9. Self Morals, Disciplines And Good Practices

IN SAHIH BUKHARI

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

Sahih Bukhari > Book 73 : Good Manners and Form (Al-Adab)
Chapter 60: A believer should conceal what sins he may commit

Narrated Abu Huraira:
I heard Allah’s Messenger (ﷺ) saying. “All the sins of my followers will be forgiven except those of the Mujahirin (those who commit a sin openly or disclose their sins to the people). An example of such disclosure is that a person commits a sin at night and though Allah screens it from the public, then he comes in the morning, and says, ‘O so-and-so, I did such-and-such (evil) deed yesterday,’ though he spent his night screened by his Lord (none knowing about his sin) and in the morning he removes Allah’s screen from himself.”

Narrated Safwan bin Muhriz:
A man asked Ibn `Umar, “What did you hear Allah’s Messenger (ﷺ) saying regarding An-Najwa (secret talk between Allah and His believing worshipper on the Day of Judgment)?” He said, “(The Prophet (ﷺ) said), “One of you will come close to his Lord till He will shelter him in His screen and say: Did you commit such-and-such sin? He will say, ‘Yes.’ Then Allah will say: Did you commit such and such sin? He will say, ‘Yes.’ So Allah will make him confess (all his sins) and He will say, ‘I screened them (your sins) for you in the world, and today I forgive them for you.”‘

Sahih Bukhari > Book 73 : Good Manners and Form (Al-Adab)
Chapter 61: Pride and arrogance

Narrated Haritha bin Wahb:
Al-Khuzai: The Prophet (ﷺ) said, “Shall I inform you about the people of Paradise? They comprise every obscure unimportant humble person, and if he takes Allah’s Oath that he will do that thing, Allah will fulfill his oath (by doing that). Shall I inform you about the people of the Fire? They comprise every cruel, violent, proud and conceited person.”

Anas bin Malik said, “Any of the female slaves of Medina could take hold of the hand of Allah’s Messenger (ﷺ) and take him wherever she wished.”

Sahih Bukhari > Book 73 : Good Manners and Form (Al-Adab)
Chapter 71: To be patient when one is harmed

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

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

Sahih Bukhari > Book 73 : Good Manners and Form (Al-Adab)
Chapter 75: What to say when one is angry or harsh for Allah’s sake

Narrated `Aisha:
The Prophet (ﷺ) entered upon me while there was a curtain having pictures (of animals) in the house. His face got red with anger, and then he got hold of the curtain and tore it into pieces. The Prophet (ﷺ) said, “Such people as paint these pictures will receive the severest punishment on the Day of Resurrection .”

Narrated Abu Mas`ud:
A man came to the Prophet (ﷺ) and said “I keep away from the morning prayer only because such and such person prolongs the prayer when he leads us in it. The narrator added: I had never seen Allah’s Apostle more furious in giving advice than he was on that day. He said, “O people! There are some among you who make others dislike good deeds) cause the others to have aversion (to congregational prayers). Beware! Whoever among you leads the people in prayer should not prolong it, because among them there are the sick, the old, and the needy.” (See Hadith No. 670, Vol 1)

Narrated `Abdullah bin `Umar:
While the Prophet (ﷺ) was praying, he saw sputum (on the wall) of the mosque, in the direction of the Qibla, and so he scraped it off with his hand, and the sign of disgust (was apparent from his face) and then said, “Whenever anyone of you is in prayer, he should not spit in front of him (in prayer) because Allah is in front of him.”

Narrated Zaid bin Khalid Al-Juhani:
A man asked Allah’s Messenger (ﷺ) about “Al-Luqata” (a lost fallen purse or a thing picked up by somebody). The Prophet (ﷺ) said, “You should announce it publicly for one year, and then remember and recognize the tying material of its container, and then you can spend it. If its owner came to you, then you should pay him its equivalent.” The man said, “O Allah’s Messenger (ﷺ)! What about a lost sheep?” The Prophet said, “Take it because it is for you, for your brother, or for the wolf.” The man again said, “O Allah’s Messenger (ﷺ)! What about a lost camel?” Allah’s Messenger (ﷺ) became very angry and furious and his cheeks became red (or his face became red), and he said, “You have nothing to do with it (the camel) for it has its food and its water container with it till it meets its owner.”

Narrated Zaid bin Thabit:
Allah’s Messenger (ﷺ) made a small room (with a palm leaf mat). Allah’s Messenger (ﷺ) came out (of his house) and prayed in it. Some men came and joined him in his prayer. Then again the next night they came for the prayer, but Allah’s Messenger (ﷺ) delayed and did not come out to them. So they raised their voices and knocked the door with small stones (to draw his attention). He came out to them in a state of anger, saying, “You are still insisting (on your deed, i.e. Tarawih prayer in the mosque) that I thought that this prayer (Tarawih) might become obligatory on you. So you people, offer this prayer at your homes, for the best prayer of a person is the one which he offers at home, except the compulsory (congregational) prayer.”

 Sahih Bukhari > Book 73 : Good Manners and Form (Al-Adab)
Chapter 76: To be cautious from being angry

Narrated Abu Huraira:
Allah’s Messenger (ﷺ) said, “The strong is not the one who overcomes the people by his strength, but the strong is the one who controls himself while in anger.”

Narrated Sulaiman bin Sarad:
Two men abused each other in front of the Prophet (ﷺ) while we were sitting with him. One of the two abused his companion furiously and his face became red. The Prophet (ﷺ) said, “I know a word (sentence) the saying of which will cause him to relax if this man says it. Only if he said, “I seek refuge with Allah from Satan, the outcast.’ ” So they said to that (furious) man, ‘Don’t you hear what the Prophet (ﷺ) is saying?” He said, “I am not mad.”

Narrated Abu Huraira:
A man said to the Prophet (ﷺ) , “Advise me! “The Prophet (ﷺ) said, “Do not become angry and furious.” The man asked (the same) again and again, and the Prophet (ﷺ) said in each case, “Do not become angry and furious.”

Sahih Bukhari > Book 73 : Good Manners and Form (Al-Adab)
Chapter 77: Al-Hayd

Narrated Abu As-Sawar Al-Adawi:
`Imran bin Husain said: The Prophet (ﷺ) said, “Haya’ (pious shyness from committing religeous indiscretions) does not bring anything except good.” Thereupon Bashir bin Ka`b said, ‘It is written in the wisdom paper: Haya’ leads to solemnity; Haya’ leads to tranquility (peace of mind).” `Imran said to him, “I am narrating to you the saying of Allah’s Messenger (ﷺ) and you are speaking about your paper (wisdom book)?”

Narrated `Abdullah bin `Umar:
The Prophet (ﷺ) passed by a man who was admonishing his brother regarding Haya’ (pious shyness from committing religeous indiscretions) and was saying, “You are very shy, and I am afraid that might harm you.” On that, Allah’s Messenger (ﷺ) said, “Leave him, for Haya’ is (a part) of Faith.”

Narrated Abu Sa`id:
The Prophet (ﷺ) was more shy (from Haya’: pious shyness from committing religeous indiscretions) than a veiled virgin girl. (See Hadith No. 762, Vol. 4)

 Sahih Bukhari > Book 73 : Good Manners and Form (Al-Adab)
Chapter 78: “And if you do not feel ashamed, then do whatever you like.”

Narrated Abu Mas`ud:
The Prophet (ﷺ) said, ‘One of the sayings of the early Prophets which the people have got is: If you don’t feel ashamed (from Haya’: pious shyness from committing religeous indiscretions) do whatever you like.” (See Hadith No 690, 691, Vol 4)

Sahih Bukhari > Book 73 : Good Manners and Form (Al-Adab)
Chapter 79: Not feel shy of the truth to comprehend the religion

Narrated Um Salama:
Um Sulaim came to Allah’s Messenger (ﷺ) and said, “O Allah’s Messenger (ﷺ)! Verily, Allah does not feel shy to tell the truth. If a woman gets a nocturnal sexual discharge (has a wet dream), is it essential for her to take a bath? He replied, “Yes if she notices a discharge.”

Narrated Ibn `Umar:
The Prophet (ﷺ) said, “The example of a believer is like a green tree, the leaves of which do not fall.” The people said. “It is such-and-such tree: It is such-and-such tree.” I intended to say that it was the datepalm tree, but I was a young boy and felt shy (to answer). The Prophet (ﷺ) said, “It is the date-palm tree.” Ibn `Umar added, ” I told that to `Umar who said, ‘Had you said it, I would have preferred it to such-and such a thing.”

Narrated Thabit:
that he heard Anas saying, “A woman came to the Prophet (ﷺ) offering herself to him in marriage, saying, “Have you got any interest in me (i.e. would you like to marry me?)” Anas’s daughter said, “How shameless that woman was!” On that Anas said, “She is better than you, for she presented herself to Allah’s Messenger (ﷺ) (for marriage).

Sahih Bukhari > Book 73 : Good Manners and Form (Al-Adab)
Chapter 83: A believer not to be stung twice out from the same hole

Narrated Abu Huraira:
The Prophet (ﷺ) said, “A believer is not stung twice (by something) out of one and the same hole.”

 Sahih Bukhari > Book 73 : Good Manners and Form (Al-Adab)
Chapter 106: “Name yourselves by my name, but do not call yourselves by my Kunyah.”

Narrated Jabi:
A man among us begot a boy whom he named Al-Qasim. The people said, “We will not call him (i.e., the father) by that Kuniya (Abu-l-Qasim) till we ask the Prophet (ﷺ) about it. The Prophet (ﷺ) said. “Name yourselves by my name, but do not call (yourselves) by my Kuniya.”

Narrated Abu Huraira:
Abu-l-Qasim (The Prophet) said, “Name yourselves by my name, but do not call yourselves by my Kuniya.”

Narrated Jabir bin `Abdullah:
A man among us begot a boy whom he named Al-Qasim. The people said (to him), “We will not call you Abul-l-Qasim, nor will we please you by calling you so.” The man came to the Prophet (ﷺ) and mentioned that to him. The Prophet (ﷺ) said to him, “Name your son `Abdur-Rahman.”

Sahih Bukhari > Book 73 : Good Manners and Form (Al-Adab)
Chapter 108: To change a name for better name

Narrated Sahl:
When Al-Mundhir bin Abu Usaid was born, he was brought to the Prophet (ﷺ) who placed him on his thigh. While Abu Usaid was sitting there, the Prophet (ﷺ) was busy with something in his hands so Abu Usaid told someone to take his son from the thigh of the Prophet (ﷺ) . When the Prophet (ﷺ) finished his job (with which he was busy), he said, “Where is the boy?” Abu Usaid replied, “We have sent him home.” The Prophet (ﷺ) said, “What is his name?” Abu Usaid said, “(His name is) so-and-so. ” The Prophet (ﷺ) said, “No, his name is Al-Mundhir.” So he called him Al-Mundhir from that day.

Narrated Abu Huraira:
Zainab’s original name was “Barrah,” but it was said’ “By that she is giving herself the prestige of piety.” So the Prophet (ﷺ) changed her name to Zainab.

Narrated Sa`id bin Al-Musaiyab:
That when his grandfather, Hazn visited the Prophet (ﷺ) the Prophet (ﷺ) said (to him), “What is your name?” He said, “My name is Hazn.” The Prophet (ﷺ) said, ” But you are Sahl.” He said, “I will not change my name with which my father named me.” Ibn Al-Musaiyab added: So we have had roughness (in character) ever since.

Sahih Bukhari > Book 73 : Good Manners and Form (Al-Adab)
Chapter 114: The name which is most disliked by Allah.

Narrated Abu Huraira:
Allah’s Messenger (ﷺ) said, “The most awful name in Allah’s sight on the Day of Resurrection, will be (that of) a man calling himself Malik Al-Amlak (the king of kings).

Narrated Abu Huraira:
The Prophet (ﷺ) said, “The most awful (meanest) name in Allah’s sight.” Sufyan said more than once, “The most awful (meanest) name in Allah’s sight is (that of) a man calling himself king of kings.” Sufyan said, “Somebody else (i.e. other than Abu Az-Zinad, a sub-narrator) says: What is meant by ‘The king of kings’ is ‘Shahan Shah.,”

Sahih Bukhari > Book 73 : Good Manners and Form (Al-Adab)
Chapter 122 : It is forbidden to throw stones

Narrated `Abdullah bin Mughaffal Al-Muzani:
The Prophet (ﷺ) forbade the throwing of stones (with the thumb and the index or middle finger), and said “It neither hunts a game nor kills (or hurts) an enemy, but it gouges out an eye or breaks a tooth.”

Sahih Bukhari > Book 73 : Good Manners and Form (Al-Adab)
Chapter 123: To say ‘Al-Hamdu-lillah’ on sneezing

Narrated Anas bin Malik:
Two men sneezed before the Prophet. The Prophet (ﷺ) said to one of them, “May Allah bestow His Mercy on you,” but he did not say that to the other. On being asked (why), the Prophet (ﷺ) said, “That one praised Allah (at the time of sneezing), while the other did not praise Allah.”

 Sahih Bukhari > Book 73 : Good Manners and Form (Al-Adab)
Chapter 124: Tashmu to the sneezer if he praises Allah

Narrated Al-Bara:
The Prophet (ﷺ) ordered us to do seven (things) and forbade us from seven (other things): He ordered us to pay a visit to the sick, to follow funeral possessions, to say: May Allah be merciful to you to a sneezer, – if he says: Praise be to Allah, to accept invitation (invitation to a wedding banquet), to return greetings, to help the oppressed, and to help others to fulfill their oaths (provided it was not sinful). And he forbade us from seven (things): to wear golden rings or golden bangles, to wear silk (cloth), Dibaj, Sundus and Mayathir.

Sahih Bukhari > Book 73 : Good Manners and Form (Al-Adab)
Chapter 125: Sneezing, and yawning

Narrated Abu Huraira:
The Prophet (ﷺ) said, “Allah likes sneezing and dislikes yawning, so if someone sneezes and then praises Allah, then it is obligatory on every Muslim who heard him, to say: May Allah be merciful to you (Yar-hamuka-l-lah). But as regards yawning, it is from Satan, so one must try one’s best to stop it, if one says ‘Ha’ when yawning, Satan will laugh at him.”

Sahih Bukhari >
Book 76: Softening the Heart

Sahih Bukhari > Book 76 : Softening the Hearts
CHAPTER 1. Health and leisure (free time for doing good deeds). There is no life worth living except the life in the Hereafter.

8:421 Narrated Ibn ‘Abbâs:
Allah’s Messenger said, “There are two blessings which many people lose: (They are) health and free time for doing good.”

Sahih Bukhari > Book 73 : Good Manners and Form (Al-Adab)
CHAPTER 2. The statement of the Prophet: ‘Be in this world as if you were a stranger.’

8:425 Narrated (Mujâhid): Ibn’Umar said,
“Allâh’s Messenger took hold of my shoulder and said, ‘Be in this world as if you were a stranger or a traveller.” (The subnarrator added): Ibn ‘Umar used to say, “If you survive till the evening, do not expect to be alive in the morning, and if you survive till the morning, do not expect to be alive in the evening, and take from your health for your sickness, and (take) from your life for your death.”

Sahih Bukhari > Book 73 : Good Manners and Form (Al-Adab)
CHAPTER 3. About hope and hoping too much (for long life and worldly pleasures).

8:426 Narrated ‘Abdullâh:
The Prophet drew a square and then drew a line in the middle of it and let it extend outside the square and then drew several small lines attached to that central line, and said, “This is the human being, and this (the square) is his lease of life (his or her day of death) encircles him from all sides (or has encircled him), and this (line) which is outside (the square) is his hope, and these small lines are the calamities and troubles (which may befall him), and if one misses him, another will snap (i.e., overtake) him, and if the other misses him, a third will snap (i.e., overtake) him.”

8:427 Narrated Anas bin Mâlik:
The Prophet drew a few lines and said, “This is (man’s) hope, and this is the instant of his death, and while he is in this state (of hope), the nearer line (death) comes to him.”

Sahih Bukhari > Book 73 : Good Manners and Form (Al-Adab)
CHAPTER 4. If somebody reaches sixty years of age, he has no right to ask Allah for a new lease of life.

8:428 Narrated Abü Huraira:
The Prophet said, “Allah will not accept the excuse of any person whose instant of death is delayed till he is sixty years of age.”

8:429 Narrated Abu Huraira:
I heard Allah’s Messenger saying, “The heart of an old man remains young in two respects, i.e., his love for the world (its wealth, amusements and luxuries) and his incessant hope.”

Sahih Bukhari > Book 73 : Good Manners and Form (Al-Adab)
CHAPTER 5. The deed which is done seeking Allah’s Countenance (i.e. for the sake of Allah).

8:431 Narrated ‘Itbân bin Mâlik Al-Ansâri
(who was one of the men of the tribe of Bani Sâlim): Allah’s Messenger came to me and said, “None will come on the Day of Resurrection who has said: La iláha ill-Alláh, (none has the right to be worshipped but Allah) sincerely, seeking Allah’s Countenance (i.e. for Allah’s sake), but will be saved from the Hell-fire by Allah.”

8:432 Narrated Abü Huraira:
Allah’s Messenger said, “Allâh says, ‘I have nothing to give but Paradise as a reward to my slave, a true believer of Islamic Monotheism who, if I cause his dear friend (or relative) to die, remains patient (and hopes for Allah’s Reward).’ “

Sahih Bukhari > Book 73 : Good Manners and Form (Al-Adab)
CHAPTER 10. The adoption of a middle course (not to go to extremes), and the regularity of one’s deeds.

8:470 Narrated Abü Huraira:
Allah’s Messenger said, “The deeds of anyone of you will not save you [from the (Hell) Fire].” They said, “Even you (will not be saved by your deeds), 0 Allah’s Messenger?” He said, “No, even I (will not be saved) unless and until Allah protects me with His Grace and His Mercy. Therefore, do good deeds properly, sincerely and moderately, and worship Allah in the forenoon and in the afternoon and during a part of the night, and Al-Qasd (always adopt a middle, moderate, regular course) whereby you will reach your Al-Qasd i.e. target (Paradise).”

8:472 Narrated ‘Aisha:
The Prophet was asked. “What deeds are loved most by Allah?” He said. “The most regular constant deeds even though they may be few.”

Sahih Bukhari > Book 73 : Good Manners and Form (Al-Adab)
CHAPTER 12. To protect one’s tongue (from illegal talk e.g. abusing, lying, backbiting etc.). (And the Prophet’s statement): ‘He who believes in Allah and the Last Day should talk what is good (sense) or keep quiet.’ [(And the Statement of Allah: “Not a word does he (or she) utter, but there is a watcher by him ready (to record it).” (V.50:18)]

8:481 Narrated Sahi bin Sa’d:
Allah’s Messenger said, “Whoever can guarantee (the chastity of) what is between his two jaw-bones (i.e., his mouth and tongue) and what is between his two legs i.e. his private parts), I guarantee Paradise for him.”

8:485  Narrated Abü Huraira:
The Prophet said, “A slave (of Allah) may utter a word, which pleases Allah, without giving it much importance, and because of that Allah will raise him to degrees (of reward): a slave (of Allah) may utter a word (carelessly) which displeases Allah without thinking of its gravity and because of that he will be thrown into the Hell-fire.”

Sahih Bukhari > Book 73 : Good Manners and Form (Al-Adab)
CHAPTER 13. To give up sinful deeds.

8:489  Narrated Abü Müsa:
Allah’s Messenger said. “My example and the example of the message with which Allah has sent me is like that of a man who came to Some people and said, “I have seen with my own eyes the enemy forces, and I am a naked warner (to you) so save yourself, save yourself! A group of them obeyed him and went out at night, slowly and stealthily and were safe, while another group did not believe him and thus the army took them in the morning and destroyed them.

Sahih Bukhari > Book 73 : Good Manners and Form (Al-Adab)
CHAPTER 16. One should always look at the one who is inferior (in worldly rank) to him, and should not look at the one who is superior (in worldly rank) to him.

8:497 Narrated Abü Huraira:
Allah’s Messenger said, “If anyone of you looked at a person who was made superior to him in property and (in worldly rank and in good) appearance, then he should also look at the one who is inferior to him.”

Sahih Bukhari > Book 73 : Good Manners and Form (Al-Adab)
CHAPTER 17. Whoever intended to do a good deed or a bad deed.

8:498 Narrated Ibn ‘Abbâs:
The Prophet narrating about his Lord said,: Allâh ordered (the appointed angels over you) that the good and the bad deeds be written, and He then showed (the way) how (to write). If somebody intends to do a good deed and he does not do it, then Allah will write for him a full good deed (in his account with Him); and if he intends to do a good deed and actually did it, then Allah will write for him (in his account) with Him (its reward equal) from ten to seven hundred times to many more times: and if somebody intended to do a bad deed and he does not do it, then Allah will write a full good deed (in his account) with Him, and if he intended to do it (a bad deed) and actually did it, then Allah will write one bad deed (in his account).”

CHAPTER 19. (Worshipping Allah in public just for) showing off: [(and talking or hinting about one’s own deeds of worship, or let the people) hear (of his good deeds to win their praise) for the same purpose.]

8:506 Narrated Jundab:
The Prophet said, “He who lets the people hear of his good deeds intentionally, to win their praise, Allah will let the people know his real intention (on the Day of Resurrection), and he who does good things in public to show off and win the praise of the people, Allah will disclose his real intention (and humiliate him).

Sahih Bukhari > Book 73 : Good Manners and Form (Al-Adab)
CHAPTER 20. The humility or modesty or lowliness (to lower oneself).

8:509 Narrated Abü Huraira:
Allah’s Messenger said, “Allah said, ‘I will declare war against him who shows hostility to a pious worshipper of Mine. And the most beloved things with which My slave comes nearer to Me, is what I have enjoined upon him; and My slave keeps on coming closer to Me through performing Nawafil (praying or doing extra deeds besides what is obligatory) till I love him, then I become his sense of hearing with which he hears, and his sense of sight with which he sees, and his hand with which he grips, and his leg with which he walks; and if he asks Me, I will give him, and if he asks My Protection (Refuge), I will protect him; (i.e., give him My Refuge) and I do not hesitate to do anything as I hesitate to take the soul of the believer, for he hates death, and I hate to disappoint him.”

Sahih Bukhari >
Book 90: Wishes

Sahih Bukhari > Book 90 : Wishes
CHAPTER 1. What kind of wishing is disliked.

9:333 Narrated by Al-A’rai
Abu Huraira said, Allah’s Apostle said, “By Him in Whose Hand my life is, I would love to fight in Allah’s Cause and then get martyred and then resurrected (come to life) and then get martyred and then resurrected (come to life) and then get martyred, and then resurrected (come to life) and then get martyred and then resurrected (come to life).” Abu Huraira used to repeat those words three times and I testify to it with Allah’s Oath.

9:338 Narrated by Abu Huraira
Allah’s Apostle said, “Not to wish to be the like except of two men. A man whom Allah has given the (knowledge of the) Qur’an and he recites it during the hours of night and day and the one who wishes says: If I were given the same as this (man) has been given, I would do what he does, and a man whom Allah has given wealth and he spends it in the just and right way, in which case the one who wishes says, ‘If I were given the same as he has been given, I would do what he does.’” (See Hadith No. 543 and 544, Vol 6)

9:339 Narrated Anasu: If I had not heard the Prophet saying, “You should not long for death,” I would have longed (for it).

9:341 Narrated Abü Huraira (or Sa’d bin ‘Ubaid): Allah’s Messenger said, “None of you should long for death, for if he is a good-doer, he may increase his good deeds, and if he is an evil-doer, he may stop the evil deeds and repent.”

9:341 Narrated by Sa’d bin Ubaid
(the Maula of ‘Abdur-Rahman bin Azhar) Allah’s Apostle said, “None of you should long for death, for if he is a good man, he may increase his good deeds, and if he is an evil-doer, he may stop the evil deeds and repent.”

IN SAHIH MUSLIM:

Sahih Muslim >
Book 14: Vows

Sahih Muslim > Book 14 : Vows
Chapter 1:

Book 14: Number 4017: Ibn Abbas reported that Sa’d b. Ubida asked Allah’s Messenger (may peace be upon him) for a decision about a vow taken by his mother who had died before fulfilling it. Allah’s Messenger (may peace be upon him) said: Fulfil it on her behalf.

Book 14: Number 4018: This hadith has been narrated on the authority of Zuhri with a different chains of transmitters.

Book 14: Number 4019: ‘Abdullah b. Umar reported: Allah’s Messenger (may peace he upon him) singled out one day forbidding us to take vows and said: It would not avert anything; it is by which something is extracted from the miserly person.

Book 14: Number 4020: Ibn Umar reported Allah’s Apostle (may peace be upon him) as saying: The vow neither hastens anything nor defers anything, but is the means whereby (something) is extracted from the miserly person.

Book 14: Number 4021: Ibn Umar reported that Allah’s Apostle (may peace be upon him) forbade (people) taking vows, and said: It does not (necessarily) bring good (in the form of substantial, and tangible results), but it is the meant whereby something is extracted from the miserly persons.

Book 14: Number 4022: This hadith has been narrated on the authority of Mansur with the same chain of transmitters.

Book 14: Number 4023: Abu Heraira reported Allah’s Messenger (may peace be upon him) as saying: Do not take vows, for a vow has no effect against Fate; it is only from the miserly that something is extracted.

Book 14: Number 4024: Abu Huraira reported Allah’s Messenger (may peace be upon him) forbidding taking of vows, and said: It does not avert Fate, but is the means by which something is extracted from the miser.

Book 14: Number 4025: Abu Huraira reported Allah’s Apostle (may peace be upon him) as saying: The vow does not bring anything near to the son of Adam which Allah has not ordained for him, but (at times) the vow coincides with Destiny, and this is how something is extracted from the miserly person, which that miser was not willing to give.

Book 14: Number 4026: This hadith has been transmitted on the authority of ‘Amr b. Abu ‘Amr.

Sahih Muslim > Book 14 : Vows
Chapter 2: The vow is not to be fulfilled which is made in disobedience to allah, nor that over which a man has no control

Book 14: Number 4027: Imran b. Husain reported that the tribe of Thaqif was the ally of Banu ‘Uqail. Thaqif took two persons from amongst the Companiobs of Allah’s Messenger (may peace be upon him) as prisoners. The Campanions of Allah’s Messenger (may peace be upon him) took one person at Banu Uqail as prisoner,  and  captured  al-‘Adbi  (the  she camel  of  the  Holy  Prophet)  along with him.  Allah’s Messenger (may peace be upon him) came to him and he was tied with ropes. He said: Muhammad. He came near him and said: What is the matter with you? Thereupon he (the prisoner) said: Why have you taken me as prisoner and why have you caught hold of one proceeding the pilgrims (the she camel as she carried the Holy Prophet on her back and walked ahead of the multitude)? He (the Holy Prophet) said: (Yours is a great fault). I (my men) have caught hold of you for the crime of your allies, Banu Thaqif. He (the Holy Prophet) then turned away. He again called him and said: Muhammad, Muhammad, and since Allah’s Messenger (may peace be upon him) was very compassionate, and tenderhearted, he returned to him, and said: What is the matter with you? He said: I am a Muslim, whereupon he (the Holy Prophet) said: Had you said this when you had been the master of yourself, you would have gained every success. He then turned away. He (the prisoner) called him again saying: Muhammad, Muhammad. He came to him and said: What is the matter with you? He said: I am hungry, feed me, and I am thirsty, so provide me with drink. He (the Holy Prophet) said: That is (tosatisfy) your want. He was then ransomed for two persons (who had been taken prisoner by Thaqif). He (the narrator) said: A woman of the Ansar had been taken prisoner and also al-Adbi’ was caught. The woman had been tied with ropes. The people were giving rest to their animals before their houses. She escaped one night from the bondage and came to the camels. As she drew near the camels, they fretted and fumed and so she left them until she came to al-Adbi’. It did not fret and fume; it was docile She rode upon its back and drove it away and she went off. When they (the enemies of Islam) were warned of this, they went in search of it, but it (the she camel) exhausted them. She (the woman) took vow for Allah, that in case He would save her through it, she would offer that as a sacrifice. As she reached Medina, the people saw her and they said: Here is al-Adbi, the she camel of Allah’s Messanger (may peace be upon him). She (the woman) said that she had taken a vow that if Allah would save her on its back, she would sacrifice it. They (the Prophet’s Companions) came to Allah’s Messenger (may peace be upon him) and made a mention of that to him, whereupon he said: Hallowed be Allah, how ill she rewarded it that she took vow to Allah that if He saves her on its back, she would sacrifice it! There is no fulfilment of the vow in an act of disobedience, nor in an act over which a person has no control. In the version of Ibn Hujr (the words are):” There is no vow in disobedience to Allah.”

Book 14: Number 4028: This hadith is narrated on the authority of Ayyub with the same chain of transmitters and a slight variation of words.

Sahih Muslim > Book 14 : Vows
Chapter 3: He who took the vow that he would go on foot to the Ka’ba

Book 14: Number 4029: Anas reported that Allah’s Apostle (may peace be upon him) saw an old man being supported between his two sons. He (the Holy Prophet) said: What is the matter with him? They said: He had taken the vow to walk (on foot to the Ka’ba). Thereupon he (Allah’s Apoitle) said: Allah is indifferent to his inflicting upon himself chastisement, and he commanded him to ride.

Book 14: Number 4030: Abu Huraira reported: Allah’s Apostle (may peace be upon him) found an old man walking between his two sons supported by them, whereupon Allah’s Apostle (may peace be upon him) said: What is the matter with him? He (the narrator) said: Allah’s Messenger, they are his sons and there is upon him the (fulfilment) of the vow, whereupon Allah’s Apostle (may peace be upon him) said: Ride, old man, for Allah is not in need of you and your vow.

Book 14: Number 4031: This hadith has been narrated on the authority of ‘Amr b. Abu ‘Amr with the same chain of transmitters.

Book 14: Number 4032: ‘Uqba b. Amir reported: My sister took a vow that she would walk bare foot to the house of Allah (Ka’ba). She asked me to inquire from Allah’s Messenger (may peace be upon him) about it. I sought his decision and he said: She should walk on foot and ride also.

Book 14: Number 4033: This hadith has been narrated on the authority of ‘Uqba b. Amir Juhani. but in this no mention has been made of” barefoot”.

Book 14: Number 4034: ‘Uqba. b. Amir reported Allah’s Messenger (may peace be upon him) as saying: The expiation of the (breach of) a vow is the same as that of the (breach of an oath).

Sahih Muslim >
Book 15: Oaths

Sahih Muslim > Book 15 : Oaths
Chapter 3: It is excellent to break the vow if one finds it better doing that which is against this vow one should expiate it

Book 15: Number 4044: Abu  Musa  al-Ash’ari  reported: I  came  to  Allah’s  Apostle  (may  peace  be  upon  him)  along  with  a group of Ash’arites requesting to give us a mount. He (the Holy Prophet) said: By Allah, I cannot provide you with a mount, and there is nothing with me which I should give you as a ride. He (the narrator) said: We stayed there as long as Allah willed. Then there were brought to him (to the Holy Prophet) camels. He (the Holy Prophet) then ordered to give us three white humped camels, We started and said (or some of us said to the others): Allah will not bless us. We came to Allah’s Messenger (may peace be upon him) begging him to provide us with riding camels. He swore that he could not provide us with a mount, but later on he provided us with that. They (some of the Prophet’s Companions) came and informed him about this (rankling of theirs), whereupon he said: It was not I who provided you with a mount, but Allah has provided you with that. So far as I am concerned, by Allah, if He so wills, I would not swear, but if, later on, I would see better than it, I (would break the vow) and expiate it and do that which is better.

Book 15: Number 4045: Abu Musa reported: My friends sent me to Allah’s Messenger (may peace be upon him) asking him to provide them with mounts as they were going along with him in jaish al-‘Usrah (the army of destitutes or of meagre means or army setting out during the hard times and that is the occasion of the expedition of Tabuk) I said: Apostle of Allah, my friends have sent me to you so that you may provide them with mounts. He (the Holy Prophet) said: By Allah, I cannot provide you with anything to ride. And it so happened that he was at that time much perturbed. I little knew of it, so I came back with a heavy heart on account of the refusal of Allah’s Messenger (may peace be upon him), and the fear that Allah’s Messenger (may peace be upon him) might have some feelings against me. I returned to my friends and informed them about what Allah’s Messenger (may peace be upon him) had said. I had hardly stayed for a little that I heard Bilal calling: ‘Abdullah b. Qais. I responded to his call. He said: Hasten to Allah’s Messenger (may peace be upon him), he is calling you, When I came to the Holy Prophet (may peace be upon him) he said: Take this pair, this pair, and this pair (i. e. six camels which he had bought from Sa’d), and take them to y, our friends and say: Verily Allah (or he said: Verily Allah’s Messenger (may peace be upon him) has provided you with these animals. So ride upon them. Abu Musa said: I went along with them to my friends and said: Verily Allah’s messenger (may peace be upon him) has provided you with these animals for riding; but by Allah, I shall not leave you until some of you go along with me to him who had heard the talk of Allah’s Messenger (may peace be upon him) then I asked him for you, and his refusal for the first time, and then his granting them to me subsequently; so you should not think that I narrated to you something which he did not say. They said to me: By Allah, in our opinion you are certainly truthful, and we would do as you like. So Abu Musa went along with some of the men from them until they came to those who had heard the words of Allah’s Messenger (may, peace be upon him) and his refusal to (provide) them with (animals) ; and subsequently his granting (the animals) to them; and they narrated to them exactly as Abu Masa had narrated to them.

Book 15: Number 4046: Ayyub said: We were sitting in the company of Abu Musa that he called for food and it consisted of flesh of fowl. It was then that a person from Banu Tamim visited him. His complexion was red having the resemblance of a slave. He said to him: Come and (join me in food). He showed reluctance. He (Abu Masa) said: Come on, for I saw Allah’s Messenger (may peace be upon him) eating it (fowl’s meat), whereupon that person said: I saw it eating something (of filth and rubbish) and I found it repugnant and took an oath that I would never eat that. He (Abu Muds) said: Come, so that I would narrate to you about that (the incident pertaining to vow). (And he narrated thus): I came to Allah’s Messenger (may peace be upon him) along with a group of people belonging to the tribe of Ash’ari, asking him to provide us with riding camels. He (the Holy Prophet) said: By Allah, I cannot provide you with riding animals. And there is nothing with me with which I can provide you a mount. We stayed (for some time) there as Allah willed, and there was brought to Allah’s Messenger (may peace be upon him) booty of camels. He called us and commanded that we should be given five white humped camels. As we were about to go back, some of us said to the other: As we made Allah’s Messenger (may peace be upon him) forget oath, there would be no blessing for us (in his gift). We went back to him and said: Allah’s Messenger, we came to you to provide us with riding animals and you took an oath that you would never equip us with mounts and then you have provided us with the riding beasts Allali’s Messenger, have you forgotten? Thereupon he said: I swear by Allah that if Allah so wills, I shall not swear an oath, and then consider something else to be better than it without making atonement for my oath and doing the thing that is better. So you go; Allah, the Exalted and Glorious, has given you riding animals.

Book 15: Number 4047: This hadith has been narrated on the authority of Abu Musa al-Ash’ari with a slight variation of words.

Book 15: Number 4048: Zahdam al-Jarmi reported: We were in the company of Abu Musa. The rest of the hadith is the same.

Book 15: Number 4049: Zahdam al-Jarmi reported: I visited Abu Musa and lie was eating fowl’s meat. The rest of the hadith is the same with this addition that he (the Holy Prophet) said: By Allah, I did not forget it.

Book 15: Number 4050: Abu Musa al-Ash’ari reported: We came to Allah’s Messenger (may peace be upon him) requesting him to provide us with riding camels. He (the Holy Prophet) said: There is nothing with me with which I should equip you. By Allah, I would not provide you with (riding camels). Then Allah’s Messenger (may peace be upon him) sent to us three camels with spotted bumps. We said: We came to Allah’s Messenger (may peace be upon him) asking him to equip us with riding animals. He took an oath that he could not equip us. We came to him and informed him. He said: By Allah, I do not take an oath, but when I find the other thing better than that, I do that which is better.

Book 15: Number 4051: Abu Musa reported: We walked on foot and came to Allah’s Apostle (may peace he upon him) asking him to provide us with mounts. The rest of the hadith is the same.

Book 15: Number 4052: Abu Huraira reported: A person sat late in the night with Allah’s Apostle (may peace be upon him), and then came to his family and found that his children had gone to sleep. His wife brought food for him. but he took an oath that he would not eat because of his children (having gone to sleep without food) He then gave precedence (of breaking the vow and then expiating it) and ate the food He then came to Allah s Messenger (may peace be upon him) and made mention of that to him, whereupon Allah’s Messenger (may peace he upon him) said: He who took an oath and (later on) found something better than that should do that, and expiate for (breaking) his vow.

Book 15: Number 4053: Abu Huraira reported Allah’s Messenger (may peace be upon him) as saying: He who took an oath and then found another thing better than (this) should expiate for the oath (broken) by him and do (the better thing).

Book 15: Number 4054: Abu Huraira reported Allah’s Messenger (may peace be upon him) as saying: He who took an oath and (later on) found another thing better than that, he should do that which is better, and expiate for the vow (broken by him).

Book 15: Number 4055: This hadith is narrated on the authority of Suhail with the same chain of transmitters (with these words):” He should expiate for (breaking) the vow and do that which is better.”

Book 15: Number 4056: Tamim b. Tarafa reported: A beggar came to ‘Adi b. Hatim and he begged him to give him the price of a slave, or some portion of the price of the slave. He (‘Adi) said: I have nothing to give you except my coat of mail and helmet. I will, however, write to my family to give that to you, but he did not agree to that. Thereupon ‘Adi was enraged, and said: By Allah, I will not give you anything. The person (then) agreed to accept that, whereupon he said: By Allah, had I not heard Allah’s Messenger (may peace be upon him) saying:” He who took an oath, but then found something more pious in the sight of Allah, he should (break the oath) and do that which is more pious,” I would not have broken the oath (and thus paid you anything).

Book 15: Number 4057: ‘Adi b. Hatim reported Allah’s Messenger (may peace be upon him) as saying: He who took an oath, but he found something else better than that, should do that which is better and break his oath.

Book 15: Number 4058: ‘Adi reported Allah’s Messenger (may peace be upon him) as saying: When anyone amongst you takes an oath, but he finds (something) better than that he should expiate (the breaking of the oath), and do that which is better.

Book 15: Number 4059: This hadith is reported on the authority of Adi b. Hatim through another chain of transmitters.

Book 15: Number 4060: Tamim b. Tarafa reported that he beard ‘Adi b. Hatim say that a person came to him and asked for one hundred dirhams. He (‘Adi) said: You asked Me for one hundred dirhams and I am the son of Hatim; by Allah, I will not give you. But then he said: (I would have done that) if I had not heard Allah’s Messenger (may peace be upon him) say: He who takes an oath, but then finds something better than that, should do that which is better.

Book 15: Number 4061: Tamim b. Tarafa reported: I heard ‘Adi b. Hatim say that a person asked that and then narrated (the hadith) like one (mentioned above), but he made this addition:” Here are four hundred (dirhams) for you out of my gift.”

Book 15: Number 4062: Abd al-Rahman b. Samura reported that Allah’s Messenger (may peace be upon him) said to me: Abd al-Rahman b. Samura, don’t ask for authority for if it is granted to you for asking for it, you would be commissioned for it (without having the support of Allah), but if you are granted it without your asking for it. You would be helped (by Allah) in it. And when you take an oath and find something else better than that, expiate for (breaking) your oath, and do that which is better. This hadith has also been transmitted on the authority of Ibn Farrukh.

Book 15: Number 4063: This hadith has been narrated on the authority of ‘Abd al-Rahman b. Samura through another chain of transmitters but there is no mention of the word” authority”.

Sahih Muslim > Book 15 : Oaths
Chapter 4: The oath would be considered on the basis of the intention of one who takes an oath

Book 15: Number 4064: Abu Haraira reported Allah’s Messenger (may peace be upon him) as saying: Your oath should be about something regarding which your companion will believe you. ‘Amr said: By which your companion will believe you.

Book 15: Number 4065: Abu Huraira reported Allah’s Messenger (may peace be upon him) as saying: An oath is to be interpreted according to the intention of the one who takes it.

Sahih Muslim > Book 15 : Oaths
Chapter 5: Expressing the words “god willing” in the oath

Book 15: Number 4066: Abu Huraira reported that (Hadrat) Sulaiman had sixty wives. He (one day) said: I will visit each one of them every night, and every one of them will become pregnant and give birth to a male child who will be a horseman and fight in the cause of Allah. But (it so happened) that none of them became pregnant except one, but she gave birth to an incomplete child. Thereupon Allah’s Messenger (may peace be upon him) said: Had he said Insha’ Allah (if God so wills), then every one of them would have given birth to a child who would have been a horseman and fought in the cause of Allah.

Book 15: Number 4067: Abu Huraira reported Allah’s Prophet (may peace be upon him) as saying that Sulaiman b. Dawud, the Apostle of Allah, observed: I will have an intercourse with seventy wives during the night; all of them will give birth to a male child who will fight in the cause of Allah. His companion or the ang I said to him: Say,” If God wills.” But he (Hadrat Sulaimin) did not say so, and he forgot it. And none of his wives gave birth to a child, but one who gave birth to a premature child. Allah’s Messenger (may peace be upon him) said: Had he said Insha’ Allah (if God so will). he would not have failed and his desire would have been materialised.

Book 15: Number 4068: Abu Huraira reported this hadith from the Apostle of Allah (may peace be upon him) through another chain of transmitters.

Book 15: Number 4069: Abu Huraira reported that Sulaiman b. Dawud said: I will certainly have intercourse with seventy wives during the night, and every wife amongst them will give birth to a child, who will fight in the cause of Allah. It was said to him: Say:” Insha’ Allah” (God willing), but he did not say so and forgot it. He went round them but none of them give birth to a child except one woman and that too was an incomplete person. Upon this Allah’s Messenger (may peace be upon him) said: If he had said” Insha’ Allah.” he would not have failed, and his desire must have been fulfilled.

Book 15: Number 4070: Abu Huraira reported Allah’s Apostle (may peace be upon him) as saying that Sulaiman b. Dawud (once) said: I will go round in the night to my ninety wives, and every one of them will give birth to a child (who will grow up) as a horseman and fight in the cause of Allah His companions said to him: Say” Insha’ Allah.” but he did not say Inshii’ Allah. He went round all of them but none of them became pregnant but one, and she gave birth to a premature child. And by Him in Whose hand is the life of Muhammad, if he had said, Insha’ Allah (his wives would have given birth to the children who would all have grown up into horsemen and fought in the way of Allah). This hadith has been narrated on the authority of Abu Zinad with the same chain of transmitters with a variation of (these words):” Every one of them giving birth to a child, who would have fought in the cause of Allah.”

Sahih Muslim > Book 15 : Oaths
Chapter 6: It is forbidden to persist in an oath which causes trouble to the family, and is not lawful

Book 15: Number 4071: Hammam b. Munabbih reported: This is what Abu Huraira reported to us from Allah’s Messenger (may peace be upon him), and he narrated a hadith and (one) of them is that Allah’s Messenger (may peace be upon him) said: I swear by Allah, it is more sinful in Allah’s sight for one of you to persist in an oath regarding his family than payment of its expiation which Allah has imposed upon him (for breaking the oath).

Sahih Muslim >
Book 32:  Virtue, Good Manners and Ties Of Relationship

Sahih Muslim > Book 32 : Virtue, Good Manners and Ties Of Relationship
Chapter 27: The evil of a lie and the goodness of truth and its merit

Book 32: Number 6307: ‘Abdullah reported Allah’s Messenger (may peace be upon him) as saying: Truth leads one to Paradise and virtue leads one to Paradise and the person tells the truth until he is recorded as truthful, and lie leads to obscenity and obscenity leads to Hell, and the person tells a lie until he is recorded as a liar.

Book 32: Number 6308: ‘Abdullah b. Mas’ud reported Allah’s Messenger (may peace be upon him) as saying: Telling of truth is a virtue and virtue leads to Paradise and the servant who endeavours to tell the truth is recorded as truthful, and lie is obscenity and obscenity leads to Hell Fire, and the servant who endeavours to tell a lie is recorded as a liar. Ibn Abu Shaiba reported this from Allah’s Apostle (may peace be upon him).

Book 32: Number 6309: ‘Abdullah reported Allah’s Messenger (may peace be upon him) as saying: It is obligatory for you to tell the truth, for truth leads to virtue and virtue leads to Paradise, and the man who continues to speak the truth and endeavours to tell the truth is eventually recorded as truthful with Allah, and beware of telling of a lie for telling of a lie leads to obscenity and obscenity leads to Hell Fire, and the person who keeps telling lies and endeavours to tell a lie is recorded as a liar with Allah.

Book 32: Number 6310: This hadith has been reported on the authority of A’mash with the same chain of transmitters and no mention is made in the hadith transmitted on the authority of ‘Isa (of these words):” He who endeavours to tell the truth and endeavours to tell a lie,” and in the hadith transmitted on the authority of Mushir (the words are):” Until Allah records it”.

Sahih Muslim > Book 32 : Virtue, Good Manners and Ties Of Relationship
Chapter 28: The merit of self-control at the time of anger

Book 32: Number 6311: Abdullah b. Mas’ud reported Allah’s Messenger (may peace be upon him) as saying: Whom do you count as” Raqub” amongst you? They (his Companions) said: One who has no children (the children are born unto him but they do not survive). Thereupon he (the Holy Prophet) said: He is not a Raqub but Raqub is one who does not find his child as the forerunner (in Paradise). He then said: Whom do you count as a wrestler amongst you? We said: He who wrestles with persons. He said: No, it is not he but one who controls himself when in a fit of rage.

Book 32: Number 6312: This hadith has been narrated on the authority of A’mash with the same chain of transmitters.

Book 32: Number 6313: Abu Huraira reported Allah’s Messenger (may peace be upon him) as saying: The strong man is not one who wrestles well but the strong man is one who controls himself when he is in a fit of rage.

Book 32: Number 6314: Abu Huraira reported: I heard Allah’s Messenger (may peace be upon him) as saying: One is not strong because of one’s wrestling skillfully. They said: Allah’s Messenger, then who is strong? He said: He who controls his anger when he is in a fit of rage.

Book 32: Number 6315: This hadith has been reported on the authority of Abu Huraira through another chain of transmitters.

Book 32: Number 6316: Sulaiman b. Surad reported that two persons abused each other in the presence of Allah’s Apostle (may peace be upon him) and the eyes of one of them became red as embers and the veins of his neck were swollen. Thereupon Allah’s Messenger (may peace be upon him) said: I know of a wording, if he were to utter that, his fit of rage (would be no more and that wording is): I seek refuge with Allah from Satan the accursed. The person said: Do you find any madness in me? Ibn al-‘Ala’ said: Do you see it? And he made no mention of the person.

Book 32: Number 6317: Sulaiman b. Surad reported that two persons abused each other in the presence of Allah’s Apostle (may peace be upon him) and one of them fell into a rage and his face became red. Allah’s Apostle (may peace be upon him) saw him and said: I know of a wording; if he were to utter that, he would get out (of the fit of anger) (and the wording is): I seek refuge with Allah from Satan, the accursed. Thereupon, a person went to him who had heard that from Allah’s Apostle (may peace be upon him) and said to him: Do you know what Allah’s Messenger (may peace be upon him) said? He (the Holy Prophet) said: I know of a wording; if he were to say that, (the fit) would be no more (and the words are): I seek refuge with Allah from Satan, the accursed. And the person said to him: Do you find me mad?

Book 32: Number 6318: This hadith has been reported on the authority of A’mash with the same chain of transmitters.

Sahih Muslim > Book 32 : Virtue, Good Manners and Ties Of Relationship
Chapter 36: The prohibition of pride and vanity

Book 32: Number 6349: Abu Sa’id Khudri and Abu Huraira reported Allah’s Messenger (may peace be upon him) as saying: Allah, the Exalted and Glorious, said: Glory is His lower garment and Majesty is His cloak and (Allah says,) He who contends with Me in regard to them I shall torment him.

Sahih Muslim > Book 32 : Virtue, Good Manners and Ties Of Relationship
Chapter 46: When Allah loves a servant, his fellow servants also begin to love him

Book 32: Number 6373: Abu Huraira reported that Allah’s Messenger (may peace be upon him) said: When Allah loves a servant, He calls Gabriel and says: Verily, I so and so; you should also love him, and then Gabriel begins to love him. Then he makes an announcement in the heaven saying: Allah loves so and so and you also love him, and then the inhabitants of the Heaven (the Angels) also begin to love him and then there is conferred honour upon him in the earth; and when Allah is angry with any servant He calls Gabriel and says: I am angry with such and such and you also become angry with him, and then Gabriel also becomes angry and then makes an announcement amongst the inhabitants of heaven: Verily Allah is angry with so and so, so you also become angry with him, and thus they also become angry with him. Then he becomes the object of wrath on the earth also.

Book 32: Number 6374: This hadith has been reported on the authority of Suhail with the same chain of transmitters except with this variation that in the hadith transmitted on the authority of ‘Ali’ b. Musayyib, there is no mention of (the word)” Anger”.

Book 32: Number 6375: Suhail b. Abi Salih, reported: We were in Arafa that there happened to pass Umar b. Abd al-‘Aziz and he was the Amir of Hajj. People stood up in order to catch a glimpse of him. I said to my father: Father, I think that Allah loves Umar b. Abd al- ‘Aziz. He said: How is it? I said: It is because of the love in people’s heart for him. Thereupon he said: By One Who created your father, I heard Abu Huraira narrating from Allah’s Messenger (may peace be upon him) a hadith like one transmitted on the authority of Suhail.

Sahih Muslim > Book 32 : Virtue, Good Manners and Ties Of Relationship
Chapter 49: When a pious person is praised that is glad tidings for him

Book 32: Number 6388: Abu Dharr reported: It was said to Allah’s Messenger (may peace be upon him): What is your opinion about the person who has done good deeds and the people praise him? He said: It is glad tidings for a believer (which he has received in this mortal world).

Book 32: Number 6389: This hadith has been narrated through another chain of transmitters also and the one transmitted on the authority of Shu’ba (the words are):” People love him.” In the hadith transmitted on the authority of ‘Abd-us-Samad (the words are):” People praise him as stated by Hammad.”

Sahih Muslim >
Book 42: Piety And Softening Of Hearts

Sahih Muslim > Book 42 : Piety And Softening Of Hearts
Chapter 1:

Book 42: Number 7058: Abu Huraira reported Allah’s Messenger (may peace be upon him) as saying: The world is a prison house for a believer and Paradise for a non-believer.

Book 42: Number 7059: Jabir b. Abdullah reported that Allah’s Apostle (may peace be upon him) happened to walk through the bazar coming from the side of ‘Aliya and the people were on both his sides. There he found a dead lamb with very short ears. He took hold of his ear and said: Who amongst you would like to have this for a dirham? They said: We do not like to have it even for less than that as it is of no use to us. He said: Do you wish to have it (free of any cost)? They said: By Allah, even if it were alive (we would not have liked to possess that), for there is detect in it as its ear is very short; now it is dead also. Thereupon Allah’s Messenger (may peace be upon him) said: By Allah, this world is more insignificant in the eye of Allah as it (this dead lamb) is in your eye.

Book 42: Number 7060: Jabir reported Allah’s Apostle (may peace be upon him) narrating a hadith like this with a slight variation of wording.

Book 42: Number 7061: Mutarrif reported on the authority of his father: I came to Allah’s Apostle (may peace be upon him) as he was reciting:” Abundance diverts you” (cii. 1). He said: The son of Adam claims: My wealth, my wealth. And he (the Holy Prophet) said: O son of Adam is there anything as your belonging except that which you consumed, which you utilised, or which you wore and then it was worn out or you gave as charity and sent it forward?

Book 42: Number 7062:  Mutarrif reported on the authority of his father: I went to Allah’s Apostle (may peace be upon him). The rest of the hadith is the same.

Book 42: Number 7063: Abu Huraira reported Allah’s Messenger (may peace be upon him) as saying: A servant says, My wealth. my wealth, but out of his wealth three things are only his: whatever he eats and makes use of or by means of which he dresses himself and it wears out or he gives as charity, and this is what he stored for himself (as a reward for the Hereafter), and what is beyond this (it is of no use to you) because you are to depart and leave it for other people. This hadith has been narrated on the authority of al-‘Ala’ b. ‘Abd al-Rahman with the same chain of transmitters.

Book 42: Number 7064: Anas b. Malik reported Allah’s Messenger (way peace be upon him) as saying: Three things follow the bier of a dead man. two of them come back and one is left with him: the members of his family wealth and his good deeds. The members of his family and wealth come back and the deeds alone are left with him.

Book 42: Number 7065:‘Amr b. ‘Auf, who was an ally of Banu ‘Amir b. Luwayy (and he was one amongst them) who participated in Badr along with Allah’s Messenger (way peace be upon him). reported that, Allah’s Messenger (may peace be upon him) sent Abu Ubaida b. Jarrah to Bahrain for collecting Jizya and Allah’s Messenger (may peace be upon him) had made a truce with the people of Bahrain and had appointed ‘Ala’ b. Hadrami and Abu Ubaida (for this purpose). They came with wealth from Bahrain and the Ansar beard about the arrival of Abu Ubaida and they had observed the dawn prayer along with Allah’s Messenger (may peace be upon him), and when Allah’s Messenger (may peace be upon him) had finished the prayer they (the Ansar) came before him and Allah’s Messenger (may peace be upon him) smiled as he saw them and then said: I think you have heard about the arrival of Abu Ubaida with goods from Bahrain. They said: Allah’s Messenger. yes, it is so. Thereupon he said: Be happy and be hopeful of that what gives you delight. By Allah, it is not the poverty about which I fear in regard to you but I am afraid in your case that (the worldly) riches way be given to you as were given to those who had gone before you and you begin to vie with one another for them as they vied for them. and these may destroy you as these destroyed them.

Book 42: Number 7066: This hadith has been narrated on the authority of Zuhri as reported by Yunus with a slight variation of wording.

Book 42: Number 7067: ‘Abdullah b. ‘Amr b. al-As reported that Allah’s Messenger (may peace be upon him) said: How would you be,0 people. when Persia and Rome would be conquered for you? ‘Abd at-Rahman b Auf said: We would say as Allah has commanded us and we would express our gratitude to Allah Thereupon Allah’s Messenger (may peace be upon him) said: Nothing else besides it? You would (in fact) vie with one another, then you would feel jealous. then your relations would be estranged and then you will bear enmity against one another. or something to the same effect. Then you would go to the poor emigrants and would make some the masters of the others.

Book 42: Number 7068: Abu Huraira reported that Allah’s Messenger (may peace be upon him) said: When one of you looks at one who stands at a higher level than you in regard to wealth and physical structure he should also see one who stands at a lower level than you in regard to these things (in which he stands) at a hiher level (as compared to him).

Book 42: Number 7069: This hadith has been narrated on the authority of Abu Huraira through another chain of transmitters.

Book 42: Number 7070: Abu Huraira reported Allah’s Messenger (may peace be upon him) as saying: Look at those who stand at a lower level than you but don’t look at those who stand at a higher level than you, for this would make the favours (conferred upon you by Allah) insignificant (in your eyes). Abu Mu’awiya said: Upon you.

Book 42: Number 7071: Abu Huraira, narrated that he beard Allah’s Messenger (may peace be upon him) as saying: There were three persons in Bani Isra’il, one suffering from leprosy, the other bald headed and the third one blind. Allah decided to test them. So He sent an angel who came to one who was suffering from leprosy and said: Which thing do you like most? He said: Beautiful colour and fine skin and removal of that which makes me detestable in the eye of people. He wiped him and his illness was no more and he was conferred upon beautiful colour and beautiful skin. He (the angel) again said: Which property do you like most? He said: Camels, or he said: The cow the narrator is, however, doubtful about it, but (out of the persons) suffering from leprosy or baldness one of them definitely said: The came]. And the other one said: Cow. And he (one who demanded came]) was bestowed upon a she camel, in an advanced stage of pregnancy, and while giving he said: May Allah bless you in this I Then he came to the bald headed person and said: Which thing do you like most? He said: Beautiful hair and that (this baldness) may be removed from me because of which people hate me He wiped his body and his illness was removed and he was bestowed upon beautiful hair, and the angel said: Which wealth do you like most? He said: The cow. And he was given a pregnant cow and while handing it over to him he (the angel) said: May Allah bless you in this I Then he came to the blind man and he said: Which thing do you like most? He said: Allah should restore my eyesight so that I should be able to see people with the help of that. He wiped his body and Allah restored to him his eyesight, and he (the angel) also said: Which wealth do you like most? He said. The flock of sheep. And he was given a pregnant goat and that gave birth to young ones and it so happened that one valley abounded in camels and the other one in goats and the third one in sheep. He then came to one suffering from leprosy in his (old) form and shape and he said: I am a poor person and my provision has run short in my journey and there is none to take me to my destination except with the help of Allah and your favour. I beg of you in His name Who gave you fine colour and fine skin, and the camel in the shape of wealth (to confer upon me) a camel which should carry me in my journey. He said: I have many responsibilities to discharge. Thereupon he said: I perceive as if I recognise you. Were you not suffering from leprosy whom people hated and you were a destitude and Allah conferred upon you (wealth) He said: I have inherited this property from my fore fathers. Thereupon he said: If you are a liar may Allah change you to that very position in which you had been. He then came to the one who was bald headed in his (old) form and said to him the same what he had said to him (one suffering from leprosy) and he gave him the same reply as he had given him and he said: If you ‘are a liar, may Allah turn you to your previous position in which you had been. And then he came to the blind man in his (old) form and shape and he said: I am a destitute person and a wayfarer. My provision have ran short and today there is no way to reach the destination but with the help of Allah and then with your help and I beg of you in the (name) of One Who restored your eyesight and gave you the flock of sheep to give me a sheep by which I should be able to make my provisions for the journey. He said: I was blind and Allah restored to me my eyesight; you take whatever you like and leave whatever you like. By Allah. I shall not stand in your way today for what you take in the name of God. Thereupon, he said: You keep with you what you have (in your possession). The fact is that you three were put to test and Allah is well pleased with you and He is annoyed with your companions.

Book 42: Number 7072: It is reported on the authority of Amir b. Sa’d that Sa’d b. Abi Waqqas was in the fold of his camels that his son ‘Umar came to him. When Sa’d saw him he said: I seek refuge with Allah from the mischief of this rider. And as he got down he said to him: You are busy with your camels and your sheep and you have abandoned people who are contending with one another for kingdom. Sa’d struck his chest and said: Keep quite. I heard Allah’s Messenger (may peace be upon him) as saying: Allah loves the servant who is God conscious and is free from want and is hidden (from the view of people).

Book 42: Number 7073: Sa’d b. Abu Waqqas is reported to have, said: By Allah, I am the first person amongst the Arabs to throw an arrow in the cause of Allah and we used to go with Allah’s Messenger (may peace be upon him) and there was no food for us to eat but only the leaves of hubla and samur trees (they are wild trees) and as a result thereof one amongst us would relieve himself as does the goat. (How strange it is) that now the people of Banu Asad (the progeny of Zubair) instruct me in religion and try to impose punishment upon me (in regard to it). If it is so (that I am so ignorant of religion), then indeed, I am undone and my deeds have been lost. Ibn Numair, however, did not make a mention of the word (idhan) thus? (in his narration).

Book 42: Number 7074: This hadith has been narrated on the authority of Isma’il b. Khalid with the same chain of transmitters and the words are:” One amongst us would relieve himself as the goats do without anything mixing with its excrement.”

Book 42: Number 7075: ‘Umair al-‘Adawi reported: ‘Utba b. Ghazwan delivered us a sermon and he praised Allah and lauded Him, then said: Now coming to the point, verily the world has been given the news of its end and that too quite early. Nothing would be left out of it but only water left in the utensil which its owner leaves, and you are going to shift to an abode which knows no end, and you should shift with the good before you, for we have been told that a stone would be thrown at one side of the Hell and it would go down even for seventy years but would not be able to reach its bottom. By Allah, it would be fully packed. Do you find it something strange, and it has been mentioned that there yawns a distance which one would be able to cover in forty years from one end to another of Paradise, and a day would come when it would be fully packed and you must be knowing that I was the seventh amongst seven who had been with Allah’s Messenger (may peace be upon him) and we had nothing to eat but the leaves of the tree until the corners of the mouth were injured. We found a sheet which we tore in two and divided between myself and Sa’d b. Malik. I made the lower garment with halt of it and so did Sa’d make the lower garment with half of it and today there is none amongst us who has not become the governor of a city from amongst the cities (of the Islamic Commonwealth) and I seek refuge with Allah that I should consider myself great whereas I am insignificant in the eye of Allah. Prophethood does not remain forever and its impact fades with the result that it changes eventually into kingship, and you would soon come to know and experience those rulers who would come after us and see (how far they are from religion).

Book 42: Number 7076: Khalid b. ‘Umair reported and he had seen the pre Islamic days also, that ‘Uqba b. Ghazwan delivered this address and he was the governor of Basra. The rest of the hadith is the same as transmitted by Shaiban.

Book 42: Number 7077: Khalid b. Umair reported: I heard Uqba b. Ghazwan as saving: I found myself as the seventh amongst the seven who had been along with Allah’s Messenger (may peace be upon him). We had nothing to eat but the leaves of hubla (a wild tree) until the corners of our mouths were injured.

Book 42: Number 7078: Abu Huraira reported that they (the Companions of the Holy Prophet) said: Allah’s Messenger, will we be able to see our Lord on the Day of Judgment? He said: Do you feel any difficulty in seeing the sun in the noon when there is no cloud over it? They said: No. He again said: Do you feel any difficulty in seeing the moon on the fourteenth night when there is no cloud over it? They said: No. Thereupon he said: By Allah Who is One in Whose Hand is my life. you will not face any difficulty in seeing your Lord but only so much as you feel in seeing one of them. Then Allah would sit in judgment upon the servant and would say: O, so and so, did I not honour you and make you the chief and provide you the spouse and subdue for you horses, camels, and afforded you an opportunity to rule over your subjects? He would say: Yes. And then it would be said: Did you not think that you would meet Us? And he would say: No. Thereupon He (Allah) would say: Well, We forget you as you forgot Us. Then the second person would be brought for judgment. (And Allah would) say: so and so. did We not honour you and make you the chief and make you pair and subdue for you horses and camels and afford you an opportunity to rule over your subjects? He would say: Yes, my Lord. And He (the Lord) would say: Did you not think that you would be meeting Us? And he would say: No. And then He (Allah) would say: Well, I forget you today as you forgot Us. Then the third one would be brought and He (Allah) would say to him as He said before. And he (the third person) would say: O, my Lord, I affirmed my faith in Thee and in Thy Book and in Thy Messenger and I observed prayer and fasts and gave charity, and he would speak in good terms like this as he would be able to do. And He (Allah) would say: Well, We will bring our witnesses to you. And the man would think in his mind who would bear witness upon him and then his mouth would be sealed and it would be said to his thighs, to his flesh and to his bones to speak and his thighs. flesh and bones would bear witness to his deeds and it would be done so that he should not be able to make any excuse for himself and he would be a hypocrite and Allah would be annoyed with him.

Book 42: Number 7079: Anas b. Malik reported: We were in the company of Allah’s Messenger (way peace be upon him) that he smiled and said: Do you know why I laughed? We said: Allah and His Messenger, know best. Thereupon he said: It was because of the (fact that there came to my mind the) talk which the servant would have with his Lord. (on the Day of judgment). He would say: My Lord, have you not guaranteed me protection against injustice? He would say: Yes. Then the servant would say: I do not deem valid any witness against me but my own self, and He would say: Well, enough would he the witness of your self against you and that of the two angels who had been appointed to record your deeds. Then the seal would be set upon his mouth and it would be said to his hands and feet to speak and they would speak of his deeds. Then the mouth would be made free to talk, he would say (to the bands and feet): Be away, let there be curse of Allah upon you. It was for your safety that I contended.

Book 42: Number 7080: Abu Huraira reported Allah’s Messenger (may peace be upon him) as saying: O Allah, make for the family of Muhammad the provision which is a bare subsistence.

Book 42: Number 7081: Abu Huraira reported Allah’s Messenger (may peace be upon him) as saying:  Allah, provide for the, family of Muhammad their subsistence, and in the narration transmitted on the authority of ‘Amr (the words are):” O Allah, provide us subsistence”

Book 42: Number 7082: ‘Umara  b. al-Qa’qa’  reported  this  hadith  with  the  same  chain  of  transmitters  but  instead  of  the word” qut” (bare subsistence) there has been used the word” Kafaf” (adequate means to meet the needs).

Book 42: Number 7083: ‘A’isha reported: Never had the family of Muhammad (may peace be upon him) eaten to the fill since their, arrival in Medina with the bread of wheat for three successive nights until his (Holy Prophet’s) death.

Book 42: Number 7084: ‘A’isha reported Allah’s Messenger (may peace be upon him) as saying: Never did Allah’s Messenger (may peace be upon him) eat to his fill the bread of wheat for three successive days until he had run the course of his life.

Book 42: Number 7085: ‘A’isha reported: Never did the family of Muhammad (may peace be upon him) eat to the fill the bread of barley for two successive days until Allah’s Messenger (may peace be upon him) died.

Book 42: Number 7086: ‘A’isha reported: Never could the family of Muhammad (may peace be upon him) (afford to cat to the fill) the bread of wheat beyond three days (successively).

Book 42: Number 7087: ‘A’isha reported: Never could the family of Muhammad (may peace. be upon him) (afford to eat) the bread of wheat for three (successive days) until he ran the course of his life.

Book 42: Number 7088: ‘A’isha reported: Never could the family of Muhammad (may peace be upon him) (afford to eat) the bread of wheat for two days successively. Even (out of these two days) one (was such wherein he could get) only a date.

Book 42: Number 7089: ‘A’isha reported: We the family of Muhammad (may peace be upon him) used to spend (the whole) month in which we (did not need to) kindle the fire as (we had nothing to cook); we had only dates and water (to fill our bellies).

Book 42: Number 7090: This hadith has been narrated on the authority of ‘Urwa with the same chain of transmitters (and the  words  are):”  We  used  to spend”  And  he  did  not make  a  mention  of  the  family  of  Muhammad (may peace be upon him), and Abu Kuraib made this addition to his hadith which was transmitted on the authority of Ibn Numair (and the words are):” But this that there was brought to us some meat.”

Book 42: Number 7091: ‘A’isha reported that Allah’s Messenger (way peace be upon him) died (in such a state) that there had been nothing in my wooden tub which a living being could afford to eat but a handful of barley therein. I had been eating out of that for a fairly long duration when I thought of measuring it and it was almost finished.

Book 42: Number 7092: ‘A’isha used to say to ‘Urwa: Son of my sister, by Allah, I used to see the new moon, then the new moon, then the new moon, i. e. three moons in two months, and fire was not kindled in the house of Allah’s Messenger (may peace be upon him). I (‘Urwa) said: Auntie, then what were your means of sustenance? She said: Dates and water. But it (so happened) that Allah’s Messenger (may peace be upon him) had some Ansar as his neighbours and they had milch animals and they used to send to Allah’s Messenger (may peace be upon him) some milk of their (animals) and he served that to us.

Book 42: Number 7093: ‘Urwa b. Zubair reported on the authority of ‘A’isha, the wife of Allah’s Apostle (may peace be upon him), that she said: Allah’s Messenger (may peace be upon him) died (in a state) that it never happened that he could eat to his fill the bread with olive oil twice during a day.

Book 42: Number 7094: ‘A’isha reported this hadith through other chains of transmitters also (and the words are) that Allah’s Messenger (may peace be upon him) died (in a state) when the people could afford to eat only the dates and water.

Book 42: Number 7095: ‘A’isha reported that Allah’s Messenger (may peace be upon him) had died in a state that they could afford to cat two things only: water and dates.

Book 42: Number 7096: This hadith has been transmitted on the authority of Sufyan and the words are:” We could not afford to eat to the fill even dates and water.”

Book 42: Number 7097: Abu Huraira reported: By Him in Whose Hand is my life and Ibn ‘Abbad also said: By One in Who se hand is the life of Abu Huraira, Allah’s Messenger (may peace be upon him) could not afford to provide adequate food to his family which could (fill their bellies) with bread and wheat for three days successively until he left the world.

Book 42: Number 7098: Abu Hazim reported: I saw Abu Huraira point with his finger many a time and saying: By One in Whose Hand is the life of Abu Huraira, Allah’s Apostle (may peace be upon him) could not eat to his fill and provide his family bread of wheat beyond three days successively until he left the world.

Book 42: Number 7099: Nu’man b. Bashir said: Don’t you eat and drink according to your heart’s desire, whereas I saw that your Prophet (may peace be upon him) (at times) could not find even an inferior quality of the dates with which he could fill his belly? Qutaiba, however, did not make a mention of It.

Book 42: Number 7100: This hadith has been narrated on the authority of Simak with the same chain of transmitters, with this addition of words:” You are not satisfied with the qualities of dates and butter.”

Book 42: Number 7101: Simak b. Barb reported: I heard Nu’man deliver an address in which he said that (Hadrat) Umar made a mention of what had fallen to the lot of people out of the material world and he said: I saw Allah’s Messenger (may peace be upon him) spend the whole day being upset because of hunger and he could not get even an interior quality of dates with which he could fill his belly.

Book 42: Number 7102: ‘Abd al-Rahman al-Hubuli reported: I heard that a person asked ‘Abdullah b. ‘Amr b. ‘Asas saying: Are we not amongst the destitute of the emigrants? Abdullah said to him: Have you a spouse with whom you live? He said: Yes. He again said: Then you are amongst the rich. He said: I have a servant also. Thereupon he (Abdullah b. ‘Amr b. ‘As) said: Then you are amongst the kings.

Abu ‘Abdal-Rahman reported that three persons came to ‘Abdullah b. Amr b. ‘As while I was sitting with him and they said: By Allah, we have nothing with us either in the form of provision, riding animals or wealth. Thereupon he said to them: I am prepared to do whatever you like. If you come to us, we would give you what Allah would make available for you. and if you like I would make a mention of your case to the ruler, and if you like you can show patience also. for I have beard Allah’s Messenger (may peace be upon him) as saying: Destitute amongst the emigrants would precede the rich emigrants by forty years in getting into Paradise on the Day of Resurrection. Thereupon they said: We then, show patience and do not ask for anything.

Sahih Muslim > Book 42 : Piety And Softening Of Hearts
Chapter 2: Do not enter but wfepingly the habitations of those who commitied atrokities upon themselves

Book 42: Number 7103:‘Abdullah b. Umar reported that Allah’s Messenger (may peace be upon him) said in connection with the people of Hijr (Thamud): Do not enter but weepingly (the habitations) of these people who bad been punished by (Allah), and in case you do not feel inclined to weep, then do not enter (these habitations) that you may not meet the same calamity as had fallen to their lot.

Book 42: Number 7104: Ibn Shihab reported, and he had been talking about the stony abodes of Thamud, and he said: Salim b. ‘Abdullah reported that ‘Abdullah b. Umar said: We were passing along with Allah’s Messenger (may peace be upon him) through the habitations of Hijr, and Allah’s Messenger (may peace be upon him) said: Do not enter but weepingly the habitations of these persons who committed tyranny among themselves, lest the same calamity should fall upon you as it fell upon them. He then urged his mount to proceed quickly and pass through that valley hurriedly.

Book 42: Number 7105: Abdullah b. ‘Umar reported that the people encamped along with Allah’s Messenger (may peace be upon him) in the valley of Hijr, the habitations of Thamud, and they quenched their thirst from the wells thereof and kneaded the flour with it. Thereupon Allah’s Messenger (may peace be upon him) commanded that the water collected for drinking should be spilt and the flour should be given to the camels and commanded them that the water for drinking should be taken from that well where the she camel (of Hadrat Salih) used to come.

Book 42: Number 7106: This hadith has been narrated on the authority of ‘Abdullah with the same chain of transmitters but with a slight variation of wording.

Sahih Muslim > Book 42 : Piety And Softening Of Hearts
Chapter 3: Benevolent treatment to the widows, orphans and the poor

Book 42: Number 7107: Abu Huraira reported that Allah’s Messenger (may peace be upon him) said: One who makes efforts (for earning to be spent) on a widow and the destitute is like a striver in the cause of Allah, and I think he also said: He is like one who constantly stands for prayer and observes fast without breaking it.

Book 42: Number 7108: Abu Huraira reported that Allah’s Messenger (may peace be upon him) said: One who looks after the orphan whether he is his relative or not, I and he would be together in Paradise like this, and Malik (explained it) with the gesture by drawing his index finger and middle finger close together.

Sahih Muslim > Book 42 : Piety And Softening Of Hearts
Chapter 4: Excellence of building mosques

Book 42: Number 7109: Abdullah al-Khaulani reported that when Uthman b. ‘Affan tried to rebuild the mosque of Allah’s Messenger (may peace be upon him) the people began to talk about this. Uthman b. ‘Affan said: You discuss it very much whereas I have heard Allah’s Messenger (may peace be upon him) as saying: He who builds a mosque and the narrator Bukair said: I think he also said: (for) seeking the pleasure of Allah Allah would build (a similar house for him in Paradise). and in the narration of Harun (the words are):” A house for him in Paradise.”

Book 42: Number 7110: Mahmud b. Labid reported that ‘Uthman b. ‘Affan decided to rebuild the mosque (of Allah’s Apostle in Medina) but the people did not like this idea and they wished that it should be preserved in the same (old) form. Thereupon he (Hadrat ‘Uthman) said: I heard Allah’s Messenger (may peace be upon him) as saying: He who builds a mosque for Allah, Allah would build for him (a house) in Paradise like it.

Book 42: Number 7111: This hadith has been narrated on the authority of Ja’far with the same chain of transmitters with this variation (that the words are):” Allah would build for him a house in Paradise.”

Sahih Muslim > Book 42 : Piety And Softening Of Hearts
Chapter 5: Charity to be given to the poor or the wayfarers

Book 42: Number 7112: Abu Huraira reported: While a person was in the wilderness he heard a voice from the cloud (commanding it thus): Irrigate the garden of so and so. (After that the clouds slinked aside and poured water on a stony ground. It filled a channel amongst the channels of that land and that person followed that water and he found a person standing in the garden busy in changing the course of water with the help of a hatchet. He said to him: Servant of Allah, what is your name? he said: So and so. And it was that very name which he had heard from the clouds. and he said to him: Servant of Allah, why do you ask me my name? He said: I beard a voice from the clouds of which It is the downpour, saying: Water the garden of so and to. like your name. What do you do (for the favour) shown to you by Allah in this matter? He said: Now as you state so. I look what yield I get from it. and I give one third as charity out of it and I and my children eat one third of it and one third I return to it as investment.

Book 42: Number 7113: This hadith has been narrated on the authority of Wahb b. Kaisan with the same chain of transmitters but with this change that he said:” I earmark one third for the poor, the needy and the wayfarers.”

Sahih Muslim > Book 42 : Piety And Softening Of Hearts
Chapter 6: He who associates one as an object of worship with allah in his deeds

Book 42: Number 7114: Abu Huraira reported Allah’s Messenger (may peace be upon him) as stating that Allah the Most High and Exalted said: I am the One, One Who does not stand in need of a partner. If anyone does anything in which he associates anyone else with Me, I shall abandon him with one whom he associates with Allah.

Sahih Muslim > Book 42 : Piety And Softening Of Hearts
Chapter 7: The prohibition of simulation and ostentation

Book 42: Number 7115: Ibn Abbas reported Allah’s Messenger (may peace be upon him) as saying: If anyone wants to have his deeds widely publicised, Allah will publicise (his humiliation). And if anyone makes a hypocritical display (of his deeds) Allah will make a display of him.

Book 42: Number 7116: Jundub reported Allah’s Messenger (may peace be upon him) as saying: He who wants to publicise (his deeds), Allah will publicise (his humility), and he who makes a hypocritical display (of his deeds), Allah will make a display of him.

Book 42: Number 7117: Sufyan reported this hadith with the same chain of transmitters and he made this addition:” I did not hear anyone saying besides him that it was Allah’s Messenger (may peace be upon him) who had said so.”

Book 42: Number 7118: Salama b. Kuhail reported: I heard from Jundub but I did not hear him say like this:” I beard Allah’s Messenger (way peace be upon him) as saying this.”

Book 42: Number 7119: Abu Sufyan reported like that as as-Saduq al-Amin al-Walid b. Harb narrated with the same chain of transmitters.

Sahih Muslim > Book 42 : Piety And Softening Of Hearts
Chapter 8: Pertaining to the guarding of tongue

Book 42: Number 7120: Abu Huraira reported that he heard Allah’s Messenger (may peace be upon him) as saying: The servant speaks words for which he is sent down to the Hell Fire farther than the distance between the cast and the west.

Book 42: Number 7121: Abu Huraira reported Allah’s Messenger (may peace be upon him) as saying: The servant speaks words that he does not understand its repercussions but he sinks down in Hell Fire farther than the distance between the east and the west.

Sahih Muslim > Book 42 : Piety And Softening Of Hearts
Chapter 9: The punistiment of one who commands others to do good but does not do it himself and re forbids others to do evil but does not himself refrain from it

Book 42: Number 7122: Shaqiq reported that it was said to Usama b. Zaid: Why don’t you visit ‘Uthman and talk to him? Thereupon he said: Do you think that I have not talked to him but that I have made you hear? By Allah. I have talked to him (about things) concerning me and him and I did not like to divulge those things about which I had to take the initiative and I do not say to my ruler:” You are the best among people,” after I beard Allah’s Messenger (may peace be upon him) as saying: A man will be brought on the Day of Resurrection and thrown in Hell Fire and his intestines will pour forth in Hell and he will go round along with them, as an ass goes round the mill. stone. The denizens of Hell would gather round him and say:, so and so, what has happened to you? Were you not enjoining us to do what was reputable and forbid us to do what was disreputable? He will say: Of course, it is so; I used to enjoin (upon people) to do what was reputable but did not practise that myself. I had been forbidding people to do what was disreputable, but practised it myself.

Book 42: Number 7123: Abu Wa’il reported: I was in the company of Usama b. Zaid that a person said: What prevents you to visit Uthman and talk to him for what he does? The rest of the hadith is the same.

Sahih Muslim > Book 42 : Piety And Softening Of Hearts
Chapter 10: It is forbidden to publicise one’s sins

Book 42: Number 7124: Abu Huraira reported Allah’s Messenger (may peace be upon him) as saying: All the people of my Ummah would get pardon for their sins except those who publicise them. And (it means) that a servant should do a deed during the night and tell the people in the morning that he has done so and so, whereas Allah has concealed it. And he does a deed during the day and when it is night he tells the people, whereas Allah has concealed it. Zuhair has used the word hijar for publicising.

Sahih Muslim > Book 42 : Piety And Softening Of Hearts
Chapter 11: Sneezing and the disapproval of yawning

Book 42: Number 7125: Anas b. Malik reported that two persons sneezed in the presence of Allah’s Messenger (may peace be upon him). He (the Messenger of Allah) invoked mercy for one, and did not invoke for the other. The one for whom he had not prayed said: So and so sneezed and you said: May Allah have mercy upon you. I also sneezed but you did not utter these words for me. Thereupon he (the Holy Prophet) said: That person praised Allah, and you did not praise Allah.

Book 42: Number 7126: This hadith has been narrated on the authority of Anas through another chain of transmitters.

Book 42: Number 7127: Abu Burda reported: I visited Abu Musa, as he was in the house of the daughter of Fadl b. ‘Abbas. I sneezed but he did not respond to it (by saying): Allah may have mercy upon you. Then she sneezed and he (Fadl b. ‘Abbas) said: May Allah have mercy upon you. I came back to my mother and informed her about it, and when he came to her she said: My son sneezed in your presence and you did not say:” Allah may have mercy upon you, and she sneezed and you said for her:” May Allah have mercy upon you.” Thereupon he said: Your son sneezed but he did not praise Allah and I did not beg mercy of Allah for him and she sneezed and she praised Allah and so I said: May Allah have mercy upon you, as I heard Allah’s Messenger (may peace be upon him) as saying: When any one of you sneezes he should praise Allah and the other should say: May Allah have mercy upon you, and if he does not praise Allah, no mercy should be begged for him.

Book 42: Number 7128: Iyas b. Salama b. al-Akwa reported that his father reported to him that he heard Allah’s Apostle (may peace be upon him) as saying: A person sneezed in his presence and he said to him: May Allah have mercy upon you. And he then sneezed for the second time and Allah’s Messenger (may peace be upon him) said to him: He is suffering from cold (and no response is necessary).

Book 42: Number 7129: Abu Huraira reported Allah’s Messenger (may peace be upon him) as saying: The yawning as from the devil. So when one of you yawns he should try to restrain it as far as it lies in his power.

Book 42: Number 7130: The son of Abu Said al-Khudri reported on the authority of his father that Allah’s Messenger (may peace be upon him) said: When one of you yawns, he should keep his mouth shut with the help of his hand, for it is the devil that enters therein.

Book 42: Number 7131: The son of Abu Said al-Khudri reported on the authority of his father that Allah’s Messenger (may peace be upon him) said: When one of you yawns, he should try to restrain it with cue help of his hand since it is the Satan that enters therein.

Book 42: Number 7132: The son of Abu Said al-Khudri reported on the authority of his father that Allah’s Messenger (may peace be upon him) said. When one of you yawns while engaged in prayer, he should try to restrain so far as it lies in his power, since it is the Satan that enter therein.

Book 42: Number 7133: Abu Said al-Khudri reported Allah’s Messenger (may peace be upon him) a hadith like this through another chain of transmitters.

Sahih Muslim > Book 42 : Piety And Softening Of Hearts
Chapter 12: Miscellaneous ahadith

Book 42: Number 7134: ‘A’isha reported that Allah’s Messenger (may peace be upon him) said: The Angels were born out of light and the Jinns were born out of the spark of fire and Adam was born as he has been defined (in the Qur’an) for you (i. e. he is fashioned out of clay).

Book 42: Number 7135: Abu Huraira reported that Allah’s Messenger (may peace be upon him) said: A group of Bani Isra’il was lost. I do not know what happened to it, but I think (that it ‘underwent a process of metamorphosis) and assumed the shape of rats. Don’t you see when the milk of the camel is placed before them, these do not drink and when the milk of goat is placed before them, these do drink. Abu Huraira said: I narrated this very hadith to Ka’b and he said: Did you hear this from Allah’s Messenger (may peace be upon him)? I (Abu Huraira) said: Yes. He said this again and again, and I said: Have I read Torah? This hadith has been transmitted on the authority of Ishaq with a slight variation of wording.

Book 42: Number 7136: Abu Huraira reported that the rat (is the result of) metamorphosis (of a group of Bani Isra’il) and the proof of this is that when the milk of goat is placed before it, it drinks it, and when the milk of the camel is placed before it, it would not taste it at all. Ka’b said: Did you hear it from Allah’s Messenger (may peace be upon him)? Thereupon he said: Has Torah been revealed to me?

Sahih Muslim > Book 42 : Piety And Softening Of Hearts
Chapter 13: The believer does not provide opportunity to be stung twice from one (and the same) hole

Book 42: Number 7137: Abu Huraira reported that Allah’s Messenger (may peace be upon him) said: The believer does not allow to be stung twice from one (and the same) hole. This hadith has been narrated on the authority of Abu Huraira through another chain of transmitters.

Sahih Muslim > Book 42 : Piety And Softening Of Hearts
Chapter 14: Every act of a believer is a blessing for him

Book 42: Number 7138: Suhaib reported that Allah’s Messenger (may peace be upon him) said: Strange are the ways of a believer for there is good in every affair of his and this is not the case with anyone else except in the case of a believer for if he has an occasion to feel delight, he thanks (God), thus there is a good for him in it, and if he gets into trouble and shows resignation (and endures it patiently), there is a good for him in it.

Sahih Muslim > Book 42 : Piety And Softening Of Hearts
Chapter 15: It is prohibited to praise anyone so much that there may be fear of his being intoxicated because of that

Book 42: Number 7139: ‘Abd al-Rahman b. Abu Bakra reported on the authority of his father that a person praised another person in the presence of Allah’s Apostle (may peace be upon him), whereupon he said: Woe be to thee, you have broken the neck of your friend, you have broken the neck of your friend he said this twice. If one of you has to praise his friend at all, he should say: I think (him to be) so and Allah knows it well and I do not know the secret of the heart and Allah knows the destined end, and I can not testify his purity against Allah but (he appears) to be so and so.

Book 42: Number 7140: Abd al-Rahman b. Abu Bakra reported on the authority of his father that a person was mentioned in the presence of Allah’s Apostle (may peace be upon him), and a person said: Allah’s Messenger, no person is more excellent than he after Allah’s Messenger (may peace be upon him). Thereupon Allah’s Apostle (may peace be upon him) said: Woe be to thee, you have broken the neck of your friend, and he said this twice. Then Allah’s Messenger (may peace be upon him) said: If anyone has to praise his brother at all, he should say: I think him to be so and so, and even on this he should say: I do not consider anyone purer than Allah (considers). This hadith has been transmitted on the authority of Shu’ba with a slight variation of wording.

Book 42: Number 7141:  Abu Musa reported Allah’s Messenger (may peace be upon him) saw a person lauding another person or praising him too much. Thereupon he said: You killed him, or you sliced the back of a person.

Book 42: Number 7142: Abu Ma’mar reported that a person lauded a ruler amongst the rulers and Miqdad began to throw dust upon him and he said: Allah’s Messenger (may peace be upon him) commanded us that we should throw dust upon the faces of those who shower too much praise.

Book 42: Number 7143: Hammam b. al-Harith reported that a person began to praise ‘Uthman and Miqdad sat upon his knee; and he was a bulky person and began to throw pebbles upon his (flatterer’s) face. Thereupon ‘Uthman said: What is the matter with you? And he said: Verily, Allah’s Messenger (may peace be upon him) said: When you see those who shower (undue) praise (upon others), throw dust upon their faces.

Book 42: Number 7144: This hadith has been narrated on the authority of Miqdad through another chain of transmitters.

Sahih Muslim > Book 42 : Piety And Softening Of Hearts
Chapter 16: The older one is to be preferred

Book 42: Number 7145: ‘Abdullah b. Umar reported that Allah’s Messenger (may peace be upon him) said: It was shown in a vision that I was rinsing my mouth with miswak and two persons began to contend with one another for getting that miswak. One was older than the other. I gave the miswak to the younger one amongst them, but it was said to me: (Let it be given) to the older one. So I gave it to the older one.

Sahih Muslim > Book 42 : Piety And Softening Of Hearts
Chapter 17: To state hadith after its verification and recording of “knowledge”

Book 42: Number 7146: It was reported that Abu Huraira used to say: Listen to me, inmate of the apartment; listen to me, inmate of the apartment, while ‘A’isha (Allah be pleased with her) had been busy in observing prayer. As she finished prayer, she said to” Urwa: Did you hear his words? And this is how Allah’s Messenger (may peace be upon him) used to utter (so distinctly) that if one intended to count (the words uttered) he would be able to do so.

Book 42: Number 7147: Abu Sa’id Khudri reported that Allah’s Messenger (may peace be upon him) said: Do not take down anything from me, and he who took down anything from me except the Qur’an, he should ef face that and narrate from me, for there is no harm in it and he who attributed any falsehood to me and Hammam said: I think he also said:” deliberately” he should in fact find his abode in the Hell Fire.

Sahih Muslim > Book 42 : Piety And Softening Of Hearts
Chapter 18: The story of the people of the ditch, the magician, the monk and the slave

Book 42: Number 7148: Suhaib reported that Allah’s Messenger (may peace be upon him) thus said: There lived a king before you and he had a (court) magician. As he (the magician) grew old, he said to the king: I have grown old, send some young boy to me so that I should teach him magic. He (the king) sent to him a young man so that he should train him (in magic). And on his way (to the magician) he (the young man) found a monk sitting there. He (the young man) listened to his (the monk’s) talk and was impressed by it. It became his habit that on his way to the magician he met the monk and set there and he came to the magician (late). He (the magician) beat him because of delay. He made a complaint of that to the monk and he said to him: When you feel afraid of the magician, say: Members of my family had detained me. And when you feel afraid of your family you should say: The magician had detained me. It so happened that there came a huge beast (of prey) and it blocked the way of the people, and he (the young boy) said: I will come to know today whether the magician is superior or the monk is superior. He picked up a stone and said: O Allah, if the affair of the monk is dearer to Thee than the affair of the magician, cause death to this animal so that the people should be able to move about freely. He threw that stone towards it and killed it and the people began to move about (on the path freely). He (the young man) then came to that monk and Informed him and the monk said: Sonny, today you are superior to me. Your affair has come to a stage where I find that you would be soon put to a trial, and in case you are put to a trial don’t give my clue. That young man began to treat the blind and those suffering from leprosy and he in fact began to cure people from (all kinds) of illness. When a companion of the king who had gone blind heard about him, he came to him with numerous gifts and said: If you cure me all these things collected together here would be yours. Be said: I myself do not cure anyone. It is Allah Who cures and if you affirm faith in Allah, I shall also supplicate Allah to cure you.

He affirmed his faith in Allah and Allah cured him and he came to the king and sat by his side as he used to sit before. The king said to him: Who restored your eyesight? He said: My Lord. Thereupon he said: It means that your Lord is One besides me. He said: My Lord and your Lord is Allah, so he (the king) took hold of him and tormented him till he gave a clue of that boy. The young man was thus summoned and the king said to him: O boy, it has been conveyed to me that you have become so much proficient in your magic that you cure the blind and those suffering from leprosy and you do such and such things. Thereupon he said: I do not cure anyone; it is Allah Who cures, and he (the king) took hold of him and began to torment him. So he gave a clue of the monk. The monk was thus summoned and it was said to him: You should turn back from your religion. He, however, refused to do so. He (ordered) for a saw to be brought (and when it was done) he (the king) placed it in the middle of his head and tore it into parts till a part fell down. Then the courtier of the king was brought and it was said to him: Turn back from your religion. Arid he refused to do so, and the saw was placed in the midst of his head and it was torn till a part fell down. Then that young boy was brought and it was said to him: Turn back from your religion. He refused to do so and he was handed over to a group of his courtiers. And he ‘said to them: Take him to such and such mountain; make him climb up that mountain and when you reach its top (ask him to renounce his faith) but if he refuses to do so, then throw him (down the mountain). So they took him and made him climb up the mountain and he said: O Allah, save me from them (in any way) Thou likest and the mountain began to quake and they all fell down and that person came walking to the king. The king said to him: What has happened to your companions? He said: Allah has saved me from them. He again handed him to some of his courtiers and said: Take him and carry him in a small boat and when you reach the middle of the ocean (ask him to renounce) his religion, but if he does not renounce his religion throw him (into the water).

So they took him and he said: O Allah, save me from them and what they want to do. It was quite soon that the boat turned over and they were drowned and he came walking to the king, and the king said to him: What has happened to your companions? He said: Allah has saved me from them, and he said to the king: You cannot kill me until you do what I ask you to do. And he said: What is that? He said: You should gather people in a plain and hang me by the trunk (of a tree). Then take hold of an arrow from the quiver and say: In the name of Allah, the Lord of the worlds; then shoot an arrow and if you do that then you would be able to kill me. So he (the king) called the people in an open plain and tied him (the boy) to the trunk of a tree, then he took hold of an arrow from his quiver and then placed the arrow in the bow and then said: In the name of Allah, the Lord of the young boy; he then shot an arrow and it bit his temple. He (the boy) placed his hands upon the temple where the arrow had bit him and he died and the people said: We affirm our faith in the Lord of this young man, we affirm our faith in the Lord of this young man, we affirm our faith in the Lord of this young man. The courtiers came to the king and it was said to him: Do you see that Allah has actually done what you aimed at averting. They (the people) have affirmed their faith in the Lord. He (the king) commanded ditches to be dug at important points in the path. When these ditches were dug, and the fire was lit in them it was said (to the people): He who would not turn back from his (boy’s) religion would be thrown in the fire or it would be said to them to jump in that. (The people courted death but did not renounce religion) till a woman came with her child and she felt hesitant in jumping into the fire and the child said to her:  mother, endure (this ordeal) for it is the Truth.

Sahih Muslim > Book 42 : Piety And Softening Of Hearts
Chapter 19: The story of Abu al-Yasar and the lengthy hadith of Jabir

Book 42: Number 7149:‘Ubadab. Walid b. Samit reported: I and my father set out in search of knowledge to a tribe of the Ansar before their death (i. e. before the Companions of the Holy Prophet left the world) and I was the first to meet Abu Yasar, a Companion of Allah’s Messenger (may peace be upon him) and there was a young man with him who carried the record of letters with him and there was a mantle prepared by the tribe of Ma’afiri upon him. And his servant too had a Ma’afiri mantle over him. My father said to him: My uncle, I see the signs of anger or that of agony on your face. He said: Yes, such and such person, the son of so and so, of the tribe of Harami owed me a debt. I went to his family, extended salutations and said: Where is he? They said: He is not here. Then came out to me his son who was at the threshold of his youth. I said to him: Where is your father? He said: No sooner did he hear your sound than he hid himself behind my mother’s bedstead. I said to him: Walk out to me, for I know where you are. He came out. I said to him: What prompted you to hide yourself from me? He said: By God, whatever I would say to you would not be a lie. By Allah, I fear that I should tell a lie to you and in case of making promise with you I should break it, as you are the Companion of Allah’s Messenger (may peace be upon him). The fact is that I was hard up in regard to money. I said: Do you adjure by Allah? He said: I adjure by Allah. I said: Do you adjure by Allah? He said: I adjure by Allah. I said: Do you adjure by Allah? He said: I adjure by Allah. Then he brought his promissory note and he wrote off (the debt) with his hand and said: Make payment when you find yourself solvent enough to pay me back; if you are not, then there is no liability upon you. These two eyes of mine saw, and he (Abu’I Yasar) placed his fingers upon his eyes and these two ears of mine heard and my heart retained, and he pointed towards his heart that Allah’s Messenger (may peace be upon him) said: He who gives time to one who is financially hard up (in the payment of debt) or writes off his debt, Allah will provide him His shadow. I said to him: My uncle, if you get the cloak of your servant and you give him your two clothes, or take his two clothes of Ma’afir and give him your cloak, then there would be one dress for you and one for him.

He wiped my head and said: O Allah, bless the son of my brother. O, son of my brother, these two very eyes of mine saw and these two ears of mine listened to and this heart of mine retained this, and he pointed towards the heart that Allah’s Messenger (may peace be upon him) said: Feed them (the servants) and clothe them (the servants) what you wear, and if I give him the goods of the world, it is easy for me than this that he should take my virtues on the Day of Resurrection. We went on till we came to Jabir b. Abdullah in the mosque and he was busy in observing prayer in one cloth which he had joined at its opposite ends. I made my way through the people till I sat between him and the Qibla and I said: May Allah have mercy upon you. Do you observe prayer with one cloth on your body whereas your mantle is lying at your side? He pointed me with his hand towards my breast just like this and he separated his fingers and bent them in the shape of a bow. And (he said): I thought that a fool like you should come to me so that he should see me as I do and he should then also do like it. Allah’s Messenger (may peace be upon him) came to us in this very mosque and he had in his hand the twig of the palm tree and he saw mucus towards the Qibla of the mosque and he erased it with the help of the twig. He then came to us and said: Who amongst you likes that Allah should turn His face away from him? We were afraid. He then again said: Who amongst you likes that Allah should turn His face away from him? We were afraid. He again said: Who amongst you likes that Allah should turn His face away from him? We said: Allah’s Messenger, none of us likes it. And he said: If one amongst you stands for prayer, Allah, the Exalted and Glorious, is before him he should not spit in front of him, or on his right side, but should spit on his left side beneath his left foot and if he is impelled to do so all of a sudden (in spite of himself) he should then spit in his cloth and fold it in some part of it. (and he further said: ) Bring some sweet smelling thing. A young man who belonged to our tribe stood up, went and brought scent in his palm. Allah’s Messenger (may peace be upon him) took that and applied it to the end of that twig and then touched the place where there had been mucus. Jabir said: This is why you should apply scent to your mosques.

It is reported on the same authority: We set out along with Allah’s Messenger (may peace be upon him) on an expedition of Batn Buwat. He (the Holy Prophet) was in search of al-Majdi b. ‘Amr al- Juhani. (We had so meagre equipment) that five. six or seven of us had one camel to ride and so we mounted it turn by turn. Once there wan. the turn of an Ansari to ride upon the camel. He made it kneel down to ride over it (and after having. mounted it), he tried to raise it up but it hesitated. So he said. May there be curse of Allah upon you! Thereupon Allah’s Messenger (may peace be upon him) said: Who is there to curse his camel? He said: Allah’s Messenger, it’ is I. Thereupon he said: Get down from the camel and let us not have in our company the cursed one. Don’t curse your own selves, nor your children. nor your belongings. There is the possibility that your curse may synchronies with the time when Allah is about to confer upon you what you demand and thus your prayer may be readily responded.

It is reported on the same authority: We set out on an expedition along with Allah’s Messenger (may peace be upon him) until it was evening, and we had been near a. water reservoir of Arabia. Allah’s Messenger (may peace be upon him) said: Who would be the person who would go ahead and set right the reservoir and drink water himself and serve us with it? Jabir said: I stood up and said: Allah’s Messenger, it is I who am ready to do that. Thereupon Allah’s Messenger (may peace be upon him) said: Who is the person to accompany Jabir? And then Jabbar b. Sakhr stood up. So we went to that well and poured in that tank a bucket or two of water and plastered it with clay and then began to fill it (with water) until it was filled to the brim. Allah’s Messenger (may peace be upon him) was the first who appeared before us, and he said: Do you (both) permit me to drink water out of it? We said: Yea, Allah’s Messenger. He led his camel to drink water and it drank. He then pulled its rein and it stretched its legs and began to urinate. He then took it aside and made it kneel down at another place and then came to the tank and performed ablution. I then got up and performed ablution like the ablution of Allah’s Messenger (may peace be upon him), and Jabbar b. Sakhr went in order to relieve himself and Allah’s Messenger (may peace be upon him) got up to observe prayer and there was a mantle over me. I tried to invert its ends but it was too short (to cover my body easily). It had its borders. I then inverted it (the mantle) and drew its opposite ends and then tied them at my neck. I then came and stood upon the left side of Allah’s Messenger (may peace be upon him). He caught hold of me and made me go round behind him, until he made me stand on his right side. Then Jabbar b. Sakhr came. He performed ablution and then came and stood on the left side of Allah’s Messenger (may peace be upon him). Then Allah’s Messenger (may peace be upon him) caught hold of our hands together, pushed us back and made us stand behind him. Then Allah’s Messenger (may peace be upon him) began to look upon me with darting looks, but I did not perceive that. After that I became aware of it and he pointed with the gesture of his hand that I should wrap my loin cloth. When Allah’s Messenger (may peace be upon him) had finished the prayer, he said: Jabir! I said: Allah’s Messenger, at thy beck and call. He said: When the cloth around you is inadequate, then tie the opposite ends but when it is small, tie it over the lower body.

Jabir reported: We set out on an expedition with Allah’s Messenger (may peace be upon him) and the only means of sustenance for every person amongst us was only one date for a day and we used to chew it. And we struck the leaves with the help of our bow and ate them until the sides of our mouths were injured. It so happened one day that a person was overlooked and not given a date. We carried that person and bore witness to the fact that he had not been given that date so he was offered that and he got up and received that.

Jabir reported: We set out on an expedition along with Allah’s Messenger (may peace be upon him) until we got down at a spacious valley and Allah’s Messenger (may peace be upon him) went to relieve himself. I followed him with a bucket full of water and Allah’s Messenger (may peace be upon him) looked about and he found no privacy but two trees at the end of the valley and Allah’s Messenger (may. peace be upon him) went to one of them and took hold of one of its twigs and said: Be thou under my control by the permission of Allah, and so it came under his control like the camel who has its nosestring in the hand of its rider, and then he came to the second tree and took hold of a twig and said: Be thou under my control with the permission of Allah, and it came under his control, and when he came in the middle of the two trees he joined together the two twigs and said: join with the permission of Allah. Jabir said: I was afraid lest Allah’s Messenger (may peace be upon him) should be aware of my nearness and go still farther. And Muhammad b. Abbad has used the word” faitab’d” and I began to talk to myself. And as I saw, I suddenly found Allah’s Messenger (may peace be upon him) before me and the two trees were separated and each one of them was standing at its place. I saw Allah’s Messenger (may peace be upon him) standing for a short time, nodding his head towards right and left. Isma’il pointed towards the right and left with the help of his head (in order to demonstrate how the Holy Prophet had pointed). Then he (the Holy Prophet) came to me and said: Jabir did you see my place where I was standing? I said: Allah’s Messenger, yes. He then said: Then you should go to those two trees and cut a twig from each of them and go to that place with them where I was standing and stand there where I was standing and place a twig on the right and a twig on the left. Jabir said: I set out and took hold of a stone and broke it and sharpened it and then I came to those trees and cut a twig from each one of them.

I then came dragging them until I stood at the place where Allah’s Messenger (may peace be upon him) had been standing and placed a twig on the right and a twig on the left. Then I met him and said: Allah’s Messenger, I have done that, but (kindly) explain to me the reason for it. Thereupon he said: I passed by two graves the occupants of which had been undergoing torment. I liked to make intercession for them so that the might be relieved of this torment y as long as these twigs remain fresh. Jabir said: We came back to the (camp of the) army and Allah’s Messenger (may peace be upon him) said: Jabir, call people for performing wudu. I cried: Come and perform wudu, come and perform wudu, come and perform wudu. I said: Allah’s Messenger, there is not even a drop of water in the army camp, and there. was a person who used to cool the water for Allah’s Messenger (may peace be upon him) in the old water skin which kept hanging by the twig. He asked me to go to such and such Ansari and ask him to see if there was any water in that skin. I went to him and cast a glance in it but did not find anything but a drop in the mouth of that water skin and if I were to draw that, the water skin’s, dried part would suck it up. I came to Allah’s Messenger (may peace be upon him) and said: Allah’s Messenger, I have not found anything in it but a drop of water in the mouth of the water skin and now if I were to draw that, it would be absorbed. He said: Go and bring that to me. I brought that to him. He took hold of it and began to utter something which I could not understand and then pressed it with his hand and gave that to me and said: Jabir, announce for the tub to be brought. So I announced that the tub of the army (be brought). It was brought accordingly and I placed it before him (the Holy Prophet). Thereupon Allah’s Messenger (may peace be upon him) placed his hands in the tub like this: with his fingers stretched out, and then he placed his fingers at the bottom of the tub and said: Jabir, take it (that waters skin) and pour water over me, by reciting Bismillah, and I poured water and I said: Bismillah, and found water sprouting out between the fingers of Allah’s Messenger (may peace be upon him). Then that tub gushed forth until it was filled up and the Messenger (may peace be upon him) said: Jabir, make an announcement to the effect: He who needs water should take that. Jabir said: The people came and got water until they were all satiated. I said: Is there anyone left who wants to get it? And Allah’s Messenger (may peace be upon him) then lifted up his hand from that tub and it was still full. Then the people made a complaint to Allah’s Messenger (may peace be upon him) about hunger and he said: May Allah provide you food! We came to the bank of the ocean and the ocean was tossing and it threw out a big animal and we lit fire and cooked it and took it until we had eaten to our heart’s content. Jabir said: I and such and such five persons entered Its socket and nobody could see us until we had come out, and we took hold of one of its ribs and twisted it into a sort of arch, then we called the tallest of the persons of the army and the hugest of the camels of the army and it had the big saddle over it, and it could easily pass through it without the rider having need to bend down.

Sahih Muslim > Book 42 : Piety And Softening Of Hearts
Chapter 20: The account of prophet’s (may peace be upon him) emigration

Book 42: Number 7150: Al-Bara’ b.  ‘Azib  reported  that  Abu  Bakr  Siddlq  came  to  the  residence  of  my  father  (‘Azib)  and bought a haudaj from him and said to ‘Azib: Send your son to my residence (to carry this haudaj), and my father said to me: Carry it (for him). So I carried it and there went along with him (with Abu Bakr) my father in order to fetch its price and he (‘Azib) said to Abu Bakr: Abu Bakr, narrate to me what you both did on the night when you set out on a journey along with Allah’s Messenger (may peace be upon him). He said: We set out during the night and went on walking until it was noon, and the path was vacant and so none passed by that (until) there appeared prominently before us a large rock. It had its shade and the rays of the sun did not reach that place. So we got down at that place. I then went to the rock and levelled the ground with my hands at the place where the Holy Prophet (may peace be upon him) would take rest under its shade. I then set the bedding and said: Allah’s Messenger, go to sleep and I shall keep a watch around you. I went out and watched around him. There we saw a shepherd moving towards that rock with his flock and he intended what we intended (i. e. taking rest). I met him and said to him: Young boy, to which place do you belong? He said: I am a person from Medina. I said, is there any milk in the udders of your sheep and goats? He said: Yes. He took hold of a goat, and I said to him: Clean the udder well so that it should be free from hair, dust and impurity. I saw al-Bara’ striking his hand upon the other (to give an indication) how he did that. He milked the goat for me in a wooden cup which he had with him and I had with me a bucket in which I kept water for drinking and for performing ablution. I came to Allah’s Apostle (may peace be upon him) and did not like to awaken him from sleep but he was accidentally startled from the sleep. I poured water upon the milk (till It was cold) and I said: Allah’s Messenger, take this milk. He then took It and I was delighted and he (the Holy Prophet) said: Is now not the time to march on? I said: Of course. So he marched on after the sun had passed the meridian and Suraqa b. Malik pursued us and we had been walking on soft, level ground. I said: Allah’s Messenger, we are about to be overtaken by them. Thereupon he said: Be not grieved. Verily, Allah is with us. Then Allah’s Messenger (may peace be upon him) cursed him and his horse sank into the earth. I think he also said: I know you have hurled curse upon me. So supplicate Allah for me and I take an oath that I shall turn everyone away who would come in search of you. So he (Allah’s Messenger) supplicated Allah and he was rescued and he came back and to everyone he met, he said: I have combed all this side. In short, he diverted everyone whom he met and he in fact fulfilled his promise.

Al-Bara’ reported: Abu Bakr purchased a saddle from me for thirteen dirhams; the rest of the hadith is the same, and in the narration of Uthman b. ‘Umar, the words are: He (Suraqa b. Malik) drew near Allah’s Messenger (may peace be upon him), and he (the Holy Prophet) cursed him and his camel sank in the earth up to the belly and he jumped from that and said: Muhammad, I am fully aware of It that it is your doing. Supplicate Allah that He should rescue me from it in which I am (pitch forked) and I give you a solemn pledge that I shall keep this as a secret from all those who are coming after me. Take hold of an arrow out of it (quiver) for you will find my camels and my slaves at such and such place and you can get whatever you need (on showing this arrow). He (the Holy Prophet) said: I don’t need your camels. And we (the Holy Prophet and Abu Bakr) came to Medina during the night and the people began to contend as to where Allah’s Messenger (may peace be upon him) should reside and he encamped in the tribe of Najjar who were related to ‘Abdul Muttalib from the side of mother. Allah’s Messenger (may peace be upon him) honoured them, then people climbed upon house top and women also and boys scattered in the way, and they were all crying: Muhammad, Messenger of Allah, Muhammad, Messenger of Allah.

FROM RIYADH AL SALIHEEN

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Chapter 1: Sincerity and Significance of Intentions and all Actions, Apparent and Hidden

Allah, the Exalted, says:

“And they were commanded not, but that they should worship Allah, and worship none but Him Alone (abstaining from ascribing partners to Him), and perform As-Salat (Iqamat-as­Salat) and give Zakat, and that is the right religion.” (98:5)

“It is neither their meat nor their blood that reaches Allah, but it is piety from you that reaches Him.” (22:37)
“Say (O Muhammad (PBUH)): Whether you hide what is in your breasts or reveal it, Allah knows it”. (3:29)

Hadeeth 1: Narrated ‘Umar bin Al-Khattab (May Allah be pleased with him), reported: Messenger of Allah (PBUH) said, “The deeds are considered by the intentions, and a person will get the reward according to his intention. So whoever emigrated for Allah and His Messenger, his emigration will be for Allah and His Messenger; and whoever emigrated for worldly benefits or for a woman to marry, his emigration would be for what he emigrated for”. [Al-Bukhari and Muslim]
Commentary: According to some Ahadith, the reason for this Hadith is that a person sent a proposal of marriage to a woman named Umm Qais, which she turned down saying that he should have to emigrate to Al-Madinah for it. Accordingly, he did it for this specific purpose, and the two were married there. On account of this event, the man came to be known among the Companions as Muhajir Umm Qais.

On the basis of this Hadith, ‘Ulama’ are of the unanimous opinion that the real basis of one’s actions is Niyyah (intention) and everyone will be requited according to his Niyyah. It is true that Niyyah is founded in one’s heart, that is to say, one has first to make up one’s mind for what he intends to do and he should not express it verbally. In fact, the latter is a Bid`ah (innovation in religion) because no proof of it is found in Shariah.

The point which becomes evident from this Hadith is that Ikhlas (sincerity) is a must for every action. In other words, in every righteous deed, one should seek only the Pleasure of Allah; otherwise, it will not be accepted by Allah.

Hadeeth 2: Narrated ‘A`ishah (May Allah be pleased with her) reported: Messenger of Allah (PBUH) said, “An army will raid the Ka`bah and when it reaches a desert land, all of them will be swallowed up by the earth.” She asked; “O Messenger of Allah! Why all of them?” He answered, “All of them will be swallowed by the earth but they will be raised for Judgment according to their intentions.” [Al-Bukhari and Muslim]
Commentary: Everyone will be rewarded or punished according to his aim and intention. This Hadith also proves that the company of depraved persons is extremely dangerous. Whose army would it be, which has been referred to in the Hadith, and when will it invade Ka`bah, is a matter known to Allah Alone. Such prophecies are a part of the Unseen world. Since they come in the category of the miracles of the Prophet (PBUH), it is necessary to believe in their veracity and occurrence. Believing in such prophesies is also essential because they were revealed by Allah).

Hadeeth 3: A`ishah (May Allah be pleased with her) narrated that the Prophet (PBUH) said, “There is no emigration after the conquest (of Makkah) but only Jihad [(striving and fighting in the cause of Allah) will continue] and good intention.* So if you are summoned to fight, go forth.” [Al-Bukhari and Muslim]

*. Intention according to An-Nawawi: It means that goodness which ceased to continue by the cessation of emigration can still be obtained by Jihad and by intending accomplishing good deeds.
Commentary: When a country or a region is regarded as Dar-ul-Islam (land of Islam), it is not necessary to migrate from it to some other place. It is, however, obligatory to emigrate from such regions which are Dar-ul-Kufr (land of infidels) and where it is difficult to adhere to Islamic injunctions. It is also evident from this Hadith that when it is not necessary to migrate from one Islamic country to another then it is also not permitted by the Shari`ah to leave an Islamic country to settle permanently in Dar-ul-Kufr only for the reason that the latter has plenty of wealth and social welfare. Unfortunately, Muslims today are afflicted with this disease. The transfer of their capital and talent to Dar-ul-Kufr is indeed very disturbing because on one side these two factors are lending support to the economy of Bilad-ul-Kufr (countries of infidels) and on the other, obscenity and indecency that are common in such countries, are becoming increasingly common among the Muslims too.

Another highly important reason for the prohibition of migration of Muslims to Dar­ul-Kufr is that it goes against the spirit as well as their readiness for Jihad fi sabilillah (striving and fighting in the way of Allah). This spirit and readiness must be kept always alive so that the Muslims may respond at once to the call of Jihad whenever the need for it arises anywhere.

Hadeeth 4: Jabir bin Abdullah Al-Ansari (May Allah be pleased with them) reported: We accompanied the Prophet (PBUH) in an expedition when he said, “There are some men in Al-Madinah who are with you wherever you march and whichever valley you cross. They have not joined you in person because of their illness.” In another version he said: “They share the reward with you.” [Muslim]

It is narrated by Bukhari from Anas bin Malik (May Allah be pleased with him): We were coming back from the battle of Tabuk with the Prophet (PBUH) when he remarked, “There are people whom we left behind in Al-Madinah who accompanied us in spirit in every pass and valley we crossed. They remained behind for a valid excuse.”
Commentary: What we learn from this Hadith is that if the intention and spirit of Jihad are present in the heart of a Muslim but physically he is unable to take part in it for valid reasons, he will get the reward of Jihad without even his actual participation in it.

Hadeeth 5: Ma`n bin Yazid bin Akhnas (May Allah be pleased with them) (he, his father and his grandfather, all were Companions) reported: My father set aside some dinars for charity and gave them to a man in the mosque. I went to that man and took back those dinars. He said: “I had not intended you to be given.” So we went to Messenger of Allah (PBUH), and put forth the matter before him. He said to my father, “Yazid, you have been rewarded for what you intended.” And he said to me, “Ma`n, you are entitled to what you have taken.” [Al-Bukhari]

Commentary:

  1. This Hadith leads us to the conclusion that if Sadaqah (charity), goes to a needy son of a Muslim, there is no need to take it back from him for the reason that the father had intended to give it to a deserving person. The former gets the reward for it on account of his Niyyah (intention). This however, will be reckoned as Nafli Sadaqah (voluntary charity) because the obligatory Zakat (Sadaqah) cannot be given to the donor’s own dependents.
  2. It is permissible in Shari`ah to make someone a Wakil (attorney or agent) for Sadaqah.
  3. It does not amount to disobedience on the part of a son to take his father to a competent authority or scholar to know the legal position on any issue, in the same way, as mutual discussion and debate on matters of Shari`ah does not amount to insolence. (Fath Al-Bari, chapter on Zakat).

Hadeeth 6: Abu Ishaq Sa`d bin Abu Waqqas (May Allah be pleased with him) (one of the ten who had been given the glad tidings of entry into Jannah) narrated: Messenger of Allah (PBUH) visited me in my illness which became severe in the year of Hajjat-ul¬Wada` (Farewell Pilgrimage). I said, “O Messenger of Allah, you can see the pain which I am suffering and I am a man of means and there is none to inherit from me except one daughter. Should I give two-thirds of my property in charity?” He (PBUH) said, “No”. I asked him, “Then half?” He said, “No”. Then I asked, “Can I give away one-third”. He said, “Give away one-third, and that is still too much. It is better to leave your heirs well-off than to leave them poor, begging people. You will not expend a thing in charity for the sake of Allah, but you will be rewarded for it; even the morsel of food which you feed your wife”. I said, “O Messenger of Allah, would I survive my companions?” He said, “If you survive others and accomplish a thing for the sake of Allah, you would gain higher ranking and standing. You will survive them … your survival will be beneficial to people (the Muslim) and harmful to others (the enemies of Islam). You will survive others till the people will derive benefit from you, and others would be harmed by you.” Messenger of Allah (PBUH) further said, “O Allah, complete for my Companions their emigration and do not cause them to retract.” Sa`d bin Khaulah was unfortunate. Messenger of Allah (PBUH) lamented his death as he died in Makkah. [Al-Bukhari and Muslim]
Commentary: In spite of all their love for it, the Companions of the Prophet (PBUH) did not like to die in a city from which they emigrated for the sake of Allah. For this reason Sa`d (May Allah be pleased with him) was afraid of dying in Makkah. The Prophet (PBUH) prayed for the accomplishment of Sa`d’s emigration and expressed regret over the misfortune of Sa`d bin Khaulah. The latter died in Makkah.

Conclusion:

  1. The Hadith lays down that in the course of a disease which seems to prove fatal, one cannot give more than one-third of the property in charity.
  2. It is also emphasized that one gets reward even for what he spends on his wife and children.
  3. One can report to others his ailment or to seek treatment and ask them to supplicate from him.
  4. In the matter of Sadaqah (charity), which one gives to seek the Pleasure of Allah, his closest relatives. should always have priority and preference over others.

Hadeeth 7: Abu Hurairah (May Allah be pleased with him) narrated: Messenger of Allah (PBUH) said, “Allah does not look at your figures, nor at your attire but He looks at your hearts and accomplishments”. [Muslim].
Commentary: This Hadith highlights the importance of sincerity and good intention. It is, therefore, essential that every noble action should be based on these two virtues; and heart should be free from all such things that destroy noble deeds. Hypocrisy, ostentation, greed for wealth, riches and other wordly things fall in the category of such evils. Since the true condition of heart is known to Allah alone, the true position of one’s actions will be known on the Day of Resurrection when one will be requited for them by Alah. In this world, one will be treated according to his apparent condition while his insight will be left to Allah.

Hadeeth 8: Abu Musa Al-Ash`ari (May Allah be pleased with him) reported that Messenger of Allah (PBUH) was asked about who fights in the battlefield out of valour, or out of zeal, or out of hypocrisy, which of this is considered as fighting in the cause of Allah? He said: “He who fights in order that the Word of Allah remains the supreme, is considered as fighting in the cause of Allah”. [Al-Bukhari and Muslim].
Commentary: Since one’s action will be evaluated in terms of intention, so he alone would be a Mujahid (warrior in the cause of Deen) who fights to glorify the Name of Allah.

Hadeeth 9: Abu Bakrah Ath-Thaqafi (May Allah be pleased with him) reported: The Prophet (PBUH) said: “When two Muslims are engaged in a combat against each other with their sword’s and one is killed, both are doomed to Hell”. I said, “O Messenger of Allah! As to the one who kills, it is understandable, but why the slain one?” He (PBUH) replied: “He was eager to kill his opponent”. [Al-Bukhari and Muslim].
Commentary: This Hadith leads to the conclusion that one would be punished for such sinful intention for which he has made a firm determination, and for the commitment of which he has adopted necessary measures, even if he does not succeed in committing it because of certain obstruction. Thus determination is different from a suggestion of the devil. The latter is excusable while one is accountable for his determination. However, what is mentioned in the Hadith will happen when Muslims fight among themselves for worldly honour and prejudices, and no religious issue would be the cause of their conflict, because in the latter case, it is possible that both might be depending on their own Ijtihad (exercise of opinion) for which they may be excused

Hadeeth 10: Abu Hurairah (May Allah be pleased with him) reported that: The Messenger of Allah (PBUH) said: “The reward for Salat performed by a person in congregation is more than 20 times greater than that of the Salat performed in one’s house or shop. When one performs Wudu’ perfectly and then proceeds to the mosque with the sole intention of performing Salat, then for every step he takes towards the mosque, he is upgraded one degree in reward and one of his sins is eliminated until he enters the mosque, and when he enters the mosque, he is considered as performing Salat as long as it is the Salat which prevents him (from leaving the mosque); and the angels keep on supplicating Allah for him as long as he remains in his place of prayer. They say: ‘O Allah! have mercy on him; O Allah! forgive his sins; O Allah! accept his repentance’. This will carry on as long as he does not pass wind”. [Al-Bukhari and Muslim].
Commentary: This Hadith shows that although it is permissible to perform Salat individually in market places and houses, but its collective performance in the mosque is 25, 26, or 27 times more meritorious, as mentioned in other Ahadith.

Hadeeth 11: `Abdullah bin `Abbas (May Allah be pleased with them) reported: Messenger of Allah (PBUH) said that Allah, the Glorious, said: “Verily, Allah (SWT) has ordered that the good and the bad deeds be written down. Then He explained it clearly how (to write): He who intends to do a good deed but he does not do it, then Allah records it for him as a full good deed, but if he carries out his intention, then Allah the Exalted, writes it down for him as from ten to seven hundred folds, and even more. But if he intends to do an evil act and has not done it, then Allah writes it down with Him as a full good deed, but if he intends it and has done it, Allah writes it down as one bad deed”. [Al-Bukhari and Muslim].
Commentary: What the Prophet (PBUH) relates to Allah is called Hadith Qudsi (Sacred Tradition). Such Hadith is revealed to the Prophet (PBUH) by means of Ilham (inspiration). This Hadith mentions the magnitude of Divine blessings which He bestows upon His faithful slaves on the Day of Resurrection.

Hadeeth 12: `Abdullah bin `Umar bin Al-Khattab (May Allah be pleased with them) narrated that: He heard Messenger of Allah (PBUH) as saying: “Three men, amongst those who came before you, set out until night came and they reached a cave, so they entered it. A rock fell down from the mountain and blocked the entrance of the cave. They said: `Nothing will save you from this unless you supplicate to Allah by virtue of a righteous deed you have done.’ Thereupon, one of them said: `O Allah! I had parents who were old, and I used to offer them milk before any of my children or slaves. One day, I went far away in search of grazing and could not come back until they had slept. When I milked as usual and brought the drink I found them both asleep. I hated to disturb them and also disliked to give milk to my children before them. My children were crying out of hunger at my feet but I awaited with the bowl in my hand for them to wake up. When they awoke at dawn, they drank milk. O Allah! If I did so to seek Your Pleasure, then deliver us from the distress caused by the rock’. The rock moved slightly but they were unable to escape. The next said: `O Allah! I had a cousin whom I loved more than any one else (in another version he said: as a man can love a woman). I wanted to have sexual intercourse with her but she refused. Hard pressed in a year of famine, she approached me. I gave her one hundred and twenty dinars on condition that she would yield herself to me. She agreed and when we got together (for sexual intercourse), she said: Fear Allah and do not break the seal unlawfully. I moved away from her in spite of the fact that I loved her most passionately; and I let her keep the money I had given her. O Allah! If I did that to seek Your Pleasure, then, remove the distress in which we are.’ The rock moved aside a bit further but they were still unable to get out. The third one said: `O Allah! I hired some labourers and paid them their wages except one of them departed without taking his due. I invested his money in business and the business prospered greatly. After a long time, he came to me and said: O slave of Allah! Pay me my dues. I said: All that you see is yours – camels, cattle, goats and slaves. He said: O slave of Allah! Do not mock at me. I assured him that I was not joking. So he took all the things and went away. He spared nothing. O Allah! If I did so seeking Your Pleasure, then relieve us of our distress.’ The rock slipped aside and they got out walking freely”. [Al-Bukhari and Muslim].
Commentary:

  1. It is permissible to pray through our virtuous deeds. But to make someone a medium for it, is an innovation in Deen which should be avoided for two major reasons. Firstly, there is no evidence in Shari`ah to support this. Secondly, it is against the practice of Khair-ul-Qurun, the best of generations. (This term is used for the first three generations of Muslims, the one in which the Prophet (PBUH) lived and the two following).
  2. Preference should be given to the service of parents, even over the service of one’s own wife and children.
  3. To abstain from sins out of fear of Allah is a highly meritorious act.
  4. Labourers should always be treated fairly. If someone has paid to a labourer less than his due, it should be paid to him in a decent manner.
  5. Any supplication which is made sincerely, and with real sense of humbleness is granted by Allah.
  6. Allah sometimes helps His pious men even in an unusual manner, which is termed as Karamat (wonder or marvel). Thus, like the miracles of the Prophets, wonders of the righteous people are also true. But miracles and wonders both appear with the Will of Allah.

Riyadh Al Saliheen > Book : Misselenas
Chapter 4: Truthfulness

Allah, the Exalted, says:
“O you who believe! Be afraid of Allah, and be with those who are true (in words and deeds)”. (9:119)
“…the men and women who are truthful (in their speech and deeds)..”. (33:35)
“…then if they had been true to Allah, it would have been better for them”. (47:21)

Hadeeth 54: Abdullah bin Mas`ud (May Allah be pleased with him) reported: The Prophet (PBUH) said, “Truth leads to piety and piety leads to Jannah. A man persists in speaking the truth till he is enrolled with Allah as a truthful. Falsehood leads to vice and vice leads to the Fire (Hell), and a person persists on telling lies until he is enrolled as a liar”.'[Agreed upon].
Commentary: Siddiq (veracious) and Kadhdhab (liar) both are adjectives of intensive degree. That is to say, the words stand respectively for someone whose truth has become his second nature; and in the opposite case, one is a liar who is in the habit of telling lies. As one acquires a reputation in this world for his good or bad deeds similar is his position before Allah. One who is ranked among the truthful with Him is entitled to reward, and if one is a liar, he has to suffer retribution for it. This Hadith provides incentive for truthfulness because it is a source of every good deed and contains a warning against lying as it gives rise to all kinds of mischief.

Hadeeth 55: Hasan bin `Ali (May Allah be pleased with them) said: I remember (these words) from Messenger of Allah (PBUH): “Give up what is doubtful to you for that which is not doubtful; for truth is peace of mind and falsehood is doubt”. [At-Tirmidhi].
Commentary: This Hadith leads us to the conclusion that one must always avoid doubtful things so that he does not do anything unlawful. This message is repeated in another Hadith which says that he who has saved himself from doubts has in fact saved his Faith and honour.

Hadeeth 56: Abu Sufyan (May Allah be pleased with him) reported, in course of his detailed narration about Heraclius when the latter questioned him about the teachings of the Prophet (PBUH) He said that: He (PBUH) told (us): “Worship Allah Alone and do not associate a thing with Him; and give up all that your ancestors said. “He also commands us to perform Salat (prayers), to speak the truth, to observe modesty and to strengthen the ties of kinship. [Al-Bukhari and Muslim].
Commentary: In this Hadith an enemy of the Prophet (PBUH) acknowledges the veracity of the Prophet’s teaching, because Abu Sufyan (May Allah be pleased with him) made this admission when he was a pagan. This Hadith is mentioned in detail in Sahih Al-Bukhari.

Hadeeth 57: Abu Thabit from Sahl bin Hunaif (May Allah be pleased with him) said: The Prophet (PBUH) said: “He who asks Allah for martyrdom, Allah will raise him to the high status of the martyrs, even if he dies on his bed”. [Muslim].
Commentary: This Hadith highlights the merit and importance of sincere intention which in fact is so great that by virtue of it Allah raises a person’s status to that of a martyr. On the contrary, persons of foul intention will be consigned to Hell by Allah even if they die in Jihad.

Hadeeth 58: Abu Hurairah (May Allah be pleased with him) reported that the Messenger of Allah (PBUH) said: “One of the earlier Prophets who was out on an expedition proclaimed among his people that no man should follow him who had married a woman with whom he wished to cohabit but had not yet done so, or who had built houses on which he had not yet put the roofs, or who had bought sheep or pregnant she-camels and was expecting them to produce young. He, then, went on the expedition and approached the town at the time of the ‘Asr prayer or little before it. He then told the sun that both it and he were under command and prayed Allah to hold it back for them, so it was held back till Allah gave him victory. He collected the spoils and it (meaning fire) came to devour these, but did not. He said that among the people there was a man who stole from the booty. He told them that a man from every tribe must swear allegiance to him, and when a man’s hand stuck to his, he said: “There is thief among you and every individual of your tribe must swear allegiance to me”. (In course of swearing of allegiance,) hands of two or three persons stuck to his hand. He said: “The thief is among you”. They brought him a head of gold like a cow’s head and when he laid it down, the fire came and devoured the spoils. Spoils were not allowed to anyone before us, then Allah allowed spoils to us as He saw our weakness and incapacity and allowed them to us”. [Al-Bukhari and Muslim].
Commentary:

  1. In the opinion of Imam As-Suyuti, the Prophet (PBUH) referred to in this Hadith was Prophet Yusha` bin Nun (Joshua). His conduct shows that it is necessary to make suitable arrangements for the worldly needs of those who are engaged in the Cause of Allah so that they can concentrate on their struggle without any distraction.
  2. The lawfulness of the booty of war fought in the way of Allah is a specialty of the Muslim Ummah. Before the advent of Islam (the Shar’iah of Prophet Muhammad (PBUH)), the booty of war which was free from dishonesty used to be consumed by fire. This Hadith also confirms the miracle of the Prophet Yusha’ (Joshua) in which the movement of the sun was stopped until he had conquered the village.

Hadeeth 59: Hakim bin Hizam (May Allah be pleased with him) reported that: Messenger of Allah (PBUH) said: “Both parties in a business transaction have a right to annul it so long as they have not separated; and if they tell the truth and make everything clear to each other (i.e., the seller and the buyer speak the truth, the seller with regard to what is purchased, and the buyer with regard to the money) they will be blessed in their transaction, but if they conceal anything and lie, the blessing on their transaction will be eliminated.” [Al-Bukhari and Muslim].
Commentary: Here, the two persons engaged in business are seller and buyer. The word ‘right’ here means that so far both of them are present at the spot where business is being transacted they have a right to cancel their bargain. In other words, even after the mutual acceptance of the terms of the bargain so long as they are present at the spot they are entitled to cancel the deal until the time they separate from each other. Generally, people do not think it permissible to cancel the bargain after it has been settled even though both parties are present there, but this is not correct. Their view is contradicted by the Hadith.Truthfulness is a means of blessings in the business while falsehood and hiding of any defect of the merchandise detract from its blessings.

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Chapter 5: Watchfulness

Allah, the Exalted, says:

 “Who sees you (O Muhammad (PBUH)) when you stand up (alone at night for Tahajjud prayers). And your movements among those who fall prostrate (to Allah in the five compulsory congregational prayers)”. (26:218,219)
“And He is with you (by His Knowledge) wheresoever you may be”. (57:4) “Truly, nothing is hidden from Allah, in the earth or in the heaven”. (3:5) “Verily, your Rubb is Ever Watchful (over them)”. (89:14)
“Allah knows the fraud of the eyes, and all that the breasts conceal”. (40:19)

Hadeeth 60: ‘Umar bin Al-Khattab (May Allah be pleased with them) said: Once we were sitting in the company of Messenger of Allah (PBUH) when there appeared a man dressed in very white clothes and having extraordinary black hair. No signs of fatigue of journey appeared on him and he was known to none of us. He sat down facing the Prophet (PBUH) leaning his knees against the knees of the Prophet (PBUH) and placing both of his palms over his two thighs and said, “O Muhammad (PBUH)! Tell me about Islam”. He (PBUH)replied, “Islam is to testify that none has the right to be worshipped but Allah, and that Muhammad (PBUH) is the Messenger of Allah; that you observe Salat (prayers), pay Zakat, observe Saum (fasting) of Ramadan and perform Hajj (pilgrimage) of the House, provided you have resources of making journey to it.” He replied: “You have spoken the truth”. We were surprised to see that he had asked him and confirmed the correctness of the answers. He then enquired: “Tell me about Iman”. He (PBUH) said. “It is to believe in Allah, and His Books, and His Messengers and the Last Day and that you believe in foreordainment, its bad and good consequences.” He said, “You have spoken the truth.” He then enquired: “Tell me about Ihsan.” He (PBUH) said, “It is to worship Allah as if you are seeing Him; and although you do not see Him, He sees you”. He enquired: “Inform me about the Hour (i.e., the Day of Resurrection)”. He (PBUH) replied, “I have no more knowledge thereof than you”. He said, “Inform me about some of its signs”. He (PBUH) said, “They are – that a bondswoman gives birth to her own master, and that you will find the barefooted, naked, poor shepherds competing one another in the construction of higher buildings”. Then he departed. The Messenger of Allah kept silent for a while then he said to me, “O `Umar! Do you know who the questioner was?” I replied, “Allah and His Messenger know better”. The Prophet (PBUH) said, “He was Jibril (Gabriel); he came to you to teach you your religion”. [Muslim].

Commentary: This Hadith is known as ‘Hadith Jibril’. It mentions the basics of Islam the details of which are known to every Muslim. Al-Qadr (Divine foreordainment) means that Allah already knows and had recorded everything that will happen until the Day of Resurrection. Now whatever happens is in accordance with that knowledge and writing. What is meant by its good and bad consequences can be illustrated by saying that tranquillity, prosperity and abundance of crops come in the category of good consequences. Famine, calamities and troubles, etc., fall in the list as evil consequences. But we regard them good or bad according to our own understanding; otherwise, every action of Allah has some wisdom and expedience which are known to Him Alone.

Hadeeth 61: Abu Dharr and Mu`adh bin Jabal (May Allah be pleased with them) reported that: Messenger of Allah (PBUH) said, “Fear Allah wherever you are, do good deeds after doing bad ones, the former will wipe out the latter, and behave decently towards people” [At-Tirmidhi].
Commentary: Virtue obliterates vice means that virtue becomes an atonement for sin. But this applies to minor sins only because major ones will not be forgiven without sincere repentance. Similar is the case of encroachment on public rights which will not be forgiven without their compensation.

Hadeeth 62: Ibn Abbas (May Allah be pleased with them) said: One day, I was riding behind the Prophet (PBUH) when he said, “O boy! I will instruct you in some matters. Be watchful of Allah (Commandments of Allah), He will preserve you. Safeguard His Rights, He will be ever with you. If you beg, beg of Him Alone; and if you need assistance, supplicate to Allah Alone for help. And remember that if all the people gather to benefit you, they will not be able to benefit you except that which Allah had foreordained (for you); and if all of them gather to do harm to you, they will not be able to afflict you with anything other than that which Allah had pre-destined against you. The pens had been lifted and the ink had dried up”. [At-Tirmidhi].

Another narration is: Messenger of Allah (PBUH) said, “Safeguard the Commandments of Allah, you will find Him before you. Remember Him in prosperity and He will remember you in adversity. Be sure that which you miss, was not to hit you; and what hits you, was never to miss you. Remember that the Help of Allah is obtained with patience, and relief emerges after distress, prosperity follows adversity, and hardship is followed by ease”.
Commentary:

1. No one has the power to change the Decision of Allah.
2. Whatever trouble one has to suffer in this world, it does not last forever. Every trouble is followed by prosperity, pleasure and happiness.
3. One should never ask other than Allah anyone’s help in supernatural way because it amounts to ascribing partnership with Allah. If a person is mindful of the Rights of Allah, then Allah, in return takes care of his needs and helps him.

Hadeeth 63: Anas (May Allah be pleased with him) said: You indulge in (bad) actions which are more insignificant to you than a hair while we considered them at the time of Messenger of Allah (PBUH) to be great destroying sins”. [Al-Bukhari].
Commentary: The less fear of Allah, one has the more disobedient he becomes to Him. As the fear of Allah decreases, one becomes more bold in committing sins. As the Companions of the Prophet (PBUH) were intensely fearful of Allah, they were afraid of committing even very minor sins.

 Hadeeth 64: Abu Hurairah (May Allah be pleased with him) reported: The Prophet (PBUH) said, ‘Verily, ‘Allah, the Exalted, becomes angry, and His Anger is provoked when a person does what Allah has declared unlawful”. [Al-Bukhari and Muslim].
Commentary: Commitment of unlawful acts calls for the displeasure and Wrath of Allah.

Hadeeth 65: Abu Hurairah (May Allah be pleased with him) said that: He heard the Prophet (PBUH) said: “There were three men among the Banu Israel, one leper, one bald and one blind. Allah wanted to test them. He therefore, sent to them an angel who came to the leper and asked him what he would like best. He replied: “A good colour, a good skin and to be rid of what makes me loathsome to people”. He (the angel) rubbed him and his loathsomeness vanished and he was given a good colour and a good skin. He then asked him what type of property he would like best. The leper replied that he would like camels – [or perhaps he said cattle, for Ishaq (one of the subnarrator of the Hadith) was uncertain, either said: ‘Camels,’ or: ‘Cattle’]. He was given a pregnant she-camel. The angel invoked for Allah’s Blessing on it. The angel then went to the bald man and asked him what he would like best and he replied: “Good hair and to be rid of what makes me loathsome to people”. The angel ran his hand over him and he was given good hair. He then asked him what property he would like best. He replied that he would like cattle, so he was given a pregnant cow. The angel invoked Allah’s Blessing on it. The angel then went to the blind man and asked him what he would like best, and he replied: “I wish that Allah restore my sight to me so that I may see people.” Thereupon the angel ran his hand over him and Allah restored his sight. The angel then asked what property he would like best. He replied that he would like sheep, so he was given a pregnant ewe. Flocks and herds were produced for the three men, the first having a valley full of camels, the second one, a valley full of cows and the third one full of sheep. Then the angel came in the form of a leper, to the one who had been a leper, and said: “I am a poor man and my resources have been exhausted in my journey, and my only means of reaching my destination are dependent on Allah and then on you, so I ask you by Him Who gave you the good colour, the good skin and the property, for a camel by which I may get to my destination”. He replied: “I have many dues to pay.” The angel then said: “I think I recognize you. Were you not a leper whom people found loathsome and a poor man to whom Allah gave property?” He replied: “I inherited this property through generations”. The angel said: “If you are telling a lie, may Allah return you to your former condition”. The angel went in the form of a bald man to the one who had been bald, and said the same as he had said to the former and received a similar reply. So he said: “If you are telling a lie, may Allah return you to your former condition”. The angel then went to the one who had been blind and said: “I am a poor traveller and my resources have been exhausted in my journey. My only means of reaching my destination are dependant on Allah and then on you, so I ask you by Him Who restored your eyesight for a sheep by which I may get to the end of my journey”. He replied: “Yes, I was blind. Allah restored my eyesight, so take what you wish and leave what you wish. I swear by Allah that I shall not argue with you today to return anything you take, as I give it for Allah’s sake”. The angel said: “Keep your property. You have all simply been put to a test, and Allah is pleased with you and displeased with both of your companions”. [Al-Bukhari and Muslim].
Commentary: This Hadith tells us that abundance of property and wealth is also a trial. He alone succeeds in this trial who in the midst of his riches does not forget about Allah’s Status and his own status. Rather than becoming proud of his wealth, he takes pleasure in spending it in fulfilling the needs of people and expresses gratitude to Him in practical terms. Those who take an opposite course are regarded unsuccessful because on account of their wrong attitude, they tend to falsehood, pride and miserliness which cause the displeasure of Allah.

Hadeeth 66: Shaddad bin Aus (May Allah be pleased with him) reported: The Prophet (PBUH) said, “A wise man is the one who calls himself to account (and refrains from doing evil deeds) and does noble deeds to benefit him after death; and the foolish person is the one who subdues himself to his temptations and desires and seeks from Allah the fulfillment of his vain desires”. [At-Tirmidhi].
Commentary: This Hadith highlights the importance of the accountability of one’s self. Mere desires which are not coupled with practical efforts are of no avail because Allah grants reward on good deeds and not on yearnings and desires which are not supported by noble actions.

Hadeeth 67: Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, “It is from the excellence of (a believer’s) Islam that he should shun that which is of no concern to him”. [At-Tirmidhi].
Commentary: This Hadith lays down a very important principle that one should avoid senseless talk and actions. If one acts upon this principle, he can save himself from many sins and evils.

Hadeeth 68: `Umar (May Allah be pleased with him) reported that: The Prophet (PBUH) said, “No man shall be asked for the reason of beating his wife”. [Abu Dawud].

Commentary: This Hadith is also reported by Ibn Majah and Ahmad. Sheikh Al-Albani* has classified this Hadith as `weak’ since its narration is not authenticated, therefore its contents are also not valid. Islam has not given the husbands absolute right over their wives and that they will not be questioned in the Hereafter or that they should not be questioned for their action and misbehaviour with the wives. On the contrary, Islam has stressed upon them to be lenient and tender in relation with wives; and this means that they will be taken to task for any wrong and injustice done by them to their wives.
* Sh. Al-Albani is the leading authority in the science of Hadith.

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Chapter 6: Piety

Allah, the Exalted, says:

“O you who believe! Fear Allah as He should be feared”. (3:102)
“So, keep your duty to Allah and fear Him as much as you can…” (64:16) This second Verse explains the meaning of the first one.
“O you who believe! Keep your duty to Allah and fear Him, and speak (always) the truth”. (33:70)
“… And whosoever fears Allah and keeps his duty to Him, He will make a way for him to get out (from every difficulty). And He will provide him from (sources) he never could imagine…” (65:2,3)

“If you obey and fear Allah, He will grant you Furqan [(a criterion to judge between right and wrong), or (Makhraj, i.e., a way for you to get out from every difficulty)], and will expiate for you your sins, and forgive you; and Allah is the Owner of the great bounty”. (8:29)

Hadeeth 69: Abu Hurairah (May Allah be pleased with him) reported: It was asked, “O Messenger of Allah! Who is the most honourable amongst mankind?” He (PBUH) said, “The most honourable of them is one who is the most pious of them.” They said, “We are not asking about this”. He said, “Then, the most honourable of men was Yusuf (Joseph), the Prophet of Allah, the son of Allah’s Prophet, who was the son of the Prophet of Allah, who was the son of the Khalil of Allah (i.e., Ibrahim (PBUH))’ They said, “We are not asking you about this.” He enquired, “Are you then asking me about the classes of the Arabs? The best of them in the Pre-Islamic Period of Ignorance are the best of them in Islam, provided they comprehend the religious knowledge”. [Al-Bukhari and Muslim].
Commentary: We come to know from this Hadith that the families which enjoyed popularity and prestige for their eminent qualities (like generosity, chivalry, honesty, etc.) in the pre-Islamic period were also credited for these values after their acceptance of Islam. But now their respect was qualified with their religious knowledge and practice. Their capabilities, self-respect and other qualities were turned towards a different direction. These qualities which were previously used for paganism were now devoted for Islam.

Hadeeth 70: Abu Sa`id Al-Khudri (May Allah be pleased with him) reported: The Prophet (PBUH) said, “The life of the world is sweet and green. Allah makes you generations succeeding one another so that He may try you in respect of your actions. So beware of the beguilements of the world and those of women. The first trial of Banu Israel was through women”. [Muslim].
Commentary: Wealth and property of this world are favourites of everyone like the fresh fruit which is sweet, delicious and attractive for all. Everyone likes them and is attracted towards them. The most delicious fruit of this world is woman but at the same time it is the most baneful. One who inclines towards wealth and women and ignores the Islamic legal injunctions, has at stake both his Deen and Faith; and one who benefits from them keeping oneself within the bounds of Islam, would be safe from their ruinous effects.

Hadeeth 71: `Abdullah bin Mas`ud (May Allah be pleased with him) reported that the Prophet (PBUH) used to say: “Allahumma inni as’alukal-huda wat-tuqa wal-`afafa wal-ghina (O Allah! I ask You for guidance, piety, chastity and self-sufficiency)”. [Muslim].
Commentary: This Hadith contains four words, the meanings and implications of which constitute its essence. These words are guidance, piety (fear of Allah), chastity and sufficiency. Guidance here means guidance at every turn of life and steadfastness on the path of truth. Fear of Allah is the greatest means of piety and strongest defense against sins. Chastity is the state of being free from what is unlawful. Self-sufficiency is the antonym of poverty and here it means the self-contentment. What it implies is that one should not care for what people possess. In view of all these qualities, the prayer of the Prophet (PBUH) mentioned in this Hadith is very comprehensive and valuable.

Hadeeth 72: `Adi bin Hatim At-Ta’i (May Allah be pleased with him) said: I heard the Messenger of Allah (PBUH) say: “He who has taken an oath (to do something) but found something else better than that (which brings him closer to Allah), then he should do that which is better in piety (and he should expiate for the breaking of oath)”. [Muslim].
Commentary: This Hadith emphasizes the importance of having the fear of Allah. So much so that if somebody has made a vow to commit some sin he should break it, arrange for its expiation and keep himself away from that sin or any other act that contravenes the fear of Allah.

Hadeeth 73: Abu Umamah (May Allah be pleased with him) said: I heard Messenger of Allah (PBUH) during the sermon of the Farewell Pilgrimage saying, “Be mindful of your duty to Allah; perform your five daily Salat, observe Saum during the month (of Ramadan), pay the Zakat on your properties and obey your leaders; (if you do so) you will enter the Jannah of your Rubb”.
Commentary: The word Wada`, means to say farewell. The Farewell Pilgrimage was the last pilgrimage, the Prophet (PBUH) performed, and on this occasion he bade farewell to the people and for this reason it came to be known as Hajjat-ul-Wada`. Obedience of the rulers is stressed but it is conditional, that is to say, they are to be obeyed only if their orders are not against the injunctions of Allah. Similarly, their obedience is obligatory till such time that they do not do anything which amounts to open disbelief. If any of these two things occurs, then no obedience would be due to them.

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Chapter 10: Hastening to do Good Deeds

Allah, the Exalted, says:
“So hasten towards all that is good”. (2:148)
“And march forth in the way (which leads to) forgiveness from your Rubb, and for Jannah as wide as are the heavens and the earth, prepared for Al­Muttaqun (the pious)”. (3:133)

Hadeeth 87: Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, “Be prompt in doing good deeds (before you are overtaken) by turbulence which would be like a part of the dark night. A man would be a believer in the morning and turn to disbelief in the evening, or he would be a believer in the evening and turn disbeliever in the morning, and would sell his Faith for worldly goods.” [Muslim].
Commentary: This Hadith tells that the Day of Resurrection will be preceded by a long chain of calamities. Because of the rush of these calamities, religion and Faith will loose their value in people. There will be a race for wealth, so much so that people would not hesitate to compromise their religion and Faith to acquire wealth. People will rapidly change their faces. This is what actually happening. In this situation true believers are exhorted to adhere strictly to Faith and perform noble deeds without delay.

Hadeeth 88: `Uqbah bin Al-Harith (May Allah be pleased with him) said: Once I performed the ‘Asr prayer in Al-Madinah behind the Prophet (PBUH). He (PBUH) got up quickly after finishing the prayer with Taslim, and stepping over the people, went to one of the rooms of his wives. The people were startled at his haste, and when he came out and saw their astonishment at his urgency he said, “I recalled that there was left with me some gold which was meant for charity; I did not like to keep it any longer, so I gave orders that it should be distributed”. [Al-Bukhari].
In another narration, Messenger of Allah said, “I had left some gold for Sadaqah in the house, and did not wish to keep it overnight”.
Commentary: A person should not keep such a thing because of which his attention is diverted from Allah (SWT) towards that thing.Although it is undesirable to jump over the neck of people in ordinary circumstances but it is permissible when special conditions warrant it.

Hadeeth 89: Jabir (May Allah be pleased with him) reported: A man, said to the Prophet (PBUH) during the battle of Uhud: “Tell me where I shall be if I am killed”. When he (PBUH) replied that he would be in Jannah, the man threw away some dates which he had in his hand and fought until he was killed. [Al-Bukhari and Muslim].
Commentary: This Hadith mentions the passion of the Companions of the Prophet (PBUH) for Jihad and its reward which is Jannah. It also says that if a person heartily desires martyrdom, Allah certainly grants him this distinction and honour.

Hadeeth 90: Abu Hurairah (May Allah be pleased with him) said: There came a man to the Prophet (PBUH) and said, “O Messenger of Allah, which charity is the most rewardable?” He (PBUH) said, “That you should give charity (in a state when you are) healthy and stingy and fear poverty, hoping to become rich (charity in such a state of health and mind is the best). And you must not defer (charity to such a length) that you are about to die and would be saying: ‘This is for so-and-so, and this for so-and-so.’ Lo! It has already come into (the possession of) so-and-so”. [Al-Bukhari and Muslim].
Commentary: Charity in the real sense is that which a person gives when he is healthy. If a person gives charity when he is facing death, it does not have much value before Allah. Moreover, in that condition he cannot give more than one-third of his property in charity because then it becomes the property of his successors, which cannot be spent even in the way of Allah. For this reason Allah has prescribed a limit in this respect, according to which if a person going through a mortal disease wants to give his property in charity or donate it for some charitable purpose, he cannot spend more than one-third of it on this account. This injunction is an inducement for people to hurry in doing good deeds, especially in the matter of alms and charity. In fact, he should do it without delay.

Hadeeth 91: Anas (May Allah be pleased with him) said: Messenger of Allah (PBUH) took up a sword on the day of the battle of Uhud and said, “Who will take this sword from me?” Everyone stretched forth his hand saying: “I will take it; I will take it”. He (the Prophet (PBUH)) said, “Who will take it with its full responsibility (i.e., to use it to fight Allah’s enemies with it)?” The Companions hesitated. Abu Dujanah (May Allah be pleased with him) said: “I shall take it;” and with it he cracked the skulls of the pagans. [Muslim].
Commentary: This Hadith mentions the chivalry and distinction of Abu Dujanah (May Allah be pleased with him) but it should not be taken to mean that other Companions of the Prophet (PBUH) showed cowardice on that occasion. The latter had in fact hesitated to get the honour and reward attached with the Prophet’s sword. It is evident from the fact that when the Prophet (PBUH) offered it without any condition everyone stretched his hand to take it.

Hadeeth 92: Az-Zubair bin `Adi said: We went to Anas bin Malik (May Allah be pleased with him) and complained to him of suffering at the hands of Al-Hajjaj. He replied: “Show endurance, for no time will come but will be followed by one worse (than the present one) till you meet your Rubb. I heard this from your Prophet (PBUH)”. [Al-Bukhari].
Commentary: This Hadith contains the prediction that with the passage of time, conditions will become from bad to worse with the result that rulers would become more and more cruel. In such circumstances, the remedy suggested here is that rather than making any effort to reform the rulers, one should try to reform oneself and worry to make one’s own life in the Hereafter, and endure patiently the tyrannies perpetrated by the rulers.

Hadeeth 93: Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, “Hasten to do good deeds before you are overtaken by one of the seven afflictions.” Then (giving a warning) he said, “Are you waiting for such poverty which will make you unmindful of devotion; or prosperity which will make you corrupt, or disease as will disable you, or such senility as will make you mentally unstable, or sudden death, or Ad-Dajjal who is the worst expected absent, or the Hour, and the Hour will be most grievous and most bitter”.[At-Tirmidhi].
Commentary: The purpose of this Hadith is that before overcoming of the obstructions, one should do one’s best to improve his Hereafter by means of good deeds lest one is deprived of good deeds by some obstruction.

Hadeeth 94: Abu Hurairah (May Allah be pleased with him) reported: On the day of the battle of Khaibar, Messenger of Allah (PBUH) said, “I shall hand over this banner to one who loves Allah and His Messenger, and Allah will give us victory through him.” `Umar (May Allah be pleased with him) said: “I had never longed for leadership but that day I expected that I might be called for. However, Messenger of Allah (PBUH) called `Ali bin Abu Talib (May Allah be pleased with him) and handed the banner to him and said, “Go forth and do not turn around till Allah bestows victory upon you”. (On hearing this) `Ali proceeded a little and then halted and without turning around inquired in a loud voice: “O Messenger of Allah, for what shall I fight them?” He (PBUH) replied, “Go on fighting till they affirm that none has the right to be worshiped but Allah and that Muhammad is the Messenger of Allah. If they admit that, their lives and their properties will be secured, subject to their obligations according to Islam, and they will be answerable to Allah”[Muslim].
Commentary:

  1. This Hadith refers to prominence, special distinction and greatness of `Ali (May Allah be pleased with him).
  2. It mentions the miracle of the Prophet (PBUH) in the form of his prophecy about the conquest of Khaibar which came true.
  3. Islamic sanctions would be applied on the apparent conduct of the people. Thus, a person who would announce his acceptance of Islam, will be considered a Muslim. What is hidden in his heart will be left to Allah. He will, however, be punished with retaliation (Qisas) in case of unjust murder and execution for apostasy.

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Chapter 11: The Struggle (in the Cause of Allah)

Allah, the Exalted, says:
“As for those who strive hard in Us (Our Cause), We will surely, guide them to Our paths (i.e., Allah’s religion – Islamic Monotheism). And verily, Allah is with the Muhsinun (gooddoers)”. (29:69)
“And worship your Rubb until there comes unto you the certainty (i.e., death)”. (15:99)
“And remember the Name of your Rubb and devote yourself to Him with a complete devotion.” (73:8)

“So whosoever does good equal to the weight of an atom (or a small ant), shall see it”. (99:7)

“And whatever good you send before you for yourselves (i.e., Nawafil – non-obligatory acts of worship: prayers, charity, fasting, Hajj and Umrah, etc.), you will certainly find it with Allah, better and greater in reward.” (73:20)
“And whatever you spend in good, surely, Allah knows it well.” (2:273)

Hadeeth 95: Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, “Allah the Exalted has said: ‘I will declare war against him who shows hostility to a pious worshipper of Mine. And the most beloved thing with which My slave comes nearer to Me is what I have enjoined upon him; and My slave keeps on coming closer to Me through performing Nawafil (prayer or doing extra deeds besides what is obligatory) till I love him. When I love him I become his hearing with which he hears, his seeing with which he sees, his hand with which he strikes, and his leg with which he walks; and if he asks (something) from Me, I give him, and if he asks My Protection (refuge), I protect him”. [Al-Bukhari].
Commentary:

  1. Those who make innovations in religion and associate partners with Allah (such as Hululi – who believe in the indwelling light in the soul of man, Wujudi – who believe in the physical form of Allah, and pagans who worship other than Allah) interpret this Hadith in support of their beliefs and thus seek support of one wrong from another although the meaning and interpretation of the Hadith is not at all what they describe. The Hadith means that when a person adds voluntary prayers to the obligatory ones, he becomes a favourite slave of Allah and on account of it, he receives special help from Allah. Then he is protected by Allah to the extent that He supervises every organ of his body. Thus, he is saved from disobedience of Allah. He bears what is liked by Allah, sees what is liked by Him, handles what pleases Him. When he attains that lofty position of love and obedience of Allah, then Allah in return also grants prayers of His obedient and loyal slaves.
  2. A saint is not one who has a peculiar attire and appearance, or who occupies the seat of a righteous as his successor, or a person who is lost in meditation, or a half-mad, or one who has invented his own style of remembrance and worship of Allah, but it is one who strictly fulfills the obligations imposed by Islam, is fond of voluntary prayers and adheres to Divine injunctions in every walk of life.
  3. The love of such righteous is a means to attain the Pleasure of Allah, and enmity (hatred and repulsion) with them is a cause of His serious displeasure and wrath.
  4. Voluntary prayer is certainly a means of attaining the Pleasure of Allah, but it must be preceded by the fulfillment of obligatory prayers. The former is of no value if the latter is neglected. The desire to attain nearness of Allah without strict observance of the obligatory prayers is fallacious and meaningless.

Hadeeth 96: Anas (May Allah be pleased with him) reported: The Prophet (PBUH) said, “Allah says: ‘ When a slave of Mine draws near to Me a span, I draw near to him a cubit; and if he draws near to Me a cubit, I draw near to him a fathom. And if he comes to Me walking, I go to him running.”’. [Al-Bukhari].
Commentary: This Hadith mentions infinite benevolence, generosity, kindness and regard of Allah for His slaves, which is evident from the reward that He gives to His slaves even on their minor good deeds.

Hadeeth 97: Ibn Abbas (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, “There are two blessings in which many people incur loss. (They are) health and free time (for doing good)”. [Al-Bukhari]
Commentary:

  1. Al-Ghabn in Arabic means loss. What it really signifies is to sell something of one’s own on less than its due price, or to buy something on its double or triple price. In both cases one is a loser. When a person comes to know about such a loss, he repents and feels sorry for it. This loss coupled with regret is called Al-Ghabn. In Ahadith, man has been compared with trader, and health and leisure enjoyed by him with merchandise. One who uses his merchandise with care, gains profit while he who wastes it, that is to say, uses it carelessly, will be a loser on the Day of Resurrection.
  2. The majority of people do not take proper care of both these things, with the result that one wastes the time in useless activities and spends the physical strength and energy in the disobedience of Allah. One will have to face severe consequences of it on the Day of Resurrection when he will be brought into account for everything.

Hadeeth 98: `Aishah (May Allah be pleased with her) said: The Prophet (PBUH) would stand (in prayer) so long that the skin of his feet would crack. I asked him, “Why do you do this while your past and future sins have been forgiven?” He said, “Should I not be a grateful slave of Allah?” [Al-Bukhari and Muslim].
Commentary:

  1. All the Prophets were free from major sins. However, some religious scholars justify some of their minor sins with plausible reasons but the majority of them maintain that they are free from all sins because of their innocence. In this situation, it does not make any sense to speak of their sins. But the fact of the matter is quite different. Anything short of excellent done by them is counted as a sin.
  2. The more one is rewarded by Allah, the greater the proportion of one’s gratitude of Allah for His Benevolence should be. The best form of doing so is that one should not only be highly obedient and dutiful in the performance of the obligations but also add maximum voluntary prayers to them.

Hadeeth 99: `Aishah (May Allah be pleased with her) said: With the start of the last ten days of Ramadan, Messenger of Allah (PBUH) would pray all the night, and would keep his family awake for the prayers. He tied his lower garment (i.e., avoided sleeping with his wives) and devoted himself entirely to prayer and supplication. [Al-Bukhari and Muslim].
Commentary: One should try to do more good deeds in the blessed hours and times, as was the practice of the Prophet (PBUH) during the last ten days of the month of Ramadan every year.

Hadeeth 100: Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, “A strong believer is better and dearer to Allah than a weak one, and both are good. Adhere to that which is beneficial for you. Keep asking Allah for help and do not refrain from it. If you are afflicted in any way, do not say: `If I had taken this or that step, it would have resulted into such and such,’ but say only: `Allah so determined and did as He willed.’ The word `if’ opens the gates of satanic thoughts”. [Muslim].
Commentary:

  1. In this Hadith, goodness is acknowledged in weak as well as strong because the real Faith is a common feature of both. The one who is stronger is, however, better with Allah for the reason that he is more active and energetic in the matter of noble deeds and performance of ritual prayers, obligatory as well as voluntary.
  2. This Hadith ordains that in case of trouble, one should exercise patience and show submission and obedience rather than saying `ifs’ and `buts’ about it, because it provides Satan with a chance to mislead the sufferer.

Hadeeth 101: Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said. “The (Hell) Fire is surrounded with all kinds of desires and passions, while Jannah is surrounded with adversities.” [Al-Bukhari and Muslim].
Commentary: The way to Hell is littered with these evils. When a person crosses them, it is an indication that he has entered into Hell. On the other side exists a series of griefs and calamities, Islamic injunctions and obligations (the compliance with which is often irksome for man) impede his way to Jannah. When a person endures them with patience he, in fact, overcomes those obstacles and becomes eligible for Jannah.

Hadeeth 102: Hudhaifah (May Allah be pleased with him) reported: I offered Salat (Tahajjud – optional night prayer) with the Prophet (PBUH) one night, and he started reciting (Surat) Al-Baqarah. I thought that he would bow at the end of one hundred Verses, but he continued reciting; I, then, thought that he would perhaps recite the whole (Surah) in a Rak`ah, but he proceeded on, and I thought he would perhaps bow on completing (this Surah); he then started (reciting Surat) An-Nisa’; he then started (Surat) Al-`Imran and his recitation was unhurried. And when he recited the Verses which referred to the Glory of Allah, he glorified Him (by saying Subhan Allah – My Rubb, the Supreme is far removed from every imperfection), the Great, and when he recited the Verses that mention supplication, he supplicated, and when he recited the Verses that mention seeking Refuge of the Rubb, he sought (His) Refuge. Then he bowed and said: “My Rubb, the Supreme is far removed from every imperfection (Subhana Rabbiyal-Azim);” his bowing lasted about the same length of time as his standing (and then on returning to the standing posture after Ruku`) he said: “Allah listened to him who praised Him (Sami` Allahu liman hamidah, Rabbana wa lakal hamd).” Then he stood about the same length of time as he had spent in bowing. He then prostrated himself and said: “My Rubb, the Supreme is far removed from every imperfection (Subhana Rabbiyal-A`la),” and his prostration lasted nearly the same length of time as his standing. [Muslim].
Commentary: This Hadith makes the following three points clear: Firstly, optional Salat can also be performed in congregation. Secondly, as is commonly believed, it is not essential that in Salat, the Ayat of Qur’an are recited according to their sequence in the Book. It is permissible to recite them regardless of their sequence in the Qur’an. Thirdly, it is commendable to relatively prolong the optional prayers.

Hadeeth 103: Ibn Mas`ud (May Allah be pleased with him) said: One night I joined the Prophet (PBUH) in his (optional) Salat. He prolonged the standing so much that I thought of doing something evil. He was asked: “What did you intend to do?” He replied: “To sit down and leave him”. [Al-Bukhari and Muslim].

Commentary:
1. This Hadith makes it evident that opposition of Imam (one who leads the prayer) is an evil act because one is ordered to follow him in the prayers.
2. It is permissible to ask clarification of something which is ambiguous or abstruse.

Hadeeth 104: Anas (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, “Three follow a dead body: members of his family, his possessions and his deeds. Two of them return and one remains with him. His family and his possessions return; his deeds remain with him”. [Al-Bukhari and Muslim].
Commentary: This Hadith induces one to perform such deeds which always remain with him in the grave, where every being and thing leaves one and he is all alone in the grave. What is left is his good deeds which become the means of refuge and salvation.

Hadeeth 105: Ibn Mas`ud (May Allah be pleased with him) reported: The Prophet (PBUH) said, “Jannah is nearer to anyone of you than your shoe-lace, and so is the (Hell) Fire”.[Al-Bukhari].
Commentary: Going to Jannah or Hell is the result of one’s own actions, both are close to everyone. One will be admitted into Jannah if he does good deeds, and will be consigned to Hell if he does evil. After death, one’s entitlement for Jannah or Hell will be decided.

Hadeeth 106: Rabi`ah bin Ka`b Al-Aslami (May Allah be pleased with him (a servant of the Messenger of Allah and also one of the people of As-Suffah) said: I used to spend my night in the company of Messenger of Allah (PBUH) and used to put up water for his ablutions. One day he said to me, “Ask something of me.” I said: “I request for your companionship in Jannah”. He inquired, “Is there anything else?” I said, “That is all.” He said, “Then help me in your request by multiplying your prostrations”. [Muslim].
Commentary: There was a terrace at the end of the Prophet’s Mosque which is called As-Suffah in Arabic. People of poor means who were taught by him used to live there. This Hadith evidently shows the importance of good actions and faithful following of the practice of the Prophet (PBUH). Leave others alone, in the absence of these two, even such people will not be close to the Prophet (PBUH) who used to be all the time with him. It is not difficult to visualize the fate of those who neither perform good deeds nor follow in the footsteps of the Prophet (PBUH).

Hadeeth 107: Thauban (May Allah be pleased with him) said: I heard Messenger of Allah (PBUH) saying, “Perform Salah more often. For every prostration that you perform before Allah will raise your position one degree and will remit one of your sins”. [Muslim].
Commentary: Abundance of prostrations means strict observance of Salat and performance of obligatory and optional and voluntary prayers, it is a means for atonement of sins and the elevation of one’s status in this life and the Hereafter.

Hadeeth 108: `Abdullah bin Busr Al-Aslami (May Allah be pleased with him) said: Messenger of Allah (PBUH) said, “The best of people is one whose life is long and his conduct is good”.[At-Tirmidhi].
Commentary:

  1. Longevity of life is a blessing, provided it is accompanied by Faith and good deeds; otherwise, the longer life one has, the greater will be the number of sins. Such a long life is disastrous.
  2. Those who do not realize the blessings of longevity of life will be losers.

Hadeeth 109: Anas (May Allah be pleased with him) said: My uncle Anas bin An-Nadr (May Allah be pleased with him) was absent from the battle of Badr and he said: “O Messenger of Allah! I was absent from the first battle you fought against the pagans, and if Allah let me participate in a battle against the pagans, Allah will see what I do.” So he encountered the day of Uhud Battle. The Muslims left the positions (the Prophet (PBUH) told them to keep) and were defeated, he said: “O Allah! excuse these people (i.e., the Muslims) for what they have done, and I am clear from what the pagans have done”. Then he went forward with his sword and met Sa`d bin Mu`adh (fleeing) and said to him: “By the Rubb of the Ka`bah! I can smell the fragrance of Jannah from a place closer than Uhud Mount”. Sa`d said: “O Messenger of Allah, what he did was beyond my power”. Anas said: “We saw over eighty wounds on his body caused by stabbing, striking and shooting of arrows and spears. We found that he was killed, and mutilated by the polytheists. Nobody was able to recognize him except his sister who recognized him by the tips of his fingers.” Anas (May Allah be pleased with him) said: “We believe that the Ayah `Among the believers are men who have been true to their covenant with Allah [i.e., they have gone out for Jihad (holy fighting), and showed not their backs to the disbelievers]…’ (33:23), refers to him and his like”.[Al-Bukhari and Muslim].
Commentary:

  1. This Hadith brings into prominence the exemplary life of the Companions of the Prophet (PBUH) for martyrdom and Jannah.
  2. It also shows the enthusiasm of the believers for dedicating their lives to good deeds and their fervent supplication for their acceptance by Allah.

Hadeeth 110: Abu Mas`ud `Uqbah bin `Amr Al-Ansari (May Allah be pleased with him) said: When the Ayah enjoining Sadaqah (charity) was revealed,* we used to carry loads on our backs to earn something that we could give away in charity. One person presented a considerable amount for charity and the hypocrites said: “He has done it to show off.” Another one gave away a few Sa` of dates and they said: “Allah does not stand in need of this person’s dates”. Thereupon, it was revealed:

“Those who defame such of the believers who give charity (in Allah’s Cause) voluntarily, and such who could not find to give charity (in Allah’s Cause) except what is available to them…” (9:79) [Al-Bukhari and Muslim].

* This is the A°yah in which Allah says! “Take Sadaqah (alms) from their wealth in order to purify them and sanctify them with it, and suppliate Allah for them…” (9:103)
Commentary: This Hadith shows that everyone can give charitable donation according to one’s means. It can be more or less as one likes. To regard those as showy and criticize those who pay less to withhold them from alms amounts to hypocrisy. Believers must ignore such criticism of the hypocrites and refrain from such things in their dealings.

Hadeeth 111: Abu Dharr (May Allah be pleased with him) said: The Prophet (PBUH) said, “Allah, the Exalted, and Glorious, said; ‘O My slaves, I have prohibited Myself injustice; and have made oppression unlawful for you, so do not oppress one another. O My slaves, all of you are liable to err except the one whom I guide on the Right Path, so seek guidance from Me so that I will guide you to the Right Path. O My slaves, all of you are hungry except the one whom I feed, so ask food from Me, I will feed you. O My slaves, all of you are naked except those whom I clothe, so ask clothing of Me and I shall clothe you. O My slaves, you commit sins night and day and I forgive all sins, so seek My forgiveness and I shall forgive you. O My slaves, you can neither do Me any harm nor can you do Me any good. O My slaves, were the first of you and the last of you, the human of you and jinn of you to be as pious as the most pious heart of any man of you, that would not increase My domain a thing. O My slaves, were the first of you, and the last of you, the human of you and the jinn of you to be as wicked as the most wicked heart of any man of you, that would not decrease My domain in a thing. O My slaves, were the first of you and the last of you, the human of you and the jinn of you to stand in one place and make a request of Me, and were I to give everyone what he requested, that would not decrease what I have, any more than a needle decrease the sea if put into it. O My slaves, it is but your deeds that I reckon for you and then recompense you for, so let him who finds good (i.e., in the Hereafter) praise Allah and let him who finds other than that blame no one but himself.”’.[Muslim].
Commentary: This Hadith mentions the Power and Majesty of Allah and stresses that one should supplicate Allah for everything that one needs. From guidance to sustenance, the treasures of everything are with Him – the treasures which are unlimited and any withdrawal from them does not make any reduction in them. Similar is the case of His Sovereignty; it is not affected even if the whole universe supports or opposes them. Thus, it is in the interest of man that he should dedicate himself entirely to Allah and beg all his needs from Him and Him Alone.

Riyadh Al Saliheen > Book : Misselenas
Chapter 12: Urging towards increasing Good Actions in later part of Life

Allah, the Exalted, says: “Did We not give you lives long enough, so that whosoever would receive admonition, – could receive it? And the warner came to you.” (35:37)

Ibn `Abbas and others said that “long enough” in the Verse means sixty years. The Hadith which follows supports this. Others said it means eighteen years; Al-Hasan Al­Basri, Al-Kalbi and Masruq said it means forty years, it has also been reported by Ibn Abbas and others that whenever the people of Al-Madinah turned forty years of age, they would devote themselves completely to worship. “Long enough” in the Verse has also been interpreted to mean the age of puberty. Ibn `Abbas and the majority of Muslim scholars said that the “warner” in the Verse refers to the Prophet (PBUH). `Ikrimah bin `Umaiyyah and others interpreted this word as the grayness or whiteness of hair”. Allah knows better.

Hadeeth 112: Abu Hurairah (May Allah be pleased with him) reported: The Prophet (PBUH) said, “Allah excuses and grants forgiveness to a person until he attains the age of sixty years”.[Al-Bukhari].
Commentary:

  1. This Hadith makes it evident that Allah does not punish any individual or nation without warning them first.
  2. The second point is that a person who is given sixty years of life and yet he neglects the obligations of Faith, will have no excuse.
  3. After the age of sixty years, one must not neglect his religious obligations because then one is closer to death. Although one may die even at a young age, in youth one is still hopeful of life. After crossing the age of sixty, to hope for longer age, while leading a sinful life and defying Divine injunctions constitute a disastrous conduct. May Allah save us from doing so.

Hadeeth 113: Ibn `Abbas (May Allah be pleased with them) said: `Umar (May Allah be pleased with him) used to make me sit with the noble elderly men who had participated in the battle of Badr. Some of them disliked it and said to `Umar: “Why do you bring in this boy to sit with us when we have sons like him?” `Umar replied: “Because of the status he has, which you already know about (i.e., belongs to the source of knowledge and the house of the Prophet (PBUH)).” One day, `Umar called me and seated me in the gathering of those people; and I think that he called me just to show them (of my religious knowledge). `Umar then questioned them (in my presence). “How do you interpret the ayah of Allah: `When there comes the Help of Allah (to you, O Muhammad (PBUH) against your enemies) and the Conquest (of Makkah).”’ Someone said that when Allah’s Help and the Conquest (of Makkah) came to us, we were called upon to celebrate the Praise of Allah and ask for His forgiveness. Some others remained silent and did not utter a word. Thereupon `Umar asked me: “Ibn `Abbas! Do you say the same.” I replied: “No”. He said: “What do you say then?” I replied: “That is the sign of the Prophet’s death about which he had been informed. Allah, the Exalted, says:

‘When there comes the help of Allah (to you, O Muhammad (PBUH) against your enemies) and the Conquest (of Makkah)’. So declare the remoteness of your Rubb from every imperfection, and ask for His forgiveness. Verily, He is the One Who accepts the repentance and Who forgives”. On that `Umar (May Allah be pleased with him) said: “I do not know anything about it other than what you have said”. [Al-Bukhari]
Commentary:

  1. This value of man does not go with the length of age but with that of intellect, intelligence, knowledge and consciousness. For this reason, a young boy can have precedence and preference over the elders due to his clear understanding and vast knowledge.
  2. When a person gets closer to death, he must devote himself more and more to the praise and glorification of Allah and beg pardon from Him.

Hadeeth 114: ‘ Aishah (May Allah be pleased with her) said: After the revelation of (the Surah) “When the Help of Allah comes (to you, O Muhammad (PBUH) against your enemies) and the Conquest (of Makkah)” (110:1), Messenger of Allah (PBUH) used to recite in every prayer: “Subhanaka Rabbana wa bihamdika, Allahum-maghfir li (Far removed You are from every imperfection, our Rubb, and all praise is for You, forgive me, O Allah)”.[Al-Bukhari and Muslim].

Another narration is: Messenger of Allah (PBUH) recited frequently in bowing and prostration: “Subhanaka Rabbana wa bihamdika, Allahum-maghfir li. (Far removed You are from every imperfection, our Rubb, and all praise is for You, forgive me, O Allah)”. He elucidated that it has been commanded in the Noble Qur’an to recite: “So glorify the Praises of your Rubb, and ask for His forgiveness. Verily, He is the One Who accepts the repentance and Who forgives”. (V.110:1) And he (the Messenger of Allah) acted upon it.

According to the narration in Muslim, Messenger of Allah (PBUH) frequently recited these words just before he passed away: “Subhanaka Rabbana wa bihamdika. Astaghfiruka wa atubu ilaika.” I (`Aishah (May Allah be pleased with her) asked him: “O Messenger of Allah! What are these new words which I hear from you repeatedly.” He replied, “A sign has been appointed for me relating to my people that I should repeat these words at the sight of that sign”. Then he recited Surat An­Nasr.

Another narration in Muslim related from `Aishah (May Allah be pleased with her) is: Messenger of Allah (PBUH) often recited, “Glory be to Allah and praise be to Him; I seek forgiveness of Allah and turn to Him in repentance.” I said to him: “O Messenger of Allah, I hear you recite frequently: `O Allah, You are free from every imperfection our Rubb and all praise is for You; I seek forgiveness of Allah and turn to Him in repentance.”’ He replied, “My Rubb has informed me that I would soon see a sign regarding my people, whenever I see it, I repeat this statement more often (of His Glorification and Praise and beg pardon of Him and turn to Him). Now I have witnessed the sign. The revelation of Surat An-Nasr and the victory is the conquest of Makkah.”

“When there comes the Help of Allah (to you, O Muhammad (PBUH) against your enemies) and the Conquest (of Makkah). And you see that the people enter Allah’s religion (Islam) in crowds. So glorify the Praises of your Rubb, and ask His forgiveness. Verily, He is the One Who accepts the repentance and Who forgives.” (110:1-3)
Commentary:

  1. Acceptance and approval of reciting the words `Subhanaka Rabbana wa bihamdika, Allahum-maghfirli’ in Ruku` and Sujud respectively, instead of the words `Subhana Rabbiyal-Azim’ and `Subhana Rabbiyal-A`la’.
  2. One must express his gratitude to Allah whenever he receives a blessing from Him.

Hadeeth 115: Anas (May Allah be pleased with him) said: Allah the Rubb of honour and glory sent Revelation to His Messenger (PBUH) more frequently before his death than at any other time. [Al-Bukhari and Muslim].
Commentary: During the last days of the Prophet (PBUH) the abundance of Wahy (Revelation) was an indication that he was about to leave this world.

Hadeeth 116: Jabir (May Allah be pleased with him) said: The Prophet (PBUH) said, “Every one will be raised in the condition in which he dies”. [Muslim].
Commentary: This Hadith has a meaning similar to the one quoted at another place which signifies that if a person dies performing good deeds, he will have a good end; and the one who dies in misdeeds, he will come to a bad end. It is, therefore, necessary that one should always avoid disobedience of Divine injunctions, especially in old age and illness because one may fall in the clutches of death at any time.

 Riyadh Al Saliheen > Book : Misselenas

Riyadh Al Saliheen > Book : Misselenas
Chapter 13: Numerous ways of doing Good

Allah, the Exalted, says:

“… and whatever you do of good deeds, truly, Allah knows it well.” (2:215)
“And whatever good you do, (be sure) Allah knows it.” (2:197)
“So whosoever does good equal to the weight of an atom (or a small ant), shall see it.” (99:7)
“Whosoever does a good deed, it is for his ownself…” (45:15)

Hadeeth 117: Abu Dharr (May Allah be pleased with him) reported: I asked: “O Messenger of Allah! Which action is the best?” He (PBUH) said, “Faith in Allah and Jihad in the way of Allah.” I asked: “Which neck (slave) is best (for emancipation)?” He said, “That which is dearest of them in price and most valuable of them to its masters”. I asked: “If I cannot afford (it)?” He said, “Then help a labourer or work for one who is disabled”. I asked: “If I cannot do (it)?” He said, “You should restrain yourself from doing wrong to people, because it (serves as) charity which you bestow upon yourself”. [Al-Bukhari and Muslim].
Commentary: This Hadith shows the excellence of Jihad and emancipation of slaves. It also highlights the importance of co-operation and sympathy with others. Similarly, one who refrains from putting others into trouble, his reward for it is no less than that of propitiatory offering and kindness. It also tells that faith in Allah is the basis for the acceptance of good deeds. In fact, conduct is the fruit of one’s Faith. Without Faith nothing will be acceptable by Allah.

Hadeeth 118: Abu Dharr (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, “When you get up in the morning, charity is due from every one of your joints. There is charity in every ascription of glory to Allah; there is charity in every declaration of His Greatness; there is charity in every utterance of praise of Him; there is charity in every declaration that He is the only true God (worthy of worship); there is charity in enjoining good; there is charity in forbidding evil. Two Rak`ah of Duha (Forenoon prayer) is equal to all this (in reward)”.[Muslim].
Commentary: There are three hundred and sixty joints in a human body. It is these joints which enable him to work and make all kinds of movements. If man’s body did not have these joints it would have been impossible for him to sit, stand, lie, move and make use of different organs of his body. Thus every joint is a blessing for which one must express gratitude to Allah. It is yet another Blessing of Allah that He has also told man a very easy way of thanksgiving which can be practised even by the poorest man in the world. This means of thanksgiving is recitation of Tasbih (Subhan Allah), Tahmid (Al-hamdu lillah), Takbir (Allahu Akbar), Tahlil (La ilaha illallah), and to preach virtue and forbid wrong/ unlawful, etc. If one is unable to do even this,then he should perform two Rak`ah prayer at any time between sunrise and sunset. If one wants to enlarge their number, he can increase them to eight with the condition that the eight are divided into four couplets.

Hadeeth 119: Abu Dharr (May Allah be pleased with him) reported: The Prophet (PBUH) said, “The deeds of my people, good and bad, were presented before me, and I found the removal of harmful objects from the road among their good deeds, and phlegm which might be in a mosque left unburied among their evil deeds”.[Muslim].
Commentary:

  1. Allah has listed in virtue even the good deed which is for the benefit of people or can save them from loss. What is its opposite, however small it may be, is reckoned as mischief. This Hadith induces one to do good deeds to attain the Pleasure of Allah and prevents one from evil deeds so that one is saved from the displeasure of Allah.
  2. The Hadith enjoins cleanliness of mosques and forbids throwing of anything there which violates its sacredness, i.e., spitting. If any such dirty thing is found there, it must be removed immediately.

Hadeeth 120: Abu Dharr (May Allah be pleased with him) reported: Some people said to Messenger of Allah (PBUH): “O Messenger of Allah, the rich have taken away (all the) reward. They observe Salat (prayers) as we do; and give Sadaqah (charity) out of their surplus wealth.” Upon this he (the Prophet (PBUH)) said, “Has Allah not prescribed for you (a course) following which you can (also) give Sadaqah? In every declaration of the glorification of Allah (i.e., saying Subhan Allah) there is a Sadaqah, and in every Takbir (i.e., saying Allahu Akbar) is a Sadaqah, and in every celebration of praise (saying Al-hamdu lillah) is a Sadaqah, and in every declaration that He is One (La ilaha illallah) is a Sadaqah, and in enjoining of good is a Sadaqah, and in forbidding evil is a Sadaqah, and in man’s sexual intercourse (with his wife) there is a Sadaqah.” They (the Companions) said: “O Messenger of Allah, is there reward for him who satisfies his sexual need among us?” He said, “You see, if he were to satisfy it with something forbidden, would it not be a sin on his part? Similarly, if he were to satisfy it legally, he should be rewarded”.[Muslim].
Commentary: This Hadith highlights two important points. Firstly, the enthusiasm of the Companions of the Prophet (PBUH) for surpassing each other in good actions. Secondly, it tells that virtue has a vast meaning in Islam and it includes every action which is done with good intention, provided it does not involve disobedience of Allah. So much so that it covers even natural activities of man which fall in the category of Mubah (that which is permissible and may be omitted without fear of sin) and one is rewarded for them. Not only that, one is rewarded even for abstaining from a sin on the condition that the abstention is for the obedience of Allah. Then abstention rises to the level of an act of obedience and is rewarded likewise.

Hadeeth 121: Abu Dharr (May Allah be pleased with him) reported: The Prophet (PBUH) said, “Do not belittle any good deed, even meeting your brother (Muslim) with a cheerful face”.[Muslim].
Commentary: We learn from this Hadith that meeting somebody cheerfully is also a virtue for two reasons. Firstly, it is a sign of good manners. Secondly, it creates affection and friendship among the Muslims which is a meritorious act.

Hadeeth 122: Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, “Every day the sun rises charity (Sadaqah) is due on every joint of a person: you administer justice between two men is a charity; and assisting a man to mount his beast, or helping him load his luggage on it is a charity; and a good word is a charity; and every step that you take (towards the mosque) for Salat (prayer) is a charity and removing harmful things from the road is a charity”. [Al-Bukhari and Muslim].

In Muslim, it is reported on the authority of `Aishah (May Allah be pleased with her) that Messenger of Allah (PBUH) said, “Everyone of the children of Adam has been created with three hundred and sixty joints; so he who declares the Glory of Allah (i.e., saying Allahu Akbar), praises Allah (i.e., Al-hamdu lillah), declares Allah to be One (i.e., La ilaha illallah), glorifies Allah, and seeks forgiveness from Allah (i.e., Astaghfirullah), and removes stone, or thorn, or bone from people’s path, and enjoins good and forbids evil, to the number of those three hundred and sixty, will walk that day having rescued himself from Hell”.
Commentary: This Hadith also tells that even a person who does not have the capacity to pay Sadaqah (charity, alms, propitiatory offerings, etc.) can also pay it in the manner prescribed above and earn its reward. Moreover, he can also pay alms for the joints in his body.

Hadeeth 123: Abu Hurairah (May Allah be pleased with him) reported: The Prophet (PBUH) said, “He who goes to the mosque at dawn or dusk (for Salat), Allah prepares a hospitable abode for him in Jannah, every time when he walks to it or comes back from it”. [Al-Bukhari and Muslim].
Commentary: This Hadith induces us to go to the mosque and perform Salat in congregation.

Hadeeth 124: Abu Hurairah (May Allah be pleased with him) reported: O Muslim women, never belittle any gift you give your neighbour even if it is a hoof of a sheep”. [Al-Bukhari and Muslim].
Commentary: This Hadith enjoins that any gift presented sincerely by a neighbour should not be treated as humble, however ordinary it may be, because in spite of being of small worth it has a high value with Allah.

Hadeeth 125: Abu Hurairah (May Allah be pleased with him): The Prophet (PBUH) said, “Iman has over seventy branches, the uppermost of which is the declaration: `None has the right to be worshipped but Allah’; and the least of which is the removal of harmful object from the road, and modesty is a branch of Iman.” [Al-Bukhari and Muslim].
Commentary:

  1. This Hadith tells us that from the standpoint of practice, Faith has several stages. It also tells that Faith and practice are inseparable.
  2. It also makes evident the importance and excellence of bashfulness because it induces a person to good deeds and deters him from evils.

Hadeeth 126: Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, “While a man was walking on his way he became extremely thirsty. He found a well, he went down into it to drink water. Upon leaving it, he saw a dog which was panting out of thirst. His tongue was lolling out and he was eating moist earth from extreme thirst. The man thought to himself: `This dog is extremely thirsty as I was.’ So he descended into the well, filled up his leather sock with water, and holding it in his teeth, climbed up and quenched the thirst of the dog. Allah appreciated his action and forgave his sins”. The Companions asked: “Shall we be rewarded for showing kindness to the animals also?” He (PBUH) said, “A reward is given in connection with every living creature”.[Al-Bukhari and Muslim].

In the narration of Al-Bukhari, the Prophet (PBUH) is reported to have said: “Allah forgave him in appreciation of this act and admitted him to Jannah”.

Another narration says: “Once a dog was going round the well and was about to die out of thirst. A prostitute of Banu Israel happened to see it. So she took off her leather sock and lowered it into the well. She drew out some water and gave the dog to drink. She was forgiven on account of her action”.
Commentary:

  1. This Hadith emphasizes the importance of kindness to every creature, even animals, because Allah is pleased with such kindness.
  2. Allah’s Quality of mercy and forgiveness is immensely vast. If He wants He may forgive a person even on a minor good action done by him.

Hadeeth 127: Abu Hurairah (May Allah be pleased with him) reported: The Prophet (PBUH) said, “I saw a man going about in Jannah (and enjoying himself) as a reward for cutting from the middle of the road, a tree which was causing inconvenience to the Muslims”.[Muslim].

Another narration says: “A man who passed by a branch of a tree leaning over a road and decided to remove it, saying to himself, `By Allah! I will remove from the way of Muslims so that it would not harm them.’ On account of this he was admitted to Jannah”.

According to the narration in Al-Bukhari and Muslim: Messenger of Allah (PBUH) said, “While a man was walking, he saw a thorny branch on the road, so he removed it and Allah appreciated his action and forgave him”.
Commentary: The act of saving people from harm and loss is greatly liked by Allah, no matter how small it is. Allah is greatly pleased if a person removes from the passage something that causes harm to people. On the contrary, persons who restrict or obstruct passages and thereby create inconvenience for the passers-by, as is usually done with great audacity on marriage parties, or create trouble for people by encroachment, do in fact incur Allah’s displeasure. But our moral sense has been so blunted that rather than feeling any compunction, we do such things boastfully forgetting that `Truly, to Allah we belong and truly, to Him we shall return.’ We have now become so low that we take pride in going against our religious teachings and practices thus incurring Allah’s displeasure. Is there any further stage of moral turpitude and revolt against Him?.

Hadeeth 128: Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, “He who performs his Wudu’ perfectly and comes to Jumu`ah prayer and listens (to the Khutbah) silently, the sins which he has committed since the previous Friday plus three more days (i.e., 10 days) will be forgiven for him. One who distracts himself with pebbles during the Khutbah will not get the (Jumu`ah) reward”. [Muslim].
Commentary: This Hadith brings into prominence the following five important points:

  1. It induces one to take full care in ablutions, that is to say, it should be strictly performed according to Sunnah.
  2. The excellence of Jumu`ah (Friday prayer), which is obligatory for every sane, adult, healthy and resident Muslim, whether he lives in a town or village. The Friday prayer is performed in the mosque in congregation. It has two Rak`ah at the time of noon prayer and is preceded by Khutbah of Imam (who leads the prayer). It is not performed individually at home.
  3. Whoever does one good act will get ten-times reward in return. According to this principle, one who performs a Friday prayer, his minor sins relating the Rights of Allah which are committed by him in ten days are forgiven.
  4. Silence during the Khutbah is a must, otherwise, one loses the reward of Jumu`ah prayer.
  5. It is also necessary for a Khatib to deliver a brief Khutbah.

Hadeeth 129: Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, “When a Muslim or a believer washes his face (in the course of Wudu’), every sin he has committed with his eyes is washed away from his face along with water, or with the last drop of water; when he washes his hands, every sin theywrought is erased from his hands with the water, or with the last drop of water; and when he washes his feet, every sin towards which his feet walked is washed away with water, or with the last drop of water, with the result that he comes out cleansed of all sins”.[Muslim].
Commentary: This Hadith mentions the excellence of Wudu’. Obviously a person who performs Wudu’ five times daily would be free from sins. Thus, Wudu’ is a means of both outward and inward cleanliness.

Hadeeth 130: Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, “The five (daily) Salat (prayers), and from one Jumu`ah prayer to the (next) Jumu`ah prayer, and from Ramadan to Ramadan are expiations for the (sins) committed in between (their intervals); provided the major sins are not committed”. [Muslim].
Commentary: If a Muslim saves himself from major sins and does not neglect his obligations to people, then he remains free from sins by means of the `Ibadah (worship) stated above.

Hadeeth 131: Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, “Should I not direct you to something by which Allah obliterates the sins and elevates (your) ranks.” They said: “Yes, O Messenger of Allah”. He said, “Performing Wudu’ properly, even in difficulty, frequently going to the mosque, and waiting eagerly for the next Salat (prayer) after a Salat is over; indeed, that is Ar­Ribat”. [Muslim].
Commentary: Ribat means staying on the frontier of an Islamic country, for security and defense purposes. Thus, it is a continuous process of Jihad. Continuous good deeds and `Ibadah have been compared with Ribat. Performing full ablution in Makarih (where severe unpleasantness and hard labour is involved) is quite difficult. For instance, in winter it is very cumbersome to properly wash all the organs of the body but a Muslim does it to please Allah. Thus, its reward will be more in proportion to the labour. Similarly, the nearness of a mosque is in many respect very useful but its being far from the house is better in this respect that the greater distance one has to cover for going to the mosque, the higher the reward for going there will be. Those who live close to the mosque do not have this credit.

Hadeeth 132: Abu Musa Al-Ash`ari (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, “He who observes the Fajr and `Asr (prayers) will enter Jannah.” [Al-Bukhari and Muslim].
Commentary: Muslims are enjoined to take special care of two of the five prescribed Salat, namely Fajr and `Asr because they occur during very comfortable hours. Their excellence, and inducement on them, have been mentioned here for the reason that there is greater possibility of laziness and negligence in these two Salat.It is very difficult indeed to rise for Salat-ul-Fajr (the dawn prayer). Similar is the case of Salat-ul-`Asr (the afternoon prayer). It is the time when a person is very busy in winding up his daily affairs and thus there is serious risk of losing this Salat on this account. One who observes these two at their stated time, can easily secure the other three without much effort. This endeavour on his part to secure Salat will be a very effective means for him to enter Jannah.

Hadeeth 133: Abu Musa Al-Ash`ari (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, “When a slave of Allah suffers from illness or sets on a journey, he is credited with the equal of whatever good works he used to do when he was healthy or at home”. [Al-Bukhari].
Commentary: This Hadith refers to the actions which a Muslim should take to gain the Blessings of Allah and acceptance of his prayers by Him, because one is duty-bound to fulfil all his obligations in all circumstances.

Hadeeth 134: Jabir (May Allah be pleased with him) reported that he heard Messenger of Allah (PBUH) saying, “Every good deed is charity”. [Al-Bukhari].

Muslim has reported the same on the authority of Hudhaifah (May Allah be pleased with him).
Commentary: We come to know from this Hadith that whatever good action and deed is done by a Muslim, he gets a reward of Sadaqah on it. The word Ma`ruf stands here for every virtue and noble deed. Renunciation of evils is also a virtue (Mar`uf).

Hadeeth 135: Jabir (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, “When a Muslim plants a tree, whatever is eaten from it is charity from him and whatever is stolen is charity and whatever is subtracted from it is charity”. [Muslim].
Another narration says: “If a Muslim plants a tree, or sows a field and men and beasts and birds eat from it, all of it is charity from him”.
Commentary: This Hadith highlights the importance of gardening and agriculture. It is also one of the merits of these two occupations that if someone patiently bears the loss that he suffers due to pilferage or theft of their produce, he is rewarded for it.

Hadeeth 136: Jabir (May Allah be pleased with him) reported: The tribe Banu Salimah wanted to move nearer to the mosque. On learning this Messenger of Allah (PBUH) said to them, “I heard that you intend to move nearer to the mosque”. They said, “That is so, O Messenger of Allah, we do want to do that”. He said, “O Banu Salimah, keep to your homes, your steps (to the mosque) are recorded”. [Muslim].
Another narration says: “There is for every step (towards the mosque) a degree (of reward) for you”. [Muslim].
Commentary:

  1. The more labour a good deed involves, the greater the proportion of reward for it will be.
  2. No matter how great the distance of the mosque from one’s house may be, one must go to it to perform Salat with congregation.

Hadeeth 137: Ubayy bin Ka`b (May Allah be pleased with him) reported: There was a man, and I do not know of any other man whose house was farther than his from the mosque, and he never missed Salat (in congregation). It was said to him (or I said to him): “If you buy a donkey you could ride it in the dark nights and in the burning sand.” He said: “I do not like my house to be by the side of the mosque, for I (eagerly) desire that my steps towards the mosque and back from it should be recorded when I return to my family.” Upon this Messenger of Allah (PBUH) said, “Allah has granted you all the rewards for you”. [Muslim].
Another narration says: “You will get the reward for what you have anticipated”.
Commentary: This Hadith brings into focus the fervent zeal of the Companions of the Prophet (PBUH) for reward of good deeds in the Hereafter. It also tells that one gets reward for actions according to one’s intentions. If we see the matter of Salat from this angle, we find that location of mosque at a long distance from a Muslim’s house is a blessing for him.

Hadeeth 138: Abdullah bin `Amr bin Al-`as (May Allah be pleased with them) reported: Messenger of Allah (PBUH) said, “There are forty kinds of virtue; the uppermost of them is to lend a (milch) she-goat (to someone in order to benefit from it and then return it). He who practices any of these virtues expecting its reward and relying on the truthfulness of the promise made for it, shall enter Jannah.” [Al-Bukhari].
Commentary: Loaning of anything to someone for temporary benefit, without loosing the right of its ownership, is a meritorious act.

Hadeeth 139: `Adi bin Hatim (May Allah be pleased with him) reported: I heard the Prophet (PBUH) saying, “Protect yourself from (Hell) Fire, by giving of half of a date (in charity)”. [Al-Bukhari and Muslim].

In another narration `Adi bin Hatim (May Allah be pleased with him) reported Messenger of Allah (PBUH) as saying: “Allah will surely speak with everyone of you without an interpreter. He (the man) will look at his right side and will see nothing but (the deeds) which he had done before, and he will look to his left side and will see nothing but (the deeds) which he had done before. Then he will look in front of him and will find nothing but Hell-fire facing him. So protect (yourselves) from (Hell) Fire, by giving in charity even half a date; and if he does not finds it, then with a kind word”.
Commentary: This Hadith brings into prominence the following three points:

  1. The horror of the Day of Resurrection when one will have to stand before Allah to account for all his actions which will then be lying at his both hands.
  2. Everyone should spend according to his capacity in the way of Allah in the form of Sadaqah and alms. In this way, good manners like polite conversation, etc., can also become a means of his salvation.
  3. One’s actions alone would help him on the Day of Resurrection.

Hadeeth 140: Anas (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, “Allah will be pleased with His slave who praises Him (i.e., says Al-hamdu lillah) when he eats and praises Him when he drinks”. [Muslim].
Commentary: If a person expresses his gratitude to Allah for food, which besides being a source of nourishment is enjoyable for him, he gets a reward for it and thus even eating can become rewardable too.

Hadeeth 141: Abu Musa Al-Ash`ari (May Allah be pleased with him) reported: The Prophet (PBUH) said, “Giving in charity is an obligation upon every Muslim”. It was said (to him): “What about one who does not find (the means) to do so?” He (PBUH) said, “Let him work with his hands, thus doing benefit to himself and give in charity.” It was said to him: “What if he does not have (the means) to do so?” He (PBUH) said, “Then let him assist the needy, the aggrieved.” It was said: “What about if he cannot even do this?” He (PBUH) said, “Then he should enjoin good.” He was asked: “What if he cannot do that?” He (the Prophet (PBUH)) said, “He should then abstain from evil, for verily, that is a charity from him”. [Al-Bukhari and Muslim].
Commentary: This Hadﻩth emphasizes two things. Firstly, it induces one to work hard so that he can fulfill his own needs and also spend in the way of Allah. Secondly, it points out a great variety of virtues and good deeds so much so that even to abstain from sin also comes in the category of Sadaqah.

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Chapter 14: Moderation in Worship

Allah, the Exalted, says:
“Ta-Ha. We have not sent down the Qur’an unto you (O Muhammad (PBUH)) to cause you distress”. (20:1,2)
“Allah intends for you ease, and He does not want to make things difficult for you”. (2:185)

Hadeeth 142: Aishah (May Allah be pleased with her) reported: The Prophet (PBUH) came in when a woman was sitting beside me. He asked me, “Who is she?” I said: “She is the one whose performance of Salat (prayer) has become the talk of the town.” Addressing her, he (PBUH) said, “(What is this!) You are required to take upon yourselves only what you can carry out easily. By Allah, Allah does not withhold His Mercy and forgiveness of you until you neglect and give up (good works). Allah likes the deeds best which a worshipper can carry out constantly”.[Al-Bukhari and Muslim].
Commentary:

  1. This Hadith prohibits `Ibadah (worship) beyond one’s capacity lest one gets tired and stops it altogether. One should be, therefore, moderate in this respect.
  2. Allah likes that good action which is done regularly, even if it is a small one. Any good deed which is done continuously, will also have an everlasting reward. On the contrary, a good deed which is done for a short period will have a short return.

Hadeeth 143: Anas (May Allah be pleased with him) reported: Three men came to the houses of the wives of the Prophet (PBUH) to inquire about the worship of the Prophet (PBUH). When they were informed, they considered their worship insignificant and said: “Where are we in comparison with the Prophet (PBUH) while Allah has forgiven his past sins and future sins”. One of them said: “As for me, I shall offer Salat all night long.” Another said: “I shall observe Saum (fasting) continuously and shall not break it”. Another said: “I shall abstain from women and shall never marry”. The Prophet (PBUH) came to them and said, “Are you the people who said such and such things? By Allah, I fear Allah more than you do, and I am most obedient and dutiful among you to Him, but still I observe fast and break it; perform Salat and sleep at night and take wives. So whoever turns away from my Sunnah does not belong to me”.[Al-Bukhari and Muslim].
Commentary:

1. This Hadith deals with the following five points:

  1. Moderation in worship.
  2. Obligation to marry.
  3. Inducement for following in the Prophet’s footsteps.
  4. Prohibition from observing Saum (fasts) all the time.
  5. Prohibition of keeping awake all the night for Nawafil prayers.

2. There is neither virtue nor reward for making innovations in religion. All the blessings and rewards lie only in the obedience and following the conduct of the Prophet (PBUH).

Hadeeth 144. Ibn Mas`ud (May Allah be pleased with him) reported: The Prophet (PBUH) said, “Ruined are those who insist on hardship in matters of the Faith.” He repeated this     three    times.  [Muslim]
Commentary: This Hadith shows disgust against exercises which many Sufis have introduced in religion which deviate from the conduct of the Prophet (PBUH) and encourage self-violence. Similarly, such people who are hypocritical and make unnecessary probe into religious matters also fall in this category and are usually far from the teachings and practice of the Prophet (PBUH).

Hadeeth 145. Abu Hurairah (May Allah be pleased with him) reported: The Prophet (PBUH) said, “The religion (of Islam) is easy, and whoever makes the religion a rigour, it will overpower him. So, follow a middle course (in worship); if you can’t do this, do something near to it and give glad tidings and seek help (of Allah) at morn and at dusk and some part of night”. [Al-Bukhari].
Commentary: Besides moderation in worship, this Hadith enjoins that such times should be fixed for worship when one is fresh so that one feels pleasure in performing it. But this principle is for optional and voluntary prayers only. Obligatory Salat are to be performed at the prescribed times only.

Hadeeth 146. Anas (May Allah be pleased with him) reported: The Prophet (PBUH) came into the mosque and noticed a rope stretched between two poles. He enquired, “What is this rope for?” He was told: “This is Zainab’s rope. When during her voluntary prayer, she begins to feel tired, she grasps it for support”. The Prophet (PBUH) said, “Untie it. You should perform prayers so long as you feel active. When you feel tired, you should go to sleep”. [Al-Bukhari and Muslim].
Commentary: This Hadith deals with the following three points:
1. It forbids undue strictness and taking support of anything in the course of Salat.
2. If wrong can be corrected by hand, it must be stopped immediately.
3. One should be moderate in `Ibadah and select such times for optional and voluntary prayers when one feels real pleasure in them.

Hadeeth 147. `Aishah (May Allah be pleased with her) reported: Messenger of Allah (PBUH) said, “When one of you feels drowsy during prayer, let him lie down till drowsiness goes away from him, because when one of you performs prayers while feeling sleepy, he does not know whether he seeks forgiveness or abuses himself”. [Al-Bukhari and Muslim].

Hadeeth 148. Jabir bin Samurah (May Allah be pleased with him) reported: I used to perform prayer with the Prophet (PBUH) and his Salat was of a moderate length and his Khutbah too was moderate in length. [Muslim].
Commentary: This Hadith tells us that Imam should neither lengthen the Salat nor give a long Khutbah in the congregational Salat because both of these things are not according to the practice of the Prophet (PBUH).

Hadeeth 149. Abu Juhaifah (May Allah be pleased with him) reported: The Prophet (PBUH) made a bond of brotherhood between Salman and Abud-Darda’. Salman paid a visit to Abud-Darda’ and found Umm Darda’ (his wife) dressed in shabby clothes and asked her why she was in that state. She replied: “Your brother Abud-Darda’ is not interested in (the luxuries of) this world. In the meantime Abud-Darda’ came in and prepared a meal for Salman. Salman requested Abud-Darda’ to eat (with him) but Abud-Darda’ said: “I am fasting.” Salman said: “I am not going to eat unless you eat.” So, Abud-Darda’ ate (with Salman). When it was night and (a part of the night passed), Abud-Darda’ got up (to offer the night prayer) but Salman asked him to sleep and Abud-Darda’ slept. After some time Abud-Darda’ again got up but Salman asked him to sleep. When it was the last hours of the night, Salman asked him to get up and both of them offered (Tahajjud) prayer. Then Salman told Abud-Darda’: “You owe a duty to your Rubb, you owe a duty to your body; you owe a duty to your family; so you should give to every one his due. Abud-Darda’ came to the Prophet (PBUH) and reported the whole story. Prophet (PBUH) said, “Salman is right”. [Al-Bukhari].

Commentary: This Hadith highlights the following points:
1. Although the performance of voluntary prayers (Nawafil) is highly meritorious, it should not be done at the cost of obligations for, in this case, they loose their merits and are disliked by Allah.
2. The right time for Tahajjud (optional prayers at night) is the last third part of the night. The reason being that in the first two portions of the night, one should take rest and perform his conjugal duties.
3. Voluntary fasting can be broken (for valid reasons) without any expiation.
4. It is permissible to establish fraternity on the basis of Deen, and when this is established, the families so affiliated can associate with each other.
5. Muslims must provide right guidance to each other.
6. In case of need, it is permissible to speak to an unknown woman while observing the teachings of the Prophet (PBUH) in this regard, such as lowering the gaze and be as brief as possible.

Hadeeth 150. `Abdullah bin `Amr bin Al-`as (May Allah be pleased with them) reported: The Prophet (PBUH) was informed that I said that I would perform prayers the whole night and observe fasting every day as long as I live. Messenger of Allah (PBUH) said, “Is it you who said this?” I said to him, “O Messenger of Allah! I ransom you with my parents, it is I who said that.” Messenger of Allah (PBUH) said, “You will not be able to do that. Observe fast and break it; sleep and get up for prayer, and observe fast for three days during the month; for every good is multiplied ten times and that will be equal to fasting the whole year.” I said, “O Messenger of Allah! I can do more than that.” He said, “Observe fast one day and leave off the next two days.” I said, “O Messenger of Allah! I have strength to do more than that.” Messenger of Allah (PBUH) said, “Observe fast every other day, and that is the fasting of Dawud (PBUH) and that is the most moderate fasting”.

According to another narration: Messenger of Allah (PBUH) said, “That is the best fasting.” I said, “But I am capable of doing more than this”. Thereupon, Messenger of Allah (PBUH) said, “There is nothing better than this.” `Abdullah bin `Amr (May Allah be pleased with them) said (when he grew old): “Had I accepted the three days (fasting during every month) as the Messenger of Allah had said, it would have been dearer to me than my family and my property”.

In another narration `Abdullah is reported to have said: Messenger of Allah (PBUH) said to me, “O `Abdullah! Have I not been informed that you observe fast during the day and offer prayer all the night.” I replied, “Yes, O Messenger of Allah!” Messenger of Allah (PBUH) said, “Don’t do that. Observe fast for few days and then leave off for few days, perform prayers and also sleep at night, as your body has a right upon you, and your eyes have a right upon you; and your wife has a right upon you; your visitors have a right upon you. It is sufficient for you to observe fast three days in a month, as the reward of good deeds is multiplied ten times, so it will be like fasting the whole year.” I insisted (on fasting) and so I was given a hard instruction. I said, “O Messenger of Allah! I have strength.” Messenger of Allah (PBUH) said, “Observe fast like the fasting of Prophet Dawud (PBUH); and do not fast more than that.” I said: “How was the fasting of Prophet Dawud?” He (PBUH) said, “Half of the year (i.e., he used to fast on every alternate day).”

Afterwards when `Abdullah (May Allah be pleased with him) grew old, he used to say: “Would that I had availed myself of the concession granted to me by Messenger of Allah.”

In another narration `Abdullah is reported to have said: Messenger of Allah (PBUH) said, “I have been informed that you observe fast continuously and recite (the whole of the Qur’an) every night.” I said, “Messenger of Allah! It is right, but I covet thereby nothing but good,” whereupon he (PBUH) said, “Then observe fasts like the fasting of Prophet Dawud (PBUH) as he was the most ardent worshipper of Allah; recite the Qur’an once every month.” I said, “O Prophet of Allah! I am capable of doing more than that.” He said, “Then recite it (the complete Qur’an) in every twenty days.” I said, “O Prophet of Allah I am capable of reciting more than that.” He said, “Then recite it once in every ten days.” I said, “O Prophet of Allah! I am capable of reciting more than that.” He said, “Then recite it once in every seven days, but not recite more than that.” The Prophet of Allah also said to me, “You do not know, you may have a longer life”. When I grew old I wished I had availed myself of the concession (granted to me by) the Prophet of Allah.

In another narration `Abdullah is reported to have said: Messenger of Allah (PBUH) said, “The best fasting with Allah is that of (Prophet) Dawud, and the best prayer with Allah is that of Dawud (PBUH) for he would sleep half of the night and stand for prayer for the third of it and (then) would sleep sixth part of it; he observed fast one day and leave off the other. He would not flee on meeting the enemy”.

In another narration `Abdullah is reported to have said: My father helped me marry a noble woman and he used to inquire of his daughter-in-law regarding her husband. She would say: “He is, indeed, a fine man. Since I have come to him, he has neither stepped on my bed nor he has had sexual intercourse with me”. When this state of affairs lasted for some time, my father mentioned the matter to Messenger of Allah (PBUH) who directed my father saying, “Send him to me”. I went to him accordingly. He asked me, “How often do you observe fast?” I replied; “Daily”. He asked me, “How long do you take in reading the Noble Qur’an completely.” I said, “Once every night”. Then he narrated the whole story. He (in his old age) would recite one seventh of his nightly recitation to some members of his family during the day to lighten his task at night. Whenever he wished to have a relief from his fast on alternate days, he would give up fasting for a few days and make up deficiency later by observing the number of fasts he had missed. He would not give up the number of fasts altogether because he did not like to abandon what he had settled with Messenger of Allah (PBUH).

Commentary: This Hadith brings the following two things into focus:
1. Besides mentioning the continence and ardour for worship of the Companions of the Prophet (PBUH), it tells us of the teachings of the Prophet of Allah to adopt moderation and fulfill the lawful needs of life as well as religion.
2. It also presents a model of the chastity, modesty and bashfulness of the Sahabiyat (women who embraced Islam and saw the Prophet (PBUH)). It tells how patiently they bore the indifference of their husbands. In the instance quoted in the above mentioned Hadith, the politeness with which the wife of Abdullah bin `Amr bin Al-`as (May Allah be pleased with them) answered her father-in-law when he inquired her about the treatment of her husband is a model of decency and modesty.

Hadeeth 151. Hanzalah Al-Usayyidi (May Allah be pleased with him) who was one of the scribes of Messenger of Allah (PBUH), reported: I met Abu Bakr (May Allah be pleased with him) he said: “How are you O Hanzalah?” I said, “Hanzalah has become a hypocrite”. He said, “Far removed is Allah from every imperfection, what are you saying?” I said, “When we are in the company of Messenger of Allah (PBUH) and he reminds us of Hell-fire and Jannah, we feel as if we are seeing them with our very eyes, and when we are away from Messenger of Allah (PBUH), we attend to our wives, our children, our business, most of these things (pertaining to life hereafter) slip out of our minds.” Abu Bakr (May Allah be pleased with him) said, “By Allah, I also experience the same thing”. So Abu Bakr (May Allah be pleased with him) and I went to Messenger of Allah (PBUH) and I said to him, “O Messenger of Allah (PBUH), Hanzalah has turned hypocrite.” Thereupon Messenger of Allah (PBUH) said, “What has happened to you?” I said, “O Messenger of Allah, when we are in your company, and are reminded of Hell-fire and Jannah, we feel as if we are seeing them with our own eyes, but when we go away from you and attend to our wives, children and business, much of these things go out of our minds.” Thereupon Messenger of Allah (PBUH) said, “By Him in Whose Hand is my life if your state of mind remains the same as it is in my presence and you are always busy in remembrance (of Allah), the angels will shake hands with you in your beds and in your roads; but Hanzalah, time should be devoted (to the worldly affairs) and time should be devoted (to prayer)”. He (the Prophet (PBUH)) said this thrice. [Muslim].
Commentary: This Hadith also tells us about the continence and piety of the Companions of the Prophet (PBUH) with reference to the natural instinct of man to think differently in different situations. This condition has nothing to do with Nifaq (hypocrisy). Islam is the Deen of Fitrah (pure nature) and takes the middle course in everything, and combines the benefits of this world and those of the Hereafter. It also satisfies the needs of the body as well as that of the soul.

Hadeeth 152. Ibn `Abbas (May Allah be pleased with them) reported: While the Prophet (PBUH) was delivering Khutbah (religious talk), he noticed a man who was standing, so he asked about him and was told that he was Abu Israel who had taken a vow to remain standing and not sit, or go into the shade, or speak while observing fasting. Thereupon Messenger of Allah (PBUH) said, “Tell him to speak, to go into the shade, to sit and to complete his fast”. [Al-Bukhari].
Commentary:

1. This Hadith makes it abundantly clear that one cannot attain the Pleasure of Allah by means of self-invented methods. It can only be achieved by ways and means prescribed in the Qur’an and Sunnah.
2. One should never vow for anything which is smeared with sin or which is not permitted by Deen. An instance of this is quoted in the above mentioned Hadith.
3. The majority of ‘Ulama’ (scholars) who do not think the expiation of such vows necessary, quote this Hadith in support of their view. They argue that the Prophet (PBUH) has not prescribed expiation in such cases as is evident from this Hadith.

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Chapter 15 : The Righteous conduct on Regular base

Allah, the Exalted, says:

Qur’an), and that which has been revealed of the truth, lest they become as those who received the Scripture the Taurat (Torah) and the Injeel (Gospel)] before (i.e., Jews and Christians), and the term was prolonged for them and so their hearts were hardened?” (57:16)

“And We sent `Isa (Jesus) – son of Maryam (Mary), and gave him the Injeel (Gospel). And We ordained in the hearts of those who followed him, compassion and mercy. But the monasticism which they invented for themselves, We did not prescribe for them, but (they sought it) only to please Allah therewith, but that they did not observe it with the right observance.” (57:27)

“And be not like her who undoes the thread which she has spun, after it has become strong…” (16:92)
“And worship your Rubb until there comes unto you the certainty (i.e., death).” (15:99)

And there are Ahadith, one of them is narrated by `Aishah (May Allah be pleased with her): Messenger of Allah (PBUH) liked that act of worship most in the performance of which a person was regular and constant. [Muslim].

Hadith: 153. `Umar bin Al-Khattab (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, “Should anyone fall asleep at night and fail to recite his portion of the Qur’an, or a part of it, if he recites it between the Fajr prayer and the Zuhr prayer, it will be recorded for him as though he had recited it during the night”. [Muslim].
Commentary: The word `Hizb’ originally means to take one’s turn for getting water from a well. Subsequently, people started using it for daily round of recitation which one adopts on his own voluntarily. For instance, fixing a number of Nawafil (voluntary prayers), recital of a certain portion of the Noble Qur’an or performance of some other noble deed as one’s daily routine. This Hadith stresses that one must adhere to such routine. It also tells that if for some reason one is unable to do it at the time fixed by him, he can do it later at the time closest to the one he has fixed for it. If one does so, he will be eligible to its full reward.

Hadith: 154.  `Abdullah bin `Amr bin Al-`as (May Allah be pleased with them) reported: Messenger of Allah (PBUH) said to me, “O Abdullah! Do not be like so-and-so. He used to get up at night for optional prayer but abandoned it later.” [Al-Bukhari and Muslim].
Commentary: The excellence of manners demands that if someone has something reprehensible in his character, the person concerned should not be mentioned but the shortcoming must be indicated so that people refrain from it. The second point that we learn from this Hadith is that if one starts a good deed, he should try his best to do it perpetually because its perpetuation is liked by Allah.

Hadith: 155. `Aishah (May Allah be pleased with her) reported: When Messenger of Allah (PBUH) missed the optional night Salat (Tahajjud) due to pain or any other reason, he would perform twelve Rak`ah during the day time. [Muslim].
Commentary: The Qada’ of Nawafil (offering prayer to make up for having failed to offer it at their due time) is not binding. But it is Mustahab (desirable). The Prophet (PBUH) did it.

Riyadh Al Saliheen > Book : Misselenas
Chapter 16 : Observing the Sunnah and the manners of its obedience

Allah, the Exalted, says:

“And whatsoever the Messenger (Muhammad (PBUH)) gives you, take it; and whatsoever he forbids you, abstain (from it)”. (59:7)
“Nor does he speak of (his own) desire. It is only a Revelation that is revealed.” (53:3,4)

“Say (O Muhammad (PBUH) to mankind): `If you (really) love Allah then follow me (i.e., accept Islamic Monotheism, follow the Qur’an and the Sunnah), Allah will love you and forgive you of your sins”. (3:31)

“Indeed in the Messenger of Allah (Muhammad (PBUH)) you have a good example to follow for him who hopes for (the Meeting with) Allah and the Last Day…” (33:21)
“But no, by your Rubb, they can have no Faith, until they make you (O Muhammad (PBUH)) judge in all disputes between them, and find in themselves no resistance against your decisions, and accept (them) with full submission”. (4:65)

“(And) if you differ in anything amongst yourselves, refer it to Allah and His Messenger (PBUH)”. (4:59)

“He who obeys the Messenger (Muhammad (PBUH)), has indeed obeyed Allah.” (4:80)
“And verily, you (O Muhammad (PBUH)) are indeed guiding (mankind) to the Straight Path (i.e., Allah’s Deen of Islamic Monotheism)”. (42:52)

“And let those who oppose the Messenger’s (Muhammad (PBUH)) commandment (i.e., his Sunnah — legal ways, orders, acts of worship, statements) (among the sects), beware, lest some Fitnah (disbelief, trials, afflictions, earthquakes, killing, overpowered by a tyrant) should befall them or a painful torment be inflicted on them.” (24:63)
“And remember (O you the members of the Prophet’s family, the Graces of your Rubb), that which is recited in your houses of the Verses of Allah and Al-Hikmah (i.e., Prophet’s Sunnah — legal ways, so give your thanks to Allah and glorify His Praises for this Qur’an and the Sunnah).” (33:34)

Hadith: 156.  Abu Hurairah (May Allah be pleased with him) reported: The Prophet (PBUH) said, “Do not ask me unnecessarily about the details of the things which I do not mention to you. Verily, the people before you were doomed because they were used to putting many questions to their Prophets and had differences about their Prophets. Refrain from what I forbid you and do what I command you to the best of your ability and capacity”. [Al-Bukhari and Muslim]
Commentary: To be unnecessarily inquisitive and create differences and confusion in the Injunctions of Allah and His Prophet (PBUH) leads to destruction. The safest course lies only in following the Orders of Allah and His Prophet (PBUH) without `ifs’ and `buts.’ Hairsplitting in religious issues falls in this category. It opens the door for chaos and conflict and paves the way for disunity and separation. May Allah give sense to the Muslim Ummah to abandon this road and take the Right Path which ensures peace and security. Let it be absolutely clear that the Right Path is one and one alone. There cannot be multiple right paths, it is one and singular. Once a community leaves the Straight Path, it is sure to go astray.

Hadith: 157.  `Irbad bin Sariyah (May Allah be pleased with him) reported: One day Messenger of Allah (PBUH) delivered us a very eloquent Khutbah on account of which eyes shed tears and hearts were full of tears. A man said: “O Prophet of Allah, this is as if it were a parting advice. So advise us”. He (PBUH) said, “I admonish you to fear Allah, to listen and obey even if an Abyssinian slave is appointed as your leader. Because whosoever among you shall live after me, will see much discord. So hold fast to my Sunnah and the examples of the Rightly-Guided Caliphs who will come after me. Adhere to them and hold to it fast. Beware of new things (in Deen) because every Bid`ah is a misguidance”. [Abu Dawud and At-Tirmidhi].
Commentary: This Hadith stresses piety, obedience to the leader, following in the footsteps of the Prophet (PBUH) and the first four noble caliphs. It strictly forbids innovation in Deen.

This Hadith also reveals the prediction of the Prophet (PBUH) that the Muslim Ummah will become a victim of dissension. He also prescribed the right means to counteract it. The remedy that he has proposed for this problem is that Muslims should never deviate from the path laid for them by him and his righteous successors. This is the touchstone for discovering the truth from the mess of different views. All the troubles of Muslims would come to an end if they accept this as the one singular criterion of right and wrong.

Hadith: 158. Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, “Everyone of my Ummah will enter Jannah except those who refuse”. He was asked: “Who will refuse?” He (PBUH) said, “Whoever obeys me, shall enter Jannah, and whosoever disobeys me, refuses to (enter Jannah)”. [Al-Bukhari].
Commentary: The word Ummah here stands for the community which accepted the invitation of the Prophet (PBUH), that is to say, the people who on his call embraced Islam. Out of this community who follow him faithfully will go to Jannah.

Hadith: 159. Salamah bin Al-Akwa` (May Allah be pleased with him) reported: My father said that a person ate in the presence of Messenger of Allah (PBUH) with his left hand. He (PBUH) said, “Eat with your right hand”. He said, “I cannot do that.” Thereupon he (the Prophet) said, “May you never do that.” It was pride that prevented him from doing it. And he could not raise it (the right hand) up to his mouth afterwards. [Muslim].
Commentary:

  1. To eat with the left hand without a valid reason, is a repulsive act. Besides eating, every other good action was done by the Prophet (PBUH) with his right hand.
  2. To ignore the Injunctions of Allah and the practice of the Prophet (PBUH) out of pride is a serious offense and can endanger even the Faith of a Muslim.

Hadith: 160. Nu`man bin Bashir (May Allah be pleased with them) reported: Messenger of Allah (PBUH) said, “Straighten your rows (during Salat) or Allah would create dissension amongst you”. [Al-Bukhari and Muslim].

In another narration reported by Muslim, Nu`man bin Bashir (May Allah be pleased with them) narrated: Messenger of Allah (PBUH) used to straighten our rows (in Salat), as if he was straightening an arrow with their help until he saw that we had learnt it from him. One day he came out, stood up (for Salat) and was about to say: Allahu Akbar (Allah is the Greatest), (marking the beginning of the prayer) when he saw a man, whose chest was bulging out from the row. He said, “Slaves of Allah, you must straighten your rows or Allah would create dissension amongst you.”
Commentary: The real meaning of this saying is that Allah will create dissension and conflict among you. In any case, this Hadith makes abundantly clear the importance of setting the rows in congregational Salat to which the present-day Muslims do not pay much attention. Because of the lack of understanding of Islamic principles, no one pays heed to the proper formation of rows in mosques in congregational Salat.

Hadith: 161. fell down upon the occupants. When this was reported to Messenger of Allah (PBUH) he said, “Fire is your enemy; so put it out before you go to bed”. [Al-Bukhari and Muslim].
Commentary: The order of the Prophet (PBUH) in this Hadith relates to the lamps which produced light by means of oil and wick which can cause fire. Such lamps were used in the time of the Prophet (PBUH). There is no such risk in electric bulbs which are being used in the present age.

Hadith: 162.  Abu Musa (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, “The similitude of guidance and knowledge with which Allah has sent me is like a rain which has fallen on some ground. A fertile part of earth has absorbed water and brought forth much grass and herbs. Another part, which is solid, held the water and Allah benefits men thereby, who drank and gave others to drink, and used it for irrigation. But some of it has fallen on a portion of sandy land which neither retains the water nor produces herbage. Such is the likeness of the man who understands the religion of Allah and who gets benefit of what Allah has sent me with; he learns and teaches others. It is also the likeness of the man who neither raises his head on that account (meaning he does not benefit from what the Prophet (PBUH) was sent with) nor accepts Allah’s Guidance with which I am sent”. [Al-Bukhari and Muslim].
Commentary: In this Hadith the guidance and knowledge which was sent to mankind through the Prophet (PBUH) is compared to the rain which is beneficial, because this knowledge resuscitates the dead hearts as does the rain to a barren land. One who makes use of this knowledge is likened to a good soil, and one who acquires this knowledge and imparts it to others but does not put it into practice is considered akin to a hard land which holds water and other people utilize it. A person who neither learns it nor acts upon it is like a desolate land which neither holds water nor produces anything. Such a person is the worst of all because he neither himself benefits from it nor lets others make use of it. This Hadith induces one to acquire knowledge, impart it to others, put it into actual practice and warns people from neglecting this duty.

Hadith: 163.  Jabir (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, “My parable and that of yours is like a man who kindled a fire. When it has illuminated all around him, the moths and grasshoppers began to fall therein. He tried to push them away, but they overcame him and jumped into it. I am catching hold of your waists ties (to save you) from fire, but you slip away from my hands”. [Muslim].
Commentary: This Hadith mentions the extreme kindness which the Prophet (PBUH) had for the welfare of his followers. It also mentions the misfortune of those who would become the fuel of Hell for not accepting Islam in spite of the utmost affection and ardour of the Prophet (PBUH) to bring them in the fold of Islam. People who fail to accept Islam would fall in the Hell-fire in the same way moths fall in the fire.

Hadith: 164. Jabir (May Allah be pleased with him) reported: Messenger of Allah (PBUH) commanded the licking of fingers (after eating) and the cleaning of the dish, saying: “You do not know in what portion the Blessing (of Allah) lies”. [Muslim].

In another narration, Jabir said: Messenger of Allah (PBUH) said, “When a morsel of any of you falls down, you should pick it up and remove any dirt or dust on it and then eat it; and don’t leave it for Satan; and do not wipe your hand with the towel until you have licked your fingers, for you do not know in what portion of the food the Barakah* (of Allah) lies”.
* Barakah is the abundance of goodness and its continuity.
Commentary: This Hadith enjoins Muslims to lick their fingers after meals, wipe off the food left in the utensils and eat morsels which fall down in the course of eating. All these things have many advantages:

1. May be that is the blessed portion of the food which sticks to the fingers or utensils.
2. This practice is a sign of humility and aversion from the style of proud and haughty people.
3. It saves one from being ungrateful to Allah.
4. By these means one defeats Satan.

In the light of these Islamic injunctions one can very well judge violation of Islamic teachings and ungratefulness to Allah which is evident from the large quantity of food which is thrown on the garbage.

Hadith: 165. Ibn `Abbas (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, “On the Day of Resurrection you will be assembled barefooted, naked and uncircumcised”. He then recited: “As We began the first creation, We shall repeat it. (It is) a promise binding upon Us. Truly, We shall do it,” and continued: “The first to be clothed on the Day of Resurrection will be (Prophet) Ibrahim. Then some of my Companions will be taken to the left, (i.e., towards Hell-fire) and when I will say, ‘They belong to my Ummah, O my Rubb!’ It would be said: ‘You do not know what they invented after you had left them.’ I shall then say as the righteous slave [i.e., `Isa (Jesus (PBUH)] said: ‘And I was a witness over them while I was amongst them, when You took me up, You were the Watcher over them and You are a Witness to all things. If you punish them, they are Your slaves, and if You forgive them, verily, You, only You are the All-Mighty, the All-Wise.’ I shall be told: ‘They continued to turn on their heels since you parted from them”. [Al-Bukhari and Muslim].
Commentary:

  1. We learn from this Hadith that the punishment of apostasy is Hell. For this reason, this crime is punishable by death in Islam.
  2. We also learn from this Hadith that the Prophet (PBUH) had neither knowledge of the Unseen nor is he omnipresent and omniscient, as is falsely believed by deviated people. If he had the knowledge of the Unseen, or had he been omnipresent and omniscient, he would not have accepted such persons as his Companions and followers who were in fact apostates. This is the reason when he was informed of their real conduct through Wahy (Revelation), he disowned them in the same way as Prophet `Isa (Jesus) had disowned the people who had started worshipping him and his mother as God.

Hadith: 166. `Abdullah bin Mughaffal (May Allah be pleased with him) reported: Messenger of Allah (PBUH) prohibited flicking pebbles by the index finger and the thumb; and he said, “It does not kill a game animal nor does it inflict wound on the enemy, but breaks the tooth and gorges the eye”. [Al-Bukhari and Muslim].

In another narration it is said: A close relative of `Abdullah bin Mughaffal (May Allah be pleased with him) was hitting with pebbles using the index finger and the thumb; he said: “Messenger of Allah (PBUH) has forbidden it saying that it does not kill the game”. He repeated the act and Ibn Mughaffal said to him: “I told you that the Prophet (PBUH) had prohibited it but you repeated it. I shall never talk to you.”
Commentary:

  1. This Hadith exhorts us not to do anything which is likely to harm others.
  2. It also tells us that it is permissible to sever connections and speech with the people who disobey the Injunctions of Allah and His Prophet (PBUH).

Hadith: 167. `Abis bin Rabi`ah (May Allah be pleased with him) reported: I saw `Umar bin Al-Khattab(May Allah be pleased with him) kissing the Black Stone (Al-Hajar Al¬Aswad) and saying: “I know that you are just a stone and that you can neither do any harm nor give benefit. Had I not seen Messenger of Allah (PBUH) kissing you, I would not have kissed you”. [Al-Bukhari and Muslim].
Commentary:

  1. The statement of `Umar (May Allah be pleased with him) quoted in this Hadith is highly significant in the sense that he wanted to make it absolutely clear to the illiterate and ignorant that Al-Hajar Al-Aswad (Black Stone of the Ka`bah) is not kissed for because stones are venerated in Islam, as was the practice in pre-Islamic period. What he wanted to emphasize was that kissing the Black Stone was in accordance with the Sunnah of the Prophet (PBUH).
  2. Obedience of the Prophet (PBUH) in every affair is a must, whether one understands the wisdom behind it or not. By analogy, kissing of the Black Stone, some people think it is permissible to kiss and show respect to the tombs of saints. But this is not valid reason because kissing the Black Stone is an `Ibadah (act of worship), or a part of it, and every `Ibadah is Tauqifiyah (prescribed by Allah and the Prophet (PBUH)) and it can neither be increased nor diminished, nor can it be graded as something else.

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Chapter 17 : Obedience to the command of Allah is an obligatory duty

Allah, the Exalted, says:

“But no, by your Rubb, they can have no Faith, until they make you (O Muhammad (PBUH)) judge in all disputes between them, and find in themselves no resistance against your decisions, and accept (them) with full submission.” (4:65)
“The only saying of the faithful believers, when they are called to Allah (His Words, the Qur’an) and His Messenger (PBUH), to judge between them, is that they say: `We hear and we obey.’ And such are the successful (who will live forever in Jannah).” (24:51)

Hadith: 168. Abu Hurairah (May Allah be pleased with him) reported: When it was revealed to Messenger of Allah (PBUH): “To Allah belongs all that is in the heavens and all that is on the earth, and whether you disclose what is in your own selves or conceal it, Allah will call you to account for it,” the Companions of Messenger of Allah (PBUH) felt it hard and severe and they came to Messenger of Allah (PBUH) and sat down on their knees and said: “O Messenger of Allah, we were assigned some duties which were within our power to perform, such as Salat (prayer), Saum (fasting), Jihad (striving in the Cause of Allah), Sadaqah (charity). Then this (the above mentioned) Verse was revealed to you and it is beyond our power to live up to it.” Messenger of Allah (PBUH) said, “Do you want to say what the people of two Books (Jews and Christians) said before you: ‘We hear and disobey?’ You should rather say: ‘We hear and we obey, we seek forgiveness, our Rubb and unto You is the return.”’ And they said: “We hear and we obey, (we seek) Your forgiveness, our Rubb! And unto You is the return.” When the people recited it and it smoothly flowed on their tongues, then Allah revealed immediately afterwards: “The Messenger (Muhammad (PBUH)) believes in what has been sent down to him from his Rubb, and (so do) the believers. Each one believes in Allah, His Angels, His Books, and His Messengers. (They say), ‘We make no distinction between one another of His Messengers’ – and they say, ‘We hear, and we obey. (We seek) Your forgiveness, our Rubb, and to You is the return (of all)”. When they did that, Allah abrogated this (Ayah) and Allah the Great revealed: “Allah burdens not a person beyond his scope. He gets reward for that (good) which he has earned, and he is punished for that (evil) which he has earned.” (The Prophet (PBUH) said): “Yes. ‘Our Rubb! Lay not on us a burden like that which You did lay on those before us (Jews and Christians)”. (The Prophet (PBUH) said): “Yes. ‘Our Rubb! Put not on us a burden greater than we have strength to bear”. (The Prophet (PBUH) said): “Yes. ‘Pardon us and grant us forgiveness. Have mercy on us. You are our Maula (Patron, Supporter and Protector) and give us victory over the disbelieving people”. He (the Prophet (PBUH)) said: “Yes”. [Muslim].
Commentary: We learn from this Hadith that initially every person was answerable for thoughts and doubts even those which crossed his mind; something on which nobody had any control. The Companions of the Prophet (PBUH) were naturally disturbed on this situation. But when they heard and obeyed the orders of the Prophet (PBUH) then Almighty Allah revoked this order with the elaboration that He does not put anyone to trouble beyond his capacity. It is, therefore, essential for every Muslim to obey all the Injunctions of Allah because none of it is such that he is unable to carry out.

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Chapter 19 : Heretics doing desirable or undesirable deeds

Allah, the Exalted, says:

“And those who say: `Our Rubb! Bestow on us from our wives and our offspring the comfort of our eyes, and make us leaders of the Muttaqun (the pious)”. (25:74)
“And We made them leaders, guiding (mankind) by Our Command”. (21:73)

Hadith: 171. Jarir bin `Abdullah (May Allah be pleased with him) reported: We were with Messenger of Allah (PBUH) shortly after dawn when there came to him some people clad in woollen rags, or covered with sleeveless blankets; and with swords hanging down from their necks. Most of them rather, all of them, belonged to the Mudar tribe. The face of the Prophet (PBUH) changed when he saw them starving. Then he went into his house and came out; then he commanded Bilal (May Allah be pleased with him) to proclaim Adhan (call to prayers). So he proclaimed Adhan and recited Iqamah and the Prophet (PBUH) led the Salat. Then he delivered a Khutbah saying, “O mankind! Be dutiful to your Rubb, Who created you from a single person (Adam), and from him (Adam) He created his wife (Eve), and from them both He created many men and women; and fear Allah through Whom you demand your (natural) rights, and do not sever the relations of kinship. Surely, Allah is Ever an All-Watcher over you.” (4:1) He also recited the Ayah which is in the end of Surat Al-Hashr: “O you who believe! Fear Allah and keep your duty to Him. And let everyone look what he has sent forth for the tomorrow”. (59:18). Thereafter, every man gave in charity Dinar, Dirham, clothes, measure-fulls of wheat and measure-fulls of dates till he said: “(Give in charity) be it half a date”. Then a man of the Ansar came with a bag which was difficult for him to hold in his hand. Thereafter, the people came successively (with charity) till I saw two heaps of food and clothes. I noticed that the face of Messenger of Allah (PBUH) was glowing like that of the bright moon or glittering gold. Then he (PBUH) said, “Whosoever introduces a good practice in Islam, there is for him its reward and the reward of those who act upon it after him without anything being diminished from their rewards. And whosoever introduces an evil practice in Islam, will shoulder its sin and the sins of all those who will act upon it, without diminishing in any way their burden” [Muslim].
Commentary:

  1. Some people try to deduce a proof for good innovations from the words: “Mun sana’ fi Al- islam sunah hasanah”. Whosoever introduces a good practice in Islam.
  2. Thus they classify innovations Bid`ah into two categories, namely good innovations and bad innovations. But this is wrong. No innovation can be good. It is always bad because it amounts to inventing Shar`iah which no one has the right to do. Constitution of Shar`iah is the exclusive Right of Allah Alone. It is He who constitutes the Shar`iah and it is on His behest that His Prophets convey it to the people. Not to speak of scholars and others.
  3. What this Hadith makes abundantly clear is that anyone who tries to find new ways and means to preach and practice Islamic Shar`iah, which are later on adopted by other people also, would not only get the reward of doing so but he will also be rewarded for the endeavours of those who will after him continue them and perform good deeds. But anything of which we do not find any trace in Shar`iah is bad. It cannot be good in any case, no matter what means are adopted for this purpose.
  4. Other benefits of this Hadith are self-evident and do not need further elaboration.

Hadith: 172.  Ibn Mas`ud (May Allah be pleased with him) reported: The Prophet (PBUH) said, “The first son of Adam* takes a share of the guilt of every one who murders another wrongfully because he was the initiator of committing murder”. [Al-Bukhari and Muslim].
* The son of Adam in the Hadith is said to be Qabil. Allah tells us about his story in Surat Al-Ma’idah (The Table spread with Food). Verses 27-31.
Commentary: This Hadith gives us an idea how serious is the crime of initiating an evil which is followed by others. One who initiates an evil would be sinful for all those who follow him in that crime till the Day of Resurrection. The safest course, therefore, is that one should abstain from heresy and stick to obedience only.

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Chapter 55 : Excellence of Leading an Ascetic Life, and Virtues of Simple Life

Allah, the Exalted, says:

“Verily, the likeness of (this) worldly life is as the water (rain) which We send down from the sky; so by it arises the intermingled produce of the earth of which men and cattle eat: until when the earth is clad in its adornments and is beautified, and its people think that they have all the powers of disposal over it, Our Command reaches it by night or by day and We make it like a clean-mown harvest, as if it had not flourished yesterday! Thus, do We explain the Ayat (proofs, evidences, verses, lessons, signs, revelations, laws, etc.) in detail for the people who reflect.” (10:24)
“And put forward to them the example of the life of this world: it is like the water (rain) which We send down from the sky, and the vegetation of the earth mingles with it, and becomes fresh and green. But (later) it becomes dry and broken pieces, which the winds scatter. And Allah is Able to do everything. Wealth and children are the adornment of the life of this world. But the good righteous deeds that last, are better with your Rubb for rewards and better in respect of hope.” (18:45,46)
“Know that the life of this world is only play and amusement, pomp and mutual boasting among you, and rivalry in respect of wealth and children. (It is) as the likeness of vegetation after rain, thereof the growth is pleasing to the tiller; afterwards it dries up and you see it turning yellow; then it becomes straw. But in the Hereafter (there is) a severe torment (for the disbelievers-evildoers), and (there is) forgiveness from Allah and (His) Good Pleasure (for the believers-gooddoers). And the life of this world is only a deceiving enjoyment”. (57:20).
“Beautified for men is the love of things they covet; women, children, much of gold and silver (wealth), branded beautiful horses, cattle and well-tilled land. This is the pleasure of the present world’s life; but Allah has the excellent return (Jannah with flowing rivers) with Him.” (3:14).
“O mankind! Verily, the Promise of Allah is true. So let not this present life deceive you, and let not the chief deceiver (Satan) deceive you about Allah.” (35:5).
“The mutual rivalry (for piling up of worldly things) diverts you. Until you visit the graves (i.e., till you die). Nay! You shall come to know! Again nay! You shall come to know! Nay! If you knew with a sure knowledge (the end result of piling up, you would not have been occupied yourselves in worldly things)”. (102:1-5).

Hadith: 457.  `Amr bin `Auf Al-Ansari (May Allah be pleased with him) reported: Messenger of Allah (PBUH) sent Abu `Ubaidah bin Al-Jarrah (May Allah be pleased with him) to Bahrain to collect (Jizyah). So he returned from Bahrain with wealth. The Ansar got news of it and joined with the Prophet (PBUH) in the Fajr prayer. When the Prophet (PBUH) concluded the prayer, they stood in his way. When he saw them, he smiled and said, “I think you have heard about the arrival of Abu `Ubaidah with something from Bahrain”. They said, “Yes! O Messenger of Allah!”. He (PBUH) said, “Rejoice and hope for that which will please you. By Allah, it is not poverty that I fear for you, but I fear that this world will be opened up with its wealth for you as it was opened to those before you; and you vie with one another over it as they did and eventually it will ruin you as it ruined them”. [Muslim].
Commentary: We learn from this Hadith that, from the religious angle, poverty of an individual or nation is not as dangerous as its affluence. For this reason, the Prophet (PBUH) cautioned his Ummah against the consequences of abundance of wealth and warned his followers to save themselves from its evils. We witness today that all his fears have come true. The excess of wealth has made the majority of rich extremely careless about their religious obligations. It is this negligence and evasion from religion about which the Prophet (PBUH) had expressed grave fear.

Hadith: 458.  Abu Sa`id Al-Khudri (May Allah be pleased with him) reported: Messenger of Allah (PBUH) sat on the pulpit and we sat around him. He said: “What I am concerned most is the flourishment and the beauty of this world will be available to you”. [Al-Bukhari and Muslim].

Hadith: 459.  Abu Sa`id Al-Khudri (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said: “The world is sweet and green (alluring); and verily, Allah is making you to succeed each other, generations after generations in it in order to see how you act. So beware of this world and beware of women”. [Muslim].
Commentary: This Hadith has already been mentioned under Chapter 6, “Piety”. The stress that it lays on guarding against the evil of women shows how grave a mischief woman is for man. The warning it contains is intended to alert men against the cunning and deceit of women and induces them to take preventive measures prescribed by the Shari`ah in this behalf. Those who disregard the injunctions of Shari`ah in this respect generally become a victim of the seduction, wiles and guiles of women. May Allah save us from their amorous ways.

Hadith: 460.  Anas (May Allah be pleased with him) reported: The Prophet (PBUH) said: “O Allah, there is no true life but the life of the Hereafter”. [Al-Bukhari and Muslim].
Commentary: Firstly, to the Ghazwah of Al-Khandaq (the battle of the Trench) when Muslims were engaged in digging the trench under very difficult circumstances. It was intended to impress upon them the need for patience and boost their morale. They were made to understand that they should not be perplexed by the strenuous period they were passing through because these were transitory and temporary phases of life after which lay the everlasting life, the real life that was not only permanent but also full of perpetual luxuries.
Secondly, to the occasion of Hajjat-ul-Wada` (last Hajj performed by the Prophet (PBUH)) when he saw around him a large crowd of Muslims. Then he warned them against becoming proud or overjoyed by their strength and power. The grandeur and majesty being witnessed by them would come to an end. The real life was of Al¬’akhirah (Hereafter) and they should do their utmost to reform it.

Hadith: 461.  Anas (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said: “Three (things) follow a dead person: Members of his family, his property and his deeds. Two of them return; and one remains with him. The people and his wealth return; his deeds remain with him”. [Al-Bukhari and Muslim].
Commentary: This Hadith has a warning for the Muslims that they should adopt the way of piety and fear (of Allah), not of sin and impiety because those are actions which will go with him to the grave and which decide his fate in the life after death. If he carries with him good deeds, he will have a comfortable sojourn in Barzakh (the intervening stage between death and Resurrection). On the contrary, if the record of his life is devoid of good deeds, all the wealth that he leaves behind, even if it is beyond calculation, will be of no avail to him because what he will be having with him will be the bad deeds which he performed during his  life. These bad deeds will be a constant source of torture for him during his stay in Barzakh.

Hadith: 462.  Anas bin Malik (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, “Among the inmates of Hell, a person who had led the most luxurious life in this world will be brought up on the Day of Resurrection and dipped in the Fire and will be asked: `O son of Adam! Did you ever experience any comfort? Did you happen to get any luxury?’ He will reply: `By Allah, no, my Rubb.’ And then one of the people of Jannah who had experienced extreme misery in the life of this world will be dipped in Jannah. Then he will be asked: `O son of Adam! Did you ever experience any misery? Did you ever encounter difficulty?’ He will say: “By Allah, no my Rubb, I neither experienced misery nor passed through hardship”. [Muslim].
Commentary: This Hadith also induces one to work for the life of the Hereafter, as the amenities of this world which one strives hard to attain, and for which one violates the injunctions of Shari`ah, will be forgotten with a glimpse of the Hell-fire. Therefore, the sensible course is that one should adopt a way of life which is full of true faith and good deeds so that one becomes eligible for the eternal blessings and joys of the life of the Hereafter.

Hadith: 463. Comparison with the Hereafter is (similar to the amount of water) one gets when he puts his finger in the sea. Let him then see what it returns with”. [Muslim].
Commentary: This Hadith shows the value of the Hereafter and its blessings compared to the worldly life. The proportion between the two is that the former is like an ocean while the latter is like the proportion of water left on one’s finger when dipped in the sea!.

Hadith: 464.  Jabir bin `Abdullah (May allah be pleased with him) reported: Messenger of Allah (PBUH) was passing through the bazaar with his Companions on his both sides, when he saw a dead skinny lamb. He held its ear and said, “Who of you would like to have it for a dirham”. They replied, “We do not like to get it for nothing, and what shall we do with it?”. Then he (PBUH) asked, “Would you like to have it for nothing?”. They replied, “Had it been alive, it would have been defective because it is skinny; but when dead it is of no use”. Messenger of Allah (PBUH) said, “Truly, the world is more contemptible to Allah than this (the dead lamb) is to you”. [Muslim].
Commentary: This Hadith also shows the futility of this world for which one struggles so madly throughout his life. It is also an indication that the Prophet (PBUH) used to seize the right opportunities to guide and teach his followers.

Hadith: 465.  Abu Dharr (May allah be pleased with him) reported: I was walking with the Prophet on the stony ground in Al-Madinah in the afternoon when Uhud Mount came into sight. Messenger of Allah (PBUH) said, “O Abu Dharr!” I said, “O Messenger of Allah, here I am responding to you”. He said, “If I had as much gold as the weight of Uhud, it would not please me to have a single dinar out of it with me after the passage of three days, but I would hold back something for the repayment of a debt. I would distribute it among the slaves of Allah like this and like this and like this.” And he (PBUH) pointed in front of him, and on his right side and on his left side. We then walked a little further and he (PBUH) said: “The rich would be poor on the Day of Resurrection, except he who spent like this and like this and like this,”. and he pointed as he did the first time. “But such persons are few”. Then he said, “Stay where you are till I come back to you”. He (the Prophet (PBUH)) walked ahead a little further in the darkness of the night and disappeared from my sight. I heard a loud voice. I said (to myself): “The Messenger of Allah might have met (mishap or an enemy)”. I wished I could go after him but I remembered his commanding me to stay till he came back. So I waited for him; and when he came, I made mention of what I had heard. He asked, “Did you hear it?”. I said, “Yes”. Then he said, “It was Jibril (Gabriel), who came to me and said: `He who dies among your Ummah without having associated anything with Allah (in worship) will enter Jannah.’ I said: `Even if he committed illicit sexual intercourse or steals?’ He (Jibril) said: `Even if he has committed illicit sexual intercourse or steals”. [Al-Bukhari and Muslim].
Commentary: The last portion of this Hadith means that a Muslim, having firm faith in the Oneness of Allah, will go to Jannah even if he has committed major sins in his life. If Allah wills, he will be sent straight to Jannah, or he will be sent there after suffering punishment in Hell for sometime. Some scholars have associated this Hadith with such persons who make repentance at the time when they are close to death and then they do not get time to do good or bad deeds. Almighty Allah will pardon even their major sins without giving them any punishment. This Hadith also tells us that it is permissible, rather essential, to reserve some money for the payment of loan because its repayment is far more important than giving (voluntary alms). It also mentions the piety of the Prophet (PBUH) and his passion for spending in the way of Allah.

Hadith: 466.  Abu Hurairah (May allah be pleased with him) reported: Messenger of Allah (PBUH) said: “If I had gold equal to Mount Uhud (in weight), it would not please me to pass three nights and I have a thing of it left with me, except what I retain for repayment of a debt”. [Al-Bukhari and Muslim].
Commentary: The words of the Prophet (PBUH) speak eloquently for his matchless piety and prove that he did not like to keep worldly goods with him. This Hadith also shows that expression of a pious desire is permissible.

Hadith: 467.  Abu Hurairah (May allah be pleased with him) reported: Messenger of Allah (PBUH) said, “Look at those who are inferior to you and do not look at those who are superior to you, for this will keep you from belittling Allah’s Favour to you.” [Al-Bukhari and Muslim].
This is the wording in Sahih Muslim. The narration in Al-Bukhari is: Messenger of Allah (PBUH) said: “When one of you looks at someone who is superior to him in property and appearance, he should look at someone who is inferior to him”.
Commentary: By looking at the worldly goods and riches of others, a person gradually becomes unthankful for the blessings which Allah has bestowed on him. The best remedy for this “disease” is that which has been prescribed by Messenger of Allah (PBUH) in this Hadith. The remedy is that one should look at the people who have lesser worldly goods and riches than one’s own. If a person has a small house of his own which can protect him from the harshness of weather, then he has no need to see enviously towards sky-high buildings and palatial houses of others. He should look at the homeless people who spend their nights on footpaths and live in huts which in rain leak like sieve and are swept away by a wave of flood water, etc. But from a religious angle, one should see towards those who are more fearful of Allah and observe their Salat meticulously so that one becomes more fond of obedience of Allah, has a greater fear of Him and devotes more time to prayer and devotion. This dispensation is also given in other Ahadith.

Hadith: 468.  Abu Hurairah (May allah be pleased with ihm) reported: The Prophet (PBUH) said, “May he be miserable, the worshipper of the dinar and dirham, and the worshipper of the striped silk cloak. If he is given anything, he is satisfied; but if not, he is unsatisfied”. [Al-Bukhari]
Commentary: “A slave of dinar and dirham and silk cloaks (clothes)” here means a person who prefers these things to the Divine injunctions and commands and strives day and night to amass worldly goods. Instead of worshipping Allah, he worships such things and is thus guilty of worship of others besides Allah, a condition which causes his ruin.

Hadith: 469.  Abu Hurairah (May allah be pleased with him) reported: I saw seventy of the people of the Suffah and none of them had a cloak. They had either a lower garment or a blanket which they suspended from their necks. Some (cloaks) reached halfway down to the legs and some to the ankles; and the man would manage to keep it in his hand to avoid exposing his private parts. [Al-Bukhari].
Commentary: The term “people of the Suffah” mentioned in the Hadith refers to those Companions of the Prophet (PBUH) who were poor. They used to resort to “the Suffah”, a shady place at the back of the Prophet’s Mosque (in Al-Madinah).

Hadith: 470.  Abu Hurairah (May allah be pleased with him) reported: Messenger of Allah (PBUH) said: “The world is the believer’s prison and the infidel’s Jannah”. [Muslim].
Commentary: As compared with the pleasures and luxuries, which are in store for a true believer in Jannah in the Hereafter, this world is a prison; and against the ceaseless torture that awaits the Kuffar (disbelievers) in Hell, this world is a Jannah for them. It can also mean that the way a Muslim saves himself in life from lusts and desires and leads a pious life with fear of Allah, this world is a prison for him because he is fettered in the chains of rules and regulations, while a Kafir (disbeliever) is free from all kinds of restrictions and is completely given to lusts and desires, and this is how this world is a Jannah for him. The purpose of this Hadith is to induce Muslims for the preparation of Al-akhirah (the Hereafter) and prevent them from unlawful luxuries of this world.

Hadith: 471.  `Abdullah bin `Umar (May allah be pleased with them) reported: Messenger of Allah (PBUH) took hold of my shoulders and said, “Be in the world like a stranger or a wayfarer”. Ibn `Umar (May Allah be pleased with them) used to say: “When you survive till the evening, do not expect to live until the morning; and when you survive until the morning, do not expect to live until the evening; (do good deeds) when you are in good health before you fall sick, and (do good deeds) as long as you are alive before death strikes”. [Al-Bukhari].
Commentary: A person who will consider this world as a temporary stage, will certainly not like that his clothes be entangled in thorny bushes of this world. The greatest fault of man is that he does not understand this status of the world. In spite of the fact that he is not sure of a moment’s life here, he occupies himself in amassing goods and riches which would last for a hundred years.

Hadith: 472.  Sahl bin Sa`d As-Sa`idi (May Allah be pleased with him) reported: A man came to the Prophet (PBUH) and said, “O Messenger of Allah, guide me to such an action which, if I do Allah will love me and the people will also love me.” He (PBUH) said, “Have no desire for this world, Allah will love you; and have no desire for what people possess, and the people will love you.” [Ibn Majah]
Commentary: “Zuhd” (ascetism) does not mean renunciation of the world and obligations of life. What it really means is that one should be contented with what he possess and rid himself of greed. Islam neither permits renunciation of the world nor does it condemn genuine struggle to acquire wealth and riches. Therefore, involvement in worldly affairs and struggle for lawful means of livelihood are not against Zuhd. A person who is contented with the lawful means of income is a distinguished person as all his activities are exalted to the level of worship. Similarly, unconcern with the wealth and riches of others and ignoring them is a part of Zuhd and contentment. One additional advantage of it is that such a person wins the love and respect of the people because he who begs people, rather than Allah, has to suffer disgrace and is disliked by the people. The case of begging from Allah is just the opposite. The more a person begs Him, the more pleased He will be with him. In fact, He is displeased if someone does not beg Him. This has been exquisitely stated in an Arabic verse, the meaning of which is:
“Do not stretch your hands before anyone for your needs, but beg from Him (Allah) whose door is always open”. “If a person does not beg Him (Allah), He is displeased, while if one begs someone He becomes furious”.

Hadith: 473.  An-Nu`man bin Bashir (May Allah be pleased with them) reported: `Umar bin Al-Khattab (May Allah be pleased with him) spoke at length regarding the worldly prosperity that people had achieved and said: “I saw that the Messenger of Allah (PBUH) would pass his days in hunger and could not get even degraded dates to fill his stomach”. [Muslim].
Commentary: During the reign of `Umar (May Allah be pleased with him), when people became more prosperous on account of frequent victories, he asked them to remember the early period of Islam in which they were poor and faced very difficult circumstances, to the extent that even the Prophet (PBUH) was placed in the situation mentioned in this Hadith. The purpose of mentioning it was to warn the people against the evils of abundance of wealth and luxuries. They were exhorted to beware of the love of the world which could make them forget about Al-akhirah (Afterlife).

Hadith: 474. Barley I had on a shelf and from which I kept eating it for a long time. Then when I measured what was left of it, it soon finished. [Al-Bukhari and Muslim].
Commentary: During the last days of the Prophet (PBUH) the financial position of the Muslims had largely improved due to the spoils of war and he could have lived a comfortable life if he liked, but he stuck to the same austere life which he had led earlier. In this Hadith, `Aishah (May Allah be pleased with her) has related an account of the extremely austere and pious life of the Prophet (PBUH) although her house was the house of his most beloved wife.
This Hadith also tells us that in spite of his profound love for `Aishah (May Allah be pleased with him), the Prophet (PBUH) did not accord her any preferential treatment. He treated all his wives equally. Thus, this Hadith has a lesson for `Ulama’ and their families that they should not look towards worldly riches and the amenities enjoyed by them but keep in view the life of the Prophet (PBUH) and his wives and learn to keep themselves contented with minimum income.

Hadith: 475.  `Amr bin Al-Harith (May Allah be pleased with him) the brother of Juwairiyah (May Allah be pleased with her), the Mother of believers) reported: (When he died) Messenger of Allah (PBUH) left neither a dinar nor a dirham nor a male slave nor a female slave, nor anything else except his white riding mule, his weapons and his land which he had given in charity to wayfarers. [Al-Bukhari].
Commentary: Banu Al-Mustaliq Battle took place in the year 5 A.H. Men and women who were made captives in it, included Jawairiyah, and she came to the share of the Prophet (PBUH). She embraced Islam and the Prophet (PBUH) married her. When the Companions of the Prophet (PBUH) learnt about it they released all the prisoners of Banu Mustaliq, who were about one hundred, in consideration of their being in-laws of the Noble Prophet (PBUH).
Weapons here means lance and sword while land signifies that portion of land which the Prophet (PBUH) had got as his share from Fadak, and Khaibar and Al-Qura Valley, etc. He gave it in Sadaqah saying that he was from the class of the Prophets of Allah who have no descendants. Whatever is left by them is Sadaqah (charity). At the time of his death, the Prophet (PBUH) did not have any male or female slave whom he had not set free.

Hadith: 476.  Al-Khabbab bin Al-Aratt (May Allah be pleased with him) reported: We emigrated with Messenger of Allah (PBUH) seeking the pleasure of Allah and expecting our reward from Him. Some of us died without enjoying anything of it. Among them was Mus`ab bin `Umair (May Allah be pleased with him), who was killed in the battle of Uhud, leaving only a small coloured sheet of wool (which we used as his shroud). When we covered his head with it, his feet were exposed, and when we covered his feet with it, his head was uncovered. So the Prophet (PBUH) told us to cover his head and to put some Idhkhir (i.e., fragrant grass) over his feet. Others among us enjoy prosperity. [Al-Bukhari and Muslim].
Commentary: This Hadith tells us about the distinction of Hijrah (emigration) and Jihad and their reward. In this world this reward is given to those Mujahidun of Islam who gain victory and will also be given to them in Al-akhirah (Hereafter). As for those Mujahidun who get martyred on the battlefield, they will get all their rewards on the Day of Resurrection.

Hadith: 477. Sahl bin Sa`d (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, “Were this world worth a wing of mosquito, He would not have given a drink of water to an infidel.” [At-Tirmidhi].
Commentary: This Hadith makes it clear that the world and its wealth and riches has no significance to Allah. Thus, it should not have much significance to the believers. It should be considered a means to reform the Afterlife, or a place of trial.

Hadith: 478. Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, “Verily! The world is accursed and what it contains is accursed, except remembrance of Allah and those who associate themselves with Allah; and a learned man, and a learning person.” [At-Tirmidhi].
Commentary:
1. This Hadith does not mean that this world is totally condemned. What it really means is that such things of this world are cursed which take a person away from Allah and make him careless about his obedience. Thus, anything of this world can be good and evil. For instance, worldly goods are auspicious if one acquires them through lawful means and spends them in a permissible manner, otherwise, they are condemnable. Similar is the case of other things of this world.
2. That knowledge is good which brings one closer to Allah and is a source of benefit for mankind, otherwise, it is also condemnable.
3. This Hadith also brings into prominence the distinction of men of learning, especially scholars of religious disciplines.

Hadith: 479. `Abdullah bin Mas`ud (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said: “Do not crave for property lest you should be absorbed in the desire of worldly life.” [At-Tirmidhi]
Commentary: The word “Dai`ah” translated here as “property” means land, industry, agriculture or business. One should not be so engrossed in them to the extent that, they become the sole purpose of one’s life and all one’s efforts are exhausted to acquire them, thus forgetting all about the Hereafter. To the extent of one’s genuine needs and self-sufficiency, making and maintaining of property, land, industry, agriculture and commerce come in permissible acts. None of them is forbidden provided the means employed for making and maintaining them are fair and do not distract one’s attention from Allah and the Hereafter.

Hadith: 480.  `Abdullah bin `Amr bin Al-`as (May Allah be pleased with them) reported: We were repairing our thatchy hut when Messenger of Allah (PBUH) passed by and asked us, “What are you doing?” We said, “The thatch had gone weak and we are repairing it.” He (PBUH) said, “I see the sure thing (death) approaching sooner than this.” [Abu Dawud].
Commentary: The word “Khuss” means a hut or a house which is made of wood and reed/bamboo and plastered with mud. The Hadith reminds us to be mindful of death at all times and be certain that there is nothing nearer to us than it. It also tells us that we should not engage in those worldly things which are bound to make us forget about our appointed term in this world.

Hadith: 481.  Ka`b bin `Iyad (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, “Verily, there is a Fitnah (trial) for every nation and the trial for my nation (or Ummah) is wealth.” [At-Tirmidhi].
Commentary: The word “Fitnah” means trial. Anything with which a person is tried is a Fitnah for him. For this reason children and property have been regarded Fitnah for mankind in the Noble Qur’an. This Hadith strongly urges the Muslim Ummah to exercise moderation in their love for worldly goods and riches otherwise all these things, which are Gifts of Allah, can become a source of woeful torture for them.

Hadith: 482.  `Uthman bin `Affan (May Allah be pleased with him) reported: The Prophet (PBUH) said, “There is no right for the son of adam except in these (four) things: A house to live in, a cloth to cover therewith his private parts, bread and water.” [At-Tirmidhi].

Hadith: 483.  `Abdullah bin Ash-Shikhkhir (May Allah be pleased with him) reported: I came to the Prophet (PBUH) while he was reciting (Surat At-Takathur 102): “The mutual rivalry (for hoarding worldly things) preoccupy you. Until you visit the graves (i.e., till you die). Nay! You shall come to know! Again nay! You shall come to know! Nay! If you knew with a sure knowledge (the end result of hoarding, you would not have been occupied in worldly things). Verily, you shall see the blazing Fire (Hell)! And again, you shall see it with certainty of sight! Then (on that Day) you shall be asked about the delights (you indulged in, in this world)!” (102:1-8) (After reciting) he (PBUH) said, “Son of adam says: `My wealth, my wealth.’ Do you own of your wealth other than what you eat and consume, and what you wear and wear out, or what you give in Sadaqah (charity) (to those who deserve it), and that what you will have in stock for yourself.”Commentary: This Hadith enjoins that if a person is given wealth, he should spend it in the ways liked by Allah because it is this Sadaqah which will be a valuable treasure in the Afterlife. Whatever else he consumes in this world, will finish or rot in this world and will be of no avail in Hereafter.

Hadith: 484.  `Abdullah bin Mughaffal (May Allah be pleased with him) reported: A man came to the Prophet (PBUH) and said, “O Messenger of Allah! By Allah, I love you.” He (PBUH) said, “Think about what you are saying.” The man repeated thrice, “I swear by Allah that I love you.” He (Prophet (PBUH)) said, “If you love me, you should be ready for acute poverty; because poverty comes to those who love me, faster than a flood flowing towards its destination.” [At-Tirmidhi].

Hadith: 485.  K`ab bin Malik (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, “Two hungry wolves sent in the midst of a flock of sheep are no more destructive to them than a man’s greed for wealth and fame is to his Deen.” [At-Tirmidhi]
Commentary: The havoc played by wealth, rank and position, which have been mentioned in this Hadith, can be seen everywhere today. Even some `Ulama’ and self-proclaimed pious men have a craze for these things and they have not been able to save themselves from the ruin caused by it. May Allah save us from these evils. Greed for wealth and fame are doubtless detrimental to religion as preference of the life of the world over religion is explicit in such a trivial pursuit.

Hadith: 486.  `Abdullah bin Mas`ud (May Allah be pleased with him) reported: Messenger of Allah (PBUH) slept on a straw mat and got up with the marks left by it on his body. Ibn Mas`ud (May Allah be pleased with him) said, “O Messenger of Allah! Would that you make us spread out a soft bedding for you.” He (PBUH) replied, “What have I to do with the world? I am like a rider who had sat under a tree for its shade, then went away and left it.” [At-Tirmidhi].
Commentary: Beside mentioning the piety of the Prophet (PBUH), this Hadith tells in a very eloquent manner the reality of this world by means of an example.

Hadith: 487.  Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, “The poor will enter Jannah five hundred years before the rich.” [At-Tirmidhi].
Commentary: Al-Fuqara’ (the poor) means those Fuqara’ who are perfect in Faith. Such people will go to Jannah five hundered years before the rich because the latter will have to account for their wealth, from where they had got it and how they had spent it, while the former will not be answerable for any such thing.

Hadith: 488. dwellers are the poor; and I looked into Hell and saw that most of its inmates were women.” [Al-Bukhari and Muslim].
Commentary: The Prophet (PBUH) had observed Jannah and Hell either on the eve of Mi`raj (Ascension to heavens), or of Salat-ul-Kusuf (Eclipse prayer) in which he (PBUH) was shown Jannah and Hell. A large majority of Fuqara’ will go to Jannah. The rich people do not attach much importance to the requirements of faith and its practice.
The reason women are the majority in Hell is because they are given to taunts and curses and are ungrateful to their husbands. The Hadith urges women to try to overcome these serious defects in order to be saved from the Hell-fire.

Hadith: 489.  Usamah bin Zaid (May Allah be pleased with them) reported: The Prophet (PBUH) said, “I stood at the gate of Jannah and saw that most of those who enter it were poor, whereas the rich were held back; but those who were destined to go to Hell were ordered to be sent there (immediately).” [Al-Bukhari and Muslim].

Hadith: 490.  Abu Hurairah (May Allah be pleased with him) reported: The Prophet (PBUH) said, “The most truthful statement a poet has ever made is the saying of Labid: Everything besides Allah is vain.” [Al-Bukhari and Muslim].
Commentary:
1. We learn from this Hadith that to compose, recite and quote good verses, as evidence, is permissible.
2. The Verse of Labid, quoted in this Hadith, is the asme effect as the verdict of the Noble Qur’an:
“Whatsoever is on (the earth) will perish.” (55:26).
This Verse accepts the elernity of the Afterlife and the transitory nature of this world.

Riyadh Al Saliheen > Book : Misselenas
Chapter 56 : Excellence of Simple Living and being Content with Little

Allah, the Exalted, says:

“Then, there has succeeded them a posterity who have given up As-Salat (the prayers) [i.e., made their Salat (prayers) to be lost, either by not offering them or by not offering them perfectly or by not offering them in their proper fixed times] and have followed lusts. So they will be thrown in Hell. Except those who repent and believe (in the Oneness of Allah and His Messenger Muhammad (PBUH)), and work righteousness. Such will enter Jannah and they will not be wronged in aught.” (19:59,60)
“So he went forth before his people in his pomp. Those who were desirous of the life of the world, said: `Ah, would that we had the like of what Qarun (Korah) has been given! Verily, he is the owner of a great fortune.’ But those who had been given (religious) knowledge said: `Woe to you! The reward of Allah (in the Hereafter) is better for those who believe and do righteous good deeds’.” (28:79,80)
“Then, on that Day, you shall be asked about the delights (you indulged in, in this world)!” (102:8)
“Whoever desires the quick-passing (transitory enjoyment of this world), We readily grant him what We will for whom We like. Then, afterwards, We have appointed for him Hell; he will burn therein disgraced and rejected (far away from Allah’s Mercy).” (17:18)

Hadith: 491.  `Aishah (May Allah be pleased with her) reported: The family of Muhammad (PBUH) never ate to the fill the bread of barley for two successive days until he died. [Al-Bukhari and Muslim].
Another narration is: `Aishah (May Allah be pleased with her) said: Never did the family of Muhammad (PBUH) eat to the fill, since their arrival to Al-Madinah, the bread of wheat for three successive nights until his death.
Commentary: This Hadith tells us about the extreme piety, contentment and simplicity of the Prophet (PBUH). This mode of his life continued to his last days when he had started storing provision for one year for the maintenance of his wives. But he would always distribute it among the needy, so much so that nothing was left with him. Thus, the statement of the wives of the Prophet (PBUH) that the family of Muhammad (PBUH) had never taken bellyful of food for two days is absolutely true. If they had it on one day they did not have it on the next day. This is how they lived their whole life in the companionship of the Prophet (PBUH).

Hadith: 492.  `Urwah from `Aishah (May Allah be pleased with her) reported that she used to say to Urwah (May Allah be pleased with him): “O son of my sister, by Allah, I used to see the new moon, then the new moon, then the new moon, i.e., three moons in two months, and a fire was not kindled in the house of Messenger of Allah (PBUH). “I (`Urwah) said, “O my aunt, what were your means of sustenance?” She said; “Dates and water. But it (so happened) that Messenger of Allah (PBUH) had some Ansar neighbours who had milch animals. They used to send Messenger of Allah (PBUH) some milk of their (animals) and he gave that to us to drink.” [Al-Bukhari and Muslim].
Commentary: `Aishah (May Allah be pleased with her) did not say this by way of complaint but as warning and exhortation to the Muslims, especially women, so that they would also live a simple life. The latter should prepare their family budget keeping in view the lawful earnings of their husbands and do not place so much burden on them that they are compelled to look for unfair means of earning.

Hadith: 493. Abu Sa`id Maqburi reported: Abu Hurairah (May Allah be pleased with him) said that he happened to pass by some people who had a roast lamb before them. They invited him, but he declined, saying: “The Messenger of Allah (PBUH) left the world without having eaten his fill with barley bread.” [Al-Bukhari].
Commentary:
1. This Hadith shows how much care the Companions of the Prophet (PBUH) exercised in following him. They would even emulate him in matters in which it was not obligatory under the Shari`ah to follow him. It was in fact the result of that extreme love that they had for the Prophet (PBUH). They were not like the present-day lovers of the Prophet (PBUH) whose love does not go beyond lip-service. They were his true lovers and they followed him faithfully.
2. One should refuse to participate in feasts where extravagance is displayed, as is in common practice today, so that the evil tendency of extravagance and wastage is discouraged. One who avoids such parties, does not refuse invitations but respects the principles and values of Shari`ah which is a highly meritorious act.

Hadith: 494. Anas (May Allah be pleased with him) reported: The Prophet (PBUH) neither ate on a dining cloth, nor ate soft bread throughout his life. [Al-Bukhari].
One narration adds: He (PBUH) never even saw a Samit lamb. Samit is an animal prepared for food by removing its hair by boiling water, and then roasted without being skinned. This type of food is preferred by wealthy people. (Editor’s Note)
Commentary: It means that the Prophet (PBUH) has not adopted the ways of the rich but embraced a simple way of life which is the mode of Fuqara’ – poor people. Thus, he remained contented with simple food and had no relish for extravagant feasts.

Hadith: 495. An-Nu`man bin Bashir (May Allah be pleased with them) reported: I have seen your Prophet (PBUH) when he did not find enough of even the inferior quality of dates to eat and fill his belly. [Muslim].

Hadith: 496. Sahl bin Sa`d (May Allah be pleased with him) reported: Messenger of Allah (PBUH) had never seen bread made out of fine flour throughout his life, since Allah commissioned him until his death. He was asked, “Did you not have sieves at the time of the Messenger of Allah?” He replied, “Messenger of Allah (PBUH) never saw a sieve.” He was asked, “How did you manage to eat barley bread made of unsieved flour?” He said, “We used to ground it and then blew away the husk, and what remained we kneaded into dough.” [Al-Bukhari].

Hadith: 497. Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) went out (of his house) one day, or one night, and there he met Abu Bakr and `Umar (May Allah be pleased with them) also. He (PBUH) said, “What made you leave your houses at this hour?” They said, “It is hunger, O Messenger of Allah.”
He said, “By Him in Whose Hands my soul is, what made you leave, made me also leave, so come along!” And he went along with them to a man from the Ansar, but they did not find him in his house. When the wife of that man saw the Prophet, she said, “You are most welcome.” Messenger of Allah (PBUH) said to her, “Where is so-and-so?” She said, “He went to fetch some fresh water for us.” In the meantime, the Ansari came back, saw Messenger of Allah (PBUH) and his two companions and said: “Praise be to Allah, today no one has more honourable guests than I.” He then went out and brought them a bunch of date fruit, having dates, some still green, some ripe, and some fully ripe, and requested them to eat from it. He then took his knife (to slaughter a sheep). Messenger of Allah (PBUH) said to him, “Do not kill a milch sheep.” So he slaughtered a sheep for them. After they had eaten and drunk to their fill, Messenger of Allah (PBUH) said to Abu Bakr and `Umar (May Allah be pleased with them), “By Him in Whose Hand my soul is, you will certainly be questioned about this treat on the Day of Resurrection. Hunger brought you out of your homes, and you do not return to your homes till you have been blessed with this treat.” [Muslim].
Commentary:
1. This Hadith refers to the period of great hardship through which the Prophet (PBUH) and his Companions had passed after Hijrah (emigration).
2. It is permissible for one to seek help from such friends about whom one is confident that they will be happy to help.
3. The Hadith enjoins us to respect our guests and to thank Allah on their visit.

Hadith: 498. Khalid bin `Umar Al-`Adawi reported: `Utbah bin Ghazwan, the governor of Basrah, delivered a Khutbah. He praised Allah, glorified Him, then said: “Amma b`adu, verily, the world has been given the news of its end and is running to meet its end swiftly. Nothing is left out of it but a very little amount. Similar to the remainder in a dish whose owner is collecting it to drink; and you are going to move to an abode which knows no end, and you should proceed there with the good before you, for we have been informed (by the Prophet (PBUH)) that a stone would be thrown at one side of the Hell and it would travel down for seventy years but would not reach its bottom. By Allah, it will be filled (with men and jinn). Do you find it strange? We have been informed (i.e., by the Prophet (PBUH)) that the distance between two shutters of the gate of Jannah is forty years (distance). And a day would come when it would be fully packed; I was the seventh amongst the seven who had been with Messenger of Allah (PBUH), and we had nothing to eat but the leaves of the tree until the sides of our mouth were injured. We found a sheet which we tore into two and divided between myself and Sa`d bin Malik. I made the lower garment with half of it and so did Sa`d. Today, there is none amongst us who has not become the governor of a city, and I seek refuge with Allah that I should consider myself great while I am insignificant to Allah.” [Muslim].
Commentary: This Hadith brings the following points into prominence:
1. Remembrance of Al-akhirah (the Hereafter) and the torment of Hell.
2. Description of the fast decline of the world and its trend towards destruction.
3. Description of the vastness of Jannah and Hell.
4. Reference to the affluence of the Companions of the Prophet (PBUH) which they had at a subsequent stage. It was in fact fulfillment of the Promise of Allah that He will bestow upon them power and majesty in this world.
5. The description of the graceful conduct of the Companions of the Prophet (PBUH). In spite of having power and authority, they had neither arrogance nor pride. Goodwill and humility were special traits of their character and they always sought refuge with Allah against vanity and pride.
6. The Companions of the Prophet (PBUH) had sought to gain the pleasure of Allah rather than that of the people.
7. Humbleness of the Companions of the Prophet (PBUH), as well as their good conduct and uprightness despite being in a position of authority.

Hadith: 499.  Abu Musa Al-Ash`ari (May Allah be pleased with him) reported: `Aishah (May Allah be pleased with her) showed us a sheet and a thick lower garment and said to us Messenger of Allah (PBUH) was wearing them when he died. [Al-Bukhari and Muslim].
Commentary: The incident reported in this Hadith abundantly proves that the Prophet (PBUH) was not only austere in the matter of food but also in clothes and other worldly goods. He was contented with a minimum of necessities of life.

Hadith: 500.  Sa`d bin Abu Waqqas (May Allah be pleased with him) reported: By Allah, I am the first Arab who shot an arrow in the Cause of Allah. We fought along with Messenger of Allah (PBUH) when our food was only the leaves of Hublah and Samur trees (wild trees) until one of us would defecate like the droppings of sheep. [Al-Bukhari and Muslim].
Commentary:
1. This Hadith offers justification for enumerating the Blessings of Allah and the hardships which one may have suffered in one’s past life, provided one does not mention the latter by way of complaint.
2. Lack of provision does not mean that the Companions of the Prophet (PBUH) did not make any arrangement for food when they used to go for Jihad, but that their provision would finish during their campaigns.
What it actually means is the scarcity of food. They did not have foodstuff which could last till the end of the war, nor had they any system for its supply according to the requirements, with the result that they sometimes had to live on the tree-leaves.

Hadith: 501.  Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) used to supplicate: “O Allah, make the provisions of family of Muhammad (PBUH) bare subsistence.” [Al-Bukhari and Muslim].

Hadith: 502.  Abu Hurairah (May Allah be pleased with him) reported: By Allah other than Whom there is none worthy of worship, I used to press my stomach against the earth owing to my hunger; I would tie a stone over it. One day, I was sitting on the way they usually take when the Prophet (PBUH) passed by me. When he saw me he smiled at me and knew my condition and my feelings. He called me and I replied, “At your service, O Messenger of Allah.” He said, “Follow me.” So I followed him. Having arrived at home, he sought permission and entered. He allowed me in and I, too, entered. He found milk in a bowl and asked, “Where is this from?” He was told that it was a gift for him from so-and-so. He called me and I responded: “At your service, O Messenger of Allah.” He said, “Go to the people of As-Suffah and usher them in.” He Abu Hurairah (May Allah be pleased with him) explained: The people of As-Suffah were guests of Islam; they had no family, no property and no relations. When Messenger of Allah (PBUH) used to receive something in charity, he would send it to them without taking anything from it. When he received a present, he would send for them and share it with them. On this occasion, I disliked to give them anything. I said to myself: “This meagre quantity of milk will not be enough for all the people of As-Suffah! I am more deserving of it than anyone else. By drinking it I may attain some strength. When they come, he will order me to give it to them. I do not expect that anything will be left for me from this milk.” As there was no alternative but to obey Allah and His Messenger (PBUH). I went and called them. They came and sought permission which was granted. They took their seats. The Prophet (PBUH) called me and I responded, “At your service, O Messenger of Allah.” He then said, “Take the milk and give it to them.” I took the bowl and gave it to one man who drank his fill and returned it to me, and I gave it to the next and he did the same. I went on doing this till the bowl reached Messenger of Allah (PBUH). By that time all had taken their fill. He (PBUH) took the bowl, put it on his hand, looked at me, smiled and said, “Abu Hirr.” I said, “At your service, O Messenger of Allah.” He said, “Now you and I are left.” I said, “That is true, O Messenger of Allah.” He said, “Sit down and drink.” I drank, but he went on saying, “Drink some more.” I said, “By Him Who has sent you with the Truth, I have no room for it.” He said, “Then give it to me.” So I gave him the bowl. He praised Allah, uttered the Name of Allah and drank the remainder. [Al-Bukhari].
Commentary: First, this Hadith indicates the miracle of the Prophet (PBUH) as well as his love and compassion for Ahlus-Suffah, i.e., those poor people who used to stay at As-Suffah. Second, the Prophet (PBUH) would not accept charity, but only gifts. Third, he would also let others share a gift given to him by somebody. Fourth, as seen in this incident, the leftovers of a Muslim, whether food or drink, is permissible to others to consume. Fifth, to persuade a guest to eat or drink more is commendable. Sixth, to eat or drink to one’s fill, without extravagance, is also permissible.

Hadith: 503.  Muhammad bin Sirin (May Allah be pleased with him) reported: Abu Hurairah (May Allah be pleased with him) said: “I would fall in swoon between the pulpit of (the mosque of) Messenger of Allah (PBUH) and the chamber of `Aishah (May Allah be pleased with her) and every passer-by would put his foot on my neck thinking I was insane. I was not insane but I was awfully hungry.” [Al-Bukhari].
Commentary: The Hadith throws light on the poverty of the Companions as well as their self-respect, patience and contentment which prevented them from begging people.

Hadith: 504.  `Aishah (May Allah be pleased with her) reported: When Messenger of Allah (PBUH) died, his armour was mortgaged with a Jew for thirty Sa` (measures) of barley. [Al-Bukhari and Muslim].
Commentary: In the Hadith, there is a mention of the asceticism of the Prophet (PBUH) and also a permissibility for transactions with the people of the Book (the Jews and the Christians). That is why he mortgaged his coat of mail with a Jew and took a loan against it.

Hadith: 505.  Anas (May Allah be pleased with him) reported: The Prophet (PBUH) mortgaged his armour for a quantity of barley, and I took to him some barley bread and rancid fat. I heard him saying: “The family of Muhammad never possessed a measure of wheat from dawn to dusk although they were nine houses (to feed).” [Al-Bukhari].
Commentary: The Prophet (PBUH) was perfectly humble and very generous to the point that he did not put anything away for himself until he had to mortgage his own armour for food.

Hadith: 506.  Abu Hurairah (May Allah be pleased with him) reported: I saw seventy of the people of As-Suffah and none of them had a cloak. They had either a lower cloth or a blanket which they suspended from their necks. Some reached half way down to the legs and some to the ankles, and one of them would manage to keep it in his hand to avoid exposing his private parts. [Al-Bukhari].

Hadith: 507. ‘Aishah (May Allah be pleased with her) reported: The mattress of messenger of Allah (PBUH) was a piece of tanned skin stuffed with palm fibres. [Al-Bukhari].
Commentary: The Prophetic model of a simple way of living pictured in these Ahadith is vastly different from today’s luxurious lifestyle adopted by Muslims. May they adopt the simplicity of their Prophet (PBUH)!.

Hadith: 508.  Ibn `Umar (May Allah be pleased with them) reported: We were once sitting in the company of Messenger of Allah (PBUH) when a man from the Ansar came and greeted. As he was leaving, Messenger of Allah (PBUH) said to him, “O brother of the Ansar, how is my brother Sa`d bin `Ubadah?” He replied, “He is well.” Messenger of Allah (PBUH) asked, “Which of you is desirous of visiting him?” Having said this he got up and we followed him. We were ten and odd in number and we had neither shoes nor light boots nor caps nor shirts. We walked on foot through the barren plain till we came to the residence of Sa`d (May Allah be pleased with him). His people made way and Messenger of Allah (PBUH) along with those who accompanied him went up to him. [Muslim].
Commentary: In this Hadith the description which the Companions made about their condition reflects its relevance with this Chapter. Second, we come to know that the Prophet (PBUH) called Sa`d (May Allah be pleased with him) as his brother. This shows his perfect humbleness and great care for his Companions. Third, if the house is small, the host is presumed to make arrangement within the narrow space to accommodate the visitors, so that they may sit beside the patient for a while and enquire about his health.

Hadith: 509.  `Imran bin Husain (May Allah be pleased with them) reported: The Prophet (PBUH) said, “The best of you, are my contemporaries, then those who follow them, then those who will come after them. (`Imran said, I do not know if he said this twice or thrice). Then, they will be followed by those who will testify but will not be called upon to testify; they will betray the trust, and will not be trusted. They will make vows but will not fulfill them, and obesity will prevail among them.” [Al-Bukhari and Muslim].
Commentary: In this Hadith, three eras have been called as the best of ages in a graded order: first, the Prophetic era, second, the Successors’ era, and third, the Followers of the Successors’ era. Goodness and religion collectively prevailed during this time. Then gradually there was an overall deterioration and every new era that the pass of time brought it, proved to be worse than the preceding one. Today’s Muslims have fallen due to their weakness in character. Now, the majority of Muslims lack morals and belief as described in the Qur’an and the Hadith. The complaint is to be lodged only with Allah!

Hadith: 510.  Abu Umamah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, “O son of Adam, if you spend the surplus, it will be better for you; and if you retain it, it will be evil for you. You will not be reprimanded for storing what is enough for your need. First of all spend upon those who are your dependents.”
Commentary: The Muslims have been allowed, rather emphatically told and commanded, to possess as much wealth as could meet their personal and family needs. Yet, they have also been advised to spend the spare money on the needy. Man has been told that it is unwise on his part to be niggardly about money because it spawns unfavourable results in this world as well as in the Hereafter. The concentration of wealth within a few hands freezes its vitality and leads to corruption in society. As for the Hereafter, the result of stinginess will be definitely bad as the Qur’an says:
“The things which they covetously withheld shall be tied to their necks like a collar on the Day of Resurrection.” (3:180)
Some `Ulama’ are of the opinion that after the payment of the annual Zakat (poor-due), it is not necessary to spend more. But to be accurate, if somebody pays Zakat and yet retains enough money with him, and there are some needy people also in his knowledge, then he will be bound to spend on them. At-Tirmidhi quoted a Hadith in which Messenger of Allah (PBUH) said, “Indeed there is a right (for poor) in the wealth in addition to Zakat.”

Hadith: 511.  `Ubaidullah bin Mihsan Al-Ansari (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, “Whosoever begins the day feeling family security and good health; and possessing provision for his day is as though he possesed the whole world.” [At-Tirmidhi].
Commentary: To have one-day food and to enjoy peace and health is indeed a great blessing. It may be said that one has the same satisfaction which one can have on getting the whole world. And if one lacks peace and health, the treasures of the whole world will be of no use because the heaps of wealth cannot provide peace of mind to one, nor can it make one enjoy sound health. The Hadith also implies an advice to man that instead of running after wealth, he should endeavour to seek patience and contentment which alone can guarantee him peace and satisfaction. Otherwise, he is likely to stake everything on the pursuit of this mirage.

Hadith: 512.  `Abdullah bin `Amr bin Al-`as (May Allah be pleased with them) reported: Messenger of Allah (PBUH) said, “Successful is the one who enters the fold of Islam and is provided with sustenance which is sufficient for his day’s needs, and Allah makes him content with what He has bestowed upon him.” [Muslim].
Commentary: The real success of a man will be measured by his being blessed with Divine mercy and forgiveness in the Hereafter, and this is contingent on Islam alone. If he lacks the wealth of Islam, all the worldly possessions will not ensure his success in the next world. This Hadith tells us that richness is not to be defined in terms of a lot of belongings, and that the real richness is gauged by the contentment of the soul.

Hadith: 513.  Fadalah bin `Ubaid Al-Ansari (May Allah be pleased with him) reported: I heard Messenger of Allah (PBUH) say: “Happiness is due to him who is guided to Islam and possesses provision that suffices him for his day and remains content.” [At-Tirmidhi].
Commentary: The word Tuba (translated here as happiness) is given to Jannah. Some Ahadith say that it is the name of a heavenly tree as well. Lexically, however, it means greeting and good tiding. The sense of this Hadith is analogous to that of the previous one.

Hadith: 514.  Ibn `Abbas (May Allah be pleased with them) reported: Messenger of Allah (PBUH) went to bed hungry for several successive nights, nor did his family have a thing for supper for many consecutive nights; and their bread was mostly of barley. [At-Tirmidhi].
Commentary: This Hadith also displays the asceticism and economic scantiness of the Prophet (PBUH) and his wives.

Hadith: 515.  Fadalah bin `Ubaid (May Allah be pleased with him) reported: When Messenger of Allah (PBUH) led Salat, some people would fall down from their standing posture out of extreme hunger. They were of the people of As-Suffah. The nomad Arabs would say that they were insane. After concluding Salat, Messenger of Allah (PBUH) would turn to them and say, “If you were to know what is in store for you with Allah, the Exalted, you would wish to augment your starvation and lack of provisions.” [At-Tirmidhi].
Commentary: The habit of maintaining self-respect in the period of studentship makes man self-respecting, patient and content throughout his life. The dignity of `Ulama’ lies in patience, contentment and indifference and not in wishing to drain the purses of others and asking them for alms.

Hadith: 516.  Miqdad bin Ma`dikarib (May Allah be pleased with him) reported: I heard Messenger of Allah (PBUH) say: “No man fills a container worse than his stomach. A few morsels that keep his back upright are sufficient for him. If he has to, then he should keep one-third for food, one-third for drink and one-third for his breathing.” [At-Tirmidhi].
Commentary: This Hadith dissuades us from overeating as this causes laziness and affects one’s health.

Hadith: 517.  Abu Umamah bin Tha`labah (May Allah be pleased with him) reported: The Companions of Messenger of Allah (PBUH) mentioned the life of the world before him. He (PBUH) said, “Do you not hear? Do you not hear? Simplicity (in life) is part of Faith, simplicity is part of Faith.”
Commentary: This Hadith invites our attention to a simple way of living – ordinary dress and simple and non-rich food – and discourages us from being habitual of an affected life style – use of costly dress, delicious and rich food and other dainties of life. The more a man shuns the trappings and accessories of life, the better engaged will he be in being readied for the Hereafter. The increased degree of his involvement in worldly comforts and luxuries will keep decreasing his concern for the accountability of future life. We may keep it in mind that simplicity does not mean escape from cleanliness. Because cleanliness is in itself `half the Faith’. How can a believer ignore purity and cleanliness?

Hadith: 518. Jabir bin `Abdullah (May Allah be pleased with them) reported: Messenger of Allah (PBUH) sent us in an expedition under the command of Abu `Ubaidah (May Allah be pleased with him) to intercept a caravan of the Quraish. He provided us with a bag of dates, apart from which he found nothing for us. Abu `Ubaidah (May Allah be pleased with him) gave each of us one date (every day). He (the narrator) was asked: “What did you do with that?” He said: We sucked that just like a baby and then drank water over that, and it was sufficient for us for the day until night. We beat off leaves with the help of our sticks, then drenched them with water and ate them. We then went to the seaside, when there appeared before us something like a big mound. We came near it and we found that it was a beast called Al-Anbar. Abu ‘Ubaidah (May Allah be pleased with him) said: “It is dead (so it useless for us).” He then said: “No (but it does not matter), we have been sent by Messenger of Allah (PBUH) in the way of Allah and you are hard-pressed (on account of the scarcity of food), so you can eat that.” We, three hundred in number, stayed there for a month until we fattened up (having plenty to eat of that fish). He (Jabir) said: I saw how we extracted pitcher after pitcher full of fat from the cavity of its eye, and sliced from it compact piece of meat equal to a bull or almost like a bull. Abu ‘Ubaidah (May Allah be pleased with him) called thirteen men from us and he made them sit in the cavity of its eye, and he held one of its ribs and raised it erect and then saddled the biggest of the camels we had with us and it passed through it (the arched rib), and we carried large pieces of meat for use in our journey. When we came back to Al-Madinah we went to Messenger of Allah (PBUH) and told him about that, whereupon he said, “That was a sustenance Allah had brought forth for you. Do you have any piece of meat left with you, for us to eat.” Jabir (May Allah be pleased with him) said: We sent to Messenger of Allah (PBUH) some of that (meat) and he ate it. [Muslim].
Commentary: This Hadith also points to the economic pinch from which the Companions suffered in the early phase of Islam. They braved it patiently. Secondly, The blessing came to them in the sense that each one of them was patient enough to live on a single date-fruit and water in twenty-four hours. Thirdly, it emphasizes that according to the circumstances, there is always room for Ijtihad (independent juristic reasoning). First Abu ‘Ubaidah (May Allah be pleased with him) hesitated, but later he established a different opinion on the basis of his Ijtihad and decided to use the body of the giant fish as food. Fourthly, it provides us a proof of the sacrifice of the Companions that Allah miraculously granted them such a huge sea-fish that a group of three hundred people kept eating for one month. Fifthly, it tells us that a sea-carrion is a lawful food as indicated in another Hadith: “The water of the sea and its carrion are both Halal.” Sixthly, this particular fish, like the whale, is a gigantic phenomenon which is normally about 50 feet long.”

Hadith: 519.  Asma’ bint Yazid (May Allah be pleased with them) reported: The sleeves of the shirt of Messenger of Allah (PBUH) reached his wrists. [At-Tirmidhi].
Commentary: Wearing long clothes is commonly known to be a sign of arrogance. Moreover, such type of dress retreads physical movement, whereas short clothes cause inconvenience to the wearer in summer and winter. Moderation, therefore, is the best way and therefore, the Prophetic example.

Hadith: 520.  Jabir (May Allah be pleased with him) reported: On the day of the battle of Al¬Khandaq (the Trench), we were digging the trench when a very hard boulder came in our way. The Companions went to Messenger of Allah (PBUH) and told him about it. He said, “I will go down the trench to see it.” He stood up and it was noticed that he had tied a stone over his stomach due to intense hunger. We had not tasted anything for three days. He took up a spade and struck the hard rock with it and it turned into sand. I sought his permission to go home, (after reaching home I) said to my wife, “I have seen the Prophet (PBUH) in a state that I am unable to endure. Have you got anything in the house?” She said, “I have a small quantity of barley and a lamb.” I slaughtered the lamb, ground the barley and put the meat in the cooking pot. Then I went to the Prophet (PBUH). In the meantime the flour had been kneaded and the meat in the pot was nearly cooked. I said to him, “O Messenger of Allah, I have some food, will you come along with one or two Companions?” He asked, “How many men should go there?” I told him the number. He said, “It will be better if they are more in number. Tell your wife not to remove the pot from the hearth nor the bread from the oven till I arrive.” Then he said to the Muhajirun and the Ansar: “Let us go (to eat).” They all rose (and went with him). I went to my wife and said, “Bless you, the Prophet (PBUH), the Muhajirun, the Ansar and the whole company are coming.” She said, “Did he (PBUH) ask you?” I replied in the affirmative. (When they arrived) Messenger of Allah (PBUH) said to his Companions, “Enter, but do not crowd in.” Then he started breaking up the bread and putting meat on it. He would take from the pot and the oven then would cover them up, approach his Companions and hand it over to them. He would then go back and uncover the pot and the oven. He continued to break up the bread and put meat on it till all had eaten to their fill and still some of the food remained. Then he said to my wife, “Eat from it, and send it as a present, for the people have been afflicted with severe hunger.” [Al-Bukhari and Muslim].
Another narration is: Jabir said: When the trench was being dug, I noticed the signs of hunger on the face of the Prophet (PBUH). I returned to my wife and said to her, “Have you got anything in the house? I have seen the signs of severe hunger on the face of Messenger of Allah (PBUH).” She brought out a bag which contained a Sa` (a measure that equals approximately 3kg.) of barley. We had a lamb which was reared in the home. I slaughtered the lamb and she ground the flour for baking bread. I then cut the meat and put it in the cooking pot. When I was returning to Messenger of Allah (PBUH), my wife said to me, “Do not embarrass me before Messenger of Allah (PBUH) and his Companions.” (She said this because she thought that the food would not be enough for everyone, for how can very little food cater for a thousand people?) When I came to him, I said to him in a low tone, “O Messenger of Allah (PBUH), we have slaughtered a small lamb and have ground a Sa` of barley. Please accompany me with a few of your Companions.” Thereupon he (PBUH) announced in a loud voice, “O people of the Trench, Jabir has arranged a feast for you, so all of you are welcome.” And addressing me he said, “Do not take the pot off the fire, nor bake the kneaded flour till I arrive.” So I came home and he came ahead of the people. My wife said, “It will be a matter of disgrace for you (because there is not enough food).” I said, “I did only what you told me.” She brought out the kneaded flour and Messenger of Allah (PBUH) spat into it, and invoked the blessing of Allah on it, and then he spat into the cooking pot and invoked the blessing of Allah on it. Then he said, “Call another woman to help bake bread and let her take out from the cooking pot, but do not take it off the fire.” There were about a thousand guests. All of them ate till they left the food and went off. Our pot still bubbled as before and the dough was being baked as before.
Commentary: This Hadith throws light on the simple life style which the Prophet (PBUH) and his Companions led. It also throws light on the miracle of the augmentation of food. Besides, it highlights the humbleness of the Prophet (PBUH) that he, side by side with his Companions, also did hard and arduous jobs. Also we are informed that it is preferable to make an offering, particularly to a needy and hungry person.

Hadith: 521. Anas (May Allah be pleased with him) reported: Abu Talhah (May Allah be pleased with him) said to (to his wife) Umm Sulaim(May Allah be pleased with her), “I noticed some weakness in the voice of Messenger of Allah (PBUH) and I feel it was due to hunger. Have you got any food?” She said, “Yes.” So she brought out barley loaves, took off her head covering, in a part of which she wrapped these loaves and then put them beneath my mantle and covered me with a part of it. She then sent me to Messenger of Allah (PBUH). I set forth and found Messenger of Allah (PBUH) sitting in the mosque in the company of some people. I stood near them whereupon Messenger of Allah (PBUH) asked, “Has Abu Talhah sent you?” I said, “Yes.” Thereupon he said to those who were with him to get up (and follow him). He went forth and so did I, ahead of them until I came to Abu Talhah and informed him. Abu Talhah said, “O Umm Sulaim, here comes Messenger of Allah (PBUH) along with the people and we do not have enough (food) to feed them.” She said, “Allah and His Messenger know better.” Abu Talhah went out (to receive him) until he met Messenger of Allah (PBUH), and he came forward along with him until they both (Messenger of Allah (PBUH) and Abu Talhah (May Allah be pleased with him) came in. Then Messenger of Allah (PBUH) said, “O Umm Sulaim, bring forth what you have with you.” So she brought the bread. Messenger of Allah (PBUH) commanded that the bread be broken into small pieces and after Umm Sulaim (May Allah be pleased with her) had squeezed clarified butter out of a butter container and made it just like soup. Messenger of Allah (PBUH) recited over it what Allah wished him to recite. He then said, “Allow ten guests to come in.” They ate until they had their fill. They then went out. He (Messenger of Allah (PBUH)) again said, “Allow ten (more to come in)”, and he (the host) ushered them in. They ate to their fill. Then they went out. He (PBUH) again said, “Allow ten (more),” until all the people ate to their fill. They were seventy or eighty persons. [Al-Bukhari and Muslim].
Yet another narration is: Anas said: The groups of ten people ate by turn. After eighty persons had eaten, Messenger of Allah (PBUH) and the family of that house ate, and there was still a quantity left over.
Another narration is: Anas (May Allah be pleased with him) said: I visited Messenger of Allah (PBUH) one day, and found him sitting in the company of his Companions, with a belt tied over his waist. I asked, “Why has Messenger of Allah (PBUH) tied the belt on his waist?” I was told, “Due to hunger.” I went to Abu Talhah (May Allah be pleased with him) the husband of Umm Sulaim (May Allah be pleased with her) and said, “O father, I have seen Messenger of Allah (PBUH) with a belt tied over his waist. I asked one of his Companions about the reason of it and he said that it was on account of severe hunger.” Abu Talhah (May Allah be pleased with him) went to my mother and asked, “Have you got anything?” She said, “Yes. I have a piece of bread and some dry dates. Were Messenger of Allah (PBUH) to come alone, we could feed him his fill, but if he comes along with others, there would not be enough food.” Anas then narrated the Hadith in full.
Commentary: This Hadith mentions the same things we have seen in the previous one. Yet, in this latter one, there is an elucidation that the Prophet (PBUH) and the host-family took meal after everybody had taken it. Imam An-Nawawi said: This shows that it is desirable that hosts should take meal after guests have taken it.
Secondly, Anas (May Allah be pleased with him) addressed Abu Talhah (May Allah be pleased with him) as father and he did so out of respect. Abu Talhah (May Allah be pleased with him) was the step-father of Anas (May Allah be pleased with him). His real father was Malik bin An-Nadir and mother was Umm Sulaim (May Allah be pleased with him). She embraced Islam but her husband remained a non-believer. He left his Muslim wife and migrated to Syria where he died. Afterwards she married Abu Talhah (May Allah be pleased with him). Thirdly, the events of ascetic, contented and destitute life as experienced by the Prophet (PBUH) and his Companions are unthinkable today. But these are such facts, reported most authentically, as can be hardly refuted by being labelled as myths. Yet, some scholars say that it was a particular phase of time when there existed a conflict between Islam and paganism. It demanded that Muslims, by being indifferent to the world and its comforts, should be engaged day and night in uprooting disbelief, and paving the way for the predominance of Islam.

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Chapter 57 : Contentment and Self-esteem and avoidance of unnecessary begging of People

Allah, the Exalted, says:

“(Charity is) for Fuqara (the poor), who in Allah’s Cause are restricted (from travel), and cannot move about in the land (for trade or work). The one who knows them not, thinks that they are rich because of their modesty. You may know them by their mark, they do not beg of people at all.” (2:273)
“And those, who, when they spend, are neither extravagant nor niggardly, but hold a medium (way) between those (extremes).” (25:67)
“And I (Allah) created not the jinn and mankind except that they should worship Me (Alone). I seek not any provision from them (i.e., provision for themselves or for My creatures) nor do I ask that they should feed Me (i.e., feed themselves or My creatures).” (51:56,57)

Hadith: 522.  Abu Hurairah (May Allah be pleased with him) reported: The Prophet (PBUH) said, “Richness is not the abundance of wealth, rather it is self-sufficiency.” [Al-Bukhari and Muslim].
Commentary: Self-sufficiency means that man lives on whatever he possesses, remains contentedly independent of others and avoids begging of them. Herein lies a suggestion that man should submit to Divine dispensation. He should not desire more than he needs, nor should he keep an eye on the wealth of others.

Hadith: 523.  `Abdullah bin `Amr bin Al-as (May Allah be pleased with them) reported: the Messenger of Allah (PBUH) said, “Successful is the one who has entered the fold of Islam and is provided with sustenance which is sufficient for his needs, and Allah makes him content with what He has bestowed upon him.”. [Muslim].
Commentary: To be contented with the independent subsistence (Kafaf) has been counted a merit by the Prophet (PBUH) because this prevents one from begging of people. The Hadith points out the excellence of those people who remain satisfied with their limited resources and do not beg of people. Similarly, autarky has its own merit because affluence often makes a man proud, whereas penury lowers his image in the eyes of people. Yet adequate livelihood has no room for the pitfalls of the two other situations.

Hadith: 524.  Hakim bin Hizam (May Allah be pleased with him) reported: I begged Messenger of Allah (PBUH) and he gave me; I begged him again and he gave me. I begged him again and he gave me and said, “O Hakim, wealth is pleasant and sweet. He who acquires it with self-contentment, it becomes a source of blessing for him; but it is not blessed for him who seeks it out of greed. He is like one who goes on eating but his hunger is not satisfied. The upper hand is better than the lower one.” I said to him, “O Messenger of Allah, by Him Who sent you with the Truth I will not, after you, ask anyone for anything till I leave this world.” So Abu Bakr (May Allah be pleased with him) would summon Hakim (May Allah be pleased with him) to give his rations, but he would refuse. Then ‘Umar (May Allah be pleased with him) would call him but he would decline to accept anything. So ‘Umar (May Allah be pleased with him) said addressing Muslims: “O Muslims, I ask you to bear testimony that I offer Hakim his share of the booty that Allah has assigned for him but he refuses my offer.” Thus Hakim did not accept anything from anyone after the death of Messenger of Allah (PBUH), till he died. [Al-Bukhari and Muslim].
Commentary: Man constantly remains engaged in hoarding wealth and there comes no point of termination to this process. Rather, the more he gets it, the more he is overpowered by lust for it till he is carried to the grave. If man gets wealth in a dignified way without being crazy for it, ethics certainly allows him to do so.

Hadith: 525.  Abu Burdah (May Allah be pleased with him) reported: Abu Musa Al-Ash`ari (May Allah be pleased with him) said: “Six of us accompanied Messenger of Allah (PBUH) in an expedition. We had one camel with us; we rode it in turn. Our feet got injured and my nails also fell out. We wrapped up our feet in rags; and because of this the campaign came to be known as Dhat-ur-Riqa` (the Campaign of Rags).” Abu Burdah (May Allah be pleased with him) says: Abu Musa reported this Hadith but regretted having done so. He said, “Would that I had not mentioned it!” He said so because he disliked to disclose anything concerning his deeds. [Al-Bukhari and Muslim].
Commentary: This Hadith also throws light on the ascetic and insightful life of the Companions and their submission to the Divine will. Moreover, we are told that it is advisable not to disclose virtuous deeds in order to avoid committing the sin of showing off.

Hadith: 526.  `Amr bin Taghlib (May Allah be pleased with him) reported: Some booty or prisoners of war were brought to Messenger of Allah (PBUH) and he distributed them, giving some men and neglecting others. Then, he was informed that those whom he had not given a thing were displeased. On this the Messenger of Allah (PBUH) praised Allah and glorified Him and said, “It is a fact that I give to one and overlook another. The one I ignore is dearer to me than the one I give. I give to those in whose hearts I perceive anxiety; others I leave with the richness and contentment that Allah has put in their hearts. One of them is `Amr bin Taghlib.” Upon this `Amr bin Taghlib said, “By Allah I shall not accept a herd of red camels in exchange for what the Prophet said (about me).” [Al-Bukhari].
Commentary: Whatever voluntary gifts or the spoils of war were brought to Messenger of Allah (PBUH), he divided them out to the Companions. In distribution, he weighed different considerations in his mind and the beneficiaries were categorized into three groups: the needy, the deserving cases and those whose hearts were to be won over. His primary concern, however, was to make donations to only those people about whom he had apprehensions that, if ignored, they would display impatience and weakness. In this way the reliable and contented type of men were intentionally ignored. The superiority of `Amr bin Taghlib (May Allah be pleased with him) is determined by the fact that the Prophet (PBUH) counted him among the latter, and he rightly took it as a great honour for him. Hence, we conclude that a ruler enjoys powers of expediency with regard to doling out from the public treasury. Yet, he is supposed to carry into practice what is implied by piety, integrity and trustworthiness. He must not be subordinate to self interests.

Hadith: 527.  Hakim bin Hizam (May Allah be pleased with him) reported: The Prophet (PBUH) said, “The upper hand is better than the lower one; and begin (charity) with those who are under your care; and the best charity is (the one which is given) out of surplus; and he who wishes to abstain from begging will be protected by Allah; and he who seeks self-sufficiency will be made self-sufficient by Allah.” [Al-Bukhari].
Commentary: In this Hadith the underlying points are self-evident but the last point is very important: Those who avoid begging of others and remain independent of them are beloved to Allah. Indeed He helps such people. Instead of leaving them alone to be degraded on account of begging, He bestows upon them the sense of self-sufficiency, patience and contentment.

Hadith: 528.  Abu Sufyan (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, “Do not be importunate in begging. By Allah! If one of you asks me for something and I give it to him unwillingly, there is no blessing in what I give him.” [Muslim].
Commentary: Here one has been prevented from making demands to others importunately, pressingly and persistently. Because even if one gets something in this way, it will be bereft of blessing. The reason is that the giver’s will is not involved in the matter as he has given the charity to the beggar with a sense of reluctance and aversion and out of modesty.

Hadith: 529.  `Auf bin Malik Al-Ashja`i (May Allah be pleased with him) reported: Seven, eight or nine people, including myself, were with Messenger of Allah (PBUH) on an occasion when he (PBUH) remarked, “Would you pledge allegiance to Messenger of Allah?” As we had taken oath of allegiance shortly before, we said, “We have already done so, O Messenger of Allah.” He again asked, “Would you not pledge allegiance to Messenger of Allah?” So we stretched out our hands and said, “We have already made our pledge with you, O Messenger of Allah, on what should we make a pledge with you?” He said, “To worship Allah and not to associate anything with Him, to perform the five (daily) Salat and to obey.” Then he added in a low tone, “And not to ask people for anything.” Thereafter, I noticed that some of these people who were present did not ask anyone to pick up even the whip for them if it fell from their hands. [Muslim].
Commentary: Herein we find an approval of renewing the oath of loyalty; besides, there is also a ground for administering such oath in respect of the obedience and worship of Allah, and decent behaviour. What is more, we are also under obligation to observe all that the oath of fealty stands for.

Hadith: 530.  Ibn `Umar (May Allah be pleased with them) reported: The Prophet (PBUH) said, “If one of you would keep begging (of people) until he meets Allah (on the Day of Resurrection) his face will be without a shred of flesh.” [Al-Bukhari and Muslim].
Commentary: The lack of flesh from the face is either metaphorically indicative of disgrace and wretchedness, or it would factually happen as a symptom of sinning and the punishment thereof. This seems to be more plausible. Aversion against begging has been fomented in this Hadith because it brings shame both in this world and the Hereafter.

Hadith: 531.  Ibn `Umar (May Allah be pleased with them) reported: While Messenger of Allah (PBUH) was on his pulpit (in the mosque) delivering a Khutbah (religious talk) about Sadaqah (charity) and begging, he said, “The upper hand is better than the lower hand, the upper hand is the one which gives and the lower hand is the begging one.” [Al-Bukhari and Muslim].

Hadith: 532.  Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, “He who begs to increase his riches is in fact asking only for a live coal. It is up to him to decrease it or increase it.” [Muslim].
Commentary: We come to know that begging without a pressing need is such a disgraceful crime that it brings one to Hell-fire. What a pity that beggary prevails among the followers of a religion which brands it as an abominable crime! It is extremely pitiable and lamentable that Muslims are ignorant of and indifferent to Islamic teachings.

Hadith: 533.  Samurah bin Jundub (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, “Begging is a cut that a person inflicts upon his face; except for asking a ruler, or under the stress of circumstances from which there is no escape.” [At-Tirmidhi].
Commentary: To submit his demand to the Head of state means that if a man deserves help, he should go to the public treasury which exists in an Islamic country so as to fulfill the needs of the needy gracefully. If his access to it is not possible, he is free to put his demand to others as well.

Hadith: 534.  Ibn Mas`ud (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, “He who suffers poverty and seeks relief from people, he will not be relieved; but he who seeks relief from Allah Alone, he will be relieved sooner or later.” [Abu Dawud and At-Tirmidhi].
Commentary: In this Hadith, it has been suggested that a man in need should turn to Allah Alone and not to human beings because He Alone meets the needs of all creatures. Yet, if the situation and need so demand, he may also resort to people, but he should have the firm conviction that their co-operation and help depend on the Will of Allah.

Hadith: 535.  Thauban (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, “He who guarantees me that he will not beg anything from anyone, I will guarantee him (to enter) Jannah.” I said, “I give you the guarantee.” Then Thauban (May Allah be pleased with him) never begged anything from anyone. [Abu Dawud].
Commentary: Not to seek any kind of aid from anybody means that a request should not be made as such without need. Because in the hour of need a man is permitted by the Shari`ah to request somebody to meet his requirement. Yet, if on such occasions he still avoids begging of anybody, it will reflect a very high point of his scrupulous uprightness. Later Thauban (May Allah be pleased with him) adopted this way. Ibn Majah says in his Sunan that if from the horseback his whip fell on the ground, instead of seeking the help of anybody he would himself get down and pick it up.

Hadith: 536.  Qabisah bin Al-Mukhariq (May Allah be pleased with him) reported: I stood as surety for a debt and came to Messenger of Allah (PBUH) to seek his help in discharging it. Messenger of Allah (PBUH) said, “Wait till we receive charity and I shall give you out of it.” He (PBUH) added, “O Qabisah, begging is not lawful except for three people. One who has incurred debt (for assuming guarantee), for him begging is permissible till the guarantee is discharged and he should then refrain; a person whose property has been destroyed by a calamity is allowed to beg till he attains self-sufficiency; a person who meets with dire necessity (due to hunger) provided that three men of understanding from his people affirm the genuineness (of his poverty), for him begging is lawful till he attains means of his subsistence. Other than these, O Qabisah, anything received through begging is unlawful, its recipient devours it unlawfully.” [Muslim].
Commentary: This Hadith explicitly tells us about the three types of men who are allowed to beg of others. A detailed description has already been mentioned above.

Hadith: 537.  Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, “A needy person is not the one who goes from door to door, begging and is turned away with a morsel or two or with a date or two. But a needy person is the one who does not have enough to live upon, and neither from his appearance it occurs that he is needy and should be given alms, nor does he himself beg anything from others.” [Al-Bukhari and Muslim].
Commentary: The professional beggars and the truly needy have clearly been identified here. The point is that we should try to find out deserving people and spend on them. Because, despite being needy, they do not wear a professional look nor do they approach anybody to receive alms. In no way will it be counted as charity if we satisfy ourselves by giving a few coins to a professional beggar whom we come across on the road

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Chapter 58 : Permissibility of Assistance without Greed

Hadith: 538.  Salim, son of Abdullah bin `Umar, from his father Abdullah; from `Umar (May Allah be pleased with them) reported: Messenger of Allah (PBUH) would give me some gift, but I would say: “Give it to someone who needs it more than I.” Thereupon he (PBUH) would say, “Take it when it comes to you without begging and without greed, and add it to your property. Then use it yourself or give it away in charity. As for the rest, do not covet it.” Salim said: `Abdullah bin `Umar would never ask anything from anyone, nor would he refuse accepting it when it was given to him. [Al-Bukhari and Muslim].
Commentary: In this Hadith, three points merit our attention. First, there is an account of the exemplary character of the Companions who became unmindful of their own needs when they saw that somebody else was more needy and deserved assistance. Second, there is an allowance for accepting a gift provided one’s heart is free from desire for it. Third, a man is allowed to accumulate wealth but on the condition that he would fulfill his personal and family needs. Besides, he should resolve that he would also spend money on the needy as well as on the lines approved by Allah so as to win His pleasure.

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Chapter 59 : Encouraging Livelihood by (working with) Hands and Abstaining from Begging

Allah, the Exalted, says:

“Then when the (Jumu`ah) Salat (prayer) is ended, you may disperse through the land, and seek the Bounty of Allah (by working).” (62:10)

Hadith: 539.  Zubair bin `Awwam (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, “It is far better for you to take your rope, go to the mountain, (cut some firewood) carry it on your back, and sell it and thereby save your face than begging from people whether they give you or refuse.” [Al-Bukhari].
Commentary: As compared to beggary, this Hadith puts emphasis on hard work. However, people may look down upon manual labour or hard work, yet it is certainly far better than seeking charity servilely, because doing a job like this will certainly save a man’s self-respect, whereas begging puts him in an awkward position. To put it in this way, Islam stands for a man’s deliverance from indignity and teaches him to keep his sense of dignity.

Hadith: 540.  Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, “It is better for anyone of you to carry a bundle of wood on his back and sell it than to beg of someone whether he gives him or refuses.” [Al-Bukhari and Muslim].

Hadith: 541.  Abu Hurairah (May Allah be pleased with him) reported: The Prophet (PBUH) said, “(Prophet) Dawud (PBUH) ate only out of that which he earned through his manual work.” [Al-Bukhari].

Hadith: 542.  Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, “(Prophet) Zakariyya (PBUH) was a carpenter.” [Al-Bukhari].

Hadith: 543.  Abu Hurairah (May Allah be pleased with him) reported: The Prophet (PBUH) said, “No food is better to man than that which he earns through his manual work. Dawud (PBUH), the Prophet of Allah, ate only out of his earnings from his manual work.” [Al-Bukhari].
Commentary: Labour and manual work make the living of a man good, laudable and excellent. The Prophets also earned their living with their own work. Upon such earnings we get the Blessing of Allah. Some people wrongly think that earning a living is at variance with trust in Allah. Rather the right form of trust requires us to adopt ways and means according to our capacity and then to leave the matter to Allah. Also the Prophetic argument tells us that any manual skill or occupation, and the one who depends on it for his living should not be considered inferior. Instead, such people deserve respectable and worthy place in society because they emulate the example of the Prophets. In our society, a highbrow attitude towards them is unfortunate and deserves our deprecation. We have chosen to put some trades in a very low estimate and so is our view of those who are attached with them. In fact, no trade is inferior, nor is the person who adopts it.

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Chapter 64 : Excellence of a Grateful Rich Man

Allah, the Exalted, says:

“As for him who gives (in charity) and keeps his duty to Allah and fears Him, and believes in Al-Husna. We will make smooth for him the path of ease (goodness).” (92:5-7)
“And Al-Muttaqun (the pious and righteous) will be far removed from it (Hell). He who spends his wealth for increase in self-purification. And who has (in mind) no favour from anyone to be paid back. Except to seek the Countenance of his Rubb, the Most High. He surely, will be pleased (when he will enter Jannah).” (92:17-21)
“If you disclose your Sadaqat (alms-giving), it is well; but if you conceal them and give them to the poor, that is better for you. (Allah) will expiate you some of your sins. And Allah is Well-Acquainted with what you do.” (2:271)
“By no means shall you attain Al-Birr (piety, righteousness – here it means Allah’s reward, i.e., Jannah), unless you spend (in Allah’s Cause) of that which you love; and whatever of good you spend, Allah knows it well.” (3:92)

Hadith: 571.  Ibn Mas`ud (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, “Envy is permitted only in two cases: A man whom Allah gives wealth, and he disposes of it rightfully, and a man to whom Allah gives knowledge which he applies and teaches it.” [Al-Bukhari and Muslim].
Commentary: This Hadith has already been mentioned. Yet, its relevance with this Chapter has prompted us to repeat it here. It lays emphasis on two points. First, if Allah gives wealth to a man, his sense of gratitude should be expressed in his spending it in good ways according to the Divine command. Second, if Allah has endowed somebody with knowledge and wisdom, he should be thankful to his Rubb by way of putting it into practice and by imparting it to others. It means one can aspire for knowledge and richness, provided one’s motive is to benefit others. Envy is a bad quality which Muslims must shun. In this Hadith, however, envy (or Ghibtah) refers to the feeling of wishing to have what somebody else has or to be like somebody else without these blessings be taken away from the envied person.

Hadith: 572.  Ibn `Umar (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said: “Envy is justified in regard to two types of persons only: a man whom Allah has given knowledge of the Qur’an, and so he recites it during the night and during the day; and a man whom Allah has given wealth and so he spends from it during the night and during the day.” [Al-Bukhari and Muslim].
Commentary: Ahadith permit us to envy (in the positive sense of the word: see Commentary on the previous Hadith) only two traits of character of somebody. Grammatically, the texts of these Ahadith imply both feminine and masculine genders. In the preceding Hadith, the word ‘knowledge’ has been used. It stands for the Word of Allah. To apply and teach knowledge means to put into practise the teachings of the Qur’an. And that includes the recitation of the Qur’an (both in Salat and otherwise), imparting its teaching and passing judgements in its light. From this point of view both the Ahadith convey the similar sense, and similarly we may also read into them two persons or two traits of character.

Hadith: 573. Abu Hurairah (May Allah be pleased with him) reported: Some of the poor Emigrants came to Messenger of Allah (PBUH) and said to him, “The wealthy have obtained all high ranks and everlasting bliss.” He asked, “How is that?” They replied: “They offer Salat as we do, and observe Saum (fasting) as we do, but they give in Sadaqah (charity) and we do not, and they emancipate slaves and we cannot.” He (PBUH) said, “Shall I not teach you something whereby you will catch up with those who have preceded you and will get ahead of those who follow you, and no one will surpass you unless he does the same as you do?” They said, “Surely, O Messenger of Allah.” He said, “Say: Subhan Allah, and Allahu Akbar, and praise Him (by saying Al-hamdu lillah) thirty-three times at the end of every Salat.” They returned to him and said: “Our brothers, the possessors of wealth, having heard what we are doing, have started doing the same.” Messenger of Allah (PBUH) said, “This is Grace of Allah which He gives to whom He wishes.” [Al-Bukhari and Muslim].
Commentary: The wording of the Hadith apparently reveals that Subhan Allah “Glory be to Allah”, Al-hamdu lillah “Praise be to Allah”, and Aallhu Akbar “Allah is the Greatest” should be recited thirty-three times. If each group of words is said eleven times, the total number will become thirty-three. But Al-Hafiz Ibn Hajar believes that each formula should be uttered thirty-three times, that is to say, after each prayer “Subhan Allah”, “Al-hamdu lillah” and “Allahu Akbar” should be uttered thirty-three times each. But according to some Ahadith, Imam An-Nawawi is of the view that “Allahu Akbar” should be said thirty-four times and in the end “La ilaha illallahu Wahdahu la sharika Lahu, Lahul-mulku wa Lahul-hamdu, wa Huwa `ala kulli shai’in Qadir” (none has the right to be worshipped but Allah, He is One; He has no partners; to Him belongs the dominion and all the praise; and He has power over all things) should be recited. Should we recite them together or separately? Al-Qadi `Iyad is of the opinion that it is better to recite them separately, but Imam An¬Nawawi is of the view that both ways are correct. In fact, in both ways the number remains the same. Besides, an addition must not be made to the Sunnah of Messenger of Allah (PBUH). Practically we knew that it is necessary to use the prescription of a physician without making any alteration in its elements; otherwise, it will not work properly. Similarly, there are spiritual benefits, blessings and efficacy in the number told by the Prophet (PBUH). Any alteration in it will nullify its blessing and efficacy.
This Hadith reveals how fervently the Companions were inclined towards good and how concerned about surpassing those who were better than them in some forms of good deeds. Indeed, all Muslims are equal with regard to the practice of religious principles. But what gives an edge to the rich over their poor coreligionists are the financial forms of worship, that is, charity and almsgiving, which the latter are unable to do.

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Chapter 65 : Remembrance of Death and Restraint of Wishes

Allah, the Exalted, says:

“Everyone shall taste death. And only on the Day of Resurrection shall you be paid your wages in full. And whoever is removed away from the Fire and admitted to Jannah, he indeed is successful. The life of this world is only the enjoyment of deception (a deceiving thing).” (3:185)
“No person knows what he will earn tomorrow, and no person knows in what land he will die…” (31:34)
“…when their term comes, neither can they delay nor can they advance it an hour (or a moment).” (16:61)
“O you who believe! Let not your properties or your children divert you from the remembrance of Allah. And whosoever does that, then they are the losers. And spend (in charity) of that with which We have provided you, before death comes to one of you, and he says: `My Rubb! If only You would give me respite for a little while (i.e., return to the worldly life), then I should give Sadaqah (i.e., Zakat) of my wealth, and be among the righteous [i.e., perform Hajj (pilgrimage to Makkah) and other good deeds].’ And Allah grants respite to none when his appointed time (death) comes. And Allah is All-Aware of what you do.” (63:9-11)
“Until, when death comes to one of them (those who join partners with Allah), he says: `My Rubb! Send me back. So that I may do good in that which I have left behind!’ No! It is but a word that he speaks; and behind them is Barzakh (a barrier) until the Day when they will be resurrected. Then, when the Trumpet is blown, there will be no kinship among them that Day, nor will they ask of one another. Then, those whose Scales (of good deeds) are heavy, they are the successful. And those whose Scales (of good deeds) are light, they are those who lose their ownselves, in Hell will they abide. The Fire will burn their faces, and therein they will grin, with displaced lips (disfigured). `Were not My Verses (this Qur’an) recited to you, and then you used to deny them?’ They will say: `Our Rubb! Our wretchedness overcame us, and we were (an) erring people. `Our Rubb! Bring us out of this; if ever we return (to evil), then indeed we shall be Zalimun (polytheists, oppressors, unjust, wrong-doers, etc? He (Allah) will say: `Remain you in it with ignominy! And speak you not to Me!’ Verily! There was a party of My slaves, who used to say: `Our Rubb! We believe, so forgive us, and have mercy on us, for you are the Best of all who show mercy!’ `But you took them for a laughing stock, so much so that they made you forget My remembrance while you used to laugh at them! Verily! I have rewarded them this Day for their patience, they are indeed the ones that are successful. He (Allah) will say: `What number of years did you stay on earth?’ They will say: `We stayed a day or part of a day. Ask of those who keep account.’ He (Allah) will say: `You stayed not but a little, if you had only known! Did you think that We had created you in play (without any purpose), and that you would not be brought back to Us?”’ (23:99-115)
“Has not the time come for the hearts of those who believe (in the Oneness of Allah – Islamic Monotheism) to be affected by Allah’s Reminder (this Qur’an), and that which has been revealed of the truth, lest they become as those who received the Scripture [the Taurat (Torah) and the Injeel (Gospel)] before (i.e., Jews and Christians), and the term was prolonged for them and so their hearts were hardened? And many of them were Fasiqun (the rebellious, the disobedient to Allah).” (57:16)

Hadith: 574.  `Abdullah bin `Umar (May Allah be pleased with them) reported: Messenger of Allah (PBUH) took hold of my shoulders and said, “Be in the world like a stranger or a wayfarer.” Ibn `Umar (May Allah be pleased with them) used to say: When you survive till the evening do not expect to live until the morning; and when you survive till the morning do not expect to live until the evening. While in good health (do good deeds) before you fall sick; and while you are alive (do good deeds) before death strikes. [Al-Bukhari].
Commentary: This Hadith has already been mentioned. Refer to the Commentary on Hadith No. 479.

Hadith: 575.  `Abdullah bin `Umar (May Allah be pleased with them) reported: Messenger of Allah (PBUH) said, “It is the duty of a Muslim who has something which is to be given as a bequest not to have it for two nights without executing a written will.” [Al-Bukhari and Muslim].
In the narration of Muslim it is narrated as `three nights’. Ibn `Umar (May Allah be pleased with them) said: Since I heard the Messenger of Allah say this, I have never spent a night without having my will with me.
Commentary: The emphasis of Messenger of Allah (PBUH) on the necessity of making a last will shows that man has no knowledge of the time of his death. It is necessary for the rich that they should keep with them a testament so as to leave their affairs settled after their death and to ward off any untoward situation with regard to the distribution of their property among their inheritors.

Hadith: 576.  Anas (May Allah be pleased with him) reported: The Prophet (PBUH) drew a few lines and said, “One of them represents man and another indicates death; and a man continues like this until the nearest line (i.e., death) overtakes him.” [Al-Bukhari].

Hadith: 577.  Ibn Mas`ud (May Allah be pleased with him) reported: The Prophet (PBUH) drew up a square and in the middle of it he drew a line, the end of which jutted out beyond the square. Further across the middle line, he drew a number of smaller lines. Then he (PBUH) said, “The figure represents man and the encircling square is the death which is encompassing him. The middle line represents his desires and the smaller lines are vicissitudes of life. If one of those misses him, another distresses him, and if that one misses him, he falls victim to another.” [Al-Bukhari].
Commentary: This means that human life is perpetually exposed to mishaps. If man escapes one mishap, he comes across the other one. His life is spent in a continuous struggle against tackling the hostile situations. Besides, his life remains entangled in unending hopes and wishes which are never fulfilled and finally he slips into the iron-grip of death. To sum up, man is ever closer to the border line of death and not supposed to remain unprepared for it. There is no end to wishful thinking and, therefore, he should not adopt a careless attitude towards the inescapable death in the pursuit of illusory hopes. The best course for him is to remain ever-ready for his exit from the worldly stage.

Hadith: 578.  Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, “Hasten to do good deeds before you are overtaken by one of the seven afflictions.” Then (giving a warning) he said, “Are you waiting for poverty which will make you unmindful of devotion, or prosperity which will make you corrupt, or a disease which will disable you, or senility which will make you mentally unstable, or sudden death which will take you all of a sudden, or Ad-Dajjal who is the worst expected, or the Hour; and the Hour will be most grievous and most bitter.” [At-Tirmidhi].
Commentary: The Hadith focuses on seven things which hold back man from the virtuous path. Taking in consideration the turning health and the brief span of life to his account, he is, therefore, apt to gather up good deeds for the Hereafter because an untoward situation may confront him any moment and render him unable to do good things to his benefit in the otherworldly life.

Hadith: 579.  Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, “Remember more often the destroyer of pleasures – death.” [At-Tirmidhi].
Commentary: Being heedful and talking about death checks man from being lost in the worldly pleasures and seductions. We are, therefore, supposed to remember death frequently and to avoid remaining indifferent to post-death affairs and occurrences.

Hadith: 580.  Ubayy bin Ka`b (May Allah be pleased with him) reported: When one-third of the night would pass, Messenger of Allah (PBUH) would get up and call out, “O people, remember Allah. The Rajifah (i.e., the first Blowing of the Trumpet which will shake the whole universe and thus cause all life to cease) has come, followed by Ar¬Radifah (i.e., the second Blowing of the Trumpet which will restore life and thus mark the Resurrection Day). Death has approached with all that it comprises. Death has approached with all that it comprises.” I said: “O Messenger of Allah (PBUH), I frequently invoke Allah to elevate your rank. How much of my supplications should I devote to you?” He said, “You may devote as much as you wish.” When I suggested a quarter, he said, “Do whatever you wish, but it will be better for you if you increase it.” I suggested half, and he said, “Do whatever you wish, but it will be better for you if you increase.” I suggested two-thirds, and he said, “Do whatever you wish but it will be better for you if you increase it.” I said, “Shall I devote all my supplications invoking Allah to elevate your rank?” He said, “Then you will be freed from your worries and your sins will be forgiven.” [At-Tirmidhi].
Commentary: The Qur’an exactly corroborates what has been stated in this Hadith. There will be two soundings of the Trumpet. The first will throw the earth and mountains into tremendous convulsions, annihilating all life and disrupting the entire physical structure of the universe. The second – after an indefinite period of time known to Allah Alone – will mark the Resurrection Day and bring forth the whole scenario of the Last Judgement. Messenger of Allah (PBUH) has invited the attention of mankind to the horrendous ordeal awaiting it in the Last Hour. Besides, this Hadith urges the believers to send the maximum greetings to Messenger of Allah (PBUH). It also highlights the excellence of such an invocation. The Qur’an itself makes this demand to the believers:
“Allah sends His Salat (Graces, Honours, Blessings, Mercy) on the Prophet (Muhammad (PBUH)), and also His angels (ask Allah to bless and forgive him). O you who believe! Send your Salat on (ask Allah to bless) him (Muhammad (PBUH)), and (you should) greet (salute) him with the Islamic way of greeting (salutation, i.e., As-salamu `alaikum).” (33:56).

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Chapter 67 : Abomination of longing for Death

Hadith: 585.  Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, “None of you should wish for death. If he is righteous, perhaps he may add to (his) good works, and if he is a sinner, possibly he may repent (in case he is given a longer life).” [Al-Bukhari].
In Muslim, Abu Hurairah (May Allah be pleased with him) reported : Messenger of Allah (PBUH) said, “Let none of you wish for death, nor he ask for it before it comes to him, because when he dies, his actions will be terminated; certainly the age of a (true) believer does not add but good.”
Commentary: This Hadith forbids a believer to wish for his death as the longevity of his age suits him by all means. The longer he lives, the greater degree of progress will he make in virtues pursuits. And in case he infringes upon the Shari`ah rules, he may perhaps incline towards penitence. A believer should, therefore, consider his life as a boon and try his utmost to do good things.

Hadith: 586.  Anas bin Malik (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, “Let none of you wish for death on account of an affliction that befalls him. If he has no alternative, let him pray: `Allahumma ahyine ma kanatil-hayatu khairan li, wa tawaffani idha kanatil-wafatu khairan li (O Allah! Give my life so long as the life is good for me, and take away my life if death is good for me)’.” [Al-Bukhari and Muslim].
Commentary: Here, too, a believer has been prevented from wishing for death. Because it betrays that he is far from agreeing to what Allah wills or has ordained. If at all his wishing becomes intense and indispensable under the pressure of circumstances, he should pray in the Prophetic words mentioned in the Hadith above.

Hadith: 587.  Qais bin Abu Hazim (May Allah be pleased with him) reported: I went to visit Khabbab bin Aratt (May Allah be pleased with him) during his illness. He had been cauterized in seven places. He said: “Our companions who have died have left (this world) without having enjoyed the pleasures of the world (in order to get a great full reward in the Hereafter) while we have amassed wealth exceeding our needs for which there is no place to keep except in the earth. Had Messenger of Allah (PBUH) not prohibited us from longing for death, I would have prayed for it.” Then we visited him again and he was building a wall. He said: “There is a reward in store for a Muslim in respect of everything on which he spends except for something he places in the earth (i.e., something exceeding our needs or essentials).” [Al-Bukhari and Muslim].
Commentary: This Hadith forbids a believer to wish for his death as the longevity of his age suits him by all means. The longer he lives, the greater degree of progress he will make in the pursuit of virtues. And in case he infringes upon the Shari`ah rules, he may perhaps incline towards penitence. A believer should, therefore, consider his life as a boon and try his utmost to do good things.

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Chapter 68 :Leading an Abstemious Life and refraining from the Doubtful

Allah, the Exalted, says:
“…you counted it a little thing, while with Allah it was very great.” (24:15) “Verily, your Rubb is Ever Watchful (over them).” (89:14)

Hadith: 588. An-Nu`man bin Bashir (May Allah be pleased with them) reported: Messenger of Allah (PBUH) said, “What is lawful is clear and what is unlawful is clear, but between them are certain doubtful things which many people do not know. So he who guards against doubtful things keeps his religion and his honour blameless. But he who falls into doubtful things falls into that which is unlawful, just as a shepherd who grazes his cattle in the vicinity of a pasture declared prohibited (by the king); he is likely to stray into the pasture. Mind you, every king has a protected pasture and Allah’s involved limits is that which He has declared unlawful. Verily, there is a piece of flesh in the body, if it is healthy, the whole body is healthy, and if it is corrupt, the whole body is corrupt. Verily, it is the heart.” [Al-Bukhari and Muslim].
Commentary: There are such meeting-points between what is permissible and what is not permissible in the matter of religion of which the majority of people are ignorant. If man abstains from them, it means that he is keeping his duty to Allah. Yet, if he is involved in them without caring for what is allowable or unallowable, he may be supposed to have outstepped the Divine limits. Businessmen and traders are particularly warned here to avoid things of dubious nature and are urged to adopt only that pattern which is lawful. Another important point underlying this Hadith concerns the heart. Its purity or impurity directly affects the human conduct in a good or bad way. It is, therefore, absolutely necessary to cleanse the heart of all wiles and impurities, and this is not possible without sound Faith and consciousness of Allah.

Hadith: 589.  Anas bin Malik (May Allah be pleased with him) reported: The Prophet (PBUH) found a dry date-fruit lying in the way and said, “Had it not been for fear of being from charity I would have eaten it.” [Al-Bukhari and Muslim].
Commentary: As Sadaqah and Zakat were forbidden to Messenger of Allah (PBUH) and the members of his family, he avoided to eat the date-fruit he had found in the way because he was not sure about the allowability of its nature. It is a lesson for a Muslim that he should stay away from a thing when he doubts its lawful aspect. The previous Hadith also confirms this view. Moreover, we come to know that the use of an insignificant thing found in the way is not forbidden. Similarly, one is permitted to pick up an eatable thing – provided it is not dubious – and eat it because it involves both humility and regard for a blessing.

Hadith: 590.  An-Nawwas bin Sam`an (May Allah be pleased with him) reported: The Prophet (PBUH) said, “Piety is good manner, and sin is that which creates doubt and you do not like people to know of it.” [Muslim].
Commentary: Islam lays much importance on courteous behaviour and also explains and stresses its different aspects. To meet people cheerfully, to avoid causing trouble to them, rather to try to make things convenient and comfortable to them, to do social service, to extend co-operation to others in good things and to be generous, and to like for others also that you like for yourself, are all forms of moral behaviour that are counted as virtues in Islam. All that is bad and vicious is considered by Islam as sinful. This Hadith describes two signs of a sin. First, man should feel scruples in committing it. Second, one does not like others being informed about it. The Hadith further tells us that human nature leads man to correct conclusions and keeps him away from evils, provided it has not been deformed by the environment and bad company.

Hadith: 591.  Wabisah bin Ma`bad (May Allah be pleased with him) reported: I went to Messenger of Allah (PBUH) and he asked me, “Have you come to inquire about piety?” I replied in the affirmative. Then he said, “Ask your heart regarding it. Piety is that which contents the soul and comforts the heart, and sin is that which causes doubts and perturbs the heart, even if people pronounce it lawful and give you verdicts on such matters again and again.” [Ahmad and Ad-Darmi].
Commentary: There are two points about this Hadith. First, it is one of the miracles of Messenger of Allah (PBUH) who discovered the nature of the question before it was put to him. Second, man’s heart is the biggest guide to him and he, therefore, should keep his heart illuminated with the light of Faith so as to continue receiving guidance from it.

Hadith: 592.  `Uqbah bin Al-Harith (May Allah be pleased with him) reported that he had married a daughter of Abu Ihab bin `Aziz and a woman came to him and said she had suckled both `Uqbah and the woman whom he had married, to which he replied:
“I am not aware that you suckled me, and you did not inform me.” So he (`Uqbah) rode to Messenger of Allah (PBUH) in Al-Madinah and put the matter before him. The Messenger of Allah (PBUH) said, “How can you continue (to be her husband) after what you have been told?” `Uqbah (May Allah be pleased with him) therefore divorced her and she married another man. [Al-Bukhari].
Commentary: Opinions differ about the evidence of a woman. But it is so about financial matters and Hudud (punishments) and Qisas (retaliation in punishment). For example, regarding the first, the Qur’an says that the evidence of two women is equal to that of one man. Similarly, the `Ulama’ have not trusted the evidence of a woman about matters concerning Hudud and Qisas, rather they have considered in this connection, the evidence of man indispensable. However, they are all unanimous in accepting the evidence of even a single woman in matters of which men are uninformed. These, for instance, include the problems of a child’s birth and its legitimacy and the weak points of women. And the argument is supported by this Hadith. When the woman gave evidence that she had suckled both the husband and the wife and was the foster-mother of the two, they separated from each other. Also, Messenger of Allah (PBUH) declared their wedlock untenable. The Hadith urges us to dispense with what is doubtful in order to be on the safe side in matters of religion.

Hadith: 593.  Hasan bin `Ali (May Allah be pleased with them) reported: I have retained these words of Messenger of Allah (PBUH), “Leave what causes you doubt and turn to what does not cause you doubt.” [At-Tirmidhi].
Commentary: This Hadith, as also mentioned previously, urges a believer to give up what appears to him doubtful.

Hadith: 594.  `Aishah (May Allah be pleased with her) reported: Abu Bakr (May Allah be pleased with him) had a slave who brought him his earnings and Abu Bakr (May Allah be pleased with him) would eat from it. One day he brought him something and when Abu Bakr (May Allah be pleased with him) had eaten some of it, the slave asked him whether he knew where he had got that (food) from, Abu Bakr (May Allah be pleased with him) asked what it was, and he replied: I acted as a soothsayer for a man in the pre-Islamic period, and not being good at it, I deceived him; today he met me and he rewarded me for that soothsaying what you have eaten. Abu Bakr (May Allah be pleased with him) put his hand in his mouth and vomited up all that he had eaten. [Al-Bukhari].
Commentary: Soothsaying was prevalent in the pre-Islamic Arab society. Islam brought an end to it and declared its income unlawful. That was the reason when Abu Bakr (May Allah be pleased with him) came to know that what he had eaten had been accrued to the slave from soothsaying, he vomited it up. The incident reflected his extreme continence and aversion to pagan customs and propensities.

Hadith: 595.  Nafi` (May Allah be pleased with him) reported: `Umar bin Al-Khattab (May Allah be pleased with him) fixed the payment amounting to four thousand dirhams for each of the early Emigrants, but for his son, he fixed only three thousand five hundred. He was asked: “He is also an (early) Emigrant, why have you fixed a lesser sum for him?” He said: “It was his father who took him along with him. He is not like one who emigrated by himself.” [Al-Bukhari].
Commentary: This Hadith throws light on `Umar’s fairness, fear of Allah, uprightness and sense of custodianship. The annual allowance which he got fixed from the treasury for his son was five hundred dirhams less than that given to other Muhajirun. His plea was that since the recipient had migrated to Al-Madinah accompanied by his parents, his grade should have been less as compared to those Muhajirun who had emigrated voluntarily.

Hadith: 596.  `Atiyyah bin `Urwah As-Sa`di (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, “No one will attain complete righteousness until he abandons (certain) unobjectionable (but doubtful) things so as to remain on his guard against something objectionable.” [At-Tirmidhi].

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Chapter 69 : Desirability of Seclusion at times of corruption committed by the people of the World

Allah, the Exalted, says:

“So flee to Allah (from His Torment to His Mercy – Islamic Monotheism), verily, I (Muhammad (PBUH)) am a plain warner to you from Him.” (51:50)

Hadith: 597.  Sa`d bin Abu Waqqas (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, “Allah loves a slave who is pious, free of all wants and the unnoticed.” [Muslim].
Commentary: Isolation, according to this Hadith, is recommendable for the obedience and worship of Allah. It is particularly approved when the prevalent corruption and social intercourse endanger religion, or its implementation looks no more feasible.

Hadith: 598.  Abu Sa`id Al-Khudri (May Allah be pleased with him) reported: Someone asked Messenger of Allah (PBUH): “Who is the best man?” He (PBUH) answered, “A believer who strives in the Cause of Allah with his life and his wealth.” The man asked: “Who is the next?” He said, “One who retires into a narrow valley and worships his Rubb.”
Another narration is: Messenger of Allah (PBUH) said, “One who fears Allah and safeguards people against his own mischief.” [Al-Bukhari and Muslim].
Commentary: Here Jihad is counted as the supreme virtue and next to it comes the superiority of a man who takes to seclusion with this intention that he will worship Allah and keep away the evil of his animal self from the people.

Hadith: 599.  Abu Sa`id Al-Khudri (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, “The best possession of a Muslim will be a herd of sheep with which he retires to the top of a mountain or places where rain is expected to fall (pastures) so as to safeguard with his faith from tribulation.” [Al-Bukhari].
Commentary: At a certain period of history, says the Hadith, the virus of moral corruption will spread among people so perilously and so widely that, while living amongst them, one will hardly be able to save his religion. In such circumstances, there will be no other alternative than to escape from cities to save religion. Today, moral crisis faces the Islamic countries. The result is that the grip of religion over people is loosening day by day, rather they are constantly suffering the loss of religious values and principles. No wonder the work of the establishment and practice of religion is becoming more and more trying for the religious-minded people.

Hadith: 600.  Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, “Every Prophet has tended sheep”. He was asked: “And did you?” He replied, “Yes, I tended them for a few carats for the Makkans.” [Al-Bukhari].
Commentary: The Prophet (PBUH) used to graze the sheep of Makkans for a few carats (a carat is one-twentieth, or a bit more, of a dinar). This practice was indeed a Divine training for the Prophets so that it might be easier for them to deal with humans and forbear afflictions which came to them from men. A shepherd indeed needs greater patience and forbearance to look after his herd. This practice proved useful to the Prophets. Moreover, this Hadith is suggestive of the adoption of a lawful occupation, no matter how people may look askance at it. That was the reason why the Prophets took such occupations.

Hadith: 601.  Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, “The best of people is a man who is holding his horse’s rein in the way of Allah (in Jihad) and is galloping towards the place wherever he hears a call for war or detects a note of danger; he goes on proceeding, seeking martyrdom or death wherever it is expected. And a man who retires with some sheep in a mountain side or a valley. He performs Salat regularly and pays the Zakat, continues worshipping his Rubb, till death overtakes him. He does not interfere in the affairs of the people except for betterment.” [Muslim].
Commentary: Herein two types of men have been counted as the best of all. First, such man who remains engaged in the preparation for Jihad, being ever-ready for it. Second is the man who flees townships and takes shelters in a mountain or jungle, living on a few sheep; the motive behind his shift is the preservation and practice of his Faith and religion.

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Chapter 72 : Condemnation of Pride and Self-Conceit

Allah, the Exalted, says:

“That home of the Hereafter (i.e., Jannah), We shall assign to those who rebel not against the truth with pride and oppression in the land nor do mischief by committing crimes. And the good end is for the Muttaqun (the pious and righteous persons).” (28:83)
“And walk not on earth with conceit and arrogance.” (17:37)
“And turn not your face away from men with pride, nor walk in insolence through the earth. Verily, Allah likes not any arrogant boaster.” (31:18)
“Verily, Qarun (Korah) was of Musa’s (Moses) people, but he behaved arrogantly towards them. And We gave him of the treasures, that of which the keys would have been a burden to a body of strong men. Remember when his people said to him: `Do not exult (with riches, being ungrateful to Allah). Verily, Allah likes not those who exult (with riches, being ungrateful to Allah…(up to)… So We caused the earth to swallow him and his dwelling place.” (28:76-81)

Hadith: 612. `Abdullah bin Mas`ud (May Allah be pleased with him) reported: The Prophet (PBUH) said, “He who has, in his heart, an ant’s weight of arrogance will not enter Jannah.” Someone said: “A man likes to wear beautiful clothes and shoes?” Messenger of Allah (PBUH) said, “Allah is Beautiful, He loves beauty. Arrogance means ridiculing and rejecting the Truth and despising people.”
Commentary: The Hadith says that a man who has even an iota of pride in his heart will be barred from entering Jannah. The Hadith word used for the smallest amount means in Arabic either the smallest ant or the particle which is radiated by sun-rays and seen through a wall-chink. Obviously, such a particle has almost a non-existent amount, but even this much is disapproved by Allah. If pride incites a man to deny the existence of Allah and His Revelation, he is sure to be thrown into Hell. He also faces Divine displeasure and the danger of infernal fire if mere consideration of riches, physical beauty, social and intellectual prominence and family status makes him proud and self-conceited and he looks down upon others, or persists in the denial of Truth. First he will receive punishment and only then will be admitted into Jannah. A good dress, however, is not counted the sign of pride.

Hadith: 613.  Salamah bin Al-Akwa` (May Allah be pleased with him) reported: A man ate in the presence of Messenger of Allah (PBUH) with his left hand. He (PBUH) said, “Eat with your right hand.” He said: “I cannot.” Thereupon he (the Prophet (PBUH)) said, “May you never be able to do that.” It was arrogance that prevented him from doing it, and he could not raise it (the right hand) up to his mouth afterwards. [Muslim].
Commentary: This Hadith occurred in Chapter 16 concerning the observance of Sunnah but is repeated here to identify pride and its detriment and to describe the bad end of the arrogant people as we see in it. See the Commentary on Hadith No. 160.

Hadith: 614.  Harithah bin Wahab (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, “Shall I not inform you about the inmates of Hell? It is every violent, impertinent and proud person.” [Al-Bukhari and Muslim].
Commentary: Flouting at Divine rules, niggardliness (to keep from spending in the way of Allah) and haughtiness are condemnable habits, and those who indulge in them will be pushed into Hell. May Allah keep us in His Shelter from it!

Hadith: 615.  Abu Sa`id Al-Khudri (May Allah be pleased with him) reported: The Prophet (PBUH) said, “There was a dispute between Hell and Jannah, and Hell said: `The haughty and proud are in me.’ The Jannah said: `In me are the weak and the humble.’ Thereupon Allah, the Exalted, judged between them saying: `You the Jannah are My Mercy, and through you I shall show mercy to those whom I wish.’ (And addressing the Hell) He said: `You are My punishment to punish whom I wish amongst My slaves, and each one of you will have its fill.”’ [Muslim].
Commentary: This Hadith warns us against haughtiness and pride and urges us to observe modesty and humility. Jannah and Hell – two otherworldly phenomena – have been called as the manifestations of Allah’s Mercy and punishment. True, only the Will of Allah prevails everywhere but the decision to send a man either to Jannah or to Hell will not be taken capriciously. Rather set Divine rules will be working behind it. Allah, will place some people in Jannah due to their good deeds; similarly he will place some people in Hell due to their bad deeds. Allah does not wrong anyone.

Hadith: 616.  Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, “On the Day of Resurrection, Allah will not look at him who trails his lower garment out of pride.” [Al-Bukhari and Muslim].
Commentary: Here Allah’s refusal to see an arrogant man means the restraint of the flow of His Grace towards him. Instead of Allah’s Mercy, His Wrath will smite the arrogant. The garment which man wears to cover the lower half of his body is called Izar in Arabic. Hence pyjamas, trousers, Shalwar and Tahband will be taken as Izar. Messenger of Allah (PBUH) has emphatically said that Izar should remain above the ankle of men as its dragging down signifies arrogance. Indeed it displays the attitude of the haughty whose grim fate can be seen in this Hadith.

Hadith: 617.  Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, “There are three (types of) people to whom Allah will not speak on the Day of Resurrection, nor will He purify them, nor look at them, and they will have a painful punishment. These are: An aged man who commits Zina (illicit sexual act), a ruler who lies, and a proud poor person.” [Muslim].
Commentary: Here “will not speak” means He will not say something which will please them, not to talk happily and willingly. Adultery is forbidden to everybody, whether young or old. But it is more condemnable if an old man commits it, because to be guilty of such a detestable act in old age shows that the adulterer has become hardened in sin and his heart is free from the fear of Allah. Lying is forbidden to everybody. But it is particularly vicious in case of a king or head of state. Since he possesses all powers and resources, he has little reason to tell a lie. Hence, if in spite of all this he invents a lie, it will betray his vicious mind and lack of God-consciousness. Similarly, all humans are prohibited from giving vent to pride and arrogance. But if a beggar or destitute, who has no reason to claim dignity and superiority, displays arrogance, it will be a convincing proof of his indifference to the fear of Allah and Shari`ah rules. From this point of view, his arrogance is more abominable and disgusting than that of a wealthy man.

Hadith: 618.  Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, “Allah, the Exalted, says: `Honour is My Izar and Pride is My Cloak. Whoever vies with Me regarding one of them, shall be tormented.”’ [Muslim].
Commentary: According to this Hadith, power and superiority (honour), greatness and grandeur are Divine attributes alone. If anybody tries to invest himself with these attributes or claims them, it means that he is audacious enough to claim godhood. Allah says that it is the result of His sheer Grace to a man if he enjoys these qualities in a restricted measure, and he is supposed to be obedient and grateful to Him for that. In no manner does it behave him to trumpet his own grandeur and greatness. If someone out-steps his limits in this regard, he will get himself into Hell. The Hadith is a signal of warning to men that they must not boast of their power and behave arrogantly towards their fellow-humans.

Hadith: 619.  Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, “While a man was walking, dressed in clothes admiring himself, his hair combed, walking haughtily when Allah caused the earth to swallow him. Now he will continue to go down in it (as a punishment) until the Day of Resurrection.” [Muslim].
Commentary: This Hadith warns us against self-praise and arrogance which may pervade our hearts by fine clothes and physical beauty. Instead of adopting a proud attitude, we should be sensible enough to thank Allah for these favours and confess our servitude to Him.

Hadith: 620.  Salamah bin Al-Akwa` (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, “Man continues to display haughtiness and arrogance until he is recorded among the arrogant and will be therefore afflicted with what afflicts them.” [At-Tirmidhi].
Commentary: To adopt the habits and manners of good people is deemed to be desirable. But, on the contrary, to take to the bad ways of bad people is considered undesirable. A man will ultimately be counted among those people whom he will take as a model to emulate, because he is gradually fitted into their framework and assimilates all of their qualities. Quite naturally then retribution will be administered to him accordingly.

Riyadh Al Saliheen >
Book 1 : Good Manners

Riyadh Al Saliheen > Book 1 : Good Manners
Chapter 84: Exaltation of Modesty

Hadeeth 681. Ibn `Umar (May Allah be pleased with them) reported: Messenger of Allah (PBUH) passed by a man of the Ansar who was admonishing his brother regarding shyness. Messenger of Allah (PBUH) said, “Leave him alone, for modesty is a part of Iman.”[AL-Bukhari and Muslim]
Commentary: The Ansari, who was being lectured by his brother, was indeed an embodiment of modesty and unpretentiousness. Such a man is never sharp in worldly affairs because modesty restrains him from following wrong ways. For this reason, modesty has been called a part of the faith. This is an inborn quality, that is, some people are unassertive by birth. Yet, if they are gradually guided and directed towards virtues, their unassumingness further increases. And in Islam it is counted a virtue.

Hadeeth 682. `Imran bin Husain (May Allah be pleased with them) reported: Messenger of Allah (PBUH) said, “Shyness does not bring anything except good.”[AL-Bukhari and Muslim]
In a narration of Muslim: Messenger of Allah (PBUH) said, “All of shyness is good.”Commentary: This Hadith enlightens us on the excellence of modesty, which serves the good purpose of preventing man from the disobedience of Allah and from immoral and evil pursuits. Evidently, it has a salutary impact on society. Besides, it keeps man free from sins, and, consequently, he will stand blameless with Allah. From this standpoint, modesty is certainly a thorough good.

Hadeeth 683 Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, “Iman has sixty odd or seventy odd branches. The uppermost of all these is the Testimony of Faith: `La ilaha illallah’ (there is no true god except Allah) while the least of them is the removal of harmful object from the road. And shyness is a branch of Iman.”[Al-Bukhari and Muslim]
Commentary: This Hadith has already occurred in a previous chapter, see commentary on Hadith No. 125. Here it has been repeated with reference to the degrees of Faith. Modesty, too, is a part of Faith, rather one of its most important ingredients, because it plays an effective role in the training and sublimation of human psyche.

Hadeeth 684. Abu Sa`id Al-Khudri (May Allah be pleased with him) reported: Messenger of Allah (PBUH) was even shier than a virgin behind her veil. When he saw something which he disliked, we could perceive it on his face. [Al-Bukhari and Muslim]
Commentary: Though this Hadith particularly refers to the character of Messenger of Allah (PBUH), it also reveals the fact that modesty is a peculiar quality of woman. An unmarried woman, above all else, is considered to be the embodiment of bashfulness. Islamic countries have witnessed many curses of western civilization and the worst is the one which has robbed away the modesty of woman because it is the last protective shield of Islamic civilization which the enemy is consistently sweeping off. May Allah grant Muslims the insight to avert this wickedness!

Riyadh Al Saliheen > Book 1 : Good Manners
Chapter 99 Excellence of using the right Hand for Performing various good Acts

Allah, the Exalted, says:
“Then as for him who will be given his Record in his right hand will say: `Take, read my Record!”’ (69:19)
“So those on the Right Hand (i.e., those who will be given their Records in their right hands) how (fortunate) will those be on the Right Hand! (As a respect for them, because they will enter Jannah). And those on the Left Hand (i.e., those who will be given their Record in their left hands) how(unfortunate) will those be on the Left Hand! (As a disgrace for them, because they will enter Hell).” (56:8,9)

Hadeeth 721.`Aishah (May Allah be pleased with her) reported: Messenger of Allah (PBUH) liked to use his right hand in all matters: in combing his hair and wearing his shoes. [Al-Bukhari and Muslim].

Hadeeth 722.`Aishah (May Allah be pleased with her) reported: Messenger of Allah was used to using his right hand for performing Wudu’ and for eating his food whereas he was used to using his left hand in his toilet and for other similar purposes. [Abu Dawud]Commentary: Messenger of Allah (PBUH) used to use his left hand in washing his private parts and cleaning his nose and similar things, Muslims are obliged to follow his example.

Hadeeth 723. Umm `Atiyyah (May Allah be pleased with her) reported: The Prophet (PBUH) instructed us at the time of washing the dead body of his daughter Zainab (May Allah be pleased with her) to begin with her right side, and from the parts that are washed in Wudu’. [Al-Bukhari and Muslim].

Commentary: Here we are told about the excellence of washing the dead starting with their right side, Umm `Atiyyah (May Allah be pleased with her) was one of those women who had washed the dead body of the Prophet’s daughter Zainab (May Allah be pleased with her). Messenger of Allah (PBUH) directed these women to do as mentioned above. We infer from this Hadith that either women should wash the dead body of a woman or this job should be done by her husband.

Hadeeth 724. Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, “When any of you puts on his shoes, he should put on the right one first; and when he takes them off, he should begin with the left. Let the right shoe be the first to be put on and the last to be taken off.” [Al-Bukhari and Muslim].
Commentary: This Hadith sheds light on the etiquette of wearing as well as removing shoes. Every Muslim is supposed to have regard for the Prophetic example and to follow it.

Hadeeth 725. Hafsah (May Allah be pleased with her) reported: Messenger of Allah (PBUH) used to use his right hand for eating, drinking and wearing his clothes and used to use his left hand for other purposes. [Abu Dawud].

Hadeeth 726. Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, “When you wear your clothes or perform your Wudu’, begin with your right side.” Abu Dawud and At-Tirmidhi]

Hadeeth 727. Anas (May Allah be pleased with him) reported: When Messenger of Allah (PBUH) went to Mina, he came to Jamrat-ul-`Aqabah and threw pebbles at it. After that, he went to his lodge in Mina and sacrificed. Then he called for a barber and pointed his right side to him, said, “Shave from here.” Then he pointed his left side and said, “Take (hair) from here.” Then he distributed his hair among the people. [Al-Bukhari and Muslim].
Another narration is: After the Messenger of Allah (PBUH) had thrown pebbles at Jamrah and sacrificed an animal, he turned the right side of his head towards the barber who shaved it for him. Then he called Abu Talhah Ansari (May Allah be pleased with him) and gave his hair to him. Then he turned his head to the left side and asked the barber to shave it. He gave the hair to Abu Talhah and told him, “Distribute it among the people.”

Commentary: After returning from `Arafat on the 10th of Dhul-Hijjah, pilgrims throw pebbles at Jamrat-ul-Aqabah. This is followed by the sacrifice of an animal, the shaving of the head and the farewell Tawaf (circumambulation) of the Holy House. All this is to be observed on the Sacrificial Day in the exact order of priorities. Yet, an unexpected disturbance in this order involves no juristic disadvantage. Moreover, the act of throwing pebbles marks an end to the ban on legal concessions. But this permissibility is minor and partial, that is, everything becomes lawful except the physical contact with one’s wife. The ban is totally lifted in the wake of the farewell circumambulation of the House of Allah. Secondly, we are told that the ritual shaving of the head should begin from the right side. Thirdly, there is a mention of the distribution of the Prophet’s hair as a blessing among the Companions which is one of the Prophetic characteristics.

Riyadh Al Saliheen >
Book 17 : Prohibited Actions

Riyadh Al Saliheen > Book 17 : Prohibited Actions
Chapter 286 : Prohibition of devouring the Property of an Orphan

Allah, the Exalted, says:
“Verily, those who unjustly eat up the property of orphans, they eat up only fire into their bellies, and they will be burnt in the blazing Fire!” (4:10)
“And come not near to the orphan’s property, except to improve it.” (6:152)
“And they ask you concerning orphans. Say: `The best thing is to work honestly in their property, and if you mix your affairs with theirs, then they are your brothers. And Allah knows him who means mischief (e.g., to swallow their property) from him who means good (e.g., to save their property).” (2:220)

Hadith: 1614. Abu Hurairah (May Allah be pleased with him) said: The Prophet (PBUH) said, “Keep away from the seven fatalities.” It was asked: “What are they, O Messenger of Allah?” He (PBUH) replied, “Associating anything with Allah in worship (i.e., committing an act of Shirk), sorcery, killing of one whom Allah has declared inviolable without a just cause, devouring the property of an orphan, the eating of usury (Riba), fleeing from the battlefield and accusing chaste believing women, who never even think of anything touching their chastity.” [Al-Bukhari and Muslim].
Commentary: All the sins mentioned in the Hadith are major sins but Shirk is the greatest of all. The reason behind this is that it will never be pardoned, and one who commits it, will abide in Hell for all eternity. So far as the other major sins are concerned with Allah, He may forgive them if He so wills; otherwise one who is guilty of such sins will have to suffer the torments of Hell. He will, however, be sent to Jannah after suffering the punishment if he is a Muslim.

Riyadh Al Saliheen > Book 17 : Prohibited Actions
Chapter 288 : Prohibition of Show-off

Allah, the Exalted, says:

“And they were commanded not, but that they should worship Allah, and worship none but Him Alone (abstaining from ascribing partners to Him).” (98:5)
“Do not render in vain your Sadaqah (charity) by reminders of your generosity or by injury, like him who spends his wealth to be seen of men.” (2:264)
“… and to be seen of men, and they do not remember Allah but little.” (4:142)

Hadith: 1616. Abu Hurairah (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, “Almighty Allah says, `I am the One Who is most free from want of partners. He who does a thing for the sake of someone else beside Me, I discard him and his polytheism..” [Muslim].
Commentary: “He who does a thing for the sake of someone else beside Me” here means to do something virtuous for mere show for worldly benefit, or to gain the reputation of being pious. “I discard him and his polytheism” means that “I nullify his good deeds and deprive him of the reward.” In this Hadith any virtue done for the sake of mere show has been likened to Shirk to make its viciousness and harm obvious. However, this is Ash-Shirk Al-Asghar, and those who commit it will not be forbidden access to Jannah. They will, after the punishment in Hell, ultimately enter Jannah. Whereas, those who are guilty of Ash-Shirk Al-Akbar and sheer Shirk will abide in Hell forever.

Hadith: 1617. Abu Hurairah (May Allah be pleased with him) said: I heard the Messenger of Allah (PBUH) saying, “The first to be judged on the Day of Resurrection will be a man who had died as a martyr. He will be brought forward. Allah will remind him of the favours He had bestowed upon him and the man will acknowledge them. Then He will ask him: `What did you do to express gratitude for it?’ The man will reply: `I fought for Your Cause till I was martyred.’ Allah will say: `You have lied. You fought so that people might call you courageous; and they have done so.’ Command will then be issued about him and he will be dragged on his face and thrown into Hell. Next a man who had acquired and imparted knowledge and read the Qur’an will be brought forward, Allah will remind him of the favours He had bestowed upon him and the man will acknowledge them. Then He will ask him: `What did you do to express gratitude for it?’ The man will reply: `I acquired knowledge and taught it, and read the Qur’an for Your sake.’ Allah will say to him: `You have lied. You acquired knowledge so that people might call you a learned (man), and you read the Qur’an so that they might call you a reciter, and they have done so.’ Command will then be issued about him, and he will be dragged on his face and thrown into Hell. Next a man whom Allah had made affluent and to whom Allah had given plenty of wealth, will be brought forward, Allah will remind him of the favours He had bestowed upon him and the man will acknowledge them. He will ask him: `What did you do to express gratitude for it?’ The man will reply: `I did not neglect any of the ways You liked wealth to be spend liberally for Your sake’. Allah will say to him: `You have lied. You did it so that people might call you generous, and they have done so.’ Command will then be issued about him and he will be dragged on his face and thrown into Hell.” [Muslim].

Commentary: We learn from this Hadith that:

  1. 1.Almighty Allah will first of all bring the show-offs to account for their pretentions.
  2. 2.No virtue will be accepted without Ikhlas (sincerity), no matter how great it may be. A pretender who does good deeds for mere show will be consigned to Hell rather than being rewarded with Jannah.

Hadith: 1618. `Abdullah bin `Umar (May Allah be pleased with them) said: Some people told me, “We visit our rulers and we tell them things contrary to those which we say when we depart from them.” `Abdullah bin `Umar (May Allah be pleased with them) replied: “In the era of the Messenger of Allah (PBUH) we considered this to be an act of hypocrisy.” [Al-Bukhari].
Commentary: This Hadith has already been mentioned (Hadith No. 1542) with a variation of wording in the other version. In any case, we learn from this Hadith that flattering the rulers, falsely praising them and telling lies before them to win their pleasure constitute hypocrisy, which is a great offence. Such hypocrisy prevents them from knowing the true state of affairs. What sincerity and well-wishing demand is that the real state of affairs is placed before them so that they come to know the true condition of their subjects.

Hadith: 1619. Jundub (May Allah be pleased with him) said: The Prophet (PBUH) said, “He who so acts to show off, Allah will disgrace him on the Day of Resurrection, and he who does good deeds so that people (may hold him in high esteem), Allah will expose his hidden evil intentions before the people on the Day of Resurrection.” [Al-Bukhari and Muslim].
Commentary: This Hadith shows the consequences of different acts of show-off and informs us that such acts will be a cause of humiliation and disgrace on the Day of Judgement.

Hadith: 1620. Abu Hurairah (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, “A person who acquires (religious) knowledge, which is (normally) acquired to gain the Pleasure of Allah, (for the sole reason) to secure worldly comforts will not even smell the fragrance of Jannah on the Day of Resurrection (i.e., will not enter Jannah).” [Abu Dawud].
Commentary: It is an act of great virtue to acquire religious knowledge provided it is attained for the Pleasure of Allah. If one acquires it for worldly gains, he will be in fact committing a grave sin for which he will not even smell the fragrance of Jannah, that is to say in the first instance because after suffering the punishment for it in Hell, he will be sent to Jannah when Allah will so desire it.

Riyadh Al Saliheen > Book 17 : Prohibited Actions
Chapter 289 : Things not to be Considered as Showing off

Hadith: 1621. Abu Dharr (May Allah be pleased with him) said: The Messenger of Allah (PBUH) was asked: “Tell us about a person who does some good deed and people praise him, will this be considered as showing off?” He replied, “This is the glad tidings which a believer receives (in this life).” [Muslim].
Commentary: We learn from this Hadith that if a person does a virtuous act to please Allah (i.e., not with the intention to show off) and people praise him for it, then there is nothing wrong with it. In fact, such praise is the glad tidings which he receives in this world. Expression of such good opinion about him by the public is akin to a declaration that Allah is pleased with him. Sincere admiration and praise of someone by the public is not a disqualification. It is, in fact, an evidence of his virtuous conduct and its recognition by Allah.

Riyadh Al Saliheen > Book 17 : Prohibited Actions
Chapter 290 : Prohibition of gazing at women and Beardless Handsome Boys except in Exigency

Allah, the Exalted, says:

“Tell the believing men to lower their gaze (from looking at forbidden things).” (24:30)

“Verily, the hearing, and the sight, and the heart, of each of those ones will be questioned (by Allah).” (17:36)

“Allah knows the fraud of the eyes, and all that the breasts conceal.” (40:19)

“Verily, your Rubb is Ever Watchful (over them).” (89:14)

Hadith: 1622. Abu Hurairah (May Allah be pleased with him) said: The Prophet (PBUH) said, “Allah has written the very portion of Zina which a man will indulge in. There will be no escape from it. The Zina of the eye is the (lustful) look, the Zina of the ears is the listening (to voluptuous songs or talk), the Zina of the tongue is (the licentious) speech, the Zina of the hand is the (lustful) grip, the Zina of the feet is the walking (to the place where he intends to commit Zina), the heart yearns and desires and the private parts approve all that or disapprove it.” [Al-Bukhari and Muslim].
This is the wording in Muslim; Al-Bukhari wording is a bit short.
Commentary: Seeing, listening, walking, etc., are means of committing the sin of fornication and adultery, but they have been termed so metaphorically so that every Muslim saves himself from them. If he does not try to save himself from them, his desires will find support from the private parts of his body; that is, he will incline to immoral acts. If he keeps himself away from the means of fornication and adultery, his private parts will crush his desires, that is to say he will be saved from immoral acts. This is the reason it is said that one should avoid glances, smiles, salutation, conversation, promises and then meetings which occur by stages on one’s way to fornication and adultery.

Hadith: 1623. Abu Sa`id Al-Khudri (May Allah be pleased with him) said: The Prophet (PBUH) said, “Avoid sitting on roadsides.” His Companions said: “O Messenger of Allah (PBUH), there is no other alternative but to sit there to talk.” Thereupon the Messenger of Allah (PBUH) said, “If you have to sit at all, then fulfill the rights of the road.” They asked: “What are their rights?” Thereupon he said, “Lowering the gaze (so that you may not stare at unlawful things); refraining from doing some harm to others, responding to greeting (i.e., saying `Wa`alaikumus-salam’ to one another) and commanding the good and forbidding the evil.” [Al-Bukhari and Muslim].
Commentary: Since roads, streets, lanes and all thoroughfares are the common property of public, it is unfair to use them for private meetings and gatherings because such assemblies create inconvenience for people, especially women, who hesitate appearing before men. But if for some unavoidable reasons, one has to sit on them, then he should do such things there which should on the one side, save one from committing sins (like glazing at women who pass from there), and on the other, one should take care of the public welfare and make use of his presence for preaching religion.

Hadith: 1624. Abu Talhah Zaid bin Sahl (May Allah be pleased with him) said: We were sitting and talking on a platform in front of our house when the Messenger of Allah (PBUH) stopped by us and said, “Why do you sit on roads? Avoid sitting in them.” We replied: “We sit there intending no harm. We only sit and discuss (religious) knowledge and talk.” He said, “If you have to sit, you should fulfill the rights of the road: Lower your gaze, respond to greetings and talk in a good manner.” [Muslim].
Commentary: This Hadith also tells us that we should avoid sitting over passages which are used by the public. If at all one has to use them, then one must observe the Islamic etiquette mentioned in the Hadith.

Hadith: 1625. Jarir bin `Abdullah (May Allah be pleased with him) said: I asked the Messenger of Allah (PBUH) about (the Islamic ruling on) accidental glance (i.e., at a woman one is not Islamically allowed to look at) and he ordered me to turn my eyes away. [Muslim].
Commentary: If one suddenly sees a woman who is not a Mahram, he must at once turn away his glance from her. One should not gaze at her because then his intention is also included in his look which is a sin and constitutes the fornication of the eye. Some religious scholars have also forbidden looking at beardless handsome boys in the same way as is the case with women whom one is not allowed to see.

Hadith: 1626. Umm Salamah (May Allah be pleased with her) said: I was with the Messenger of Allah (PBUH) along with Maimunah (May Allah be pleased with him) when Ibn Umm Maktum (May Allah be pleased with him) (who was blind) came to visit him. (This incident took place after the order of Hijab). The Prophet (PBUH) told us to hide ourselves from him (i.e., observe Hijab). We said: “O Messenger of Allah (PBUH), he is blind and is unable to see us, nor does he know us.” He replied; “Are you also blind and unable to see him?” [Abu Dawud and At-Tirmidhi].
Commentary: is the opinion of Sheikh Al-Albani). Thus this Hadith is not correct. Against this there is a reliable Hadith according to which the Prophet (PBUH) ordered Fatimah bint Qais (May Allah be pleased with her) to spend her `Iddah (probation observed on divorce or death of the husband) in the house of `Abdullah bin Umm Maktum and said that “Since he is blind, you will be in a position to your veil there.” Thus it is clear that keeping the veil from the blind is not ordained in Islam.

Hadith: 1627. Abu Sa`id Al-Khudri (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, “A man must not look at a man’s private parts nor must a woman look at a woman’s private parts; neither should two men lie naked under one cover, nor should two women lie naked under the same cover.” [Muslim].
Commentary: This Hadith tells us how Islam has closed all doors of immodesty and obscenity. When Islam does not allow a man to sleep without any clothes on with another man, and also does not permit a woman to sleep without any clothes on with another woman, how can it possibly let the gents and ladies mix freely? Free mixing of men and women is a common evil in the West and is now being projected through television in Muslim countries. May Allah guide Muslims to the Straight Path!.

Riyadh Al Saliheen > Book 17 : Prohibited Actions
Chapter 291 : Prohibition of Meeting a non-Mahram Woman in Seclusion

Allah, the Exalted, says:
“And when you ask (his wives) for anything you want, ask them from behind a screen.” (33:53)

Hadith: 1628. `Uqbah bin `Amir (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, “Avoid (entering a place) in which are women (uncovered or simply to mix with them in seclusion).” A man from the Ansar said, “Tell me about the brother of a woman’s husband.” He replied, “The brother of a woman’s husband is death.” [Al-Bukhari and Muslim].
Commentary: This Hadith tells us an extremely important point in respect of the veil about which the majority of Muslims are unaware or negligent. The point that it tells us that a woman must observe the veil from the real brothers, cousins etc., of her husband because their visits in her home are very frequent and there may occur several occasions when they come across each other alone. For this reason, there are greater chances of mischief with them. This explains why the husband’s male relatives have been regarded as “death”, that is from the religious point of view they are fatal. In other words, if they commit the mischief, it will prove fatal because in an Islamic state this crime is punishable by Rajm (stoning to death). This can also be fatal in another way. If the husband begins to suspect that his wife has illicit relations with someone else, he might kill her or divorce her out of his sense of honour. Even in case of divorce, her life will become desolate. Another meaning of it can be that one should be as much afraid of meeting such women in seclusion with whom any kind of contact is not permissible as one is afraid of death.When a woman is required to observe the veil from the real brothers of her husband, why would it not be essential to observe the veil from the husband’s friends. Slackness in this matter is also very common nowadays. Although the dangerous consequences of this fashion come to our notice everyday through newspapers, people do not learn any lesson from them, and the fashion of non-observance of the veil is spreading fast like an epidemic. May Allah save us from this evil!

Hadith: 1629. Ibn Abbas (May Allah be pleased with them) said: The Messenger of Allah (PBUH) said, “No one of you should meet a woman in privacy unless she is accompanied by a Mahram (i.e., a relative within the prohibited degrees).” [Al-Bukhari and Muslim].
Commentary: This Hadith strictly prohibits Muslims from meeting a non-Mahram woman in seclusion without her Mahram, in order to avoid the temptation to commit the sin of adultery and fornication.

Hadith: 1630. Buraidah (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, “The sanctity of the wives of Mujahidun (i.e., those who strive hard and fight in the way of Allah) for those who remain at home (i.e., those who do not go to the battlefield to fight Jihad) is like the sanctity of their own mothers. Anyone who remains behind to look after the family of a Mujahid and betrays his trust, will be made to stand on the Day of Resurrection before the Mujahid who will take away from his meritorious deeds whatever he likes till he is satisfied.” The Messenger of Allah (PBUH) turned toward us and said, “Now, what do you think (i.e., will he leave anything with him)?” [Muslim].
Commentary: The protection and supervision of the families of those Mujahidun who go to Jihad, is an act of high merit, and if someone violates the trust reposed in him, he will be committing a grave sin indeed. Such breach of trust shakes the very structure of mutual cooperation which has a singular importance in Islam. This Hadith considers the act of those who violate the Mujahidun’s trust by molesting their wives in any way, taking advantage of their absence, as a very grave sin, because Mujahidun defend the Faith and strive hard to raise the flag of Islam high. Those who commit such a grave sin will be deprived of their virtuous deeds on the Day of Judgement.

Riyadh Al Saliheen > Book 17 : Prohibited Actions
Chapter 292 : Prohibition for Men and Women apeing one another

Hadith: 1631. Ibn `Abbas (May Allah be pleased with them) said: The Messenger of Allah (PBUH) cursed those men who ape women. He also cursed the hermaphrodite of men.

Another narration is: The Messenger of Allah (PBUH) cursed men who copy women and cursed women who copy men. [Al-Bukhari].
Commentary: Mukhannath (hermaphrodite) is a man who dresses himself like a woman and has an effeminate gait and carriage, while Mutarajjilah is a woman who dresses herself like a man and adopts a masculine style. What we learn from this Hadith is that men and women should stick to their natural qualities and characteristics and strictly avoid the imitation of the opposite sex in appearance as well as conduct. Those who violate their nature have been strongly cursed. Women who are influenced by western philosophies and thoughts and try to adopt all those professions which are special for men, fall in this category. Allah has not entrusted them with those responsibilities which are marked for men only. It is a pity that out of sheer imprudence and blind imitation of the West, Muslim women are now adopting the western lifestyle in all walks of life. Such blind imitation has led many astray and is bound to bring Allah’s Wrath upon the transgressors.

Hadith: 1632. Abu Hurairah (May Allah be pleased with him) said: The Messenger of Allah (PBUH) cursed a man who puts on the dress of women, and a woman who puts on the dress of men. [Abu Dawud].
Commentary: We learn from this Hadith that men’s wearing of such clothes, in design and colour, which are special for women such as silken clothes, etc., is forbidden in Islam. Similar is the case of women. They are also prohibited to dress themselves in clothes which are special to men, i.e., shirts, trousers, coat of masculine fashion, etc. This prohibition is very stern as such a manner of dress comes in the category of major sins and has been cursed by the Prophet (PBUH).

Hadith: 1633. Abu Hurairah (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, “There are two types of people who will be punished in Hell and whom I have not seen: men having whips like the tails of cows and they will be beating people with them, and, women who will be dressed but appear to be naked, inviting to evil; and they themselves will be inclined to it. Their heads will appear like the humps of the Bactrian camel inclined to one side. They will not enter Jannah and they will not smell its fragrance which is perceptible from such and such a distance.” [Muslim].
Commentary: This Hadith has the following three important points:

  1. 1.It has a warning for those who oppress people. Flogging in Hadd and Qisas does not come in the category of oppression because oppression in the real sense is perpetrated when whipping is done as a means of tyranny and cruelty.
  2. 2.It has a stern warning for those women who go about without wearing the Islamic-type veil and take to adornment to display their charms, which is the habit of immoral women. Such women also adorn their hair in different styles and lure men with their coquetry and amorous playfulness. They are shameless and also make others likewise, shameless.

This Hadith is one of the signs of the Prophethood of Muhammad (PBUH), the last of the Prophets of Allah, because the evils which he had prophesied in this Hadith have been fulfilled. Muslim women have adopted all these evils and shameless fashions without any fear of punishment in the Hereafter. May Allah relieve us from these evils.

Riyadh Al Saliheen > Book 17 : Prohibited Actions
Chapter 293 : Prohibition of following the Manners of Satan and Disbelievers

Hadith: 1634. Jabir (May Allah be pleased with him) said: I heard the Messenger of Allah (PBUH) as saying: “Do not eat with your left hand, because Satan eats and drinks with his left hand.” [Muslim].

Hadith: 1635. Ibn `Umar (May Allah be pleased with them) said: The Messenger of Allah (PBUH) said, “No person should eat and drink with his left hand for Satan eats with his left hand and drinks with his left hand.” [Muslim].
Hadith: 1636. Abu Hurairah (May Allah be pleased with him) said: I heard the Messenger of Allah (PBUH) as saying: “Jews and Christians do not dye their hair, so act differently from them.” [Al-Bukhari and Muslim].
Commentary: We learn from this Hadith that the Prophet (PBUH) has advised the Muslims to dye the hair of their head and beard with yellow or red colour. They have been forbidden from dying the hair with black colour, as will be explained in the coming Ahadith. Some religious scholars have regarded this as something desirable. Therefore, it is not necessary to dye the hair of head and beard. But this is certainly better. Since any resemblance with the Jews and Christians is unlawful, not dying the hair will create a resemblance with them. Therefore, in such a situation the colouring will be necessary, otherwise it will be Mustahabb, that is to say desirable.

Riyadh Al Saliheen > Book 17 : Prohibited Actions
Chapter 294 : Forbidding to Dye Hair Black

Hadith: 1637. Jabir (May Allah be pleased with him) said: Abu Quhafah, father of Abu Bakr (May Allah be pleased with them) was presented to the Messenger of Allah (PBUH) on the day of the conquest of Makkah and his head and beard were snow white. The Messenger of Allah (PBUH) said, “Change it (i.e., dye it and avoid black colour).” [Muslim].
Commentary: Abu Quhafah was the Kunyah (nick-name) of Abu Bakr’s father. His real name was Usman bin `Amir. He had embraced Islam on the day Makkah was conquered by the Muslims. “Saghamah” is a herb which grows in mountains and is completely white. Since Abu Quhafah’s hair were gray, the Prophet (PBUH) ordered him to dye them but forbade him from turning them black. Thus, we learn that except for inevitable circumstances, dying the hair of head and beard in black is prohibited.

Riyadh Al Saliheen > Book 17 : Prohibited Actions
Chapter 295 : On Prohibition of Shaving a part of Head

Hadith: 1638. Ibn `Umar (May Allah be pleased with them) said: The Messenger of Allah (PBUH) forbade shaving a part of the head. [Al-Bukhari and Muslim]

Hadith: 1639. Ibn `Umar (May Allah be pleased with them) said: The Messenger of Allah (PBUH) saw a boy, some portion of whose head was shaved and some of it was left out. He prohibited them from that and said, “Shave the whole of it or leave the whole of it.” [Muslim].
Commentary: This order of Prophet (PBUH) was based on the reason that that hair¬style was then in vogue among the Jews and Christian priests and ascetics. This style was also popular with the group which was given to mischief and disobedience. This is, however, permissible in exceptional circumstances. In any case, either one should shave the hair completely or keep them in such a style that there is no resemblance with women.

Hadith: 1640. `Abdullah bin Ja`far (May Allah be pleased with them) said: The Prophet (PBUH) gave respite for three days to the family of Ja`far (after his martydom). Then he came and said, “Don’t weep for my brother after this day.” He said, “Bring all of my nephews to me.” We were accordingly brought as if we were chickens. Then he said, “Call for me a barber.” He directed him to shave our heads which he did. [Abu Dawud].
Commentary: Ja`far was the cousin of the Prophet (PBUH) and he was martyred in the battle of Mu’tah. Although martyrdom is an honour but even then the bereaved family does feel the shock of the loss. For this reason, the Prophet (PBUH) permitted them to give vent to their grief for three days. It should not, however, be taken to mean that he allowed them to lament and wail, because that is prohibited. What he actually allowed them was the natural weeping which does occur when people come for condolence and speak of the deceased. Such expression of grief is permissible after a period of three days also. Therefore, what the Prophet (PBUH) had advised them was not in the nature of unlawful but natural. The children of the deceased called themselves “chickens” as they were greatly enervated by the tragedy. This Hadith has been mentioned here to confirm the validity of shaving the hair of the head, especially of children, although keeping bobbed hair is more meritorious because the Prophet (PBUH) himself did so. Bobbed hair are cut short and allowed to hang loosely.

Hadith: 1641. Ali (May Allah be pleased with him) said: The Messenger of Allah (PBUH) prohibited a woman from shaving her head [An-Nasa’i].
Commentary: This Hadith is also included in At-Tirmidhi but Sheikh Al-Albani has regarded it “Da`if” (weak). Please see Ahadith Ad-Da`ifah. However, in order to avoid resemblance with men, this prohibition for women will stand. If it is required on medical ground then it will be permissible.

Riyadh Al Saliheen > Book 17 : Prohibited Actions
Chapter 296 : Prohibition of Wearing False Hair, Tattooing and Filling of Teeth

Allah, the Exalted, says:

“They (all those who worship others than Allah) invoke nothing but female deities besides Him (Allah), and they invoke nothing but Shaitan (Satan), a persistent rebel! Allah cursed him. And he [Shaitan (Satan)] said: `I will take an appointed portion of your slaves. Verily, I will mislead them, and surely, I will arouse in them false desires; and certainly, I will order them to slit the ears of cattle, and indeed I will order them to change the nature created by Allah’…” (4:117-119)

Hadith: 1642. Asma’ (May Allah be pleased with her) said: A woman came to the Prophet (PBUH) and said: “O Messenger of Allah! I have a daughter who had an attack of small pox and her hair fell off. Now I want to celebrate her marriage. Can I get her a wig?” Thereupon the Prophet (PBUH) said, “Allah has cursed the maker and wearer of a wig.” [Al-Bukhari and Muslim].
Commentary: This Hadith mentions women of three kinds, namely:

  1. 1.One who patches or joins the hair.
  2. 2.One who desires to have such hair.
  3. 3.One whose hair are taken to mix with the hair of another woman.

All the three of them have been cursed. Such artificial hair are called wig. `Beauty Parlours’ are very active in prompting the use of wigs and other shameful fashions. May Allah save us from such evils.

Hadith: 1643. Humaid bin `Abdur-Rahman (May Allah be pleased wth him) said: I saw Mu`awiyah (May Allah be pleased with him) during the Hajj (pilgrimage) standing on the pulpit. He took from the guard a bunch of hair, and said: “O people of Al-Madinah! Where are your scholars? (Why do they do not prohibit you) I heard the Prophet (PBUH) prohibiting from using this (false hair) and saying, `The people of Bani Israel were ruined when their women wore such hair.”’ [Al-Bukhari and Muslim]
Commentary:

  1. 1.In his sermon Muawiyah was referring to the evils which have been mentioned in the previous Hadith. Thus, we learn that if men see any mischief spreading in the society, they must take notice of it and try to prevent the public from it. They should also call the attention of the `Ulama’ to that mischief so that they too raise voice against it.
  2. 2.To keep silent over the spread of evils among people is akin to inviting destruction and the Wrath of Allah on society.
  3. 3.There is a stern warning for present-day Muslims also because women today have generally discarded their veil and taken to display their charm and beauty like prostitutes. These and numerous other evils rampant in Muslim society are far more vulgar and dangerous than the evil of using wigs and keeping shameful hair styles. To make matters worse, the Muslim masses are silent over this immoral parade of evils, and the `Ulama’ also hesitate to criticize these evils openly in their speeches and sermons.

Hadith: 1644. Ibn `Umar (May Allah be pleased with them) said: The Messenger of Allah (PBUH) cursed the maker and wearer of a wig and the tattooer and the one who is tattooed. [Al-Bukhari and Muslim].
Commentary: Al-Washimah is a woman who practises Al-Washm Al-Washm was performed (in the past) by piercing needle in some part of the body for drawing blood and then filling the cavity caused by it with antimony, indigo, etc., to make the spot green or black. This is called tattooing. In the Arab society of the Prophet’s time, this fashion was very popular among women for enhancing their charms and beauty in the same way as the fashion of patching someone’s hair with his own. Al-Mustaushima is a woman who asks some women for tattooing and/or a woman who marks tattoos on the skin of another woman.

As this act amounts to changing the natural appearance of a person, both women, that is the one who subjects her body to tattooing and the one who makes this operation, are cursed. Such fashions are in vogue in this age also. Plucking the eyelashes and filling them with colours and other material of makeup, or like Hindu women, making mark between the eyebrows with cinnabar etc., fall in the category of such fashions. Such means of make up which are practised nowadays by women and on which huge amounts of money are wasted are the things which have been cursed. Muslim women should, therefore, avoid such evils as they are ruinous for religion as well as worldly life.

Similar is the case of nail polish. In the opinion of some religious scholars, this act invalidates Wudu’. Women are now also in the habit of keeping long nails on which nail polish is applied to give an effect of beastly claws. All such vile fashions have been borrowed by oriental societies from the class of shameless women of the West, and Muslim women have also adopted them. We must strictly abstain from them because they tend to create resemblance to the non-Muslims, which is unlawful and is rated as a major sin.

Hadith: 1645. Ibn Mas`ud (May Allah be pleased with him) said: Allah has cursed those women who practise tattooing and those women who have themselves tattooed, and those women who get their hair removed from their eyebrows and faces (except the beard and the mustache), and those who make artificial spaces between their teeth for beauty, whereby they change Allah’s creation. A woman started to argue with him, saying: “What is all this?” He replied: “Why should I not curse those whom the Messenger of Allah (PBUH) cursed and who are cursed in Allah’s Book? Allah, the Exalted, has said in His Book:
“And whatsoever the Messenger (Muhammad (PBUH)) gives you, take it; and whatsoever he forbids you, abstain (from it).” (59:7) [Al-Bukhari and Muslim].
Commentary: We learn from this Hadith that any effort to bring about a change in one’s natural appearance is unlawful. Al-Washm (tattooing), Al-Washr (slimming the teeth), At-Tafalluj (to create gaps between the teeth), An-Nams (the plucking of eyelashes) etc., come in the category of forbidden and unlawful fashions. It should be mentioned here that the use of henna is permissible because it does not bring about any such change which is forbidden. The use of henna is permissible subject to the condition that woman should not make its display before any man who is not a Mahram (Mahram is a person with whom it is basically not lawful to contract marriage).

Riyadh Al Saliheen > Book 17 : Prohibited Actions
Chapter 297 : Prohibition of Plucking Grey Hairs

Hadith: 1646. Reported `Amr bin Shu`aib, on the authority of his father and grandfather that the Prophet (PBUH) said, “Do not pluck out grey hair, for they are the Muslim’s light on the Day of Resurrection.” [Abu Dawud, At-Tirmidhi and An-Nasa’i].
Commentary: Plucking of gray hair, usually a sign of old age, should be avoided because besides the benefit which one gets from them in the Afterlife, they are a means of respect in this world.

Hadith: 1647. `Aishah (May Allah be pleased with her) said: The Messenger of Allah (PBUH) said, “He who does something contrary to our way (i.e., Islam) will have it rejected.” [Muslim].
Commentary: “Contrary to our way” means such acts which have neither been allowed or justified nor can be justified by any principle of Shari`ah. Thus, this Hadith makes it abundantly clear that all heresies and violations of Shari`ah will not be accepted by Allah. Every Muslim is required to be a faithful follower of Divine orders rather than a heretic and a rebel.

Riyadh Al Saliheen > Book 17 : Prohibited Actions
Chapter 299 : Undesirability of Wearing one Shoe or Sock

Hadith: 1649. Abu Hurairah (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, “None of you should walk wearing one shoe; you should either wear them both or take them off both.” [Al-Bukhari and Muslim].
Commentary: We learn from this Hadith that it is undesirable to wear one shoe in one foot and leave the other foot uncovered because one does not look respectable in this condition, and cannot keep a balance in his gait. This is also bound to be exposed to ridicule.

Hadith: 1650. Abu Hurairah (May Allah be pleased with him) said: I heard the Messenger of Allah (PBUH) saying, “When the lace of one of the shoes of any one of you is cut off, he should not walk with the other until he has got the lace repaired.” [Muslim].
Commentary: The shoe-laces used in Arabia at the time of the Prophet (PBUH) were different from the ones which are used in modern times. The shoes were then so designed that they could not be used without laces. It was like a strap which kept the shoe tied to the foot, and if it was broken one could not use the footwear at all. For this reason, it was ordained by the Prophet (PBUH) that one should first get the strap repaired and then use the pair of his shoes. If this was not done, one would be then wearing one shoe and leaving his other foot bare. There is no harm, however, if one has to do this under some compulsion.

Hadith: 1651. Jabir (May Allah be pleased with him) said: The Messenger of Allah (PBUH) forbade a person wearing (tying up) his shoe while standing. [Abu Dawud with a good Isnad].
Commentary: We learn from this Hadith that it is undesirable to put on one’s shoes (or socks, etc.) in the standing position. Some religious scholars are of the opinion that this is more of an advice than an order. By prescribing the manners of wearing one’s shoes, it has been illustrated that the Islamic teachings cover all spheres of life.

Riyadh Al Saliheen > Book 17 : Prohibited Actions
Chapter 301 : Prohibition of putting oneself to Undue Hardship

Allah, the Exalted, says:

“Say (O Muhammad (PBUH)): `No wage do I ask of you for this (the Qur’an), nor am I one of the Mutakallifun (those who pretend and fabricate things which do not exist).”’ (38:86)

Hadith: 1655. `Umar (May Allah be pleased with him) said: We have been forbidden to go into excess.
Commentary: Affectation and artificiality are also different forms of formality which some people exercise in their speech, dress and manners. To make unusual effort in hospitality and preparation of several dishes for meals also come in the category of formality which is greatly disliked. Unfortunately, present-day Muslims have made it a habit to spend lavishly on these extravagances. May Allah grant us guidance to adhere to the religious injunctions in all matters of life.
Hadith: 1656. Masruq (May Allah be pleased with him) said: We visited `Abdullah bin Mas`ud (May Allah be pleased with him) and he said to us: O people! He who has the knowledge of any matter may convey it to the others. And he who has no knowledge, thereof, should say: “Allahu a`lam (Allah knows better).” It is a part and parcel of knowledge that a man who has no knowledge of a matter should say: “Allah knows better.” Allah said to His Prophet (PBUH): “Say (O Muhammad (PBUH)): `No wage do I ask of you for this (the Qur’an), nor am I one of the Mutakallifun (those who pretend and fabricate things which do not exist).”’ (38:86) [Al-Bukhari].
Commentary: If one does not know about something, he should not say anything about it by way of conjecture, speculation and guesswork because this is also pretension which is forbidden. When religious scholars are asked about anything which they do not know, they should confess their ignorance. Such a confession is also a mark of scholarship. In other words, they should abstain from giving verdict about any matter without making a thorough study and research on it.

Riyadh Al Saliheen > Book 17 : Prohibited Actions
Chapter 305 : Prohibition of Drawing Portraits

Hadith: 1678. Ibn `Umar (May Allah be pleased with them) said: The Messenger of Allah (PBUH) said, “Those who draw pictures will be punished on the Day of Resurrection; and it will be said to them: `Breathe soul into what you have created.”’ [Al-Bukhari and Muslim].
Commentary: We learn from this Hadith that drawing pictures of humans, animals and all those things that have a soul in them is a great sin and is liable to heavy punishment. However, one will not be taken to task for such pictures which are made compulsory by the Government, i.e., identity cards, passports, domicile certificates etc., because one cannot exercise his own will in such matters, but this exemption is subject to the condition that he does not exceed the compulsory requirement.

Hadith: 1679. `Aishah (May Allah be pleased with her) said: The Messenger of Allah (PBUH) visited me after returning from a journey, and I had a shelf with a thin cloth curtain hanging over it and on which there were portraits. When he saw it, the colour of his face changed (because of anger) and he said, “O `Aishah! the most grievous torment from Allah on the Day of Resurrection will be for those who imitate (Allah) in the act of His creation.” `Aishah said: We tore it into pieces and made a cushion or two cushions out of that. [Al-Bukhari and Muslim].
Commentary: This Hadith has already appeared earlier [Hadith No. 650]. We learn from it that the act of drawing (pictures of humans, animals and things that have a soul in them) or photography and hanging of pictures (of such things) for display or decoration in homes is a great sin. It is, however, permissible that sheets bearing such pictures are cut into pieces for making such things which are not sacred and people go on trampling them, as was done by `Aishah (May Allah be pleased with her) that she made pillow covers of these pieces.

Hadith: 1680. Ibn `Abbas (May Allah be pleased with them) said: I heard the Messenger of Allah (PBUH) saying, “Every painter will go to Hell, and for every portrait he has made, there will be appointed one who will chastise him in the Hell.” Ibn `Abbas said: If you have to do it, draw pictures of trees and other inanimate things. [Al-Bukhari and Muslim].
Commentary: A painter will be punished for his paintings according to the number of his products. The greater the number of paintings he has produced, the more would be the punishment. Thus, there is a great warning for those who make films and photographs on marriages and functions because they make photographs of hundreds or thousands of persons at a time. If, in spite of knowing that this act is unlawful in Shari`ah, they do it on account of slackness on their part, they shall have to suffer heavy punishment for it in Hell. If they think that it is permissible in Islam, while it is forbidden, they would be regarded infidels and abide in Hell. It is absolutely wrong to think that this prohibition applies only to the painters or sculptors and that photographs taken by a camera is not a picture but a mere reflection and, therefore, one is exempted from their prohibition. Whether a picture is made by hand or camera or video, it is a picture and its maker is warned with Hell. May Allah save us from it. However, pictures of natural scenery which are lifeless are permissible.

Hadith: 1681. Ibn `Abbas (May Allah be pleased with them) said: I heard the Messenger of Allah (PBUH) saying, “Whosoever makes a picture, will be punished on the Day of Resurrection, and will be asked to infuse soul therein, which he will not be able to do.” [Al-Bukhari and Muslim].
Commentary: One who makes a picture by any means, will be ordered to put life into it. This order will be in the nature of reproach and reproof because none can do it. Obviously one will not be able to do it and will thus be awarded stern punishment.

Hadith: 1682. Ibn Mas`ud (May Allah be pleased with him) said: I heard the Messenger of Allah (PBUH) saying, “Those who will receive the most severe punishment from Allah on the Day of Resurrection will be painters (of living objects).” [Al-Bukhari and Muslim].

Hadith: 1683. Abu Hurairah (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, “The Almighty Allah said: `Who is more an oppressor than him who goes to create like My creation? Let him make an ant or a grain of corn or a grain of barley.”’ [Al-Bukhari and Muslim].

Commentary: This Hadith has a stern warning for photographers and video-makers who try to imitate the Creative Attribute of Allah.

Hadith: 1684. Abu Talhah (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, “The angels do not enter a house in which there is a dog or a portrait.”  [Al-Bukhari and Muslim].
Commentary: Angels here means angels of mercy whose visit is a blessing for homes, because the angels who supervise us and record our deeds are with us all the time.

Hadith: 1685. Ibn `Umar (May Allah be pleased with them) said: Jibril (Gabriel) promised to visit the Messenger of Allah (PBUH) but delayed and this grieved him very much. When he came out of his house, Jibril met him. The Messenger of Allah (PBUH) asked him about the reason of delay, and he replied: “We do not enter a house in which there is a dog or a portrait.” [Al-Bukhari].

Hadith: 1686. `Aishah (May Allah be pleased with her) said: Jibril (Gabriel) (PBUH) made a promise with the Messenger of Allah (PBUH) to come at a definite hour; that hour came but he did not visit him. There was a staff in the hand of the Messenger of Allah (PBUH). He threw it from his hand and said, “Never does Allah back out of His Promise, nor do His messengers.” Then he noticed a puppy under his bed and said, “O `Aishah, when did this dog enter?” She said: “By Allah, I don’t know.” He then commanded that it should be turned out. No sooner than had they expelled it, Jibril came and the Messenger of Allah (PBUH) said to him, “You promised to visit me. I waited for you but you did not come.” Whereupon he said: “The dog kept me from coming. We do not enter a house in which there is a dog or a picture.” [Muslim].
Commentary: This Hadith has an elaboration of the preceding Hadith and tells us that a puppy had entered the house of the Prophet (PBUH) and he did not know about it. The presence of the puppy in the house obstructed the visit of Jibril (Gabriel). It is a pity that now many Muslims keep dogs in their houses in imitation of the Europeans and also display in their showcases photographs of animals, or their own family members, or pictures of their deceased parents, or their mentor, or some saint for the sake of blessing, little knowing that such pictures deprive one of the Blessings of Allah rather than bestowing it upon them.

Hadith: 1687. Abul-Haiyaj Haiyan bin Husain said: `Ali bin Abu Talib (May Allah be pleased with him) said to me: “Shall I not send you to do a task that the Messenger of Allah (PBUH) had assigned to me? Spare no portrait unwiped out, and leave not a high grave unlevelled.”
Commentary: Drawing pictures and raising graves over the height of a span are forbidden and their removal is the responsibility of Muslim rulers. An Islamic state neither allows pictures, nor does it permit permanent structures over graves, nor graves over a span’s height. “Leave not a high grave unlevelled” does not mean levelling them to the ground. What it really means is that these should be reduced to the permissible height.

Riyadh Al Saliheen > Book 17 : Prohibited Actions
Chapter 329 : Abomination of Self Condemnation

Hadith: 1739. `Aishah (May Allah be pleased with her) said: The Prophet (PBUH) said, “None of you should say: `My soul has become evil.’ He should say: `My soul is in bad shape.”’ [Al-Bukhari and Muslim].
Commentary: Khabusatu and Laqisatu are synonymous but the former has appearance of greater sinfulness. Imam Al-Khattabi says that this is a guidance for speaking in a proper manner. One should always use a decent word and abstain from impolite language.

Riyadh Al Saliheen > Book 17 : Prohibited Actions
Chapter 356 : Prohibition of Squandering Wealth

Hadith: 1781. Abu Hurairah (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, “Verily, Allah likes three things for you and disapproves three things for you. He likes that you should worship Him Alone, not to associate anything with Him (in worship) and to hold fast to the Rope of Allah and not to be divided among yourselves; and He disapproves for you irrelevant talk, persistent questioning and the squandering of the wealth.” [Muslim].
Commentary: This Hadith has already been mentioned [Hadith No. 342]. Although the initial portion is missing there and three things which have been disliked are mentioned in its text. Beside stressing Tauhid, holding fast to the Rope of Allah and unity (which are greatly liked by Allah), this Hadith forbids unnecessary debate, hair¬splitting and extravagance as all the three are disliked by Allah. Wealth has a great importance in man’s life since it is the very source of sustenance and basis of his livelihood, its wastage is akin to cutting the branch of the tree on which one is sitting.

Hadith: 1782. Warrad, the scribe of Al-Mughirah bin Shu`bah (May Allah be pleased with him) said: Al-Mughirah bin Shu`bah dictated a letter to me addressed to Mu`awiyah (May Allah be pleased with him) that the Prophet (PBUH) used to supplicate at the end of each obligatory Salat (prescribed prayer): “La ilaha illallahu, wahadahu la sharika lahu, lahul-mulku, wa lahul-hamdu, wa Huwa `ala kulli shai’in Qadir. Allahumma la mani`a lima a`taita, wa la mu`tiya lima mana`ta, wa la yanfa`u dhal¬jaddi mink-al-jaddu. (There is no true god except Allah, the One, Who has no partner. His is the sovereignty and His is the praise, and He is Able to do everything. O Allah! Nobody can withhold what You give; and nobody can give what You withhold; and the high status of a person is of no avail against Your Will).” He also wrote to him that the Prophet (PBUH) used to forbid irrelevant talk, wasteful expenditure, persistent questioning, disobedience of parents (especially mothers), infanticide of daughters by burying them alive, depriving others of their rights and acquisition of property wrongfully. [Al-Bukhari and Muslim].
Commentary: The matters mentioned in this Hadith have been discussed in detail before. What this Hadith specially brings out is that the custom or writing or dictating Ahadith existed even during the age of the Companions. In this respect that was the first period of the compilation of Ahadith. Thus, it is wrong to say that there did not exist any system of recording Hadith in the days of the Companions.

Riyadh Al Saliheen > Book 17 : Prohibited Actions
Chapter 362 : Prohibition of Magic

Hadith: 1793. Abu Hurairah (May Allah be pleased with him) said: The Prophet (PBUH) said, “Avoid the seven destructive things.” It was asked: (by those present): “What are they, O Messenger of Allah?” He replied, “Associating anyone or anything with Allah in worship; practising sorcery, killing of someone without a just cause whom Allah has forbidden, devouring the property of an orphan, eating of usury, fleeing from the battlefield and slandering chaste women who never even think of anything touching chastity and are good believers.” [Al-Bukhari and Muslim].
Commentary: This Hadith has already appeared earlier. All the acts mentioned in it are unlawful. The teaching, learning and practising of magic are all unlawful, and Imam An-Nawawi has quoted this Hadith here to prove the prohibition of magic in Islam.

Riyadh Al Saliheen > Book 17 : Prohibited Actions
Chapter 364 : Prohibition of using Utensils made of Gold and Silver

Hadith: 1795. Umm Salamah (May Allah be pleased with her) said: The Messenger of Allah (PBUH) said, “Whosoever drinks in utensils of silver, in fact, kindles in his belly the fire of Hell.” [Al-Bukhari and Muslim].

Hadith: 1796. Hudhaifah (May Allah be pleased with him) reported: The Prophet (PBUH) prohibited us from wearing silk or Dibaj and from drinking out of gold and silver vessels and said, “These are meant for them (non-Muslims) in this world and for you in the Hereafter.”

In another narration Hudhaifah (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, “Do not wear silk and Dibaj, nor eat or drink from utensils made of gold and silver.” [Al-Bukhari and Muslim].
Commentary: Dibaj is a kind of silk. Some say that thick silk is called Dibaj. Others say that it is the type of cloth in which some of the lengthwise and breadthwise threads are of pure silk, while the rest of the cloth is made of cotton.

Hadith: 1797. Anas bin Sirin (May Allah be pleased with him) said: I was with Anas bin Malik (May Allah be pleased with him) in the company of some Magians when Faludhaj (a sweet made of flour and honey) was brought in a silver utensil, and Anas did not take it. The man was told to change the utensil. So he changed the utensil and when he brought it to Anas, he took it. [Al-Baihaqi].
Commentary: From the above narrations, it is clear that the use of utensils made of gold or silver is forbidden in Islam for eating, drinking and for all other purposes. However, medical use of golden or silver wire is not forbidden, e.g., the use of golden wire in securing teeth, or fixing a tooth partly made of gold.

Eating and drinking in utensils of precious metals (in which platinum may also be included) is forbidden as it is a show of pride and exhibition of richness. All such actions are against the basic teachings of Islam. Precious metals should not be used for decoration either.

  1. 1.However, women may use precious metals as ornaments, since according to some narrations there is exemption for the fair sex in this matter. Still some scholars maintain that the chain of such narrations is weak, so they do not allow their use in the ornaments of women as well. Sheikh Al-Albani has discussed this matter in detail in Adab Az-Zafaf and he does not agree with the opinion of these other scholars.
  2. 2.Silken dress is also forbidden for men and, similarly all types of dresses resembling silk are forbidden for them, which are a speciality of women. They are forbidden as creating likeness and resemblance to women. The reason behind this is that the softness and delicacy found in silk is against manliness.
  3. 3.The prohibition of these things reflects the temperament and disposition of Islam. Islam encourages simplicity and piety in eating, drinking, dress and living; and forbids luxury and ease that creates resemblance and likeness with the disbelievers.

Alas! Present-day Muslims have adopted ease and luxury and made it the criterion of nobility and are following in the footsteps of the disbelievers. Everyone is busy day and night to attain the western standard of living by hook or by crook. May Allah lead them on the Right Path.

Riyadh Al Saliheen > Book 17 : Prohibited Actions
Chapter 365 : Prohibition of Wearing Saffron-Colored Dress

Hadith: 1798. Anas (May Allah be pleased with him) said: The Prophet (PBUH) prohibited men from wearing saffron-dyed clothes. [Al-Bukhari and Muslim].

Hadith: 1799. `Abdullah bin `Amr bin Al-`As (May Allah be pleased with them) said: The Prophet (PBUH) saw me dressed in two saffron-coloured garments and asked, “Has your mother commanded you to wear these?” I asked him, “Shall I wash them out?” He replied, “You had better set them to fire.”

Another narration is: “These are garments of the disbelievers. So do not wear them.” [Muslim].
Commentary: Saffron and safflower are plants with a bright orange-yellow colour. Their use is forbidden because this colour is generally used by women and disbelievers, and men should show no resemblance to women and disbelievers in their dress.

Riyadh Al Saliheen > Book 17 : Prohibited Actions
Chapter 366 : Prohibition of observing silence from Dawn till Night

Hadith: 1800. `Ali (May Allah be pleased with him) said: I have retained in my memory the saying of the Messenger of Allah (PBUH) that: “No one is considered an orphan after he has attained the age of maturity; and it is unlawful to remain silent from dawn till night.” [Abu Dawud with Hasan (good) Isnad].

Hadith: 1801. Qais bin Abu Hazim ¨(May Allah be pleased with him)(c) said: Abu Bakr (May Allah be pleased with him) came upon a woman named Zainab from the Ahmas tribe and noticed that she was observing total silence. He said: “What has happened to her? Why does she not speak?” People informed him that she had sworn to remain silent. He then said to her: “You should speak, it is not permissible (to observe silence), for it is an act of the Days of Ignorance (Jahiliyyah).” (After hearing this) she started speaking. [Al-Bukhari].
Commentary:

  1. 1.From the above narrations it becomes clear that one can not be called an orphan when maturity is attained. The proof of maturity is night discharge and not any particular age. The age of maturity may differ in different countries according to the climate and individual body development. So night discharge has been fixed as the condition and criterion or sign of maturity. Night discharge means ejaculation of semen during sleep.
  2. 2.During the pre-Islamic period, keeping quiet was also considered as a sort of worship or devotion to God. Islam does not allow such ascetic ceremonies and extravagance. So such actions are forbidden. Further it has been stressed that instead of keeping quiet one should engage in good actions, such as enjoining good, forbidding evil, entertaining a guest, remembering Allah and glorifying Him. However, it is better to keep quiet rather than telling lies, indulging in indecent talk or backbiting.

Riyadh Al Saliheen > Book 17 : Prohibited Actions
Chapter 368 : Prohibition of doing that which Allah and His Messenger have Prohibited

Allah, the Exalted, says:

“And let those who oppose the Messenger’s commandment (i.e., his Sunnah legal ways, orders, acts of worship, statements) (among the sects) beware, lest some Fitnah (disbelief, trials, afflictions, earthquakes, killing, overpowered by a tyrant) should befall them or a painful torment be inflicted on them.” (24:63)

“And Allah warns you against Himself (His punishment).” (3:30)

“Verily, (O Muhammad (PBUH)) the Grip (punishment) of your Rubb is severe.” (85:12)

“Such is the Seizure of your Rubb when He seizes the (population of) towns while they are doing wrong. Verily, His Seizure is painful and severe.” (11:102)

Hadith: 1806. Abu Hurairah (May Allah be pleased with him) said: The Prophet (PBUH) said, “Allah, the Exalted, becomes angry, and His Anger is provoked when a person does what Allah has declared unlawful.” [Al-Bukhari and Muslim].
Commentary: This Hadith warns us against committing sins and all that Allah has forbidden in order to avoid exciting the anger of Allah.

FROM ADAB AL MUFRAD

Adab Al Mufrad >
Book 11. Correctness

Adab Al Mufrad > Book 11 : Correctness
Chapter 114. The people of correctness in this world are the people of correctness in the Next World

221. Qabisa ibn Burma al-Asadi said, “I was with the Messenger of Allah, may Allah bless him and grant him peace, and I heard him say, ‘The people of correctness in this world are the people of correctness in the Next World. The people of the incorrect in this world are the people of the incorrect in the Next World.”
Grade: Saheeh (Authentic)
Commentary: Ma’roof generally refers to obeying the orders of Allah and refraining from His prohibitions and performing other supererogatory deeds such as kindness to people. So, those who obey Allah and refrain from His prohibitions in this world will be shown kindness by Allah the Mighty and Exalted in the hereafter. Conversely, those who disobey Allah in this world, the bad people, will be requited with evil in the hereafter

222. Harmala ibn ‘Abdullah went to the Prophet, may Allah bless him and grant him peace, and stayed with him until the Prophet, may Allah bless him and grant him peace, until the Prophet, may Allah bless him and grant him peace, recognised him. He said, “When we set out, I told myself, ‘By Allah, I will go to the Prophet, may Allah bless him and grant him peace, so that I will have more knowledge. I went in the evening until I was in front of him. I asked, ‘What do you command me to do?’ He replied, ‘Harmala, do what is correct and avoid the incorrect.’ Then I went back to the caravan. Then I came back again until I was in my place near him. I asked, ‘Messenger of Allah, what do you command me to do?’ He replied, ‘Harmala, do what is correct and avoid the incorrect. Find out what you like to hear people tell you when you are with them. When you leave me, behave in that manner. Find out what you dislike for people to day to you. When you leave me, avoid that.’ When I returned, I thought that these two statements did not omit anything.”
Grade: Da’eef (Weak)

223. Salman said, “The people of correctness in this world are the people of correctness in the Next World.” Abu ‘Uthman said that the Messenger of Allah, may Allah bless him and grant him peace, said words to that effect.
Grade: Saheeh (Authentic)
Commentary: Ma’roof generally refers to obeying the orders of Allah and refraining from His prohibitions and performing other supererogatory deeds such as kindness to people. So, those who obey Allah and refrain from His prohibitions in this world will be shown kindness by Allah the Mighty and Exalted in the hereafter. Conversely, those who disobey Allah in this world, the bad people, will be requited with evil in the hereafter

Adab Al Mufrad > Book 11 : Correctness
Chapter 115. Every correct action is sadaqa

224. Jabir ibn ‘Abdullah reported that the Messenger of Allah, may Allah bless him and grant him peace, said, “Every correct action is sadaqa.”
Grade: Saheeh (Authentic)
Commentary: Imam Nawawee (الله رحمه (said, “That is, it has the ruling of sadaqah in terms of reward.” This contains evidence that every good deed one performs or says is written down for him as sadaqah.

225. Abu Musa reported that the Prophet, may Allah bless him and grant him peace, said, “Every Muslim must give sadaqa.” They said, “And if he does not find anything (to give)?” He replied, “Then he should work his hands, benefit himself and then give sadaqa.” They asked, “And if he is unable to or does not do it?” He replied, “Then he should help someone with a great need.” They said, “And if he does not do it?” He replied, “Then he should command the good or command the correct.” They said, “And if he does not do that?” They said, “He should refrain from evil. That is sadaqa for him.”
Grade: Saheeh (Authentic)
Commentary: Every Muslim should give charity by way of giving thanks to Allah for His favours on him. The hadeeth contains exhortation for the needy Muslim to work with his hands, enhance himself and extend benefit to others and not be dependent upon the people. One should try to perform other good deed deeds if he is unable to perform a particular one.

226. Same as 220.
Grade: Saheeh (Authentic)
Commentary: The hadeeth shows the following: 1. The ardent desire of the companions (RA)to identify which deed is best in order to hasten towards it. They would even seek to know the good deeds to perform in the circumstances of inability and weakness. 2. The importance of belief in Allah; no deed is accepted without Eemaan 3. From the best things to give out are those that are most dearing to us. 4. The unskilled may have problems of spending upon himself and his household; so benefit extended to him may turn to be benefits to large number of people. 5. Refraining from harming people is from charity. This is because it does not disturb the one in a sound state nor increase discomfort for the one in difficulty.

227. Abu Dharr reported that it was said, “Messenger of Allah, the wealthy people have taken all the rewards. They pray as we pray. They fast as we fast, but they give sadaqa from their excess wealth.” He said, “Has Allah not given you something to give as sadaqa? Every time you praise or glorify Allah, that is sadaqa. There is sadaqa is sexual intercourse.” He was asked, “Is there sadaqa in satisfying one’s appetite?” He replied, “If he does it in a haram manner, is that not a wrong action? Similarly if he does it in a halal manner, he receives a reward.”
Grade: Saheeh (Authentic)
Commentary: Here, the Prophetﷺ drew attention to the fact that one could actually get lots of reward from the aspects of good deeds that do not require spending money because all good deeds are written down and rewarded as sadaqah. Since holding back from sinful deeds is from the aspects of righteousness, performing marital duties such as having sexual intercourse with one’s wife is certainly from righteousness too. We should take after the companions (RA)who emulated one another in performing good deeds.

Adab Al Mufrad > Book 11 : Correctness
Chapter 116. Removing harmful things

228. Abu Barza al-Aslami said, “I said, ‘Messenger of Allah, show me an action by which I will enter the Garden!” He said, ‘Remove harmful things from people’s path.'”
Grade: Saheeh (Authentic)
Commentary: The hadeeth shows the importance of removing harmful things from people’s path, and conversely, it shows the seriousness of placing harmful things on their path.

229. Abu Hurayra reported that the Prophet, may Allah bless him and grant him peace, said, “A man came across a thorn in the road and said, ‘I will remove this thorn so that it does not harm a Muslim man.’ For that reason he was forgiven.”
Grade: Saheeh (Authentic)
Commentary: The narration teaches the virtue of loving one’s brother in faith which necessitates putting away harmful things from his path. Also, no matter how insignificant the people may consider a good deed they are meritorious and should not be disdained; Allah the Mighty and Exalted rewards good deeds in manifolds.

230.Abu Dharr reported that the Messenger of Allah, may Allah bless him and grant him peace, said, “I was shown the actions of my Community both good and evil and I found that one of their good actions is removing harmful things from the road, I found that one of the evil actions was spit in the mosque which is not buried.”
Grade: Saheeh (Authentic)
Commentary: This is evidence for the prohibition of splattering the mosque with spittle; the entire praying people of the mosque are guilty until it is removed. It also evinces the obligation of keeping the mosque clean at all times.

Adab Al Mufrad > Book 11 : Correctness
Chapter 117. Correct Words

231.’Abdullah ibn al-Khatami reported that the Messenger of Allah, may Allah bless him and grant him peace, said, “Every act of kindness is sadaqa.”
Grade: Saheeh (Authentic)
Commentary: Imam Nawawee (الله رحمه (said, “That is, it has the ruling of sadaqah in terms of reward.” This contains evidence that every good deed one performs or says is written down for him as sadaqah.

232. Anas said, “When the Prophet, may Allah bless him and grant him peace, was given something, he used to say, ‘Take it to so-and-so. She was a friend of Khadija’s. Take it to the house of so-and-so. She loved Khadija.”
Grade: Hasan (Sound)
Commentary: It teaches being nice to the friends of one’s wife and her beloved ones, and maintaining that even after her death. These statements of the Messenger of Allahﷺ are from sadaqah since they are inherently good and also lead to that which is good. The hadeeth shows how dearly Khadija (عنها الله ريض (is to the Messengerﷺ.

233. Same as 231, but from Hudhayfa.
Grade:
Commentary:Similar to No. 231, from Hudhayfa, with a different isnād.

Adab Al Mufrad > Book 11 : Correctness
Chapter 118. Going out to a vegetable garden and carrying things in a sack on one’s shoulder to one’s family

234.‘Amr ibn Qurra al-Kindi said, “My father offered his sister in marriage to Salman. He refused and then married a mawla of his called Buqayra. Abu Qurra heard that there were bad feelings between Hudhayfa and Salman. He went to talk to him (Salman) about this. He was told that he was in a vegetable garden which belonged to him and went and met him there. Salman had a sack of vegetables. He put his stick in the knot of the sack and put it on his shoulder. Abu Qurra asked, ‘Abu ‘Abdullah, what is the trouble between you and Hudhayfa?’ Salman replied, ‘Man is prone to be impetuous.’ (17:11) “They went to Salman’s house. Salman went into his house and said, ‘Peace be upon you.’ Then he gave Abu Qurra permission to enter and he came in. There was a fibre mat placed over the doorway and there were some bricks by his head and a saddle. He said, ‘Sit on the rug of your mawla which she has put out for herself.’ Then he began to speak to him. He said, ‘Hudhayfa has related certain things which the Messenger of Allah, may Allah bless him and grant him peace, said in anger to some people. I began to be questioned about them and I said, “Hudhayfa knows best what he says, but I dislike for there to be rancour between people.” Hudhayfa was brought and it was said to him, “Salman neither confirms nor denies what you say.”‘ “Salman said, ‘Hudhayfa came to me and said, “Salman, son of Salman’s mother!” I said, “Hudhayfa, son of Hudhayfa’s mother! You must stop this or I will write to ‘Umar about you!” After I had alarmed him by speaking of ‘Umar, he left me. The Messenger of Allah, may Allah bless him and grant him peace, said, “I am one of the children of Adam. Whatever salve of my community I curse or abuse when he does not deserve it, Make that a prayer a blessing for him.”‘”
Grade: Hasan (Sound)
Commentary: From the points of benefit in this hadeeth are: 1. One could offer his daughter or sister to a pious person to marry. 2. The Muslim should make efforts to reconcile between his brothers if he got aware of any disagreement between them. Nevertheless, he should confirm whatever he hears in that regard. 3. Muslims, the scholars and the students of knowledge especially, should always avoid to make statements that cause disaffection and polarize the community. 4. The companions had respect for one another; they would even alarm one another with a fellow companion during a disagreement. 5. The Prophetﷺ is a human being; so, he gets annoyed too as is from the nature of human beings to get annoyed. 6. The Prophetﷺ dearly loved his community; and so, he supplicated that his curse or abuse of the one who does not deserve it should be made blessings for such a person. 7. Bringing food items and other needs of one’s household even if it be in a sack on one’s shoulders and serving the household is from good character

235. Ibn ‘Abbas said, ” ‘Umar said, ‘Let us go forth to the land of our people.’ Ubayy ibn Ka’b and I were at the back of the people. A cloud gathered. Ubayy said, ‘O Allah, remove its harm from us!’ We met the people and their mounts were wet. They said, ‘What fell on us did not fall on you!’ I said, ‘He asked Allah Almighty to remove its harm from us.’ ‘Umar said, ‘Why didn’t you include us in your supplication?'”
Grade: Da’eef (Weak)

Adab Al Mufrad > Book 11 : Correctness
Chapter 119. Going out to an estate

236. Abu Salama said, “We went to Abu Sa’id al-Khudri with a friend. I said, ‘Will you go with us to the date palms?’ He went out wearing a black-bordered cloak of his.”
Grade: Saheeh (Authentic)
Commentary: The hadeeth teaches that one could invite a person to a stroll. Such walks could serve as refreshing moments from exertion and beneficial issues could be discussed within the period as was the case here. In other wordings of the hadeeth collected by Imam Muslim in his Saheeh, Abu Salama, the son of Abdur-Rahman bin Awf asked his friend, Abu Sa’eed alKhudree if he heard the Messenger of Allahﷺ say anything about Laylat al-Qadr (the Night of Power) to which the later replied, “Yes” and then said, “Once we performed the I’tikaf with the Messenger of Allahﷺ in the mid-ten of the month of Ramadan. We departed in the morning of the twentieth day. The Messenger of Allahﷺ addressed us and said, ‘I was shown the Laylat al-Qadr but I forgot it (or was made to forget). So seek it on the odd days during the last ten days. I was shown that I prostrated in water and clay; so whoever was performing the I’tikaf with the Messenger of Allahﷺ should return’.” He said, “So we returned and did not find any cloud gathering. Later, the cloud formed and it rained until the roof of the mosque, made of palm branches leaked water. The prayer was started and I saw the Messenger of Allahﷺ prostrating in the water and clay. I even saw the traces of the clay on his forehead.”

237. Umm Musa said, “I heard ‘Ali say that the Prophet, may Allah bless him and grant him peace, commanded ‘Abdullah ibn Mas’ud to climb a tree and bring him something from it. His Companions looked at ‘Abdullah’s thigh and laughed at its thinness. The Messenger of Allah, may Allah bless him and grant him peace, said, ‘Why are you laughing? ‘Abdullah’s foot is heavier in the balance than the mountain of Uhud.'”
Grade: Saheeh (Authentic)
Commentary: It shows the virtue of Abdullah bin Mas’ood . The teacher or leader should correct his students or subordinates when they err.

Adab Al Mufrad >
Book 25. Extravagance in Building

Adab Al Mufrad > Book 25 : Extravagance in Building
Chapter 207. Extravagance in Property

442. Abu Hurayra reported that the Messenger of Allah, may Allah bless him and grant him peace, said, “Allah is pleased with you about three things and He is angry with you about three things. He is pleased that you worship Him, not associating anything with Him, that you all take hold of the rope of Allah and that you give good counsel to those that Allah has put in authority over you. He dislikes you engaging in chitchat, asking a lot of questions and squandering wealth.”
Grade: Saheeh (Authentic)
Commentary: The hadeeth highlights among others, 1. The obligation of serving Allah alone, not joining partners with him. 2. The virtue of the Muslims uniting upon the truth; the Qur’an and the Sunnah. 3. Being honest and truthful to those whom Allah places in the positions of Authority. One should pray for them for guidance, protection and success in their affairs. The leader should also be given sincere advice as apprioprate and in the best manner. The Prophetﷺ said, “Anyone who intends to give sincere advice to the person in authority should not do so in the open. He should rather hold on to his hands and withdraw with him to privacy. If he accepts such (advices), then (good); otherwise, such a person has fulfilled his obligation.” (Ahmad and others). 4. The prohibition of expending money in manners that are not allowed in the religion, or allowing wealth to be wasted without prudence, or even lending money to people without guarantee. See narrations no 444 and 445. 5. It is obligatory to guard the tongue and not speak except good. From the evil use of the tongue is asking inconsequential questions. 6. From the The hadeeth highlights among others, 1. The obligation of serving Allah alone, not joining partners with him. 2. The virtue of the Muslims uniting upon the truth; the Qur’an and the Sunnah. 3. Being honest and truthful to those whom Allah places in the positions of Authority. One should pray for them for guidance, protection and success in their affairs. The leader should also be given sincere advice as apprioprate and in the best manner. The Prophetﷺ said, “Anyone who intends to give sincere advice to the person in authority should not do so in the open. He should rather hold on to his hands and withdraw with him to privacy. If he accepts such (advices), then (good); otherwise, such a person has fulfilled his obligation.” (Ahmad and others). 4. The prohibition of expending money in manners that are not allowed in the religion, or allowing wealth to be wasted without prudence, or even lending money to people without guarantee. See narrations no 444 and 445. 5. It is obligatory to guard the tongue and not speak except good. From the evil use of the tongue is asking inconsequential questions. 6. From the

443. In commenting on the words of Allah Almighty, “Anything you spend will be replaced by Him. and He is the best of Providers,” (34:39) Ibn ‘Abbas said, “without extravagance or parsimony.”
Grade: Saheeh (Authentic)
Commentary: That is, He the Mighty and Exalted replaces whatever one spends which is not of extravagance or stinginess; and He is the best of Providers.

Adab Al Mufrad > Book 25 : Extravagance in Building
Chapter 208. Those who squander

444. Abu’l-‘Ubaydayn said, “I asked ‘Abdullah about those who squander and he said, ‘They are those who spend incorrectly.'”
Grade: Saheeh (Authentic)

445. Ibn ‘Abbas said that he said that “the squanderers” were those who wasted money incorrectly.
Grade: Hasan (Sound)

Adab Al Mufrad > Book 25 : Extravagance in Building
Chapter 209. Improving Houses

446. Zayd ibn Aslam reported from his father that ‘Umar used to say on the minbar, “O people! Improve your homes but be careful about these house snakes [which are a form of jinn] before they make you afraid. Those among them which are Muslim will not be clear to you and, by Allah, we have not made peace with them since the time when we treated them as an enemy.”
Grade: Hasan (Sound)
Commentary: The narration discorages the Muslim from being afraid of snakes and even running away from it, rather than seeking to remove its danger. It also reminds of the natural enmity between human beings and snakes. In a related hadeeth, the Prophetﷺ said, “We have not made peace with them (i.e. the snakes) since we fought with them. So whosoever leaves any of them fearfully is not amongst us.” (Aboo Dawood, Ahmad and others). Meaning that, such a person is not following the Sunnah regarding that. This debunks the view amongst the Arabs during the days of Ignorance that when a snake is killed, its companion soon returns to do a revenge; and as such, they were usually afraid of killing snakes! Perhaps. owing to the fact that snakes may find refuge in cluttered up dirty places, the narration emphasizes keeping our homes clean and orderly.

Adab Al Mufrad > Book 25 : Extravagance in Building
Chapter 210. Building expenses

447. Khabbab said, “A man is rewarded for everything except building.”
Grade: Saheeh (Authentic)
Commentary: Shaykh Muhammad Luqman as-Salafee explains, “this is understood to refer to building what is not intended to seek nearness to Allah with, or what is quite unnecessary.”

Adab Al Mufrad > Book 25 : Extravagance in Building
Chapter 211. A man working with his workers

448. ‘Abdullah ibn ‘Amr was heard to say to a nephew of his who had left al-Waht, “Are your workers at work?” “I don’t know,” he replied. He said, “If you were clever, you would work as your workers work.” Then he turned towards us and said, “When a man works with his workers in his house (and Abu ‘Asim once said, ‘in his property’), he is one of the workers of Allah Almighty.”
Grade: Saheeh (Authentic)
Commentary: Al-Waht literally means a garden. However, in this narration it refers to the huge farmland belonging to ‘Amr bin al-‘Aas situated at Taif. A Thaqafiyy is a person from the Thaqeef tribe which settled in Taif and later, they spread across the Muslim lands. They were known for hard work. So, ‘If you were a Thaqafiyy…seemed to demonstrate that the Thaqafiyy is hardworking and would supervise, or even work along with his workers and would certainly know what his labourers do. The narration encourages helping our workers with their work.

Adab Al Mufrad > Book 25 : Extravagance in Building
Chapter 212. Making buildings tall

449. Abu Hurayra reported that the Messenger of Allah, may Allah bless him and grant him peace, said, “The Final Hour will not come until people compete with one another in the height of their buildings.”
Grade: Saheeh (Authentic)
Commentary: Hafidh Ibn Hajar al-Asqalaanee said, “it could also mean competing with each other in beautifying and decorating (houses) or something more encompassing. Many of such have been seen and it is even on the increase.” This was in his time, about 600 years ago. Today, the increase is significant and rapid. Some of the people even seek loans from Riba-based institutions and acquire wealth from other prohibited sources for this purpose! Allah alone grants success

450. Al-Hasan said, “I used to go into the houses of the wives of the Prophet, may Allah bless him and grant him peace, during the khalifate of ‘Uthman ibn ‘Affan, and I could touch their ceilings with my own hand.”
Grade: Saheeh (Authentic)
Commentary: That was because the buildings were neither unnecessarily high nor lavishly decorated. Those understood the trifling nature of the worldly life, and employed what they had to build mansions for themselves in the everlasting abode. Today the reverse is the case for many of the people. See the narration that follows.

451. Da’ud ibn Qays said, “I saw that the rooms were made from the stumps of palm trees covered on the outside with smoothed hair. I think that the width of the house from the door of the room to the door of the house was about six or seven spans. The width of the room inside was ten spans. I think that the ceiling was between seven and right, or there about. I stopped at the door of ‘A’isha, which was facing the west.”
Grade: Saheeh (Authentic)

452. ‘Abdullah ar-Rumi said, “I visited Umm Talq and exclaimed, ‘How low the ceiling of your room is!’ ‘My son,’ she replied, ‘the Amir al-Mu’minin, ‘Umar ibn al-Khattab, may Allah be pleased with him, wrote to his workers telling them: “Do not make your buildings tall. That will come about in the worst of your days.”‘”
Grade: Da’eef (Weak)

Adab Al Mufrad > Book 25 : Extravagance in Building
Chapter 213. The person who builds

453. It is reported that Habba ibn Khalid and Sawa’ ibn Khalid came to the Prophet, may Allah bless him and grant him peace, while he was repairing a wall or a building of his, and they helped him.
Grade: Da’eef (Weak)

454. Qays ibn Abi Hazm said, “We went to visit Khubbab after he had been cauterised seven times. He said, ‘Our Companions who came before us have gone and this world did not cause the, loss. We have been struck by an affliction for which we find no place to put it down except the earth. If it were no that the Prophet, may Allah bless him and grant him peace, forbade us to pray for death, we would pray for it.'”
Grade: Saheeh (Authentic)
Commentary: The Muslims who passed away earlier did not have as much wealth as these later ones, yet the early ones carried out their religious duties and were steadfast. Not having much wealth did not cause them loss of the things of the hereafter. When the Muslims were granted triumph over the lands and tremendous wealth came under their control, those who received charity became very few or practically unavailable such that the only things to do with excess wealth were building and things like it. Yet, in their expenditure, the later ones gave preference to the more important things over the important and so on. Nevertheless, for their knowledge and god-consciousness, these Muslims amongst the companions and their students – may Allah be pleased with them – recognized that the one who has more wealth has more things to account for before Allah; and as such, they disliked the condition. The companions – y – would not in the least disobey the Prophetﷺ.

455. He continued, “Then we came to him another time while he was building a wall and his and he said, ‘The Muslim is rewarded for everything on which he spends money except for what he spends on dust.’
Grade: Saheeh (Authentic)

456. ‘Abdullah ibn ‘Amr said, “The Prophet, may Allah bless him and grant him peace, went by while I was repairing a hut I owned. He said, ‘What is this?’ I replied, ‘I am mending my hut, may Allah bless him and grant him peace.’ He said, ‘The business is too swift for that.'”
Grade: Saheeh (Authentic)
Commentary: This is to emphasize that he should mend his inner behaviour and correct his ways, for it may be that he will die before completing the repairs to the hut.

Adab Al Mufrad > Book 25 : Extravagance in Building
Chapter 214. A spacious dwelling

457. Nafi’ ibn al-Harith reported that the Prophet, may Allah bless him and grant him peace, said, “Part of a man’s happiness is a spacious dwelling, a good neighbour, and a good mount.”
Grade: Saheeh (Authentic)
Commentary: While the spacious home basically provides cover and shelter, enables one to appriopriately segregate the household and accommodate visitors, the good ride helps its owner to fulfill the obligations that require him to move to distant locations. The good neighbour would aid one towards obedience to Allah and His Messengerﷺ; encouraging him upon what is good and forbidding him evil, and so he is happy and successful. In some wordings of the same hadeeth, it includes: “the pious wife”

Adab Al Mufrad > Book 25 : Extravagance in Building
Chapter 215. A person who has upper rooms

458. Thabit reported that he was with Anas in a corner above one of his rooms. He said, “We heard the adhan and he came down and I came down as well. He took short stops and said, ‘I was with Zayd ibn Thabit and I walked with him in this fashion. He said, “Do you know why I did it to you? The Prophet, may Allah bless him and grant him peace, walked in this manner and he said, ‘Do you know why I walked with you?’ I replied, ‘Allah and His Messenger know best.’ He said, ‘So that there would be a greater number of steps in search of the prayer.'”‘”
Grade: Da’eef (Weak)
Commentary: Thaabit mentioned here, is al-Bunaanee, the eminent student and companion of Anas bin Malik (may Allah shower blessings on them). Az-Zāwia is a place about six miles from Madinah where Anas bin Malik’s mansion is. We recall that in authentic narrations, the Prophetﷺ supplicated for him to be blessed in his wealth, life, lineage, and be entered into the Paradise.

Adab Al Mufrad > Book 25 : Extravagance in Building
Chapter 216. Painting buildings

459. Abu Hurayra reported that the Prophet, may Allah bless him and grant him peace, said, “The Final Hour will not come until people build houses which are like coloured garments.”
Grade: Saheeh (Authentic)
Commentary: Hafidh Ibn Hajar al-Asqalaanee said, “it could also mean competing with each other in beautifying and decorating (houses) or something more encompassing. Many of such have been seen and it is even on the increase.” This was in his time, about 600 years ago. Today, the increase is significant and rapid. Some of the people even seek loans from Riba-based institutions and acquire wealth from other prohibited sources for this purpose! Allah alone grants success

460. Warrad, the scribe of al-Mughira ibn Shu’ba, said, “Mu’awiya wrote to al-Mughira, saying, ‘Write down for me what you heard the Messenger of Allah, may Allah bless him and grant him peace, say.’ So he wrote to him, ‘The Prophet of Allah, may Allah bless him and grant him peace, used to say at the end of every prayer, “There is no god but Allah alone with no partner. His is the Kingdom and His is the praise and He has power over everything. O Allah, none can withhold what You give nor can anyone give what You withhold. Nor will the wealth of someone with wealth help him against You.’ He also write to him, ‘He forbade gossip, asking too many questions, and wasting money. He forbade disobeying mothers, burying daughters alive, and he forbade asking people (without real need).'”
Grade: Saheeh (Authentic)
Commentary: The hadeeth encourages the recitation of the mentioned expressions of remembrance after the obligatory prayers. The prohibition of squandering wealth apparently connects the narration to the chapter heading.

461. Abu Hurayra reported that the Prophet, may Allah bless him and grant him peace, said, “None of you will be saved by his actions?” “Not even you, Messenger of Allah?” they asked. “Not even me,” he replied, “unless Allah covers me with mercy from Him. But act correctly and wisely and worship in the morning and evening and during part of the night. Keep to a middle path and you will arrive.”
Grade: Saheeh (Authentic)
Commentary: As much and good as deeds may be, they are hardly completely free from shortcomings of the doer. Thus, they only profit the doer out of Allah’s mercy on him. We beg Allah to shower His mercy on us. Nevertheless, the hadeeth urges towards good deeds and being of the middle course in them and warns against extremism. This hadeeth may appear to contradict some verses of the Qur’an and narrations from the Prophetﷺ which prove that the Paradise is attained by one’s actions alone, such as Allah’s saying: “This is the Paradise which you have been made to inherit because of your deeds which you used to do (in the life of the world).” (Az-Zukhruf: 72). However, they all are put in their places when one understands that good deeds are a basic condition for entrance into Paradise. Yet, such must be free of things that inhibit the entrance which are only removed by Allah’s mercy. So entrance into the Paradise is not attained because of the good deeds alone. Shaykh al-Islam Ibn Taimiyyah – may Allah shower blessings on him – explained further: “Likewise the child; it is not given birth to by mere ejaculating the sperm into the virgina. How many have ejaculated without having a child (from such ejaculations)? The creation of the child must have been decreed by Allah, thereupon, the woman becomes pregnant and observes pre-natal care with all other things that perfect the child’s creation and the absence of whatever may inhibit same. The same applies in the affairs of the hereafter; a person will not attain success just by his deeds but they (i.e. the deeds) are only a means. Thus, the Prophetﷺ said, (then he mentioned the hadeeth under discourse).”

Adab Al Mufrad >
Book 27. Attending to this world

476. Abu Nadra said, “One of our men called Jabir or Jubayr said, ‘I went to ‘Umar while he was Khalif to ask for something which I needed. I reached Madina during the night and went straight to him. I am someone with intelligence and a ready tongue or he said speech (meaning eloquence). I had looked at this world and thought little of it. I had abandoned it as not being worth anything. At ‘Umar’s side there was a man with white hair and white clothes. When I had finished speaking, he said, “All that you have said is correct except for your attack on this world. Do you know what this world is? This world is that in which we reach (or he said, ‘where our provision is’) the Next World. It contains our actions for which we will be rewarded in the Next World.” He said, “A man who knows this world better than I do worked in it.” I asked, “Amir al-Mu’minin, who is this man at our side?” He replied, ‘The master of the Muslims, Ubayy ibn Ka’b.'”
Grade: Da’eef (Weak)
Commentary: As for his saying, the leader of the Muslims, it was a title with which ‘Ubayy bin Ka’b (may Allah be pleased with him) was commonly known amongst the pious predecessors. See Da’eef (41)

477. The Messager of Allah, peace be upon him, said “Pompousness is evil.”
Grade: Hasan (Sound)
Commentary: From the great evils in being ungrateful to people is that such a person will not also give thanks to Allah the Mighty and Exalted for His favors on him!

Adab Al Mufrad > Book 27 : Attending to this world
Chapter 222. Putting Property in Order

478. Hanash ibn al-Harith reported that his father said, “One of our men had a mare which became pregnant which he then slaughtered, saying, ‘Will I live long enough to ride this horse?’ Then we received ‘Umar’s letter telling us to attend to the provision that Allah has given us in order to make it thrive since there is still time in the business.”
Grade: Saheeh (Authentic)
Commentary: It encourages engaging in good deeds; giving thanks to Allah for His favors, preserving them and being broad-minded and optimistic about life.

479. Anas ibn Malik reported that the Prophet, may Allah bless him and grant him peace, said, “If the Final Hour comes while you have a palm-cutting in your hands and it is possible to plant it before the Hour comes, you should plant it.”
Grade: Saheeh (Authentic)
Commentary: The hadeeth emphasizes the tremendous benefits of planting trees and whatever is like it from which people generally derive benefit such as providing water. A Muslim is encouraged to carry out these deeds even at the last life opportunity because if he dies, he continues to get rewarded for the deed as the people benefit from such things until the Last Day. In the same vein it discourages wastage of any kind at any point in time.

480. Dawud ibn Dawud said, “‘Abdullah ibn Sallam said to me, ‘If you hear that the Dajjal has come out while you are planting young palm trees, it is not too soon to put it in order, for people will still have livelihood after that.”
Grade: Da’eef (Weak)

Adab Al Mufrad > Book 27 : Attending to this world
Chapter 223. The supplication of the one who is wronged

481. Abu Hurayra reported that the Prophet, may Allah bless him and grant him peace, said, “There are three supplications which are answered: the supplication of the person who is wronged, the supplication of the traveller, and the supplication of a parent for his child.
Grade: Saheeh (Authentic)
Commentary: See narration no. 32 above. In another authentic narration, its says, “Beware of the supplications of the one who is wronged even if such is a non-muslim; for nothing screens it (from acceptance)”

Adab Al Mufrad > Book 27 : Attending to this world
Chapter 224. Asking Allah for provision because of His words, “Provide for us and You are Best of Providers.”

482. Jabir reported that the Prophet, may Allah bless him and grant him peace, on the minbar. He looked towards the Yemen and said, “O Allah, bring their hearts,” and he looked towards Iraq and said something similar. He looked towards every horizon and said the like of that. He said, ‘O Allah, provide for us out of the legacy of the earth and bless us in our mudd and our sa’.”
Grade: Da’eef (Weak)

Adab Al Mufrad >
Book 30. General Behaviour

Adab Al Mufrad > Book 30 : General Behaviour
Chapter 251. Pride

548.’Abdullah ibn ‘Amr said, “We were sitting with the Messenger of Allah, may Allah bless him and grant him peace, when a bedouin man wearing a robe with a border approached him until he stood before the Messenger of Allah, may Allah bless him and grant him peace. He said, ‘Your companion has debased every horseman and elevates every shepherd.’ The Prophet, may Allah bless him and grant him peace, took hold of the folds of his robe and said, ‘I see that you are wearing the clothes of someone who is without intelligence.’ Then he went on, ‘When the Prophet Nuh, may Allah bless him and grant him peace, he told his son, “I will give you some instructions. I command you to things and I forbid you two things. I command you to say, ‘There is no god but Allah.’ If the seven heavens and the seven earths were a dark ring, they would be cut by ‘There is no god but Allah’ and ‘Glory be to Allah and by His praise.’ It is the prayer of every thing and by it everything has its provision. And I forbid you to associate others with and Allah and to be proud.’ “I asked (or “it was asked”), ‘Messenger of Allah, we know about shirk (associating others with Allah), but what is pride? Is it that one of us has a robe which he wears?’ The Prophet replied, ‘No.’ ‘Is it that one of us has a pair of fine sandals with two good straps?’ I asked. ‘No,’ he replied. ‘Is it that one of us has an animal which he rides?’ I asked. ‘No,’ he replied. ‘Is it that one of us has companions who come and sit with him?’ I asked. ‘No,’ he replied. I asked, ‘Messenger of Allah, so what is pride then?’ He replied, “It is ignoring the truth and being ungrateful to people.'”
Grade: Saheeh (Authentic)
Commentary: The hadeeth contains the following points of benefit among others:

  1. It is apprioprate to criticize a person for dressing improperly and lowly if he is from those who have the ability to do better.
  2.  The Prophets and pious people would give counsels to their household and peoples even when their death drew near. Examples abound in the books of biographies and Islamic history.
  3.  It shows the excellence of Laa ilaaha illallah (There is no deity worthy of worship except Allah) and Subhaanallah wa bihamdihi (Glorious is Allah and by His praise).
  4. It proves that the heavens are seven and the earths are seven! It is not proper to leave this truth, affirmed by the Creator of the Heavens and the Earth for human conjectures that go contrary.
  5. Creatures apart from mankind and jinns give remembrance of Allah with the expressions: Laa ilaaha illallah (There is no deity worthy of worship except Allah) and Subhaanallah wa bihamdihi (Glorious is Allah and by His praise). It is only correct to accept this fact as told from revelation.
  6.  It warns against joining partners in worship with Allah and being arrogant.
  7. Wearing good clothes and shoes, and having good rides and company of people do not mean arrogance.
  8.  The companion’s questions about whether the use of these things mean arrogance show that they were ready to leave them if they actually imply arrogance.
  9. From the methods of teaching is that teachers give the students the opportunity to explore answers for their questions while they supervise them.
  10. The one with the slightest disregard for truth involving actually joining partners with Allah will not enter the Garden!

549. Ibn ‘Umar reported that the Prophet, may Allah bless him and grant him peace, said, “If anyone behaves insolently or walks with an arrogant, he will meet Allah Almighty covered with His anger.”
Grade: Saheeh (Authentic)
Commentary: The insolent shows overbearing pride over others, considering the favors of Allah on him as only from his own knowledge, efforts and right! The people are ordinarily displeased with such persons and the arrogant will 368 meet Allah the Exalted while He is angry with him. Thus, arrogance brings about loss in both worlds. We ask for Allah’s protection from His anger. See narration no. 553.

550. Abu Hurayra reported that the Messenger of Allah, may Allah bless him and grant him peace, said, “Someone who eats with his servant, rides a donkey in the markets, and ties up his sheep and milks it is not proud.”
Grade: Hasan (Sound)
Commentary: The hadeeth exhorts towards the actions that help to purify the soul and remove arrogance. See comments on the narrations in Chapter 100.

551. Salih, the garment-seller, reported that his grandmother said, “I saw ‘Ali, may Allah be pleased with him, buy fates for a dirham and put them in his blanket. I said to him (or a man said to him), ‘I will carry it for you, Amir al-Mu’minin.’ He said, ‘No, the father of the family is the one who is the most entitled to carry it.'”
Grade: Da’eef (Weak)

552. Abu Hurayra reported that the Prophet, may Allah bless him and grant him peace, said that Allah Almighty said, “Might is My wrapper and pride is My cloak. I will punish anyone who contends with Me over either of them.”
Grade: Saheeh (Authentic)

553. An-Nu’man ibn Bashir was heard to say on the minbar, “Shaytan has snares and traps. The snares and traps of Shaytan are to exult ungratefully in the blessings of Allah, to boast about the gifts of Allah, to have pride at the expense of the slaves of Allah, and to follow passion for other than the sake of Allah.”
Grade: Hasan (Sound)

554. Abu Hurayra reported that the Prophet, may Allah bless him and grant him peace, said, “The Garden and the Fire quarrelled and the Fire said, ‘The tyrants will enter me and the proud will enter me.’ The Garden retorted, ‘The weak will enter me and the poor will enter me.’ Allah Almighty said to the Garden, ‘You are My mercy and I show you to whomever I will.’ Then He said to the Fire, ‘You are My punishment with which I will punish whomever I will. Each of you will have your fill.'”
Grade: Saheeh (Authentic)
Commentary: The weak and the poor mentioned here, are the modest ones among them who humble themselves for the sake of Allah, keep His limits and regularly seek His forgiveness and pardon hoping for His mercy and favour. As for the tyrants and arrogant, they are the audacious who oppress His creatures and scorn His rulings! This narration further demonstrates that the creatures of Allah apart from mankind, the jins and angels, speak as Allah the Exalted Wills. We beg Allah’s protection against the Fire

555. Abu Salama ibn ‘Abdu’r-Rahman said, “The Companions of the Messenger of Allah, may Allah bless him and grant him peace, were neither niggardly nor weak (in worship). They used to recite poems to one another in their gatherings and they mentioned matters of the Jahiliyya. But when one of them was asked about something concerning Allah, his eyes went around as if he were mad.”
Grade: Hasan (Sound)
Commentary: The companions – y – lived simply and were neither harsh with themselves nor slack and sluggish! This proves that denying oneself of the comfort of life – unfortunately considered as from the epitomes of faith and character by some – actually has nothing to do with the religion! So the companions used to joke, recite poems and give narrations of their past even during the lifetime of the Prophetﷺ who would remain silent sometimes and even smile with them at other times as contained in the authentic hadeeth of Jabir bin Samurah collected by Ahmad, at-Tirmidhee and others. Nevertheless, their jokes did not, in the least, include taking the rulings of the religion with levity. In this chapter heading, the hadeeth evinces that it may translate to arrogance to consider those who joke, recite poems or tell narrations within the limits of the Share’ah as lowly.

556. Abu Hurayra reported that a man who was handsome came to the Prophet, may Allah bless him and grant him peace, and said, “I love beauty and I have been given what you see so I do not want anyone to be superior to me (and he either said ‘by the strap of a sandal’ or ‘by a red sandal-thong’). Is that pride?” “No,” he replied. “Pride is when someone disdains the truth and is contemptuous of people.”
Grade: Saheeh (Authentic)
Commentary: The hadeeth contains the following points of benefit among others:

  1. It is apprioprate to criticize a person for dressing improperly and lowly if he is from those who have the ability to do better.
  2.  The Prophets and pious people would give counsels to their household and peoples even when their death drew near. Examples abound in the books of biographies and Islamic history.
  3.  It shows the excellence of Laa ilaaha illallah (There is no deity worthy of worship except Allah) and Subhaanallah wa bihamdihi (Glorious is Allah and by His praise).
  4.  It proves that the heavens are seven and the earths are seven! It is not proper to leave this truth, affirmed by the Creator of the Heavens and the Earth for human conjectures that go contrary.
  5. Creatures apart from mankind and jinns give remembrance of Allah with the expressions: Laa ilaaha illallah (There is no deity worthy of worship except Allah) and Subhaanallah wa bihamdihi (Glorious is Allah and by His praise). It is only correct to accept this fact as told from revelation.
  6. It warns against joining partners in worship with Allah and being arrogant.
  7. Wearing good clothes and shoes, and having good rides and company of people do not mean arrogance.
  8. The companion’s questions about whether the use of these things mean arrogance show that they were ready to leave them if they actually imply arrogance.
  9. From the methods of teaching is that teachers give the students the opportunity to explore answers for their questions while they supervise them.
  10. The one with the slightest disregard for truth involving actually joining partners with Allah will not enter the Garden!

557.’Amr ibn Shu’ayb reported via his father that his grandfather related that the Prophet, may Allah bless him and grant him peace, said, “On the Day of Rising, the proud will be gathered like specks in the form of men. Abasement will envelop them on every side. They will be driven to a prison in Jahannam called Bulas. The hottest of fires will rise over them. They will have to drink the pus of the people of the Fire, the foul fluid that their skins excrete.”
Grade: Hasan (Sound)
Commentary: This is severe warning against arrogance and pride! We beg Allah’s protection from arrogance and its consequence. Amin.

Adab Al Mufrad > Book 30 : General Behaviour
Chapter 262. A man going back to live as a Bedouin

578. Abu Hurayra said, “There are seven major wrong actions. The first of them is to associate things with Allah, then killing someone, slandering chaste women, and going back to live as a Bedouin after having made hijra.”
Grade: Saheeh (Authentic)
Commentary: These seven greatly destructive sins have been mentioned in many verses of the Qur’an and authentic ahaadeeth of the Prophetﷺ. The rest of them are: running away from the battle field, taking the wealth of the orphan and consuming interest. See Silsilat al-Ahaadeethis as-Saheehah (2244). Imam Ibn Atheer (الله رحمه (noted, “The one who returned to his place after making the Hijrah without excuse used to be considered like a renegade from the religion!”

Adab Al Mufrad > Book 30 : General Behaviour
Chapter 263. Someone who lives in villages

579. Thawban said, “The Messenger of Allah, may Allah bless him and grant him peace, told me, ‘Do not live the suburbs. The person who lives in the suburbs is like someone who lives in the graves.'” The transmitter said that “kufur ” or “suburbs” are the villages which are next to great cities.
Grade: Hasan (Sound)
Commentary: People who live in remote places are deprived of Jumu‘a prayers and other good gatherings where they obtain knowledge and religious training. Due to their being in remote places, they do not also come in contact with other aspects of human advancements except littly and lately! In a related authentic narration from Abu Hurayrah , the Prophetﷺ said, “The one who resides in the village will be coarse…” (Ahmad and others). However, mere visits to villages and hamlets are allowed as indicated in the next hadeeth. Ahmad here is Ibn ‘Aasim, Abu Muhammad al-Balkhee, the Shaykh from whom the author, Imam Al-Bukhaaree, reported the hadeeth.

Adab Al Mufrad > Book 30 : General Behaviour
Chapter 266. Deliberation in Affairs

583. Al-Hasan related that a man died and left a son and a mawla. He appointed the mawla as his son’s guardian. This was not remiss and continued to look after the lad until he came of age an then he found him a wife. Then the boy said to him, “Equip me so that I can seek for knowledge.” He fitted him out. The boy then went to a man of knowledge and asked him to teach him. The man said, “Tell me when you want to leave and I will teach you.” The boy said, “I feel should leave, so instruct me.” The scholar said, “Have taqwa of Allah. Have patience. Do not be hasty.” Al-Hasan remarked that this contains all good. He left and he could hardly forget these things for there were only three of them. When he reached his family, he dismounted. When he entered the house, there was a man sleeping apart from his wife who was asleep there. He exclaimed, “By Allah, what am I am waiting for with this man!” He went back to his mount and wanted to pick up his sword, but then he repeated, “Have taqwa of Allah. Have patience. Do not be hasty.” So he went back until he was standing at the man’s head and then said, “I will not wait at all to deal with this man!” He went back to his mount and again wanted to take up his sword, but he again remembered the words. He went back again and while he was standing at the man’s head he woke up. When the man woke up, he ran to him, embraced him and kissed him. he asked him, “What happened to you after (you left) me?” He replied, “By Allah, I received a lot of blessing. By Allah, after I left you, I reached the point where I spent the night going three times between my sword and your head, and it was the knowledge which I have obtained which kept me from killing you.”
Grade: Hasan (Sound)
Commentary: The point of reference in this narration vis-a-vis the chapter heading is the scholar’s advice to the boy not to be hasty in his worldly affairs since one may not really know how they will end up. So due contemplation should be made. As regards the affairs of the religion and hereafter, the Prophetﷺ said in an authentic hadeeth: “Holding back should be in all things except the actions of the hereafter.” (Aboo Daawood and others). Slowing down on the matters of the hereafter is calamitous!

Adab Al Mufrad > Book 30 : General Behaviour
Chapter 267. Deliberation in Affairs

584. Ashajj ‘Abdu’l-Qays said, “The Prophet, may Allah bless him and grant him peace, said to me, ‘You have two qualities which Allah loves.’ I asked, ‘What are they, may Allah bless him and grant him peace,?’ He said, ‘Forbearance and modesty.’ I asked, ‘Have I had them for a long time or are they new?’ He replied, ‘You have had them for a long time.’ I said, ‘Praise be to Allah who fashioned me with two qualities which Allah loves!'”
Grade: Saheeh (Authentic)
Commentary: The narration shows the virtues of forbearance and carefulness in affairs, the excellence of the companion, ‘Abdul-Qays , and extols towards giving thanks to Allah for His favors on us.

585 and 586. As 584.

587. Mazida al-‘Abdi said, “Ashajj came and took the hand of the Prophet, may Allah bless him and grant him peace, and kissed it. The Prophet, may Allah bless him and grant him peace, told him, ‘You have two qualities which Allah and His Messenger love.’ He asked, ‘Was I born with them or are they characteristics which I have acquired?’ He said, ‘No, they are part of the natural character on which you were formed.’ Ashajj said, ‘Praise belongs to Allah who has created me with what Allah an His Messenger love!'”
Grade: Da’eef (Weak)

Adab Al Mufrad > Book 30 : General Behaviour
Chapter 271. Modesty

597. Abu Mas’ud ‘Uqba reported that the Prophet, may Allah bless him and grant him peace, said, “Part of what people have learned from the words of prophethood is the statement: ‘If you do not feel ashamed, do whatever you like.”
Grade: Saheeh (Authentic)
Commentary: Al-Hafidh Ibn Hajar al-Asqalaanee (الله رحمه (explained that Hayaa, “Juristically, is a trait which prompts staying away from vicious acts and prevents failing regarding the rights of people.” Thus, those who have become the slaves of their desires – especially against Allah’s dictates – are driven by lack of modesty! And as Imam Ibn Qayyim al-Jawziyyah (الله رحمه ( puts it: “If the veils of desires were put off him, he would realize that he has failed where he could have succeeded and that he only earned grief where he thought he was glad, and harmed himself where he thought he was enjoying; like the bird which was deceived (into a trap) with a seed of wheat; it neither gets the seed nor out of what it got into!”

598. Abu Hurayra reported that the Prophet, may Allah bless him and grant him peace, said, “Faith consists of sixty (or seventy) branches. The best of them is ‘There is no god but Allah.’ The lowest of them is to remove harmful things from the road. Modesty is also a branch of faith.”
Grade: Saheeh (Authentic)

599. Abu Sa’id said, “The Prophet, may Allah bless him and grant him peace, had more modesty than a virgin in her tent. When he disliked something, that could be seen in his face.”
Commentary: As No. 467, with a different isnād

600. Sa’id ibn al-‘As reported that ‘Uthman and ‘A’isha told him that Abu Bakr asked for permission to come in to the Messenger of Allah, may Allah bless him and grant him peace, while he was lying of ‘A’isha’s bed, wearing ‘A’isha’s woollen shirt. He gave Abu Bakr permission to enter while he was like that. he gave him what he needed and then Abu Bakr left. Then ‘Umar, may Allah be pleased with him, asked for permission to come in and he gave him permission to come in while he was like that.
He gave him what he needed and then ‘Umar left. ‘Uthman said, “Then I asked for permission to come in and he sat up and told ‘A’isha, ‘Take your garment.’ I told him what I needed and then I left.’ ‘A’isha asked, ‘Messenger of Allah, why did I see that you did not do for Abu Bakr and ‘Umar what you did for ‘Uthman?’ The Messenger of Allah, may Allah bless him and grant him peace, said, ”Uthman is a modest man and I feared that if I gave him permission to come in while I was in that state he would not tell me what he needed.'”
Grade: Saheeh (Authentic)
Commentary: The hadeeth highlights the excellence of shyness, the status of the companion, Uthman bin ‘Affan – may Allah be pleased with him –, and the Prophet’s yearnings towards fulfilling the needs of his companions – may Allah be pleased with them all.

601. Anas ibn Malik reported that the Prophet, may Allah bless him and grant him peace, said, “Whenever there is modesty in a thing, it adorns it. Whenever there is outrage in a thing, it debases it.”
Grade: Saheeh (Authentic)
Commentary: This is because modesty prevents one from shameful and evil acts that make a mess of things. Conversely, deviance leads to absurdities and so destroys anything into which it comes. See hadeeth no. 469.

602. Salim reported from his father that the Messenger of Allah, may Allah bless him and grant him peace, passed by a man who berating his brother about his modesty. He told him, “Let him be. Modesty is part of faith.”
Another variant has Ibn ‘Umar saying, “The Prophet, may Allah bless him and grant him peace, passed by a man who was berating his brother about his modesty to the point where he told him, ‘I will beat you!’ The Prophet said, ‘Let him be. Modesty is part of faith.'”
Grade: Saheeh (Authentic)
Commentary: The expression, بك أرض) adarra bika) meaning, “it has caused you harm” in the second version has been mistakenly read as (adribuka) and translated as, “I will beat you”! Since modesty only adorns matters, the Prophetﷺ corrected the person who was chiding the other about the later’s modesty.

603.’A’isha said, “The Prophet was lying down in my room with his thigh uncovered when Abu Bakr asked for permission to enter. He gave him permission to enter, remaining as he was. Then ‘Umar asked for permission to come in and he gave him permission, remaining as he was. Then ‘Uthman asked for permission to enter and the Prophet, may Allah bless him and grant him peace, sat up and arranged his garment and then came in and spoke. When he left, I said, ‘Messenger of Allah, Abu Bakr came in and you did not exert yourself nor concern yourself with him. Then ‘Umar came in and you did not exert yourself nor concern yourself with him. Then ‘Umar came in and you sat up and arranged your garment.’ He said, ‘Should I not be modest before a man before whom the angels are modest?'”
Grade: Saheeh (Authentic)
Commentary: It was the thigh of the Prophetﷺ that was actually uncovered as is reported without doubt from the versions collected with authentic chains in Mushkil al-Aathaar by Iman At-Tahhaawee (الله رحمه (and Saheeh Ibn Hibban. See Saheeh al-Adab al-Mufrad by Al-Albaanee (الله رحمه .(However, this hadeeth is not clear-cut evidence that the thigh is not from the ‘Awrah for it is authentically reported from the Prophetﷺ that, “That between the navel and the knee is ‘Awrah” (Aboo Dawood and others); and that, “The thigh is ‘Awrah” (Irwaa al-Galeel 1/295). Therefore, the occasions of the Prophet’sﷺ thigh remaining uncovered probably took place before his statements about the thighs being mentioned to be from the ‘Awrah indicating an abrogation, or that his statement that the thighs are from the ‘Awrah are given preference over his action. Allah knows Best. See Silsilat al-Ahaadeeth is-Saheehah (1687). The hadeeth is evidence that shyness is from the attributes of the angels.

Adab Al Mufrad >
Book 34. Names

Adab Al Mufrad > Book 34 : Names
Chapter 353. The kunya Abu’l-Hakam

811. Hani’ ibn Yazid related that when he came to the Prophet, may Allah bless him and grant him peace, with his people, the Prophet heard them using the kunya Abu’l-Hakam. The Prophet, may Allah bless him and grant him peace, called him and said, “Allah is the Judge (al-Hakam) and He has judgement. Why have you been given the kunya Abu’l-Hakam?” He said, “When my people disagree about something, they bring it to me and I judge between them so that both parties are content.” “How excellent this!” the Prophet exclaimed. Then he asked, “Do you have any children?” Hani’ replied, “I have Shurayh, ‘Abdullah and Muslim, the Banu Hani’.’ He asked, “Which of them is the oldest?” “Shurayh,” he replied. He said, “You are Abu Shurayh,” and he made supplication for him and his children.
The Prophet, may Allah bless him and grant him peace, then heard them call a man among them ‘Abdu’l-Hajar [slave of the Stone]. The Prophet, may Allah bless him and grant him peace, asked, “What is your name?” “‘Abdu’l-Hajar,” he replied. “No,” he said, your name is ‘Abdullah.”
Shurayh said, “When Hani was ready to return to his land, he came to the Prophet, ‘Abdullah and said, “Tell me something that will make the Garden certain for me.” He said, “You must speak good and give food.”
Grade: Saheeh (Authentic)
Commentary: The following could be deduced from the hadeeth: 1. In Arabia a person is usually called by his kunya as a sign of respect. The practice was affirmed in Islam afterwards such that the Prophetﷺ even gave kunyas to children. 2. It is encouraged, or even obligatory to change names and kunyas that back sin and sinful people. 3. It is allowed to take one’s kunya from the name of one’s oldest child. 4. The narration is a masterpiece for lessons on speech, dialogue, persuasion, leadership and influence.

Adab Al Mufrad > Book 34 : Names
Chapter 354. The Prophet, may Allah bless him and grant him peace, liked good names

812. ‘Abdullah Hudud related that the Prophet, may Allah bless him and grant him peace, said, “Who will drive these camels of ours?” or “Who will deliver these camels of ours?” A man said, “I will.” He asked, “What is your name?” “So-and-so,” he said. He said, “Sit down.” Then another stood up and the Prophet asked, “What is your name?” The man said, “So-and-so.” He said, “Sit down.” Then another man stood up and the Prophet said, “What is your name?” “Najiyya (Rescuer),” he said. “The Prophet said, “You will do it. Drive them.”
Grade: Da’eef (Weak)

Adab Al Mufrad > Book 34 : Names
Chapter 355. Swiftness in walking

813. Ibn ‘Abbas said, “The Prophet of Allah, may Allah bless him and grant him peace, came forward swiftly while we were sitting, He approached in such a manner that we wee alarmed by the speed with which he came towards us. When he reached us, he greeted us and said, ‘I came swiftly to you to tell you about the Night of Power. I forgot it in the time it took me to get to you, so look for it in the last ten nights (of Ramadan).'”
Grade: Da’eef (Weak)
Commentary: However, that he “…forgot which night…” to the end of the hadeeth is authentic from other narrations regarding the Laylat al-Qadr (Night of Power).

Adab Al Mufrad > Book 34 : Names
Chapter 356. The names which Allah Almighty loves the most

814. Abu Wahb, a Companion, reported that the Prophet, may Allah bless him and grant him peace, said, “Name yourselves with the names of the Prophets. The names which Allah Almighty loves most are ‘Abdullah and ‘Abdu’r-Rahman. The most truthful names are Harith and Humam. The ugliest names are Harb and Murra.”
Grade: Saheeh (Authentic)
Commentary: Allah the Mighty and Exalted created man and jinn for His worship; so He loves everything that shows the servant’s praise and worship of Him. 2. At all times, people sow what they will reap either in this world or in the hereafter, as the word al-Haarith depicts. Likewise, they all have the zeal for various achievements as the name, Hammaam shows. So they are both truthful names. 3. Harb (war) and Murrah (bitter) are names intrinsically displeasing! 4. Although it is permissible from other authentic narrations to name our children by the names of the Prophets (see narrations in Chapter 371); the first phrase here, “Name yourselves with the names of the Prophets”, is weak and should therefore not be ascribed to the Prophetﷺ like an authentic statement from him.

815. Jabir said, “A man had a child and named him al-Qasim. We said, ‘We will not give you the kunya Abu’l-Qasim nor will we so honour you. The Prophet, may Allah bless him and grant him peace, was told and said, ‘Call your son ‘Abdu’r-Rahman.'”
Grade: Saheeh (Authentic)
Commentary: The scholars have viewed differently about the permissibility of taking a Kunya after that of the Prophetﷺ. One of the views is that taking the Kunya, Abu al-Qasim, is only prohibited for the one whose name is Muhammad based on the weak hadeeth that the Prophetﷺ said, “Whoever takes after my name should not take my Kunya…” However, this position is clearly weak due to the weakness of the hadeeth upon which it is based. Others hold that it was only prohibited during the lifetime of the Prophetﷺ in order to avoid mix-up based on the hadeeth of Anas bin Malik (hadeeth no. 837); and that it became allowed after his death. The third opinion – and which is the correct position, Allah willing – is that it is generally prohibited to take the Kunya, Abu al-Qasim, whether during the lifetime of the Prophetﷺ or after him or whether the person is also named Muhammad or not. This is because the Prophetﷺ stated the reason for the prohibition: “I am Abu’l-Qāsim. Allah gives and I distribute” (hadeeth no. 844), and this is a status that is not conferred on anyone during his lifetime nor after him. Thus, no one should also bear the kunya. Also, if it were allowed in his time and after himﷺ, it would not have been necessary for Alee to ask for permission to give his son the kunya, Abu al-Qasim. And Alee’s statement, “…and it became allowed for me…” as collected authentically by Imam At-Tirmidhee in his Sunan will be meaningless. As such, Imam Ibn Qayyim al-Jawziyyah (الله رحمه (concluded that, “The correct thing is that to name after his name is allowed but to take his kunya is prohibited and the prohibition is worse during his lifetime, and to combine them (i.e. his name and kunya) is also prohibited.”

Adab Al Mufrad > Book 34 : Names
Chapter 357. Changing one name to another

816. Sahl said, “Al-Mundhir ibn Abi Usayd was brought to the Prophet, may Allah bless him and grant him peace, when he was born and the Prophet placed him on his thigh while Abu Usayd was seated near him. The Prophet, may Allah bless him and grant him peace, was busy with something in front of him, so Abu Usayd told someone to take his son from the Prophet’s leg. When the Prophet, may Allah bless him and grant him peace, became aware of it, he asked, ‘Where is the child?’ Abu Usayd replied, ‘We sent him home.’ The Prophet asked, ‘What is his name?’ He replied, ‘Such-and- such.’ The Prophet said, ‘No, rather his name is al-Mundhir.’ So we called him al-Mundhir from that day.”
Grade: Saheeh (Authentic)
Commentary: This is one of the ahaadeeth that proves that a person should change his name if the name is one that is prohibited or disliked in the Sharee’ah. It also proves that the name could be changed by the one in authority such as the judge or the like over his subordinate. See hadeeth no. 820 to 826.

Adab Al Mufrad > Book 34 : Names
Chapter 358. The name which Allah Almighty hates the most

817. Abu Hurayra reported that the Messenger of Allah, may Allah bless him and grant him peace, said, “The name which hates the most is that a man be called the King of Kings.”
Grade: Saheeh (Authentic)
Commentary: The Prohibition indicated here includes all names that have the same meaning; such as Shaahaan Shah (Shah is the title of Persian kings in the past) and the like

Adab Al Mufrad > Book 34 : Names
Chapter 359. Someone who calls another person using the diminutive of his name

818. Talq ibn Habib said, “I was the most vehement person in denying intercession. I questioned Jabir and he said, ‘Tulayq, I heard the Prophet, may Allah bless him and grant him peace, say, “They will come out of the Fire after entering it,” and we recite (the same Book) you recite.'”
Grade: Saheeh (Authentic)

Adab Al Mufrad > Book 34 : Names
Chapter 360. Calling someone by the name he loves the most

819. Hanzala ibn Hidhaym said, “The Prophet, may Allah bless him and grant him peace, used to like to call a man by the name that he liked best and by his favourite kunya.”
Grade: Da’eef (Weak)

Adab Al Mufrad > Book 34 : Names
Chapter 361. Changing the name ‘Asiya (meaning “rebellious”)

820. Ibn ‘Umar said that the Prophet, may Allah bless him and grant him peace, changed a woman’s name from ‘Asiya (rebellious), saying, “You are Jamila (beautiful).”
Grade: Saheeh (Authentic)

821. Muhammad ibn ‘Ata’ related that he visited Zaynab bint Salama and she asked him about the name of one of his sisters. He reports: “I said, ‘Her name is Barra.’ She said, ‘Change her name. The Prophet, may Allah bless him and grant him peace, married Zaynab bint Jahsh. Her name was Barra and he changed it to Zaynab. I visited Umm Salama when she married him and my name was Barra. He heard her call me Barra and said, ‘Do not adorn yourselves. Allah is the One who knows those who are pious (barra) among you and those who are deviant. Call her Zaynab.’ Umm Salama said, ‘She is Zaynab.’ I said to Zaynab, ‘Give her a name.’ Zaynab said, ‘Change it to what the Messenger of Allah, may Allah bless him and grant him peace, changed it.'” So he called her Zaynab.
Grade: Saheeh (Authentic)

Adab Al Mufrad > Book 34 : Names
Chapter 362. Surm (meaning “separation”)

822. Ibn ‘Abdu’r-Rahman ibn Sa’id al-Makhzumi, whose name was as-Surm, reported that the Messenger of Allah, may Allah bless him and grant him peace, named him Sa’id (happy). He related that he had seen ‘Uthman reclining in the mosque.
Grade: Da’eef (Weak)

823. ‘Ali said, “When al-Husayn was born, I named him Harb (war). The Prophet came and said, ‘Show me your son. What have you named him?’ ‘Harb,’ we replied. He said, “He is Hasan.’ When al- Husayn was born, I named him Harb. The Prophet, may Allah bless him and grant him peace, came and said, ‘Show me your son. What have you named him?’ ‘Harb,’ we replied. He said, “He is Husayn.’ When we had a third son, I named him Harb. The Prophet, may Allah bless him and grant him peace, came and said, ‘Show me your son. What have you named him?’ ‘Harb,’ we replied. He said, “He is Muhassin.” Then he said, ‘I have named them according to the names of the sons of Harun: Shabr, Shubayr, and Mushabbir.'”
Grade: Da’eef (Weak)

Adab Al Mufrad > Book 34 : Names
Chapter 363. Ghurab (meaning “crow”)

824. It is reported that al-Harith ibn Abza said, “I was present at Hunayn with the Prophet, may Allah bless him and grant him peace, and he asked me, ‘What is your name?’ ‘Ghurab,’ I replied. He said, ‘No, your name is Muslim.'”
Grade: Da’eef (Weak)

Adab Al Mufrad > Book 34 : Names
Chapter 364. Shihab (meaning “flame”)

825. ‘A’isha said, “A man called Shihab (flame) was mentioned in the presence of the Messenger of Allah, may Allah bless him and grant him peace. The Messenger of Allah, may Allah bless him and grant him peace, said, ‘Rather you are Hisham.'”
Grade: Hasan (Sound)

Adab Al Mufrad > Book 34 : Names
Chapter 365. Al-‘As (meaning “rebel”)

826. Muti’ said, “I heard the Prophet, may Allah bless him and grant him peace, say on the day of the Conquest of Makka, ‘No Qurayshi will be killed in custody from today until the Day of Rising.'” None of the rebels of Quraysh except Muti’ became Muslim. His name had been al-‘As and the Prophet, may Allah bless him and grant him peace, renamed him Muti’ (obedient).
Grade: Saheeh (Authentic)
Commentary: Imam an-Nawawee (الله رحمه (explained. “The scholars say that it (i.e. this hadeeth) is information that the people of Quraysh will all accept Islam and no one will apostasize among them as others did after himﷺ from those who were fought, captured and slain. It does not mean that they will never be captured and slain unlawfully for what happened to the people of Quraysh (of unlawful capture and slay), thereafter is well-known. Allah knows Best.”

Adab Al Mufrad > Book 34 : Names
Chapter 366. Someone who calls his companion and shortens or leaves out part of his name

827. ‘A’isha said that the Messenger of Allah, may Allah bless him and grant him peace, said, “‘A’ish! Jibril sends you greetings.” She said, “And peace be upon him and the mercy of Allah.” She remarked, “He sees what I do not see.”
Grade: Saheeh (Authentic)
Commentary: The hadeeth contains points of benefit including: 1. The virtue of ‘A’aisha (radiya Allahu anha); greetings of Salam were extended to her by angel Jibreel (u). 2. The correct word to employ to convey a persons greeting of Salam to the other is: ‘Fulan, yaqrau ‘alayka as-salam’ (So-and- so extends the greetings of Salam to you). 3. The person to whom the greeting of Salam is conveyed returns the greeting using the secong person singular: wa alayhi as-Salam. 4. The permissibility of calling a person in a shortened form of his name.

828. Umm Kulthum, the daughter of Thumama, related that she went out to answer a call of nature,. Her brother, al-Makhariq ibn Thumama, said, “Go to ‘A’isha and ask her about ‘Uthman ibn ‘Affan. People have said a lot about him. She said, “I went to her and said, ‘One of your brothers sends you greetings and asks you about ‘Uthman ibn ‘Affan.’ ‘A’isha said, ‘Peace be upon and the mercy of Allah.’ ‘A’isha then went on, ‘I testify that I saw ‘Uthman in this house one hot night when the Prophet, may Allah bless him and grant him peace, had received revelation through Jibril. The Prophet, may Allah bless him and grant him peace, struck the palm or held the hand of Ibn ‘Affan, saying, ‘Write, ‘Uthma! Allah has placed in this house with His Prophet, may Allah bless him and grant him peace, only a man who is honoured with Him. If anyone curses Ibn ‘Affan, the curse of Allah is on him.'”
Grade: Da’eef (Weak)

Adab Al Mufrad > Book 34 : Names
Chapter 367. Zahm (meaning “crowd”)

829. Bashir ibn Nuhayk said, “The Prophet, may Allah bless him and grant him peace, came and said, ‘What is your name?’ ‘Zahm,’ I said. He said, ‘You are Bashir (bringer of good news).’ While I was walking and keeping pace with the Prophet, may Allah bless him and grant him peace, he said, ‘Ibn al- Khasasiyya! Are you resentful towards Allah? Do you keep pace with the Messenger of Allah?’ I said, ‘May my mother and father be your ransom, I do not hold any resentment against Allah. I have every blessing.’ The Prophet came to the graves of the idolaters and said, ‘These people have missed a lot of good. Then he came to the graves of the Muslims and said, ‘These people have obtained much good.’ There was a man wearing ox-hide sandals walking between the graves. The Prophet said, ‘You with the ox-hide sandals! Remove your sandals!’ So he removed his sandals.”
Grade: Saheeh (Authentic)
Commentary: Al-Khasāsiyya was the grandmother of Bashīr. The point in this hadeeth vis-à-vis the chapter heading is that the Prophetﷺ changed his name from Zahm to Basheer. See hadeeth no. 775.

830. Part of previous hadith.
Grade: Saheeh (Authentic)

Adab Al Mufrad > Book 34 : Names
Chapter 368. Barra (meaning “pious”)

831. Ibn ‘Abbas said that Juwayriyya’s name had been Barra and the Prophet, may Allah bless him and grant him peace, had renamed her Juwayriyya.
Grade: Saheeh (Authentic)

832. Abu Hurayra said, “Maymuna’s name was Barra and then the Prophet, may Allah bless him and grant him peace, renamed her Maymuna.”
Grade: Da’eef (Weak)

Adab Al Mufrad > Book 34 : Names
Chapter 369. Aflah (meaning “most successful”)

833. Jabir reported: “The Prophet, may Allah bless him and grant him peace, said, ‘If I will, I will prohibit my community, if Allah so wills, from any of them taking the name Baraka (blessing), Nafi’ (Helper) or Aflah (Most Successful),’ and I do not know if he said, Rafi’ (one who elevates) or not. Someone asks, ‘Is Baraka (blessing) here?’ and is told, ‘He (or it) is not here.’ The Prophet, may Allah bless him and grant him peace, died because he could forbid that (using those names).”
Grade: Saheeh (Authentic)

834. Jabir ibn ‘Abdullah said, “The Prophet, may Allah bless him and grant him peace, wanted to forbid people calling themselves Ya’la (to rise), Baraka (blessing), Nafi’ (Helper), Yasar (good fortune), Aflah (most successful) and names like that. Then he was silent about that matter and did not say anything.”
Grade: Saheeh (Authentic)
Commentary: Samurah bin Jundub reported in the hadeeth collected by Imam Muslim in his Saheeh that the Prophetﷺ said, “Do not name your servant Yasar (wealth), nor Rabah (profit), nor Najeeh (saved), nor Aflah (most fortunate)…” Thus, while Jabir knew and reported the Prophet’s wish to forbid the names, Samurah was aware of the Prophet’s prohibition of the names, and so, he reported it. 2. Some of the scholars including Imam atTabaree, an-Nawawee and Al-Albaanee (rahimahumullah) have, based on other narrations, such as the hadeeth of Rabaah below, mentioned that the names are actually only discouraged and not absolutely prohibited. 3. Imam Ibn Qayyim al-Jawziyyah (الله رحمه (went on that, “It (i.e. the dislike) includes names in the meaning of these, such as Mubaarak (blessed), Muflih (successful), Khayr (good), Suroor (joy), Ni’mah (favour) and others like that. (This is) because the reasons for the Prophet’s discouragement of those four are also contained in them. It could be said, ‘Is Khayr (good) with you?’ ‘Is Suroor (joy) with you?’ ‘Is Ni’mah (favour) with you?’ and he says, ‘No’ and the heart becomes disturbed as a result…” 4. Some of the pious predecessors – may Allah shower blessings on them – might have borne any of these names being unaware of the narrations that show discouragement for it. Allah knows Best,

Adab Al Mufrad > Book 34 : Names
Chapter 370. Rabah (meaning “profit”)

835. ‘Umar ibn al-Khattab said, “When the Prophet, may Allah bless him and grant him peace, withdrew from his wives, I was with Rabah, the slave of the Messenger of Allah, may Allah bless him and grant him peace, and I called, ‘Rabah, ask permission for me to come in to the Messenger of Allah, may Allah bless him and grant him peace.'”
Grade: Hasan (Sound)
Commentary: These are from the narrations that show that the prohibition mentioned in the hadeeth of Samurah bin Jundab only imply discouragement. Allah Knows Best

Adab Al Mufrad > Book 34 : Names
Chapter 371. The Names of the Prophets

836. Abu Hurayra reported that the Prophet, may Allah bless him and grant him peace, said, “Name yourselves with the names of the Prophets, but do not use my kunya.” I am Abu’l-Qasim.”
Grade: Saheeh (Authentic)

837. Anas ibn Malik said, “The Prophet, may Allah bless him and grant him peace, was in the market when a man said, ‘Abu’l-Qasim!’ The Prophet, may Allah bless him and grant him peace, turned towards him. He said, ‘Messenger of Allah, I was calling this man.’ The Prophet, may Allah bless him and grant him peace, said, ‘Call yourselves with my name but do no use my kunya.'”
Grade: Saheeh (Authentic)
Commentary: Basically, the orders of the Messengerﷺ have a ruling of obligation. However, the command to name ourselves with his name, Muhammad here, implies that it is allowed to call ourselves by that name; otherwise, it will be obligatory for every Muslim to be called Muhammad which is known to be incorrect by consensus. The fact that he – peace and blessings be upon him – named children with other than Muhammad is also evidence here that the other implies allowance and encouragement. 2. The Prophet, Muhammadﷺ, is the leader of Allah’s prophets and messengers. Therefore, if it is allowed to call ourselves with his name, then the permissibility of naming ourselves after the name of other prophets – peace and blessings be upon them all – is with a greater reason. 3. As for the prohibition of taking his kunya, it is generally prohibited. See comment on hadeeth no. 815.

838. Yusuf ibn ‘Abdullah ibn Sallam said, “The Prophet, may Allah bless him and grant him peace, named me Yusuf and let me sit in his room and stroked my head.”
Grade: Saheeh (Authentic)

839. Jabir ibn ‘Abdullah said, “One of our men among the Ansar had a son and wanted to call him Muhammad. The Ansari said, ‘I put him on my shoulder and took him to the Allah, may Allah bless him and grant him peace. [Another variant has: “He had a son and they wanted to name him Muhammad.”] The Prophet said, ‘Name yourselves with my name but do not use my kunya. I have been made the distributor (Qasim) to divide things between you.'” Husayn said that he added, “I was sent as a distributor to divide between you.”
Grade: Saheeh (Authentic)

840. Abu Musa said, “I had a son and I brought him to the Prophet, may Allah bless him and grant him peace, and he named him Ibrahim. He chewed up a date and gave it to him and made supplication for him to be blessed and then gave him back to me.” He was Abu Musa’s oldest son.
Grade: Saheeh (Authentic)

Adab Al Mufrad > Book 34 : Names
Chapter 372. Hazn (meaning “rough”)

841. Sa’id ibn al-Musayyab reported that his grandfather went to the Prophet, may Allah bless him and grant him peace. He asked, “What is your name?” “Hazn (rough),” he replied. The Prophet said, “You are Sahl (easy).” He said, “I will not change a name which my father gave me.” Ibn al-Musayyab said, “Roughness (hazuna) remained among us afterwards.”
Grade: Saheeh (Authentic)
Commentary: The scholars of genealogy have mentioned that the descendants of Hazn were known for coarseness in their character. The narration evinces the fact that people are influenced by the name they call themselves. We seek Allah’s protection from crude character.

Adab Al Mufrad >
Book 35. Kunyas

Adab Al Mufrad > Book 35 : Kunyas
Chapter 373. The Prophet’s name and kunya, may Allah bless him and grant him peace

842. Jabir said, “One of our men had a son and named him al-Qasim. The Ansar said, “We will not give you the kunya of Abu’l-Qasim to make you happy.’ He went to the Prophet, may Allah bless him and grant him peace, and told him what the Ansar had said. The Prophet, may Allah bless him and grant him peace, said, ‘The Ansar did well. Call yourselves with my name but do not use my kunya. I am Qasim (the divider).”
Grade: Saheeh (Authentic)
Commentary: This hadeeth contains the major reason for the prohibition of the use of the kunya, Abu al-Qasim. Since no one can be given that status, then no one is allowed to take the kunya whether during the lifetime of the Prophetﷺ or after him. See comment on hadeeth no. 815.

843. Ibn al-Hanafiyya was heard to say, “There was an allowance made for ‘Ali. He asked, ‘Messenger of Allah, if I have a son after you can I name him with your name and use your kunya?’ Yes,’ he replied.”
Grade: Saheeh (Authentic)

844. Abu Hurayra said, “The Messenger of Allah, may Allah bless him and grant him peace, forbade for someone to have both his name and his kunya. He said, ‘I am Abu’l-Qasim. Allah gives and I distribute.'”
Grade: Saheeh (Authentic)
Commentary: The scholars have viewed differently about the permissibility of taking a Kunya after that of the Prophetﷺ. One of the views is that taking the Kunya, Abu al-Qasim, is only prohibited for the one whose name is Muhammad based on the weak hadeeth that the Prophetﷺ said, “Whoever takes after my name should not take my Kunya…” However, this position is clearly weak due to the weakness of the hadeeth upon which it is based. Others hold that it was only prohibited during the lifetime of the Prophetﷺ in order to avoid mix-up based on the hadeeth of Anas bin Malik (hadeeth no. 837); and that it became allowed after his death. The third opinion – and which is the correct position, Allah willing – is that it is generally prohibited to take the Kunya, Abu al-Qasim, whether during the lifetime of the Prophetﷺ or after him or whether the person is also named Muhammad or not. This is because the Prophetﷺ stated the reason for the prohibition: “I am Abu’l-Qāsim. Allah gives and I distribute” (hadeeth no. 844), and this is a status that is not conferred on anyone during his lifetime nor after him. Thus, no one should also bear the kunya. Also, if it were allowed in his time and after himﷺ, it would not have been necessary for Alee to ask for permission to give his son the kunya, Abu al-Qasim. And Alee’s statement, “…and it became allowed for me…” as collected authentically by Imam At-Tirmidhee in his Sunan will be meaningless. As such, Imam Ibn Qayyim al-Jawziyyah (الله رحمه (concluded that, “The correct thing is that to name after his name is allowed but to take his kunya is prohibited and the prohibition is worse during his lifetime, and to combine them (i.e. his name and kunya) is also prohibited.”

845. See hadith 837.
Grade: Saheeh (Authentic)
Commentary:As No. 837, with a different isnād.

Adab Al Mufrad > Book 35 : Kunyas
Chapter 374. Can one use a kunya for an idolater?

846. Usama ibn Zayd reported that the Messenger of Allah, may Allah bless him and grant him peace, arrived at a gathering which included ‘Abdullah ibn Ubayy ibn Salul before ‘Abdullah ibn Ubayy had become Muslim. He said, “Do not bother us in our gathering.” The Prophet, may Allah bless him and grant him peace, went to Sa’d ibn ‘Ubada and said, “Sa’d, did you not hear what Abu Hubab said?” He meant ‘Abdullah ibn Ubayy ibn Salul.
Grade: Saheeh (Authentic)
Commentary: The point of reference in relation to the chapter heading is the reference to Ibn Ubayy bin Salul as Abu Hubab at the time he was a declared polytheist. However, the man added deception of the Muslims to polytheism when he announced Islam while actually harbouring bitter hatred for it! He became known as the leader of the hypocrites!

Adab Al Mufrad > Book 35 : Kunyas
Chapter 375. A kunya for a child

847. Anas said, “The Prophet, may Allah bless him and grant him peace, visited us. I had a young brother who used the kunya of Abu ‘Umayr. He had a sparrow which he used to play with it and it had died. The Prophet, may Allah bless him and grant him peace, came it and saw that he was sad. He asked, ‘What is wrong with him?’ He was told, ‘His sparrow has died.’ The Prophet said, ‘Abu ‘Umayr, what has happened to the little sparrow?'”
Grade: Saheeh (Authentic)
Commentary: The hadeeth teaches among others, that: 1. The prohibition of much mixing with people is restricted to those from whom harm is feared. 2. A child and more so, an adult could have a Kunya, for the Prophetﷺ called the boy by a Kunya, Abu ‘Umayr. 3. It is encouraged that children are allowed to play and even provided playthings as long it is permissible to play with such things. 4. One should relate with people according to their intelligence. 5. It is encouraged to joke with children within the limits of the Sharee’ah.

Adab Al Mufrad > Book 35 : Kunyas
Chapter 376. Having a kunya before having a child

848. ‘Abdullah gave ‘Alqama the kunya Abu Shibl when he had no children. 849. ‘Alqama said, “‘Abdullah gave me a kunya before I had a child.”
Grade: Saheeh (Authentic)
Commentary: Since it is permissible from the hadeeth of Anas bin Malik and his brother Abu ‘Umayr (radiya Allahu anhuma) for a child to take a kunya, then its allowance for someone more elderly is with a greater reason even if such has not had a child. This point is further proven in these narrations from the pious predecessors.

Adab Al Mufrad > Book 35 : Kunyas
Chapter 377. Kunyas for women

850. ‘A’isha said, “I went to the Prophet, may Allah bless him and grant him peace, and said, ‘Messenger of Allah, you give your wives kunyas, so give me a kunya.’ He said, ‘Take the kunya of your nephew, ‘Abdullah.'”
Grade: Saheeh (Authentic)
Commentary: The hadeeth is authentic without the expression, “…you give your wives kunyas.” Imam Al-Albaanee (الله رحمه (said, “It is a strange increment.”

851. ‘A’isha said, “Prophet of Allah, will you not give me a kunya?” He said, “Use the kunya of your son,” i.e. ‘Abdullah ibn az-Zubayr. She was given the kunya Umm ‘Abdullah.
Grade: Saheeh (Authentic)
Commentary: The allowance of taking kunya for women – as could be deduced already from the narrations regarding children and men – is emphasized in these narrations. The practice is a well-known one among the Muslims – generation after generation

Adab Al Mufrad > Book 35 : Kunyas
Chapter 378. Someone who gives a man of kunya because of something he is doing or with one of their names

852. Sahl ibn Sa’d related that the name which ‘Ali, may Allah be pleased with him, liked best was Abu Turab and that he was happy when he was called that. Only the Prophet, may Allah bless him and grant him peace, called him that. One day ‘Ali was cross with Fatima and went out and reclined against the wall of the mosque. The Prophet, may Allah bless him and grant him peace, came to look for him and was told that he was leaning against the wall. The Prophet, may Allah bless him and grant him peace, went up to him and found that his back was covered with dust. The Prophet, may Allah bless him and grant him peace, began to wipe the dust off his back and said, ‘Sit down Abu Turab (father of dust)!'”
Grade: Saheeh (Authentic)
Commentary: Hafidh Ibn Hajar (الله رحمه (said, “It contains evidence of a person taking more than one kunya and giving a laqab (nickname) in the form of a kunya and from the condition of a person.” 2. It also shows the high moral standards of the Prophetﷺ. He looked for Alee in order to please him despite the status of messengership and his love for his daughter. Rather than blame him for being angry with his daughter, the Prophetﷺ even dusted off his back and gave him a nickname which became so beloved to him.

Adab Al Mufrad > Book 35 : Kunyas
Chapter 379. How does a person walk with the great men and people of superiority

853. Anas said, “While the Prophet, may Allah bless him and grant him peace, was in one of our palm groves where the trees belonged to Abu Talha, he went out to answer a call of nature. Bilal was walking behind him. The Prophet, may Allah bless him and grant him peace, honoured him by asking him to walk at his side. The Prophet, may Allah bless him and grant him peace, passed by a grave and stood there until Bilal reached him. he said, ‘Woe to you, Bilal. Did you hear what I heard?’ He replied, ‘I did not hear anything.’ He said, ‘The man in the grave is being punished.’ He found that it was a Jew.”
Grade: Saheeh (Authentic)
Commentary: Placing this hadeeth under this chapter heading demonstrates that Imam Al-Bukhaaree (الله رحمه (deduced from it that one should walk behind noble people rather than by their sides by way of showing respect to them. The narration of Abu Hurayrah in narration no. 44 lends credence to this point.

Adab Al Mufrad > Book 35 : Kunyas
Chapter 380. Chapter

854. Qays said, “I heard Mu’awiya say to a young brother of his, ‘Mount your slave behind you.’ He refused. Mu’awiya said to him, ‘How badly you have been taught!’ I heard Abu Sufyan say, ‘leave your brother alone.'”
Grade: Saheeh (Authentic)
Commentary:Perhaps this narration should be under the previous chapter because it talks about the manner of walking with superiors. Allah knows Best.

855. Musa ibn ‘Ali reported from his father that ‘Amr ibn al-‘As said, “When you have a lot of close friends, you have a lot of creditors.” The transmitter asked Musa, “What are creditors?” “Rights owed,” he replied.
Grade: Saheeh (Authentic)

Adab Al Mufrad >
Book 38. General Behaviour

Adab Al Mufrad > Book 38 : General Behaviour
Chapter 395. Deliberation in things

888. Az-Zuhri reported that a man from Bali said, “I came to visit the Messenger of Allah, may Allah bless him and grant him peace, with my father. My father spoke to him while I was not there. I said to my father, ‘What did he say to you?’ He replied, ‘When you desire something, then you must proceed slowly until Allah shows you a way out of it or until Allah makes a way out for you.'”
Grade: Da’eef (Weak)

889. Muhammad ibn al-Hanafiyya said, “Not wise is he who does not deal correctly with a person whose company he cannot avoid until Allah appoints for him a release or a way out.”
Grade: Saheeh (Authentic)
Commentary: This would include one’s wives, parents, servants, neighbours, superiors in offices, workers, in-laws and so on. Since one may not disconnect ties with these people easily, due contemplation would suggest strongly that one deals with them in a good manner until Allah the Exalted brings relief.

Adab Al Mufrad >
Book 40. Sneezing and Yawning

Adab Al Mufrad > Book 40 : Sneezing and Yawning
Chapter 414. The Sneeze

919. Abu Hurayra reported that the Prophet, may Allah bless him and grant him peace, said, “Allah loves sneezing and hates yawning. When one of you sneezes and praises Allah Almighty, it is a duty for every Muslim who hears him to say to him, ‘May Allah have mercy on you.’ Yawning comes from Shaytan. When one of you yawns, he should control it as much as possible. When a man says, ‘Aawh!,’ Shaytan laughs at him.”
Grade: Saheeh (Authentic)
Commentary: That is, it is bad since it was leading them to a wrong belief that they began to suffer deprivation because of the new house. Otherwise, Allah alone increases and reduces wealth when He Wills.

Adab Al Mufrad > Book 40 : Sneezing and Yawning
Chapter 415. What to say when you sneeze

920. Ibn ‘Abbas said, “When one of you sneezes and says, ‘Praise be to Allah,’ the angel says, ‘The Lord of the Worlds.’ When you say, ‘The Lord of the Worlds,’ the angel says, ‘May Allah have mercy on you.'”
Grade:
Commentary: Shaykh Husayn al-‘Awaayisha (hafizahullah) explained that Allah loves the sneeze, “because it makes the sneezer vigorous in worship”, and that He dislikes the yawn, “because it weakens the yawner in worship and brings about inadvertence. Thus Satan gladdens at it…” 2. This hadeeth evinces the point that it is an individual obligation upon anyone who hears the sneezer giving thanks to Allah after sneezing to say the supplication, yahdeeka Allahu wa yuslih baalak (may Allah guide you and set your affairs right). This is because, duties we owe our brothers are basically obligatory and while expressing the order to supplicate for him, he – peace and blessings be upon him – emphasized that the duty is “for every Muslim.” 4. It is obligatory for the person that sneezes to also say, Alhamdulillah (Praise be to Allah) and to supplicate for him as mentioned above, depends on his saying Alhamdulillah. See hadeeth no. 921, 923 and 930.

921. Abu Hurayra reported that the Prophet, may Allah bless him and grant him peace, said, “When one of you sneezes, he should say, ‘Praise be to Allah,’ and his brother or companion should say to him, ‘May Allah have mercy on you.’ Then he should say, ‘May Allah guide you and put your affairs in order.'”
Grade: Saheeh (Authentic)

Adab Al Mufrad > Book 40 : Sneezing and Yawning
Chapter 426. Yawning

942. Abu Hurayra reported that the Prophet, may Allah bless him and grant him peace, said, “When one of you yawns, he should repress it as much as possible.”
Grade: Saheeh (Authentic)
Commentary: That is, it is bad since it was leading them to a wrong belief that they began to suffer deprivation because of the new house. Otherwise, Allah alone increases and reduces wealth when He Wills.

Adab Al Mufrad > Book 40 : Sneezing and Yawning
Chapter 430. When someone yawns, he should put his hand over his mouth

949. Abu Sa’id reported that the Prophet, may Allah bless him and grant him peace, said, “When one of you yawns, he should put his hand over his mouth. Otherwise Shaytan might enter it.”
Grade: Saheeh (Authentic)
Commentary: When the mouth opens due to something which is detested in the Sharee’ah, it becomes a path for Satan who is given the ability to enter the belly of man and move within it as blood moves within the veins. Therefore, it is only noble for one to repress the yawn as much as possible as mentioned earlier, or put his hand over his mouth to prevent the great enemy access into his body.

950. Ibn Abbas said, “When someone yawns, he should place his hand over his mouth. Yawning comes from Shaytan.”
Grade: Saheeh (Authentic)

951. Same as 949.
Commentary:As No. 949, with a different isnād.

Adab Al Mufrad >
Book 52. Midday Naps

Adab Al Mufrad > Book 52 : Middy Naps
Chapter 592. Sleeping at Midday

1238. ‘Umar said, “Sometimes some of the men of Quraysh sat at the door of Ibn Mas’ud. When the shadows shifted from west to east, he said, ‘Get up, Any time spent here after this is for Shaytan.’ He made everyone he passed by get up. While we were getting up, someone said to him, ‘This is the mawla of the Banu’l-Hashas who composes poetry.’ ‘Umar called and said, ‘What have you got to say?’ The man said: ‘Say farewell to Salma if you prepare to go in the morning, White hair and Islam is enough prohibition for a man’ ‘Umar said, ‘Enough! You have spoken the truth. You have spoken the truth.'”
Grade: Hasan (Sound)

1239. As-Sa’ib ibn Yazid said, “‘Umar, may Allah be pleased with him, used to pass by us in the middle of the day or near to it and say, ‘Get up and take a midday nap. Any time spent here after this is for shaytan.'”
Grade: Hasan (Sound)
Commentary: The Prophetﷺ in a report checked and graded authentic in Silsilat al-Ahaadeeth is-Saheehah (1647) similarly ordered taking the midday rest. Siesta rests the body and helps towards waking up for the late-night prayer. This narration also warns about falling into the traps of Shaytan.

1240. Anas said, “They used to gather and then take a midday nap.”
Grade: Saheeh (Authentic)
Commentary: Anas bin Malik referred to the companions – may Allah be pleased with them all – by his statement, “They used to…” They would observe the siesta after the Friday congregational prayer during the time of the Prophetﷺ as in other authentic reports.

1241. Anas said, “At the time that wine was made unlawful, there was no drink that the people of Madina liked better than that made from dried dates and unripe dates. I used to give the drink to the Companions of the Messenger of Allah, may Allah bless him and grant him peace. They were in the home of Abu Talha when a man passed by and announced, ‘Wine has been forbidden.’ They did not say, ‘When?’ or ‘Wait until we see.’ They said, ‘Anas, break them!’ Then they said in the presence of Umm Sulaym, ‘Wait until it becomes cool and we have washed ourselves.’ Then Umm Sulaym put perfume on them. Then they went to the Prophet, may Allah bless him and grant him peace, and the news was as the man had said.” Anas added, “After this they never drank it again.”
Grade: Saheeh (Authentic)
Commentary: The point of reference here is their having a midday nap.

Adab Al Mufrad > Book 52 : Middy Naps
Chapter 593. Sleeping at the end of the day

1242. Khawwat ibn Jubayr said, “Sleeping during the beginning of the day is stupidity. Sleeping during the middle of the day is also stupidity, and sleeping at the last part of it is imbecility.”
Grade: Saheeh (Authentic)
Commentary: Perhaps the one who would sleep in the mornings is unaware of the Prophet’s supplication to Allah to bless the early morning endeavors of his Ummah. If such a person knows but still chooses to sleep at the beginning of the day without necessity, then both lack of knowledge and deliberately contradicting knowledge are forms of ignorance. However, sleeping in the middle of the day is a good habit as evinced from other authentic narrations. Likewise, the habit of sleeping in the evenings without necessity may be considered goofy since it contradicts the noble habit of observing the siesta.

Adab Al Mufrad > Book 52 : Middy Naps
Chapter 594. Banquet

1243. Maymun (ibn Mahran) said, “I asked Nafi’, ‘Did Ibn ‘Umar ever invite people to a banquet?’ He said, ‘A camel of his once broke something and so we sacrificed it. Then Ibn ‘Umar said, “Gather the people of Madina for me.” I said, “Abu ‘Abdu’r-Rahman, for what? We do not have any bread.” He said, “O Allah, praise belongs to You. These are bits of meat and this is broth,” or he said, “Broth and meat chunks. Whoever wishes can eat and whoever wishes can leave it.”‘”
Grade: Saheeh (Authentic)
Commentary: It further demonstrates the keenness of the companions – radiya Allahu anhum – to do good deeds and earn rewards therefrom. The narrations under this chapter highlight the virtues of extending the greetings of Salam: safety, loving one another, increases Eemaan and leads to the Garden. May Allah enter us into His Garden.

Adab Al Mufrad >
Book 55. Various

Adab Al Mufrad > Book 55 : Various
Chapter 621. Whispering

1284. Abu Hurayra related, “Some people said, ‘Messenger of Allah, we feel in ourselves something which we do not want to speak about and we have been in that state since sunrise.’ He said, ‘Have you really felt like that?’ ‘Yes,’ they said. He said, ‘That is clear belief.'”
Grade: Saheeh (Authentic)
Commentary: The hadeeth highlights the true Eemaan of the companions – may Allah be pleased with them all. Clear belief is to believe and follow the Messengerﷺ in everything that he says, and not prefer or be deceived by any other

1285. Shahr ibn Hawshab said, “I and my maternal aunt visited ‘A’isha and said, ‘Sometimes something occurs to one of us such that, if he had spoken about it, that would have been the end of his hopes for the Next World. If it were to be revealed, he would be killed for it.’ She said the takbir three times and then said, ‘The Messenger of Allah, may Allah bless him and grant him peace, was asked about that and said, “If that happens to one of you, he should say the takbir three times. Only a believer feels that.'”
Grade: Da’eef (Weak)

1286. Anas ibn Malik said, “The Messenger of Allah, may Allah bless him and grant him peace, said, ‘People will continue to ask about things that do not exist to such an extent that they will say, “Allah created everything, so who created Allah?”‘”
Grade: Saheeh (Authentic)
Commentary: In a similar report collected in the two Saheehs it says, “When that comes to him he should seek refuge with Allah and hold back (such thoughts).” In another report such a person is asked to say: “Allahu Ahad. Allahu as-samad. Lam yalid walam yoolad, walam yakun lahu kufwan Ahad (Allah is One. Allah is the Self- Sufficient Master. He begets not, nor was He begotten. And there is none co-equal or comparable to Him). Then he should spit to his left three times and seek refuge against the Satan.” See Silsilat alAhaadeeth is-Saheehah (118)

Adab Al Mufrad > Book 55 : Various
Chapter 624. Plucking the armpits

1292. Abu Hurayra reported that the Prophet, may Allah bless him and grant him peace, said, “The fitra consists of five: circumcision, shaving the pubic hair, plucking the armpits, clipping the moustache and clipping the moustache.”
Grade: Saheeh (Authentic)

1293. As 1292 but a different order.
Grade: Da’eef (Weak)
Commentary: As No. 1292, with a different isnād.

1294. Similar to 1292.
Grade: Saheeh (Authentic)
Commentary:It is an athar of Abū Hurayra, but the words are similar to Nos. 1292 and 1293, and with a different isnād.

Adab Al Mufrad >
Book 56. Aspects of Behaviour

Adab Al Mufrad > Book 56 : Aspects of Behaviour
Chapter 632. Excess looking

1305. Ibn Abi’l-Hudhayl said, “Messenger of Allah visited a man with one of his companions. When he entered the house, his companion began to look around. ‘Abdullah told him, ‘By Allah, it would have been better for you if your eyes had been gouged out.”
Grade: Hasan (Sound)
Commentary: That is, your eyes have been created to be used in obedience to Allah the Exalted; but instead, it was been unnecessary employed in something non-beneficial, and perhaps, sinful. As such that you don’t have the eye is better than having it and making it engage in sin. The narration disapproves curiously looking here and there. . The one who looks into a house before being allowed to enter gets the sin of one who has entered without permission. 2. The expression: “And no one should act as the Imām of a people and single himself out for supplication to the exclusion of others until he leaves” is graded weak by some of the scholars including Ibn Taimiyyah and Ibn Qayim (الله رحمه .(The Prophetﷺ has been authentically and widely reported to have made supplications using singular personal pronouns.

Adab Al Mufrad > Book 56 : Aspects of Behaviour
Chapter 633. Excess words

1307. Abu Hurayra said, “There is no good in excess words.”
Grade: Da’eef (Weak)

1308. Abu Hurayra reported that the Prophet, may Allah bless him and grant him peace, said, “The worst of my community are those who speak a lot, those who are diffuse in speech and those who fill their mouth with words. The best of my community are the best of them in character.”
Grade: Saheeh (Authentic)

Adab Al Mufrad > Book 56 : Aspects of Behaviour
Chapter 634. The two-faced

1309. Abu Hurayra reported that the Messenger of Allah, may Allah bless him and grant him peace, said, “The worst person is someone who is two-faced. He is the person who comes to one group of people with one face and another group of people with another face.”
Grade: Saheeh (Authentic)
Commentary: The text shows the status of such persons in the sight of Allah the Mighty and Exalted. Worst still, the double-faced is also never loved by the two groups of people to whom he shows different faces. When he is with those whom he dislikes, he amends his words and actions to suit the situation, and when he returns to his true associates he is something else. So for him, words are ever changing depending on the situation. How can such be trustworthy?!

Adab Al Mufrad > Book 56 : Aspects of Behaviour
Chapter 635. The wrong action of the two-faced

1310. ‘Ammar ibn Yasir said, “I heard the Prophet, may Allah bless him and grant him peace, say, “The person who has two faces in this world will have two tongues of the Fire on the Day of Rising.’ He passed by a stout man and said, ‘This is one of them.'”
Grade: Hasan (Sound)
Commentary: The narration seriously condemns being double-faced and indicates that such persons will be punished in the Fire in the manner they employed their tongues while dealing with the people in the world. The Prophet’s knowledge of such persons was through revelation and his pointing at him would encourage the person to repent from the sin and further discourage others from falling into the sin.

Adab Al Mufrad > Book 56 : Aspects of Behaviour
Chapter 636. The worst person is the one from whose evil one must be on guard

1311. ‘Urwa ibn az-Zubayr heard ‘A’isha say, “A man asked permission to visit the Prophet, may Allah bless him and grant him peace, and the Prophet said, ‘Give him permission. He is an evil brother of his tribe.’ When he entered he spoke kindly to him. I said, ‘Messenger of Allah, you said what you said and then you spoke kindly to him.’ He replied, ‘Yes, ‘A’isha. The worst of people is the one people leave alone fearing his coarseness.'”
Grade: Saheeh (Authentic)
Commentary: The hadeeth teaches that it is permissible to flatter someone because of the evil consequences of doing otherwise. That is, being vulgar or obscene; unrefined.

Adab Al Mufrad > Book 56 : Aspects of Behaviour
Chapter 637. Modesty

1312. ‘Imran ibn Husayn said, “The Prophet, may Allah bless him and grant him peace, said, “Modesty brings nothing but good.” Bashir ibn Ka’b said, “It is written in books of wisdom, ‘From modesty comes gravity. From modesty comes tranquillity.”” ‘Imran said, “I relate to you from the Messenger of Allah and you then relate to me from some page!”
Grade: Saheeh (Authentic)
Commentary: Modesty will ever bring about good because it drives towards abstinence from sin and adherence to obedience to Allah and His Messenger ([r]). The aversion of the companion – t – to Bushayr’s reference to a book of wisdom is not from the angle of the content of the book but from the aspects of citing it in connection with the statement of the messenger of Allah ([r])

1313. Ibn ‘Umar said, “Modesty and belief are together. If one of them is removed, the other is removed.”
Grade: Saheeh (Authentic)
Commentary: It encourages good character and points to the virtue of a person with good character. It prohibits being obscene and ill-mannered.

Adab Al Mufrad > Book 56 : Aspects of Behaviour
Chapter 638. Coarseness

1314. Abu Bakra reported that the Prophet, may Allah bless him and grant him peace, said, “Modesty is part of belief. Belief is in the Garden. Foul language is part of coarseness and coarseness is in the Fire.”
Grade: Saheeh (Authentic)

1315. Muhammad ibn al-Hanafiyya said, “The Prophet, may Allah bless him and grant him peace, had a large head and large eyes. When he walked, he bent forward as if he was walking up a hill. When he turned around, he turned completely.”
Grade: Hasan (Sound)
Commentary: The Prophetﷺ was handsome in nature and character. So, when he faced or turned away from people, he did so completely. This mind alertness aids obedience to Allah, the Mighty and Sublime and refraining from His prohibitions. It also leads to attaining absolute sincerity and modesty.

Adab Al Mufrad > Book 56 : Aspects of Behaviour
Chapter 639. If someone is not shy, let him do whatever he likes

1316. Abu Mas’ud said, “The Prophet, may Allah bless him and grant him peace, said, “Part of what people know of the words of first prophethood is that if someone is not shy, he can do whatever he likes.”
Grade: Saheeh (Authentic)
Commentary: Al-Hafidh Ibn Hajar al-Asqalaanee (الله رحمه (explained that Hayaa, “Juristically, is a trait which prompts staying away from vicious acts and prevents failing regarding the rights of people.” Thus, those who have become the slaves of their desires – especially against Allah’s dictates – are driven by lack of modesty! And as Imam Ibn Qayyim al-Jawziyyah (الله رحمه ( puts it: “If the veils of desires were put off him, he would realize that he has failed where he could have succeeded and that he only earned grief where he thought he was glad, and harmed himself where he thought he was enjoying; like the bird which was deceived (into a trap) with a seed of wheat; it neither gets the seed nor out of what it got into!”

Adab Al Mufrad >
Book 57. Anger

Adab Al Mufrad > Book 57 : Anger
Chapter 640. Anger

1317. Abu Hurayra reported that the Messenger of Allah, may Allah bless him and grant him peace, said, “The person who is strong is not strong because he can knock people down. The person who is strong is the one who controls himself when he is angry.”
Grade: Saheeh (Authentic)

1318. Ibn ‘Umar said, “There is nothing that is swallowed greater with Allah in reward than a slave of Allah who swallows and contains his rancour out of desire for the pleasure of Allah.”
Grade: Hasan (Sound)
Commentary:The statement is also authentically related from the Prophetﷺ.

Adab Al Mufrad > Book 57 : Anger
Chapter 641. What to say in anger

1319. Sulayman ibn Surad said, “Two men abused one another in the presence of the Prophet, may Allah bless him and grant him peace, and one of them began to get angry and his face got red. The Prophet, may Allah bless him and grant him peace, looked at him and said, ‘I know some words that, if he says them, will remove this from him. They are: “I seek refuge with Allah from the Accursed Shaytan.”‘ The man went to that man and said, ‘Do you know what he said? He said, “I seek refuge with Allah from the Accursed Shaytan.”‘ The man retorted. ‘Do you think me mad?'”

1319. (sic) Another variant of 1319.
Grade: Saheeh (Authentic)
Commentary: Imam an-Nawawee explains, “This demonstrates that: 1. To be angry for the sake of other than Allah the most High is from the insinuations of the accursed Satan. 2. Whosoever becomes so afflicted should seek refuge, and say, ‘A’oodhu billaahi min ash-Shaytaan ir-Rajeem (I seek refuge with Allah from the accursed Satan). 3. It (i.e. to seek refuge as described) is a means to removing the anger. The hadeeth also proves that to seek refuge with Allah from the accursed satan is not restricted to the person who is mad in direct contradiction to the one who thought so in error and even sent his companion away. Perhaps for this reason, Imam al-Bukhaari placed this hadeeth under this heading because the person exceeded the limits of the Sharee’ah in his anger and his refusal to accept admonition.

Adab Al Mufrad > Book 57 : Anger
Chapter 642. A person should remain silent when he is angry

1320. Ibn ‘Abbas said, “The Messenger of Allah, may Allah bless him and grant him peace, said, ‘ Teach and make it easy. Teach and make it easy.’ three times. He went on, ‘When you are angry, be silent’ twice.”
Grade: Saheeh (Authentic)
Commentary: That is, teach the people what they should know from the matters of their religion and in doing that, make things easy and not difficult. Anger could be from the insinuations of the satan; it could take a person out of his normal self to such an extent that he might say or do any evil. He might also harbour hatred and other evils including disbelief. However, when the angry person keeps silent, it calms his anger and grants him control over it. So, the Prophetﷺ repeated it twice for emphasis. In an authentic hadeeth collected by the author, Al-Bukharee, and Imam Muslim in their Saheehs, the Prophetﷺ said regarding a person who was angry, “I know a statement which will take away what he feels if he says it; where he to say, A’oodhu billaah minash Shaytaanir Rajeem’ (I seek refuge with Allah from the accursed satan)”.

Adab Al Mufrad > Book 57 : Anger
Chapter 643. Loving the one you love is an easy matter

1321. ‘Ali was heard to say to Ibn al-Kawwa’, “Do you know what the first one said? ‘Loving the one you love is an easy matter. It may be that one day he will be the one you hate. Hating the one who hate is an easy matter, It may be that one day he will be the one you hate.'”
Grade: Hasan (Sound)

Adab Al Mufrad > Book 57 : Anger
Chapter 644. Do not let your anger be destruction

1322. Aslam said, ” ‘Umar ibn al-Khattab said, ‘Do not let your love be a total infatuation. Do not let your anger be destruction.’ I asked, ‘How is that?’ He replied, ‘When you love, you are infatuated like a child. When you hate, you desire destruction for your companion.'”
Grade: Saheeh (Authentic)
Commentary: Loving a person should be for the sake of Allah the Exalted; likewise hating. However, some of the people develop unreasoning love for or passion in people leading them to behave irrationally. Similarly, when they dislike a person, they desire that such persons are put to destruction! These two extremes demonstrate that their love and hatred are not for the sake of Allah and this is disapproved – And the refuge is only with Allah.

FROM BOOK OF MANNERS

Book Of Manners >
The Manners Of Speech

Allah (Swt) said: “And follow not (0 man, i.e., say not, or do not or witness not, etc.) that of which you have no knowledge e.g. one’s saying: “I have seen,” while in fact he has not seen, or “I have heard,” while he has not heard). Verily! The hearing, and the sight, and the heart, of each of those you will be questioned (by Allah)” (Qur’an 17:36)

The Messenger of Allah (Pbuh) said, “Whoever guarantees for me what is between his jawbones and what is between his legs (i.e., that he uses his tongue and his private parts for what is lawful only), then I guarantee Paradise for him.”

Book Of Manners > The Manners Of Speech
Islamic Manners That Pertain To Speech

Book Of Manners > The Manners Of Speech
1) Preserving One’s Tongue

Falsehood, slander, backbiting, and lewd speech – the Muslim must protect himself from these and all other forms of evil speech. Or in other words, the Muslim should protect his tongue from all that Allah and His Messenger’, have prohibited.

Words have a greater impact than one might think: one might say a single word or phrase that ruins his life and destroys his prospects for success in the Hereafter; on the other hand, he might say a single word or phrase, which is so meaningful in a positive sense that Allah (Swt) it raises him by many degrees. The Prophet (Pbuh) said, “Verily, a slave says a word, without contemplating [its implications], and because of it, he slips into the Hellfire further than the distance between the East and the West.” [Muslim, 2988]

And in another narration, the Prophet (Pbuh) said, “Verily, a man speaks a word to make his companions laugh, but because of it he falls down from farther than the Thurayyah (the Pleiades, a cluster of stars, of which six are easily visible to the naked eye).”

Although some words might be the cause of misery and punishment, other words are the cause of superiority and happiness. The Prophet (Pbuh) said, “Verily, a slave says a word that is pleasing to Allah, and though he doesn’t give it any importance, Allah (Swt) raises him [a number of] degrees because of it. And verily, a slave says a word that Allah is angry with, and though he doesn’t give it any importance [when he says it], he will fall because of it in the Hellfire.” [Bukhaaree, 6478]

When Mu’aadh Ibn Jabal (R.A) asked the Messenger of Allah (Swt) about deeds that make one enter Paradise and that keep one far away from the Hellfire, the Prophet (Pbuh) mentioned the pillars of Islam, some other good deeds, and then he (Pbuh) said, “Shall I not inform you of what strengthens and perfects all of that?”

Mu’aadh (R.A) said, “Yes, 0′ Messenger of Allah.” The Prophet (Pbuh) then took hold of his tongue, and said, “Hold this back (from evil speech).”

Mu’aadh (R.A) said, “0′ Prophet of Allah, and will we be held accountable for what we say?” The Messenger of Allah (Pbuh) said “May your mother lose you (though this is the literal meaning, the phrase is meant to show amazement at what he said)! And will people be overturned on their faces or upon their nostrils in the Hellfire except because of the harvests of their tongues.” [Ahmad, 21511]

And the Messenger of Allah (Pbuh) guaranteed Paradise to one who protects his tongue and private parts from evil: “Whoever guarantees for me what is between his jaws and what is between his legs, then I guarantee Paradise for him.”

Seeking Allah’s pleasure and reward, a Muslim should diligently protect his tongue and his private parts from all that Allah (Swt) has prohibited. And one can achieve this without much difficulty he is helped and guided by Allah (Swt).

Abu Sa’eed Al-Khudree (R.A) related this Hadeeth: ‘When the son of Adam wakes up, his limbs submit to his tongue, saying to it, ‘Fear Allah regarding us, for if you become upright, we too will become upright; and if you become crooked, then we too will become crooked.” [Ahmad, 11498]

There is no contradiction between this Hadeeth and the following Hadeeth, which is related by An-No’maan Ibn Basheer (R.A) “Lo! In the body there is a morsel: if it is upright and good, then the entire body will become upright and good; but if it is corrupted, then the entire body becomes corrupted – Lo! It is the heart.”[Muslim, 1599]

The meanings of the two Ahadeeth are in harmony because, as At-Teebee mentioned, the tongue is the interpreter of the heart and acts as its representative on the external side of one’s body. When one assigns responsibility in a matter to the tongue, he is speaking figuratively, and is in fact assigning responsibility to the heart. Al-Maidaanee said, “A man’s worth is known by two very small parts of his body: his heart and his tongue.”

Book Of Manners > The Manners Of Speech
2) Speak Good Words Or Remain Silent

Whenever you intend to speak, it is wise to consider your words, to dwell upon the worthiness of your intended speech. Then, if you conclude that your intended speech is worthy and noble enough to be translated into actual speech, then by all means, speak. If, on the other hand, you conclude that what you intend to say is evil, it is better for you to desist and hold back your words. Abu Hurairah (R.A) related that the Messenger of Allah (Pbuh) said, “Whosoever believes in Allah and the Last Day, then let him not harm his neighbor. Whosoever believes in Allah and the Last Day then let him honor his guest. And whosoever believes in Allah and the Last Day, then let him speak good [words] or remain silent.”[Bukhaaree, 6018]

This is characteristically succinct speech from the Prophet (Pbuh) for any speech is either good, evil, or of a kind that leads to one the two. “Good speech” encompasses all sayings that are Islamically required and recommended. As for any speech that is not intrinsically good and that does not lead to goodness, one should avoid it, and opt for silence instead.

Book Of Manners > The Manners Of Speech
3) Good Speech Is Charity

In the previous Hadeeth, we are commanded to speak good words or to remain silent, with no third option being given. Hence we are simply given a command, but in other Ahadeeth we are reminded of the benefits of speaking good words. Abu-Hurairah (R.A) related that the Messenger of Allah (Pbuh) said, “All joints [of] people’s [bodies] have charity upon them. Every day in which the sun rises and one is just between two [litigants], he is doing an act of charity; if he helps a man climb his mount or raises his things to him, he is doing an act of charity; if he says a good word, he is doing an act of charity; every step one takes to prayer is an act of charity; and one does an act of charity whenever he removes something harmful from the road.”[Muslim, 1016]

It is often the case that one says a good phrase that distances him from the Hellfire. ‘Adee Ibn Haatim (R.A) related that the Prophet (Pbuh) remembered the Hellfire, turned his face, and then sought refuge from it. Then again, he (Pbuh) remembered the Hellfire, turned his face away, and then sought refuge from it. He (Pbuh) then said, ”Ward off the Hellfire, even if it is with half a date (by giving it in charity); and if one cannot find [even] that, then with a good word.”

Book Of Manners > The Manners Of Speech
4) The Merits Of Limiting One’s Speech And The Blameworthiness Of Talking Too Much

Because talkativeness leads to sinning and because carelessness in choosing one’s words leads to mistakes, we are encouraged to limit our speech. AI-Mugheerah Ibn Sho’bah (R.A) related that the Messenger of Allah (Pbuh) said, “Indeed, Allah has forbade you from being undutiful to your mothers; from wrongfully preventing others from wealth, or wrongfully asking for (or taking) wealth; and from burying your daughters alive.

And He (Pbuh) has disliked for you gossip, asking too many questions, and wasting wealth.” “Gossip,” as An-Nawawee explained, refers to one speaking about the conditions and actions of others when they do not concern him.

Jaabir Ibn ‘Abdullah 4 reported that the Messenger of Allah (Pbuh) said, “Verily, the most beloved of you to me and the one among you who will be seated closest to me on the Day of Resurrection is the best of you in manners. The most hateful of you to me and those among you who will be seated farthest from me on the Day of Resurrection are the Ath-Tharthaaroon (those who speak too much in an affected manner), Al-Mutashaddiqoon (those who feign eloquence; one way they do that is in the exaggerated movement of their mouth when they speak), and Al-Mutafaihi-qoon.”

The Companions (R.A) asked, “0′ Messenger of Allah, we know the meaning of Ath-Tharthaaroon and Al-Mutashaddiqoan, but who are the Al-Mutafaihiqoon?” He said, “The arrogant ones.” [At-Tirmidhee, 2018]

Abu Hurairah (R.A) said, “There is no good to be found in superfluous speech.” And `Umar Ibn Al-Khattaab (R.A) said, “Whoever speaks frequently errs frequently.” And Ibn Al- Qaasim said, “I heard Maalik say, ‘There is no good to be found in abundant speech,’ and he said that this quality is found most among women and children, who speak continuously without ever remaining silent…”

Book Of Manners > The Manners Of Speech
5) The Prohibition Of Backbiting And Slander

Backbiting, as defined by the Prophet (Pbuh) is “to mention your brother with something that he dislikes.” So when one backbites his brother, what he says might actually be true; on the other hand, to slander is to say something false about one’s brother. After the Prophet (Pbuh) said that backbiting is “to mention your brother with something that he dislikes,” someone asked, “Suppose what I say about my brother is true?” The Messenger of Allah (Pbuh) answered, “If what you said about him is true, then you have backbitten him; and if what you said about him is not true, then you have slandered him.”

In the Qur’an and Sunnah, we are warned over and over again about the grave consequences of backbiting and slandering. The prohibition of these two sins is well-known to the masses of Muslims, yet many persist in giving free rein to their tongues, in attacking the honor of others with impunity. Shaitaan, in his constant effort to divide Muslims and sow dissension among them, beautifies the acts of backbiting and slandering, because he knows mutual hatred and distrust among Muslims will result. Shaitaan’s aims and objectives are always at odds with those of the Shariah; whereas the Shariah came to unite Muslims and bring their hearts closer to one another, Shaitaan strives for the opposite results – for people to hate one another, to speak ill of one another, and to harbor evil thoughts about one another. Jaabir (R.A) related that the Prophet (Pbuh) said, “Verily, Shaitaan has lost hope of worshippers worshipping him in the Arabian Peninsula, but the still hopes] to sow dissension among them.”

Shaitaan knows that they will not worship him, so he strives to stir up hatred, disputes, trials, and wars. And Shaitaan is well aware of the fact that backbiting and slandering are two seeds that lead to the growth of hatred, disputes, and many other ills.

An enemy, by his very nature, does not want good to befall his foe; in fact, he desires for evil to befall him. If we do not doubt this, we must realize that our greatest enemy, Shaitaan, works tirelessly to bring harm to us, which is why Allah (Swt) ordered us to treat Shaitaan as an enemy and to wage war against him: “Surely Shaitaan (Satan) is an enemy to you, so take (treat) him as an enemy. He only invites his Hizb (followers) that they may become the dwellers of the blazing Fire” (Qur’an 35:6)

In waging a war the goal of which is to divide Muslims, Shaitaan and his army use many weapons, two of them being backbiting and slandering. We should realize that backbiting and slandering entail evil consequences in this world and in the Hereafter: in this world, relationships among family, friends, and acquaintances suffer; and in the Hereafter, a severe punishment awaits the backbiter and the slanderer.

Here, we will relate only a few of the many revealed texts that warn us about the grave consequences of the aforementioned sins. Allah (Swt) said: “And spy not, neither backbite one another. Would one of you like to eat the flesh of his dead brother? You would hate it (so hate backbiting). And fear Allah. Verily, Allah is the One Who accepts repentance, Most Merciful” (Qur’an 49:12)

Abu Burzah Al-Aslamee (R.A) related that the Messenger of Allah said, “0 group of people who have believed with their tongues, though Eemaan has not entered their hearts, do not backbite Muslims and do not follow up on their faults, for whosoever follows up on their faults, Allah follows up on his faults. And when Allah (Swt) follows up on his faults, He (Swt) will expose him even in his own home.” [Abu Daawood, 4880]

When Hudhaifah (R.A) learned about a man who was spreading calumnies, he (R.A) said, “I heard the Messenger of Allah (Pbuh) say, “A slanderer will not enter Paradise.'” [Abu Daawood, 48719]

Related Issue: It is permissible to backbite on six occasions only (the definition of backbiting is to say about one’s brother – in his absence, of course – that which he dislikes):

1) To complain about transgression and oppression. If someone wrongs you, you may complain to the judge, police, or anyone who has authority and is able to bring justice to the person who wronged you.

2) To seek help in order to remove some evil. If you see an evil and know someone who has the authority to remove it, you may go to him and say, for instance, “So and so is perpetrating such and such evil; please go and stop him.” Your purpose and intention should be to eradicate the evil; otherwise (if your intention is, for instance, to put down a person you don’t like), you are perpetrating a Haram (forbidden) deed.

3) To seek an Islamic legal ruling from a scholar. When necessary, you may go to a scholar and speak about how someone from your family – such as your brother or wife – wronged you, in order to learn from him what course of action you should take in dealing with your situation. You can, however, show more caution – which is better -yet still fulfill your purpose by saying something to the effect of, “What is your view, Shaikh, about a man who is in such and such situation,” without saying that you are in that situation. That way, you avoid mentioning names and backbiting. Nonetheless, to specifically name to the Muftee (scholar who issues legal rulings) the person involved in your situation is permissible.

4) To warn and advise Muslims about evil. An instance of this occurred when scholars of Hadeeth would mention narrators whose narrations were not acceptable because they were known for lying or for some other fault that had a negative impact on their trustworthiness. Another example from this category is when a witness is brought before a judge: people can testify against the witness if he is known to have an untrustworthy character. And yet another example from this category is to speak to the guardian of a girl about her suitor, to inform the guardian that the suitor has some defect in character, which makes him unworthy of the girl. If you are put in such a situation, wherein you have to warn someone not to marry another person because of a defect in his character, your intention must be sincere, for many people go astray in this regard, speaking out against a prospective husband or wife not out of a sincere desire to save someone from making a bad decision, but from jealousy or bitterness or hatred. The Shaitaan succeeds often in such situations, being able to convince a person that he is speaking sincerely, free from malevolent intentions, when that is not the case.

5) To warn people about someone who openly flaunts his evil, regardless of whether that evil is an innovation or a wicked deed. If someone openly drinks alcohol or if he cheats people of their rights openly and with impunity, you may warn people about him, but only about those of his evils that he performs overtly and publicly; you may not, then, mention those of his evils that he perpetrates when alone, unless any of the other five categories discussed here applies to him.

6) To identify a person. We said that the definition of backbiting is to say something about your brother -when he is not present – that he does not like. Sometimes, when you are describing a person, you may mention something about him that he doesn’t like, but that you need to mention in order to make his identity clear to the person with whom you are talking, and this happens when the person you are describing is known for a physical handicap. Hence, you may say about someone, “The blind one,” “The deaf one,” “The cross-eyed one,” or, “The mute,” if your intention is to clarify the identity of the person you are talking about. Otherwise, if your intention is to belittle him, it is Haram to use a derogatory term such as those mentioned above. Similarly, if you can make clear his identity without using those terms or descriptions, it is better to avoid using them.

Scholars such as An-Nawawee have mentioned these six reasons as being justifiable reasons for backbiting; there is consensus about most of them, and they are based on authentic, well-known Ahadeeth.

Another Related Issue: When a slanderer brings you news about your brother, six things are required of you:

1) You must not believe him; a slanderer is an evildoer, which makes him an untrustworthy source of news.

2) You should reproach him for his slander and try to show him the reprehensibility and vileness of his deed.

3) You should hate him for the sake of Allah (Swt). Allah (Swt) hates him for being a slanderer, and you should hate him too, for a Muslim must hate he whom Allah (Swt) hates.

4) You must not have evil thoughts about your brother who is being slandered.

5) After hearing what the slanderer said, you must not go out and spy on the person he spoke about, so as to ascertain whether what he said is true.

6) Having reproached the slanderer for the vileness of his deed, you should not commit the same vile deed yourself, even if your intention is not malevolent. Therefore you must neither pass on what he said nor say to another, ‘So and so said so and so,’ in which case you will become like him. Everything we mentioned here about slandering is valid when there is no overweighing Islamic benefit that requires one to speak ill about another person, for when there is such an overweighing Islamic benefit, there is no harm in saying what is necessary. [Muslim, 2/93,94]

Book Of Manners > The Manners Of Speech
6) The Prohibition Of Relating All That One Hears

The sum of all that you hear from people is made up of truths and lies; this is obvious, for the world is inhabited by both people who are truthful and people who are liars. Therefore, if a man relates all that he hears, he will inevitably end up speaking untruths, and because of his lack of care, he will be considered to be lying. Abu Hurairah (R.A) related that the Messenger of Allah (Pbuh) said, “It is sufficient sin for a person to relate all that he hears,” and in another narration, “A person is sufficiently considered to by lying when he relates all that he hears.” [Muslim, 5]

Book Of Manners > The Manners Of Speech
7) A Warning Of The Dangers Of Lying

A lie is to give information that does not correspond to the truth. Allah (Swt) forbade lying both in His Book and on the tongue of His Messenger (Pbuh) Allah (Swt) said: “0 you who believe! Be afraid of Allah, and be with those who are true (in words and deeds)” (Qur’an 9:119)

The implied meaning of the verse is, don’t be with those who are liars. Ibn Mas’ood (R.A) reported that the Prophet (Pbuh) said, “Verily, truthfulness leads to righteousness, and righteousness leads to Paradise. And a person continues to tell the truth until he is written with Allah (Swt) as a truthful one. Verily, lying leads to wickedness, and wickedness leads to the Hellfire. And a person continues to lie until, with Allah (Swt) (i.e., according to His Complete Knowledge), he is written as a liar.”[Bukhaaree, 6094]

Abu Hurairah (RA.) related that the Messenger of Allah (Pbuh) said,“The signs of a hypocrite are three: when he speaks, he lies; when he promises, he breaks his promise; when he is trusted, he betrays his trust.” [Muslim, 59]

A person who lies, therefore, possesses one of the characteristics of the hypocrite. In a narration related by Samarah Ibn Jundub, the Prophet (Pbuh) described a dream he had: “…I saw in the night two men come to me; they took me by my hand and escorted me to the sanctified land; there before us was a man sitting down and another man standing, with hooks of iron in his hand – and some of our companions said from Moosa -and he inserts those hooks in the side of his mouth (the mouth of the person sitting down) until they reach the back of his neck; then he does the same with the other side of his mouth. Meanwhile, the other side of his mouth heals and returns [to its normal healthy state], so that he returns to it and does the same (repeating the process over and over again). I asked [the two men that accompanied me], ‘What is this?’ They said, ‘Proceed…”‘

And at the end of the Hadeeth, the Prophet (Pbuh) related that he said to the two men, “You took me about tonight, so now inform me about what I saw.” They answered him, “Yes, as for the one you saw having his mouth ripped apart, he is a liar; he speaks a lie, and it is conveyed from him until it reaches the various regions [of the earth]. That (i.e., what you saw being done to him) will be done to him until the Day of Resurrection… “ [Ahmad, 19652]

Related Issue: The greatest lies are to lie upon Allah, to lie upon His Messenger (Pbuh) and to lie when swearing by Allah (Swt) in order to cheat a Muslim out of his wealth (or rights).

But what does it mean to lie upon Allah (Swt)? One lies upon Allah by interpreting His Speech without knowledge. Our pious predecessors avoided interpreting Allah’s Speech without knowledge, which they made evident in practice and in many of their sayings. Abu Bakr As-Siddeeq (R.A) said, “What earth will carry me and what sky will give me shade if I say about Allah’s Book that which I do not know.” Masrooq said, “Be afraid of At-Tafseer (explaining the meaning of the Qur’an), for it is narrating from Allah (Swt).” After relating these and other similar sayings, Ibn Taymiyyah said, “These and similar narrations from the Imams of our pious predecessors illustrate the care they took not to say in Tafseer that regarding which they had no knowledge. But if one speaks about something he knows – for example, a language related issue or a point from the Shariah – then there is no sin upon him.”

And how does one lie upon the Messenger of Allah (Pbuh)? One lies upon him  (Pbuh) by fabricating a Hadeeth and then falsely ascribing it to the Prophet (Pbuh) by claiming that the Prophet (Pbuh) said certain words or did a certain deed. The person who lies upon the Prophet (Pbuh) is promised the Hellfire. ‘Alee Ibn Abee Taalib (R.A) reported that the Prophet (Pbuh) said, “Do not lie upon me, for whosoever lies upon me enters the Hellfire.” [Muslim, 1]

I mentioned that taking a false oath in order to take possession of a Muslim’s wealth is one of the worst forms of lying. ‘Abdullah Ibn Mas’ood (R.A) reported that the Prophet (Pbuh) said, “Whoever swears a false oath in order to take possession of the wealth of a Muslim man…then he will meet Allah it, and Allah it will be angry with him…” [Muslim, 138]

‘Abdullah Ibn ‘Amr (R.A) reported that the Prophet (Pbuh) said, “The Kabaair (major sins) – [they are] associating partners with Allah, undutifulness to one’s parents, killing a person, and Al-Yameen Al-Ghamoos (to take a false oath in order to take possession of the wealth of one’s Muslim brother).” [Ahmad, 6845]

And it is related that Ibn Mas’ood (R.A) said, “We would consider Al-Yameen Al-Ghamoos a sin for which there is no atonement: it is for a man to swear upon the wealth of his brother, lying in order to take possession of it.’ [Fathul-Baaree, 11/566]

Another Related Issue: Lying is permissible in three matters:

1) Bringing people together and resolving differences between them.

2) Lying during war.

3) When a man speaks to his wife or when a woman speaks to her husband (to appease him or her and to bring harmony to their relationship, by expressing a great deal of love even if one does not feel all of that love).

The basis for this ruling is the Hadeeth of Umm Kalthoom Bint ‘Uqbah Ibn Abee Mu’eet (R.A) in which she (R.A) said, “I heard the Messenger of Allah (Pbuh) say, “He is not a liar who resolves differences between people, promoting goodness or saying good words.” [Bukhaaree, 2692]

In Abu Daawood’s narration, she (R.A) said, “I have not heard the Messenger of Allah license people to lie in anything except for three matters. The Messenger of Allah (Pbuh) would say, “I do not consider to be a liar a man who resolves differences between people: he who says something, intending nothing other than to bring harmony between them; a man who speaks about war; and a man who speaks to his wife or a woman who speaks to her husband (words with which he or she intends to increase the love that exists between them).” [Abu Daawood, 4921]

The people of knowledge disagree about the intended meaning of the Hadeeth. The majority of scholars hold that it is permissible to lie in the three said matters; some scholars are of the view that the meaning of lying is not outright lying, but playing on words, whereby the literal meaning of what one says is true, though there are two possible meanings that one intends, one that is for the listener and one is a meaning that he keeps hidden in his breast. The former view, that of the majority of scholars, is the correct view in this issue.

Other Ahadeeth attest to Abu Daawood’s narration; one example is the above-mentioned narration of Umm Kalthoom (R.A) in which the Prophet (Pbuh) said, “He is not a liar who resolves differences between people, promoting goodness or saying good words”; another example is the following Hadeeth, which is related by Jaabir Ibn ‘Abdullah (R.A). In it, the Prophet (Pbuh) was seeking the death of Ka’ab Ibn Al-Ashraf, who had cursed the Prophet trt, and deceived him by breaking his promise not to help outside forces against the Muslims. Muhammad Ibn Musailamah (R.A) volunteered to punish Ka’ab for his treachery, and after speaking in private with the Prophet he (Pbuh), announced, “Wa ‘Annaanaa,” which literally means ‘he has burdened us and charged us with a task.’ The meaning Muhammad Ibn Musailamah (R.A) intended to convey to those nearby was that the Prophets (Pbuh) had charged him with a burdensome, boring task; he was not lying, for the Prophet (Pbuh) had indeed charged him with a task, but it was neither burdensome nor boring; instead, it was important and pleasing. This example relates to lying or playing on words during war or for a war-like purpose.

There is even a narration that attests to the last part of Abu Daawood’s narration: about lying to one’s spouse in order to appease him or her. ‘Ataa Ibn Yasaar said, “A man went to the Prophet (Pbuh) and said, ‘0 Messenger of Allah, is there sin upon me for lying to my wife?’ He (Pbuh) said, ‘…Allah does not love lying.’

He said, ‘0 Messenger of Allah, [it was] to make peace with her and placate her soul.’ The Prophet (Pbuh) said, “[Then] there is no sin upon you. “‘ [Musnad, 329]

An-Nawawee said, “Concerning a man lying to his wife and her lying to him, what is meant is a demonstration or a show of love, a promise of what is not binding, or something similar. On the other hand, lying to deceive – when he or she is trying to withhold the other’s right -is Haram (forbidden) by the consensus of the Muslims. And Allah (Swt) knows best.”

And Al-Albaanee said, “It is not a form of permissible lying for a man to promise his wife something when he does not intend to fulfill that promise. Nor is it permissible for him to tell her that he bought something for a certain price, telling her so in order to please her, when he really paid a lesser sum. If she were to find him out, she would begin to harbor suspicious about him, and so his lie ends up not in reconciliation, but in distrust and strife.”

Book Of Manners > The Manners Of Speech
8) The Prohibition Of Lewdness, Obscenity, And Foul Language

Having the most complete set of manners and characteristics, the Prophet (Pbuh) was furthest from base and foul language. He (Pbuh) forbade lewdness, cursing, and all falseness in speech. Ibn Mas’ood (R.A) reported that the Prophet (Pbuh) said, “The believer is not a Ta’aan (slanderer; one who attacks the honor of others through disparaging words and backbiting); nor is he a curser or [a speaker] of lewd and base language.”[Ahmad, 3938]

Al-Fuhsh, the Arabic word for lewdness, can be used to signify different meanings. It can, in a general sense, mean cursing and lewd language, as in the Hadeeth of ‘Abdullah Ibn ‘Amr (R.A). He (R.A) said, “The Prophet (Pbuh) was neither Faahish nor Mutafaahish (i.e., he did not curse or speak lewdly), and he (Pbuh) used to say, ‘Verily, from the best among you is the one who is best among you in manners.” [Muslim, 2321]

Al-Fuhsh can also mean, transgressing the boundaries of good etiquette in conversation, a connotation of Fuhsh that is intended in the following Hadeeth. ‘Aaisha (R.A) said, “A group of Jews came and said, ‘As-Saam (i.e., death; however, it is close in pronunciation to ‘As-Salaam,’ which means peace; so they were trying to trick the Prophet upon you, 0 Abul-Qaasim (i.e., Muhammad (Pbuh)).’ The Prophet (Pbuh) answered, ‘And the same upon you.’ I then said to them, ‘Rather, upon you As-Saam (death) and Adh-Dhaam (shame, disgrace).’ The Messenger of Allah (Pbuh) said, “0 ‘Aaisha, do not be Faahishah (i.e., do not transgress the proper etiquette of conversation).”‘

To this, ‘Aaisha (R.A) answered, “Did you not hear what they said?” He said, “And did I not return upon them what they said: I said, ‘And the same upon you (i.e., if they had indeed said, ‘death upon you,’ instead of ‘peace upon you,’ I answered, ‘the same upon you,’ which is appropriate for either possibility, and which saves me from transgressing the boundaries of good manners in speech).” [Muslim, 2165]

Related Issue: The Ill-Effects Of Cursing And Damning Others In One’s Supplications

Abu Hurairah (R.A) reported that the Messenger of Allah (Pbuh) said, “A friend should not be a curser (one who curses people often).” [Muslim, 2597]

Abu Add-Dardaa (R.A) reported that he heard the Messenger of Allah (Pbuh) say, “Verily, the cursers will neither be witnesses nor intercessors on the Day of Resurrection.” [Ahmad, 26981]

Ibn ‘Abbaas (R.A) related that, in the presence of the Prophet (Pbuh) a man cursed the wind. The Prophet (Pbuh) then said,“Do not curse the wind, for it is commanded (i.e., it is commanded by Allah (Swt) and does not act of its own volition). And when one curses something (or someone) that is not deserving of that, the curse returns upon him.”[At-Tirmidhee, 1978]

Commenting on these narrations, An-Nawawee said, “These narrations should deter people from cursing; they inform us that the person who curses is deprived of many good qualities (i.e., he is not a true friend, and he will neither be a witness nor an intercessor on the Day of Resurrection). When one curses another in the form of an invocation, he is invoking for that person to be banished and excluded from Allah’s Mercy. The believers, by the very nature of their good manners, do not make such invocations; to the contrary, Allah (Swt) described the believers as being people that love one another and cooperate with one another in matters of piety and righteousness. Allah (Swt) likened them to a single structure or building, with parts of it strengthening its other parts. Believers are like a single body, and a true believer loves for his brother what he loves for himself. Therefore, when one curses his Muslim brother – which in effect means that he is invoking for him to be banished from Allah’s Mercy – he has reached the heights of hatred and evil plotting, qualities that are opposite to the mutual love and mercy I just described. A Muslim should want a disbeliever, and not his fellow Muslim, to be banished from Allah’s Mercy, which is why the Prophet, said in an authentic Hadeeth: ‘Cursing a believer is like killing him.’ [Muslim, 110]

A curser is likened to a killer in this regard: a killer cuts his victim off from worldly benefits; a curser cuts off – through his invocation – the intended target of his curses from the bliss of the Hereafter and from the Mercy of Allah (Swt).”

Another Related Issue: One of the greatest of sins, in fact one of the gravest of major sins, is for a man to curse his parents. ‘Abdullah Ibn ‘Amr (R.A) related that the Messenger of Allah (Pbuh) said, “Verily, from the greatest of major sins is for a man to curse his parents.”

It was said, “0 Messenger of Allah, and how does a man curse his parents?” He (Pbuh) said, “A man curses the father of another man, and in return, that man curses his father and mother (so he does something that causes his parents to be cursed).”

This is the wording of Muslim’s narration of the Hadeeth: “It is from the greatest of sins (from the major sins) for a man to curse his parents.” His Companions (R.A) asked, “0 Messenger of Allah, and does a man curse his parents?” Hem, said, “Yes, he curses the father of another man, and that man curses his father. And he curses the man’s mother, and so the man curses his mother. “ [Muslim, 90]

Book Of Manners > The Manners Of Speech
9) The Superiority Of Refraining From Argumentation Even When You Know That You Are In The Right

The Arabic word Al-Miraa means to argue in such a way as to bring out words and meanings of hostility from one’s opponent in the argument. Abu Umaamah (R.A) reported that the Messenger of Allah (Pbuh) said, “I guarantee a house on the outskirts of Paradise to one who refrains from Al-Miraa, even if he is right (upon the truth in his views); a house in the center of Paradise for one who forsakes lying, even when he is joking; and a house in the highest part of Paradise for one whose manners are good.” [Abu Daawood, 4800]

We learn from the Hadeeth that the Prophet (Pbuh) guaranteed a house on the outskirts of Paradise to one who refrains from argumentation. This is because such a person avoids hurting the feelings of the person he is debating with and refrains from raising himself above him and from showing off his superiority. In another Hadeeth, Abu Hurairah (R.A) reported that the Prophet (Pbuh) said, “Al-Miraa in the Qur’an (i.e., debating about it) is disbelief (Kufr).” [Ahmad, 7789]

Jundub Ibn ‘Abdullah (R.A) reported that the Prophet (Pbuh) said, “Read the Qur’an [together] so long as your hearts are united, but when you differ, stand up from it [and conclude your study-session together].” [Muslim, 2667]

“When you differ” can mean differences about its meanings, but it can also mean differences about reciting it. When differences of opinion regarding the Qur’an lead to evil, the Muslim is ordered to refrain from debating, and thus prevent the evil that will otherwise result.

An-Nawawee said, “As for the order to stand when people differ about the Qur’an, the scholars say that “differ” refers to either differences of views that are not permissible (i.e., when the truth is clear and there is no room for a second view) or differences that lead to what is forbidden (i.e., differences that lead to senseless and hostile argumentation). For example, we may not differ about the Qur’an itself (no one may come and say that a verse of the Qur’an is not really from the Qur’an) or about a meaning from the Qur’an regarding which ljtihaad is not permissible (i.e., when there is a single clear view that is supported so strongly by proofs that there is no room for a second view that is inferred or reasoned out). Also, we must not differ when a debate among us leads to doubts, Fitnah (trials), enmity, or something similar. These kinds of differences of opinion are forbidden, but differences about secondary matters in the religion and debates among scholars about those issues -to bring out the truth – are not forbidden; rather, such debates and discussions are required and necessary and virtuous. From the era of the Companions (R.A) until the present day, Muslims agree that such differences are permissible. And Allah (Swt) knows best.”

In the above-mentioned Hadeeth, we are encouraged to unite and we are given a warning not to differ and, as a result, become divided. One example of debating about the Qur’an for false purposes occurs when one’s opinion about a verse is contrary to its meaning as indicated by clear proofs, and when one then argues to show the validity of his interpretation.

Related Issue: Allah (Swt) said, “So debate not except with clear proof (which We have revealed to you)” (Qur’an 18:22)

In this verse, As-Sa’dee clarified, we are told not to argue and debate unless our view is based on knowledge, proof, and certainty. To argue, therefore, based on ignorance or guesswork is looked down upon, for doing so is not only a waste of time, but also unnecessarily damages the love one has in his heart for his brother. This is especially the case when the issue being debated has no real religious benefit behind it, such as the oft-occurring debate about the number of the cave people (the story of which is related in the “Kahf Chapter”).

Book Of Manners > The Manners Of Speech
10) It Is Forbidden To Lie In Order To Make Others Laugh

There is nothing wrong in making other people smile or laugh; however, some people resort to unlawful means in order to achieve that effect. So in order to make people in a gathering laugh, one might lie and make up a false story, not knowing perhaps that he has perpetrated a great sin. Mu’aawiyah Ibn Haidah (R.A) reported that he heard the Messenger of Allah (Pbuh) say, “Woe unto him who relates and then lies in order to make the people laugh; woe unto him! Woe unto him!” [Abu Daawood, 4990]

Book Of Manners > The Manners Of Speech
11) When Your Muslim Brother Speaks To You And Turns Around (As If To See That No One Is Around), What He Says Is A Trust With You, Which You Must Keep Secret

Jaabir Ibn ‘Abdullah (R.A) reported that the Messenger of Allah (Pbuh) said, “When a man speaks and then turns (as if to see that no one is around), what he says is a trust (i.e., it is a trust, just as if he said outright that he was about to tell you a secret). “[Abu Daawood, 4868]

When a person imparts a secret to you, you are required to fulfill the trust implied by the secret and not convey it to others. So noble and considerate was the Prophet -10′, in his manners that he considered the act of turning to one’s right and left to be similar to one saying outright that he is about to impart a secret. When a person turns to his right and his left before speaking to you, he is indicating that he is afraid others will overhear his words and that he is imparting a secret to you. The act of turning to each side, then, is tantamount to his saying: “I am about to entrust you with a secret.”

Book Of Manners > The Manners Of Speech
12) The Eldest Is Given Precedence In Speech

‘Abdur-Rahmaan Ibn Sahl, Huwaisah Ibn Mas’ood, and Muhai-sah Ibn Mas’ood – when these three went to the Prophet (Pbuh) in regard to a dispute, ‘Abdur-Rahmaan, the youngest among them, began to speak. The Prophet (Pbuh) said to him words to the effect of, “Let the oldest one speak [first].” [Muslim, 1669]

The Companions (R.A) honored their elders and showed mercy to the young among them, which is perhaps why Ibn ‘Umar refrained from coming to the forefront when he was the youngest in a gathering. This occurred when the Prophet (Pbuh) said to his Companions (R.A).”Inform me of a tree, the example of which is the example of the Muslim. It bears its fruits at all times by the permission of its Lord, and its leaves do not wear away.”

Ibn `Umar (R.A) knew the answer to this question, for he later said, “It occurred to me that it is the date-tree, but I disliked to speak when Abu Bakr (R.A) and ‘Umar (R.A) were there without any of them speaking (with the answer). The Prophets (Pbuh) [then] said, ‘It is the date-tree.’

When I left with my father (i.e., ‘Umar (R.A) ), I said, ‘0 my father, it had occurred to me that it is the date-tree.’ He said, ‘What prevented you from saying it? Had you said it, that (i.e., the honor you would have earned for giving the right answer) would have been more beloved to me than such and such.'” Ibn ‘Umar (R.A) then said, “The only thing that prevented me was that I saw neither you nor Abu Bala speak, so I disliked (putting myself in a place of prominence – by speaking – before such distinguished company).” And in the narration of Muslim, he (R.A) said, “I wanted to say it, but the age[s] of those present [prevented me], so I feared speaking.” And in the narration of Ahmad and Ad¬Daarimee, he (R.A) said, “I looked and saw that I was the youngest one present, so I remained quiet. [Muslim, 6044] There are other well-known narrations which show that in general, and not just in speech, the Prophet (Pbuh) would give precedence to the eldest person present. One example is the Hadeeth we mentioned earlier, in the chapter of “Entertaining Guests,” in which it is related that the Prophet (Pbuh) gave precedence to the eldest person that was with him.

Book Of Manners > The Manners Of Speech
13) Do Not Interrupt Or Cut Of Someone While He Is Speaking

While we are talking – whether in the midst of a story or an explanation – we would certainly dislike it if others were to interrupt us, so we should give others the same courtesy that we expect for ourselves. The Islamic manner of not interrupting others in their speech is supported by a Hadeeth related by Abu Hurairah (R.A) in which he (R.A) said, “While the Prophet (Pbuh) was in a gathering, speaking to the people, a Bedouin came and said, ‘When is the Hour (i.e., when will this world come to an end)?’ The Messenger of Allah (Pbuh) continued to speak, so some people said, ‘The Prophet (Pbuh) heard him but disliked what he said,’ while others said, ‘No, he heard.’ When he finished speaking, the Prophet (Pbuh) said, ‘Where…is the questioner about the Hour?’ The Bedouin said, ‘Here I am, 0 Messenger of Allah.’ He (Pbuh) said, “When the trust is lost, await the Hour.’

The Bedouin asked, ‘And how will it be lost?’ He (Pbuh) said, “When the matter (i.e., positions of leadership) is entrusted to those who do not deserve it, then await the Hour.” [Ahmad, 8512]

The portion of the Hadeeth that is relevant to our discussion here is Abu Hurairah’s saying, “The Messenger of Allah (Pbuh) continued to speak.” He did not stop or allow himself to be interrupted, because the right to speak was with the person in the gathering who was already speaking – in this case, the Prophet (Pbuh) – and not with the questioner.

In establishing the said ruling, we can also draw upon the saying of Ibn ‘Abbaas (R.A) to ‘Ikrimah: “Speak to the people once a week, and if you refuse except to do otherwise, then twice; and if you want to address them even more often, then three times. And do not be the cause of people becoming bored by the Qur’an (by addressing them too often or for too long). And do not let me find you going to a people, while they are talking, and speaking to them (with a sermon), thus cutting off their talk and causing them to become bored. Instead, listen [to them and wait], and when they command [or ask] you [to address them], then speak to them while they are in a state of desiring to hear you…”[Bukhaaree, 59]

Book Of Manners > The Manners Of Speech
14) Speak Slowly, Deliberately, And Succinctly

When you speak quickly or long-windedly, it is likely that your listeners will understand a meaning other than the one you intended for them to understand. The Prophet (Pbuh) spoke deliberately and succinctly; in describing his way of talking, ‘Aaisha (R.A) said, “If a counter were to try to enumerate the things spoken by the Prophet when he spoke, he would be able to do so (i.e., so deliberately did the Prophet (Pbuh) speak, for the benefit of his listeners; and so careful was he in choosing his words).” In the narration of Ahmad (R.A) she (R.A) said, “The Messenger of Allah (Pbuh) would not speak quickly or hastily as you do; he would pause as he spoke, so that one who heard him could memorize what he said.” [Muslim, 2493] An-Nawawee and Ibn Hajr explained these narrations, saying that the Prophet (Pbuh) would not speak long-windedly, nor would he * speak quickly, with one phrase or idea following immediately upon the one before it; thus he avoided confusing his listeners.

Book Of Manners > The Manners Of Speech
15) Speak In A Low Voice

Allah (Swt) said: “And lower your voice. Verily, the harshest of all voices is the voice (braying) of the ass.”) (Qur’an 31:19)

In lowering your voice, you are showing good manners with people and with Allah (Swt). Had there been any merit in the loud, harsh, shrill voice, the donkey would not be singled out with such a voice; and the baseness as well as the stupidity of the donkey is well known. To be sure, then, speaking with a loud voice is bad manners; and when one speaks in a loud, harsh voice, he shows that he has no respect for others. Ibn Zaid said, “Had speaking loudly been a noble way of utterance, Allah (Swt) would not have given that quality of voice to the ass.”

Book Of Manners > The Manners Of Speech
16) Words And Phrases That You Should Avoid

Some people might say certain words or phrases that the Sharjah prohibited; perhaps they don’t know the ruling of saying such phrases – they represent the majority – or they know the ruling but forget. And worst of all are those who say those phrases on purpose, with full knowledge that they are perpetrating a Haram {forbidden) deed. We cannot enumerate all of those phrases and *Fords in this book, but we will mention at least some of them.

But before we proceed, we need to keep something in mind. Some people say that as long as one’s intention is correct, it does not really matter what he says, even if he makes serious mistakes regarding religious issues. This is not true; a person should be careful to the utmost that his speech is limited to what is allowed art the Shariah, for one might say words that will be the cause of his destruction, though he does not perceive the implications of what he says. Here are some words and phrases that you should ‘avoid in your speech:

a) Avoid using words which say or imply that another person is a disbeliever (Kaafir), an innovator in the religion (Mubadai’), or an evildoer (Faasiq), unless of course you have clear proofs to back up your claim.

The Prophet (Pbuh) said, “Whenever any man says to his brother, ‘0 Kaafir (disbeliever),’ then it (it meaning the reality of being a disbeliever) returns and becomes binding on one of them.”[Muslim, 1844]

And this wording is from the narration of Abu Daawood: “Whenever any Muslim man rules that another Muslim man is a disbeliever, then either that other man is a disbeliever or else he is a disbeliever.”

In this regard, there is a group of people whom Allah (Swt) has blinded – having blinded their minds and not their eyes – a group that indiscriminately attacks the honor of other Muslims, labeling them as disbelievers, innovators, or evildoers. It is as if, in their minds, Allah (Swt) has made such attacks a form of worship for them. Yet were we to study the ways of our pious predecessors, the likes of the Companions and the Imams that followed their guidance – such as Abu Haneefah, Maalik, Ash¬Shaafi’ee, and Ahmad – we would find them to be very careful in this regard, especially when it came to calling another person a disbeliever. Unless clear proofs that allowed no room for doubt proved the disbelief of a particular person, and unless the proof was established upon him (meaning, the proof was presented to him, and he was given a chance to recant his previous view), they would not say with their tongues anything to indicate the disbelief of that person. Abu Bakrah (R.A) related that the Prophet (Pbuh) gave the following sermon on the day of An-Nahr: “…Verily, among yourselves your blood, wealth, and honor are inviolable, like the inviolability of this day of yours in this month of yours in this land of yours. Let the one who is present convey this to he who is absent, for perhaps the one who is present will convey to one who understands better than him this [message].” [Muslim, 1679]

b) Avoid saying, “The people are destroyed.” Abu Hurairah (R.A) reported that the Messenger of Allah (Pbuh) said, “When a man says, The people are destroyed, then he is most destroyed among them.” [Muslim, 2623]

Depending on the vowel of the word destroyed (Ahalakahum) at the end of the Hadeeth, its meaning changes. If the vowel is a Dammah, whereby the word is pronounced, ‘Ahlakuhum,’ then the word indicates the superlative, i.e., he is most destroyed among the people. However, if the vowel is a Fathah, whereby the word is pronounced, ‘ Ahlakahum,’ then the word is a verb indicating that the subject – the person who says, ‘The people are destroyed’ – is in effect destroying the people.

An-Nawawee said, “The scholars agree that this blame is leveled it one who says the phrase with the intention of belittling and disparaging people, while signifying his superiority over them trid their miserable situation; he is so censured because he says he phrase without having knowledge of Allah’s secret in the nation (i.e., His ways, for example, regarding His Divine decrees for the creation). The scholars also say this: but the case s altogether different when one says the phrase with a sense of sadness, sadness which results from a realization of his shortcomings and the shortcomings of people in their religious duties; to utter the said phrase with this intention in mind is okay…”

Also commenting on the Hadeeth, Al-Khattaabee said, “It means that a man will continually find faults in people, will persist in mentioning their faults, and will say, ‘The people are wicked,’ or, The people are destroyed,’ or other similar statements – to the degree that he will be in the worst situation among them and will become the most destroyed among them, all because of his sin of attacking and vilifying them. Also, he might end up having an exaggerated opinion of himself, feeling that he is better than everyone else. And Allah (Swt) knows best.”

c) Do not take an oath by anyone other than Allah (Swt). It is Allah’s right to swear by whatsoever He (Swt) pleases from His creation, for He (Swt) is the Creator and the One Who has complete power and control over the universe. Man, Jinn, trees, mountains, the sky, and the earth – these and everything else is from Allah’s creation, and so He (Swt) may swear by anything from His creation that He it wants to swear by. Created beings, on the other hand, may swear by none but by their Creator, Allah (Swt) Al-Haafidh said, “The scholars have said: The secret behind the prohibition of swearing by other than Allah (Swt) is that swearing by someone (or something) involves glorification of him; and in reality, all glory and might and power belong to Allah (Swt) alone.”

Created beings can swear by Allah (Swt) using one of three letters in the Arabic language, which are designated for exactly that purpose: the Wauw, the Baa, and the Taa. So you can say, ‘Tallaahee (By Allah), Billaahee (by Allah), or Wallahee (by Allah),’ or you may swear by the ‘Izza (Might, Power, and Glory) of Allah, by His Attributes, and by His Words. One of the chapter titles of Bukhaaree’s compilation is this: “Chapter: Swearing By The Glory (‘Izza) Of Allah, By His Attributes, And By His Words.” He then related a narration from Abu Hurairah (R.A) in which the Prophet (Pbuh) described a man who will remain for certain period between Paradise and the Hellfire; he will say, ’01 my Lord, turn my face away from the Hellfire; no, by Your Glory (Wa-Izzatuk), I will not ask You for anything other than it. Or you may take an oath by as cribing something from Allah’s creation to Him; for example, by ascribing the Ka’bah or the sky’ to Him, in which case you can say, ‘Wa-Rabbul-Ka’bah (and by the Lord of the Ka’bah), or, ‘Wa-Rabbus-Samaa (and by the Lord of the sky).’ However, when taking an oath in this manner, you: must not ascribe anything that is wicked or despicable to Allak (Swt), even though He is its Creator. We must adhere to the highest of manners with Allah (Swt) an example of which is exemplified in the Prophet’s supplication, “And evil is not ascribed to You,” even though Allah (Swt) is the Creator of both good and evil. There, are other phrases for taking an oath which fall under the above mentioned categories; here are some examples from the Prophet’s Sunnah: Wa-Aimullah,”Walladhee Nafsee Biyadihee (And by the One Who has my soul in His hand),’ or, ‘Laa Wa-Muqaalibil-Quloob (No, and by the One Who turns hearts around).’ [Bukhaaree, 6627]

Though people might take it lightly, it is a dangerous matter indeed to swear by other than Allah (Swt) nowadays, one hears people swearing casually by their ‘dead mother,’ by ‘their father’s grave,’ or by anything or anyone else they revere and honor; however, what they must realize is that it is disbelief or Shirk (to associate partners with Allah in worship) to swear by other than Allah (Swt). Only Allah (Swt)is deserving of the glorification that is involved in an oath. Ibn ‘Umar (R.A) once heard a man say, “No, and I swear by the Ka/bah.” Ibn ‘Umar said, “An oath must not be taken by other than Allah, for I indeed heard the Messenger of Allah (Pbuh) say, ‘Whosoever swears by other than Allah, has disbelieved or associated partners with Allah in worship.” [At-Tirmidhee, 1535]

This is a general prohibition; under it falls oaths taken in the name of anyone other than Allah (Swt); other Ahadeeth are more specific, mentioning the ruling for swearing by one’s father, for example; at any rate, it is permissible to swear by Allah (Swt) only. Ibn ‘Umar (R.A) related that he caught up with his father, ‘Umar Ibn Al-Khattaab (R.A), in a procession, and he was swearing by his father. The Messenger of Allah (Pbuh) called out to them, “Lo! Verily, Allah (Swt) forbids you from swearing by your fathers, so whoever takes an oath, let him swear by Allah (Swt); otherwise, let him remain silent.” [Muslim, 1646]

Another example of a specific prohibition is found in a Hadeeth related by Buraidah (R.A) in which the Messenger of Allah (Pbuh) said, “Whoever swears by Al-Amaanah (the trust), then he is not from us.” [Ahmad, 22471]

Similarly, many people swear by the Prophet (Pbuh)by life, or by someone’s life; these oaths and all oaths that are taken by the name of anyone other than Allah (Swt) are forbidden.

d) Both in the past and up until today, many a foolish person has sworn that, if something he names happens, he will divorce his wife. For example, one will say, “If I do such and such (usually mentioning some trifling matter), it becomes binding upon me to divorce my wife,” or, “If I don’t do such and such deed, it becomes binding upon me to divorce my wife,” or, “If my wife does such and such deed, it becomes binding upon me to divorce my wife.” Such an ignorant person causes the destruction of his family and wrongs his wife for no sin of hers, but instead for his idiotic sin of letting his tongue loose without considering the results of his actions. And for the most part, people make this kind of oath over a trifling matter, and even if it is not trifling, it: becomes so when compared to the result of destroying one’s, family.

Scholars do differ, however, about one who breaks his oath and decides to keep his wife with him. The majority of scholars hold that when a person makes an oath to divorce his wife and then breaks that oath, the divorce occurs and becomes binding nonetheless. But there is another group of scholars that give this oath the same ruling as any other oath: when one breaks it, all that is binding upon him is to perform the Kaffaaratul-Yameen atonement that is prescribed for people who break their oaths).

In answer to a question about this issue, Ibn ‘Uthaimeen said, “It is contrary to the guidance of the Prophet (Pbuh) for one to make an oath that he will divorce his wife, as in these examples: “I will divorce you if you do such and such deed,” or, “I will divorce you if you don’t do such and such deed,” or, “If you (addressing someone other than his wife) do such and such deed, my wife is divorced from me,” or, “If you don’t do such and such deed, my wife is divorced from me,” and any other similar phrasing. There are many from the people of knowledge – or rather most of the people of knowledge – who hold that if one breaks such an oath, he divorces is binding upon him, and his wife is considered to be divorced from him. Yet the stronger view is that if one makes such an oath with the same view as other oaths are made, thereby one’s intention is to encourage a person to do a specific feed, discourage him from a deed, show one’s belief or disbelief or emphasize a matter, then that oath takes the same ruling as other oaths (i.e., there is an atonement prescribed if one breaks it), for Allah (Swt) said: “0 Prophet! Why do you ban (for yourself) that which Allah has made lawful to you, seeking to please your wives? And Allah is Oft-Forgiving, Most Merciful. Allah has already ordained for you (0 men), the dissolution of your oaths” (Qur’an 66:1,2)

And the Prophet (Pbuh) said, “Verily, deeds are only by their intentions, and for every person is only that which he intends.” So he does not intend divorce but instead intends an oath, in which, if he breaks it, it is sufficient for him to perform the atonement that is prescribed for oaths. And this is the stronger opinion.”

e) Do not say to a hypocrite, “Sayyid (chief, master, mister),” or “Sayyidee (my chief, my master).” Buraidah (R.A) related that the Messenger of Allah (Pbuh) said, “Do not say ‘Sayyid’ to a hypocrite, for even if he is a Sayyid (for example, he is the leader of a people or he owns slaves), you will have angered your Lord ‘Azza Wa-Jall [by saying it to him].” [Abu Daawood, 4977]

“Even if he is a Sayyid” means, even if he is the leader of a people, an honored member of society, a person of wealth, etc. By calling a known hypocrite ‘ Sayyid,’ one angers Allah (Swt) because one is honoring and venerating a person who deserves neither honor nor veneration. And that is if the person is really a Sayyid; if he isn’t a Sayyid, then one adds lying and hypocrisy to the list of his sins. Ibn Al-Atheer said, “Do not say, ‘Sayyid,’ to a hypocrite, for if he really is a hypocrite, and if he really is a Sayyid, then [by calling him ‘ Sayyidl your situation is lower than his (i.e. you lower yourself to being lower than even a hypocrite), and Allah (Swt) is not pleased with that for you.”

f) Do not curse the time. Abu Hurairah (R.A) reported that the Messenger of Allah (Pbuh) said, “Allah ‘Azza Wa-Jall said: The son of Adam offends Me when he curses the time, for I am the time: the matter is in My Hand – I make the night alter into day.”[Muslim, 2246]

And this is from the narration of Ahmad: “Do not curse the time, for indeed Allah ‘Azza Wa-Jall said, ‘I am the time: the days and the nights are Mine – I renew them and cause them to decay (i.e., to end); and I bring kings after kings.” [Ahmad, 1006]

When people would be afflicted with a calamity during pre-Islamic times – the times of ignorance – it was customary for them to curse the time; some people from this Nation – and they are few – are guilty of the same ignorance. The reason why it is prohibited to curse the time is because it involves cursing the Creator of the time, for He (Swt) is the one who makes time pass. Cursing time is prohibited, then, so that one does not, as a direct consequence, curse his Creator – and we seek protection from Allah (Swt).

Question: Is it permissible to say, “This is a treacherous time,” or, “What a failure is the time wherein I saw you,” or other similar phrases?

Answer: Ibn ‘Uthaimeen – may Allah have mercy on him – said that such phrases can be said in two different ways:

1) One says such phrases with the intention of cursing time, and that is Haram, for whatsoever occurs in time is from Allah (Swt). Therefore, when one curses time, he is in fact cursing Allah – and we seek refuge in Allah (Swt). And that is why Allah (Swt) said in a Qudsee Hadeeth: “The son of Adam offends Me when he curses the time, for I am the time: the matter is in My Hand – I make the night alter into day.”

2) One says such phrases with the intention of imparting information, of expressing the situation of a certain point in time or of a certain era. An example of this is in the following verse, wherein Allah (Swt) relates from Loot (Pbuh) “He said: “This is a distressful day.” (Qur’an 11:77)

Everyone says at some time or another, “This is a difficult day,” or, “Such and such happened today,” and there is no sin upon people for doing so.

But when one says, “This is a treacherous time,” then that is a form of cursing that is certainly not permissible. In regards to the phrase, “What a failure is the time wherein I saw you,” if one intends, “What a failure I was,” or something similar, then there is nothing wrong with what he said; but if his intention is to curse the actual day or time, then he is cursing time, which is forbidden.

g) To say, “Haraamun ‘Alaik (It is forbidden upon you)” or “Haraamun ‘Alaik An-Tafal Kadhaa (It is forbidden upon you to do such and such)” about matters that are not forbidden. To put these phrases in context, we must understand that it has become customary among some Arabs to use these expressions to describe commonplace occurrences, using the word “Haraam (forbidden)” to describe mistakes that are not forbidden in the Shariah. In a sporting event, for example, if a player misses an easy opportunity to score, people might say, “Haraamun ‘Alaihi [it was Haram for him (to miss such an easy opportunity)]!” And this of course shows careless¬ness that is not acceptable in Islam.

It is forbidden to describe something as being Haram (forbidden) unless Allah (Swt) or His Messenger (Pbuh) forbade it. Even if one has a good intention, he is transgressing his limits as a created being -for only Allah (Swt) has the right to decree what is lawful and what is forbidden; furthermore, by saying such phrases, one gives the impression that something is Haram when it really isn’t Haram. Therefore, it is safer for a person, in protecting his practice of the religion, to avoid such phrases. And it is feared that the one who says them falls under the ruling of this verse: “And say not concerning that which your tongues put forth falsely: “This is lawful and this is forbidden,” so as to invent lies against Allah. Verily, those who invent lies against Allah will never prosper” (Qur’an 16:116)

In explaining this verse, Ash-Shawkaanee said, “Do not rule that something is Haram (unlawful) or something is Halal (lawful) based only on what your tongues say and not on proof.”

Book Of Manners >
The Manners Of Walking And Riding

Allah (Swt) said: “And Who has created all the pairs and has appointed for you ships and cattle on which you ride, in order that you may mount firmly on their backs, and then, may remember the Favor of your Lord when you mount thereon, and say: “Glory to Him Who has subjected this to us, and we could never have it (by our efforts). And verily, to our Lord we indeed are to return!” (Qur’an 43:12-14)

Book Of Manners > The Manners Of Walking And Riding
1) It Is Prohibited To Walk Arrogantly With A Strut

A person walks with a strut if feelings of arrogance, pride, and self-admiration thrive in his heart. Humbleness and not arrogance is from the characteristics of the believer. Abu Sa’eed Al-Khudree (R.A) reported that the Messenger of Allah (Pbuh) said, “Al-‘Izz (The Glory And Might) is His Izaar (lower garment) and Al-Kibriyaa (Grandeur and Pride) is His Ridaa (robe), [and Allah (Swt) said,] ‘So as for he who challenges Me in them, I will punish him.”

And Abu Hurairah (R.A) also related that the Messenger of Allah (Pbuh) said, “As a man was walking in a Hullah (a two-piece garment), admiring his own self with his Jummah (hair that reaches one’s shoulders) combed, Allah made the earth to swallow him, and he will continue to sink in it until the Day of Resurrection.” [Muslim, 2088]

Only on one occasion is it permissible to walk with a strut, and that is the occasion of battle, when one may walk with a strut in order to instill anger into the hearts of the enemies. Abu Dujaanah (R.A) once did this when he wore a red headband and then began to strut between the rows of the two armies, the army of the Muslims and the army of the enemies. When he saw Abu Dujaanah (R.A) do this, the Messenger of Allah (Pbuh) said, “It is a kind of walking that Allah detests except for a situation such as this.”

Book Of Manners > The Manners Of Walking And Riding
2) The Best Form Of Walking

Ibn Al-Qayyim Al-Jawziyyah said, ” When the Prophet (Pbuh) would walk, he would lean forward, and he would walk faster than any other person; his form of walking was of the best and serenest kind.” Abu Hurairah (R.A) said, ” I have not seen [anyone] better than the Messenger of Allah (Pbuh); it was as if the sun flowed in his face. And I have not seen anyone who walked faster than the Messenger of Allah (Pbuh); it was as if the earth was folded for him. And we would be losing our breath [in order to keep up with him], while he would be in a calm, unchanged state.” [At-Tirmidhee, 3648] And ‘Alee Ibn Abee Taalib (R.A) said, “When the Messenger of Allah (Pbuh) would walk, he would lean forward, as if he were walking down an incline.” [Muslim, 2330] This form of walking – to lean slightly forward – is the best form of walking; it denotes a sense of purpose and determination.

In Al-Hadyee, Ibn Al-Qayyim Al-Jawziyyah mentioned ten forms of walking; here are some of them. First, the best form of walking is, as we described above, to lean forward slightly, as if one is walking down an incline. This was the way in which the Messenger of Allah (Pbuh) walked. Another form of walking is to take steps in a confused and agitated manner, which is the way a wild or agitated camel walks. A person who walks this way shows others the weakness of his mind, especially if he adds to the ridiculous style of his walking the habit of constantly looking to his right and to his left. Ibn Al-Qayyim also mentioned a form of walking that is called Al-Khawzalee, which is to sway from one side to the other as one is walking. Men should avoid walking in this manner, for there is definitely something effeminate about a man who sways from one side to the other as he walks. Another form of walking that Ibn Al-Qayyim mentioned is to walk with a strut or swagger, which the arrogant and haughty kind of person is known for.

Book Of Manners > The Manners Of Walking And Riding
3) It is Disliked To Walk In One Shoe

We have discussed this topic in enough detail in the Chapter: “The Manners Of Clothing And Adornment.”

Book Of Manners > The Manners Of Walking And Riding
4) It Is Sunnah To Walk Barefoot Sometimes

Fudaalah Ibn ‘Ubaid said, “The Prophet (Pbuh) would order us to walk barefoot at least some of the time.” [Ahmad, 23449] Ibn ‘Umar (R.A) related a Hadeeth in which he described how the Prophet (Pbuh) visited Sa’ad Ibn ‘Ubaadah (R.A) when the latter was sick. Ibn ‘Umar (R.A) said, “Then he stood [to go visit Sa’ad (R.A)], and we stood [to go] with him. We were slightly more than ten men, and none of us was wearing shoes, slippers, hats, or shirts; we walked through those As-Sibaakh (salty lands upon which almost nothing grows)…”[Muslim, 925] By going barefoot at times, one trains himself to endure rough circumstances, a training that one deprives himself of when he is constantly wearing comfortable shoes.

Book Of Manners >
The Manners Of Sneezing And Yawning

The Prophets (Pbuh) said, “Verily, Allah loves sneezing and detests yawning; so if one of you sneezes and [then] praises Allah, it is a right upon every Muslim who hears him to say to him, ‘Yarhamakullah (May Allah have mercy on you).’ As for yawning, then verily, it is from the Shaitaan only; so if one of you yawns, then let him ward it off (i.e., ward off and stifle the yawn) as much as he is able to…” [Bukhaaree, 2626]

Book Of Manners > The Manners Of Sneezing And Yawning
First, The Manners Of Sneezing:

Book Of Manners > The Manners Of Sneezing And Yawning
1) Saying ‘May Allah Have Mercy On You’ To The Person Who Sneezed

 Sneezing is a blessing of Allah (Swt) upon His slaves, and when one is given a blessing from Allah (Swt) he should praise Allah (Swt) and thank Him for it. The matter is no different in regard to sneezing, for when a person sneezes, it is legislated for him to praise Allah (Swt) by saying, “Alhamdulillah (All praise is to Allah).” Al-Baraa Ibn `Aazib (R.A)  said, “The Prophet (Pbuh) ordered us with seven [commands] and forbade us from seven [prohibited matters]: he (Pbuh) ordered us to follow funerals (by praying the funeral prayer and then following the corpse until the burial is completed), to visit the sick, to answer (i.e., accept the invitation of) a person who invites [one to partake of a meal, for example], to help the one who is wronged, to fulfill one’s oath, to return greetings of peace, and to do Tashmeet of a person who sneezes [i.e., to say, ‘Yarhamukallah (may Allah have mercy on you),’ when he says, ‘Alhamdulillah (All praise is to Allah),’ after he sneezes]…” It is compulsory to say, ‘May Allah have mercy on you,’ to a person who sneezes; however, it is a compulsory duty on the group of people that hears the sneezer say, ‘All praise is to Allah,’ and not upon every single individual from them. What this means is that at least some of them must say, ‘May Allah have mercy on you,’ and that, if some of them say it, saying it is no longer compulsory on the rest of them. Though this is the ruling that scholars mention, no one should refrain from saying, ‘May Allah have mercy on you,’ to someone who sneezes, for the Prophet (Pbuh) said, “So if one of you sneezes and [then] praises Allah, it is a right upon every Muslim who hears him to say to him, ‘Yarhamakullah (May Allah have mercy on you).”

Book Of Manners > The Manners Of Sneezing And Yawning
2) One Should Say, ‘May Allah Have Mercy On You,’ Only After The Sneezer Praises Allah (Swt)

Anas (R.A) said, “Two men sneezed in the presence of the Prophet (Pbuh) he (Pbuh) Shammata (i.e., said, ‘Yarhamukallah – May Allah have mercy on you’) to one of them but not to the other. The [latter] man said, ‘0 Messenger of Allah, you Shammatta (i.e., said, ‘May Allah have mercy on you’) to him but not to me?’ The Prophet (Pbuh) said, “Verily, he praised Allah, and you did not praise Allah.” [Muslim, 2991]

And in another Hadeeth, Abu Moosa Al-Ash’aree (R.A) reported that he heard the Messenger of Allah (Pbuh) say, “When one of you sneezes and then praises Allah, then Shammitooh (i.e., then say to him, ‘May Allah have mercy on you’); and if he does not praise Allah, then do not Tushamitooh (i.e., do not say to him, ‘May Allah have mercy on you,’).” [Muslim, 2992]

Question: For one to say, ‘May Allah have mercy on you,’ does he have to actually have heard the sneezer say, ‘All praise is to Allah,’ or is it enough for him to know (and not hear) that the sneezer said it?

Answer: The stronger view in this matter is that it is sufficient for one to be sure that the sneezer said, ‘All praise is to Allah’; it is not so important to hear a person say, ‘All praise is to Allah,’ as it is for that person to actually have said it. One example of this occurring is for a deaf person to see someone sneeze and then read his lips to know whether he praised Allah or not.

Question: When a person who sneezes forgets to praise Allah (Swt) should those who heard him remind him to say, ‘All praise is to Allah,’ so that they can then invoke Allah (Swt) to have mercy on him?

Answer: Some scholars, such as An-Nakha’ee and An-Nawawee, maintain that one should remind him; they say that do so is a form of cooperating with others in matters of righteousness, of sincerely advising others, and of ordering others to what is good. Yet other scholars, such as Ibn Al-‘Arabee and Ibn Al-Qayyim, maintain that he should not be reminded. Ibn Al-Qayyim Al-Jawziyyah said, “The outward action in the Sunnah supports the view of Ibn Al-Arabee: the Prophet (Pbuh) did not say, ‘May Allah have mercy on you,’ to the person who sneezed without then saying, ‘All praise is to Allah’; nor did the Prophet (Pbuh) remind him to praise Allah (Swt). This was a form of reproach for the man: he was made to be deprived of the blessings of supplication, because he deprived himself of the blessings of praising Allah…Had reminding a person who forgets to say ‘All praise is to Allah’ [after sneezing] been Sunnah, the Prophet (Pbuh) would have been the first to apply this practice and teach it to others (but he did not do so, even though a suitable situation presented itself to him; hence, it is Sunnah to not remind a person who sneezes to say ‘All praise is to Allah’)…”

Book Of Manners > The Manners Of Sneezing And Yawning
3) The Sunnah Is For The Sneezer To Speak First, By Saying, “All Praise Is For Allah,” or, “All Praise Is For Allah, Upon Every Condition [That One Finds Himself To Be In].”

Abu Hurairah (R.A) reported that the Prophet (Pbuh) said, “When one of you sneezes, then let him say, ‘Alhamdulillah (All praise is to Allah).”

Abu Daawood’s narration is worded thus: “Then let him say, ‘All praise is to Allah, upon every condition.'” [Ahmad, 8417]

Book Of Manners > The Manners Of Sneezing And Yawning
4) When One Hears Someone Sneeze, It Is Sunnah For Him To Say, “Yarhamukallah (May Allah have mercy on you).”

This ruling is based on the preceding Hadeeth of Abu Hurairah (R.A) in which he related that the Prophet (Pbuh) said, “When one of you sneezes, then let him say, ‘All praise is to Allah,’ and let his brother or companion say to him, ‘May Allah have mercy on you.’ …”

Book Of Manners > The Manners Of Sneezing And Yawning
5) After the sneezer hears someone say, ‘May Allah have mercy on you,’ it is Sunnah for him to then say, ‘May Allah guide you and rectify your situation,’ or, ‘May Allah have mercy on us and you, and may He forgive us and you.’

In the previously related Hadeeth of Abu Hurairah (R.A) the Prophet said, “When one of you sneezes, then let him say, ‘All praise is to Allah,’ and let his brother or companion say to him, ‘May Allah have mercy on you.’ And when he (the brother or companion) says, ‘May Allah have mercy on you, then let him (the sneezer) say, ‘May Allah guide you and rectify your situation.”‘

And in another Hadeeth, Naa’fai related from Ibn ‘Umar (R.A) that, “When ‘Abdullah Ibn ‘Umar (R.A) would sneeze, and when it would then be said to him, ‘May Allah have mercy on you,’ he (R.A) would say, ‘May Allah have mercy on us and you, and may He (Swt) forgive us and you.”‘ [Maalik, 1800]

Book Of Manners > The Manners Of Sneezing And Yawning
6) One Should Try To Keep The Sound Of His Sneeze As Low As Possible

When one sneezes, the sound he makes is often loud and annoying to others; it is therefore recommended for him to keep the sound of his sneeze as low as possible, by placing his hand or his clothes over his face. When one sneezes, a great deal of spray (at least most of the time) comes out of his mouth, which is another reason why he should place his hand over his mouth. Abu Hurairah (R.A) related this Hadeeth: “When the Prophet (Pbuh) would sneeze, he (Pbuh) would cover his face with his hand or with his garment, and with it (i.e., with his hand or garment) he would lower the sound of it (i.e., of the sneeze).”

Book Of Manners > The Manners Of Sneezing And Yawning
7) One Should Say, “May Allah Have Mercy On You” For Three Sneezes; If The Other Person Sneezes More Than That, Then He Has A Cold

Salamah Ibn Al-Akwa’ (R.A) reported that he (R.A) heard the Prophet (Pbuh) say after a man sneezed in his presence, “May Allah have mercy on you.” The man then sneezed again, and the Messenger of Allah (Pbuh) said to him, “The man is suffering from a cold.” [Ahmad, 16066]

Other narrations indicate that one should say ‘May Allah have mercy on you,’ for three sneezes. Abu Hurairah (R.A) said, “Shammit (i.e., say, ‘May. Allah have mercy on you’) to your brother three times; if he [sneezes] more than that, then he has a cold.’ [Abu Daawood, 5034] An-Nawawee said, “Concerning the issue in question, scholars disagree. Ibn Al-‘Arabee Al-Maalikee said: It has been said that it should be said to him the second time, ‘You are suffering from a cold’; others said that, ‘You are suffering from a cold,’ should be said to him the third time; yet others maintain that it should be said to him on the fourth time. The strongest view in the matter is that, ‘You are suffering from a cold,’ should be said to him the third time. One is in effect saying, ‘You are not from those to whom Tashmeet (to say, ‘May Allah have mercy on you’) should be said after this, because what you are afflicted with is a cold and a sickness, and not the mildness of a simple sneeze.”‘ That the Prophet (Pbuh) said, “The man is suffering from a cold,”

suggests that others should then invoke Allah (Swt) to cure him, for a cold is a kind of sickness.

Book Of Manners > The Manners Of Sneezing And Yawning
8) If Someone From The People Of The Dhimmah (Jews And Christians Who Live Under The Protection And Safety Of The Muslims, By Agreement) Sneezes, It Is Permissible For A Muslim To Then Say To Him, “May Allah Guide You And Rectify Your Situation.”

Abu Moosa (R.A) said, “The Jews would feign sneezing in the presence of the Prophet (Pbuh) hoping that hem would say to them, “May Allah have mercy on you.’

But he (Pbuh) would [instead] say, ‘May Allah guide you and rectify your situation.”‘ [Abu Daawood, 5038] Therefore, it is permissible to invoke Allah (Swt) to guide them to the truth – if they praise Allah after they sneeze – but one should not invoke Allah (Swt) to have mercy on them or to forgive them, for they are not worthy of such supplications.

Related Issue: It is permissible for a person who sneezes during prayer to say, ‘Alhamdulillah (All praise is for Allah),’ but it is not permissible for those who hear him (if they too are praying) to respond with, Yarhamukallah (May Allah have mercy on you). [Fataawa Al-Lajnah Ad-Daaimah, 2677/7/30]

Second, The Manners Of Yawning

When one feels the need to yawn, he should try to suppress it, for it is from the Shaitaan (the Devil). Abu Hurairah (R.A) reported, in a Hadeeth that we have hitherto mentioned, that the Prophet (Pbuh) said, “…As for yawning, then it is from the Shaitaan only…”

An-Nawawee said, “Yawning usually occurs when the body is heavy, full, relaxed, and inclined towards laziness. It is ascribed to the Shaitaan because he is the one who invites people to follow lusts. [Another] intended meaning here is a warning against doing that act which results in yawning: eating too much and too frequently.”

As for suppressing a yawn, doing so is recommended. Abu Hurairah (R.A) reported that the Messenger of Allah (Pbuh) said, “Yawning is from the Shaitaan (the Devil), so if one of you yawns, then let him hold it back as much as he can; for indeed, when one of you says, ‘Haa (in the act of yawning),’ the Shaitaan laughs.”

Ahmad related it with this wording: “Then let him hold it back as much as he can, and let him not say, ‘Ahh Ahh,’ for indeed, when one of you opens his mouth, the Shaitaan laughs at him or [laughs] because of him.” [Muslim, 2994]

Abu Sa’eed AI-Khudree (R.A) reported that the Messenger of Allah (Pbuh) said, “When one of you yawns, then let him hold his hand over his mouth, for indeed, the Shaitaan [otherwise] enters.”

Ahmad related the Hadeeth thus: “When one of you yawns during prayer, then let him place his hand over his mouth, for verily, the Shaitaan enters with a yawn.” [Ahmad,  10930] One can suppress a yawn by controlling one’s mouth, making an effort not to allow it to open; by putting pressure on one’s lips with one’s teeth; by placing one’s hand or garment over one’s mouth; or by doing something similar to achieve the same effect.

Related Issue: Some people resort to seeking refuge from the Shaitaan (the Devil) when they yawn; this practice is wrong from two angles: First, a person who does so has innovated by introducing the saying of an invocation which the Prophet (Pbuh) did not legislate (i.e., the Prophet (Pbuh) did not legislate it for that occasion). Second, he forsakes a Sunnah practice that the Prophet (Pbuh) commanded every Muslim to perform upon yawning; that practice is to suppress the yawn as much as one can, with one’s garment or hand, or through the use of any other means.