness are recorded in this way):” Like the sacredness of this day of yours, in this month of yours, in this city of yours to the day when you will meet your Lord. Behold, have I not conveyed (the Message of God)? They said: Yes. He said: O Allah, bear witness.”
Sahih Muslim > Book 16: Pertaining To The Oath, For Establishing The Responsibility
Chapter 9: The confession of murder is held valid and the person whose man is killed is entitled to get retribution. the offender has a right to beg for remission
Book 16: Number 4164: ‘Alqama b. Wa’il reported on the authority of his father: While I was sitting in the company of Allah’s Apostle (may peace be upon him), a person came there dragging another one with the help of a strap and said: Allah’s Messenger, this man has killed my brother. Allah’s Messenger (may peace be upon him) said to him: Did you kill him? And the other man said: (In case he did not make a confession of this, I shall brine, a witness against him). He (the murderer) said: Yes, I have killed him. He (the Holy Prophet) said: Why did you kill him? He said: I and he won striking down the leaves of a tree and he abused me and enraged me, and to I struck his head with an axe and killed him, whereupon Allah’s Messenger (may peace be upon him) said: Have you anything with you to pay bloodwit on your behalf? He said: I do not possess any property but this robe of mine and this axe of mine. He (the Holy, Prophet) said: Do you think your people will pay ransom for you? He said: I am more insignificant among my people than this (that I would not be able to get this benefit from my tribe). He (the Holy Prophet) threw the strap towards him (the claimant of the bloodwit) saying: Take away your man. The man took him away, and as he returned, Allah’s Messenger (may peace be upon him) said: If he kills him, he will be like him. He returned and said: Allah’s Messenger, it has reached me that you have said that” If he killed him, he would be like him.” I caught hold of him according to your command, whereupon Allah’s Messenger (may peace be upon him) said: Don’t you like that he should take upon him (the burden) of your sin and the sin of your companion (your brother)? He said: Allah’s Apostle, why not? The Messenger of Allah (may peace be. upon him) said: If it is so, then let it be. He threw away the strap (around the offender) and set him free.
Book 16: Number 4165: ‘Alaqama b. Wa’il reported on the authority of his father that a person was brought to the Messenger of Allah (may peace be upon him) who had killed another person, and the heir of the person slain had dragged him (to the Holy Prophet) with a strap around his neck. As he turned away Allah’s Messenger (may peace be upon him) said: The killer and the killed are (doomed) to fire. A person came to the other person (the heir of the deceased) and he reported to him the words of the Messenger of Allah (may peace be upon him), and so he let him off. Isma’il b. Salim said: I made a mention of it to Habib b. Abu Thabit and he said: Ibn Ashwa’ reported to me that Allah’s Apostle (may peace be upon him) had asked him to pardon him, but he refused.
Sahih Muslim > Book 16: Pertaining To The Oath, For Establishing The Responsibility
Chapter 10: Bloodwit of the child in the womb, and the essentiality of bloodwit in case of unintentional murder and in case of the quasi intentional murder
Book 16: Number 4166: Abu Huraira reported that among two women of the tribe of Hudhail one flung a stone upon the other causing an abortion to her Allah’s Apostle (may peace he upon him) gave judgment that a male or a female slave of best quality be given as compensation.
Book 16: Number 4167: Abu Huraira reported that Allah’s Messenger (may peace be upon him) gave judgment in case of the abortion of a woman of Banu Lihyan (that the offender and near relative should give compensation in the form of) good quality of a slave or a slave girl. And the woman about whom the judgment was given for compensation died and thereupon Allah’s Messenger (may peace be upon him) gave judgment that her inheritance goes to her sons and her husband, and the payment of the bloodwit lies with the family of (one who struck her).
Book 16: Number 4168: Abu Huraira reported that two women of the tribe of Hudhail fought with each other and one of them flung a stone at the other, killing her and what was in her womb. The case was brought to Allah’s Messenger (may peace be upon him) and he gave judgment that the diyat (indemnity) of her unborn child is a male or a female slave of the best quality, and he also decided that the diyat of the woman is to be paid by her relative on the father’s side, and he (the Holy Prophet) made her sons and those who were with them her heirs. Hamal b. al-Nabigha al-Hudhali said: Messenger of Allah, why should I play bloodwit for one who neither drank, nor ate, nor spoke, nor made any noise; it is like a nonentity (it is, therefore, not justifiable to demand bloodwit for it). Thereupon Allah’s Messenger (may peace be upon him) said: He seems to be one of the brothers of sooth savers on account of the rhymed speech which he has composed.
Book 16: Number 4169: Abu Huraira reported that two women fought the rest of the hadith is the same but herein no mention has been made of: He made her son and those who were with them her heirs. Someone said: Why should we pay bloodwit? And he did not name Hamal b. Malik.
Book 16: Number 4170: Al-Mughira b. Shu’ba reported that a woman struck her co-wife with a tent pole and she was pregnant and she killed her. One of them belonged to the tribe of Lihyan. Allah’s Messenger (may peace be upon him) made the relatives of the murderer responsible for the payment of bloodwit on her behalf, and fixed a slave or a female slave as the indemnity for what was in her womb. One of the persons amongst the relatives of the murderer said: Should we pay indemnity for one who, neither ate, nor drank, nor made any noise, who was just like a nonentity? Thereupon Allah’s Messenger (may peace be upon him) remarked: He speaks rhymed phrases like the people of the desert. He did impose indemnity upon them.
Book 16: Number 4171: Al-Mughira b. Shu’ba reported: A woman killed her fellow wife with a tent pole. Her case was brought to Allah’s Messenger (may peace be upon him), and he gave judgment that bloodwit should be paid by the relatives (of the offender) on the father’s side. And as she was pregnant, he decided regarding her unborn child that a male or a female slave of good quality be given. Some of her offender’s) relatives said: Should we make compensation for one who never ate, nor drank, nor made any noise, who was like a nonentity? Thereupon Allah’s Messenger (may peace be upon him) said: He was talking rhymed phrases like the rhymed phrases of desert Arabs.
Book 16: Number 4172: This hadith has been narrated on the authority of Mansur with the same chain of transmitters.
Book 16: Number 4173: Mansur transmitted this hadith with a slight variation of words.
Book 16: Number 4174: Miswar b. Makhrama reported that ‘Umar b. Khattab consulted people about the diyat of abortion of an unboam child. Mughira b. Shu’ba said: I bear witness to the fact that Allah’s Messenger (may peace be upon him) gave judgment about it that a good quality of slave or female slave should be given for it. Thereupon ‘Umar said: Bring one who may bear witness to you. Then Muhammad b. Maslama bore witness to him.
Sahih Muslim >
Book 17: Punishments Prescribed
(The Book Pertaining To Punishments Prescribed By Islam (Kitab Al-hudud)
Introduction
The penal laws of Islam are called Hudud in the Hadith and Fiqh. This word is the plural of Hadd, which means prevention, hindrance, restraint, prohibition, and hence a restrictive ordinance or statute of God, respecting things lawful and unlawful.
Punishments are divided into two classes, one of which is called Hadd and the other Ta’zir. The Hadd is a measure of punishment defined by the Qur’an and the Sunnah. In Ta’zir, the court, is allowed to use its discretion in regard to the form and measure in which such punishment is to be inflicted.
Punishments by way of Hadd are of the following forms: death by stoning, amputation of a limb or limbs, flogging by one hundred or eighty strokes. They are prescribed respectively for the following offences: adultery committed by married persons, theft, highway robbery, drunkenness and slander imputing unchastity to women.
The punishments described above are the maximum punishments for the above mentioned crimes. These can be reduced keeping in view the circumstances in which the crimes were committed, the nature of the evidence, and the motive of the criminal with which he committed the crime.
Sahih Muslim > Book 17: Punishment Prescribed
Chapter 1: Punishment for theft and the minimum limit according to which it is imposed upon an offender
Book 17: Number 4175: ‘A’isha reported that Allah’s Messenger (may peace be upon him) cut off the hand of a thief for a quarter of a dinar rid upwards.
Book 17: Number 4176: This hadith has been transmitted on the authority of Zuhri.
Book 17: Number 4177: ‘A’isha reported Allah’s Messenger (may peace be upon him) as saying: The hand of a thief should not be cut off but for a quarter of a dinar and upwards.
Book 17: Number 4178: ‘A’isha reported: I heard Allah’s Messenger (may peace be upon him) as saying: The hand (of a thief) should not be cut off but for a quarter of a dinar and what is above that.
Book 17: Number 4179: ‘A’isha reported that she heard Allah’s Apostle (may peace be upon him) as saying: The hand of the thief may not be cut off but for a quarter of a dinar and upwards.
Book 17: Number 4180: A hadith like this has been narrated on the authority of Yazid b. ‘Abdullah b. al-Had with the same chain of transmitters.
Book 17: Number 4181: ‘A’isha reported that during the lifetime of Allah’s Messenger (may peace be upon him) the hand of the thief was not cut off for less than the price of a shield, iron coat or armour and both of them are valuable.
Book 17: Number 4182: This hadith has been narrated on the authority of Hisham through another chain of transmitters, and in the hadith narrated by ‘Abd al-Rahim and Abu Usama (the words are):” That (the shield) was valuable those days.”
Book 17: Number 4183: Ibn ‘Umar reported that Allah’s Messenger (may peace upon him) cut off the hand of a thief (in case of the theft) of a shield the price of which was three dirhams.
Book 17: Number 4184: This hadith has been narrated on the authority of Ibn ‘Umar through some other chains of transmitters but with a slight variation of words.
Book 17: Number 4185: Abu Huraira reported Allah’s Messenger (may peace be upon him) as saying: Let there be the curse of Allah upon the thief who steals an egg and his hand is cut off, and steals a rope and his hand is cut off.
Book 17: Number 4186: This hadith is narrated on the authority of A’mash with the same chain of transmitters with a slight variation of words.
Sahih Muslim > Book 17: Punishment Prescribed
Chapter 2: Prohibition of in recession regarding prescribed punishment for theft and other (crimes) in case of important persons
Book 17: Number 4187: ‘A’isha reported that the Quraish had been anxious about the Makhzumi woman who had committed theft, and said: Who will speak to Allah’s Messenger (may peace be upon him) about her? They said: Who dare it, but Usama, the loved one of Allah’s Messenger (may peace be upon him)? So Usama spoke to him. Thereupon Allah’s Messenger (may peace be upon him) said: Do you intercede regarding one of the punishments prescribed by Allah? He then stood up and addressed (people) saying: O people, those who have gone before you were destroyed, because if any one of high rank committed theft amongst them, they spared him; and it anyone of low rank committed theft, they inflicted the prescribed punishment upon him. By Allah, if Fatima, daughter of Muhammad, were to steal, I would have her hand cut off. In the hadith transmitted on the authority of Ibn Rumh (the words are):” Verily those before you perished.”
Book 17: Number 4188: ‘A’isha, the wife of Allah’s Apostle (may peace be upon him), reported that the Quraish were concerned about the woman who had committed theft during the lifetime of Allah’s Apostle (may peace be upon him), in the expedition of Victory (of Mecca). They said: Who would speak to Allah’s Messenger (may peace be upon him) about her? They (again) said: Who can dare do this but Usama b Zaid, the loved one of Allah’s Messenger (may peace be upon him)? She was brought to Allah’s Messenger (may peace be upon him) and Usama b. Zaid spoke about her to him (interceded on her behalf). The colour of the face of Allah’s Messenger (may peace be upon him) changed, and he said: Do you intercede in one of the prescribed punishments of Allah? He (Usama) said: ‘Messenger of Allah, seek forgiveness for me. When it was dusk. Allah’s Messenger (may peace be upon him) stood up and gave an address. He (first) glorified Allah as He deserves, and then said: Now to our topic. This (injustice) destroyed those before you that when any one of (high) rank committed theft among them, they spared him, and when any weak one among them committed theft, they inflicted the prescribed punishment upon him. By Him in Whose Hand is my life, even if Fatima daughter of Muhammad were to commit theft, I would have cut off her hand. He (the Holy Prophet) then commanded about that woman who had committed theft, and her hand was cut off. ‘A’isha (further) said: Hers was a good respentance, and she later on married and used to come to me after that, and I conveyed her needs (and problems) to Allah’s Messenger (may peace be upon him).
Book 17: Number 4189: ‘A’isha reported that a woman from the tribe of Makhzum used to borrow things (from people) and then denied (having taken them). Allah’s Apostle (may peace be upon him) commanded her hand to be cut off. Her relatives came to Usama b. Zaid and spoke to him (requesting him to intercede on her behalf). He spoke to Allah’s Messenger (may peace be upon him) about her. The rest of the hadith is the same.
Book 17: Number 4190: Jaibir reported that a woman from the tribe of Makhzum committed theft. She was brought to Allah’s Apostle (may peace be upon him) and she sought refuge (intercession) from Umm Salama, the wife of Allah’s Apostle (may peace be upon him). Thereupon Allah’s Apostle (may peace be upon him) said: By Allah, even if she were Fatima, I would have her hand cut off. And thus her hand was cut off.
Sahih Muslim > Book 17: Punishment Prescribed
Chapter 3: Prescribed punishment for an adulterer and an adulteress
Book 17: Number 4191: ‘Ubada b. as-Samit reported: Allah’s Messenger (may peace be upon him) as saying: Receive (teaching) from me, receive (teaching) from me. Allah has ordained a way for those (women). When an unmarried male commits adultery with an unmarried female (they should receive) one hundred lashes and banishment for one year. And in case of married male committing adultery with a married female, they shall receive one hundred lashes and be stoned to death.
Book 17: Number 4192: ‘Ubada b. as-Samit reported that whenever Allah’s Apostle (may peace be upon him) received revelation, he felt its rigour and the complexion of his face changed. One day revelation descended upon him, he felt the same rigour. When it was over and he felt relief, he said: Take from me. Verily Allah has ordained a way for them (the women who commit fornication),: (When) a married man (commits adultery) with a married woman, and an unmarried male with an unmarried woman, then in case of married (persons) there is (a punishment) of one hundred lashes and then stoning (to death). And in case of unmarried persons, (the punishment) is one hundred lashes and exile for one year.
Book 17: Number 4193: This hadith has been reported on the authority of Qatada with the same chain of transmitters except with this variation that the unmarried is to be lashed and exiled, and the married one is to be lashed and stoned. There is neither any mention of one year nor that of one hundred.
Sahih Muslim > Book 17: Punishment Prescribed
Chapter 4: Stoning of a married adulterer
Book 17: Number 4194: ‘Abdullah b. ‘Abbas reported that ‘Umar b. Khattab sat on the pulpit of Allah’s Messenger (may peace be upon him) and said: Verily Allah sent Muhammad (may peace be upon him) with truth and He sent down the Book upon him, and the verse of stoning was included in what was sent down to him. We recited it, retained it in our memory and understood it. Allah’s Messenger (may peace be upon him) awarded the punishment of stoning to death (to the married adulterer and adulteress) and, after him, we also awarded the punishment of stoning, I am afraid that with the lapse of time, the people (may forget it) and may say: We do not find the punishment of stoning in the Book of Allah, and thus go astray by abandoning this duty prescribed by Allah. Stoning is a duty laid down in Allah’s Book for married men and women who commit adultery when proof is established, or it there is pregnancy, or a confession.
Book 17: Number 4195: This hadith has been narrated on the authority of Zuhri with the same chain of transmitters.
Sahih Muslim > Book 17: Punishment Prescribed
Chapter 5: He who confesses his guilt of adultery
Book 17: Number 4196: Abu Huraira reported that a person from amongst the Muslims came to Allah’s Messenger (may peace be upon him) while he was in the mosque. He called him saying: Allah’s Messenger. I have committed adultery. He (the Holy Prophet) turned away from him, He (again) came round facing him and said to him: Allah’s Messenger, I have committed adultery. He (the Holy Prophet) turned away until he did that four times, and as he testified four times against his own self, Allah’s Messenger (may peace be upon him) called him and said: Are you mad? He said: No. He (again) said: Are you married? He said: Yes. Thereupon Allah’s Messenger (may peace be upon him) said: Take him and stone him. Ibn Shihab (one of the narrators) said: One who had heard Jabir b. ‘Abdullah saying this informed me thus: I was one of those who stoned him. We stoned him at the place of prayer (either that of ‘Id or a funeral). When the stones hurt him, he ran away. We caught him in the Harra and stoned him (to death). This hadith has been narrated through another chain of transmitters.
Book 17: Number 4197: This hadith has been narrated on the authority of Abu Huraira through other chains of transmitters.
Book 17: Number 4198: Jabir b. Samura reported: As he was being brought to Allah’s Apostle (may peace be upon him) I saw Ma’iz b. Malik a short statured person with strong sinews, having no cloak around him. He bore witness against his own self four times that he had committed adultery, whereupon Allah’s Messenger (may peace be upon him) said: Perhaps (you kissed her or embraced her). He said: No. by God, one deviating (from the path of virtue) has committed adultery. He then got him stoned (to death), and then delivered the address: Behold, as we set out for Jihad in the cause of Allah, one of you lagged behind and shrieked like the bleating of a male goat, and gave a small quantity of milk. By Allah, in case I get hold of him, I shall certainly punish him.
Book 17: Number 4199: Jabir b. Samura reported that there was brought to Allah’s Messenger (may peace be upon him) a short statured person with thick uncombed hair, muscular body, having a mantle around him and he had committed adultery. He turned him away twice and then made pronouncement about him and he was stoned. Then Allah’s Messenger (may peace be upon him) said: We set out for Jihad in the cause of Allah and one of you lagged behind and shrieked like the bleating of a male goat and one of then (goats’ gave a small quantity of milk. In case Allah gives me power over one of them, I will punish him (in such a way that it may have a deterrent effect upon others). In another narration transmitted on the authority of Sa’id b Jubair (the words are), that He (the Holy Prophet) turned him away four times.”
Book 17: Number 4200: This hadith has been narrated on the authority of Jabir b. Samura through another chain of transmitters with the difference that along with the mentioning (of the fact) that he (the Holy Prophet) turned him away twice, or thrice.
Book 17: Number 4201: Ibn Abbas reported that Allah’s Apostle (may peace be upon him) said to Ma’iz b. Malik: Is it true what has reached me about you? He said: What has reached you about me? He said: It has reached me that you have committed (adultery) with the slave girl of so and so? He said: Yes. He (the narrator) said: He testified four times. He (the Holy Prophet) then made pronouncement about him and he was stoned (to death).
Book 17: Number 4202: Abu Sa’id reported that a person belonging to the clan of Aslam, who was called Ma, iz b. Malik, came to Allah’s Messenger (may peace be upon him) and said: I have committed immorality (adultery), so inflict punishment upon me. Allah’s Apostle (may peace be upon him) turned him away again and again. He then asked his people (about the state of his mind). They said: We do not know of any ailment of his except that he has committed something about which he thinks that he would not be able to relieve himself of its burden but with the Hadd being imposed upon him. He (Ma’iz) came back to Allah’s Apostle (may peace be upon him) and he commanded us to stone him. We took him to the Baqi’ al-Gharqad (the graveyard of Medina). We neither tied him nor dug any ditch for him. We attacked him with bones, with clods and pebbles. He ran away and we ran after him until he came upon the ston ground (al-Harra) and stopped there and we stoned him with heavy stones of the Harra until he became motionless (lie died). He (the Holy Prophet) then addressed (us) in the evening saying Whenever we set forth on an expedition in the cause of Allah, some one of those connected with us shrieked (under the pressure of sexual lust) as the bleating of a male goat. It is essential that if a person having committed such a deed is brought to me, I should punish him. He neither begged forgiveness for him nor cursed him.
Book 17: Number 4203: Dawud narrated the hadith with the same chain of transmitters (and the words are): Allah’s Apostle (may peace be upon him) stood tip (to address the audience) in the evening and praised Allah, glorified Him and then said: What about the people, that as we set out on an expedition, one of you remained behind us and he shrieked like the bleating of a male goat? But he did not mention (these words): People connected with us.”
Book 17: Number 4204: This hadith has been narrated on the authority of Dawud with the same chain of transmitters but with this variation that in the hadith narrated by Sufyan (the words are):” He made a confession of having committed adultery, thrice.”
Book 17: Number 4205: Sulaiman b. Buraida reported on the authority of his father that Ma, iz b. Malik came to Allah’s Apostle (may peace be upon him) and said to him: Messenger of Allah, purify me, whereupon he said: Woe be upon you, go back, ask forgiveness of Allah and turn to Him in repentance. He (the narrator) said that he went back not far, then came and said: Allah’s Messenger, purify me. whereupon Allah’s Messenger (may peace be upon him) said: Woe be upon you, go back and ask forgiveness of Allah and turn to Him in repentance. He (the narrator) said that he went back not far, when he came and said: Allah’s Messenger, purify me. Allah’s Apostle (may peace be upon him) said as he had said before. When it was the fourth time, Allah’s Messenger (may, peace be upon him) said: From what am I to purify you? He said: From adultery, Allah’s Messenger (may peace be upon him) asked if he had been mad. He was informed that he was not mad. He said: Has he drunk wine? A person stood up and smelt his breath but noticed no smell of wine. Thereupon Allah’s Messenger (may peace be upon him) said: Have you committed adultery? He said: Yes. He made pronouncement about him and he was stoned to death. The people had been (divided) into two groups about him (Ma’iz). One of them said: He has been undone for his sins had encompassed him, whereas another said: There is no repentance more excellent than the repentance of Ma’iz, for he came to Allah’s Apostle (may peace be upon him) and placing his hand in his (in the Holy Prophet’s) hand said: Kill me with stones. (This controversy about Ma’iz) remained for two or three days. Then came Allah’s Messenger (may peace be upon him) to them (his Companions) as they were sitting. He greeted them with salutation and then sat down and said: Ask forgiveness for Ma’iz b. Malik. They said: May Allah forgive Ma’iz b. Malik. Thereupon Allah’s Messenger (may peace be upon him) said: He (Ma’iz) has made such a repentance that if that were to be divided among a people, it would have been enough for all of them. He (the narrator) said: Then a woman of Ghamid, a branch of Azd, came to him and said: Messenger of of Allah, purify me, whereupon he said: Woe be upon you; go back and beg forgiveness from Allah and turn to Him in repentance. She said: I find that you intend to send me back as you sent back Ma’iz. b. Malik. He (the Holy, Prophet) said: What has happened to you? She said that she had become pregnant as a result of fornication. He (the Holy Prophet) said: Is it you (who has done that)? She said: Yes. He (the Holy Prophet) said to her: (You will not be punished) until you deliver what is there in your womb. One of the Ansar became responsible for her until she was delivered (of the child). He (that Ansari) came to Allah’s Apostle (may peace be upon him) and said the woman of Ghamid has given birth to a child. He (the Holy Prophet) said: In that case we shall not stone her and so leave her infant with none to suckle him. One of the Ansar got up and said: Allah’s Apostle, let the responsibility of his suckling be upon me. She was then stoned to death.
Book 17: Number 4206: ‘Abdullah b. Buraida reported on the authority of his father that Ma’iz b. Malik al-Aslami came to Allah’s Messenger (may peace be upon him) and said: Allah’s Messenger, I have wronged myself; I have committed adultery and I earnestly desire that you should purify me. He turned him away. On the following day, he (Ma’iz) again came to him and said: Allah’s Messenger, I have committed adultery. Allah’s Messenger (may peace be upon him) turned him away for the second time, and sent him to his people saying: Do you know if there is anything wrong with his mind. They denied of any such thing in him and said: We do not know him but as a wise good man among us, so far as we can judge. He (Ma’iz) came for the third time, and he (the Holy Prophet) sent him as he had done before. He asked about him and they informed him that there was nothing wrong with him or with his mind. When it was the fourth time, a ditch was dug for him and he (the Holy Prophet) pronounced judgment about him and he wis stoned. He (the narrator) said: There came to him (the Holy Prophet) a woman from Ghamid and said: Allah’s Messenger, I have committed adultery, so purify me. He (the Holy Prophet) turned her away. On the following day she said: Allah’s Messenger, Why do you turn me away? Perhaps, you turn me away as you turned away Ma’iz. By Allah, I have become pregnant. He said: Well, if you insist upon it, then go away until you give birth to (the child). When she was delivered she came with the child (wrapped) in a rag and said: Here is the child whom I have given birth to. He said: Go away and suckle him until you wean him. When she had weaned him, she came to him (the Holy Prophet) with the child who was holding a piece of bread in his hand. She said: Allah’s Apostle, here is he as I have weaned him and he eats food. He (the Holy Prophet) entrusted the child to one of the Muslims and then pronounced punishment. And she was put in a ditch up to her chest and he commanded people and they stoned her. Khalid b Walid came forward with a stone which he flung at her head and there spurted blood on the face of Khalid and so he abused her. Allah’s Apostle (may peace be upon him) heard his (Khalid’s) curse that he had huried upon her. Thereupon he (the Holy Prophet) said: Khalid, be gentle. By Him in Whose Hand is my life, she has made such a repentance that even if a wrongful tax collector were to repent, he would have been forgiven. Then giving command regarding her, he prayed over her and she was buried.
Book 17: Number 4207: Imran b. Husain reported that a woman from Juhaina came to Allah’s Apostle (may peace be upon him) and she had become pregnant because of adultery. She said: Allah’s Apostle, I have done something for which (prescribed punishment) must be imposed upon me, so impose that. Allah’s Apostle (may peace be upon him) called her master and said: Treat her well, and when she delivers bring her to me. He did accordingly. Then Allah’s Apostle (may peace be upon him) pronounced judgment about her and her clothes were tied around her and then he commanded and she was stoned to death. He then prayed over her (dead body). Thereupon Umar said to him: Allah’s Apostle, you offer prayer for her, whereas she had committed adultery! Thereupon he said: She has made such a repentance that if it were to be divided among seventy men of Medina, it would be enough. Have you found any repentance better than this that she sacrificed her life for Allah, the Majestic?
Book 17: Number 4208: This hadith has been transmitted on the authority of Yahya b. Abu Kathir.
Book 17: Number 4209: Abu Huraira and Zaid b Khalid al-Juhani reported that one of the desert tribes came to Allah’s Messenger (may peace be upon him) and said: Messenger of Allah, I beg of you in the name of Allah that you pronounce judgment about me according to the Book of Allah. The second claimant who was wiser than him said: Well, decide amongst us according to the Book of Allah, but permit me (to say something). Thereupon Allah’s Messenger (may peace be upon ham) said: Say. He said: My son was a servant in the house of this person and he committed adultery with his wife. I was informed that my son deserved stoning to death (as punishment for this offence). I gave one hundred goats and a slave girl as ransom for this. I asked the scholars (if this could serve as an expiation for this offence). They informed me that my son deserved one hundred lathes and exile for one year. and this woman deserved stoning (as she was married). Thereupon Allah’s Messenger (may peace he upon him) said: By Him in Whose Hand is my life. I will decide between you according to the Book of Allah. The slave girl and the goats should be given back, and your son is to be punished with one hundred lashes and exile for one year. And, O Unais (b. Zuhaq al-Aslami), go to this woman in the morning, and if she makes a confession, then stone her. He (the narrator) said: He went to her in the morning and she made a confession. And Allah’s Messenger (may peace be upon him) made pronouncement about her and she was stoned to death.
Book 17: Number 4210: This hadith has been narrated on the authority of Zuhri with the same chain of transmitters.
Sahih Muslim > Book 17: Punishment Prescribed
Chapter 6: Stoning to death of jews and other dhimmis in case of adultery
Book 17: Number 4211: Abdullah b. ‘Umar reported that a Jew and a Jewess were brought to Allah’s Messenger (may peace be upon him) who had committed adultery. Allah’s Messenger (may peace be upon him) came to the Jews and said: What do you find in Torah for one who commits adultery? They said: We darken their faces and make them ride on the donkey with their faces turned to the opposite direction (and their backs touching each other), and then they are taken round (the city). He said: Bring Torah if you are truthful. They brought it and recited it until when they came to the verse pertaining to stoning, the person who was reading placed his hand on the verse pertaining to stoning, and read (only that which was) between his hands and what was subsequent to that. Abdullah b. Salim who was at that time with the Messenger of Allah (may peace be upon him) said: Command him (the reciter) to lift his hand. He lifted it and there was, underneath that, the verse pertaining to stoning. Allah’s Messenger (may peace be upon him) pronounced judgment about both of them and they were stoned. Abdullah b. ‘Umar said: I was one of those who stoned them, and I saw him (the Jew) protecting her (the Jewess) with his body.
Book 17: Number 4212: Ibn Umar reported that Allah’s Messenger (may peace be upon him) stoned to death the Jews, both male and female, who had committed adultery. The Jews brought them to Allah’s Messenger (may peace he upon him). The rest of the hadith is the same.
Book 17: Number 4213: Ibn ‘Umar reported that the Jews brought to Allah’s Messenger (may peace be upon him) a man and a woman who had committed adultery. The rest of the hadith is the same.
Book 17: Number 4214: Al-Bara’ b. ‘Azib reported: There happened to pass by Allah’s Apostle (may peace be upon him) a Jew blackened and lashed. Allah’s Apostle (may peace be upon him) called them (the Jews) and said: Is this the punishment that you find in your Book (Torah) as a prescribed punishment for adultery? They said: Yes. He (the Holy Prophet) called one of the scholars amongst them and said: I ask you in the name of Allah Who sent down the Torah on Moses if that is the prescribed punishment for adultery that you find in your Book. He said: No. Had you not asked me in the name of Allah, I would not have given you this information. We find stoning to death (as punishment prescribed in the Torah). But this (crime) became quite common amongst our aristocratic class. So when we caught hold of any rich person (indulging in this offence) we spared him, but when we caught hold of a helpless person we imposed the prescribed punishment upon him. We then said: Let us argree (on a punishment) which we can inflict both upon the rich and the poor. So We decided to blacken the face with coal and flog as a substitute punishment for stoning. Thereupon Allah’s Messenger (may peace be upon him) said: O Allah, I am the first to revive Thy command when they had made it dead. He then commanded and he (the offender) was stoned to death. Allah, the Majestic and Glorious, sent down (this verse):” O Messenger, (the behaviour of) those who vie with one another in denying the truth should not grieve you…” up to” is vouchsafed unto you, accept it” (v. 41) 2176 It was said (by the Jews): Go to Muhammad; it he commands you to blacken the face and award flogging (as punishment for adultery), then accept it, but it he gives verdict for stoning, then avoid it. It was (then) that Allah, the Majestic and Great, sent down (these verses):” And they who do not judge in accordance with what Allah has revealed are, indeed, deniers of the truth” (v. 44) ;” And they who do not judge in accordance with what Allah has revealed they, they indeed are the wrongdoers” (v. 45) ;” And they who do not judge in accordance with what God has revealed they are the iniquitous (v. 47). (All these verses) were revealed in connection with the nonbelievers.
Book 17: Number 4215: This hadith has been narrated on the authority of A’mash up to the words:” Allah’s Apostle (may peace be upon him) pronounced judgment and he was stoned (to death)” And he mentioned nothing subsequent to that pertaining to the revelation of verses.
Book 17: Number 4216: Jabir b. ‘Abdullah reported that Allah’s Apostle (may peace be upon him) stoned (to death) a person from Banu Aslam, and a Jew and his wife.
Book 17: Number 4217: This hadith has been transmitted on the authority of Juraij with a slight variation of words.
Book 17: Number 4218: Abu Ishaq Shaibani said: I asked ‘Abdullah b. Abu Aufi if Allah’s Messenger (may peace be upon him) awarded (the punishment) of stoning (to death). He said: Yes. I said: After Sura al-Nur was revealed or before that? He said: I do not know.
Book 17: Number 4219: Abu Huraira reported that he heard Allah’s Messenger (may peace be upon him) as saying: When the slave woman of any of you commits adultery and this (offence of hers) becomes clear, she should be flogged (as the presribed) punishment, but hurl no reproach at her. If she commits adultery again, she should (again be punished) by flogging, but hurl no reproach upon her. It she commits fornication for the third time. and it becomes clear, then he should sell her, even if only for a rope of hair.
Book 17: Number 4220: This hadith his been narrated on the authority of Abu Huraira through another chain of transmitters with a slight variation of words.
Book 17: Number 4221: Abu Huraira reported that Allah’s Messenger (may peace be upon him) was asked about the slave woman who committed adultery and was not protected (married). He said: If she commits adultery, then flog her and it she commits adultery again, then flog her and then sell her even for a rope. Ibn Shihab said: I do not know whether he said this (his statement pertaining to the sale of slave woman) at the third or the fourth time. Ibn Shihab said that the word) dafir (used in the text) means rope.
Book 17: Number 4222: This hadith has been narrated on the authority of Abu Huraira and Zaid b. Khalid al-Jubani, but in this no merition is made of the words of Ibn Shihab that dafir means rope.
Book 17: Number 4223: This hadith has been transmitted on the authority of Abu Huraira and Zaid b. Khalid al-Juhani in the same way as transmitted by Malik with this (difference) tnat there is a doubt whether her sale (that of the slave girl committing adultery) was mentioned after the third or the fourth time.
Sahih Muslim > Book 17: Punishment Prescribed
Chapter 7: The prescribed punishment should be deferred in case of one who is in a state of parturition
Book 17: Number 4224: Abd al-Rahman reported that ‘Ali, while delivering the address said: O people, impose the prescribed punishment upon your slaves, those who are married and those not married, for a slave woman belonging to Allah’s Messenger (may peace be upon him) had committed adultery, and he committed me to flog her. But she had recently given birth to a child and I was afraid that if I flogged her I might kill her. So I mentioned that to Allah’s Apostle (may peace be upon him) and he said: You have done well.
Book 17: Number 4225: This hadith has been narrated on the authority of as-Suddi with the same chain of transmitters, but he did not mention:” Those who are married and those who are not married.” There is also an addition in it:” I spare her until she is all right.”
Sahih Muslim > Book 17: Punishment Prescribed
Chapter 8: Prescribed punishment for (drinking) wine
Book 17: Number 4226: Anas b. Malik reported that a person who had drink wine was brought to Allah’s Apostle (may peace be upon him). He gave him forty stripes with two lashes. Abu Bakr also did that, but when Umar (assumed the responsibilities) of the Caliphate, he consulted people and Abd al-Rahman said: The mildest punishment (for drinking) is eighty (stripes) and ‘Umar their prescribed this punishment.
Book 17: Number 4227: This hadith has been narrated on the authority of Anas through another chain of transmitters.
Book 17: Number 4228: Anas b. Malik reported that Allah’s Apostle (may peace be upon him) gave a beating with palm branches and shoes, and that Abu Bakr gave forty lashes. When Umar (became the Commander of the Faithful) and the people went near to pastures and towns, he said (to the Companions of the Holy Prophet). What is your opinion about lashing for drinking? Thereupon Abd al-Rahman b. Auf said: My opinion is that you fix it as the mildest punishment. Then ‘Umar inflicted eighty stripes.
Book 17: Number 4229: This hadith has been narrated on the authority of Hisham with the same chain of transmitters.
Book 17: Number 4230: Anas reported that Allah’s Apostle (may peace be upon him) used to strike forty times with shoes and palm branches (in case of drinking of) wine. The rest of the hadith is the same and there is no mention of pastures and towns.
Book 17: Number 4231: Hudain b. al-Mundhir Abu Sasan reported: I saw that Walid was brought to Uthmin b. ‘Affan as he had prayed two rak’ahs of the dawn prayer, and then he said: I make an increase for you. And two men bore witness against him. One of them was Humran who said that he had drunk wine. The second one gave witness that he had seen him vomiting. Uthman said: He would not have vomited (wine) unless he had drunk it. He said: ‘Ali, stand up and lash him. ‘Ali said: Hasan, stand up and lash him. Thereupon Hasan said: Let him suffer the heat (of Caliphate) who has enjoyed its coolness. (‘Ali felt annoyed at this remark) and he said: ‘Abdullah b. Ja’far, stand up and flog him, and he began to flog him and ‘Ali counted the stripes until these were forty. He (Hadrat ‘Ali) said: Stop now, and then said: Allah’s Apostle (may peace be upon him) gave forty stripes, and Abu Bakr also gave forty stripes, and Umar gave eighty stripes, and all these fall under the category of the Sunnab, but this one (forty stripes) is dearer to me.
Book 17: Number 4232: Ali reported: If I impose Hadd on anyone, and he (in course of punish ment) dies, I would not mind except in case of a drunkard. If he dies. I would pay indemnity for him because the Messenger of Allah (may peace be upon him) has laid down no rule for it.
Book 17: Number 4233: This hadith is narrated on the authority of Sufyan.
Sahih Muslim > Book 17: Punishment Prescribed
Chapter 9: Number of stripes in case of Ta’zir
Book 17: Number 4234: Abu Barda Ansari reported Allah’s Messenger (may peace be upon him) as saying: None should be given more than ten lashes, but in case of any Hadd out of the Huded of Allah.
Sahih Muslim > Book 17: Punishment Prescribed
Chapter 10: Imposition of hadd obliterates sins
Book 17: Number 4235: Ubida b. as-Samit reported: While we were in the company of Allah’s Messenger (may peace be upoi him) he said: Swear allegiance to me that you will not associate anything with Allah, that you will not commit adultery, that you will not steal, that you will not take any life which it is forbidden by Allah to take but with (legal) justification; and whoever among you fulfils it, his reward is with Allah and he who commits any such thing and is punished for it, that will be all atonement for it And if anyone commits anything and Allah conceals (his faultfls), his matter rests with Allah. He may forgive if He likes, and He may punish him if He likes.
Book 17: Number 4236: This hadith has been narrated on the authority of Zuhri with the same chain of transmitters with this addition:” He recited to us the verse pertaining to women, viz, that they will not associate anything with Allah.
Book 17: Number 4237: ‘Ubida b. as-Samit reported: Allah’s Messenger (may peace be upon him) took (a pledge) from us as he took from the women that we will not associate anything with Allah and we will not steal, and we will not commit adultery, and we will not kill our children, and we will not bring calumny upon one another. And he who amongst you fulfils (this pledge), his reward rests with Allah, and he upon whom amongst you is imposed the prescribed punishment and that is carried out, that is his expiation (for that sin), and he whose (sins) were covered by Allah, his matter rests with Allah. He may punish him if He likes or may forgive him if He so likes.
Book 17: Number 4238: Ubida b. as-Samit repnrted: I was one of those headmen who swore allegiance to Allah’s Messenger (may peace be upon him) that we will not associate anything with Allah, and will not commit adultery, and will not steal, and will not kill any soul which Allah has forbidden, but with justice nor plunder, nor disobey (Allah and His Apostle), then Paradise (will be the reward) in case we do these (acts) ; and if we commit any outrage (and that goes unpunished in the world), it is Allah Who would decide about it. Ibn Rumh said: Its judgment lies with Allah.
Sahih Muslim > Book 17: Punishment Prescribed
Chapter 11: If the beast does any harm, or if one falls in a mine or a well, there will be no bloodwit for that
Book 17: Number 4239: Abu Huraira reported Allah’s Messenger (may peace be upon him) as saying: No requital is payable for a wound caused by an animal, for (falling into) a well and a mine, and one fifth (is the share of the government) in the buried treasure (treasure trove).
Book 17: Number 4240: A hadith like this has been transmitted on the authority of Zuhri.
Book 17: Number 4241: A hadith like this has been transmitted on the authority of Abu Huraira.
Book 17: Number 4242: Abu Huraira reported Allah’s Messenger (may peace be upon him) as saying: The wound caused (by falling) in the well, in the mine, and caused bv the animal has no requital for it; and there is one fifth (for the government) in the buried treasure.
Book 17: Number 4243: A hadith like this has been transmitted on the authority of Abu Huraira.
Sahih Muslim >
Book 18: Judicial Decisions
(The Book Pertaining To Judicial Decisions (Kitab Al-aqdiyya)
Sahih Muslim > Book 18: Judical Decisions
Chapter 1: It is the defendant who should swear (to prove his innocence)
Book 18: Number 4244: Ibn Abbas reported Allah’s Apostle (may peace be upon him) as saying: If the people were given according to their claims, they would claim the lives of persons and their properties, but the oath must be taken by the defendant.
Book 18: Number 4245: Ibn ‘Abbas reported that Allah’s Messenger (may peace be upon him) pronounced judgment on the basis of oath by the defendant.
Book 18: Number 4246: Ibn ‘Abbas reported that Allah’s Messenger (may peace be upon him) pronounced judgment on the basis of an oath and a witness (by the plaintiff).
Sahih Muslim > Book 18: Judical Decisions
Chapter 2: Judgment is to be pronounced on evidence, and one who is eloquent in his plea (may win the case)
Book 18: Number 4247: Umm Salama reported Allah’s Messenger (may peace be upon him) as saying: You bring to me, for (judgment) your disputes, some of you perhaps being more eloquent in their plea than others, so I give judgment on their behalf according to what I hear from them. (Bear in mind, in my judgment) if I slice off anything for him from the right of his brother, he should not accept that, for I sliced off for him a portion from the Hell.
Book 18: Number 4248: This hadith has been narrated on the authority of Hisham with the same chain of transmitters.
Book 18: Number 4249: Umm Salama, the wife of Allah’s Apostle (may peace be upon him), reported that Allah’s Messenger (may peace be upon him) heard the clamour of contenders at the door of his apartment. He went to them, and said: I am a human being and the claimants bring to me (the dispute) and perhaps some of them are more eloquent than the others. I judge him to be on the right, and thus decide in his favcur. So he whom I, by my judgment, (give the undue share) out of the right of a Muslim,. I give him a portion of Fire; he may burden himself with it or abandon it.
Book 18: Number 4250: This hadith has been transmitted on the authority of Ma’mar with a slight variation of words.
Book 18: Number 4251: A’isha reported: Hind. the daughter of ‘Utba, wife of Abu Sufyan, came to Allah’s Messenger (may peace be upon him) and said: Abu Sufyan is a miserly person. He does not give adequate maintenance for me and my children, but (I am constrained) to take from his wealth (some part of it) without his knowledge. Is there any sin for me? Thereupon Allah’s Messenger (may peace be upon him) said: Take from his property what is customary which may suffice you and your children.
Book 18: Number 4252: This hadith has been narrated on the authority of Hisham with the same chair of transmitters.
Book 18: Number 4253: A’isha reported that Hind came to Allah’s Apostle (may peace be upon him) and said: Messenger of Allah, by Allah, there was no other household upon the surface of the earth than your household about which I cherished Allah bringing disgrace upon it, (and now) there is no other household upon the surface of the earth than your household about which I cherish Allah granting it honour. Allah’s Apostle (may peace be upon him) said: It is so, by Him in Whose Hand is my life She said: Allah’s Messenger, Abu Sufyan is a niggardly person. Is there any harm for me if I spend upon his children out of his wealth without his permission? Thereupon Allah’s Apostle (may peace be upon him) said: There is no harm for you if you spend upon them what is reasonable.
Book 18: Number 4254: A’isha reported that Hind, daughter of Utba h. Rabi’, came to Allah’s Messenger (may peace be upon him) and said: Allah’s Messenger, by Allah, there was no household upon the surface of the earth than your household about which I cherished that it should be disgraced. But today there is no household on the surface of the earth than your household about which I cherish that it be honoured Thereupon Allah’s Messenger (may peace be upon him) said. It will increase, by Him in Whose Hand is my life. She then said: Messenger of Allah, Abu Sufyan is a niggardly person; is there any harm for me if I spend out of that which belongs to him on our children? He said to her: No, but only that what is reasonable.
Sahih Muslim > Book 18: Judical Decisions
Chapter 3: It is forbidden to ask many questions and wasting of wealth
Book 18: Number 4255: Abu Huraira reported Allah’s Messenger (may peace be upon him) as saying: Verily Allah likes three things for you and He disapproves three things for you. He is pleased with you that you worship Him and associate nor anything with Him, that you hold fast the rope of Allah, and be not scattered; and He disapproves for you irrelevant talk, persistent questioning ane the wasting of wealth.
Book 18: Number 4256: This hadith has been narrated on the authority of Suhail with the same chain of transmitters, but with a slight variation of words.
Book 18: Number 4257: Mughira b. Shu’ba reported Allah’s Messenger (may peace be upon him) as saying: Verity Allah, the Glorious and Majestic, has forbidden for you: disobedience to mothers, and burying alive daughters, withholding the right of others in spite of having the power to return that to them and demanding that (which is not one’s legitimate right). And He disapproved three things for you; irrelevant talk, persistent questioning and wasting of wealth.
Book 18: Number 4258: A hadith like this has been transmitted on the authority of Mansur with a slight vairiation of words.
Book 18: Number 4259: Sha’bi reported that the scribe of al-Mughira b. Shu’ba said: Mu’awiya wrote to Mughira: Write for me something which you heard from Allah’s Messenger (may peace be upon him) ; and he wrote: I heard Allah’s Messenger (may peace be upon him) as saying. Verily Allah disapproves three thingq for you: irrelevant talk, wasting of wealth and persistent questioning.
Book 18: Number 4260: Warrad reported that al-Mughira wrote to Mu’awiya: Peace be upon you, and then coming to the poirt (I should say) that I heard Allah’s Messenger (may peace be upon him) as saying: Verily Allah has Prohibited three things and has forbidden three things. He has declared absolutely haram the disobedience of father, burying of daughters alive, and withholding that which you have power to return, and has forbidden three things: irrelevant talk, persistent questioning, and wasting of wealth.
Sahih Muslim > Book 18: Judical Decisions
Chapter 4: The reward of the judge when he tries to arrive at a decision, whether that decision is correct or incorrect
Book 18: Number 4261: ‘Amr b. al-‘As reported that he heard Allah’s Messenger (may peace be upon him) as saying: When a judge gives a decision, having tried his best to decide correctly and is right, there are two rewards for him; and if he gave a judgment after having tried his best (to arrive at a correct decision) but erred, there is one reward for him.
Book 18: Number 4262: This hadith has been narrated on the authority of Abu Huraira with another chain of transmitters.
Book 18: Number 4263: This hadith has been transmitted on the authority of Usama b. al-Had al-Laithi.
Sahih Muslim > Book 18: Judical Decisions
Chapter 5: It is not desirable to give judgment in a fit of rage
Book 18: Number 4264: Abd al-Rabmin b. Abu Bakra reported: My father dictated (and I wrote for him) to Ubaidullah b. Abu Bakra while he was the judge of Sijistan: Do not judge between two persons when you are angry, for I have heard Allah’s Messenger (may peace be upon him) as saying: None of you should judge between two persons when he is angry.
Book 18: Number 4265: This hadith has been narrated on the authority of ‘Abd al-Rahman b. Abu Bakra through another chain of transmitters.
Sahih Muslim > Book 18: Judical Decisions
Chapter 6: Rejecting of the wrong things and the innovations (in religion)
Book 18: Number 4266: ‘A’isha reported Allah’s Messenger (may peace be upon him) as saying: He who innovates things in our affairs for which there is no valid (reason) (commits sin) and these are to be rejected.
Book 18: Number 4267: Sa’d b. Ibrahim reported: I asked Qasim b. Muhammad about a person who had three dwelling houses and he willed away the third part of every one of these houses; he (Qasim b. Muhammad) said: All of them could be combined in one house; and then said: ‘A’isha informed me that Allah’s Messenger (may peace be upon him) said: He who did any act for which there is no sanction from our behalf, that is to be rejected.
Sahih Muslim > Book 18: Judical Decisions
Chapter 7: An excellent witness
Book 18: Number 4268: Zaid b. Khalid al-Juhani reported Allah’s Apostle (may peace be upon him) as saying: Should I not tell you of the best witnesses? He is the one who produces his evidence before he is asked for it.
Sahih Muslim > Book 18: Judical Decisions
Chapter 8: The difference of those who endeavour to arrive at the correct decision
Book 18: Number 4269: Abu Huraira reported Allah’s Apostle (may peace be upon him) as saying: While two women had been going along with their two sons, a wolf came and made away with the child of one of them. One of them said to her companion: It is with your child that it (the wolf) has run away The other one said: It has run away with your child. They brought the matter to (Hadrat) Dawud (David) for decision and he made a decision in favour of the elder one. They then went to Sulaiman b. Dawud (may there be peace upon both of them) and told them (the story). He said: Bring me a knife so that I may cut him (the child) (into two parts) for you. The younger one said: No, it can’t be, may Allah have mercy upon you, he (the child) belongs to her (the elder). So he gave a decision in favour of the younger one. abu Huraira said: If ever I heard of the word as-sikin at all, it was that day. We called it by no other name but al-Mudya.
Book 18: Number 4270: This hadith has been narrated on the authority of Abu az-Zinad with the same chain of transmitters.
Sahih Muslim > Book 18: Judical Decisions
Chapter 9: It is meritorious for a judge to bring about conciliation between two contending persons or parties
Book 18: Number 4271: Hammim b. Munabbih said: Abu Huraira reported (so many) ahadith of Allah’s Messenger (may peace be upon him), and one of them is this: A person bought from another person a piece of land, and the person who had, bought that land found in it an earthen ware which contained gold. The person who had bought the land said (to the seller of the land): Take your gold from me, for I bought only the land from you and not the gold. The man who had sold the land said: I sold the land to you and whatever was in it. They referred the matter to a person. One who was made as a judge said to them: Have you any issue? One of them said: I have a boy, and the other said: I have a young daughter He (the judge) said: Marry this young boy with the girl, and spend something on yourselves and also give (some) charity out of it.
Sahih Muslim > Book 18: Judical Decisions
Chapter 10: Stray thing found by anyone
Book 18: Number 4272: Zaid b. Khalid al-Juhani reported: A man came to Allah’s Apostle (may peace be upon him) and asked him about picking up of stray articles. He said: Recognise (well) its bag and the strap (by which it is tied) then make announcement of that for a year. If its owner comes (within this time return that to him), otherwise it is yours. He (again) said: (What about) the lost goat? Thereupon he (the Holy Prophet) said: It is yours or for your brother, or for the wolf. He said: (What about) the lost camel? Thereupon he said: You have nothing to do with it; it has a leather bag along with it, and its shoes also. It comes to the watering place, eats (the leaves of the) trees until its master finds him.
Book 18: Number 4273: Zaid b. Khalid al-Juhani reported that a person asked Allah’s Apostle (may peace be upon him) about picking up of stray articles, whereupon he said: Make announcement about it for a year, and recognise well the strap and the bag (containing that) ; then spend that; and if its owner comes, make him the payment of that. He (the inquirer) said: Messenger of Allah, what about the lost goat? he said: Take it, for that is yours or for your brother, or for the wolf. He (again) said: (What about) the lost camel? The Messenger of Allah (may peace be upon him) was enraged until his cheeks became red (or his face became red) and then said: You have nothing to do about that; it has feet and a leather bag (to quench its thirst) until its owner finds it.
Book 18: Number 4274: This hadith has been narrated on the authority of Rabi’a b. Abu Abd al-Rahman with the same chain of transmitters but with this addition:” There came a person to Allah’s Messenger (may peace be upon him) while I was with him, and he asked him about picking up of a stray article, and he said: When none comes to demand it, then spend that.”
Book 18: Number 4275: Zaid b. Khalid al-Juhani reported. There came to Allah’s Messenger (may peace be upon him) a person, the rest of the hadith is the same but with the variation (of these words): His face became red, his forehead too, and he felt annoyed; and made an addition after the words: He should make announcement of that for a year, and if its owner does not turn up, then it is a trust with you.
Book 18: Number 4276: Zaid b. Khalid al-Juhani, the Companion ot Allah’s Messenger (may peace be upon him), said that Allah’s Messenger (may peace be upon him) was asked about the picking up of stray gold or silver, whereupon he said: Recognise well the strap and the bag (containing) that and then make an announcement regarding that for one year, but if none recognises it, then spend that and it would be a trust with you; and if someone comes one day to make demand of that, then pay that to him. He (the inquirer) asked about the lost camel, whereupon he said: You have nothing to do with that. Leave that alone, for it has feet and also a leather bag, it drinks water, and eats (the leaves) of the trees. He asked him about sheep, whereupon he said: Take it, it is for you, or for your brother, or for the wolf.
Book 18: Number 4277: Zaid b. Khalid al-Juhani reported: A person asked Allah’s Apostle (may peace be upon him) about a lost camel; Rabi’a made this addition: He (the Holy Prophet) was so much annoyed that his cheeks became red.” The rest of the hadith is the same. He (the narrator) made this addition:” If its (that of the article) owner comes and he recognises the bag (which contained it) and its Number, and the strap. then give that to them, but if not, then it is for you.”
Book 18: Number 4278: Zaid b. Khalid al-Juhani reported that Allah’s Messenger (may peace be upon him) was asked about picking up of stray things, whereupon he said: Make announcement of that for one year, but if it is not recognised (by the owner), then recognise its big and strap, then eat it; and if its owner comes, then give that to him. This hadith has been narrated on the authority of Al-Dahhak b. Uthman with the same chain of transmitters but with a slight variation of words.
Book 18: Number 4279: Salama b. Kuhail reported: I heard Sowaid b. Ghafala say: I went out, and also Zaid b. Suhan and Salman b. Rabi’a for Jibad, and I found a whip and took it up. They said to me: Leave it. I said: No. but I will make announcement of it and if its owner comes (then I will return that), otherwise I will use it, and I refused them. When we returned from Jihad. by a good fortune for me, I performed Pilgrimage. I came to Medina and met Ubayy b. Ka’b, and related to him the affair of the whip and their opinion (the opinion of Zaid b. Suhan and Salman b. Rabi’a) about it (i. e. I should throw it). Thereupon he said: I found a money bag during the lifetime of Allah’s Messenger (may peace be upon him) which contained one hundred dinars. I came to him along with it, and he said: Make an announcement of it for one year; so I announced it, but did not find anyone who could (claim it after) recognising it. I again came to him and he said: Make announcement for one year. So I made announcement of it, but I found none who could recognise it. I came to him he said: Make announcement of it for one year. I made announcement of that but did not find one who could recognise it, whereupon he said: Preserve (in your mind) its Number, its bag and its strap, and if its owner comes (then return that to him), otherwise make use of it. So I made use of that. I (Shu’ba) met him (Salama b. Kuhail) after this in Mecca, and he said: I do not know whether he said three years or one year.
Book 18: Number 4280: Shu’ba reported: Salama b. Kuhail informed me or he informed people and I was among them. He said: I heard Sawaid b. Ghafala who reported: I went out along with Zaid b. Suhan and Salman b. Rabi’a, and found a whip, the rest of the hadith is the same up to the words:” I made use of that.” Shu’ba said: I heard him say after ten years, that he made an announcement of it for one year.
Book 18: Number 4281: This hadith has been narrated on the authority of Salama b. Kuhail through different chains of transmitters. In their ahadith, it is three years, except in the hadith of Hammid b. Salama it is two years or three years. In the hadith transmitted on the authority of Sufyan and Zaid b. Abu Unaisa and Hammid b. Salama (the words are):” If someone comes and informs you about the Number (of articles) of the bag and the straps, then give that to him.” Sufyan has made this addition in the narration of Waki’:” Otherwise it is like your property.” And in the narration of Ibn Numair the words are:” Otherwise make use of that.”
Sahih Muslim > Book 18: Judical Decisions
Chapter 11: Stray things of the pilgrims
Book 18: Number 4282: ‘Abd al-Rahman b. ‘Uthman al-Taimi reported that Allah’s Messenger (may peace be upon him) forbade taking into custody the stray thing of the pilgrims.
Book 18: Number 4283: Zaid b. Khalid al-Juhani reported Allah’s Messenger (may peace be upon him) as saying: He who found a stray article is himself led astray if he does not advertise it.
Sahih Muslim > Book 18: Judical Decisions
Chapter 12: It is forbidden to milk an animal without the permission of its owner
Book 18: Number 4284: Ibn ‘Umar reported Allah’s Messenger (may peace be upon him) having said this: None (of you) should milk the animal of another, but with his permission. Does any one of you like that his chamber be raided, and his vaults be broken, and his foodstuff be removed? Verily the treasures for them (those who keep animals) are the udders of the animals which feed them. So none of you should milk the animal of another but with his permission.
Book 18: Number 4285: This hadith has been narrated through another chain of transmitters with a slight variation of words.
Sahih Muslim > Book 18: Judical Decisions
Chapter 13: Entertainment of the guest
Book 18: Number 4286: Abd Shuraib al-Adawi reported: My eare listened and my eye saw when Allah’s Messenger (may peace be upon him) spoke and said: He who believes In Allah and the eireafter should show respect to the guest even with utmost kindness and courtesy. They said: Messenger of Allah, what is this utmost kindness and courtesy? He replied: It is for a day and a night. Hospitality extends for three days, and what is beyond that is a Sadaqa for him; and he who believes in Allah and the Hereafter should say something good or keep quiet.
Book 18: Number 4287: Abu Shuriah al-Khuza’i reported Allah’s Messenger (may peace be upon him) as saying: (The period of the entertainment of a guest is three days, and utmost kindness and courtesy is for a day and a night. =” It is not permissible for a Muslim to stay with, his brother until he makes him sinful. They said: Messenger of Allah, how he would make him sinful? He (the Holy Prophet) said: He stays with him (so long) that nothing is left with him to entertain him.
Book 18: Number 4288: Sa’id al-Maqburi reported: I heard Abu Shuraih al-Khuzill saying: My ears heard and my eyes saw and my mind retained it, when Allah’s Messenger (may peace be upon him) spok this, and he then narrated the hadith and made mention of this:” It is not permissible for any one of you to stay with his brother until he makes him sinful.”
Book 18: Number 4289: ‘Uqba b. Amir reported: We said to Allah’s Messenger (may peace be upon him): You send us out and we come to the people who do not give us hospitality, so what is your opinion? Thereupon Allah’s Messenger (may peace be upon him) said: If you come to the people who order for you what is befitting a guest, accept it; but if they do not. take from them what befits them to give to a guest.
Sahih Muslim > Book 18: Judical Decisions
Chapter 14: It is meritorious to spend the surplus wealth for one’s brother
Book 18: Number 4290: Abu Sa’id al-Khudri reported: While we were with the Apostle of Allah (may peace be upon him) on a journey, a person came upon his mount and began to stare on the right and on the left, (it was at this moment) that Allah’s Messenger (may peace be upon him) said: He who has an extra mount should give that to one who has no mount for him, and he who has surplus of provisions should give them to him who has no provisions, and he made mention of so many kinds of wealth until we were of the opinion that none of us has any right over the surplus.
Sahih Muslim > Book 18: Judical Decisions
Chapter 15: In case the provisions run short, these should be pooled
Book 18: Number 4291: Iyas b. Salama reported on the authority of his father: We set out on an expedition with, Allah’s Messenger (may peace be upon him). We facts hardship (in getting provisions) until we decided to slaughter some of our riding animals. Allah’s Apostle (may peace be upon him), commanded us to pool our provisions of food. So we spread a sheet of leather and the provisions of the people were collected on it. I stretched myself to measure how much that was (the length and, breadth of the sheet on which the provisions were laid). I measured it and (found) that it was (in length and breadth) of (so much size) on which a goat could sit. We were fourteen hudnred persons. We (all) ate until we were fully satisfied and then filled our bags with provisions. Then Allah’s Apostle (may peace be upon him) said: Is there any water for performing ablution. Then there came a man with a small bucket containing some water. He threw it in a basin. We all fourteen hundred persons performed ablution using the water in plenty. Then there came after that eight persons and they said: Is there any water to perform ablution? Thereupon Allah’s Messenger (may peace be upon him) said: The ablution has already been performed.
Sahih Muslim >
Book 20: Government
The Book On Government (Kitab Al- Imara)
Introduction
Islam is a social religion, not in the sense that it is through society alone that religion breathes its sacred spirit in the individuals, but in the sense that it aims at inculcating God consciousness both in individual and society. Jesus said: The Kingdom of Heaven is within you. Islam fully subscribes to this view, since no just kingdom can be founded on earth by unjust men, who have not first created the Kingdom of Heaven in their hearts, but Islam goes a step forward and says that the creation of the Kingdom of Heaven within heart is not enough; this Kingdom of Heaven within must be externalised into a Kingdom of Heaven on earth, so that the organised life of man may be built up on the basis of love, fraternity and justice.
It thus becomes clear that the Islamic State is not an end in itself, but a means to an end, the end being the development of a community of people who stand up for equity and justice, for right against wrong or, to phrase it differently, for the creation of such conditions as would enable the greatest possible Number of human beings to live spiritually, morally and physically in accordance with the teachings of Islam.
Thus the founding of an Islamic State is not a sort of” worldly activity,” something undesirable, as some people wrongly suppose, but the sine qua non of social justice, as demanded by Islam.” The state,” says Dr lqbal,” from the Islamic standpoint, is an endeavour to transform these ideal principles into space time forces, an aspiration to realize them in a definite human organization. It is in this sense alone that state in Islam is a theocracy, not in the sense that it is headed by a representative of God on earth who can always screen his despotic will behind his supposed infallibility.
As this State is meant to enforce the law of the Shari’ah within its territorial jurisdiction, it is duty bound to make itself an efficient organ for transforming the high ideals of Islam into reality. The Qur’an, while enumerating the main functions of the Islamic State, says:” Those who, if We establish them in the land, observe worship, and pay the poor due and enjoin good and forbid evil” (xxii. 41).
This shows that the function of an Islamic State is not only to defend its citizens from external attack and internal disorder, but also to enable individual man and woman to realise the tenets of Islam and their beliefs. in the socioeconomic concerts of their practical life.
So far as the nature of the Islamic State is concerned, it is theocracy with regard to God in the sense that the de jure sovereignty belongs to Allah Whose de facto sovereignty is inherent and manifest in the working of the entire universe and Who enjoys exclusively the sovereign prerogative over all the creation. The Holy Qur’an has stressed this point in so many verses:
“The Command is for none but for Allah: He has commanded that ye obey none but Him: that is the right path” (xii. 40).
“Follow the revelation sent unto you from your Lord, and do not follow the (so called) guardians other than Him” (vii. 3).
“And those who do not make their decisions in accordance with that revealed by Allah are (in fact) the deniers of Truth” (v. 44).
It thus becomes quite clear that a State established on the basis of God’s sovereignty cannot enforce any law in contravention of the Qur’an and the Sunnah even if all the citizens make a demand for it. An Islamic State is, therefore, theocratic in one aspect as it is run according to God given laws, but it is altogether a differmt theocracy of which Europe has had the bitter experience and in which, a priestly clan is sharply marked off from the rest of the population and exercises an unchecked domination and enforces laws of its own making in the name of God, and thus imposes its own godhood upon the common people. The priest puts himself as a mediator between the masses and the unseen God. Such a system is quite unIslamic. The theocracy built by Islam is not ruled by a particular religious class, but by the whole community of Muslims including the rank and file. as Allah has not appointed a particular individual, group, race or class as the representative of the Real Sovereign upon the earth, but the whole community. The Qur’an says:” Allah has promised to those among you who believe and do righteous deeds that He will assuredly make them to succeed (the present) rulers and grant them vicegerency in the land just as He made those before them to succeed (others)” (ixiv. 55). This verse makes it clear that all believers have been conferred upon the Caliphate and not a special class or dynasty. Moreover, the Caliphate granted by Allah to the faithful is the popular vicegerency and not a limited one and thus it is run with the consent of the people. The concepts of the Divine Right of Kingship and the infallibility of clergy are alien to the spirit of Islam. Every Muslim stands on equal level with the other Muslim as the vicegerent of the Lord upon the earth. None of them, therefore, enjoys any preference to the other by virtue of high birth or belonging to a special religious group. History is teplete with instances of Caliphs being brought to the court and publicly criticised by ordinary men and women. Even a lowliest villager could dare tell the Commander of the Faithful that he would set him straight like a spindle if he deviates an inch from the poth of righteousness. This shows that the rulers and the officials in the Islamic State are answerable both to God and man for their actions, and the people have every right to criticise. not only their public behaviour, but even their private activities.
In the context of such heavy responsibilities the heading of the Islamic State or assumption of any other important portfolio in its setup is a very difficult job so much so that that Holy Prophet (may peace be upon him) compared it to the slaughtering of one with a blunt knife. No person, therefore. who is conscious of the responsibilities of the job, covets to assume that; he rather shirks it and accepts it only when he is compelled to do so. The Holy Prophet (may peace be upon him) declared that person to be quite unfit for office in an Islamic State who is covetous of it, as he is either ignorant of its grave responsibilities or desires to take undue advantage of his official power.
We enumerate below some of the important rights and duties of an Islamic State.
As for the rights, the Islamic State can claim full loyalty from all its citizen wholehearted cooperation in all sectors of life and complete obedience to the law of the land and the commands of the rulers so long as they are in comformity with the Laws of the Shari’ah. But where the rulers transgress the limits of the citizens have the right, not only to withdraw cooperation, but also to check the rulers from acting against the Commands of Aliah and His Apostle (may peace be upon him).
The citizens are also required to pay taxes due to the State quite willingly and not to misappropriate its funds, and to participate in Jihad in any capacity for which they are deemed fit by the authorities of the Islamic State.
So far as the duties of the Islamic State are concerned, the first and foremost duty is to protect the life, property and honour of every citizen, irrespective of his caste, creed, colour, religion or social status.
Moreover, it is also the duty of the Islamic State to protect the freedom and individual liberty of every citizen so long as there is no valid reason to curtail it. It cannot be done as an arbitrary act. The State is authorised to lay hands upon it through due process of law.
Again, freedom of expression is one of the fundamental rights of the citizen which an Islamic State must respect.
Then, it is also the duty of the Islamic State to see that no citizen remains unprovided for in respect of the basic necessities of life, viz, food, othing, shelter, medical aid and education, for the Holy Prophet (may peace be upon him) said:” The government is the guardian of those who have no guardian.”
Moreover, the State is bound to create such conditions in which the good reigns supreme in the society and evil is suppressed and exterminated, and its citizens learn to live as good Muslims.
Sahih Muslim > Book 20 : Government
Chapter 1: The people are subservient to the Quraish and the caliphate is the right of the Quraish
Book 20: Number 4473: It has been narrarted on the authority of Abu Huraira that the Messenger of Allah (may peace be upon him) said: People are subservient to the Quraish: the Muslims among them being subservient to the Muslims among them, and the disbelievers among the people being subservient to the disbelievers among them.
Book 20: Number 4474: It has been narrated on the authority of Hammam b. Munabbih who said: This is one of the traditions narrated by Abu Huraira from the Messenger of Allah (may peace be upon him) who said: People are subservient to the Quraish: the Muslims among them being subservient to the Muslims among them, and the disbelievers among them being subservient to the disbelievers among them.
Book 20: Number 4475: It has been narrated on the authority of Jabir b. ‘Abdullah that the Messenger of Allah (may peace be upon him) said: People are the followers of Quraish in good as well as evil (i. e. in the customs of Islamic as well as pre Islamic times).
Book 20: Number 4476: It has been narrated on the authority of ‘Abdullah that the Messenger of Allah (may peace be upon him) said: The Caliphate will remain among the Quraish even if only two persons are left (on the earth),
Book 20: Number 4477: It has been narrated on the authority of Jabir b. Samura who said: I joined the company of the Holy Prophet (may peace be upon him) with my father and I heard him say: This Caliphate will not end until there have been twelve Caliphs among them. The narrator said: Then he (the Holy Prophet) said something that I could not follow. I said to my father: What did he say? He said: He has said: All of them will be from the Quraish.
Book 20: Number 4478: It has been reported on the authority of Jabir b. Samura who said: I heard the Messenger of Allah (may peace be upon him) say: The affairs of the people will continue to be conducted (well) as long as they are governed by twelve men. Then the Holy Prophet (may peace be upon him) said words which were obscure to me. I asked my father: What did the Messenger of Allah (may peace be upon him) say? He said: All of the (twelve men) will be from the Quraish.
Book 20: Number 4479: This hadith has been narrated on the authority of Jabir b. Samura through another chain of transmitters.
Book 20: Number 4480: It has been narrated on the authority of Jabir b. Samura who said: I heard the Messenger of Allah (may peace be upon him) say: Islam will continue to be triumphant until there have been twelve Caliphs. Then the Holy Prophet (may peace be upon him) said something which I could not understand. I asked my father: What did he say? He said: He has said that all of them (twelve Caliphs) will be from the Quraish.
Book 20: Number 4481: It has been narrated on the authority of Jabir b. Samura that the Holy Prophet (may peace be upon him) said: This order will continue to be dominant until there have been twelve Caliphs. The narrator says: Then he said something which I could not understand, and I said to my father: What did he say? My father told me that he said that all of them (Caliphs) would be from the Quraish.
Book 20: Number 4482: It has been reported on the authority of Jabir b. Samura who said: I went with my father to the Messenger of Allah (may peeace be upon him) and I heard him say: This religion would continue to remain powerful and dominant until there have been twelve Caliphs. Then he added something which I couldn’t catch on account of the noise of the people. I asked my father: What did he say? My father said: He has said that all of them will be from the Quraish.
Book 20: Number 4483: It has been narrated on the authority of Amir b. Sa’d b. Abu Waqqas who said: I wrote (a letter) to Jabir b. Samura and sent it to him through my servant Nafi’, asking him to inform me of something he had heard from the Messenger of Allah (may peace be upon him). He wrote to me (in reply): I heard the Messenger of Allah (may peace be upon him) say on Friday evening, the day on which al- Aslami was stoned to death (for committing adultery): The Islamic religion will continue until the Hour has been established, or you have been ruled over by twelve Caliphs, all of them being from the Quraish. also heard him say: A small force of the Muslims will capture the white palace, the police of the Persian Emperor or his descendants. I also heard him say: Before the Day of Judgment there will appear (a Number of) impostors. You are to guard against them. I also heard him say: When God grants wealth to any one of you, he should first spend it on himself and his family (and then give it in charity to the poor). I heard him (also) say: I will be your forerunner at the Cistern (expecting your arrival).
Book 20: Number 4484: Ibn Samura al-‘Adawi reported: I heard Allah’s Messenger (may peace be upon him) say, and he then narrated (the above mentioned hadith).
Sahih Muslim > Book 20 : Government
Chapter 2: Appointing anyone as a succeeding caliph or leaving aside the question of appointment
Book 20: Number 4485: It has been narrated on the authority of ‘Abdullah b. ‘Umar who said: I was present with my father when he was wounded. People praised him and said: May God give you a noble recompense! He said: I am hopeful (of God’s mercy) as well as afraid (of His wrath) People said: Appoint anyone as your successor. He said: Should I carry the burden of conducting your affairs in my life as well as in my death? (So far as Caliphate is concerned) I wish I could acquit myself (before the Almighty) in a way that there is neither anything to my credit nor anything to my discredit. If I would appoint my successor, (I would because) one better than me did so. (He meant Abu Bakr.) If I would leave You alone, (I would do so because) one better than me, i.e. the Messenger of Allah (may peace be upon him), did so. ‘Abdullah says: When he mentioned the Messenger of Allah (may peace be upon him) I understood that he would not appoint anyone as Caliph.
Book 20: Number 4486: It has been reported on the authority of Ibn ‘Umar who said: I entered the apartment of (my sister) Hafsa. She said: Do yoa know that your father is not going to nominate his successor? I said: He won’t do that (i. e. he would nominate). She said: He is going to do that. The narrator said: I took an oath that I will talk to him about the matter. I kept quiet until the next morning, still I did not talk to him, and I felt as if I were carryint, a mountain on my right hand. At last I came to him and entered his apartment. (Seeing me) he began to ask me about the condition of the people, and I informed him (about them). Then I said to him: I heard something from the people and took an oath that I will communicate it to you. They presume that you are not going to nominate a successor. If a grazer of camels and sheep that you had appointed comes back to you leaving the cattle, you will (certainly) think that the cattle are lost. To look after the people is more serious and grave. (The dying Caliph) was moved at my words. He bent his head in a thoughtful mood for some time and raised it to me and said: God will doubtlessly protect His religion. If I do not nominate a successor (I have a precedent before me), for the Messenger of Allah (may peace be upon him) did not nominate his successor. And if I nominate one (I have a precedent), for Abu Bakr did nominate. The narrator (Ibn Umar) said: By God. when he mentioned the Messenger of Allah (may peace be upon him) and Abu Bakr, I (at once) understood that he would not place anyone at a par with the Messenger of Allah (may peace be upon him) and would not nominate anyone.
Sahih Muslim > Book 20 : Government
Chapter 3: Prohibition of a desire for a position of authority and covetousness thereof
Book 20: Number 4487: It has been reported on the authority of ‘Abd al-Rahman b. Samura who said: The Messenger of Allah (may peace be upon him) said to me: ‘Abd al-Rahman, do not ask for a position of authority, for if you are granted this position as a result of your asking for it, you will be left alone (without God’s help to discharge the responsibilities attendant thereon), and it you are granted it without making any request for it, you will be helped (by God in the discharge of your duties).
Book 20: Number 4488: The same tradition has been narrated through a different chain of transmitters.
Book 20: Number 4489: It has been narrated by Abu Musa who said: Two of my cousins and I entered the apartment of the Holy Prophet (may peace be upon him). One of them said: Messenger of Allah, appoint us rulers of some lands that the Almighty and Glorious God has entrusted to thy care. The other also said something similar. He said: We do not appoint to this position one who asks for it nor anyone who is covetous for the same.
Book 20: Number 4490: It has been reported on the authority of Abu Musa who said: I went to the Holy Prophet (may peace be upon him) and with me were two men from the Ash’ari tribe. One of them was on my right hand and the other on my left. Both of them made a request for a position (of authority) while the Holy Prophet (may peace be upon him) was brushing his teeth with a toothstick. He said (to me): Abu Musa (or ‘Abdullah b. Qais), what do you say (about the request they have made)? I said: By God Who sent thee on thy mission with truth, they did not disclose to me what they had in their minds, and I did not know that they would ask for a position. The narrator says (while recalling this hadith): I visualise as if I were looking at the miswak of the Holy Prophet (may peace be upon him) between his lips. He (the Holy Prophet) said: We shall not or shall never appoint to the public offices (in our State) those who with to have them, but you may go, Abu Musa (or Abdullah b. Qais) (to take up your assignment). He sent him to Yemen as governor. then he sent Mu’adh b. jabal in his wake (to help him in the discharge of duties). When Mu’adh reached the camp of Abu Musa, the latter (received him and) said: Please get yourself down; and he spread for him a mattress, while there was a man bound hand and foot as a prisoner. Mu’adh said: Who is this? Abu Musa said: He was a Jew. He embraced Islam. Then he reverted to his false religion and became a Jew. Mu’adh said: I won’t sit until he is killed according to the decree of Allah and His Apostle (may peace be upon him) (in this case). Abu Musa said: Be seated. It will be done. He said: I won’t sit unless he is killed in accordance with the decree of Allah and His Apostle (may peace be upon him). He repeated these words thrice. Then Abu Musa ordered him (to be killed) and he was killed. Then the two talked of standing in prayer at night. One of them, i. e. Mu’adh, said: I sleep (for a part of the night) and stand in prayer (for a part) and I hope that I shall get the same reward for steeping as I shall get for standing (in prayer).
Sahih Muslim > Book 20 : Government
Chapter 4: Undesirability of getting a position of authority without necessity
Book 20: Number 4491: It has been narrated on the authority of Abu Dharr who said: I said to the Holy Prophet (may peace be upon him): Messenger of Allah, will you not appoint me to a public office? He stroked my shoulder with his hand and said: Abu Dharr, thou art weak and authority is a trust. and on the Day of judgment it is a cause of humiliation and repentance except for one who fulfils its obligations and (properly) discharges the duties attendant thereon.
Book 20: Number 4492: It has been reported on the authority of Abu Dharr that the Messenger of of Allah (may peace be upon him) said: Abu Dharr, I find that thou art weak and I like for thee what I like for myself. Do not rule over (even) two persons and do not manage the property of an orphan.
Sahih Muslim > Book 20 : Government
Chapter 5: The merits of a just ruler and the demerits of a tyrant ruler
Book 20: Number 4493: It has been narrated on the authority of ‘Abdullah b. ‘Umar that the Messenger of Allah (may peace be upon him) said: Behold! the Dispensers of justice will be seated on the pulpits of light beside God, on the right side of the Merciful, Exalted and GlorioUS. Either side of the Being is the right side both being equally mrneritorious. (The Dispensers of justice are) those who do justice in their rules, in matters relating to their families and in all that they undertake to do.
Book 20: Number 4494: It has been reported on the authority of Abd al-Rahman b. Shumasa who said: I came to A’isha to inquire something from her. She said: From which people art thou? I said: I am from the people of Egypt. She said: What was the behaviour of your governor towards you in this war of yours? I said: We did not experience anything bad from him. If the camel of a man from us died, he would bestow on him a camel. If any one of us lost his slave, he would give him a slave. If anybody was in need of the basic necessities of life, he would provide them with provisions. She said: Behold! the treatment that was meted out to my brother, Muhammad b. Abu Bakr, does not prevent me from telling you what I heard from the Messenger of Allah (may peace be upon him). He said in this house of mine: O God, who (happens to) acquire some kind of control over the affairs of my people and is hard upon them be Thou hard upon him, and who (happens to) acquire some kind of control over the affairs of my people and is kind to them be Thou kind to him.
Book 20: Number 4495: This hadith has been narrated on the authority of Abd al-Rahman b. Shumasa with another chain of transmitters.
Book 20: Number 4496: It has been narrated on the authority of Ibn ‘Umar that the Holy Prophet (May be upon him) said: Beware. everyone of you is a shepherd and everyone is answerable with regard to his flock. The Caliph is a shepherd over the people and shall be questioned about his subjects (as to how he conducted their affairs). A man is a guardian over the members of his family and shall be questioned about them (as to how he looked after their physical and moral wellbeing). A woman is a guardian over the household of her husband and his children and shall be questioned about them (as to how she managed the household and brought up the children). A slave is a guardian over the property of his master and shall be questioned about it (as to how he safeguarded his trust). Beware, every one of you is a guardian and every one of you shall be questioned with regard to his trust.
Book 20: Number 4497: This tradition has been narrated through more; than one chain of transmitters.
Book 20: Number 4498: This hadith has been transmitted on the authority of Ibn ‘Umar, but there is (a slight change of wording) in the hadith transmitted through Zuhri that he said:” I think that he (the narrator) said: The man is a custodian of the wealth of his father, and he would be answerable for what is in his custody.”
Book 20: Number 4499: A hadith having the same meaning has been transmitted on the authority of ‘Abdullah b. ‘Umar.
Book 20: Number 4500: It has been narrated on the authority of Hasan who said: Ubaidullah b Ziyad visited Ma’qil b. Yasir al-Muzani in his last iliness. Ma’qil said (to him): I am narrating to you a tradition I heard from the Messenger of Allah (may peace be upon him). If I knew that I am to survive this illness. I would, not narrate it to you. I heard the Messenger of Allah (may peace be upon him) say: If God appointed anyone ruler over a people and he died while he was still treacherous to his people, God would forbid his entry into Paradige.
Book 20: Number 4501: It has been narrated through a different chain of transmitters on the authority of Hasan who said: Ibn, Ziyad paid a visit to Ma’qil b. Yasir who was seriously ill. Here follows the same tradition as has gone before with the addition that Ibn Ziyad asked: Why didn’t you narrate this tradition to me before this day? Ma’qil reprimanded him and said: I did not narrate it to you or I was not going to narrate it to you.
Book 20: Number 4502: It has been narrated on the authority of Abu Malik that Ubaidullah b. Ziyad visited Ma’qil b. Yaser in the latter’s illness. Ma’qil said to him: I am narrating to you a tradition. If I were not at death’s door, I would not narrate it to you. I heard the Messenger of Allah (may peace he upon him) say: A ruler who, having obtained control over the affairs of the Muslims, does not strive for their betterment and does not serve them sincerely shall not enter Paradise with them.
Book 20: Number 4503: It has been narrated on the authority of Abu al-Aswad who said: My father related to me that Ma’qil b. Yasir fell ill. ‘Ubaidullah b. Ziyad called on him to inquire after his health. Here follows the tradition as narrated by Hasan from Ma’qil.
Book 20: Number 4504: It has been narrated on the authority of Hasan that A’idh b. ‘Amr who was one of the Companions of the Messenger of Allah (may peace be upon him) called on ‘Ubaidullah b. Ziyad and said (to him): O my son, I have heard the Messenger of Allah (may peace be upon him) say: The worst of guardians is the cruel ruler. Beware of being one of them. Ubaidullah said (to him out of arrogance): Sit you down. You are from the chaff of the Companions of Muhammad (may peace be upon him). A’idh said: Was there worthless chaff among them? Such worthless chaff appeared after them and among other people.
Sahih Muslim > Book 20 : Government
Chapter 6: Misappropriation of booty is a serious offence
Book 20: Number 4505: It has been narrated on the authority of Abu Huraira who said: One day the Messenger of Allah (may peace be upon him) stood among us (to deliver a sermon). He talked about the misappropriation of booty, and declared it to be a serious matter and a grave sin. Then he said: I shouldn’t find that any of you should come on the Day of Judgment with a growling camel mounted on his neck, and should appeal to me for help saying:” Messenger of Allah, help me.” and I should say: I have no authority to help you; I already communicated to you. I shouldn’t find that any of you should come on the Day of Judgment with a bleating ewe mounted on his neck, and he should say to me:” Messenger of Allah, help me,” and I should say: I have no authority to help you; I conveyed to you. I shouldn’t find that one of you should come on the Day of Judgment with a Person crying loudly mounted on his neck, and he should say to me:” Messenger of Allah, help me,” and I should say: I have no authority to help you; I conveyed to you. I shouldn’t find that any one of you should come on the Day of Judgment with fluttering clothes wrapped round his neck and he should say to me:” Messenger of Allah, help me,” and I should say: I have no authority to help you; I conveyed to you. I shouldn’t find that any of you should come on the Day of Judgment with a heap of gold and silver placed on his neck and he should say to me:” Messenger of Allah, help me.” and I should say: I have no authority to help you; I already conveyed to you (the warning from the Almighty).
Book 20: Number 4506: The above tradition has been narrated on the same authority through different chains of transmitters.
Book 20: Number 4507: Abu Huraira has narrated this hadith with a slight variation of words.
Book 20: Number 4508: Abu Huraira has narrated this hadith similar to the above mentioned hadith.
Sahih Muslim > Book 20 : Government
Chapter 7: Acceptance of gifts on the part of state officers is forbidden
Book 20: Number 4509: It has been narrated on the authority of Abu Humaid as-Sa’idi who said: The Messenger of Allah (may peace be upon him) appointed a man from the Asad tribe who was called Ibn Lutbiyya in charge of Sadaqa (i. e. authorised hign to receive Sadaqa from the people on behalf of the State. When he returned (with the collictions), he said: This is for you and (this is mine as) it was presented to me as a gift. The narrator said: The Messenger of Allah (may peace be upod him) stood on the pulpit and praised God and extolled Him. Then he said: What about a State official whom I give an assignment and who (comes and) says: This is for you and this has been presented to me as a gift? Why didn’t he remain in the house of his father or the house of his mother so that he could observe whether gifts were presented to him or not. By the Being in Whose Hand is the life of Muhammad, any one of you will not take anything from it but will bring it on the Day of Judgment, carrying on his neck a camel that will be growling, or a cow that will be bellowing or an ewe that will be bleating. Then he raised his hands so that we could see the whiteness of his armpits. Then he said twice: O God, I have conveyed (Thy Commandments).
Book 20: Number 4510: It has been reported on the authority of Abu Humaid as-Sa’idi who said: The Holy Prophet (may peace be upon him) appointed Ibn Lutbiyya, a man from the Azd tribe, in charge of Sadaqa (authorising him to receive gifts from the people on behalf of the State). He came with the collectio, gave it to the Holy Prophet (may peace be upon him). and said: This wealth is for you and this is a gift presented to me. The Holy Prophet (may peace be upon him) said to him: Why didn’t you remain in the house of your father and your mother to see whether gifts were presented to you or not. Then he stood up to deliver a sermon. Here follows the tradition like the tradition of Sufyan.
Book 20: Number 4511: It has been reported on the authority of Abu Humaid as-Sa’idi who said: The Messenger of Allah (may peace be upon him) appointed a man from the Azd tribe. called Ibn al-, Utbiyya, in charge of Sadaqat to be received from Banu Sulaim. When he came (back), the Messenger of Allah (may peace be upon him) asked him to render his account. He said: This wealth is for you (i. e. for the public treasury) and this is a gift (presented to me). The Messenger of Allah (may peace be upon him) said: You should have remained in the house of your father and your mother, until your gift came to you if you spoke the truth; then he addressed us. He praised God and extolled Him, and afterwards said: I appoint a man from you to a responsible post sharing with the authority that God has entrusted to me, and he comes to me saying: This wealth is for you (i. e. for the public treasury) and this is a gift presented to me. Why did he not remain in the house of his father and his mother and his gift came to him, if he was truthful? By God, any one of you will not take anything from (the public funds) without any justification, but will meet his Lord carrying it on himself on the Day of judgment. I will recognise any one of you meeting Allah and carrying a growling camel, or a cow bellowing or a goat bleating. Then he raised his hands so high that whiteness of his armpits could be seen. Then he said: O my Lord, I have conveyed (Thy Commandments). The narrator says: My eyes saw (the Holy Prophet standing in that pose) and my ears heard (what he said).
Book 20: Number 4512: This tradition has been hanoed down through a different chain of transmitters on the authority of Hisham with aslight variation in the wording.
Book 20: Number 4513: It has been narrated on the authority of Abu Humaid as-Sa’idi that the Messenger of Allah (may peace be upon him) appointed a man in charge of Sadaqa (authorising him to receive charity from the people on behalf of the State). He came (back to the Holy prophet) with a large Number of things and started saying: This is for you and this has been presented to me as a gift. Here follows the tradition that has gone before except that ‘Urwa (one of the narrators in the chain of transmitters) asked Abu Humaid: Did you hear it from the Messenger of Allah (himself) (may peace be upon him)? He replied: My ears heard it from his mouth.
Book 20: Number 4514: It has been reported on the authority of ‘Adi b. ‘Amira al-Kindi who said: I heard the Messenger of Allah (may peace be upon him) say: Whoso from you is appointed by us to a position of authority and he conceals from us a needle or something smaller than that, it would be misappropriation (of public funds) and will (have to) produce it on the Day of Judgment. The narrator says: A dark complexioned man from the Ansar stood up I can visualise him still and said: Messenger of Allah, take back from me your assignment. He said: What has happened to you? The man said: I have heard you say so and so. He said: I say that (even) now: Whoso from you is appointed by as to a position of authority, he should bring everything, big of small, and whatever he is given therefrom he should take, and he should restrain himself from taking that which is forbidden.
Book 20: Number 4515: This hadith has been narrated on the authority of Isma’il with the same chain of transmitters.
Book 20: Number 4516: Adi b. ‘Amira al-Kindi heard Allah’s Messenger (may peace be upon him) as saying (as) was narrated in the (above mentioned) hadith.
Sahih Muslim > Book 20 : Government
Chapter 8: Obedience to the ruler is forbidden in matters sinful, but is otherwise obligatory
Book 20: Number 4517: It has been narrated on the authority of Ibn Juraij that the Qur’anic injunction: “you who believe, obey Allah, His Apostle and those in authority from amongst You” (iv. 59) was revealed in respect of ‘Abdullah b. Hudhafa b. Qais b. Adi al-Sahmi who was despatched by the Holy Prophet (may peace be upon him) as leader of a military campaign. The narrator said: He was informed of this fact by Ya’la b. Muslim who was informed by Sa’id b. Jubair who in turn was informed by Ibn Abbas.
Book 20: Number 4518: It has been narrated on the authority of Abu Huraira that the Holy prophet (may peace be upon him) said: Whoso obeys me obeys God, and whoso disobeys me disobeys God. Whoso obeys the commander (appointed by me) obeys me, and whoso disobeys the commander disobeys me. The same tradition transmitted by different persons omits the portion: And whose disobeys the commander disobeys me.
Book 20: Number 4519: It has been narrated on the authority of Abu Huraira that the Messenger of Allah (may peace be upon him) said: Whoso obeys me obeys God; and whose disobeys me disobeys God. Whoso obeys my commander obeys me, and whoso disobeys my commander disobeys me.
Book 20: Number 4520: This hadith has been narrated on the authority of Abu Huraira through another chain of transmitters.
Book 20: Number 4521: This hadith has been narrated on the authority of Abu Huraira by more than one chain of transmitters.
Book 20: Number 4522: Hammam b. Munabbih has transmitted this hadith on the authority of Abu Huraira.
Book 20: Number 4523: According to one version of the tradition, the Messenger of Allah (may peace be upon him) said: Whoso obeys the commander. He did not say:” My commander.”
Book 20: Number 4524: It has been narrated on the authority of Abu Huraira that the Messenger of Allah (may peace be upon him) said: It is obligatory for you to listen to the ruler and obey him in adversity and prosperity, in pleasure and displeasure, and even when another person is given (rather undue) preference over you.
Book 20: Number 4525: It has been narrated on the authority of Abu Dharr who said: My friend (i.e. the Holy Prophet) advised me to listen (to the man in position of authority) and obey (him) even if he were a slave maimed (and disabled).
Book 20: Number 4526: In another version of the tradition, we have the wording:” An Abyssinian slave maimed and disabled.”
Book 20: Number 4527: Abu ‘Imran narrated this hadith with a slight change of wording.
Book 20: Number 4528: It has been narrated on the authority of Yahya b. Husain who learnt the tradition from his grand mother. She said that she heard the Holy Prophet (may peace be upon him) delivering his sermon on the occasion of the Last Pilgrimage. He was saying: If a slave is appointed over you and he conducts your affairs according to the Book of Allah, you should listen to him and obeey (his orders).
Book 20: Number 4529: This hadith has been transmitted on the authority of Shu’ba with the same chain of transmitters, and he said:” a negro slave”.
Book 20: Number 4530: In other versions of the above tradition, the wordings are” an Abyssinian slave.” and” a maimed Abyssinian slave”.
Book 20: Number 4531: Another version of the tradition does not qualify the slave with the epithets” maimed,”” an Abyssinian” but makes the addition:” I have heard the Holy Prophet (may peace be upon him) (say this) at Mina or ‘Arafat.”
Book 20: Number 4532: It has been narrated on the authority of Yahya b. Husain who learnt the tradition from his grand mother. Umm Husain. He said’: I heard her say: I performed Hajjatul Wada’ in the company of the Messenger of Allah (may peace be upon him). He said a lot of things (on this occasion). Then I heard him say: If a maimed slave is appointed a commander over you the narrator says: I think she said:” a black stave” who leads you according to the Book of Allah, then listen to him and obey him.
Book 20: Number 4533: It has been narrated on the authority of Ibn ‘Umar that the Holy Prophet (may peace be upon him) said: It is obligatory upon a Muslim that he should listen (to the ruler appointed over him) and obey him whether he likes it or not, except that he is ordered to do a sinful thing. If he is ordered to do a sinful act, a Muslim should neither. listen to him nor should he obey his orders.
Book 20: Number 4534: This hadith has been transmitted on the authority of ‘Ubaidullah.
Book 20: Number 4535: It has been narrated on the authority of Abu ‘Abd al-Rahman from ‘Ali that the Messenger of Allah (may peace be upon him) sent a force (on a mission) and appointed over them a man. He kindled a fire and said: Enter it. Some people made up their minds to enter it (the fire), (carrying out the order of their commander), but the others said: We fled from the fire (that’s why we have come into the fold of Islam). The matter was reported to the Messenger of Allah (may peace be upon him). He said to those who Contemplated entering (the fire at the order of their commander): If you had entered it, you would have remained there until the Day of Judgment. He commanded the act of the latter group and said: There is no submission in matters involving God’s disobedience or displeasure. Submission is obligatory only in what is good (and reasonable).
Book 20: Number 4536: It has been narrated on the authority of ‘All who said: The Mersenger of Allah (may peace be upon him) sent an expeditionand appointed over the Mujahids a man from the Ansar. (While making the appointment), he ordered that his work should be listened to and obeyed. They made him angry in a matter. He said: Collect for me dry wood. They collected it for him. Then he said: Kindle a fire. They kindled (the fire). Then he said: Didn’t the Messenger of Allah (may peace be upon him) order you to listen to me and obey (my orders)? They said: Yes. He said: Enter the fire. The narrator says: (At this), they began to look at one another and said: We fled from the fire to (find refuge with) the Messenger of Allah (may peace be upon him) (and now you order us to enter it). They stood quiet until his anger cooled down and the fire went out. When they returned, they related the incident to the Messenger of Allah (may peace be upon him). He said: If they had entered it, they would not have come out. Obedience (to the commander) is obligatory only in what is good.
Book 20: Number 4537: This hadith has been transmitted on the authority of A’mash.
Book 20: Number 4538: It has been narrated on the authority of” Ubida who learnt the tradition from his father who, in turn, learnt it from his own father. ‘Ubada’s grandfather said: The Messenger of Allah (may peace be upon him) took an oath of allegiance from us on our listening to and obeying the orders of our commander in adversity and prosperity, in pleasure and displeasure (and even) when somebody is given preference over us, on our avoiding to dispute the delegation of powers to a person deemed to be a fit recipient thereof (in the eye of one who delegates it) and on our telling the truth in whatever position we be without fearing in the matter of Allah the reproach of the reproacher.
Book 20: Number 4539: This hadith has been narrated on the authority of ‘Ubada b. Walid with the same chain of transmitters.
Book 20: Number 4540: The same tradition has been handed down through more than one chain of transmitters.
Book 20: Number 4541: It has been narrated on the authority of Junida b. Abu Umayya who said: We called upon ‘Ubada b. Samit who was ill and said to him: May God give you health I Narrate to us a tradition which God may prove beneficial (to us) and which you have heard from the Messenger of Allah (may peace be upon him). He said: The Messenger of Allah (may peace be upon him) called us and we took the oath of allegiance to him. Among the injunctions he made binding upon us was: Listening and obedience (to the Amir) in our pleasure and displeasure, in our adversity and prosperity, even when somebody is given preference over us, and without disputing the delegation of powers to a man duly invested with them (Obedience shall be accorded to him in all circumstances) except when you have clear signs of his disbelief in (or disobedience to) God signs that could be used as a conscientious justification (for noncompliance with his orders).
Sahih Muslim > Book 20 : Government
Chapter 9: When a ruler enjoins god consciousness and does justice, he will have a (great) reward
Book 20: Number 4542: It has been narrated on the authority of Abu Huraira that the Prophet of Allah (may peace be upon him) said: A commander (of the Muslims) is a shield for them. They fight behind him and they are protected by (him from tyrants and aggressors). If he enjoins fear of God, the Exalted and Glorious, and dispenses justice, there will be a (great) reward for him; and if he enjoins otherwise, it redounds on him.
Sahih Muslim > Book 20 : Government
Chapter 10: Fulfilment of the covenant made with the caliphs is imperative. the caliph to whom allegiance is sworn in the first instance has an established supremacy over those who assume powers later
Book 20: Number 4543: It has been narrated by Abu Huraira that the Holy Prophet (may peace be upon him) said: Banu Isra’il were ruled over by the Prophets. When one Prophet died, another succeeded him; but after me there is no prophet and there will be caliphs and they will be quite large in Number. His Companions said: What do you order us to do (in case we come to have more than one Caliph)? He said: The one to whom allegiance is sworn first has a supremacy over the others. Concede to them their due rights (i. e. obey them). God (Himself) will question them about the subjects whom He had entrusted to them.
Book 20: Number 4544: The same tradition has been transmitted by a different chain of narrators.
Book 20: Number 4545: It has been narrated on the authority of ‘Abdullah who said: The Messenger of Allah (may peace be upon him) said: After me there will be favouritism anad many things that you will not like. They (his Companions) said: Messenger of Allah, what do you order that one should do it anyone from us has to live through such a time? He said: You should discharge your own responsibility (by obeying your Amir), and ask God to cuncede your right (by guiding the Amir to the right path or by replacing him by one more just and God fearing).
Book 20: Number 4546: It has been narrated on the authority of ‘Abd al-Rahman b. Abd Rabb al-Ka’ba who said: I entered the mosque when ‘Abdullah b. ‘Amr b. al-‘As was sitting in the shade of the Ka’ba and the people had gathered around him. I betook myself to them and sat near him. (Now) Abdullah said: I accompanied the Messenger of Allah (may peace be upon him) on a journey. We halted at a place. Some of us began to set right their tents, others began to compete with one another in shooting, and others began to graze their beasts, when an announcer of the Messenger of Allah (may peace be upon him) announced that the people should gather together for prayer, so we gathered around the Messenger of Allah (may peace be upon him). He said: It was the duty of every Prophet that has gone before me to guide his followers to what he knew was good for them and warn them against what he knew was bad for them; but this Umma of yours has its days of peace and (security) in the beginning of its career, and in the last phase of its existence it will be afflicted with trials and with things disagreeable to you. (In this phase of the Umma), there will be tremendous trials one after the other, each making the previous one dwindle into insignificance. When they would be afflicted with a trial, the believer would say: This is going to bring about my destruction. When at (the trial) is over, they would be afflicted with another trial, and the believer would say: This surely is going to be my end. Whoever wishes to be delivered from the fire and enter the garden should die with faith in Allah and the Last Day and should treat the people as he wishes to be treated by them. He who swears allegiance to a Caliph should give him the piedge of his hand and the sincerity of his heart (i. e. submit to him both outwardly as well as inwardly). He should obey him to the best of his capacity. It another man comes forward (as a claimant to Caliphate), disputing his authority, they (the Muslims) should be head the latter. The narrator says: I came close to him (‘Abdullah b. ‘Amr b. al-‘As) and said to him: Can you say on oath that you heard it from the Messenger of Allah (may peace be upon him)? He pointed with his hands to his ears and his heart and said: My ears heard it and my mind retained it. I said to him: This cousin of yours, Mu’awiya, orders us to unjustly consume our wealth among ourselves and to kill one another, while Allah says:” O ye who believe, do not consume your wealth among yourselves unjustly, unless it be trade based on mutual agreement, and do not kill yourselves. Verily, God is Merciful to you” (iv. 29). The narrator says that (hearing this) Abdullah b. ‘Amr b. al- As kept quiet for a while and then said: Obey him in so far as he is obedient to God; and diqobey him in matters involving disobedience to God.
Book 20: Number 4547: This hadith has been narrated on the authority of A’mash with a different chain of transmitters.
Book 20: Number 4548: It has been narrated on the authority of ‘Abd Rabb al-Ka’ba as-Sa’idl who said: I saw a group of people near the Ka’ba Then he narrated the tradition as narrated by A’mash.
Sahih Muslim > Book 20 : Government
Chapter 11: Patience at the tyranny of the governors and their undue preferences
Book 20: Number 4549: It has been narrated on the authority of Usaid b. Hudair that a man from the Ansar took the Messenger of Allah (may peace be upon him) aside and said to him: Will you not appoint me governor as you have appointed so and so? He (the Messenger of Allah) said: You will surely come across preferential treatment after me, so you should be patient until you meet me at the Cistern (Haud-i-Kauthar).
Book 20: Number 4550: This tradition has been narrated on the same authority through a different chain of transmitters. Another version of the tradition narrated on the authority of Shu’ba does not include the words:” He took the Messenger of Allah (may peace be upon him) aside.”
Sahih Muslim > Book 20 : Government
Chapter 12: Obedience to be shown to the (caliphs) even if they withhold the people’s due rights
Book 20: Number 4551: It has been narrated on the authority of Alqama b. Wai’l al-Hadrami who learnt the tradition from his father. The latter said: Salama b. Yazid al-ju’afi asked the Messenger of Allah (may peace be upon him): Prophet of Allah, what do you think if we have rulers who rule over us and demand that we discharge our obligations towards them, but they (themselves) do not discharge their own responsibilities towards us? What do you order us to do? The Messenger of Allah (may peace be upon him) avoided giving any answer. Salama asked him again. He (again) avoided giving any answer. Then he asked again it was the second time or the third time when Ash’ath b. Qais (finding that the Holy Prophet was unnecessarily being pressed for answer) pulled him aside and said: Listen to them and obey them, for on them shall he their burden and on you shall be your burden.
Book 20: Number 4552: It has been narrated through a different chain of transmitters. on the authority of Simak who said: Ash’ath b. Qais pulled him (Salama b. Yazid) when the Messenger of Allah (may peace be upon him) said: Listen to them and obey them, for on them shall be the burden of what tney do and on you shall be the burden of what you do.
Sahih Muslim > Book 20 : Government
Chapter 13: Instruction to stick to the main body of the muslims in the time of trials and warning against those inviting people to disbelief
Book 20: Number 4553: It has been narrated on the authority of Hudhaifa b. al-Yaman who said: People used to ask the Messenger of Allah (may peace be upon him) about the good times, but I used to ask him about bad times fearing lest they overtake me. I said: Messenger of Allah, we were in the midst of ignorance and evil, and then God brought us this good (time through Islam). Is there any bad time after this good one? He said: Yes. I asked: Will there be a good time again after that bad time? He said: Yes, but therein will be a hidden evil. I asked: What will be the evil hidden therein? He said: (That time will witness the rise of) the people who will adopt ways other than mine and seek guidance other than mine. You will know good points as well as bad points. I asked: Will there be a bad time after this good one? He said: Yes. (A time will come) when there will be people standing and inviting at the gates of Hell. Whoso responds to their call they will throw them into the fire. I said: Messenger of Allah, describe them for us. He said: All right. They will be a people having the same complexion as ours and speaking our language. I said: Messenger of Allah, what do you suggest if I happen to live in that time? He said: You should stick to the main body of the Muslims and their leader. I said: If they have no (such thing as the) main body and have no leader? He said: Separate yourself from all these factions, though you may have to eat the roots of trees (in a jungle) until death comes to you and you are in this state.
Book 20: Number 4554: It has been narrated through a different chain of transmitters, on the authority of Hudhaifa b. al-Yaman who said: Messenger of Allah, no doubt, we had an evil time (i. e. the days of Jahiliyya or ignorance) and God brought us a good time (i. e. Islamic period) through which we are now living Will there be a bad time after this good time? He (the Holy Prophet) said: Yes. I said: Will there be a good time after this bad time? He said: Yes. I said: Will there be a bad time after good time? He said: Yes. I said: How? Whereupon he said: There will be leaders who will not be led by my guidance and who will not adopt my ways? There will be among them men who will have the hearts of devils in the bodies of human beings. I said: What should I do. Messenger of Allah, if I (happen) to live in that time? He replied: You will listen to the Amir and carry out his orders; even if your back is flogged and your wealth is snatched, you should listen and obey.
Book 20: Number 4555: It has been narrated on the authority of Abu Huraira that the Messenger of Allah (may peace be upon him) said: One who defected from obedience (to the Amir) and separated from the main body of the Muslims if he died in that state would die the death of one belonging to the days of Jahiliyya (i. e. would not die as a Muslim). One who fights under the banner of a people who ate blind (to the cause for which they are fighting. i. e. do not know whether their cause is just or otherwise), who gets flared up with family pride, calls, (people) to fight for their. family honour, and supports his kith and kin (i.e. fignts not for the cause of Allah but for the sake of this family or tribe) if he is killed (in this fight), he dies as one belonging to the days of Jhiliyya. Whoso attacks my Umma (indiscriminately) killing the righteous and the wicked of them, sparing not (even) those staunch in faith and fulfilling not his promise made with those who have been given a pledge of security he has nothing to do with me and I have nothing to do with him.
Book 20: Number 4556: The same tradition has been narrated by the same authority through another chain of transmitters with a slight difference in wording.
Book 20: Number 4557: It has been narrated (through a different chain of transmitters) on the authority of Abu Huraira that the Messenger of Allah (may peace be upon him) said: Who defected from obedience (to the Amir) and separated from the main body of the Muslim then he died in that state would die the death of one belonging to the days of Jahillyya. And he who is killed under the banner of a man who is blind (to the cause for which he is fighting), who gets flared up with family pride and fights for his tribe is not from my Umma, and whoso from my followers attacks my followers (indiscriminately) killing the righteous and the wicked of them, sparing not (even) those staunch in faith and fulfilling not his obligation towards them who have been given a pledge (of security), is not from me (i. e. is not my follower).
Book 20: Number 4558: This hadith has been narrated on the authority of Jarir with the same chain of transmitters with a slight variation in wording.
Book 20: Number 4559: It has been narrated on the authority of Ibn ‘Abbas that the messenger of Allah (may peace be upon him) said: One who found in his Amir something which he disliked should hold his patience, for one who separated from the main body of the Muslims even to the extent of a handspan and then he died would die the death of one belonging to the days of Jahiliyya.
Book 20: Number 4560: It has been narrated (through a different chain of transmitters) on the authority of Ibn Abbas that the Messenger of Allah (may peace be upoh him) said: One who dislikes a thing done by his Amir should be patient over it, for anyone from the people who withdraws (his obedience) from the government, even to the extent of a handspan and died in that conditions, would die the death of one belonging to the days of jahilliyya.
Book 20: Number 4561: It has been narrated on the authority of Ibn ‘Abdullah al-Bajali that the Messenger of Allah (may peace be upon him) said: One who is killed under the banner of a man who is blind (to his just cause), who raises the slogan of family or supports his own tribe, dies the death of one belonging to the days of Jahiliyya.
Book 20: Number 4562: It has been reported on the authority of Nafi, that ‘Abdullah b. Umar paid a visit to Abdullah b. Muti’ in the days (when atrocities were perpetrated on the People Of Medina) at Harra in the time of Yazid b. Mu’awiya. Ibn Muti’ said: Place a pillow for Abu ‘Abd al-Rahman (family name of ‘Abdullah b. ‘Umar). But the latter said: I have not come to sit with you. I have come to you to tell you a tradition I heard from the Messenger of Allah (may peace be upon him). I heard him say: One who withdraws his band from obedience (to the Amir) will find no argument (in his defence) when he stands before Allah on the Day of Judgment, and one who dies without having bound himself by an oath of allegiance (to an Amir) will die the death of one belonging to the days of Jahillyya.
Book 20: Number 4563: It has been narrated on the authority of Abu ‘Umar that he visited Ibn Muti’, and related from the Holy Prophet (may peace be upon him) the tradition that has gone before.
Book 20: Number 4564: The same tradition has been transmitted by a different chain of narrators.
Sahih Muslim > Book 20 : Government
Chapter 14: Decision about one who tries to disrupt the unity of the muslims
Book 20: Number 4565: It has been narrated on the authority of ‘Arfaja who said: I have heard the Messenger of Allah (may peace be upon him) say: Different evils will make their appearance in the near future. Anyone who tries to disrupt the affairs of this Umma while they are united you should strike him with the sword whoever he be. (If remonstrance does not prevail with him and he does not desist from his disruptive activities, he is to be killed.)
Book 20: Number 4566: In another version of the tradition narrated on the same authority through a different chains of transmitters we have the words:” Kill him.”
Book 20: Number 4567: It has been narrated (through a still different chain of transmitters) on the Same authority (i. e. ‘Arfaja) who said similarly but adding:” Kill all of them.” I heard the Messenger of Allah (may peace be upon him) say: When you are holding to one single man as your leader, you should kill who seeks to undermine your solidarity or disrupt your unity.
Sahih Muslim > Book 20 : Government
Chapter 15: When the oath of allegiance has been obtained for two caliphs
Book 20: Number 4568: It has been narrated on the authority of Aba Sa’id al-Khudri that the Messenger of Allah (may peace be upon him) said: When oath of allegiance has been taken for two caliphs, kill the one for whom the oath was taken later.
Sahih Muslim > Book 20 : Government
Chapter 16: Justification for hating the amirs for violating the laws of the Shari’ah
Book 20: Number 4569: It has been narrated on the authority of Umm Salama that the Messenger of Allah (may peace be upon him) said: In the near future there will be Amirs and you will like their good deeds and dislike their bad deeds. One who sees through their bad deeds (and tries to prevent their repetition by his band or through his speech), is absolved from blame, but one who hates their bad deeds (in the heart of his heart, being unable to prevent their recurrence by his hand or his tongue), is (also) fafe ( so far as God’s wrath is concerned). But one who approves of their bad deeds and imitates them is spiritually ruined. People asked (the Holy Prophet): Shouldn’t we fight against them? He replied: No, as long as they say their prayers.
Book 20: Number 4570: It has been narrated (through a different chain of transmitters) on the authority of Umm Salama (wife of the Holy Prophet) that he said: Amirs will be appointed over you, and you will find them doing good as well as bad deeds. One who hates their bad deeds is absolved from blame. One who disapproves of their bad deeds is (also) safe (so far as Divine wrath is concerned). But one who approves of their bad deeds and imitates them (is doomed). People asked: Messenger of Allah, shouldn’t we fight against them? He replied: No, as long as they say their prayer. (” Hating and disapproving” refers to liking and disliking from the heart.)
Book 20: Number 4571: Another version of the tradition narrated on the same authority attributes the same words to the Messenger of Allah (may peace be upon him) except that it replaces kariha with ankhara and vice versa.
Book 20: Number 4572: Another version omits a portion at the end of the tradition a portion which begins with man radi ya wa taba and ends with the last word of the tradition.
Sahih Muslim > Book 20 : Government
Chapter 17: The best and the worst or your rulers
Book 20: Number 4573: It has been narrated on the authority of ‘Auf b. Malik that the Messenger of Allah (may peace be upon him) said: The best of your rulers are those whom you love and who love you, who invoke God’s blessings upon you and you invoke His blessings upon them. And the worst of your rulers are those whom you hate and who hate you and whom you curse and who curse you. It was asked (by those present): Shouldn’t we overthrow them with the help of the sword? He said: No, as long as they establish prayer among you. If you then find anything detestable in them. You should hate their administration, but do not withdraw yourselves from their obedience.
Book 20: Number 4574: It has been narrated on the authority of Auf b. Malik al-Ashja’i who said that he heard the Messenger of Allah (may peace be upon him) say: The best of your rulers are those whom you love and who love you, upon whom you invoke God’s blessings and who invoke His blessing upon you. And the worst of your rulers are those whom you hate and who hate you, who curse you and whom you curse. (Those present) said: Shouldn’t we overthrow them at this? He said: No, as long as they establish prayer among you. No, as long as they establish prayer among you. Mind you! One who has a governor appointed over him and he finds that the governor indulges in an act of disobedience to God, he should condemn the governor’s act, in disobedience to God, but should not withdraw himself from his obedience. Ibn Jabir said: Ruzaiq narrated to me this hadith. I asked him: Abu Miqdam, have you heard it from Muslim b. Qaraza or did he describe it to you and he heard it from ‘Auf (b. Malik) and he transmitted this tradition of Allah’s Messenger (may peace be upon him)? Upon this Ruzaiq sat upon his knees and facing the Qibla said: By Allah, besides Whom there is no other God, I heard it from Muslim b. Qaraza and he said that te had heard it from Auf (b. Malik) and he said that he had heard it from the Messenger of Allah (may peace be upon him).
Book 20: Number 4575: The above tradition has been narrated through a different chain of transmitters.
Sahih Muslim > Book 20 : Government
Chapter 18: It is good on the part of a leader to take the oath of allegiance from his forces when intending to fight and an account of the allegiance of god’s pleasure under the tree
Book 20: Number 4576: It has been narrated on the authority of Jabir who said: We were one thousand and four hundred on the Day of Hudaibiya. We swore fealty to hiin (the Holy Prophet) and ‘Umar was holding the latter’s hand (when he was sitting) under the tree (called) Samura (to administer the oath to the Companions). The narrator added: We took oath to the effect that we would not flee (from the battlefield if there was an encounter with the Meccans), but we did not take oath to fight to death.
Book 20: Number 4577: It has been narrated (through a different chain of transmitters) on the authority of Jabir who said: While swearing fealty to the Holy Prophet (may peace be upon him) we did not take the oath to death but that we would not run away (from the battlefield).
Book 20: Number 4578: It has been narrated on the authority of Abu Zubair who heard Jabir being questioned as to how many people were there on the Day of Hudaibiya He replied: We wore fourteen hundred. We swore fealty to him, and Umar was holding his hand while he was sitting Under the tree (to administer the oath). The tree was Samura (a wild tree found in desers). All of as took tha oath of fealty at his hands except Jadd b. Qais al-Ansari who hid himself under the belly of his camel.
Book 20: Number 4579: It has been narrated (through a different chain of transmitters) on the authority of Abu Zubair who heard Jabir being questioned as to whether the Holy Prophet (may peace be upon him) took the oath of fealty at Dhu’l Hulaifa. He said: No! But he offered his prayers at that place, and he administered the oath of fealty nowhere except near the tree in (the plain oo Hudaibiya. Ibn Juraij said that he was informed by Abu Zabair who heard Jabir b. Abdullah say: The Holy Prophet (may peace be upon him) prayed over the well at Hudaibiya (as a result of which its scanty water rose up and increased so as to be sufficient for the 1400 or 1500 men who had encamped at the place).
Book 20: Number 4580: It has been narrated (through a different chain of transmitters) on the authority of Jabir who said: We were one thousand and four hundred on the Day of Hudaibiya when the Holy Prophet (may peace be upon him) said to us: Today you are the best people on the earth. And Jabir said: If I had the eyesight, I could show you the place of the tree.
Book 20: Number 4581: It has been narrated on the authority of Salim b. Abu al-Ja’d who said: I asked Jabir b. ‘Abdullah about the Number of the Companions (of the Holy Prophet who took the oath of fealty under) the tree. He said: If we were a hundred thousand, it (i.e. the water in the well at Hudaibiya) would have sufficed us, but actually we were one thousand and five hundred.
Book 20: Number 4582: It has been narrated on the authority of Jabir who said: If we had been a hundred thousand in Number, it (the water) would have sufficed us, but actually we were fifteen hundred.
Book 20: Number 4583: It has been narrated (through a different chain of transmitters) on the authority of Salim b. al-Ja’d who said: I asked Jabir: How many were you on the Day of Hudaibiya? He said: One thousand and four hundred.
Book 20: Number 4584: It has been narrated on the authority of ‘Abdullah b. Abu Aufa who said: The Companions of the Tree (i e. those who swore fealty under the tree) were one thousand and three hundred, and the people of Aslam tribe were one eighth of the Muhajirs.
Book 20: Number 4585: The same tradition has been handed down through a different chain of transmitters.
Book 20: Number 4586: It has been narrated on the authority of Ma’qil b. Yasar who aaid: I remember being present on the Day of the Tree, and the Holy Prophet (may peace be upon him) was taking the oath of the people and I was holding a twig of the tree over his head. We were fourteen hundred (in Number). We did not take oath to the death, but to the effect that we would not run away from the battlefield.
Book 20: Number 4587: This hadith has been narrated on the authority of Yunus with the same chain of transmitters.
Book 20: Number 4588: It has been narrated on the authority of Sa’id b. Musayyab who said: My father was one of those who swore fealty to the Messenger of Allah (may peace be upon him) near the tree. When we passed that way next year intending to perform the Hajj, the place of the tree was hidden to us. If you could point out clearly, you would (certainly) be knowing better. It has also been narrated on the authority of Sa’id b. Musayyib who learnt from his father that they were with the Messenger of Allah (may peace be upon him) in the year of the Tree (i. e. in the year of the fealty of God’s pleasure sworn under the tree at Hudaibiya), but next year they forgot the spot of the tree.
Book 20: Number 4589: The tradition has been narrated on the authority of Sa’id b. Musayyib who learnt it from his father. The latter said: I had seen the tree. When I came to the spot afterwards, I could not recognise it.
Book 20: Number 4590: It has been narrated on the authority of Yazid b. Abu Ubaid (the freed slave of Salama b. al-Akwa’) who said: 1 asked Salama as to what effect he had sworn fealty to the Messenger of Allah (may peace be upon him) on the Day of Hudaibiya. He said: To the effect that we will die fighting.
Book 20: Number 4591: The above tradition has also been handed down through a different chain of transmitters.
Book 20: Number 4592: It has been narrated on the authority of Abdullah b. Zaid who said: A person came to him and said: Here is Ibn Hanzala who is making people swear allegiance to him. He (, Abdullah) asked: To what effect? He replied: To the effect that they will die for him. ‘Abdullah said: I will never swear allegiance to this effect after the Messenger of Allah (may peace be upon him).
Sahih Muslim > Book 20 : Government
Chapter 19: It is forbidden to a Muhajir to return to his native place for the purpose of resettling there
Book 20: Number 4593: It has been narrated by Salama b. al-Akwa’ that he visited al-Hajjaj who said to him: O son of al-Akwa’, you have turned apostate and have come to live again in the desert with the Bedouins (after your migration). He said: No, but the Messenger of Allah (may peace be upon him) has permitted me to live in the desert.
Sahih Muslim > Book 20 : Government
Chapter 20: No migration after the conquest of mecca but allegiance could be sworn (to a rightful leader) on serving the cause of Islam, on fighting in the way of Allah and on following the path of virtue
Book 20: Number 4594: It has been reported on the authority of Mujashi’ b. Mas’ud as-Sulami who said: I came to the Holy Prophet (may peace be upon him) to offer him my pledge of migration. He said: The period of migration has expired (and those who were to get the reward for this great act of devotion have got it). You may now give your pledge to serve the cause of Islam, to strive in the way of Allah and to follow the path of virtue.
Book 20: Number 4595: It has been reported on the authority of Mujashi’ b. Mas’ud who said: I brought my brother Abu Ma’bad to the Messenger of Allah (may peace he upon him) after the conquest of Mecca and said: Messenger of Allah, allow him to swear his pledge of migration at your hand. He said: The period of migration is over with those who had to do it (and now nobody can get this meritorious distinctions) I said: For what actions will you allow him to bind himself in oath? He said: (He can do so) for serving the cause of Islam, for fighting in the way of Allah and for fighting in the cause of virtue. Abd Uthman said: I met Abd Ma’bad and told him what I had heard from Mujashi’. He said: He has told the truth.
Book 20: Number 4596: Another version of the tradition transmitted on the authority of Asim has the same wording but does not mention the name of Abu Ma’bad.
Book 20: Number 4597: It has been narrated on the authority of Ibn ‘Abbas that the Messenger of Allah (may peace be upon him) said on the day of the Conquest of Mecca: There is no Hijra now, but (only) Jihad (fighting for the cause of Islam) and sincerity of purpose (have great reward); when you are asked to set out (on an expedition undertaken for the cause of Islam) you should (readily) do so.
Book 20: Number 4598: The above tradition has been handed down through a different chain of transmitters.
Book 20: Number 4599: ‘A’isha reported that the Messenger of Allah (may peace be upon him) was asked about migration, whereupon he said: There is no migration after the Conquest (of Mecca), but Jihad and sincere intention. When you are asked to set out (for the cause of Islam), you should set out,
Book 20: Number 4600: It has been narrated on the authority of Abu Sa’id al-Khudari that a Bedouin asked the Messenger of Allah (may peace be upon him) about Migration. He replied: Do you talk of Hijra? The affair of Hijra is very difficult. But have you got camels? The bedouin said: Yes. He asked: Do you pay the poor rate payable on their account? He replied: Yes. He (the Holy Prophet) said: Go on doing good deeds (across the seas), for surely God will not leave any of your deeds unrewarded.
Book 20: Number 4601: This tradition has been handed down through a different chain of transmitter with the addition of the following words at the end:” Do you milk them on the day they arrive at the water? He replied: Yes.”
Sahih Muslim > Book 20 : Government
Chapter 21: How the women swore fealty (to the holy prophet)
Book 20: Number 4602: It has been narrated on the authority of ‘A’isha, the wife of the Holy Prophet (may peace be upon him). She said: When the believing women migrated (to Medina) and came to the Messenger of Allah (may peace be upon him), they would be tested in accordance with the following words of Allah. the Almighty and Exalted:” O Prophet, when believing women come to thee to take the oath of fealty to thee that they will not associate in worship anything with God, that they will not steal. that, they will not commit adultery…” to the end of the verse (lx. 62). Whoso from the believing women accepted these conditions and agreed to abide by them were considered to have offered themselves for swearing fealty. When they had (formally) declared their resolve to do so, the Messenger of Allah (may peace he upon him) would say to them: You may go. I have confirmed your fealty. By God, the hand of the Messenger of Allah (may peace be upon him) never touched the hand of a woman. He would take the oath of fealty from them by oral declaration. By God, the Messenger of Allah (may peace be upon him) never took any vow from women except that which God had ordered him to take, and his palm never touched the palm of a woman. When he had taken their vow, he would tell them that he had taken the oath from them orally.
Book 20: Number 4603: It has been narrated on the authority of ‘Urwa that ‘A’isha described to him the way the Holy Prophet (may peace be upon him) took the oath of fealty from women. She said: The Messenger of Allah (may peace be upon him) never touched a woman with his hand. He would only take a vow from her and when he had taken the (verbal) vow, he would say: You may go. I have accepted your fealty.
Sahih Muslim > Book 20 : Government
Chapter 22: Swearing fealty for listening to and obeying the orders of the leader as far as possible
Book 20: Number 4604: It has been narrated on the authority of Abdullah b. ‘Umar who said: We used to take oath to the Messenger of Allah (may peace be upon him) that we would listen to and obey his orders. He would tell us (to say in the oath): As far as it lies in my power.
Sahih Muslim > Book 20 : Government
Chapter 23: The age of majority
Book 20: Number 4605: It has been narrated on the authority of Ibn ‘Umar who said: The Messenger of Allah (may peace be upon him) inspected me on the battlefield on the Day of Uhud, and I was fourteen years old. He did not allow me (to take part in the fight). He inspected me on the Day of Khandaq and I was fifteen yearsold, and he permitted me (to fight), Nafi’ said: I came to ‘Umar b. ‘Abd al-‘Aziz who was then Caliph, and narrated this tradition to him. He said: Surely, this is the demarcation between a minor and a major. So he wrote to his governors that they should pay subsistence allowance to one who was fifteen years old, but should treat those of lesser age among children.
Book 20: Number 4606: This tradition has been handed down through a different chain Of transmitters with the following change in the wording:” I was fourteen years old and he thought me too young (to participate in the fight).”
Sahih Muslim > Book 20 : Government
Chapter 24: It is forbidden to take the Qur’an to the land of the infidels when it is feared that it might fall into their hands
Book 20: Number 4607: It has been narrated on the authority of Ibn ‘Umar who said: The Messenger of Allah (may peace be upon him) forbade that one should travel to the land of the enemy taking the Qur’an with him.
Book 20: Number 4608: It has been narrated on the authority of Abdullah b. Umar that the Messenger of Allah (may peace be upon him) used to forbid that one should travel to the land of the enemy taking the Qur’an (with him) lest it should fall into the hands of the enemy.
Book 20: Number 4609: It has been narrated on the authority of Ibn ‘Umar that the Messenger of Allah (may peace be upon him) said: Do not take the Qur’an on a journey with you, for I am afraid lost it should fall into the hands of the enemy. Ayyub (one of the narrators in the chain of transmitters) said: The enemy may seize it and may quarrel with you over it.
Sahih Muslim > Book 20 : Government
Chapter 25: Race between horses and their training for the competition
Book 20: Number 4610: It has been narrated on the authority of Ibn ‘Umar that the Messenger of Allah (may peace be upon him) had a race of the horses which had been especially prepared for the purpose from Hafya’ to Thaniyyat al-Wada’ (the latter being the winning post), and of those which had not been trained from Thaniyya to the mosque of Banu Zuraiq, and Ibn Umar was among those who took part in this race.
Book 20: Number 4611: This tradition has been handed down through another chain of transmitters with the addition of the following words from Abdullah b. ‘Umar:” I came first in the race and my horse jumped into the mosque with me.”
Sahih Muslim > Book 20 : Government
Chapter 26: Great benefit in the forelocks of the horses
Book 20: Number 4612: It has been narrated on the authority of Ibn Umar that the Messenger of Allah (may peace be upon him) said: There will be great benefit in the forelock of the horses until the Day of judgment.
Book 20: Number 4613: The same tradition has been handed down through a different chain of transmitters.
Book 20: Number 4614: It has been narrated on the authority of Jarir b. Abdullah who said: I saw that the Messenger of Allah (may peace be upon him) was twisting the forelock of a horse with his fingers and he was saying: (A great) benefit. i.e. reward (for rearing them for Jihad) and spoils of war, has been tied to the fore locks of horses until the Day of Judgment.
Book 20: Number 4615: The above tradition has also been narrated on the authority of Yunus through a different chain of transmitters.
Book 20: Number 4616: The same tradition has been narrated on the authority of Urwat al-Bariqi who said that the Prophet (may peace be upon him) said: Great good is attached to the forelock of the horses until the Day of Judgment.
Book 20: Number 4617: ‘Urwat al-Bariqi reported Allah’s Messenger (may peace be upon him) having said this: Good is tied to the forelock of the horses. It Was said to him: Messenger of Allah, why is it so? He (the Holy Prophet said): For reward and booty until the Day of Judgment.
Book 20: Number 4618: This hadith has been narrated with the same chain of transmitters with the difference that here instead of” Urwat al-Bariqi” there is” Urwa b. ja’d.”
Book 20: Number 4619: A version of the tradition narrated on the authority of ‘Urwat al-Bariqi does not mention (the words):” reward and booty”.
Book 20: Number 4620: A version of the tradition transmitted on the authority of ‘Urwa b. al-ja’d does not mention” reward and booty”.
Book 20: Number 4621: It has been narrated on the authority of Anas b. Malik that the Messenger of Allah (may peace be upon him) said: There is a blessing in the forelocks of the war horses.
Book 20: Number 4622: A hadith like this has been narrated on the authority of Anas through another chain of transmitters.
Sahih Muslim > Book 20 : Government
Chapter 27: The horses of undesirable quality
Book 20: Number 4623: It has been narrated on the authority of Abn Huraira that the Messenger of Allah (may peace be upon him) used to dislike the Shikal horse.
Book 20: Number 4624: This tradition has been narrated on the authority of Sufyan with the addition from Abd ar-Razzaq (one of the narrators) explaining the meaning of shikal as a bone whose right back foot and left front foot or left back foot and right front foot are white.
Book 20: Number 4625: The tradition has been handed down through a different chain of transmitters.
Sahih Muslim > Book 20 : Government
Chapter 28: The merit of Jihad and campaigning in the way of Allah
Book 20: Number 4626: It has been narrated on the authority of Abu Huraira that the Messenger of Allah (may peace upon him) said: Allah has undertaken to look after the affairs of one who goes out to fight in His way believing in Him and affirming the truth of His Apostles. He is committed to His care that Re will either admit him to Paradise or bring him back to his home from where he set out with a reward or (his share of) booty. By the Being in Whose Hand is the life of Muhammad. If a person gets wounded in the way of Allah, he will come on the Day of Judgment with his wound in the same condition as it was when it was first inflicted; its colour being the colour of blood but its smell will be the smell of musk. By, the Being in Whose Hand is Muhammad’s life, if it were not to be too hard upon the Muslim. I would not lag behind any expedition which is going to fight in the cause of Allah. But I do not have abundant means to provide them (the Mujahids) with riding beasts, nor have they (i. e. all of them) abundant means (to provide themselves with all the means of Jihad) so that they could he left behind. By the Being in Whose Hand is Mubammgls lac, I love to fight in the way of Allah and be killed, to fight and again be killed and to fight again and be killed.
Book 20: Number 4627: The same tradition has been melted through another chain of transmitters.
Book 20: Number 4628: It has been narrated on the authority of Abu Huraira who said: Allah has undertaken to provide for one who leaves his home (only) to fight for His cause and to affirm the truth of His word; Allah will either admit him to Paradise or will bring him back home from where he had come out, with his reward and booty.
Book 20: Number 4629: It has been narrated on the authority of Abu Huraira that the Messenger of Allah (may peace be upon him) said: One who is wounded in the way of Allah and Allah knows better who is wounded in His way will appear on the Day of Judgment with his wound bleeding. The colour (of its discharge) will be the colour of blood, (but) its smell will be the smell of musk.
Book 20: Number 4630: It has been narrated on the authority of Abu Haraira that the Messenger of Allah (may peace be upon him) said: Every wound received by a Muslim in the way of Allah will appear on the Day of Judgment in the same condition as it was when it was inflicted, and would be bleeding profusely. The colour (of its discharge) will be the colour of blood, but its smell will be the smell of musk. By the Being in Whose Hand is Muhammad’s life, if it were not hard upon the Muslims, I would not lag behind any expedition undertaken for Jihad, but I do not possess abundant means to provide the Mujahids with riding animals, nor do they (i. e. all of them) have abundant means (to provide themselves with all the means of Jihad) to follow me, nor would it please their hearts to stay behind me.
Book 20: Number 4631: It has been narrated on the authority of Abu Huraira who said: I heard the Messenger of Allah (may peace be upon him) say: I would not stay behind (when) an expedition (for Jihad was being mobilised) if it were going to be too hard upon the believers. This is followed by the same words as have appeared in the previous tradition, but this tradition has the same ending as the previous hadith with a slight difference in the wording:” By the Being in Whose Hand is my life, I love that I should be killed in the way of Allah; then I should be brought back to life and be killed again in His way”
Book 20: Number 4632: It has been narrated on the authority of Abu Huraira that the Messenger of Allah (may peace be upon him) said: If it were not hard upon my Umma (to follow my example), I would not lag behind any expedition as in the traditions gone before.
Book 20: Number 4633: Another version of the tradition narrated through a different chain of transmitters on the authority of Abu Huraira has the same wording as the previous tradition:” Allah takes care of one who goes out in the way of Allah” but ends in the words:” I would not lag behind any expedition which is undertaken to fight in the way of Allah, the Exalted.”
Sahih Muslim > Book 20 : Government
Chapter 29: The merit of martyrdom
Book 20: Number 4634: It has been narrated on the authority of Anas b. Malik that the Messenger of Allah (may peace be upon him) said:” Nobody who dies and has something good for him with Allah will (ever like to) return to this world even though he were offered the whole world and all that is in its (as an inducement), except the martyr who desires to return and be killed in the world for the (great) merit of martyrdom that he has seen.
Book 20: Number 4635: It has been narrated on the authority of Anas b. Malik (through a different chain of transmitters) that the Messenger of Allah (may peace be upon him) said: Nobody who enters Paradise will (ever like to) return to this world even if he were offered everything on the surface of the earth (as an inducement) except the martyr who will desire to return to this world and be killed ten times for the sake of the great honour that has been bestowed upon him.
Book 20: Number 4636: It has been narrated on the authority of Abu Huraira who said: The Messenger of Allah (may peace be upon him) was asked: What deed could be an equivalent of Jihad in the way of Allah, the Almighty and Exalted? He answered: You do not have the strength to do that deed. The narrator said: They repeated the question twice or thrice. Every time he answered: You do not have the strength to do it. When the question was asked for the third time, he said: One who goes out for Jibad is like a person who keeps fasts, stands in prayer (constantly), (obeying) Allah’s (behests contained in) the verses (of the Qur’an), and does not exhibit any lassitude in fasting and prayer until the Mujihid returns from Jihad in the way of Allah, the Exalted.
Book 20: Number 4637: This tradition has been handed down through a different chain of transmitters.
Book 20: Number 4638: It has been narrated on the authority of Nu’man b. Bashir who said: As I was (sitting) near the pulpit of the Messenger of Allah (may peace be upon him), a man said: I do not care if, after embracing Islam, I do not do any good deed (except) distributing drinking water among the pilgrims. Another said: I do not care if, after embracing Islam, I do not do any good deed beyond maintenance service to the Sacred Mosque. Another said: Jihad in the way of Allah is better than what you have said. ‘Umar reprimanded them and said: Don’t raise your voices near the pulpit of the Messenger of Allah (may peace be upon him) on Friday. When prayer was over, I entered (the apartment of the Holy Prophet) and asked his verdict about the matter in which they had differed. (It was upon this that) Allah, the Almighty and Exalted, revealed the Qur’anic verse:” Do you make the giving of drinking water to the pilgrims and the maintenance of the Sacred Mosque equal to (the service of those) who believe in Allah and the Last Day and strive hard in the cause of Allah. They are not equal in the sight of God. And Allah guides not the wrongdoing people” (ix. 20). This tradition has been narrated on the authority of Nu’man b. Bashir through another chain of transmitters.
Sahih Muslim > Book 20 : Government
Chapter 30: Merit of leaving for Jihad in the morning and evening
Book 20: Number 4639: It has been narrated on the authority of Anas b. Malik that the Messenger of Allah (may peace be upon him) said: Leaving (for Jihad) in the way of Allah in the morning or in the evening (will merit a reward) better than the world and all that is in it.
Book 20: Number 4640: It has been narrated on the authority of Sahl b. Sa’d as-Sa’idi that the Messenger of Allah (may peace be upon him) said: The journey undertaken by a person in the morning (for Jihad) in the way of Allah (will merit a reward) better than the world and all that is in it.
Book 20: Number 4641: It has been narrated on the authority of Sahl b. Sa’d as-Sa’idi that the Messenger of Allah (may peace be upon him) said: A journey undertaken in the morning or evening (fond Jihad) in the way of Allah (will merit a reward) better than the world and all that is in it.
Book 20: Number 4642: It has been narrated on the authority of Abu Huraira that the Messenger of Allah (may peace be upon him) said: If some persons of my Umma (were not to undertake the hardships of Jihad), and he (Abu Huraira) then narrated the rest of the hadith and then said: A journey undertaken for jihad in the evening or morning merits a reward better than the world and all that is in it.
Book 20: Number 4643: It has been narrated on the authority of Abu Ayyub that the Messenger of Allah (may peace be upon him) said: A journey undertaken in the morning or evening (for Jihad) in the way of Allah is better than (anything) on which the sun rises or sets.
Book 20: Number 4644: This tradition has been narrated on the authority of Abu Ayyub through a different chain of transmitters having the same wording.
Sahih Muslim > Book 20 : Government
Chapter 31: The high position reserved by god for Mujahids in paradise
Book 20: Number 4645: It has been narrated on the authority of Abu Sa’id Khudri that the Messenger of Allah (may peace be upon him) said (to him): Abu Sa’id, whoever cheerfully accepts Allah as his Lord, Islam as his religion and Mubammad as his Apostle is necessarily entitled to enter Paradise. He (Abu Sa’id) wondered at it and said: Messenger of Allah, repeat it for me. He (the Messenger of Allah) did that and said: There is another act which elevates the position of a man in Paradise to a grade one hundred (higher), and the elevation between one grade and the other is equal to the height of the heaven from the earth. He (Abu Sa’id) said: What is that act? He replied: Jihad in the way of Allah! Jihad in the way of Allah!
Sahih Muslim > Book 20 : Government
Chapter 32: One who is killed in the way of Allah will have all his sins blotted out except debt
Book 20: Number 4646: It has been narrated on the authority of Abu Qatada that the Messenger of Allah (may peace be upon him) stood up among them (his Companions) to deliver his sermon in which he told them that Jihad in the way of Allah and belief in Allah (with all His Attributes) are the most meritorious of acts. A man stood up and said: Messenger of Allah, do you think that if I am killed in the way of Allah, my sins will be blotted out from me? The Messenger of Allah (may peace be upon him) said: Yes, in case you are killed in the way of Allah and you were patient and sincere and you always fought facing the enemy, never turming your back upon him. Then he added: What have you said (now)? (Wishing to have further assurance from him for his satisfaction), he asked (again): Do you think if I am killed in the way of Allah, all my sins will be obliterated from me? The Messenger of Allah (may peace be upon him) said: Yes, it you were patient and sincere and always fought facing the enemy and never turning your back upon him, (all your lapses would be forgiven) except debt. Gabriel has told me this.
Book 20: Number 4647: The tradition has been narrated through a different chain of transmitters on the authority of Abu Qatada who said: A man came to the Messenger of Allah (may peace be upon him) while he was on the pulpit and said: Do you think if I am killed in the way of Allah… (except this difference in its beginning, the rest of the tradition is the same as the previous one).
Book 20: Number 4648: Another version of the tradition differently transmitted begins with the words:” A man came to the Messenger of Allah (may peace be upon him) and he was sitting on the pulpit. He said: What do you find if I strike with the sword?” (The rest of the tradition is the same as the previous one.)
Book 20: Number 4649: It has been reported on the authority of ‘Amr b. al-‘As that the Messenger of Allah (may peace be upon him) said: All the sins of a Shahid (martyr) are forgiven except debt.
Book 20: Number 4650: It has been reported on the authority of Amr b. al-‘As through a different chain of transmitters that the Messenger of Allah (may peace be upon him) said: Death in the way of Allah blots out everything except debt.
Sahih Muslim > Book 20 : Government
Chapter 33: The souls of the martyrs are in paradise; they are alive and find their sustenance from their lord
Book 20: Number 4651: It has been narrated on the authority of Masruq Who said: We asked ‘Abdullah about the Qur’anic verse:” Think not of those who are slain in Allah’s way as dead. Nay, they are alive, finding their sustenance in the presence of their Lord..” (iii. 169). He said: We asked the meaning of the verse (from the Holy Prophet) who said: The souls, of the martyrs live in the bodies of green birds who have their nests in chandeliers hung from the throne of the Almighty. They eat the fruits of Paradise from wherever they like and then nestle in these chandeliers. Once their Lord cast a glance at them and said: Do ye want anything? They said: What more shall we desire? We eat the fruit of Paradise from wherever we like. Their Lord asked them the same question thrice. When they saw that they will continue to be asked and not left (without answering the question). they said: O Lord, we wish that Thou mayest return our souls to our bodies so that we may be slain in Thy way once again. When He (Allah) saw that they had no need, they were left (to their joy in heaven).
Sahih Muslim > Book 20 : Government
Chapter 34: Merit of Jihad and of keeping vigilance (over the enemy)
Book 20: Number 4652: It has been narrated on the authority of Abu Sa’id Khudri that a man came to the Holy Prophet (may peace he upon him) and said: Who is the best of men? He replied: A man who fights in the way of Allah spending his wealth and staking his life. The man then asked: Who is next to him (in excellence)? He said: Next to him is a believer who lives in a mountain gorge worshipping hid Lord and sparing men from his mischief.
Book 20: Number 4653: It has been narrated (through a diferent chain of transmetters) on the same authority (i. e. Abu Sa’id Khadri) who said: A man asked: Messenger of Allah, which of men is the best? He said: A believer who fights staking his life and spending his wealth in the way of Allah. He asked: Who is next to him (in excellence)? He said: Next to him is a man who lives an isolated life in a mountain gorge, worshipping his Lord and sparing men from his mischief.
Book 20: Number 4654: A version of the tradition narrated on the authority of Ibn Shihab has a little differently worded ending. i. e.” A man in a mountain valley.” but did not mention” next to him a man who”
Book 20: Number 4655: It has been narrated on the authority of Abu Huraira that the Messenger of Allah (may peace be upon him) said: Of the men he lives the best life who holds the reins of his horse (ever ready to march) in the way of Allah, flies on its back whenever he hears a fearful shriek, or a call for help, flies to it seeking death at places where it can be expected. (Next to him) is a man who lives with his sheep at a hill top or in a valley, says his prayers regularly, gives Zakat and worships his Lord until death comes to him. There is no better person among men except these two.
Book 20: Number 4656: This hadith has been transmitted on the authority of Abu Huraira with a slight variation of wording.
Book 20: Number 4657: Two more versions of the tradition narrated by ‘Abdullah b. Badr and Abu Huraira, respectively, have been handed down through different chains of transmitters with negligible difference in the wording.
Sahih Muslim > Book 20 : Government
Chapter 35: The two men, both of whom will enter paradise though one of them slays the other
Book 20: Number 4658: It has been narrated on the authority of Abu Huraira that the Messenger of Allah (may peace be upon him) said: God laughs at the two men both of whom will enter Paradise (though) one of them kills the other. They said: Messenger of Allah, how is it? He said: One of them fights in the way of Allah, the Almighty and Exalted. and dies a martyr. Then God turns in mercy to the murderer who embraces Islam, fights in the way of Allah, the Almighty and Exalted, and dies a martyr.
Book 20: Number 4659: The same tradition has been narrated on the authority of Abu Zinad (with the same chain of transmitters).
Book 20: Number 4660: It has been reported on the authority of Abu Huraira that the Messenger of Allah (may peace be upon him) said: God laughs at the two men one of whom kills the other; both of them will enter Paradise. They (the Companions) said: How, Messenger of Allah? He said: One is slain (in the way of Allah) and enters Paradise. Then God forgives the other and guides him to Islam; then he fights in the way of Allah and dies a martyr.
Sahih Muslim > Book 20 : Government
Chapter 36: About a man who killed a disbeliever and embraced islam
Book 20: Number 4661: It has been narrated on the authority of Abu Huraira that the Messenger Allah (may peace be upon him) said: A disbeliever and a believer who killed him will never be gathered together in Hell.
Book 20: Number 4662: It has been narrated on the authority of Abu Huraira that the Messenger of Allah (may peace be upon him) said: No two such persons shall be together in Hell as if one of them is such that his presence hurts the other. It was asked: Messenger of Allah, who are they? He said: A believer who killed a disbeliever and (then) kept to the right path.”
Sahih Muslim > Book 20 : Government
Chapter 37: The excellence of charity in the way of Allah and its manifold reward
Book 20: Number 4663: It has been narrated on the authority of Abu Mas’ud al-Ansari who said A man brought a muzzled she camel and said: It is (offered) in the way of Allah. The Messenger of Allah (may peace be upon him) said: For this you will have seven hundred she camels on the Day of Judgment all of which will be muzzled.
Book 20: Number 4664: A similar tradition has been narrated on the authority of al-A’mash.
Sahih Muslim > Book 20 : Government
Chapter 38: The merit of helping the warrior (fighting in the way of Allah) with something to ride upon and looking after his family in his absence
Book 20: Number 4665: It has been narrated on the authority of Abu Mas’ud al-Ansari who said: A man came to the Messenger of Allah (may peace be upon him) and said: My riding beast has been killed, so give me some animal to ride upon. He (the Holy Prophet) said: I have none with me. A man said: Messenger of Allah, I can guide him to one who will provide him with a riding beast. The Messenger of Allah (may peace be upon him) said: One who guides to something good has a reward similar to that of its doer.
Book 20: Number 4666: The above tradition has been handed down through a different chain of transmitters.
Book 20: Number 4667: It has been narrated on the authority of Anas b. Malik that a young man from Aslam tribe said: Messenger of Allah, I wish to fight (in the way of Allah) but I don’t have anything to equip myself with for fighting. He (the Holy Prophet) said: Go to so and so, for he had equipped himself (for fighting) but he fell ill. So, he (the young man) went to him and said: The Messenger of Allah (may peace be upon him) sends you his greetings and says that you should give me the equipage that you have provided yourself with. The man said (to his wife or maidservant): So and so, give him the equipage I have collected for myself and do not withhold anything from him. Do not withhold anything from him so that you may be blessed therein.
Book 20: Number 4668: It has been narrated on the authority of Zaid b. Kbalid al-Juhani that the Messenger of Allah (may peace be upon him) said: Anybody who equips a warrior (going to fight) in the way of Allah (is like one who actually) fights. And anybody who looks well after his family in his absence (is also like one who actually) fights.
Book 20: Number 4669: The above tradition has been narrated on the authority of Khalid al- Juhani who said: The Prophet of Allah (may peace be upon him) said: He who equips a warrior in the way of Allah (is like one who dctually fights) aud he who looks after the family of a warrior in the way of Allah in fact participated in the battle.
Book 20: Number 4670: It has been narrated on the authority of Abu Sa’id Khudri that the Messenger of Allah (may peace be upon him) sent a force to Banu Lihyan (who are from Banu Hudhail, and said: One man from every two and the reward (will be divided) between the two.
Book 20: Number 4671: The above tradition has also been narrated through two different chains of transmitters on the authority of Abu Sa’id Khudri and Yahya, respectively.
Book 20: Number 4672: It has been narrated (through a still different chain of transmitters) on the authority of Abu Sa’id Khudrl that the Messenger of Allah (may peace be upon him) dispatched a force to Banu Lihyan. (and said: ) One man from every two should join the force. Then he said to those who stayed behind: Those of you who will look well after the family and wealth of those who are going on the expedition will be getting half the reward of the warriors.
Sahih Muslim > Book 20 : Government
Chapter 39: The wives of Mujahids, a sacred trust, and sinfulness of those who betray this trust
Book 20: Number 4673: It has been narrated on the authority of Sulaimin b. Buraida who learnt the tradition from his father. The latter said that the Messenger of Allah (may peace be upon him) said: The sanctity of the wives of Mujahids is like the sanctity of their mothers for those who sit at home (i. e do not go out for Jihad). Anyone who stays behind looking after the family of a Mujahid and betrays his trust will be made to stand on the Day of judgment before the Mujahid who will take away from his meritorious deeds whatever he likes. So what do you think (will he leave anything)?
Book 20: Number 4674: This tradition has been narrated by the same authority through different chain of transmitters.
Book 20: Number 4675: A version of the tradition narrated on the authority of ‘Alqama b. Murthad has a differently worded end: It will be said to the Mujahid: Take from his noble deeds whatever you like. Then the Messenger of Allah (may peace be upon him) turned to us and asked: What do you think (will he leave anything)? (i.e. he will take away everything).
Sahih Muslim > Book 20 : Government
Chapter 40: Jihad not compulsory for those who have a genuine excuse
Book 20: Number 4676: It has been narrated on the authority of Abu Ishaq, that he heard Bara’ talking about the Qur’anic verse:” Those who sit (at home) from among the believers and those who go out for Jihad in the way of Allah are not aqual” (iv. 95). (He said that) the Messenger of Allah (may peace be upon him) ordered Zaid (to write the verse). He brought a shoulder blade (of a slaughtered camel) and inscribed it (the verse) thereon. The son of Umm Maktum complained of his blindness to the Holy Prophet (may peace be upon him). (At this) descended the revelation:” Those of the believers who sit (at home) without any trouble (illness, incapacity, disability)” (iv. 95). The tradition has been handed down through two other chains of transmitters.
Book 20: Number 4677: It has been narrated on the authority of Bara’ who said: When the Qur’anic verse:” Those who sit (at home) from among mu’min” (iv. 94) was revealed, the son of Umm Maktum spoke to him (the Holy Prophet). (At this). the words:” other than those who have a trouble (illness)” were revealed.
Sahih Muslim > Book 20 : Government
Chapter 41: In proof of the martyr’s attaining paradise
Book 20: Number 4678: It has been reported on the authority of Jabir that a man said: Messenger of Allah, where shall I be if I am killed? He replied: In Paradise. The man threw away the dates he had in his hand and fought until he was killed (i.e. he did not wait until he could finish the dates). In the version of the tradition narrated by Suwaid we have the words:” A man said to the Holy Prophet (may peace be upon him) on the day of Uhud”
Book 20: Number 4679: It has been reported on the authority of Bara! ‘who stated: A man from Banu Nabit (one of the Ansar tribes) came to the Holy Prophet (may peace be upon him) and said: I testify that there is no god except Allah and that thou art His bondman and Messenger. Then he went forward and fought until he was killed. The Holy Prophet (may peace be upon him) said: He has done a little but shall be given a great reward.
Book 20: Number 4680: It has been reported on the authority of Anas b. Malik who said: The Messenger of Allah (may peace be upon him) sent Busaisah as a scout to see what the caravan of Abu Sufyan was doing. He came (back and met the Holy Prophet in his house) where there was nobody except myself and the Messenger of Allah. I do not remember whether he (Hadrat Anas) made an exception of some wives of the Holy Prophet (may peace be upon him) or not and told him the news of the caravan. (Having heard the news), the Messenger of Allah (may peace be upon him) came out (hurriedly), spoke to the people and said: We are in need (of men) ; whoever has an animal to ride upon ready with him should ride with us. People began to ask him permission for bringing their riding animals which were grazing on the hillocks near Medina. He said: No. (I want) only those who have their riding animals ready. So the Messenger of Allah (may peace be upon him) and his Companions proceeded towards Badr and reached there forestalling the polytheists (of Mecca). When the polytheists (also) reached there, the Messenger of Allah (may peace be upon him) said: None of you should step forward to (do) anything unless I am ahead of him. The polytheists (now) advanced (towards us), and the Messenger of Allah (may peace be upon him) said. Get up to enter Paradise which is equal in width to the heavens and the earth. ‘Umair b. al- Humam al-Ansari said: Messenger of Allah, is Paradise equal in extent to the heavens and the earth? He said: Yes. ‘Umair said: My goodness! The Messenger of Allah (may peace be upon him) asked him: What prompted you to utter these words (i. e. my goodness! ‘)? He said: Messenger of Allah, nothing but the desire that I be among its residents. He said: Thou art (surely) amona its residents. He took out dates from his bag and began to eat them. Then he said: If I were to live until I have eaten all these dates of mine, it would be a long life. (The narrator said): He threw away all the dates he had with him. Then he fought the enemies until he was killed.
Book 20: Number 4681: The tradition has been narrated on the authority of ‘Abdullah b. Qais. He heard it from his father who, while facing the enemy, reported that the Messenger of Allah (may peace be upon him) said: Surely, the gates of Paradise are under the shadows of the swords. A man in a shabby condition got up and said; Abu Musa, did you hear the Messenger of Allah (may peace be upon him) say this? He said: Yes. (The narrator said): He returned to his friends and said: I greet you (a farewell greeting). Then he broke the sheath of his sword, threw it away, advanced with his (naked) sword towards the enemy and fought (them) with it until he was slain.
Book 20: Number 4682: It has been reported on the authority of Anas b. Malik that some people came to the Messenger of Allah (may peace be upon him) and said to him: Send with us some men who may teach us the Qur’an and the Sunnah. Accordingjy, he sent seventy men from the Ansar. They were called the Reciters and among them was my maternal uncle. Haram. They used to recite the Qur’an, discuss and ponder over its meaning at night. In the day they brought water and poured it (in pitchers) in the mosque, collected wood and sold it, and with the sale proceeds bought food for the people of the Suffa and the needy. The Holy Prophet (may peace be upon him) sent the Reciters with these people, but these (treacherous people) fell upon them and killed thern before they reached their destination (While dying), they said: O Allah, convey from us the news to our Prophet that we have met Thee (in a way) that we are pleased with Thee and Thou art pleased with us. (The narrator said): A man attacked Haram (maternal uncle of Anas) ) from behind and smote him with a spear which pierced him. (While dying), Haram said: By the Lord of the Ka’ba, I have met with success. The Messenger of Allah (may peace be upon him) said to his Companions: Your brethren have been slain grid they were saying: O Allah, convey from us to our Prophet the news that we have met Thee in a way that we are pleased with Thee and Thou art pleased with us.
Book 20: Number 4683: It has been Deported on the authority of Anas who said: My uncle and I have been named after him was not present with the Messenger of Allah (mav peace be upon him) on the Day of Badr. He felt distressed about it. He would say: I have missed the first battle fought by the Messenger of Allah (may peace be upon him), and if God now gives me an opportunity to see a battlefield with the Messenger of Allah (may peace be upon him), God will see what I do therein. He was afraid to say more than this (lest he be unable to keep his word with God). He was present with the Messenger of Allah (may peace be upon him) on the Day of Uhud. He met Sa’d b. Mu’adh (who was retreating). Anas said to him: O Abu ‘Amr, where (are you going)? Woe (to thee)! I find the smell of Paradise beside the Uhud mountain. (Reprimanding Sa’d in these words) he went forward and fought thein (the enemy) until he was killed. (The narrator says). More than eighty wounds inflicted with swords, spears and arrows were found on his body. His sister, my aunt, ar-Rubayyi’, daughter of Nadr, said: I could not recognise my brother’s body (it was so badly mutilated) except from his fingertips. (It was on this occasion that) the Qur’anic verse:” Among the Believers are men who have been true to their convenant with God. Of them some have completed their vow (to the extreme), and some still wait: but they have never changed (their determination) in the least” (xxxiii. 23).
The narrator said that the verse had been revealed about him (Anas b. Nadr) and his Companions.
Sahih Muslim > Book 20 : Government
Chapter 42: One who fights that the word of allah is exalted fights in the way of allah
Book 20: Number 4684: It has been narrated on the authority of Abu Musa Ash’ari that a desert Arab came to the Holy Prophet (may peace be upon him) and said: Messenger of Allah, one man fights for the spoils of war; another fights that he may be remembered, and another fights that he may see his (high) position (achieved as a result of his valour in fighting). Which of these is fighting in the cause of God? The Messenger of Allah (may peace be upon him) said: Who fights so that the word of Allah is exalted is fighting in the way of Allah.
Book 20: Number 4685: It has been narrated (through another chain of transmitters) on the authority of Abu Musa who said. The Messenger of Allah (may peace be upon him) was asked which of the men fights in the way of Allah: (one who fights) for displaying his valour; (a man who) fights out of his family pride and (a man who) fights for the sake of show, who amongst these fights in the way of Allah? The Messenger of Allah (may peace be upon him) said: Who fights that the word of Allah be exalted fights in the way of Allah.
Book 20: Number 4686: It has been narrated (through yet another chain of transmitters) on the same authority, i. e. Abu Musa, who said: We, came to the Messenger of Allah (may peace be upon him) and said: Messenger of Allah, one of us hho fights to display his valour… (followed by the same words as we have in the previous tradition).
Book 20: Number 4687: It has been narrated through a different chain of transmitters on the same authority, i. e. Abu Musa Ash’ari, that a man asked the Messenger of Allah (may peace be upon him) about fighting in the way of Allah, the Exalted and Majestic, a man who fights out of rage or out of family pride. He raised his head towards him and he did so because the man was standing and said: Who fights that the word of Allah be exalted fights in the way of Allah.
Sahih Muslim > Book 20 : Government
Chapter 43: Who fought for ostentation and vanity deserved (punishment in) hell
Book 20: Number 4688: It has been narrated on the authority of Sulaiman b. Yasar who said: People dispersed from around Abu Huraira, and Natil, who was from the Syrians. said to him: O Shaikh, relate (to us) a tradition you have heard from the Messenger of Allah (may peace be upon him). He said: Yes. I heard the Messenger of Allah (may peace be upon him) say: The first of men (whose case) will be decided on the Day of Judgment will be a man who died as a martyr. He shall be brought (before the Judgment Seat). Allah will make him recount His blessings (i. e. the blessings which He had bestowed upon him) and he will recount them (and admit having enjoyed them in his life). (Then) will Allah say: What did you do (to requite these blessings)? He will say: I fought for Thee until I died as a martyr. Allah will say: You have told a lie. You fought that you might be called a” brave warrior”. And you were called so. (Then) orders will be passed against him and he will be dragged with his face downward and cast into Hell. Then will be brought forward a man who acquired knowledge and imparted it (to others) and recited the Qur’an. He will be brought And Allah will make him recount His blessings and he will recount them (and admit having enjoyed them in his lifetime). Then will Allah ask: What did you do (to requite these blessings)? He will say: I acquired knowledge and disseminated it and recited the Qur’an seeking Thy pleasure. Allah will say: You have told a lie. You acquired knowledge so that you might be called” a scholar,” and you recited the Qur’an so that it might be said:” He is a Qari” and such has been said. Then orders will be passed against him and he shall be dragged with his face downward and cast into the Fire. Then will be brought a man whom Allah had made abundantly rich and had granted every kind of wealth. He will be brought and Allah will make him recount His blessings and he will recount them and (admit having enjoyed them in his lifetime). Allah will (then) ask: What have you done (to requite these blessings)? He will say: I spent money in every cause in which Thou wished that it should be spent. Allah will say: You are lying. You did (so) that it might be said about (You):” He is a generous fellow” and so it was said. Then will Allah pass orders and he will be dragged with his face downward and thrown into Hell.
Book 20: Number 4689: This tradition has been handed down through a different chain of transmitters.
Sahih Muslim > Book 20 : Government
Chapter 44: The reward of one who fought and got his share of the booty and of one (who fought) but did not get any booty
Book 20: Number 4690: It has been narrated on the authority of ‘Abdullah b. ‘Amr that the Messenger of Allah (may peace be upon him) said: A troop of soldiers who fight in tile way of Allah and get their share of the booty receive in advance two thirds of their reward in the Hereafter and only one third will remain (to their credit). If they do not receive any booty, they will get their full reward.
Book 20: Number 4691: It has been narrated on the authority of Abdullah b. Amr (through a different chain of transmitters) that the Messenger of Allah (may peace be upon him) said: A troop of soldiers, large or small, who fight (in the way of Allah), get their share of the booty and return safe and sound, receive in advance two thirds of their reward (only one third remaining to their credit to be received in the Hereafter) ; and a troop of soldiers, large or small, who return empty handed and are afflicted or wounded, will receive their full reward (in the Hereafter).
Sahih Muslim > Book 20 : Government
Chapter 45: The value of an action depends on the intention behind it
Book 20: Number 4692: It has been narrated on the authority of Umar b. al-Khattab that the Messenger of Allah (may peace be upon him) said: (The value of) an action depends on the intention behind it. A man will be rewarded only for what he intended. The emigration of one who emigrates for the sake of Allah and His Messenger (may peace be upon him) is for the sake of Allah and His Messenger (may peace be upon him); and the emigration of one who emigrates for gaining a worldly advantage or for marrying a woman is for what he has emigrated.
Book 20: Number 4693: It has been narrated through a different chain of transmitters on the authority of Sufyan who said that he heard ‘Umar b. al-Khattab relate (this tradition) from the Holy Prophet (may peace be upon him) while he was delivering a sermon from the pulpit.
Sahih Muslim > Book 20 : Government
Chapter 46: Desirability of seeking martyrdom
Book 20: Number 4694: It has been narrated on the authority of Anas b. Malik that the Messenger of Allah (may peace he upon him) said: Who seeks martyrdom with sincerity shall get its reward, though he may not achieve it.
Book 20: Number 4695: It has been reported on the authority of Sahl b. Aba Umama b. Sahl b. Hunaif who learned the tradition from his father who (in turn) learned it from his grandfather that the Messenger of Allah (may peace be upon him) said: Who sought martyrdom with sincerity will be ranked by Allah among the martyrs even if he died on his bed. In his version of the tradition Abd Tahir did not mention the words:” with sincerity”.
Sahih Muslim > Book 20 : Government
Chapter 47: Denunciation of one who died but never fought in the way of Allah nor did he ever express a desire or determination for Jihad
Book 20: Number 4696: It has been narrated on the authority of Abu Huraira that the Messenger of Allah (may peace be upon him) said: One who died but did not fight in the way of Allah nor did he express any desire (or determination) for Jihid died the death of a hypocrite. ‘Abdullah b. Mubarak said: We think the hadith pertained to the time of the Messenger of Allah (may peace be upon him).
Sahih Muslim > Book 20 : Government
Chapter 48: Reward of those who could not join a Jihad expedition on account of illness or some other excuse
Book 20: Number 4697: It has been narrated on the authority of Jabir who said: We were with the Holy Prophet (may peace be upon him) on an expedition. He said: There are some people in Medina. They are with you whenever you cover a distance or cross a valley. They have been detained by illness.
Book 20: Number 4698: In a version of the tradition narrated on the authority of A’mash, we have the words:” They will share with you the reward (for Jihid).”
Sahih Muslim > Book 20 : Government
Chapter 49: The merit of joining a naval expedition for Jihad
Book 20: Number 4699: It has been reported on the authority of Anas b. Malik that the Messenger of Allah (may peace be upon him) used to visit Umm Haram daughter of Milhan (who was the sister of his foster mother or his father’s aunt). She was the wife of ‘Ubada b. Samit, One day the Messenger of Allah (may peace be upon him) paid her a visit. She entertained him with food and then sat down to rub his head. The Messenger of Allah (may peace be upon him) dozed off and when he woke up (after a while), he was laughing. She asked: What made you laugh. Messenger of Allah? He said: Some people from my Umma were presented to me who were fighters in the way of Allah and were sailing in this sea. (Gliding smoothly on the water), they appeared to be kings or like kings (sitting) on thrones (the narrator has a doubt about the actual expression used by the Holy Prophet). She said: Messenger of Allah, pray to Allah that He may include me among these warriors. He prayed for her. Then he placed his head (down) and dozed off (again). He woke up laughing, as before. (She said) I said: Messenger of Allah, what makes you laugh? He replied: A people from my Umma were presented to me. They were fighters in Allah’s way. (He described them in the same words as he had described the first warriors.) She said: Messenger of Allah, pray to God that He may include me among these warriors. He said: You are among the first ones. Umm Haram daughter of Milhan sailed in the aea in the time of Mu’awiya. When she came out of the sea and (was going to mount a riding animal) she fell down and died.
Book 20: Number 4700: It has been narrated on the authority of Umm Haram (and she was the aunt of Anas) who said: The Holy Prophet (may peace be upon him) came to us one day and had a nap in our house. When he woke up, he was laughing. I said: Messenger of Allah, what made you laugh? He said: I saw a people from my followers sailing on the surface of the sea (looking) like kings (sitting) on their thrones. I said: Pray to Allah that He may include me among them. He said: You will hip among them. He had a (second) ntip, woke up and was laughing. I asked him (the reason for his laughter). He gave the same reply. I said: Pray to Allah that He may include me among them. He said: You are among the first ones. Anas said: ‘Ubada b. Samit married her. He joined a naval expedition and took her along with him. When she returned, a mule was brought for her. While mounting it she fell down, broke her neck (and died).
Book 20: Number 4701: It has been reported on the authority of Umm Haram daughter of Milhan (through another chain of transmitters). She said: One day the Messenger of Allah (may peace be upon him) slept (at a place) near me. He woke up smiling. She said: Messenger of Allah. what made thee laugh? He said: A people from my followers were presented to me. They were sailing on the surface of this green sea… (here follows the tradition that has gone before).
Book 20: Number 4702: It has been reported by ‘Abdullah b. ‘Abd al-Rahman that he heard Anas b. Malik say: The Messenger of Allah (may peace be upon him) paid a visit to Milhan’s daughter, maternal aunt of Anas (and the sister of the Holy Prophet’s foster mother). He placed his head near her (from this point onward, the narrator carried on the previous tradition to its end).
Sahih Muslim > Book 20 : Government
Chapter 50: The merit of keeping watch in the way of Allah, the almighty and exalted
Book 20: Number 4703: It has been narrated on the authority of Salman who said: I heard the Messenger of Allah (may peace be upon him) say: Keeping watch for a day and a night is better (in point of reward) than fasting for a whole month and standing in prayer every night. If a person dies (while, performing this duty), his (meritorious) activity will continue and he will go on receiving his reward for it perpetually and will be saved from the torture of the grave.
Book 20: Number 4704: This tradition has been handed down on the authority of Salman al-Khair through another chain of transmitters.
Sahih Muslim > Book 20 : Government
Chapter 51: About the martyrs
Book 20: Number 4705: It has been narrated on the authority of Abu Huraira that the, Messenger of Allah (may peace be upon him) said: While a man walks along a path, finds a thorny twig lying on the way and puts it aside, Allah would appreciate it and forgive him The Holy Prophet (may peace be upon him) said: The martyrs are of five kinds: one who dies of plague; one who dies of diarrhoea (or cholera) ; one who is drowned; one who is buried under debris and one who dies fighting in the way of Allah.
Book 20: Number 4706: It has been narrated on the authority of Abu Huraira (through another chain of transmitters) that the Messenger of Allah (may peace be upon him) said: Whom do you consider to be a martyr among you? They (the Companions) said: Messenger, of Allah, one who is slain in the way of Allah is a martyr. He said: Then (if this is the definition of a martyr) the martyrs of my Umma will be small in Number. They asked: Messenger of Allah, who are they? He said: One who is slain in the way of Allah is a martyr; one who dies in the way of Allah, is a martyr; one who dies of plague is a martyr; one who dies of cholera is a martyr. Ibn Miqsam said: I testify the truth of your father’s statement (with regard to this tradition) that the Holy Prophet (may peace be upon him) said: One who is drowned is a martyr.
Book 20: Number 4707: A version of the tradition narrated on the authority of Suhail contains the additional words:” And one who is drowned is a martyr.”
Book 20: Number 4708: Another version of the tradition narrated on the authority of Suhail thouch a different chain of transmitters contains the additional words:” A drowned person is a martyr.”
Book 20: Number 4709: It has been narrated on the authority of Hafsa daughter of Sirin who said: Anas b. Malik asked me the cause of death of Yahya b. ‘Abu ‘Amra. I said: (He died) of plague. He said: The Messenger of Allah (may peace be upon him) said that death by plague is martyrdom for a Muslim.
Book 20: Number 4710: This hadith has been narrated on the authority of ‘Asim through the same chain of transmitters.
Sahih Muslim > Book 20 : Government
Chapter 52: The merit of archery and inducing others to learn it and denunciation of one who learnt the art and then neglected it
Book 20: Number 4711: It has been narrated on the authority of Ibn Amir who said: I heard the Messenger of Allah (may peace be upon him) say and he was delivering a sermon from the pulpit: Prepare to meet them with as much strength as you can afford. Beware, strength consists in archery. Beware, strength consists in archery. Beware, strength consists in archery.
Book 20: Number 4712: It has been narrated on the authority of Uqba b. Amir who said: I heard the Messenger of Allah (may peace be upon him) say: Lands shall be thrown open to you and Allah will suffice you (against your enemies), but none of you should give up playing with his arrows.
Book 20: Number 4713: This tradition has also been narrated on the same authority through another chain of transmitters.
Book 20: Number 4714: It has been reported by ‘Abd al-Rahman b. Shamasa that Fuqaim al-Lakhmi said to Uqba b. Amir: You frequent between these two targets and you are an old man, so you will be finding it very hard. ‘Uqba said: But for a thing I heard from the Holy Prophet (may peace be upon him), I would not strain myself. Harith (one of the narrators in the chain of transmitters) said: I asked Ibn Shamasa: What was that? He said that he (the Holy Prophet) said: Who learnt archery and then gave it up is not from us. or he has been guilty of disobedience (to Allah’s Apostle).
Sahih Muslim > Book 20 : Government
Chapter 53: Saying of the holy prophet (may peace be upon him): “A group of people from my umma will always remain on the right path and continue to be triumphant; their opponents shall not be able to do them any harm”
Book 20: Number 4715: It has been narrated on the authority of Thauban that the Messenger of Allah (may peace be upon him) said: A group of people from mv Umma will always remain triumphant on the right path and continue to be triumphant (against their opponents). He who deserts them shall not be able to do them any harm. They will remain in this position until Allah’s. Command is executed (i. e. Qayamah is established). In Qutaiba’s version of the tradition, we do not have the words:” They will remain in this position.”
Book 20: Number 4716: It has been narrated on the authority of Mughira who said: I heard the Messenger of Allah (may peace be upon him) say: A group of people from my Umma will continue to be triumphant over the people until the Command of Allah overtakes them while they are still triumphant. The same tradition has been narrated through another chain of transmitters on the same authority.
Book 20: Number 4717: It has been narrated on the authority of Jabir b. Samura that the Holy Prophet (may peace be upon him) said: This religion will continue to exist, and a group of people from the Muslims will continue to fight for its protection until the Hour is established.
Book 20: Number 4718: It has been narrated on the authority of Jabir b. ‘Abdullah who said: I heard the Messenger of Allah (may peace be upon him) say: A group of people from my Umma will continue to fight In defence of truth and remain triumphant until the Day of judgment.
Book 20: Number 4719: It has been narrated on the authority of Umair b. Umm Hani who said: I heard Mu’awiya say (while delivering a sermon from the pulpit) that he heard the Messenger of Allah (may peace be upon him) say: A group of people from my Umma will continue to obey Allah’s Command, and those who desert or oppose them shall not be able to do them any harm. They will be dominating the people until Allah’s Command is executed (i. e. Resurrection is established).
Book 20: Number 4720: It has been related by, Yazid b. al-Asamm that he heard Mu’awiya b. Abu Sfyan quote a tradition from the Holy Prophet (may peace be upon him) which he related from the Prophet (mail peace he upon him) and he did not hear him quote from the Holy Prophet (masy peace be upon him) any tradition other than this in the course of his sermon from the pulpit that whom Allah wants to do a favour, He grants him an understanding of religion. A group of people from the Muslims will remain on the Right Path and continue until the Day of Judgment to triumph over those who oppose them.
Book 20: Number 4721: It has been narrated on the authority of ‘Abd al-Rahman b. Shamasa al- Mahri who said: I was in the company of Maslama b. Mukhallad, and ‘Abdullah b. ‘Amr b. ‘As was with him. ‘Abdullah said: The Hour shall some oniy when the worst type of people are left on the earth. They will be worse than the people of pre Islamic days. They will get whatever they ask of Allah. While we were yet sitting when ‘Uqba b. ‘Amir came, and Maslama said to him: ‘Uqba, listen to what ‘Abdullah says. ‘Uqba said: He knows better; so far as I am concerned, I heard the Messenger of Allah (may peace be upon him) say: A group of people from my Umma will continue to fight in obedience to the Command of Allah, remaining dominant over their enemies. Those who will oppose them shall not do them any harm. They will remain ill this condition until the Hour overtakes them. (At this) ‘Abdullah said: Yes. Then Allah will raise a wild which will be fragrant like musk and whose touch will be like the touch of silk; (but) it will cause the death of all (faithful) persons, not leaving behind a single person with an iota of faith in his heart. Then only the worst of men will remain to be overwhelmed by the Hour.
Book 20: Number 4722: It has been narrated by Sa’d b. Abu Waqqas that the Messenger of Allah (may peace be upon him) said: The people of the West will continue to triumphantly follow the truth until the Hour is established.
Sahih Muslim > Book 20 : Government
Chapter 54: Keeping the good of the animals in view during a journey and forbiddance from halting for the night on the track
Book 20: Number 4723: It has been narrated on the authority of Abu Huraira that the Messenger of Allah (may peace be upon him) said: When you journey through a fertile land, you should (go slow and) give the camels a chance to graze in the land. When you travel In an arid (land) where there is scarcity of vegetation, you should quicken their pace (lest your camels grow feeble and emaciated for lack of fodder). When you halt for the night, avoid (pitching your tent on) the road, for it is the abode of noxious little animals at night.
Book 20: Number 4724: It has been narrated (through another chain of transmitters) on the authority of Abu Huraira that the Messenger of Allah (may peace be upon him) said: When you travel (through a land) where there is plenty of vegetation, you should (go slow and) give the camels a chance to enjoy the benefit of the earth. When you travel (through a land) where there is scarcity of vegetation, you should hasten with them (so that you may be able to cross that land while your animals ore still in a good condition of health). When you make a halt for the night, avoid (doing so on) the road, for the tracks are the pathways of wild beasts or the abode of noxious little animals.
Sahih Muslim > Book 20 : Government
Chapter 55: Travelling, a tortuous experience desirability of a traveller’s hastening his return to his family after the transaction of his business
Book 20: Number 4725: On the authority of Abu Huraira that the Prophet (may peace be upon him) said: Travelling is a tortuous experience. It deprives a person of his sleep. his food and drink. When one of you has accomplished his purpose, he should hasten his return to his family.
Sahih Muslim > Book 20 : Government
Chapter 56: Undesirability of returning to one’s family at night (after a long absence from home)
Book 20: Number 4726: It has been narrated on the authority of Anas b. Malik that the Messenger of Allah (may peace be upon him) would not come (back) to his family by night. He would come to them in the morning or in the evening. Another version of the tradition narrated on the some authority is a little difierently worded. It says: (He) would not enter (upon his household at night).
Book 20: Number 4727: It has been narrated on the authority of Jabir b. ‘Abdullah who said: We accompanied the Messenger of Allah (may peace be upon him) on an expedition. When we came (back) to Medina and were going to enter our houses, he said: Wait and enter (your houses) in the later part of the evening so that a woman with dishevelled hair may have used the comb, and a woman whose husband has been away from home may have removed the hair from her private parts.
Book 20: Number 4728: It has been narrated on the authority of Jabir that the Messenger of Allah (may peace be upon him) said: If one of you comes (back from a journey) at night. he should not enter his house as a night visitor (but should wait) until a woman whose husband has been away from house has removed the hair from her private parts and a woman with dishevelled hair has combed her hair.
Book 20: Number 4729: This tradition has been handed down through another chain of transmitters.
Book 20: Number 4730: It has been narrated (through a different chain of transmitter) on the authority of Jabir who said: The Messenger of Allah (may peace be upon him) forbade that a man should come to his family like (an unexpected) night visitor doubting their fidelity and spying into their lapses.
Book 20: Number 4731: A version of the tradition narrated on the authority of Jabir (but through a different chain of transmitters) mentions the undesirability of coining to one’s house like a night visitor, but does not contain the words:” Doubting their fidelity or spying into their lapses.”
Sahih Muslim >
Book 38: Characteristics Of The Hypocrites
Pertaining To The Charateristics Of The Hypocrites And Command Concerning Them
Sahih Muslim > Book 38 : Characteristics Of The Hypocrites
Chapter 1:
Book 38: Number 6677: Zaid b. Arqam reported: We set out on a journey along with Allah’s Messenger (may peace be upon him) in which we faced many hardships. ‘Abdullah b. Ubayy said to his friends: Do not give what you have in your possession to those who are with Allah’s Messenger (may peace be upon him) until they desert him. Zubair said: That is the reciting of that person who recited as min haulahu (from around him) and the other reciting is man haulahia (who are around him). And in this case when we would return to Medina the honourable would drive out the meaner therefrom (lxiv. 8). I came to Allah’s Apostle (may peace be upon him) and informed him about that and he sent someone to ‘Abdullah b. Ubayy and he asked him whether he had said that or not. He took an oath to the fact that he had not done that and told that it was Zaid who had stated a lie to Allah’s Messenger (may peace be upon him). Zaid said: I was much perturbed because of this until this verse was revealed at testing my truth:” When the hypocrites come” (lxiii. 1). Allah’s Apostle (may peace be upon him) then called them in order to seek forgiveness for them, but they turned away their heads as if they were hooks of wood fixed in the wall (lxiii. 4), and they were in fact apparently good looking persons.
Book 38: Number 6678: Jabir reported Allah’s Apostle (may peace be upon him) came to the grave of ‘Abdullah b. Ubayy, brought him out from that, placed him on his knee and put his saliva in his mouth and shrouded him in his own shirt and Allah knows best.
Book 38: Number 6679: Jabir b. ‘Abdullah reported that Allah’s Messenger (may peace be upon him) came to the grave of ‘Abdullah b. Ubayy as he was placed in that. The rest of the hadith is the same.
Book 38: Number 6680: Ibn ‘Umar reported that when ‘Abdullah b. Ubayy b. Salul died. His son ‘Abdullah b. ‘Abdullah (b. Ubayy) came to Allah’s Messenger (may peace be upon him) and begged him that he should give him his shirt which he would use as a coffin for his father, he gave him that. He then begged that he should conduct funeral prayer for him. Allah’s Messenger (may peace be upon him) had hardly got up to observe the prayer for him that ‘Umar stood up and caught hold of the garment of Allah’s Messenger (may peace be upon him) and said: Allah’s Messenger, are you going to conduct prayer for this man, whereas Allah has forbidden you to offer prayer for him? Thereupon Allah’s Messenger (may peace be upon him) said: Allah has given me an option as He has said:” You may beg pardon for them or you may not beg pardon for them, and even if you beg pardon for them, seventy times” (ix. 80), and I am going to make an addition to the seventy. He was a hypocrite and Allah’s Messenger (may peace be upon him) offered prayer for him and Allah, the Exalted and Glorious, revealed this verse:” Do not offer prayer for any one of them at all and do not stand upon their graves for (offering prayer over them)” (ix. 84).
Book 38: Number 6681: This hadith has been narrated on the authority of ‘Abdullah with the same chain of transmitters but with this addition:” He then abandoned offering (funeral) prayer for them.”
Book 38: Number 6682: Ibn Mas’ud reported that there gathered near the House three persons amongst whom two were Quraishi and one was a Thaqafi or two were Thaqafis and one was a Quraishi. They lacked understanding but wore more flesh. One of them said: Do you think that Allah hears as we speak? The other one said: He does hear when we speak loudly and He does not hear when we speak in undertones, and still the other one said: If He listens when we speak loudly, He also listens when we speak in undertones. It was on this occasion that this verse was revealed:” You did not conceal yourselves lest your ears, your eyes and your skins would stand witness against you” (xli. 22).
Book 38: Number 6683: This hadith has been narrated on the authority of ‘Abdullah through another chain of transmitters.
Book 38: Number 6684: Zaid b. Thabit reported that Allah’s Apostle (may peace be upon him) set out for Uhud. Some of those persons who were with them came back. The Companions of Allah’s Apostle (may peace be upon him) were divided in two groups. One group said: We would kill them, and the other one said: No, this should not be done, and it was on this occasion that this verse was revealed:” Why should you, then, be two parties in relation to hypocrites?” (iv. 88).
Book 38: Number 6685: This hadith has been narrated on the authority of Shu’ba with the same chain of transmitters.
Book 38: Number 6686: Abu Sa’id Khudri reported that during the lifetime of Allah’s Messenger (may peace be upon him) the hypocrites behaved in this way that when Allah’s Apostle (may peace be upon him) set out for a battle, they kept themselves behind, and they became happy that they had managed to sit in the house contrary to (the act of) Allah’s Messenger (may peace be upon him), and when Allah’s Apostle (may peace he upon him) came back, they put forward excuses and took oath and wished that people should laud them for the deeds which they had not done. It was on this occasion that this verse was revealed:” Think not that those who exult in what they have done, and love to be praised for what they have not done think not them to be safe from the chastisement; and for them is a painful chastisement” (iii. 18).
Book 38: Number 6687: Humaid b. ‘Abd al-Rahman b. ‘Auf reported that Marwan said to Rafi’, his chamberlain, that he should go to Ibn ‘Abbas and ask him: If every one of us be punished for his being happy upon his deed and for his being praised for what he has not done, nobody would be saved from the torment. Ibn ‘Abbas said: What you have to do with this verse? It has been in fact revealed in connection with the people of the Book.” Then Ibn Abbas recited this verse:” When Allah took a covenant from those who had been given the Book: You shall explain it to people and shall not conceal this” (iii. 186), and then Ibn ‘Abbas recited this verse:” Think not that those who exult in what they have done and love to be praised for what they have not done” (iii. 186). Ibn ‘Abbas (further) said: Allah’s Apostle (may peace be upon him) asked them about something and then they concealed that and they told him something else and they went out and they thought that they had informed him as lie had asked them and they felt happy of what they had concealed.
Book 38: Number 6688: Qais reported: I said to ‘Ammar: What is your opinion about that which you have done in case (of your siding with Hadrat ‘Ali)? Is it your personal opinion or something you got from Allah’s Messenger (may peace be upon him)? ‘Ammar said: We have got nothing from Allah’s Messenger (may peace be upon him) which people at large did not get, but Hudhaifa told me that Allah’s Apostle (may peace be upon him) had especially told him amongst his Companion, that there would be twelve hypocrites out of whom eight would not get into Paradise, until a camel would be able to pass through the needle hole. The ulcer would be itself sufficient (to kill) eight. So far as four are concerned, I do not remember what Shu’ba said about them.
Book 38: Number 6689: Qais b. ‘Ubad reported: We said to ‘Ammar: Was your fighting (on the side of ‘Ali in the Battle of Siffin) a matter of your own choice or you got its hints from Allah’s Messenger (may peace be upon him) for it, is likely for one to err in one’s own discretion or was it because of any covenant that Allah’s Messenger (may peace be upon him) got from you? He said: It was not because of any covenant that Allah’s Messenger (may peace be upon him) got from us which he did get from other people, and he further said that Allah’s Messenger (may peace be upon him) said:” In my Ummah.” And I think that Hudhaifa reported to me and according to Ghundar (the words are) that he said: In my Ummah, there would be twelve hypocrites and they would not be admitted to Paradise and they would not smell its odour, until the camel would pass through a needle’s hole. Dubaila (ulcer) would be enough to (torment them) a kind of flame of Fire which would appear in their shoulders and it would protrude from their chest.
Book 38: Number 6690: Abu Tufail reported that there was a dispute between Hudhaifa and one from the people of Aqaba as it happens amongst people. He said: I adjure you by Allah to tell me as to how many people from Aqaba were. The people said to him (Hudhaifa) to inform him as he had asked. We have been informed that they were fourteen and If you are to be counted amongst them, then they would be fifteen and I state by Allah that twelve amongst them were the enemies of Allah and of His Messenger (may peace be upon him) in this world. The rest of the three put forward this excuse: We did not hear the announcement of Allah’s Messenger (may peace be upon him) and we were not aware of the intention of the people as he (the Holy Prophet) had been in the hot atmosphere. He (the Holy Prophet) then said: The water is small in quantity (at the next station). So nobody should go ahead of me, but he found people who had gone ahead of him and he cursed them on that day.
Book 38: Number 6691: Jabir b. Abdullah reported that Allah’s Messenger (may peace be upon him) said: He who climbed this hill, the hill of Murar, his sins would be obliterated as were obliterated the sins of Bani Isra’il. So the first to take their horses were the people of Banu Khazraj. Then there was a ceaseless flow of persons and Allah’s Messenger (may peace be upon him) said to them: All of you are those who have been pardoned except the owner of a red camel. We came to him and said to him: You also come on, so that Allah’s Messenger (may peace be upon him) may seek forgiveness for you. But he said: By Allah, so far as I am concerned, the finding of something lost is dearer to me than seeking of forgiveness for me by your companion (the Holy Prophet), and he remained busy in finding out his lost thing.
Book 38: Number 6692: Jabir b. Abdullah reported Allah’s Messenger (may peace be upon him) as saying: He who would climb this hill of Murar. The rest of the hadith is the same but with this variation that it was a desert Arab who was finding out his lost thing.
Book 38: Number 6693: Anas b. Malik reported: There was a person amongst us who belonged to the tribe of Bani Najjar and he recited Sura al-Baqarah and Surat Al-i-‘Imran and he used to transcribe for Allah’s Messenger (may peace be upon him). He ran away as a rebel and joined the People of the Book. They gave it much importance and said: He is the person who used to transcribe for Muhammad and they were much pleased with him. Time rolled on that Allah caused his death. They dug the grave and buried him therein, but they found to their surprise that the earth had thrown him out over the surface. They again dug the grave for him and buried him but the earth again threw him out upon the surface. They again dug the grave for him and buried him but the earth again threw him out upon the surface. At last they left him unburied.
Book 38: Number 6694: Jabir reported that Allah’s Messenger (may peace be upon him) came back from a journey and as he was near Medina, there was such a violent gale that the mountain seemed to be pressed. Allah’s Messenger (may peace be upon him) said: This wind has perhaps been made to blow for the death of a hypocrite, and as he reached Medina a notorious hypocrite from amongst the hypocrites had died.
Book 38: Number 6695: Iyas reported on the authority of his father: We went along with Allah’s Messenger (may peace be upon him) to visit a person suffering from fever. When I placed my hand upon him, I said: By Allah, I have never seen, till this day, a person running higher temperature than he. Thereupon Allah’s Apostle (may peace be upon him), turning his face to his companions, said: May I not inform you of a severer temperature than this which these two persons would run on the Day of Resurrection? And they were two hypocrites riding upon the camel turning their back towards (the Muslims).
Book 38: Number 6696: Ibn Umar reported Allah’s Apostle (may peace be upon him) as saying: The similitude of a hypocrite is that of a sheep which roams aimlessly between two flocks. She goes to one at one time and to the other at another time.
Book 38: Number 6697: Ibn Umar reported Allah’s Apostle (may peace be upon him) saying like this but with this change of words:” She sometimes finds a way in one flock and then in another flock.”
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Chapter 78 : Obligation of Rulers to show Kindness to their Subjects
Allah, the Exalted, says:
“And be kind and humble to the believers who follow you.” (26:215)
“Verily, Allah enjoins Al-`Adl (justice) and Al-Ihsan (performing duties in a perfect manner), and giving (help) to kith and kin, and forbids Al-Fahsha’ evil deeds and Al-Munkar (all that is prohibited) and Al-Baghy (oppression). He admonishes you, that you may take heed.” (16:90)
Hadith: 653. Ibn `Umar (May Allah be pleased with them) reported: I heard Messenger of Allah (PBUH) saying, “All of you are guardians and are responsible for your wards. The ruler is a guardian and responsible for his subjects; the man is a guardian and responsible for his family; the woman is a guardian and is responsible for her husbands house and his offspring; and so all of you are guardians and are responsible for your wards.” [Al-Bukhari and Muslim].
Commentary: This Hadith has already been mentioned in the Chapter pertaining to the duties of a wife to her husband. Its repetition in this Chapter is meant to remind rulers that if they are negligent of the duties devolved upon their shoulders, they will be wrongdoers to Allah and put to reckoning on the Day of Resurrection.
Hadith: 654. Abu Ya`la Ma`qil bin Yasar (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, “Any slave whom Allah makes him in charge of subjects and he dies while he is not sincere to them, Allah will make Jannah unlawful for him.” [Al-Bukhari and Muslim].
Another narration is: Allah’s Messenger (PBUH) said, “He who does not look after his subjects with goodwill and sincerity, will be deprived of the fragrance of Jannah.”
A narration in Muslim is: Messenger of Allah (PBUH) said, “A ruler who, having control over the affairs of the Muslims, does not strive diligently for their betterment and does not serve them sincerely, will not enter Jannah with them.”
Commentary: Here the attention of rulers has been invited to their obligations. They are told that their designation is very important because they are responsible for tackling the problems and affairs of millions of people. If their single-minded devotion, determined efforts and heartfelt feelings of well-wishing will not go to solving these problems, they will be deemed guilty by Allah. Rulers are, therefore, warned, lest power should go to their head and make them unheedful of people’s problems, rights and concerns. Instead being fully conscious of their accountability to Allah (SWT) they are apt to make full efforts to provide justice and peace to people. By “forbid from entering Jannah” means they will not enter it with the first successful people until they get punished for their wrongdoings. If however, they were treacherous to their subjects while regarding this injustice lawful, thus disobeying Allah and His Commands, they will stay in Hell forever because this way they have made permissible and lawful what Allah has forbidden.
Hadith: 655. `Aishah (May Allah be pleased with her) reported: I heard the the Messenger of Allah (PBUH) supplicating in my house: “O Allah! Treat harshly those who rule over my Ummah with harshness, and treat gently those who rule over my Ummah with gentleness.” [Muslim].
Commentary: How fortunate is a ruler who establishes his claim to the special benediction of Messenger of Allah (PBUH) by providing justice to people! On the other hand, how unfortunate is that ruler who incurs the Prophetic imprecations by doing injustice to people! This Hadith is suggestive of a rulership based on justice and lays emphasis on refraining injustice and atrocity.
Hadith: 656. Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, “The Banu Isra’il were ruled by the Prophets. When one Prophet died, another succeeded him. There will be no Prophet after me. Caliphs will come after me, and they will be many.” The Companions said: “O Messenger of Allah, what do you command us to do?” He said, “Fulfill the pledge of allegiance to which is sworn first (then swear allegiance to the others). Concede to them their due rights and ask Allah that which is due to you. Allah will call them to account in respect of the subjects whom He had entrusted to them.” [Al-Bukhari and Muslim].
Commentary: The political conduct of the Prophets means that rulership and government affairs were also assigned to them, that is, both religious and worldly affairs lay in their custody. There was no dichotomy between the two, they formed a single unit. This also characterized the period of the Rightly-Guided Caliphs and the short spell that followed it in the history of Islam. This explains why after the death of one Prophet came another Prophet and became his successor. Second, the Hadith also settles the issue of the finality of Prophethood once for all. “No Prophet will succeed me except the caliphs”, said the Prophet (PBUH). In the case of many claimants to caliphate, he also gave a ruling, that is, people should primarily fulfill their allegiance pledged to the first caliph and keep away from caring for another claimant to caliphate. Third, the Prophet (PBUH) focused, on the lapses of rulers but without being suggestive of a rebellion and public demonstrations against them. Instead he teaches us to obey them in the administrative sphere and also to turn to Allah (SWT) and seek His Mercy and Blessing as long as they rule by the Law of Allah.
Hadith: 657. `Aidh bin `Amr (May Allah be pleased with him) reported: I visited `Ubaidullah bin Ziyad and said to him: “Dear son, I heard Messenger of Allah (PBUH) saying, `The worst of rulers are those who treat their subjects harshly. Beware, lest you should be one of them.”’ [Al-Bukhari].
Commentary: There is a typical, brutish sheep-herder who severely drives his flock and flogs them mercilessly. As a result of which the timid animals get upon one another. In the Hadith, this word has been brought in for a tyrant ruler who subjects people to oppression and treats them unkindly. It implies a strong warning and intimidation to cruel rulers.
Hadith: 658. Abu Maryam Al-Azdi (May Allah be pleased with him) reported: I said to Mu`awiyah (bin Abu Sufyan) (May Allah be pleased with them): I heard Messenger of Allah (PBUH) saying, “If Allah invests to someone the affairs of the Muslims and he (i.e., the ruler) ignores their rights, denies their access to him and neglects their needs, Allah will not answer his prayer or realize his hopes and will act towards him with indifference on the Day of Resurrection.” So Mu`awiyah appointed a person to keep a vigil on the necessities of the people and to fulfill them. [Abu Dawud and At-Tirmidhi].
Commentary: The Hadith warns such a ruler who is heedless of the problems and affairs of the needy and who keeps them away from him. On the Last Day, Allah, too, will be indifferent to him. Indeed, a stern warning is given to such rulers who have no direct contact with the needy people and who keep their doors shut to them.
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Chapter 79 : The Just Ruler
Allah, the Exalted, says:
“Verily, Allah enjoins Al-`Adl (justice) and Al-Ihsan (performing duties in a perfect manner).” (16:90)
“And be equitable. Verily! Allah loves those who are the equitable.” (49:9)
Hadith: 659. Abu Hurairah (May Allah be pleased with him) reported: The Prophet (PBUH) said, “Seven are (the persons) whom Allah will give protection with His Shade* on the Day when there will be no shade except His Shade (i.e., on the Day of Resurrection), and they are: A just ruler; a youth who grew up with the worship of Allah; a person whose heart is attached to the mosque; two persons who love and meet each other and depart from each other for the sake of Allah; a man whom a beautiful and high ranking woman seduces (for illicit relation), but he (rejects this offer by saying): `I fear Allah’; a person who gives a charity and conceals it (to such an extent) that the left hand might not know what the right has given; and a person who remembers Allah in solitude and his eyes well up.” [Al-Bukhari and Muslim].
* The Shade of Allah to which this Hadith refers to is the shade of His Throne.
Commentary: This Hadith has already been described in the Chapter about the excellence of the love of Allah. Here, it has been carried forward in view of its relevance with the just ruler’s excellence. Refer to the Commentary on Hadith No. 379.
Hadith: 660. `Abdullah bin `Amr bin Al-`as (May Allah be pleased with them) reported: The Messenger of Allah (PBUH) said, “The just will be seated upon pulpits of light.” Those who are fair with regards to their judgement and their family and those who are under them.” [Muslim].
Commentary: How will be the likeness of the pulpits of light? Although we are not aware of their reality, yet we are supposed to have faith in them. We must also believe that these people (just rulers) will be under the shade of the Throne or the Divine mercy, while people will be drenched in their sweat depending on their deeds. The Hadith throws light on the excellence of justice and the high rank of those who do justice.
Hadith: 661. `Auf bin Malik (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, “The best of your rulers are those whom you love and who love you, and those who supplicate Allah in your favour and you supplicate Allah in their favour. The worst of your rulers are those whom you hate and who hate you; and whom you curse and who curse you.” It was asked (by those who were present): “Should not we oppose them?” He said, “No, as long as they establish Salat; as long as they establish Salat in your midst.” [Muslim].
Commentary: The Hadith identifies two categories of rulers. First, those rulers who are well-wishers of people and provide them with justice. These are the best rulers for whom people also pray. Second, the worst rulers who are only concerned with their rule and interests and take no interest in providing justice to people and removing their difficulties. In fact, rulers are advised to adhere to justice, uprightness and equity as this can endear them to Allah as well as to people. Moreover, we are told that rebellion against rulers is disallowed till they commit a flagrant act of disbelief and stop abiding by the duties of Islam, particularly Salat (prayer).
Hadith: 662. `Iyad bin Himar (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, “The people of Jannah will be of three kinds: A just successful ruler, a man who shows mercy to his relatives, and a pious believer who has a large family and refrains from begging.” [Muslim].
Commentary: All the three qualities mentioned in the Hadith particularly characterize the men of Faith and will cause their entry to Jannah. Every believer is expected to strive for being invested with these good qualities.
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Chapter 80 : Obligation of Obedience to the Ruler in what is Lawful and Prohibition of Obeying them in what is Unlawful
Allah, the Exalted, says:
“O you who believe! Obey Allah and obey the Messenger (Muhammad (PBUH)), and those of you (Muslims) who are in authority.” (4:59)
Hadith: 663. Ibn `Umar (May Allah be pleased with them) reported: The Prophet (PBUH) said, “It is obligatory upon a Muslim to listen (to the ruler) and obey whether he likes it or not, except when he is ordered to do a sinful thing; in such case, there is no obligation to listen or to obey.” [Al-Bukhari and Muslim].
Commentary: This Hadith crystallizes the parameters of the Muslim subjects’ obedience to their Muslim rulers. The honour of the latter is bound up with their surrender to the Command of Allah and His Messenger (PBUH). Otherwise, apart from the torment in the Hereafter, they will also be subjected to humiliation in this world.
Hadith: 664. Ibn `Umar (May Allah be pleased with them) reported: Whenever we took a pledge of allegiance to Messenger of Allah (PBUH) to hear and obey, he (PBUH) would say to us, “As far as you are capable of.” [Al-Bukhari and Muslim].
Commentary: Obedience to a Muslim ruler calls for two conditions: First, his command must not infringe upon the canonical sanctity; second, it ought not to outweigh people’s limitations. In case, he fails to meet these two prerequisites, his obedience will also become non-obligatory. This Hadith conveys a warning to rulers that they must not put people to a hardship unbearable to them.
Hadith: 665. Ibn `Umar (May Allah be pleased with them) reported: Messenger of Allah (PBUH) said, “One who withdraws his hand from obedience (to the Amir) will find no argument (in his defense) when he stands before Allah on the Day of Resurrection; and one who dies without having sworn allegiance will die the death of one belonging to the Days of Ignorance.” [Muslim].
Another narration is: The Messenger of Allah (PBUH) said, “He who dies having defected from obedience (to the Amir) and discards his association with the main body of the (Muslim) community, dies the death of one belonging to the Days of Jahiliyyah.”
Commentary: The Hadith makes it clear that it is binding upon Muslims to show obedience to the just Muslim ruler and to join forces with the Muslim Community to give allegiance to him as long as he does not call to a sin.
Hadith: 666. Anas (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, “Hear and obey even if an Abyssinian slave whose head is like a raisin is placed in authority over you.”
Commentary: Nobody pays respect to a slave, with a black complexion and small head at that. But the Hadith brings such a man in focus to emphasize that obedience to a ruler is inescapable. The only condition is that his governance should be confined to the Shari`ah framework without reference to his geographical, tribal and ethnic background.
Hadith: 667. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, “It is obligatory upon you to listen and obey the orders of the ruler in prosperity and adversity, whether you are willing or unwilling, or when someone is given undue preference to you.” [Muslim].
Commentary: Obedience to a ruler is indispensable in view of the collective interests of a community. A believer has, therefore, been enjoined to obey the ruler in all circumstances rising above his personal interests, preferences and psychological urges. The ruler, however, must not be obeyed if he breaks the Shari`ah rules.
Hadith: 668. `Abdullah bin `Amr (May Allah be pleased with them) reported: We accompanied Messenger of Allah (PBUH) on a journey. We halted at a place to take a rest. Some of us began to set right their tents, others began to graze their animals while others were engaged in competing with one another in archery when an announcer of Messenger of Allah (PBUH) announced that people should gather for Salat. We gathered around the Messenger of Allah and he ((PBUH)) addressed us, saying, “Every Prophet before me was under obligation to guide his followers to what he knew was good for them and to warn the evil thing which he knew. As for this Ummah, it will have sound state and in its early stage of existence; but the last phase of its existence, will be faced with trials and with things you do not recognize. There will be tremendous trials, one after the other, and to each the believer will say, `That is it’. Whenever a trial arrives the believer will say: `This is going to bring about my destruction.’ When this passes, another calamity will approach and he will say: `This surely is going to be my end.’ Whosoever wishes to be removed from the Fire (Hell) and admitted to Jannah should die with faith in Allah and the Last Day; and he should treat others as he wishes to be treated. He who swears allegiance to an Imam, he should give him the pledge in ratification and the sincerity of his heart. He should obey him to the best of his capacity. If another man comes forward as a claimant (when one has already been installed), behead the second.” [Muslim].
Commentary: Here `its early stage’ means the period of the Companions, of the Successors (of the Companions), and of the Followers (of the Successors). In another Hadith, it has been called as the best era. In comparison with all the succeeding periods, this period is surpassingly good, peaceful and blessed. Later would emerge, it was prophesized, mischief after mischief, each being worse than the preceding one. Today, everybody sees the truth of this prophecy like the light of day. By predicting the emergence of mischief, Messenger of Allah (PBUH) wanted to warn his followers that they should keep themselves aloof from them. To them he further explained in advance the precautionary measures, that is, to keep faith in Allah, to remain firm-footed in the belief in the Hereafter and to deal with people fairly, attempting to be polite to them at the same time.
Besides, prophecy has been made about the abundance of the power-hungry people with a remedial note. In the first instance believers are supposed to swear allegiance to the caliph, and by extending their cooperation to him they should kill another claimant to the caliphate because it is only in this way that the unity of the Muslim Ummah can be maintained, free of chaos and discord. Yet, unfortunately, the power-orientated groups have found a plaything in the shape of democracy, turning peace and unity into a legend of the past. What a pity that despite all that they seek stability and progress! Is it the miracle of time or the quirk of the vested interests that has reversed the whole scheme of things? There is little hope of the improvement of the Muslim world’s affairs. Indeed, it faces an ironical situation.
Hadith: 669. Wa’il bin Hujr (May Allah be pleased with him) reported: Salamah bin Yazid Al¬Ju`f (May Allah be pleased with him) asked Messenger of Allah (PBUH): “O Prophet of Allah! Tell us, what you command us to do if there arises over us rulers who demand of us what is due to them and refuse us what is due to us.” Messenger of Allah (PBUH) turned away from him, but he repeated the same question. Thereupon Messenger of Allah (PBUH) said, “Listen to them and obey them. They are responsible for their obligations and you are accountable for yours.” [Muslim].
Commentary: This Hadith means that both the ruler and the ruled have their own respective obligations. If any of the two sides fails to play its due role, it will bear the brunt of its deficiency on the Final Day. Yet, people are debarred from disobeying a ruler who neglects to do what is required of him. Negligence is not rectifiable by negligence as it will make matters worse. To endure the high-handedness of a ruler in view of the overall national interest, is therefore, preferable to revolting against him. True, one cannot take the law into one’s own hands, yet there always remains room for improvement and positive criticism. To make use of it within limits and to make efforts for the enforcement of the canonical discipline will not be deemed as an uprising. Indeed, this will be deemed, to some extent, binding on everybody.
Hadith: 670. `Abdullah bin Mas`ud (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, “There will be discrimination after my death and there will be other matters that you will disapprove.” He was asked: “O Messenger of Allah! What do you command us to do when we are encountered with such happenings?” He answered, “Give what is due from you and supplicate to Allah for your rights.” [Al-Bukhari and Muslim].
Commentary: There are two aspects of this Hadith. On the one hand, people are advised to put up patiently with the transgressive behaviour of rulers as well as their nepotism or monopolization of all the national resources. On the other hand, rulers are warned to ward off a capricious conduct of life, lest they should face the Wrath of Allah.
Hadith: 671. Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, “Whosoever obeys me, obeys Allah; and he who disobeys me, disobeys Allah; and whosoever obeys the Amir (leader), in fact, obeys me; and he who disobeys the Amir, in fact, disobeys me.” [Al-Bukhari and Muslim].
Commentary: This Hadith informs us that it is imperative that we obey the leader of the Muslim community so long as he does not call to a sin, because doing so is in fact obedience to Allah (SWT).
Hadith: 672. Ibn `Abbas (May Allah be pleased with them) reported: Messenger of Allah (PBUH) said, “If a person notices in his ruler what he dislikes, he should show patience because he who departs from the (Muslim) community a cubit, dies like those who died in the Days of Ignorance.” [Al-Bukhari and Muslim].
Commentary: This Hadith urges us to bear patiently when a ruler makes a mistake so long as he does not call to a sin. It also warns us against disobedience to the ruler as this will cause mischief at the cost of the unity and common interests of the Muslim community.
Hadith: 673. Abu Bakrah (May Allah be pleased with him) reported: I heard Messenger of Allah (PBUH) saying, “He who insults the rulers Allah will insult him.” [At-Tirmidhi].
Commentary: To affront and degrade the ruler means to disobey him and to by-pass his orders. This impairs his power, honour and dignity. Believers have been told to obey and support rulers for the sake of national interest and welfare, understanding that they desist from committing an overt disbelief and maintain congregation Salat and other duties of religion. The political system of Islam is totally incompatible with western democracy. The concept of government party and the opposition is alien to Islam. All belong to one Ummah with only one goal and pursue the same aims and objects of Islamic guidelines!
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Chapter 81 : Undesirability of Aspiring for Office
Allah, the Exalted, says:
“That home of the Hereafter (i.e., Jannah), We shall assign to those who rebel not against the truth with pride and oppression in the land nor do mischief by committing crimes. And the good end is for the Muttaqun (the pious and righteous persons).” (28:83)
Hadith: 674. `Abdur-Rahman bin Samurah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said to me, “Do not ask for position of authority. If you are granted this position without asking for it, you will be helped (by Allah) in discharging its responsibilities; but if you are given it as a result of your request, you will be left alone as its captive. If you take an oath to do something and then find a better alternative, you should adopt the latter and expiate for your oath.” [Al-Bukhari and Muslim].
Commentary: By rulership is meant caliphate or any other rank affiliated to its hierarchy. Yet, it is undesirable to be eager or to strive for such an extraordinary position as it entails a heavy responsibility and one may face a sufficient difficulty in being absolved from it. However, if a man gets it without solicitation, he should accept it. The other part of the Hadith concerns swearing. Somebody takes an oath to do something but he finds another work more rewarding and righteous. In such a situation he is advised to dissolve his oath and make expiation for it. Thereafter, he will be free to avail the advantageous option. As for the expiation of breaking an oath, there are four options: to set free a slave, or to feed an average-quality food to ten needy persons, or to provide clothes to them; and the expiator who cannot afford all that, should observe fasting for three days.
Hadith: 675. Abu Dharr (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said to me, “O Abu Dharr, I see that you are weak and I like for you what I like for myself. Do not rule over (even) two persons, and do not manage an orphan’s property.” [Muslim].
Commentary: Abu Dharr Al-Ghifari (May Allah be pleased with him) was one of the most ascetic Companions who was little interested in mundane affairs. Finding him weak to do responsible jobs, Messenger of Allah (PBUH) gave him this advice. In fact, the one who takes interest in worldly affairs and understands them well can discharge the responsibilities appropriately. But a person who has aversion to worldly pursuits and keeps clear of them will be considered unfit in this regard.
Hadith: 676. Abu Dharr (May Allah be pleased with him) reported: I said to Messenger of Allah (PBUH): “Why do you not appoint me to an (official) position?” He (PBUH) patted me on the shoulder with his hand and said, “O Abu Dharr, you are a weak man and it is a trust and it will be a cause of disgrace and remorse on the Day of Resurrection except for the one who takes it up with a full sense of responsibility and fulfills what is entrusted to him (discharges its obligations efficiently).” [Muslim].
Commentary: There are, according to this Hadith, two conditions for putting people in official positions. The first is the relevant talent for the job, a man is put in charge of; and the second is his capacity for discharging responsibilities thereof. For example, a ruler should primarily possess the ability to maintain law and order and to establish justice; and secondly, he should be endowed with sufficient dynamism and vision to cope with new demands and situations. This basic principle applies to every official, whether in the capacity of governor, minister, advisor, financial administrator or a clerk. Apart from the sense of job, ability and integrity, he should be fired with determination with regard to his work. An office is indeed an important trust, and to have it without meeting the said conditions is a sort of treachery.
Hadith: 677. Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, “You will covet for getting a position of authority, but remember that it will be a cause of humiliation and remorse on the Day of Resurrection.” [Al-Bukhari]
Commentary: This Hadith urges people, particularly the incapable ones, to shed off the ambition to achieve rulership and power. It is feared that owing to their lack of talent they will mismanage the task which will be assigned to them. This will render them guilty with Allah. The Prophet (PBUH) dissuades such people from accepting any government portfolio as in this way they will remain safe and trouble-free. Yet, if a deserving person gets a job of high responsibility, he should do his utmost to do full justice to it, so that he may be spared remorse on the Day of Resurrection.
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Chapter 82 : Appointment of Pious Governors, Advisors and Judges
Allah, the Exalted, says:
“Friends of that Day will be foes one to another except Al-Muttaqun: (i.e., pious and righteous persons).” (43:67)
Hadith: 678. Abu Sa`id and Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, “Allah neither raised up any Prophet nor did He authorize any person with ruling power but for whom there were two types of entourage: one enjoins upon him to do good and incites him to carry it out, and the other enjoins evil and goads him; and the protected (from the bad entourage) is the one whom Allah protects.” [Al-Bukhari].
Commentary: A ruler has been told here that Taqwa (consciousness and fear of Allah), honesty, integrity and ability are the prerequisites to chosing anybody as his aide or advisor. Prior to their nomination, he should check up the reputation of his advisors. This precautionary measure will serve as a safeguard against the spread of corruption in society and serve the cause of goodness. Secondly, a ruler should obey the Commands of Allah and His Messenger (PBUH) because this discipline will not only keep him safe from making faults but will also serve as a shield against the machinations of wicked people.
Hadith: 679. `Aishah (May Allah be pleased with her) reported: Messenger of Allah (PBUH) said, “When Allah desires good for a ruler, He appoints for him a sincere adviser who will remind him if he forgets and helps him if he remembers. When Allah wishes for him the contrary, He appoints for him a bad adviser who will not remind him if he forgets, nor will he help him if he remembers.”
Commentary: In the recruitment of good and scrupulous aides lies the Blessing of Allah to a ruler because such aides will prove helpful to him in making sound judgements, reaching right conclusions and guarding him against leaning towards evil ways. Yet, if all of these aides are self-seekers, flatterers and corrupt, they will undoubtedly influence his decision-making in a bad way. And one can believe that the end of the ruler will be far from being desirable because history also supports this view. As for the Hereafter, he will be hardly safe from the infernal torment.
Riyadh Al Saliheen > Book : Book of Misselenas
Chapter 83 : Prohibition of Appointing an Aspirant Person to a Public Office of Authority
Hadith: 680. Abu Musa Ash`ari (May Allah be pleased with him) reported: I called on the Prophet (PBUH) with two of my cousins. One of them said to him: “O Messenger of Allah (PBUH), appoint me governor of some land over which Allah has given you authority.” The other also requested for something of the same nature. Messenger of Allah (PBUH) said, “By Allah we do not appoint someone to this post who seeks it or someone who contends for it.” [Al-Bukhari and Muslim].
Commentary: This Hadith supports the theme presented in this Chapter by Imam An-Nawawi, that is, a person pushing himself up for an office should be deprived of it. Ambitious persons usually manage to get a high office for self-aggrandizement, damaging the interests of other people. A government should primarily aim at the welfare of people and not serve the interests of the privileged few or benefit the holders of key posts alone.
Riyadh Al Saliheen >
Book 17: The Book of the Prohibited Actions
Riyadh Al Saliheen > Book 17 : The Book of the Prohibited Actions
Chapter 350 : Undesirability of Intercession in Hudud
Allah, the Exalted, says:
“The woman and the man guilty of illegal sexual intercourse, flog each of them with a hundred stripes. Let not pity withhold you in their case, in a punishment prescribed by Allah, if you believe in Allah and the Last Day.” (24:2)
Hadith: 1770. `Aishah (May Allah be pleased with her) reported: The Quraish were anxious about a woman from Banu Makhzum who had committed theft and asked : “Who will speak to the Messenger of Allah (PBUH) about her?” Then they said: “No one will be bold enough to do so except Usamah bin Zaid, the (Companion who was) dearly loved by the Messenger of Allah (PBUH).” So Usamah (May Allah be pleased with him) spoke to him and the Messenger of Allah (PBUH) (angrily) said, “Are you interceding regarding one of the punishments prescribed by Allah?” He then got up and delivered an address in which he said, “Indeed what destroyed the people before you was just that when a person of high rank among them committed a theft, they spared him; but if the same crime was done by a poor person they inflicted the prescribed punishment on him. I swear by Allah that if Fatimah daughter of Muhammad should steal, I would have her hand cut off.” [Al-Bukhari and Muslim].
In another narration `Aishah (May Allah be pleased with her) said: (Upon hearing the intercession of Usamah), the face of the Messenger of Allah (PBUH) changed color (because of anger) and he said, “Do you dare to intercede in matters prescribed by Allah?” Usamah pleaded: “O Messenger of Allah! Pray for my forgiveness.” `Aishah (May Allah be pleased with her) added: Thereafter the Messenger of Allah (PBUH) gave orders to have that woman’s hand cut off.
Commentary:
1.Hadd is the punishment fixed by Shari`ah and which no one has the authority to increase or decrease. For instance, theft is punishable by the cutting of the hand; the punishment of adultery is a hundred stripes or Rajm (stoning to death); the punishment of drinking of intoxicants is forty stripes etc.
2.Nobody has the right to intercede or make any recommendation in this matter.
3.There is no distinction of male or female in the matter of these punishments (Hudud). Whoever commits a crime which is punishable by Hadd, whether that person is male or female, will be liable for punishment prescribed under Hadd – the punishment, the limits of which have been defined in the Qur’an and Hadith.
4.No one is exempted from Hadd, no matter how great he is, because there is no distinction of great or small in the matter of Hadd.
5.We must learn a lesson from the history of past nations so that we can save ourselves from such misdeeds which caused their ruin.
6.This Hadith brings into prominence the distinction and eminence of Usamah and his position in the eyes of the Prophet (PBUH).
FROM ADAB AL MUFRAD
Adab Al Mufrad >
Book 44. The People of the Book
Adab AlMufrad > Book 44 : The People of The Book
Chapter 512. When a dhimmi writes and gives the greeting, he is answered
101. Abu ‘Uthman an-Nahdi said, “Abu Musa wrote to a Persian grandee and greeted him in his letter. He was asked, ‘Do you greet him when he is an unbeliever?’ He replied, ‘He wrote to me and greeted me, so I have answered him.'”
Grade: Saheeh (Authentic)
Commentary: It could be deduced from the narration that the companion agreed with the rest of the people that it was not allowed to give the greeting of Salam to the non-Muslims, but he clarified that the prohibition is restricted to initiating the greeting of Salam such that if a non-Muslim clearly says the greeting of Salam to us, we should respond with the greeting of Salam too. Imam al-Albaanee (الله رحمه (explains, “It contains the virtue of Abu Bakr as-Siddeeq t and glad tidings for him that he will enter the Garden, and the narrations on that are nice and many. It also contains the excellence of combining these qualities on a single day, and that their been found in a single person is glad tiding of the Garden (for such person). May 344 Allah make us from its people.”
Adab AlMufrad > Book 44 : The People of The Book
Chapter 513. Do not initiate the salam with dhimmis
1102. Abu Basra l-Ghifari reported that the Prophet, may Allah bless him and grant him peace, said, “I will ride to the Jews tomorrow. Do not give them the greeting first. If they greet you, then say, ‘and on you.'”
Grade: Saheeh (Authentic)
Commentary: The hadeeth prohibits giving the Salam first to the nonMuslims, and teaches that when the non-Muslims greet us first with the Salam, we should say, “Wa ‘alaykum, and upon you.” However, it appears this manner of replying their greeting of Salam, was because the non-Muslims used to say, “As-Saam ‘alaykum, death (instead of peace) be upon you” as in hadeeth no. 311, 1105 and 1106. They should be answered with the like of what they say.
1103. Abu Hurayra reported that the Prophet, may Allah bless him and grant him peace, said, “Do not give the People of the Book the greeting first. Force them to the narrowest part of the road.”
Grade: Saheeh (Authentic)
Commentary:The one who ascribes to Allah what He is not and gives worship to other than the One Who created and provides for all is, to say the least, an ingrate, not deserving of the reverence of first been greeted with the Salam. And from the ignominy that follows him for his disbelief is his been constrained to the sides of the road!
Adab AlMufrad > Book 44 : The People of The Book
Chapter 514. A person greeting a dhimmi with a gesture
1104. ‘Alqama said, “‘Abdullah used to greet the Persian grandees with a gesture.”
Grade: Saheeh (Authentic)
Commentary: Imam Al-Albaanee (الله رحمه (deduced from this narration that one could initiate greeting a non-Muslim first with other known forms of greeting such as “good morning”, “how are you” and similar others. See Silsilat al-Ahaadeeth is-Saheehah (2/320)
1105. Anas said, “A Jew passed by the Prophet, may Allah bless him and grant him peace, saying, ‘Peace be upon you.’ His Companions returned the salam.’ The Prophet said, ‘The Jew said, ‘Poison (sam) be upon you.’ He caught hold of the Jew who admitted it.’ The Prophet said, ‘Answer him with what he said.'”
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 AlMufrad > Book 44 : The People of The Book
Chapter 515. How to answer dhimmis
1106. ‘Abdullah ibn ‘Umar said that the Messenger of Allah, may Allah bless him and grant him peace, said, “When one of the Jews greets you and says, ‘Poison be upon you (as-samu ‘alaykum ),’ say, ‘And on you.'”
1107. Ibn ‘Abbas said, “Return the greeting to whomever it is, Jew, Christian, or Magian. That is because Allah says, ‘When you are greeted with a greeting, greet with one better than it or return it.’ (4:86)”
Grade: Hasan (Sound)
Commentary: Perhaps the author, Imam al-Bukhaaree (الله رحمه (cited this narration here, and in fact the one before it, to demonstrate that if a nonMuslim greets us first with a clear greeting of Salam, we should respond also with the greeting of Salam. Imam Ibn Battal (الله رحمه (and others among the pious predecessors averred similarly. It could be deduced from the narration that the companion – t – agreed with the rest of the people that it was not allowed to give the greeting of Salam to the non-Muslims, but he clarified that the prohibition is restricted to initiating the greeting of Salam such that if a non-Muslim clearly says the greeting of Salam to us, we should respond with the greeting of Salam too. Imam al-Albaanee (الله رحمه (explains, “It contains the virtue of Abu Bakr as-Siddeeq t and glad tidings for him that he will enter the Garden, and the narrations on that are nice and many. It also contains the excellence of combining these qualities on a single day, and that their been found in a single person is glad tiding of the Garden (for such person). May 344 Allah make us from its people.”
Adab AlMufrad > Book 44 : The People of The Book
Chapter 519. The People of the Book are forced to the narrowest part of the road
1111. See 1103.
Grade: Da’eef (Weak)
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