30. General Behaviour

30. General Behaviour

chapter 247. What a man does in his house

538. Al-Aswad said, “I asked ‘A’isha, may Allah be pleased with her, ‘What did the Prophet, may Allah bless him and grant him peace, do when he was with his family?’ She replied, ‘He would do chores for his family, and when it was time for the prayer, he would go out.'”
Grade: Saheeh (Authentic)
Commentary: The Prophetﷺ is the best of people to his household. So, he would humbly help in the house chores. The pious predecessors – may Allah 360 shower blessings on them – craved to learn about and follow the Prophetﷺ in all aspects of his life including how he related with his family which are from the aspects of his life they may not know unless they ask the people in the household.

539. Hisham ibn ‘Urwa said that his father said, “I asked ‘A’isha, may Allah be pleased with her, ‘What did the Prophet, may Allah bless him and grant him peace, do in his house?’ She replied, ‘He mended his sandals and worked as any man works in his house.'”
Grade: Saheeh (Authentic)

540. Hisham said, “I asked ‘A’isha, ‘What did the Prophet, may Allah bless him and grant him peace, do in his house?’ She replied, ‘He did what one of you would do in his house. He mended sandals and patched garments and sewed.”
Grade: Saheeh (Authentic)
Commentary: “…what anyone of you would do in his house…” demonstrates that the generation of the companions and those after them was a generally humble one where the leaders of the households helped in the house chores. They were not arrogant nor prideful; more so, that it was known to them that their beloved leader and Allah’s messenger, Muhammadﷺ, also helped in the chores.

541. ‘Amra reported that ‘A’isha was asked, “What did the Messenger of Allah, may Allah bless him and grant him peace, do in his house?” She replied, “He was a man like other men. He removed the fleas from his garment and milked his sheep.”
Grade: Saheeh (Authentic)

chapter 248. When a man has love for his brother he should tell him

542. Al-Miqdam ibn Ma’dikarib reported that the Prophet, may Allah bless him and grant him peace, said, “When one of you has love for his brother, he should inform him that he loves him.”
Grade: Saheeh (Authentic)
Commentary: From the benefits of telling him of his love for him is that when he knows that he loves and is fond of him, he would readily take his counsels and will not reject his words regarding a fault of his that he tells him about which he may ordinarily reject and consider as from jealousy or unnecessary rivalry. As for the one who informs his brother of his love for him, his first gain is his obeying the order of the Prophetﷺ that the one who loves his brother should tell him of it. Secondly, he benefits from the supplication of the other for him that Allah should love him as shown in the next hadeeth.

543. Mujahid said, “One of the Companions of the Prophet, may Allah bless him and grant him peace, met me and took hold of my shoulder from behind. He said, ‘I love you,’ and he went on to say, ‘The One for whose sake I love you loves you.’ He continued, ‘If it had not been that the Messenger of Allah, may Allah bless him and grant him peace, said, “When a man has love for another man, he should tell him that he loves him,” I would not have told you.'”
Grade: Hasan (Sound) and Saheeh (Authentic)
Commentary: It demonstrates the sincerity of the early Muslims; owing to his love for him he offered to marry a young girl to him. The word ‘Awraa (translated as, ‘one-eyed’) could also mean, ‘a female without a brother or sister from her own father and mother’. This may be the meaning reffered to in this narration. Allah knows Best.

544. Anas reported that the Prophet, may Allah bless him and grant him peace, said, “When two men have love for one another, the better of them is the one who has the strongest love for his companion.”
Grade: Saheeh (Authentic)
Commentary: The narrations in this chapter encourage mutual love among 363 Muslims.

chapter 249. When someone has love for a person, he should not quarrel with him not ask about him

545. Mu’adh ibn Jabal said, “When you have love for your brother, do not quarrel with him or treat him badly nor ask questions about him, It may be that an enemy of his will appear and say something about him which is not true and will thereby cause a split between you.”
Grade: Saheeh (Authentic)
Commentary: Asking around of someone we already love who has faults – and every human has his own faults – that are unknown to us may destroy the love between us. We should eschew whatever may sow discord between we and our loved ones and expend time and energy on matters that will strengthen our relationship upon goodness.

546. ‘Abdullah ibn ‘Amr reported that the Prophet, may Allah bless him and grant him peace, said, “Anyone who has love for his brother in Allah and for Allah should say, ‘I love you for Allah,’ and they will both enter the Garden. The one who has love for someone in Allah has a degree over the one he loves because of his love.”
Grade: Da’eef (Weak)
Commentary: This hadeeth is graded weak by Imam Al-Albaanee (الله رحمه (as mentioned above. He said, “It has (in its chain), Abdur-Rahman – and he is Ibn Ziyad bin An’um al-Ifreeqee – a weak reporter.” (Da’eef al-Adab alMufrad). However, in the foreward of his checking and editing of Sharh Sunan Ibn Maajah by Imam ‘Alaauddeen al-Muglataay (الله رحمه ,(Shaykh Ahmad Ibn Abee al-‘Aynayn (hafizahullah) referred to the extensive discussion on the status of this reporter – Abdur-Rahman al-Ifreeqee – by Imam al-Muglataay. He cited the comments of eminent scholars such as Ahmad bin Salih al-Misree, al-Bukhaaree, Abu Bakr Ibn Abee Daawood, Abdullah bin Muhammad al-Maalikee and Imam as-Suhnoon (rahimahumullah) which extol the virtues of al-Ifreeqee, declaring his being a trustworthy reporter and defending some of the issues raised by those who grade him weak amongst the scholars. Most of these comments by these scholars, according Shaykh Ibn Abee al-‘Aynayn, are only found in the works of al-Muglataay who concluded that the most correct opinion is that AbdurRahman al-Ifreeqee is a reliable reporter. In that case, the hadeeth on Anas bin Malik above will not be leseer that Hasan (Sound). Allah knows Best.

chapter 250. The intellect is located in the heart

547. ‘Iyad ibn Khalifa heard ‘Ali say at Siffin, “The intellect is located in the heart. Mercy is located in the liver, Compassion is located in the spleen. The self (nafs) is located in the lungs.”
Grade: Hasan (Sound)
Commentary: The trials and tribulations that befell the Muslims at Siffeen, where over 50,000 Muslims lost their lives is well known. Perhaps Alee in the address implied by his saying that intelligence is in the heart, that: since the heart is the morsel of flesh in the body which when sound, the rest of the body is upright and which when bad, the rest of the body goes bad likewise. So when the heart is sound, the intellect and its contemplations will be sound; likewise the character and thereupon, mercy and compassion will have their right places. If conversely, the heart is sick, the intellect and its contemplations will be sick and character will be bad leading to further shedding of blood among the people.

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.

chapter 252. Someone who takes revenge for injustice

558. ‘A’isha reported that the Prophet, may Allah bless him and grant him peace, said, “Go ahead, take revenge.” [It is clear that this is part of the next hadith, but with a different wording.]
Grade: Saheeh (Authentic)

559. ‘A’isha reported that the wives of the Prophet, may Allah bless him and grant him peace, sent Fatima to the Prophet and she asked for permission to enter while the Prophet, may Allah bless him and grant him peace, was with ‘A’isha, may Allah be pleased with her, who was wearing a wool dress. He gave her permission to enter and she came in. She said, “Your wives have sent me to ask you for justice regarding the daughter of Abu Quhafa (i.e. ‘A’isha).” He said, “Daughter, do you love what I love?” “Yes,” she replied. He said, “Then love this woman.” She got up and left and told them. The wives said, “You have not helped us at all. Go back to him.” She said, “By Allah, I will never speak to him about her again!” ‘A’isha said, “So they sent Zaynab, the wife of the Prophet, may Allah bless him and grant him peace, and she asked for permission to go in and he gave her permission. She said the same thing to him, and then Zaynab began to disparage and revile me, so I looked to see whether the Prophet, may Allah bless him and grant him peace, would give me permission. I waited until I saw that the Prophet, may Allah bless him and grant him peace, was not averse to me taking my revenge. I attacked Zaynab and I did not hesitate to inflict a severe defeat on her. The Messenger of Allah, may Allah bless him and grant him peace, smiled and said, ‘You are indeed the daughter of Abu Bakr.'”
Grade: Saheeh (Authentic)
Commentary: The Companions of the Prophetﷺ knew that the Prophetﷺ loved ‘Ā’isha very much, so people used to send gifts when he was in ‘Ā’isha’s house more than when he was in anyone else’s house. The wives of the Prophetﷺ asked him to suggest to the Companions that they should send gifts to everyone and not particularly to ‘Ā’isha’s house. The request was rejected, because it was not for the Prophetﷺ to suggest the people as to whom they should give presents, for the people themselves should decide this. The hadeeth shows the calmness and fairness with which the Prophetﷺ handled domestic disagreements.

chapter 253. Mutual help in scarcity and famine

560. Abu Hurayra said, “There will be a famine at the end of time and whoever encounters it will not be just to those with hungry stomachs.”
Grade: Da’eef (Weak)

561. Abu Hurayra reported that the Ansar said to the Prophet, may Allah bless him and grant him peace, “Divide the palm trees between us and our brothers.” “No,” he replied. He said, “Spare us the trouble of their upkeep and we will let you share in the fruit.” They replied, “We hear and obey.”
Grade: Saheeh (Authentic)
Commentary: It demonstrates the love for and openhandedness of the Ansar towards their brothers, the Muhaajiroon, as they all cooperate upon piety and goodness. So, the Muhaajiroon would water the palm-trees and clear the gardens and they all shared in the harvests.

562. ‘Abdullah ibn ‘Umar reported that ‘Umar ibn al-Khattab spoke in the Year of the Drought*, which was a severe, disastrous year, after ‘Umar had done his best to help the Bedouins with camels, wheat and oil from the fields to the point where all the fields were dried up as a result of those efforts. he stood up to make supplication, saying, “O Allah! Provide them at the tops of the mountains!” Allah answered that supplication for him and the Muslims. When abundant rain fell, he said, “Praise belongs to Allah! By Allah, if Allah had not given us relief, I would not have left the people of any Muslim’s house with wealth without putting a like number of poor people with him. Two will not die with food which will support one person.” [* 18 AH, a year in which many people and animals perished due to a long drought in which the earth became like ashes.]
Grade: Saheeh (Authentic)

563. Salama ibn al-Akwa’ reported that the Prophet, may Allah bless him and grant him peace, said, “As for your sacrifices, none of you should have any of it left in his house after a period of three days. When the following year came, they aid, ‘Messenger of Allah, should we do the same as we did last year?’ He said, ‘Eat and store up, That was a year in which we were in difficulty and I wanted you to help.”
Grade: Saheeh (Authentic)
Commentary: The hadeeth highlights the following amongst others: 1. The concern leaders should have for the welfare of their subordinates. The Prophetﷺ left the companions – may Allah be pleased with them all – upon this virtue as is demonstrated in the preceding narration. 2. We should not store food when those around us suffer severe difficulties of hunger. 3. Verdicts would change as the reasons for them change.

chapter 254. Trials

564. Hisham ibn ‘Urwa reported that his father said, “I was sitting with Mu’awiya and he muttered to himself and then came to his senses. [This is when he was ill.] He said, ‘No one has forbearance without it being put to the test.’ He repeated that three times.”
Grade: Saheeh (Authentic)
Commentary: The statement of Mu’awiyah came after he pondered thoroughly about this great issue. The character of being patient, able to control one’s emotions and willing to forgive someone who has upset one will only be achieved when one benefits from his past rights and builds upon them, or considers his errors and avoids repeating them. The narration shows the virtue of experience, and that mere notions are not sufficient for life.

565. Abu Sa’id said, “No one is forbearing unless he himself has made a mistake., No one is wise unless he himself has been tested.” This is related from Abu Sa’id from the Prophet, may Allah bless him and grant him peace.
Grade: Da’eef (Weak)
Commentary: “No one is forbearing unless he has made an error”; that is, he has done something wrong of which he is ashamed and wants to shield anyone who has done the same.

chapter 255. Someone who feeds one of his brothers for Allah

566. ‘Ali said, “I prefer to have a group of my brothers join around a sa’ or two of food to going out to the market and setting a slave free.”
Grade: Da’eef (Weak)

chapter 256. The Alliance of the Jahiliyya

567. ‘Abdu’r-Rahman ibn ‘Awf reported that the Prophet, may Allah bless him and grant him peace, said, “I was present with my uncles at the alliance of the clan of Muttalib. I would not wish to break it, even for red camels.”
Grade: Saheeh (Authentic)
Commentary: Imam Ibn al-Atheer (الله رحمه (explained, “Banū Hāshim, Banū Zuhra and Banū Taym, gathered in the house of Ibn Jud‘ān during the days of Ignorance. They brought perfume in a bowl into which they dipped their hands and made a vow to help one another and claim the rights of the oppressed from the aggressor. So it was called the alliance of ‘Mutayyibīn (perfumers).” Unfortunately, many of the people wrongly consider this report as from the narrations of the companion, Ibn ‘Awf, rather than a report from him from the Prophetﷺ. See Saheeh al-Adab al-Mufrad (441). The hadeeth encourages supporting the oppressed against the aggressor, and making alliances that facilitate maintaining the ties of kinship – of course, within the limits of the Sharee’ah.

chapter 257. Brotherhood

568. Anas said, “The Prophet, may Allah bless him and grant him peace, formed a pact of brotherhood between Ibn Mas’ud and az-Zubayr.”
Grade: Saheeh (Authentic)

569. Anas ibn Malik said, “The Messenger of Allah, may Allah bless him and grant him peace, formed an alliance between Quraysh and the Ansar in my house in Madina.”
Grade: Saheeh (Authentic)

chapter 258. There is no alliance in Islam

570. ‘Amr ibn Shu’ayb reported via his father that his grandfather, “The Prophet, may Allah bless him and grant him peace, sat down on the steps of the Ka’ba in the year of Conquest* and praised and glorified Allah. Then he said, ‘Whoever is party to an alliance made in the Jahiliyya , Islam only increases its strength. There is no hijra after the Conquest.'” [* The Conquest of Makka]
Grade: Saheeh (Authentic)
Commentary: Yes, Islam strengthens the “alliances that are in line with its rulings such as connecting the ties of kinship and supporting the oppressed and others. As for what contradicts it, Islam wipes it out and annuls it!” As such, the hadeeth, “There is no alliance in Islam”, collected by Imam Muslim in his Saheeh also from Anas bin Malik only refers to the alliances that are not in line with the rulings of Islam. Likewise, the expression, “There is no Hijra after the Conquest (of Makkah)” only means that migrating from Makkah has stopped since it then became from the lands of Islam and will ever remain so. Nevertheless, whenever the Muslims in the lands of the nonMuslims face the trials and difficulties in practising and showing their religion as faced by the early Muslims while in Makkah, then they should migrate too. Thus, the Prophetﷺ said in an authentic hadeeth collected by Imam Aboo Dawood in his Sunan, “Hijra will not stop until seeking repentance stops, and seeking repentance will not stop until the sun rises from its place of set.”

chapter 259. Someone seeking the blessing of the rain when it first begins to fall

571. Anas said, “Rain fell on us while we were with the Prophet, may Allah bless him and grant him peace, took of his garment so that the rain could fall on him. We said, ‘Why did you do that?’ He said, ‘Because it has newly come from its Lord.'”
Grade: Saheeh (Authentic)
Commentary: Imam An-Nawawee (الله رحمه (explained, “It forms an evidence for the view of our scholars that it is recommended during the first rain to expose other than our Awrah (parts of the body prohibited to be seen by other people) so that the rain touches it. It also proves that when the subordinate sees something from the superior which he does not know, he should ask him so as to know it, act upon it and teach others too.” The hadeeth also encourages craving for whatever is good and beneficial. It is evidence for the fact Allah the Mighty and Sublime is above His creatures.

chapter 260. Sheep are a blessing

572. Humayd ibn Malik ibn Khuthaym said, “I was sitting with Abu Hurayra on some land he owned at ‘Aqiq when some of the people of Madina came to him on their animals and dismounted. Abu Hurayra said, ‘Go to my mother and tell her, “Your son sends you greetings and asks you to give us something to eat.”‘” Humayd went on, “She put three barley loaves, some oil and salt on a platter and I put it on my head and carried it to them. Abu Hurayra said, ‘Allah is greater and praise belongs to Allah who has given us our fill of this bread after our only food was the two black ones dates and water.’ The other people did not eat any of this food. When they left, he said, ‘Nephew, be goof to your sheep. Brush the dust off of them. Make their evening pasture good and pray near them, They are among the animals of the garden. By the One who has my soul in His hand, it has almost reached the point when a time will come in which it will be better for someone to have many sheep than to be in the house of Marwan.'”
Grade: Hasan (Sound)
Commentary: The chapter heading itself is coined from the authentic hadeeth collected by Imam Ahmad in his Musnad that the Prophetﷺ said, “Rear sheep for there is blessing in them.” However, the narration of Abu Hurayrah and his mother – may Allah forgive them both and shower blessings on them – shows that keeping sheep includes providing them good feed, drink, cleaning them up, treating them when they fall ill and so on. It demonstrates also that the companions did not allow the paltry pleasures of this world to distract them from the matters of the hereafter, and were very thankful of Allah’s favors on them. See narration no. 575 and 577.

573. ‘Ali reported that the Prophet, may Allah bless him and grant him peace, said, “One sheep in a house is a blessing, two sheep are two blessings and more sheep are all blessings.:
Grade: Da’eef (Weak)

chapter 261. Camels are a cause of pride in their owners

574. Abu Hurayra reported that the Messenger of Allah, may Allah bless him and grant him peace, said, “The head (or summit) of disbelief lies towards the east and the pride and arrogance lie in people who possess horses and camels who are also coarse the bedouins. Tranquillity lies in people who possess sheep.”
Grade: Saheeh (Authentic)
Commentary: Some of the scholars explain that, the expression, ‘disbelief lies towards the East’ referred to the arrogant and tyrannical rule of the Fireworshippers which was Eastern vis-a-vis the city of Madeenah at the time. Others say, it refers to the widespread of disbelief and tribulation at the appearance of Dajjal, and the Yajooj and Maajooj during the End times. Perhaps the humility that follows those who possess sheep results from the fact that they are usually of a lower category of plenitude of wealth than the owners of horses and camels. So while that may lead them to being humble, abundant wealth may lead its possessor to arrogance and pride.

575. Ibn ‘Abbas said, “I never cease to wonder at dogs and sheep. Such-and-such a number of sheep were slaughtered in the year and such-and-such a number were sacrificed for hajj. One bitch has a litter of such-and-such a number of puppies, and sheep have more than the dog.”
Grade: Saheeh (Authentic)
Commentary: Allah is the Creator of the heavens and the earths and all that they contain. He is their Controller and Sustainer; He increases what He Wills, when He wills and how He wills – Glorious is He the Mighty and Sublime!

576. Abu Dhubyan related that ‘Umar ibn al-Khattab asked him, “Abu Dhubyan, how large is your (soldier’s) stipend?” “2500,” he replied. He told him, “Abu Dhubyan, it was taken from agriculture and increased livestock before the lads of Quraysh were appointed over you. They do not consider the stipend to be income.”
Grade: Hasan (Sound)
Commentary: The narration generally encourages taking to the means of attaining nobility and honor since huge harvests and livestock were from the major things of honor amongst the Arabs at the time

577. ‘Abda ibn Hazn said, “The people of camels and the people of sheep vied with one another for glory. The Prophet, may Allah bless him and grant him peace, said, ‘Musa was sent, and he was a shepherd. Da’ud was sent, and he was a shepherd. I was sent, and I used to herd sheep for my people at Ajyad.'”
Grade: Saheeh (Authentic)
Commentary: The chapter heading itself is coined from the authentic hadeeth collected by Imam Ahmad in his Musnad that the Prophetﷺ said, “Rear sheep for there is blessing in them.” However, the narration of Abu Hurayrah and his mother – may Allah forgive them both and shower blessings on them – shows that keeping sheep includes providing them good feed, drink, cleaning them up, treating them when they fall ill and so on. It demonstrates also that the companions did not allow the paltry pleasures of this world to distract them from the matters of the hereafter, and were very thankful of Allah’s favors on them. See narration no. 575

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!”

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.

chapter 264. Going out to water-courses

580. Shurayh said, “I asked ‘A’isha about going out to the desert. I said, ‘Did the Prophet, may Allah bless him and grant him peace, go out to the desert?’ ‘Yes,’ she replied, ‘Yes, he went out to those hillside streams.'”
Grade: Saheeh (Authentic)

581. ‘Amr ibn Wahb said, “I saw Muhammad ibn ‘Abdullah ibn Usayd riding when he was in ihram. He placed his garment on his shoulder and he placed it on his thighs. I said, ‘What is this?’ He replied, ‘I saw ‘Abdullah act like this.'”
Grade: Da’eef (Weak)

chapter 265. Someone who wants to conceal secrets and to sit with a group of people and recognise their qualities

582. ‘Abdullah ibn ‘Abdu’r-Rahman ibn ‘Abdu’l-Qari reported that ‘Umar ibn al-Khattab and an Ansari man were sitting together when ‘Abdu’r-Rahman ibn ‘Abdu’l-Qari came and sat with them. ‘Umar said, “We do not want to stop our conversation.” ‘Abdu’r-Rahman said, “I will not sit with those people, Amir al-Mu’minin.” ‘Umar said, “Sit with so-and-so and so-and-so and do not stop our conversation. Then he asked the Ansari, “Who do you think should be the khalif after me?” The Ansari counted off some men among the Muhajirun, but did not mentioned ‘Ali. ‘Umar asked, “What do they have against Abu’l-Hasan (i.e. ‘Ali)? By Allah, if he were in charge of them, he would be the best suited to set them on the Path of the Truth.”
Grade: Da’eef (Weak)

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!

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)

chapter 268. Tyrannical Behaviour

588. Ibn ‘Abbas said, “If one mountain had acted tyrannically towards another mountain, the aggressor would have been pulverised.”
Grade: Saheeh (Authentic)
Commentary: The narration shows the virtues of forbearance and carefulness in affairs, the excellence of the companion, ‘Abdul-Qays , and extols towards giving thanks to Allah for His favors on us.

589.See hadith 554.
Grade: Saheeh (Authentic)
Commentary: The weak and the poor mentioned here, are the modest ones among them who humble themselves for the sake of Allah, keep His limits and regularly seek His forgiveness and pardon hoping for His mercy and favour. As for the tyrants and arrogant, they are the audacious who oppress His creatures and scorn His rulings! This narration further demonstrates that the creatures of Allah apart from mankind, the jins and angels, speak as Allah the Exalted Wills. We beg Allah’s protection against the Fire.

590. Fadala ibn ‘Ubayd reported that the Prophet, may Allah bless him and grant him peace, said, “Do not ask about three: a man who parts company with the community, rebels the ruler and dies while he is a still a rebel. Do not ask about him. Or a slave or slavegirl who runs away from his master. Or a woman whose husband is absent and who has sufficient provision and then displays her adornments to strangers and mixes freely. Do not ask about three: a man who contends with Allah regarding His cloak. His cloak is pride and His wrapper is His might. Also a man who doubts the command of Allah. and someone who despairs of Allah’s mercy.”
Grade: Saheeh (Authentic)
Commentary: These persons should not be asked about for they are ruined! Apart from rebellion, parting with the community of Muslims here, could mean renegading from Islam. The hadeeth strongly discourages men from undertaking journeys that make them stay away from their homes for too long and warns against women generally being diaobedient to Allah and particularly cheating on their spouses.

591. Bakkar ibn ‘Abdu’l-‘Aziz reported from his grandfather that the Prophet, may Allah bless him and grant him peace, said, “Allah will defer whatever wrong actions He wills until the Day of Rising except for tyrannical behaviour, disobeying parents or cutting off relatives. He will punish the one who commits those things in this world before he dies.”
Grade: Saheeh (Authentic)

592. Abu Hurayra said, “One of you looks at the mote in his brother’s eye while forgetting the stump in his own eye.”
Grade: Saheeh (Authentic)
Commentary: That is, looking at other’s minor mistakes and forgetting one’s own big ones. May Allah shower blessings on the one who protects his heart and tongue, leaving what concerns him not, busy with his own affairs and not maligning his brother’s honor. Perhaps the author, Imam Al-Bukhaaree (رحمه الله ,(has placed this narration under this section to show that getting busy with people’s minor mistakes is from aggression against them.

593. Mu’awiya ibn Qurra said, “I was with Ma’qil al-Muzn when he removed something harmful from the road. Then I saw something and went over to it. He asked. ‘What made you do that, nephew?’ He replied, ‘I saw you do something, so I did it.’ He said, ‘Nephew, you have done well. I heard the Prophet, may Allah bless him and grant him peace, say, “Whoever removes something harmful from the road of the Muslims has a good deed written for him. Anyone who has his good deed accepted will enter the Garden.”‘”
Commentary: See hadeeth no. 422. If the one who removes something harmful from the road of the Muslims is so rewarded, the one who places something harmful on their road and brings them grief and sorrow or maligns them has actually aggressed against them. And Allah the Mighty and Sublime seriously warns against aggression.

chapter 269. Accepting gifts

594. Abu Hurayra reported that the Prophet, may Allah bless him and grant him peace, said, “Give gifts and you will love one another.”
Grade: Hasan (Sound)

595. Anas said to his son, Thabit, “My son, exchange gifts, it will bring about love between you.”
Grade: Saheeh (Authentic)

chapter 270. Someone who does not accept a gift when there is hatred towards people

596. Abu Hurayra said, “A man from the Banu Fazara gave a camel tot he Prophet, may Allah bless him and grant him peace, and he gave him something in exchange for it. That angered the man and I heard the Prophet, may Allah bless him and grant him peace, state on the minbar, ‘One of you gives a gift and when I give him something in exchange he becomes angry. By Allah, after this year, I will never accept a gift from any Arab except for Quraysh, the Ansar, a Thaqifi or a Dawsi!'”
Grade: Saheeh (Authentic)
Commentary: See hadeeth no. 215. Perhaps the Bedouin scorned the gift of the Prophetﷺ because he expected to get more in return for his than he was actually given. In Sunan at-Tarmidhee, it is authentically reported that the Prophetﷺ gave the man 6 she-camels in return! The hadeeth shows dislike for giving gifts and expecting to get more in return, and accepting gifts from the one who shows such intents.

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.