Selected hadith (HadeethEnc), Seerah and History
HadeethEnc's own selection of frequently cited hadith, from Sunni collections, each with its explanation and benefits. A grade here is HadeethEnc's own label, and it names no grader.
Seerah and History
عن عبد الله بن عمر رضي الله عنهما قال: «بعث رسولُ الله صلى الله عليه وسلم سَرِيَّةً إلَى نَجْدٍ فخرجَت فِيهَا، فَأَصَبْنَا إبِلاً وَغَنَماً، فبلغتْ سُهْمَانُنَا اثْنَيْ عَشَرَ بَعِيراً، وَنَفَّلَنَا رَسُولُ الله صلى الله عليه وسلم بَعِيراً بَعِيراً».
2963 ‘Abdullāh ibn ‘Umar (may Allah be pleased with both of them) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) sent a detachment to Najd, and I went with the troops. We seized camels and sheep as spoils of war. Our shares amounted to twelve camels per fighter and the Messenger of Allah (may Allah's peace and blessings be upon him) gave an extra camel to each of us.
[Narrated by Bukhari & Muslim]
HadeethEnc: [Authentic hadith] (صحيح)
Explanation
‘Abdullāh ibn ‘Umar (may Allah be pleased with both of them) reports that the Prophet (may Allah's peace and blessings be upon him) sent them on a detachment to Najd and they seized many camels and sheep as spoils of war. Each of them received twelve camels and the Prophet (may Allah's peace and blessings be upon him) gave each of them an extra camel in addition to his share.
عن عبد الله بن عمر رضي الله عنهما قال: «عُرِضْتُ عَلَى رَسُولِ الله صلى الله عليه وسلم يوم أُحُدٍ، وَأَنَا ابْنُ أَرْبَعَ عَشْرَةَ؛ فَلَمْ يُجِزْنِي، وعرضت عليه يوم الخندق، وأنا ابنُ خَمْسَ عَشْرَةَ فَأَجَازَنِي».
2972 ‘Abdullāh ibn ‘Umar (may Allah be pleased with him) reported: I was presented to the Messenger of Allah (may Allah's peace and blessings be upon him) on the Day of Uhud. I was fourteen years old, and so he did not grant me permission (to join the fight). Then, I was presented to him on the Day of Al-Khandaq, and I was fifteen years old, and he granted me permission.
[Narrated by Bukhari & Muslim]
HadeethEnc: [Authentic hadith] (صحيح)
Explanation
‘Abdullāh ibn ‘Umar (may Allah be pleased with him) reported that he was presented to the Messenger of Allah (may Allah's peace and blessings be upon him) in order to join the battle (as a way of presenting the soldiers to the leader). This took place during the Battle of Uhud in the third year after Hijrah. As he was fourteen years old, the Prophet (may Allah's peace and blessings be upon him) refused to allow him to participate due to his young age. Later on, he was presented to him in the year of the battle of Al-Khandaq. This was in the fifth year after Hijrah, and he was fifteen years old. The Prophet (may Allah's peace and blessings be upon him) enlisted him in the forces. Perhaps on the Day of Uhud, ‘Abdullāh ibn ‘Umar had recently turned fourteen years old, while on the Day of Al-Khandaq, he was nearly sixteen years old.
عَنِ الْبَرَاءِ رَضيَ اللهُ عنه قَالَ: مَا رَأَيْتُ مِنْ ذِي لِمَّةٍ أَحْسَنَ فِي حُلَّةٍ حَمْرَاءَ مِنْ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، شَعْرُهُ يَضْرِبُ مَنْكِبَيْهِ، بَعِيدَ مَا بَيْنَ الْمَنْكِبَيْنِ، لَيْسَ بِالطَّوِيلِ وَلَا بِالْقَصِيرِ.
2990 Al-Barā’ (may Allah be pleased with him) reported: "I have never seen anyone with shoulder-length hair and wearing a red garment more beautiful than the Messenger of Allah (may Allah's peace and blessings be upon him). He had shoulder-length hair and broad shoulders and was neither tall nor short."
[Agreed upon]
HadeethEnc: [Authentic] (صحيح)
Explanation
Al-Barā’ ibn ‘Āzib (may Allah be pleased with him) reports that he never saw anyone whose hair was long, reaching his shoulders, and who wore a black lower and upper garment with red stripes, more handsome than the Messenger of Allah (may Allah's peace and blessings be upon him). Among his physical characteristics was that he was broad between the shoulders, with a wide chest, and he was of medium height, neither tall nor short.
Benefits
Clarifying some of the outward beautiful qualities of the Prophet (may Allah's peace and blessings be upon him), such as the beauty of his hair, the broadness of his chest, his handsome stature, and other characteristics.
The love of the noble Companions (may Allah be pleased with them) for the Prophet (may Allah's peace and blessings be upon him) was so profound that they would narrate and transmit to those after them his physical characteristics and moral attributes.
عَنْ عَائِشَةَ أُمِّ المُؤمنينَ رضي الله عنها قَالَتْ: كَانَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يُعْجِبُهُ التَّيَمُّنُ، فِي تَنَعُّلِهِ، وَتَرَجُّلِهِ، وَطُهُورِهِ، وَفِي شَأْنِهِ كُلِّهِ.
3018 ‘Ā’ishah, Mother of the Believers (may Allah be pleased with her), reported: The Prophet (may Allah's peace and blessings be upon him) preferred beginning with the right side when wearing his sandals, combing his hair, purifying himself, and in all of his affairs.
[Agreed upon]
HadeethEnc: [Authentic] (صحيح)
Explanation
The Prophet (may Allah's peace and blessings be upon him) would like and prefer to begin with the right side in all matters worthy of honor. This includes the following: He would begin with the right foot in putting on his sandals, and begin with the right side in grooming, combing, and oiling his hair and beard; and in his ablution, he would start with the right side in washing his hands and feet.
Benefits
An-Nawawi said: This is a constant rule in the Shariah: that in doing any activity worthy of honor, like wearing a garment, lower garment, and sandals, entering the mosque, using the Siwāk (tooth-stick), applying kohl, clipping the nails, trimming the mustache, combing the hair, plucking the armpit hair, shaving the head, making Taslīm in prayer, washing the parts to be washed in ablution, leaving the lavatory, eating and drinking, shaking hands, touching the Black Stone, etc., it is recommended to start with the right side. As for the opposite activities, like entering the lavatory, leaving the mosque, blowing the nose, Istinjā’ (cleaning oneself after urinating or defecating), putting off garment, pants, and sandals, and the like, it is recommended to begin with the left side. This is all due to the high status and honor of the right side.
"The Prophet (may Allah's peace and blessings be upon him) preferred beginning with the right side" includes beginning activities with the right hand, the right leg, and the right side, and receiving anything from the right side.
An-Nawawi said: Know that it is not recommended to begin with the right side in washing some parts of ablution, namely the ears, the hands, and the cheeks. Each pair of them should be purified at once. If this is not possible, like in the case of a one-armed person, he should begin with the right side.
عن عائشة رضي الله عنها قالت: "كَانَت يَدُ رسُولِ الله -صلَّى الله عليه وسلَّم- اليُمنَى لِطُهُورِهِ وطَعَامِهِ، وكَانَت اليُسْرَى لِخَلاَئِهِ، ومَا كَانَ مِنْ أَذَى". عن حفصة رضي الله عنها "أَنَّ رَسُولَ الله -صلَّى الله عليه وسلَّم- كَانَ يَجْعَلُ يَمِينَهُ لِطَعَامِهِ وَشَرَابِهِ وَثِيَابِهِ، وَيَجْعَلُ يَسَارَهُ لِمَا سِوَى ذَلِك".
3019 ‘Ā'ishah (may Allah be pleased with her) reported: The Messenger's right hand was for his purification and eating, and his left hand was for cleansing after relieving himself and (handling) repulsive things. Hafsah (may Allah be pleased with her) reported that the Messenger of Allah (may Allah’s peace and blessings be upon him) used his right hand for eating, drinking, and getting dressed and used his left hand for things otherwise.
[Narrated by Abu Daoud - Narrated by Ahmad]
HadeethEnc: [Authentic hadith] (الحديثان صحيحان)
Explanation
‘Ā’ishah (may Allah be pleased with her) tells us what the Prophet (may Allah’s peace and blessings be upon him) used his right hand for and what he used his left hand for. She says that he used his left hand for handling repulsive things, such as cleansing his private parts after defecation or urination, whether with water or with a solid substance, sniffing water into the nose, blowing it out, and the like. For everything else, he used his right hand in order to honor it, since the right side is preferred to the left side. This Hadīth is among the proofs of preferring the use of the right hand in doing honorable things. ‘Ā’ishah (may Allah be pleased with her) said that he used his right hand for purification, meaning that he would start with the right side in ablution or bathing by washing the right hand before the left and the right foot before the left. As to the ears, they are considered one organ included in the head, so they were wiped at the same time (the right ear with the right hand and the left ear with the left hand). If someone can only use one hand, then he starts with wiping the right ear. The Prophet (may Allah's peace and blessings be upon him) also used his right hand to eat and drink. He used his left hand to cleanse himself after answering the call of nature and handling other filth such as spittle, nasal mucus, and lice. The Hadīth reported by Hafsah confirms the Hadīth of ‘Ā’ishah in recommending the use of the right hand in doing what is honored and the left hand in handling what is considered filthy and repulsive, such as performing Istinjā’ (cleaning with water) and Istijmār (cleaning with a solid substance),and the like.
عن عبد الله بن عباس رضي الله عنهما قال: «لَمَّا قَدِم رسُول الله -صلَّى الله عليه وسلَّم- وأصحابه مكة، فقَال المُشرِكُون: إِنَّه يَقدَمُ عَلَيكُم قَومٌ وَهَنَتهُم حُمَّى يَثرِب، فَأَمَرَهُم النَّبيُّ -صلَّى الله عليه وسلَّم- أن يَرمُلُوا الأَشوَاطَ الثلاَثَة، وأن يَمشُوا ما بَين الرُّكنَين، ولم يَمنَعهُم أَن يَرمُلُوا الأَشوَاطَ كُلَّها: إلاَّ الإِبقَاءُ عَليهِم».
3020 ‘Abdullāh ibn ‘Abbās (may Allah be pleased with him) reported: When the Messenger of Allah (may Allah's peace and blessings be upon him) and his Companions went to Makkah, the polytheists said: "There will come to you people who are weakened by the fever of Madīnah." So, the Prophet (may Allah's peace and blessings be upon him) commanded his Companions to jog the three rounds (of Tawāf) and walk between the two Corners. He did not command them to jog all the rounds out of pity for them.
[Narrated by Bukhari & Muslim]
HadeethEnc: [Authentic hadith] (صحيح)
Explanation
The Prophet (may Allah's peace and blessings be upon him) went to Makkah in the sixth Hijri year, along with many of his Companions, to perform ‘Umrah. The Quraysh disbelievers went out to fight him and bar him from the House of Allah, but, a treaty was concluded between the two sides. As stipulated by the treaty, the Prophet (may Allah's peace and blessings be upon him) and his Companions had to return home that year and come back to Makkah the following year to perform ‘Umrah and stay there for three days. They came in the seventh year to perform ‘Umrah. Thereupon, the polytheists, gloating and giving vent to their feelings of revenge, said to one another: There will come to you people who are weakened and enfeebled by the fever of Madīnah. When this reached the Prophet (may Allah's peace and blessings be upon him), he, seeking to rebut their statement and vex them, ordered his Companions to quicken their pace as they performed the Tawāf rounds, except between the Yemeni Corner and the Black Stone Corner, where they could walk normally. He did so out of mercy and pity for them and because the disbelievers, who climbed Mount Qu‘ayqi‘ān to see the Muslims as they performed Tawāf, would not be able see them when they were between the two Corners. Vexed, the disbelievers said: "Indeed, they are but like gazelles." Hence, this jogging became a Sunnah to be observed in Tawāf upon arrival in Makkah, in memory of the situation of our righteous predecessors. This is also to follow their footsteps in their praiseworthy stances, firm perseverance, and the glorious acts they did to support this religion and make the word of Allah superior. May Allah guide us all to follow their example and footsteps!
عن عبد الله بن عمر رضي الله عنهما «أنَّ رسُول الله -صلَّى الله عليه وسلَّم- دَخَل مكَّة مِن كَدَاٍء، مِن الثَنِيَّة العُليَا التِّي بالبَطحَاءِ، وخرج من الثَنِيَّة السُفلَى».
3022 ‘Abdullāh ibn ‘Umar (may Allah be pleased with him) reported that the Messenger of Allah (may Allah’s peace and blessings be upon him) entered Makkah from Kadā', from the upper mountain pass which is in Al-Bat-hā', and exited from the lower mountain pass.
[Narrated by Bukhari & Muslim]
HadeethEnc: [Authentic hadith] (صحيح)
Explanation
The Messenger of Allah (may Allah’s peace and blessings be upon him) performed the Farewell Hajj and stayed overnight at a place named Dhu Tuwa on the fourth night of Dhu al-Hijjah. In the morning, he entered Makkah from its upper mountain pass. It was easier for him to enter from there because he came from Madīnah. When he completed the rituals of Hajj, he exited Makkah and headed towards Madīnah from the lower mountain pass. This road passes though Jarwal. It is possible that he did this intentionally to change his route, so that he may gain more reward for having done more good acts on different paths. This is similar to what he did on his way to ‘Arafah and his return therefrom, and for the Eid prayer, as well as praying the voluntary prayers in a place other than the one where he prayed his obligatory prayers. The purpose of this alteration is for different spots of the earth to testify to his good deeds on the Day when it will relate its news. It is possible that he entered from one place and left from another because both of them were just convenient for whomever would come from Madīnah or leave for it. Allah knows best.
عَنْ أَنَسِ بْنِ مَالِكٍ رَضيَ اللهُ عنه قَالَ: كَانَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَدْخُلُ الْخَلَاءَ، فَأَحْمِلُ أَنَا وَغُلَامٌ نَحْوِي إِدَاوَةً مِنْ مَاءٍ وَعَنَزَةً فَيَسْتَنْجِي بِالْمَاءِ.
3030 Anas ibn Mālik (may Allah be pleased with him) reported: When the Messenger of Allah (may Allah's peace and blessings be upon him) entered the privy, a servant and I used to carry a waterskin and a pointed staff, and he would cleanse himself with water.
[Agreed upon]
HadeethEnc: [Authentic] (صحيح)
Explanation
Anas ibn Mālik (may Allah be pleased with him) reports that he and a servant of similar age would follow the Prophet (may Allah's peace and blessings be upon him) when he went to relieve himself. They would carry a stick with a pointed end like a spearhead, which he would insert in the ground to hang a covering as a screen for his privacy or as a Sutrah (barrier) for his prayer, and would carry as well a small leather vessel filled with water. When the Prophet (may Allah's peace and blessings be upon him) finished relieving himself, one of them would hand him the water vessel, and he would cleanse himself with it.
Benefits
A Muslim arranges his cleaning supplies beforehand when relieving himself, to avoid having to move and get dirty afterward.
Concealing one's ‘Awrah (private parts) while relieving oneself, so that no one may see it, because looking at ‘Awrah is forbidden. Thus, he (the Prophet) would fix the stick in the ground and drape a covering garment over it as a screen.
Teaching Islamic manners to children and raising them upon these values, so they may inherit them.
كَانَ ابنُ عمرَ -رضِيَ الله عنهما- يَقُول لِلرَّجُل إِذَا أَرَادَ سَفَرًا: ادْنُ مِنِّي حَتَّى أُوَّدِعَكَ كَمَا كَان رسولُ الله -صلَّى الله عليه وسلَّم- يُوَدِّعُنَا، فَيقُول: «أَسْتَوْدِعُ الله دِينَكَ، وَأَمَانَتَكَ، وَخَوَاتِيمَ عَمَلِكَ». وعن عبد الله بن يزيد الخطمي رضي الله عنه- قال: كَانَ رسُول الله -صلَّى الله عليه وسلَّم- إِذَا أَرَادَ أَنْ يُوَدِّعَ الجَيشَ، قال: «أَسْتَودِعُ الله دِينَكُم، وَأَمَانَتَكُم، وخَوَاتِيمَ أَعْمَالِكُم».
3058 When a man was to set out on a journey, ‘Abdullāh ibn ‘Umar (may Allah be pleased with him) would say to him: "Draw near to me so that I may bid you farewell as the Messenger of Allah (may Allah’s peace and blessings be upon him) used to bid us farewell. He would say: 'I entrust Allah with your religion, your trusts, and your last deeds.'" ‘Abdullāh ibn Yazīd al-Khatmi (may Allah be pleased with him) reported that the Messenger of Allah (may Allah's peace and blessings be upon him) would bid farewell to the departing army by saying: "I entrust Allah with your religion, your trusts, and your last deeds."
[Narrated by Ibn Majah - Narrated by At-Termedhy - An-Nasaa’i - Narrated by Abu Daoud - Narrated by Ahmad]
HadeethEnc: [Authentic hadith] (صحيحان)
Explanation
Ibn ‘Umar (may Allah be pleased with him) used to say to any man who wished to travel: "Come close to me so that I may bid you farewell as the Messenger (may Allah's peace and blessings be upon him) would bid us farewell." This demonstrates how committed the Companions (may Allah be pleased with them) adhered to the Messenger’s Sunnah. In other narrations, it is stated that he would take the traveler's hand and not leave it. He would do this out of modesty and as an expression of ultimate love and mercy. He would ask Allah to protect his religion and his trusts, which is everything that a person is entrusted with including both people's trusts and Allah's rights. A traveler is always communicating and dealing with people, and hence the Messenger (may Allah's peace and blessings be upon him) supplicated Allah, the Almighty, to protect his trusts and to make him avoid betraying the trusts of people. Thus, when he returns to his family, he would have avoided everything that could harm him in the future, in his religion, and in this world. The Messenger (may Allah's peace and blessings be upon him) would use this supplication when bidding his Companions farewell whenever they would leave to fight in the cause of Allah. He used to bid them farewell with this supplication so that they would succeed and emerge triumphant over their enemies while also observing the obligations of Allah during the battle.
عَنْ عَائِشَةَ أُمِّ المُؤْمِنين رَضِيَ اللَّهُ عَنْهَا، قَالَتْ: مَا رَأَيْتُ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مُسْتَجْمِعًا قَطُّ ضَاحِكًا، حَتَّى أَرَى مِنْهُ لَهَوَاتِهِ، إِنَّمَا كَانَ يَتَبَسَّمُ.
3060 ‘Ā’ishah, Mother of the Believers, (may Allah be pleased with her) reported: I have never seen the Prophet (may Allah's peace and blessings be upon him) laughing so heartily to the extent of seeing his uvulae; rather, he would only smile.
[Agreed upon]
HadeethEnc: [Authentic] (صحيح)
Explanation
‘Ā’ishah (may Allah be pleased with her) informed that the Prophet (may Allah's peace and blessings be upon him) did not exaggerate in laughing until his uvula, which is the fleshy extension hanging above the throat, could be seen; rather, he would only smile.
Benefits
The Messenger of Allah (may Allah's peace and blessings be upon him) used to smile rather than laugh as an expression of pleasure or admiration.
Ibn Hajar said: I have never seen him laughing so heartily in such a way that he would be fully laughing and totally indulged in laughter.
Excessive laughter and loud giggling are not among the qualities of the righteous.
Excessive laughter damages one's prestige and respect among his fellows.
عَنِ ابْنِ عُمَرَ رَضِيَ اللَّهُ عَنْهُمَا قَالَ: حَفِظْتُ مِنَ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ عَشْرَ رَكَعَاتٍ: رَكْعَتَيْنِ قَبْلَ الظُّهْرِ، وَرَكْعَتَيْنِ بَعْدَهَا، وَرَكْعَتَيْنِ بَعْدَ المَغْرِبِ فِي بَيْتِهِ، وَرَكْعَتَيْنِ بَعْدَ العِشَاءِ فِي بَيْتِهِ، وَرَكْعَتَيْنِ قَبْلَ صَلاَةِ الصُّبْحِ، وَكَانَتْ سَاعَةً لاَ يُدْخَلُ عَلَى النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فِيهَا، حَدَّثَتْنِي حَفْصَةُ أَنَّهُ كَانَ إِذَا أَذَّنَ المُؤَذِّنُ وَطَلَعَ الفَجْرُ صَلَّى رَكْعَتَيْنِ، وَفِي لَفْظٍ: أَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ كَانَ يُصَلِّي بَعْدَ الْجُمُعَةِ رَكْعَتَيْنِ.
3062 Ibn ‘Umar (may Allah be pleased with him and his father) reported: I memorized from the Prophet (may Allah's peace and blessings be upon him) ten Rak‘ahs (units of prayer): two Rak‘ahs before Zhuhr and two Rak‘ahs after it, two Rak‘ahs after Maghrib at his home, two Rak‘ahs after ‘Ishā’ at his home, and two Rak‘ahs before the Fajr prayer, an hour when none was allowed to enter upon the Prophet (may Allah's peace and blessings be upon him). Hafsah told me that after the muezzin would make Adhān (call to prayer) and after the break of dawn, the Prophet (may Allah's peace and blessings be upon him) used to offer two Rak‘ahs. Another wording reads: The Prophet (may Allah's peace and blessings be upon him) used to offer two Rak‘ahs after the Friday prayer.
[Al-Bukhari and Muslim with all its versions]
HadeethEnc: [Authentic] (صحيح)
Explanation
‘Abdullah ibn ‘Umar (may Allah be pleased with him and his father) clarifies that some of the voluntary prayers he memorized from the Prophet (may Allah's peace and blessings be upon him) were ten Rak‘ahs, which are called "As-Sunan ar-Rawātib" (regular Sunnah prayers). They are: two Rak‘ahs before Zhuhr and two after it, two Rak‘ahs after Maghrib at his home, two Rak‘ahs after ‘Ishā’ at his home, and two Rak‘ahs before Fajr, and these are ten Rak‘ahs in total. As for the Friday prayer, he used to offer two Rak‘ahs after it.
Benefits
It is recommended to perform the mentioned Rawātib (regular Sunnah prayers) on a regular basis.
It is permissible to perform the Sunnah prayer at home.
عَنْ حُذَيْفَةَ رضي الله عنه قَالَ: كَانَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِذَا قَامَ مِنَ اللَّيْلِ يَشُوصُ فَاهُ بِالسِّوَاكِ.
3063 Hudhayfah (may Allah be pleased with him) reported: When the Prophet (may Allah's peace and blessings be upon him) got up at night, he would cleanse his mouth with Siwak (tooth-stick).
[Agreed upon]
HadeethEnc: [Authentic] (صحيح)
Explanation
The Prophet (may Allah's peace and blessings be upon him) would often use the Siwāk and command the Muslims to use it. This practice was confirmed at certain times, like getting up during the night, as he (may Allah's peace and blessings be upon him) would brush and cleanse his mouth with the Siwāk.
Benefits
The Hadīth affirms that using the Siwāk is prescribed under the Shariah after sleeping at night, as sleep entails a change to the odor of the mouth and the Siwāk is a means of cleaning.
It emphasizes that using the Siwāk is prescribed under the Shariah whenever the mouth has a foul smell, based on the above meaning.
Cleanliness in general is prescribed under the Shariah and it is part of the Sunnah of the Prophet (may Allah's peace and blessings be upon him) and one of the sublime etiquettes.
The Siwāk is used for the whole mouth, including the teeth, the gums, and the tongue.
The Siwāk is a stick cut from the Arak tree or other trees. It is used to clean the mouth and teeth, freshen the mouth, and remove bad odors.
عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «أَلاَ أُحَدِّثُكُمْ حَدِيثًا عَنِ الدَّجَّالِ، مَا حَدَّثَ بِهِ نَبِيٌّ قَوْمَهُ؟ إِنَّهُ أَعْوَرُ، وَإِنَّهُ يَجِيءُ مَعَهُ بِمِثَالِ الجَنَّةِ وَالنَّارِ، فَالَّتِي يَقُولُ إِنَّهَا الجَنَّةُ هِيَ النَّارُ، وَإِنِّي أُنْذِرُكُمْ كَمَا أَنْذَرَ بِهِ نُوحٌ قَوْمَهُ».
3110 Abu Hurayrah (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) said: "Shall I tell you something about the Anti-Christ that no prophet has ever told his people? Verily, he is one-eyed and will bring with him something like Paradise and Hellfire. What he says is Paradise will actually be Hellfire. Indeed, I warn you as Nūh (Noah) warned his people against him."
[Agreed upon]
HadeethEnc: [Authentic] (صحيح)
Explanation
The Prophet (may Allah's peace and blessings be upon him) informs his Companions about the Anti-Christ and his descriptions and signs that no other prophet before him had spoken of. This includes: The fact that he is one-eyed. Allah Almighty gave him something like Paradise and Hellfire that the eyes would perceive as such. His Paradise will, in fact, be Hellfire, and his Hellfire will be Paradise. He admits those who obey him to this Paradise, which looks to be as such to people but is actually a scorching fire; and those who disobey him, he will admit him to Hellfire, which appears to be as such to people but is actually a beautiful Paradise. The Prophet (may Allah's peace and blessings be upon him) then warned us against his trial just as Noah had warned his people against him.
Benefits
The enormity of the trial of the Anti-Christ.
Surviving the trial of the Anti-Christ is ensured through true faith, resorting to Allah Almighty, seeking refuge with Him from his trial in the last Tashahhud, and memorizing the first ten verses of Surat al-Kahf.
The Prophet (may Allah's peace and blessings be upon him) showed great care for his Ummah as he clarified to Muslims some of the traits of the Anti-Christ that any other prophet had not clarified before him.
عن جابر رضي الله عنه قَالَ: قال لِي النبي -صلَّى الله عليه وسلَّم-: «لَوْ قدْ جَاءَ مَال البَحرين أَعْطَيتُكَ هَكَذَا وهكذا وهكذا»، فَلَمْ يَجِئْ مَالُ البَحرَينِ حَتَّى قُبِضَ النَّبي -صلَّى الله عليه وسلَّم- فلمَّا جَاء مَالُ البحرينِ أمر أبو بكر رضي الله عنه فَنَادَى: مَنْ كَانَ لَهُ عِندَ رسُول الله -صلَّى الله عليه وسلَّم- عِدَةٌ أَو دَينٌ فَلْيَأتِنَا، فَأَتَيتُهُ وقُلتُ لَهُ: إِنَّ النبيَّ -صلَّى الله عليه وسلَّم- قال لِي كَذَا وكذا، فَحَثَى لِي حَثِيَّةً فَعَدَدتُهَا، فَإِذَا هِيَ خَمسُمِئَةٍ، فَقَال لي: خُذْ مِثلَيهَا.
3123 Jābir (may Allah be pleased with him) reported: The Prophet (may Allah's peace and blessings be upon him) said to me: "When the revenues of Bahrain arrive, I shall give you this much and this much and this much." He passed away before the revenues were received. When they arrived during the caliphate of Abu Bakr (may Allah be pleased with him), he called out: "Anyone whom the Messenger of Allah (may Allah's peace and blessings be upon him) promised or owed anything should come to me." I went to him and said: "The Prophet (may Allah's peace and blessings be upon him) had said to me such-and-such." He took a double handful out of the money and gave it to me. I counted it and found that it was five hundred. Then he said to me: "Take twice as much more of that amount."
[Narrated by Bukhari & Muslim]
HadeethEnc: [Authentic hadith] (صحيح)
Explanation
Jābir ibn ‘Abdullāh (may Allah be pleased with him) says in this Hadīth that the Prophet (may Allah's peace and blessings be upon him) promised to give him a plentiful amount of the money that would come from Bahrain. The money came during the caliphate of Abu Bakr, after the Prophet had passed away. Abu Bakr asked those whom the Prophet had promised to give gifts or to whom he owed things to come over. Indeed, the Prophet (may Allah's peace and blessings be upon him) might have purchased something from someone and owed him the price, or promised to give someone a certain grant. Jābir went to Abu Bakr and told him that the Prophet said that he would give him a certain amount when revenues came from Bahrain. Abu Bakr told him: 'Take.' So he scooped from the money with both hands and counted it, finding it to be five hundred. So Abu Bakr told him: "Take twice as much," because the Prophet (may Allah's peace and blessings be upon him) said: "This much and this much and this much", meaning three times. Thus Abu Bakr fulfilled the Prophet's promise to Jābir.
عن عبد الله بن عمر رضي الله عنهما أَنَّ النَّبِيَّ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ- قَالَ: «أراني في المنام أَتَسَوَّكُ بِسِوَاكٍ، فجاءني رجلان، أحدهما أكبر من الآخر، فَنَاوَلْتُ السِّوَاكَ الأصغرَ، فقيل لي: كَبِّرْ، فَدَفَعْتُهُ إلى الأكبر منهما».
3131 ‘Abdullāh ibn ‘Umar (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) said: "I saw in my dream that I was using a tooth-stick when two men came to me, one of them older than the other. I gave the tooth-stick to the younger one, but I was told to give it to the older one first, so I did."
[Al-Bukhari as Mu‘allaq/hanging, with a decisive form - Narrated by Muslim]
HadeethEnc: [Authentic hadith] (صحيح)
Explanation
The Prophet (may Allah's peace and blessings be upon him) saw in a dream that he was using a tooth-stick and two men came to him, one older than the other. He wanted to give it to the younger one, but it was said to him "give the older one first!". So he gave it to the older one.
عن عائشة رضي الله عنها قالت: كُنَّ أزواجُ النبي صلى الله عليه وسلم عنده، فأقبلت فاطمة رضي الله عنها تمشي، ما تُخْطِئُ مِشْيَتُها من مِشْيَةِ رسول الله صلى الله عليه وسلم شيئًا، فلما رآها رَحَّبَ بها، وقال: «مَرْحَبًا بابنتي»، ثم أجلسها عن يمينه أو عن شماله، ثم سَارَّهَا فبكت بُكاءً شديدًا، فلما رأى جَزَعَهَا، سَارَّهَا الثانية فضحكت، فقلتُ لها: خَصَّكِ رسول الله صلى الله عليه وسلم من بين نسائه بالسِّرَارِ، ثم أنت تَبْكِينَ! فلما قام رسول الله صلى الله عليه وسلم سألتها: ما قال لك رسول الله صلى الله عليه وسلم ؟ قالت: ما كنت لأُفْشِيَ على رسول الله صلى الله عليه وسلم سِرَّهُ، فلما توفي رسول الله صلى الله عليه وسلم قلتُ: عَزَمْتُ عليك بما لي عليك من الحق، لما حَدَّثْتِنِي ما قال لك رسول الله صلى الله عليه وسلم ؟ فقالت: أما الآن فنعم، أما حين سَارَّنِي في المرة الأولى فأخبرني أن جبريل كان يُعارضه القرآن في كل سنة مرة أو مرتين، وأنه عارضه الآن مرتين، وإني لا أرى الأَجَلَ إلا قد اقترب، فاتقي الله واصبري، فإنه نِعْمَ السَّلَفُ أنا لك، فبكيت بكائي الذي رأيتِ، فلما رأى جَزَعِي سَارَّنِي الثانية، فقال: «يا فاطمة، أما تَرْضَينَ أن تكوني سيدة نساء المؤمنين، أو سيدة نساء هذه الأمة؟» فضحكتُ ضحكي الذي رأيتِ.
3139 ‘Ā’ishah (may Allah be pleased with her) reported: The the Prophet's wives were with him when Fātimah (may Allah be pleased with her) came walking. Her gait was exactly similar to the gait of the Messenger of Allah (may Allah's peace and blessings be upon him). When he saw her, he welcomed her saying: "Welcome, my daughter." He made her sit on his right side or on his left side. Then he said something secretly to her and she wept bitterly. When he found her in grief, he said to her something secretly for the second time and she laughed. I said to her: "The Messenger of Allah (may Allah's peace and blessings be upon him) has singled you out with talking to you secretly, excluding all his wives, and you weep!" When the Messenger of Allah (may Allah's peace and blessings be upon him) went away, I said to her: "What did the Messenger of Allah (may Allah's peace and blessings be upon him) say to you?" Thereupon she said: "I am not going to disclose the secret of the Messenger of Allah (may Allah's peace and blessings be upon him)." When the Messenger of Allah (may Allah's peace and blessings be upon him) died, I said to her: "I adjure you by the right that I have upon you that you should tell me what the Messenger of Allah (may Allah's peace and blessings be upon him) said to you." She said: "Yes, now I can do that. When he talked to me secretly for the first time he informed me that Jibrīl was in the habit of reciting the Qur'an along with him once or twice every year, but this year it had been twice and so he perceived that his death was quite near, so fear Allah and be patient, and he told me that he would be an excellent predecessor for me, and so I wept as you saw me. Then when he saw me in grief, he talked to me secretly for the second time and said: 'O Fātimah, would it please you to know that you will be the head of the believing women or the head of the women of this Ummah?' So I laughed and it was that laughter which you saw.'"
[Narrated by Bukhari & Muslim]
HadeethEnc: [Authentic hadith] (صحيح)
Explanation
‘Ā’ishah (may Allah be pleased with her) reported that the Prophet's wives were sitting with him when Fātimah (may Allah be pleased with her) came to visit him in his final illness. Fātimah came in walking exactly like the Prophet (may Allah's peace and blessings be upon him). It was the Prophet's habit to stand up for his daughter, kiss her, and let her sit in his place. So he welcomed her and let her sit next to him. ‘Ā’ishah (may Allah be pleased with her) then mentioned that the Prophet (may Allah's peace and blessings be upon him) talked secretly to Fātimah (may Allah be pleased with her), who therefore wept heavily. When the Prophet (may Allah's peace and blessings be upon him) saw that she was very sad, he talked once again secretly to her, so she laughed. ‘Ā’ishah asked Fātimah why she wept although she had such a privilege of being told a secret by the Prophet (may Allah's peace and blessings be upon him) apart from his wives. Fātimah said that she would not divulge the Prophet's secret. However, when the Prophet (may Allah's peace and blessings be upon him) died, ‘Ā’ishah adjured Fātimah to tell her what the Prophet (may Allah's peace and blessings be upon him) had told her. Fātimah agreed to tell her this time. She said that she cried the first time because the Prophet (may Allah's peace and blessings be upon him) told her that Jibrīl used to study the Qur'an with him once or twice every year, but that time it was twice. The Prophet (may Allah's peace and blessings be upon him) believed this was an indication that his life was coming to an end. He asked Fātimah to adhere to piety and have patience, and told her that the honor of being the Prophet's descendant would compensate the grief of separating from him by his death. So Fātimah cried and was very sad. Then, the Prophet (may Allah's peace and blessings be upon him) told her another secret; he assured her that she is the cream of Muslim women, so she laughed. As this Hadīth reports, Fātimah laughed because the Prophet (may Allah's peace and blessings be upon him) informed her that she would be the chief of the women of Paradise. However, there are other narrations stating that in the second time he talked secretly to her, she laughed for the following reasons: 1. He told her that she would be the first of his family to die after him. 2. He told her that she would be the chief of the women of Paradise. This, along with the first, is the preponderant opinion. 3. He told her that Jibrīl told him that no Muslim woman has more excellent offspring than her, and asked her not to be the least patient. It remains that ‘Ā'ishah's keenness for knowledge pushed her to ask Fātimah what secret the Prophet (may Allah's peace and blessings be upon him) confided to her. But the Prophet's daughter said that she would not disclose the Prophet's secret. This is the point of the Hadīth. When the restriction ended by the Prophet's death, she told her about the secret speech. Finally, this Hadīth tells something about the future, and this thing happened as described. It is agreed that Fātimah (may Allah be pleased with her) was the first of the Prophet's family to die after him, even before his wives (may Allah be pleased with them).
عَنْ زَيْنَبَ بِنْتِ جَحْشٍ رَضِيَ اللَّهُ عَنْها أَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ دَخَلَ عَلَيْهَا فَزِعًا يَقُولُ: «لاَ إِلَهَ إِلَّا اللَّهُ، وَيْلٌ لِلْعَرَبِ مِنْ شَرٍّ قَدِ اقْتَرَبَ، فُتِحَ اليَوْمَ مِنْ رَدْمِ يَأْجُوجَ وَمَأْجُوجَ مِثْلُ هَذِهِ» وَحَلَّقَ بِإِصْبَعِهِ الإِبْهَامِ وَالَّتِي تَلِيهَا، قَالَتْ زَيْنَبُ بِنْتُ جَحْشٍ فَقُلْتُ يَا رَسُولَ اللَّهِ: أَنَهْلِكُ وَفِينَا الصَّالِحُونَ؟ قَالَ: «نَعَمْ إِذَا كَثُرَ الخَبَثُ».
3145 Zaynab bint Jahsh (may Allah be pleased with her) reported: The Prophet (may Allah's peace and blessings be upon him) came to her in an alarmed state, saying: "There is no god but Allah. Woe to the Arabs from an impending evil. Today, an opening has been made in the wall of Gog and Magog, like this," making a circle with his thumb and index fingers. Zaynab bint Jahsh said: So, I said: "O Messenger of Allah, shall we perish while there are pious people among us?" He said: "Yes, when wickedness becomes rampant."
[Agreed upon]
HadeethEnc: [Authentic] (صحيح)
Explanation
The Prophet (may Allah's peace and blessings be upon him) entered the place of Zaynab bint Jahsh (may Allah be pleased with her) terrified and afraid, while he was saying: There is no god but Allah, indicating the expectation of something unpleasant happening, and that there is no escape from it except by seeking refuge in Allah Almighty. Then, he (may Allah's peace and blessings be upon him) said: Woe to the Arabs from an evil that is about to happen. Today, a hole has been opened in the dam of Gog and Magog, which was built by Dhu al-Qarnayn, like this, as he made a circle with his thumb and the one next to it. Zaynab (may Allah be pleased with her) said: How can Allah send destruction upon us when there are righteous believers among us? The Prophet (may Allah's peace and blessings be upon him) responded to her, saying: If evil, such as immorality, debauchery, sins, adultery, alcohol, and other things, becomes widespread, destruction will befall everyone.
Benefits
Panic should not distract a believer's heart from remembering Allah in times of fear, for hearts find tranquility in the remembrance of Allah.
Muslims are exhorted to disapprove of sins and prevent their commission.
General destruction may occur due to the abundance and prevalence of sins, and the failure to denounce them, even if there are a lot of righteous people.
Misfortunes befall all people, pious and corrupt, but everyone will be resurrected according to their intentions.
He singled out the Arabs in his statement "Woe to the Arabs from an impending evil" because they were the majority of Muslims at the time.
عَنْ أَبِي سَعِيدٍ الخُدْرِيِّ رضي الله عنه قَالَ: كَانَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَشَدَّ حَيَاءً مِنَ العَذْرَاءِ فِي خِدْرِهَا، فَإِذَا رَأَى شَيْئًا يَكْرَهُهُ عَرَفْنَاهُ فِي وَجْهِهِ.
3153 Abu Sa‘īd al-Khudri (may Allah be pleased with him) reported: The Prophet (may Allah's peace and blessings be upon him) was more bashful than a virgin in her boudoir. Whenever he saw something he disliked, we could perceive that on his face.
[Agreed upon]
HadeethEnc: [Authentic] (صحيح)
Explanation
Abu Sa‘īd al-Khudri (may Allah be pleased with him) informs that the Prophet (may Allah's peace and blessings be upon him) was more shy than a virgin girl who has not married and deals with men while she is veiled in her house. His shyness was so intense that if he disliked something, his face would change and he would not speak. Rather, his Companions would recognize his dislike of it through his face.
Benefits
The Hadīth demonstrates the Prophet's modesty and shyness, a noble moral trait.
The Prophet (may Allah's peace and blessings be upon him) would be shy as long as the prohibitions of Allah were not violated. If they were violated, he (may Allah's peace and blessings be upon him) would become angry and issue commands and prohibitions to his Companions.
We are encouraged to adopt modesty, as it prompts a person to do what is good and avoid what is bad.
عن أبي سفيان صخر بن حرب رضي الله عنه قال: قال هِرَقل: فماذا يَأمُرُكُم -يعني: النبي صلى الله عليه وسلم- قال أبو سفيان: قلت: يقول: «اعبدُوا الله وَحدَه لاَ تُشرِكُوا بِهِ شَيئًا، وَاترُكُوا ما يَقُول آبَاؤُكُم، ويَأمُرُنَا بِالصَّلاَة، والصِّدق، والعَفَاف، والصِّلَة».
3154 Abu Sufyān Sakhr ibn Harb (may Allah be pleased with him) reported: Heraclius said: "What does the Prophet enjoin you to do?" I said: "He tells us to worship Allah alone, not to associate anything with Him and to give up all that our ancestors said. He also commands us to perform prayers, adhere to truthfulness, be chaste, and maintain ties of kinship."
[Narrated by Bukhari & Muslim]
HadeethEnc: [Authentic hadith] (صحيح)
Explanation
This is the famous Hadīth of Abu Sufyān Sakhr ibn Harb (may Allah be pleased with him) about the story of Heraclius. At that time, Abu Sufyān was a polytheist, as he entered Islam later during the period between the Hudaybiyah Peace Treaty and the Conquest of Makkah. Abu Sufyān and a group of people from the Quraysh went to the Levant to meet Heraclius, who was the king of the Christians at that time. He had read the Torah and the Gospel, and knew about the previous holy scriptures. He was an intelligent ruler. When he heard that Abu Sufyān and his companions came to visit him from Hijāz, he summoned them. He started to ask them about the Prophet (may Allah's peace and blessings be upon him) and about his lineage, his Companions, their veneration of him, and his faithfulness. Every time Heraclius asked about something, they told him about it. So he came to know that he was the Prophet which the previous books had mentioned, but as he was keen to retain his kingdom, he did not enter Islam for some reason that Allah, the Almighty, willed. Heraclius asked Abu Sufyān about what the Prophet (may Allah's peace and blessings be upon him) enjoined them to do. Abu Sufyān told him that he ordered them to worship Allah alone and not to associate partners with him. That is, they should worship none but Allah, neither an angel, nor a messenger, or a tree, or a rock, or a sun, or a moon, or any other thing. Worshiping Allah alone is the call of all the messengers. So what the Prophet (may Allah's peace and blessings be upon him) came with was the same call that all other prophets before him came with. He (may Allah's peace and blessings be upon him) ordered them to "give up what your forefathers were upon"; this is a form of proclaiming the truth. The Prophet (may Allah's peace and blessings be upon him) commanded them to abandon the worship of idols which their fathers used to engage in, but he did not order them to give up the noble manners which their forefathers adopted. Abu Sufyān further said: "He ordered us to pray." Prayer is the connection between the slave and His Lord. It is the most emphasized pillar of Islam after the Two Testimonies of faith. Prayer is what distinguishes the believer from the disbeliever. It is the covenant between us (Muslims) and the disbelievers and the polytheists, as the Prophet (may Allah's peace and blessings be upon him) said: "The covenant between us and them is the prayer; whoever abandons it has disbelieved." His statement: "He used to order us to adhere to truthfulness." The Prophet (may Allah's peace and blessings be upon him) used to order his nation to adhere to truthfulness. This is in accordance with Allah’s statement (which means): {O you who believe, fear Allah and be with the truthful} [At-Tawbah: 119]. Truthfulness is a virtuous moral, and it is of two categories: Truthfulness with Allah, and truthfulness with Allah's slaves. Both are from the noble morals. His statement: "chastity". Chastity is of two types: abstention from sexual desire, and abstention from the desires of the stomach. As for the first type: It is when a person abstains from everything that Allah has deemed impermissible for him, like unlawful sexual intercourse, along with all the means and causes related to it. The second type: To abstain from and control the desires of one’s stomach, meaning from what is in the possession of others, and abstain from asking them in such a way that one does not ask anyone for anything, because asking others is humiliation, and the one who asks has the lower hand, while the one who gives has the upper hand. So it is not permissible to ask anyone except for things that are necessarily needed. As for the fifth point: "to maintain ties of kinship". It means that the person joins such relatives which Allah orders him to join, starting from the closest, and then to the closer among them. The closest of them are the parents. Indeed maintaining good relations with the parents constitutes righteousness and maintaining ties of kinship. Ties with the relatives should be maintained in accordance with their closeness. For example, maintaining ties with the brother is more emphasized than the uncle, and maintaining ties with the uncle is more emphasized than the father's uncle. Maintaining ties of kinship can be achieved by all the means that the people are familiar with in this regard.
عن الْبَرَاء بْن عَازِبٍ رضي الله عنهما «أن النبي صلى الله عليه وسلم كان في سفر، فصلى العشاء الآخِرَةَ، فقرأ في إحدى الركعتين بِالتِّينِ وَالزَّيْتُون فما سمعت أحدًا أحسن صوتًا أو قراءة منه».
3177 Al-Barā ibn ‘Āzib (may Allah be pleased with him) reported: The Prophet (may Allah's peace and blessings be upon him) was on a journey and he performed the ‘Ishā prayer, reciting in one of the two Rak‘ahs Sūrat At-Tīn. I have never heard anyone with a better voice or recitation than his.
[Narrated by Bukhari & Muslim]
HadeethEnc: [Authentic hadith] (صحيح)
Explanation
The Prophet (may Allah's peace and blessings be upon him) recited Sūrat At-Tīn, which is a short Sūrah, in the first Rak‘ah of the ‘Ishā prayer, because he was on a journey. While traveling, one should be keen on making things easier because of the hardship of traveling. Even though the Prophet (may Allah's peace and blessings be upon him) was on a journey, he didn't abandon what evokes humility and attentiveness of the heart in prayer when listening to the Qur'an, which is beautifying one's voice with the recitation of the Qur'an in prayer.
عن جابر بن عبد الله رضي الله عنهما قال رجل للنبي صلى الله عليه وسلم يومَ أُحُدٍ: أَرَأَيْتَ إن قُتِلْتُ فَأَيْنَ أَنَا؟ قال: «في الجَنَّةِ» فأَلْقَى تَمراتٍ كُنَّ في يَدِه، ثم قاتل حتى قُتِلَ.
3194 Jābir ibn ‘Abdullāh (may Allah be pleased with him) reported: A man asked the Prophet (may Allah's peace and blessings be upon him) during the Battle of Uhud: "If I am killed, where do you think I would be?" He replied: "In Paradise." So the man threw some dates that were in his hand and fought until he was killed.
[Narrated by Bukhari & Muslim]
HadeethEnc: [Authentic hadith] (صحيح)
Explanation
Jābir ibn ‘Abdullāh (may Allah be pleased with him) reported that a man called ‘Umayr ibn al-Humām asked the Prophet (may Allah's peace and blessings be upon him) during the Battle of Uhud: O Messenger of Allah, tell me: If I fought until I was killed (meaning, if I fought the polytheists and got killed during this battle), what would my final destination be? The Prophet (may Allah's peace and blessings be upon him) replied that he would be in Paradise. Upon hearing that, the man threw down some dates that were in his hand and said: "It will be such a long life if I wait until I eat these dates." Then he went forward and fought until he was killed (may Allah be pleased with him).
عَنْ عَبْدِ اللَّهِ بْنِ مَالِكٍ ابْنِ بُحَيْنَةَ رضي الله عنه: أَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ كَانَ إِذَا صَلَّى فَرَّجَ بَيْنَ يَدَيْهِ حَتَّى يَبْدُوَ بَيَاضُ إِبْطَيْهِ.
3220 Abdullah ibn Mālik ibn Buhaynah (may Allah be pleased with him) reported: When the Prophet (may Allah's peace and blessings be upon him) prayed, he used to spread out his hands until the whiteness of his armpits would be visible.
[Agreed upon]
HadeethEnc: [Authentic] (صحيح)
Explanation
When prostrating, the Prophet (may Allah's peace and blessings be upon him) used to spread out his hands during Sujūd (prostration), keeping each hand away from its respective side like the two wings, until the skin color of his armpits would become visible. This is a form of exaggeration in distancing the arms and keeping them far from his sides.
Benefits
This posture, in which one keeps his upper arms away from his sides, is recommended in Sujūd.
It is not permissible for the one praying behind the Imam to adopt the Mujāfāh posture (keeping the arms quite distant from the sides) if this annoys the one praying next to him.
Mujāfāh in Sujūd has many rationales and benefits, some of which are: displaying activeness and interest in prayer; and when resting on all of the body parts involved in Sujūd, each part will take its share of worship. It was also said: The rationale behind this is that it resembles humility more and enables one to place his forehead and nose on the ground in a more proper manner, and it also allows each body part to be involved apart from other parts.
عن أبي قَتَادَةَ الأَنْصَارِيِّ رضي الله عنه قال: «أن رسول الله صلى الله عليه وسلم كان يُصَلِّي وهو حامل أُمَامَةَ بنت زينب بنت رسول الله صلى الله عليه وسلم ». ولأبي العاص بن الربيع بن عبد شَمْسٍ رضي الله عنه : «فإذا سجد وضعها، وإذا قام حملها».
3226 Abu Qatādah al-Ansāri (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) used to pray while carrying Umāmah the daughter of Zaynab, daughter of the Messenger of Allah (may Allah's peace and blessings be upon him). Another narration reported by Abu al-‘Ās ibn Ar-Rabī‘ ibn ‘Abd Shams (may Allah be pleased with him) reads: “When he prostrated himself, he would put her on the ground, and when he stood up, he would carry her.”
[Narrated by Bukhari & Muslim]
HadeethEnc: [Authentic hadith] (صحيح)
Explanation
The Hadīth informs that the Prophet (may Allah's peace and blessings be upon him) would occasionally carry Umāmah, the daughter of his daughter Zaynab, while he was in prayer. He would put her on his shoulder when he was standing and place her on the ground when he bowed or prostrated himself. He did this out of love and affection.
عن أنس رضي الله عنه أنه قال: «إني لا آلُو أن أُصَلِّيَ بكم كما كان رسول الله صلى الله عليه وسلم يُصَلِّي بنا، قال ثابت فكان أَنَس يصنع شيئا لا أراكم تصنعونه: كان إذا رفع رأسه من الركوع انْتَصَبَ قائما، حتى يقول القائل: قد نَسِيَ، وإذا رفع رأسه من السَّجْدَةِ مكث، حتى يقول القائل: قد نَسِيَ».
3227 Thābit reported from Anas that he said: "I will do my best to lead you in prayer just as the Messenger of Allah (may Allah's peace and blessings be upon him) used to lead us in prayer." Thābit said: "Anas used to do something which I don't see you doing: whenever he raised his head after bowing, he would stand for such a long time that one would think that he had forgotten; and whenever he raised his head after prostration, he would sit so long that one would think that he had forgotten."
[Narrated by Bukhari & Muslim]
HadeethEnc: [Authentic hadith] (صحيح)
Explanation
Anas (may Allah be pleased with him) once said: I will do my best to lead you in prayer just as the Messenger of Allah (may Allah's peace and blessings be upon him) used to lead us in prayer, so that you may follow his model and pray as he used to. Thābit al-Bunāni said: Anas used to beautify and perfect his prayer in a way that I have not seen any of you doing. That is he used to prolong the standing after bowing, as well as the sitting after prostration. A person seeing him in either position would think that he had forgotten to change posture.
عن أبي هريرة رضي الله عنه مرفوعًا: «غَزَا نَبِيٌّ مِن الأَنبِيَاء -صلوات الله وسلامه عليهم- فقال لقومه: لاَ يَتبَعَنِّي رجُل مَلَك بُضْعَ امرَأَةٍ وَهُوَ يُرِيدُ أنْ يَبنِي بِهَا وَلَمَّا يَبْنِ بِهَا، وَلاَ أحَدٌ بَنَى بُيُوتًا لم يَرفَع سُقُوفَهَا، ولاَ أَحَدٌ اشتَرَى غَنَمًا أو خَلِفَات وهو يَنتظِرُ أَولاَدَها، فَغَزَا فَدَنَا مِنَ القَريَةِ صَلاةَ العَصر أو قَرِيباً مِن ذلك، فَقَال للشَّمسِ: إِنَّك مَأمُورَة وأَنَا مَأمُور، اللَّهُمَّ احْبِسْهَا عَلَينَا، فَحُبِسَتْ حَتَّى فَتَحَ الله عليه، فَجَمَع الغَنَائِم فَجَاءَت -يعني النار- لِتَأكُلَهَا فَلَم تَطعَمها، فقال: إِنَّ فِيكُم غُلُولاً، فَليُبَايعنِي مِنْ كُلِّ قَبِيلَة رجل، فَلَزِقَت يد رجل بِيَدِهِ فقال: فِيكُم الغُلُول فلتبايعني قبيلتك، فلزقت يد رجلين أو ثلاثة بيده، فقال: فيكم الغلول، فَجَاؤوا بِرَأس مثل رأس بَقَرَةٍ من الذَّهَب، فَوَضَعَهَا فجاءت النَّارُ فَأَكَلَتهَا، فَلَم تَحِلَّ الغَنَائِم لأحَدٍ قَبلَنَا، ثُمَّ أَحَلَّ الله لَنَا الغَنَائِم لَمَّا رَأَى ضَعفَنَا وَعَجزَنَا فَأَحَلَّهَا لَنَا».
3288 Abu Hurayrah (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) said: "One of the prophets (peace be upon them) set out on a military expedition. He said to his people: 'Let not anyone accompany me who has married a woman and wishes to consummate his marriage with her but has not yet done so, or one who has built a house but has not yet erected its roof, or one who has bought sheep or pregnant she-camels and is waiting for their offspring.' Then he marched on and approached a village at the time of the afternoon prayer or close to that, so he said to the sun: 'You are commanded and so am I. O Allah, hold it back (from setting) for us,' and it was held back until Allah granted him victory. He gathered the spoils of war, and the fire came down to devour them but it did not devour them. He said: 'Some of you misappropriated the spoils of war, so one man from each tribe should give me his pledge of allegiance.' They all did so and the hand of one man stuck to his hand, so he said: 'Your tribe is guilty of misappropriation of the spoils of war. Let all the members of your tribe give their pledge of allegiance to me.' They did so and the hands of two or three men stuck to his hand. He said: 'You have taken something from the spoils of war illegally.' So they brought an amount of gold equal in size to the head of a cow. They placed it among the spoils so the fire approached and devoured them. The spoils of war were not made lawful for any people before us, then Allah made the spoils of war lawful for us when He saw our weakness and helplessness, so He made them lawful for us."
[Narrated by Bukhari & Muslim]
HadeethEnc: [Authentic hadith] (صحيح)
Explanation
The Prophet (may Allah's peace and blessings be upon him) recounts the story of one of the prophets (peace be upon them) who set forth to fight a people against whom he was commanded to make Jihad. However, that prophet forbade from marching with him anyone who had married a woman but had not yet consummated his marriage with her or who had built a house but had not yet raised its roof or who had purchased sheep or pregnant she-camels and was waiting for them to give birth. That is because those people would be preoccupied with those concerns: the married man is preoccupied with his bride whom he has not yet consummated his marriage with and he longs for her. Likewise, the one who built a house and has not yet raised its roof is preoccupied with his house that he wishes to live in with his family. Also, the owner of pregnant she-camels and sheep is preoccupied with them and is waiting for them to give birth. Performing Jihad requires that the person be completely unoccupied, having no concern except fighting in the cause of Allah. Then, this prophet set out for battle, approaching his destination after midday with the night approaching. So, he feared that if darkness fell, he would not be able to achieve victory. He addressed the sun, saying: "You are subservient to Allah and so am I." But the sun's command is a universal command, while his command is a legislative one. He is commanded to fight in the cause of Allah, and the sun is commanded to move as Allah, the Exalted, has commanded it; Allah says: {And the sun runs on its fixed course for a term. That is the decree of the All-Mighty, the All-Knowing} [Sūrat Yāsīn: 38]. Ever since Allah created the sun, it has been moving as it was commanded, neither advancing nor delaying nor changing its altitude. The prophet said: "O Allah, hold it back (from setting) for us." So Allah held the sun back and it did not disappear at its normal time until that prophet conquered the village and gained many spoils of war. In previous nations, the spoils of war were not lawful for the army; rather, the lawfulness of spoils is one of the distinct characteristics of this (Muslim) nation, and all praise is due to Allah. As for the previous nations, they used to gather all the spoils, and if Allah accepted them, a fire would come down from the sky and devour them. Hence, the spoils were gathered, but the fire did not descend upon them or devour them. This prophet then said: "There is some misappropriation of the spoils." Then he commanded that each tribe present one person to pledge allegiance to him, proving that his tribe had not been dishonest with regard to the booty. When they gave him their pledge of allegiance, the hand of one of them stuck to the prophet's hand. Thereupon, he said: "Your tribe is the source of misappropriation." Then he commanded that each person from that tribe pledge allegiance individually, and the hands of two or three men stuck to his, whereupon he said: "You are the misappropriators." Then they brought it out, and they had hidden an amount of gold as big as the size of a bull's head. When the gold was brought and placed with the spoils, the fire devoured them.
عن أسامة بن زيد بن حارثة رضي الله عنهما قال: أرسلت بنت النبي صلى الله عليه وسلم إنَّ ابني قد احتُضِر فاشْهَدنَا، فأرسَل يُقرِىءُ السَّلام، ويقول: «إنَّ لِلَّه ما أَخَذ ولَهُ ما أَعطَى، وكلُّ شَيءٍ عِنده بِأجَل مُسمَّى فَلتَصبِر ولتَحتَسِب». فأرسلت إليه تُقسِم عَليه لَيَأتِيَنَّها، فقام ومعه سعد بن عبادة، ومعاذ بن جبل، وأبي بن كعب، وزيد بن ثابت، ورجال رضي الله عنهم فَرفع إلى رسول الله صلى الله عليه وسلم الصَّبِي، فأَقعَدَه في حِجرِه ونَفسه تَقَعقَع، فَفَاضَت عينَاه فقال سعد: يا رسول الله، ما هذا؟ فقال: «هذه رَحمَة جَعلَها الله تعالى في قُلُوب عِباده» وفي رواية: «في قلوب من شاء من عباده، وإنَّما يَرحَم الله من عِبَاده الرُّحَماء».
3290 Usāmah ibn Zayd ibn Hārithah (may Allah be pleased with him) reported: The Prophet's daughter sent for him to come over because her son was dying. The Prophet (may Allah's peace and blessings be upon him) sent her the greeting of peace and this message: "To Allah belongs what He takes, and to Him belongs what He gives, and for everything He sets a specific term. So she should have patience and seek the reward from Allah." She sent back urging him to come to her. So he, along with Sa‘d ibn ‘Ubādah, Mu‘ādh ibn Jabal, Ubayy ibn Ka‘b, Zayd ibn Thābit and other men (may Allah be pleased with them) went. The boy was given to the Messenger of Allah (may Allah's peace and blessings be upon him) and his breath was disturbed in his chest, which made the eyes of the Messenger of Allah overflow with tears. Thereupon, Sa‘d said: "O Messenger of Allah, what is that?" He said: "That is mercy which Allah, the Exalted, puts in the hearts of His slaves." In another version: "In the hearts of those He wills of His slaves. Indeed, Allah is merciful only to those of His slaves who are merciful."
[Narrated by Bukhari & Muslim]
HadeethEnc: [Authentic hadith] (صحيح)
Explanation
Usāmah ibn Zayd (may Allah be pleased with him) recounts that one of the daughters of the Prophet (may Allah's peace and blessings be upon him) sent him a message that her son was dying and asked that he comes over. The Prophet (may Allah's peace and blessings be upon him) told the messenger to tell her to have patience and to hope for the reward from Allah; meaning that she should be patient with this calamity while expecting the reward for her patience from Allah. Some people are patient but they do not hope for the reward. If they are patient and intend with their patience that Allah give them reward for it, then this is the meaning of Ihtisāb (expecting the reward from Allah). The Prophet's words "to Allah belongs what He takes and to Him belongs what He gives" is a great statement indeed. If everything belongs to Allah, then if He takes something from you, it is His, and if He gives you something, it is also His. So, how could you be angry and discontent if He takes from you what is originally His? That is why it is an act of Sunnah that when a person is afflicted with calamity he should say: "To Allah we belong, and to Him we shall return!" This expression clearly means that we are the property of Allah, Who thus can do what He wills with His property. Likewise are the things we love; if Allah takes them from us, they are ultimately His. So, He is the ultimate owner of what He takes and what He gives. Yo do not own what Allah gives you and, therefore, you cannot dispose of what He has given you except in the way He permitted. Our ownership of what Allah gives us is limited, and we do not have absolute freedom in disposing of it. If this is the case, then how can we be impatient and intolerant when Allah, the absolute Owner, takes back what belongs to Him? This contradicts reason and text (the Quran and Sunnah). The Prophet (may Allah's peace and blessings be upon him) added that everything has an appointed term with Allah; meaning that He has a fixed time limit for everything. So, if you believe with certainty that to Allah belongs what He takes and to Him belongs what He gives and that He has fixed an appointed term for everything, you will be convinced without doubt that man cannot change the decreed term of anything, neither by advancing its time nor by delaying it. This conforms with the saying of Allah, the Exalted: {For every nation is a (specified) term. When their time has come, then they will not remain behind an hour, nor will they precede (it)} [Sūrat Yunus: 49]. So if a matter is predetermined by Allah and will neither be advanced or delayed from its appointed time, there is no benefit in impatience and discontent. Even if you are impatient and discontent, you will not change any part of fate. When the Prophet's daughter insisted that he goes to her, he went along with some of his Companions. He arrived when her child was in the throes of death. This made the eyes of the Prophet (may Allah's peace and blessings be upon him) filled with tears. Sa‘d ibn ‘Ubādah thought that the Prophet was crying out of impatience, so the Prophet told him that he cries out of mercy for the little dying boy, not out of impatience and discontent with fate. Then he added that Allah is merciful to those of His slaves who are merciful to others. This Hadīth indicates the permissibility of crying out of mercy for those who are afflicted with misfortune.
عَنْ صُهَيْبٍ رَضيَ اللهُ عنه أَنَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ: "كَانَ مَلِكٌ فِيمَنْ كَانَ قَبْلَكُمْ، وَكَانَ لَهُ سَاحِرٌ، فَلَمَّا كَبِرَ، قَالَ لِلْمَلِكِ: إِنِّي قَدْ كَبِرْتُ، فَابْعَثْ إِلَيَّ غُلَامًا أُعَلِّمْهُ السِّحْرَ، فَبَعَثَ إِلَيْهِ غُلَامًا يُعَلِّمُهُ، فَكَانَ فِي طَرِيقِهِ إِذَا سَلَكَ رَاهِبٌ فَقَعَدَ إِلَيْهِ وَسَمِعَ كَلَامَهُ، فَأَعْجَبَهُ، فَكَانَ إِذَا أَتَى السَّاحِرَ مَرَّ بِالرَّاهِبِ وَقَعَدَ إِلَيْهِ، فَإِذَا أَتَى السَّاحِرَ ضَرَبَهُ، فَشَكَا ذَلِكَ إِلَى الرَّاهِبِ، فَقَالَ: إِذَا خَشِيتَ السَّاحِرَ، فَقُلْ: حَبَسَنِي أَهْلِي، وَإِذَا خَشِيتَ أَهْلَكَ فَقُلْ: حَبَسَنِي السَّاحِرُ، فَبَيْنَمَا هُوَ كَذَلِكَ إِذْ أَتَى عَلَى دَابَّةٍ عَظِيمَةٍ قَدْ حَبَسَتِ النَّاسَ، فَقَالَ: الْيَوْمَ أَعْلَمُ آلسَّاحِرُ أَفْضَلُ أَمِ الرَّاهِبُ أَفْضَلُ؟ فَأَخَذَ حَجَرًا، فَقَالَ: اللهُمَّ إِنْ كَانَ أَمْرُ الرَّاهِبِ أَحَبَّ إِلَيْكَ مِنْ أَمْرِ السَّاحِرِ فَاقْتُلْ هَذِهِ الدَّابَّةَ، حَتَّى يَمْضِيَ النَّاسُ، فَرَمَاهَا فَقَتَلَهَا، وَمَضَى النَّاسُ، فَأَتَى الرَّاهِبَ فَأَخْبَرَهُ، فَقَالَ لَهُ الرَّاهِبُ: أَيْ بُنَيَّ أَنْتَ الْيَوْمَ أَفْضَلُ مِنِّي، قَدْ بَلَغَ مِنْ أَمْرِكَ مَا أَرَى، وَإِنَّكَ سَتُبْتَلَى، فَإِنِ ابْتُلِيتَ فَلَا تَدُلَّ عَلَيَّ، وَكَانَ الْغُلَامُ يُبْرِئُ الْأَكْمَهَ وَالْأَبْرَصَ، وَيُدَاوِي النَّاسَ مِنْ سَائِرِ الْأَدْوَاءِ، فَسَمِعَ جَلِيسٌ لِلْمَلِكِ كَانَ قَدْ عَمِيَ، فَأَتَاهُ بِهَدَايَا كَثِيرَةٍ، فَقَالَ: مَا هَاهُنَا لَكَ أَجْمَعُ، إِنْ أَنْتَ شَفَيْتَنِي، فَقَالَ: إِنِّي لَا أَشْفِي أَحَدًا إِنَّمَا يَشْفِي اللهُ، فَإِنْ أَنْتَ آمَنْتَ بِاللهِ دَعَوْتُ اللهَ فَشَفَاكَ، فَآمَنَ بِاللهِ فَشَفَاهُ اللهُ، فَأَتَى الْمَلِكَ فَجَلَسَ إِلَيْهِ كَمَا كَانَ يَجْلِسُ، فَقَالَ لَهُ الْمَلِكُ: مَنْ رَدَّ عَلَيْكَ بَصَرَكَ؟ قَالَ: رَبِّي، قَالَ: وَلَكَ رَبٌّ غَيْرِي؟ قَالَ: رَبِّي وَرَبُّكَ اللهُ، فَأَخَذَهُ فَلَمْ يَزَلْ يُعَذِّبُهُ حَتَّى دَلَّ عَلَى الْغُلَامِ، فَجِيءَ بِالْغُلَامِ، فَقَالَ لَهُ الْمَلِكُ: أَيْ بُنَيَّ قَدْ بَلَغَ مِنْ سِحْرِكَ مَا تُبْرِئُ الْأَكْمَهَ وَالْأَبْرَصَ، وَتَفْعَلُ وَتَفْعَلُ، فَقَالَ: إِنِّي لَا أَشْفِي أَحَدًا، إِنَّمَا يَشْفِي اللهُ، فَأَخَذَهُ فَلَمْ يَزَلْ يُعَذِّبُهُ حَتَّى دَلَّ عَلَى الرَّاهِبِ، فَجِيءَ بِالرَّاهِبِ، فَقِيلَ لَهُ: ارْجِعْ عَنْ دِينِكَ، فَأَبَى، فَدَعَا بِالْمِئْشَارِ، فَوَضَعَ الْمِئْشَارَ فِي مَفْرِقِ رَأْسِهِ، فَشَقَّهُ حَتَّى وَقَعَ شِقَّاهُ، ثُمَّ جِيءَ بِجَلِيسِ الْمَلِكِ فَقِيلَ لَهُ: ارْجِعْ عَنْ دِينِكَ، فَأَبَى فَوَضَعَ الْمِئْشَارَ فِي مَفْرِقِ رَأْسِهِ، فَشَقَّهُ بِهِ حَتَّى وَقَعَ شِقَّاهُ، ثُمَّ جِيءَ بِالْغُلَامِ فَقِيلَ لَهُ ارْجِعْ عَنْ دِينِكَ، فَأَبَى فَدَفَعَهُ إِلَى نَفَرٍ مِنْ أَصْحَابِهِ، فَقَالَ: اذْهَبُوا بِهِ إِلَى جَبَلِ كَذَا وَكَذَا، فَاصْعَدُوا بِهِ الْجَبَلَ، فَإِذَا بَلَغْتُمْ ذُرْوَتَهُ، فَإِنْ رَجَعَ عَنْ دِينِهِ، وَإِلَّا فَاطْرَحُوهُ، فَذَهَبُوا بِهِ فَصَعِدُوا بِهِ الْجَبَلَ، فَقَالَ: اللهُمَّ اكْفِنِيهِمْ بِمَا شِئْتَ، فَرَجَفَ بِهِمِ الْجَبَلُ فَسَقَطُوا، وَجَاءَ يَمْشِي إِلَى الْمَلِكِ، فَقَالَ لَهُ الْمَلِكُ: مَا فَعَلَ أَصْحَابُكَ؟ قَالَ: كَفَانِيهِمُ اللهُ، فَدَفَعَهُ إِلَى نَفَرٍ مِنْ أَصْحَابِهِ، فَقَالَ: اذْهَبُوا بِهِ فَاحْمِلُوهُ فِي قُرْقُورٍ، فَتَوَسَّطُوا بِهِ الْبَحْرَ، فَإِنْ رَجَعَ عَنْ دِينِهِ وَإِلَّا فَاقْذِفُوهُ، فَذَهَبُوا بِهِ، فَقَالَ: اللهُمَّ اكْفِنِيهِمْ بِمَا شِئْتَ، فَانْكَفَأَتْ بِهِمِ السَّفِينَةُ فَغَرِقُوا، وَجَاءَ يَمْشِي إِلَى الْمَلِكِ، فَقَالَ لَهُ الْمَلِكُ: مَا فَعَلَ أَصْحَابُكَ؟ قَالَ: كَفَانِيهِمُ اللهُ، فَقَالَ لِلْمَلِكِ: إِنَّكَ لَسْتَ بِقَاتِلِي حَتَّى تَفْعَلَ مَا آمُرُكَ بِهِ، قَالَ: وَمَا هُوَ؟ قَالَ: تَجْمَعُ النَّاسَ فِي صَعِيدٍ وَاحِدٍ، وَتَصْلُبُنِي عَلَى جِذْعٍ، ثُمَّ خُذْ سَهْمًا مِنْ كِنَانَتِي، ثُمَّ ضَعِ السَّهْمَ فِي كَبِدِ الْقَوْسِ، ثُمَّ قُلْ: بِاسْمِ اللهِ رَبِّ الْغُلَامِ، ثُمَّ ارْمِنِي، فَإِنَّكَ إِذَا فَعَلْتَ ذَلِكَ قَتَلْتَنِي، فَجَمَعَ النَّاسَ فِي صَعِيدٍ وَاحِدٍ، وَصَلَبَهُ عَلَى جِذْعٍ، ثُمَّ أَخَذَ سَهْمًا مِنْ كِنَانَتِهِ، ثُمَّ وَضَعَ السَّهْمَ فِي كَبْدِ الْقَوْسِ، ثُمَّ قَالَ: بِاسْمِ اللهِ، رَبِّ الْغُلَامِ، ثُمَّ رَمَاهُ فَوَقَعَ السَّهْمُ فِي صُدْغِهِ، فَوَضَعَ يَدَهُ فِي صُدْغِهِ فِي مَوْضِعِ السَّهْمِ فَمَاتَ، فَقَالَ النَّاسُ: آمَنَّا بِرَبِّ الْغُلَامِ، آمَنَّا بِرَبِّ الْغُلَامِ، آمَنَّا بِرَبِّ الْغُلَامِ، فَأُتِيَ الْمَلِكُ فَقِيلَ لَهُ: أَرَأَيْتَ مَا كُنْتَ تَحْذَرُ؟ قَدْ وَاللهِ نَزَلَ بِكَ حَذَرُكَ، قَدْ آمَنَ النَّاسُ، فَأَمَرَ بِالْأُخْدُودِ فِي أَفْوَاهِ السِّكَكِ، فَخُدَّتْ وَأَضْرَمَ النِّيرَانَ، وَقَالَ: مَنْ لَمْ يَرْجِعْ عَنْ دِينِهِ فَأَحْمُوهُ فِيهَا، أَوْ قِيلَ لَهُ: اقْتَحِمْ، فَفَعَلُوا حَتَّى جَاءَتِ امْرَأَةٌ وَمَعَهَا صَبِيٌّ لَهَا فَتَقَاعَسَتْ أَنْ تَقَعَ فِيهَا، فَقَالَ لَهَا الْغُلَامُ: يَا أُمَّهْ اصْبِرِي فَإِنَّكِ عَلَى الْحَقِّ".
3303 Sohaib (may Allah be pleased with him) reported that the Messenger of Allah (may Allah's peace and blessings be upon him) said: "Among the people who came before you, there was a king who had a magician, and when that magician became old, he said to the king: I have become old, so send to me a boy whom I can teach magic. So, the king sent him a boy, who on his way met a monk, listened to him, and admired his words. Whenever the boy went to the magician, he used to sit with the monk, and then, on reaching the magician, the latter would beat him. So, the boy complained about this to the monk. The monk said to him: Whenever you are afraid of the magician, tell him that your family detained you. And whenever you are afraid of your family, tell them that the magician detained you. So the boy carried on like that (for some time). Then a huge, terrible beast once appeared on the road, and the people were unable to pass. The boy said: Today I shall know whether the magician is better or the monk. So, he took a stone and said: O Allah, if the affair of the monk is better in Your Sight than that of the magician, then kill this beast so that the people can cross (the road). Then he struck it with a stone and killed it, and the people passed the road. The boy came to the monk and informed him about it. The monk said to him: O my son, today you are better than me, and you have achieved what I see! You will be put to trial. And in case you are put to trial, do not inform (them) about me. The boy used to treat the people who suffered from congenital blindness, leprosy, and other diseases. There was a courtier of the king who had become blind and heard about the boy. He came and brought many gifts for the boy and said: All these gifts are for you on the condition that you cure me. The boy said: I do not cure anybody; it is only Allah who cures people. So, if you believe in Allah, I shall supplicate Him and He will cure you. So, he believed in Allah, and Allah cured him. Later, the courtier came to the king and sat in the place where he used to sit before. The king said: Who gave you back your sight? The courtier replied: My Lord. The king then said: Do you have another Lord besides me?! The courtier said: Your Lord and mine is Allah. The king took him and kept on torturing him until he told him about the boy. So, the boy was brought to the king, who said to him: O boy, your magic reached the extent that you cure congenital blindness, leprosy, and other diseases. He said: Indeed, I do not cure anyone. Only Allah can cure. So, he tortured him extensively until he told him about the monk. Then the monk was brought to the king, who said to him: Give up your religion. The monk refused. So, the king ordered a saw to be brought and placed on the middle of his head and he fell, sawn in two halves. Then it was said to the courtier of the king: Give up your religion. He refused to do so, and so a saw was brought and placed on the middle of his head and he fell, sawn in two halves. Then the boy was brought and it was said to him: Give up your religion. He refused, and so the king sent him to the top of such-and-such mountain with some of his followers. He said to them: Ascend the mountain with him till you reach its top, then see if he abandons his religion; otherwise, throw him from the top. They took him and when they ascended to the top, he said: O Allah, save me from them by any means that You wish. So, the mountain shook and they all fell down and the boy came back walking to the king. The king said: What did your companions (the people I sent with you) do? The boy said: Allah saved me from them. So, the king ordered some people to take the boy on a boat to the middle of the sea, saying: If he renounces his religion (well and good), but if he refuses, throw him. So, they took him out to sea, and he said: O Allah, save me from them by any means You wish. So they all drowned in the sea. Then the boy returned to the king, and the king said: What did your companions do? The boy replied: Allah saved me from them. Then he said to the king: You will not be able to kill me until you do as I order you. The king asked: And what is that? The boy said: Gather the people in an elevated place and tie me to the trunk of a tree; then take an arrow from my quiver and say: In the Name of Allah, the Lord of the boy! If you do this, you will kill me. So the king did accordingly, and placing an arrow in the bow, he shot it, saying: In the Name of Allah, the Lord of the boy. The arrow hit the boy in his temple, and the boy placed his hand over the arrow wound and died. The people proclaimed: We believe in the Lord of the boy! We believe in the Lord of the boy! We believe in the Lord of the boy! Then it was said to the king: Do you see what happened? That which you feared has taken place. By Allah, all the people have believed (in the Lord of the boy). So he ordered that ditches be dug at the entrances to the roads, and it was done, and fires were kindled therein. Then the king said: Whoever does not abandon this religion, throw them into the fire or order them to throw themselves. They did. Then, a woman and her little boy came, and it was as if she was being somewhat hesitant of falling into the fire, so her baby said to her: Be patient, mother, for verily, you are following the truth.''
[Narrated by Muslim]
HadeethEnc: [Authentic] (صحيح)
Explanation
The Prophet (may Allah's peace and blessings be upon him) informed that there was once a king among the nations before us, and he had a magician. When the magician grew old, he said to the king: I have become old, so send me a young man whom I can teach magic. So, the king sent him a young man, who, on his way to the magician, met a monk. He sat with him once, listened to his words and admired him. Whenever he went to the magician, he used to sit with the monk, then on reaching the magician, the latter would beat him for being late. So, the boy complained this to the monk, who said to him: Whenever you are afraid of the magician, tell him that your family detained you. And whenever you are afraid of your family, tell them that the magician detained you. So the boy carried on like that (for some time). Then a huge, terrible beast once appeared on the road, and the people were unable to pass. The boy said: Today I shall know whether the magician is better or the monk. So, he took a stone and said: O Allah, if the affair of the monk is better in Your Sight than that of the magician, then kill this beast so that the people can cross (the road). Then he struck it with a stone and killed it, and the people passed the road. The boy came to the monk and informed him about it. The monk said to him: O my son, today you are better than me, and you have achieved what I see! You will be put on trial. And in case you are put to trial, do not inform (them) about me. The boy used to treat the people who suffered from congenital blindness, leprosy, and other diseases with the permission of Allah. There was a courtier of the king who had become blind. He came and brought many gifts to the boy and said: All these gifts are for you on the condition that you cure me. He said: I do not cure anybody; it is only Allah who cures people. So, if you believe in Allah, I shall supplicate Allah, and He will cure you. So, he believed in Allah, and Allah cured him. Later, the courtier came to the king and sat in the place where he used to sit before. The king said: Who gave you back your sight? He said: My Lord. He said: Do you have another Lord besides me?! He said: My Lord and your Lord is Allah. The king took him and kept on torturing him until he told him about the boy. So, the boy was brought to the king, who said to him: O boy, your magic reached the extent that you cure congenital blindness, leprosy, and other diseases. He said: Indeed, I do not cure anyone. Only Allah can cure. So, he tortured him extensively until he told him about the monk. Then the monk was brought to the king, who said to him: Renounce your religion. The monk refused. So, the king ordered a saw to be brought and placed on the middle of his head, and he fell, sawn in two halves. Then the courtier of the king was brought, and it was said to him: Renounce your religion. He refused to do so, and so a saw was brought and placed on the middle of his head, and he fell, sawn in two halves. Then the boy was brought, and it was said to him: Renounce your religion. He refused, and so the king sent him to some of his followers, between three and ten in number. He said to them: Ascend the mountain with him till you reach its top, then see if he abandons his religion; otherwise, throw him from the top. They took him and ascended the mountain. The boy said: O Allah, save me from them by any means You wish. So, the mountain shook and quaked violently, and they all fell down, and the boy came back walking to the king. The king said: What did your companions do? He said: Allah saved me from them. So he handed him over to another group of his men and said: Take him away, load him onto a small boat until you reach the middle of the sea. If he renounces his faith, then good. Otherwise, throw him into the sea. So they took him away. He said: O Allah, save me from them by any means You wish. Suddenly, their boat capsized, drowning them all, and he walked back to the king. The king said to him: What did your companions do? The boy replied: Allah saved me from them. Then he said to the king: You will not be able to kill me until you do as I order you. He said: And what is that? The boy said: Gather the people in an open space. Crucify me on a tree trunk. Then take an arrow from my quiver, place it in the bow’s grip, and say: In the Name of Allah, Lord of the boy. Then shoot me—for if you do so, you will kill me. So he assembled the people in one place, crucified him on a trunk, took an arrow from his quiver, placed it in the bow’s center, and said: In the Name of Allah, Lord of the boy. Then he shot him—the arrow struck his temple between his eye and ear. The boy placed his hand on the wound and died. The people said: We believe in the Lord of the boy, we believe in the Lord of the boy, we believe in the Lord of the boy. Then it was said to the king: Do you see what you feared? By Allah, what you feared has indeed come to pass. The people followed the boy and all believed in his Lord. So the king ordered great, elongated trenches to be dug at the crossroads, lit with raging fires, and commanded: Whoever does not renounce his religion—throw him in it. They carried out his orders until a woman came with her child. She hesitated, frozen in place, reluctant to enter the fire. Then her child said to her: O mother, be patient! For indeed, you are upon the truth.
Benefits
Affirmation of the miracles of the pious—among them: the slaying of the great beast by the boy’s arrow, the answering of the boy’s supplication twice, and the speech of the infant child.
Those who rely upon Allah Almighty are granted victory.
Clarifying the honor of patience and steadfastness in the religion.
The wisdom behind seeking knowledge early in life is that youth generally retain and memorize faster than adults.
The strength of this boy’s faith, that he never wavered or faltered in his belief.
Allah Almighty responds to the distressed when he calls out to Him.
It is permissible for a person to endanger himself for the greater good of the Muslims. This boy directed the king to the method that would kill him and cause his own destruction—by taking an arrow from his quiver, placing it at the center of the bow, and saying: In the Name of Allah, Lord of the boy.
The permissibility of lying in war and similar situations, and saving oneself from destruction.
The believer is tested in the sincerity of his faith and steadfastness in speaking the truth, even if it leads to his death.
Sacrifice in the path of calling to Allah and manifesting the truth.
The hearts of the servants are in Allah's Hand—He guides whom He wills and leads astray whom He wills. For indeed, the boy was guided while in the care of the magician and under the watch of the doomed king.
It is permissible to ask Allah Almighty to show a sign by which one may recognize the truth and attain certainty.
The people of faith utilize everything Allah has bestowed upon them and favored them with to serve His religion and call others to His path.
The means of destruction are in Allah's Hand; if He wills, He executes them, and if He wills, He prevents them.
The disbelievers are not lacking in proofs and evidence to believe; rather, the cause of their disbelief is stubbornness and arrogance.
Tyrants and oppressors are willing to kill all people to preserve their worldly luxuries and power.
Allah punishes the wrongdoers from where they least expect. For indeed, the people came to believe in the Lord of the boy when they witnessed his steadfastness, the truth of his call, and his fearless devotion to Allah and heedlessness of any blame.
There are others besides Jesus (peace be upon him) who spoke in infancy. This Hadīth explains the Prophet's statement: "None spoke in the cradle except three..." naming them and restricting this miracle to the Children of Israel exclusively.
عن أنس بن مالك رضي الله عنه قال: لمَّا ثَقُل النبي صلى الله عليه وسلم جَعَل يَتَغَشَّاه الكَرب، فقالت فاطمة رضي الله عنها : واكَربَ أَبَتَاه، فقال: «لَيسَ عَلَى أَبِيك كَرب بعد اليوم». فلما مات، قالت: يا أَبَتَاه، أجاب ربًّا دَعَاه! يا أبَتَاه، جَنَّة الفِردَوس مَأوَاه! يا أبتاه، إلى جبريل نَنعَاه! فلمَّا دُفِن قالت فاطمة رضي الله عنها : أَطَابَت أَنفُسُكُم أَن تَحثُوا عَلَى رسُولِ الله صلى الله عليه وسلم التُّراب؟!
3306 Anas ibn Mālik (may Allah be pleased with him) reported: When the Messenger of Allah (may Allah’s peace and blessings be upon him) suffered the agony of death, Fātimah (may Allah be pleased with her) said: "O father, what a severe agony!" The Messenger of Allah (may Allah’s peace and blessings be upon him) said: "Your father will suffer no more agony after this day." When he passed away, she said: "Father, Allah has called you back and you have responded to His call. Father, the Garden of Firdaus (the highest level of Paradise) is your abode. Father, we announce your death to Jibrīl." When he was buried, she said: "Did you feel comfortable to put dust over the Messenger of Allah!"
[Narrated by Bukhari]
HadeethEnc: [Authentic hadith] (صحيح)
Explanation
This Hadīth highlights the patience that the Messenger of Allah (may Allah’s peace and blessings be upon him) exhibited during his last moments alive. When his illness became severe, he would sometimes pass out due to the severity of the pain he was suffering. The pain was so severe that he was elevated in the levels of Paradise due to his patience. When his pain became intense, Fātimah (may Allah be pleased with her) called out: “O father, what a severe agony.” This is because she was a woman and women cannot exercise patience. The Messenger (may Allah's peace and blessings be upon him) said: “Your father will suffer no more agony after this day.” This is because he was moving from this world to his Higher Companion. The Messenger (may Allah's peace and blessings be upon him) used to say in his last moments: “Oh Allah, the Highest Companion! Oh Allah, the Highest Companion!” And he would look at the ceiling of the house. When the Messenger of Allah (may Allah’s peace and blessings be upon him) passed away, Fātimah began to mourn him and her mourning was allowed as it did not contain any sign of being displeased with the decree of Allah. When she said: “He answered the call of his Lord”, she meant that he responded to the call of Allah, Who has dominion over everything and in whose hands is the destiny of every human being. He died like any other believer dies and his soul ascended all the way, until it rests between Allah's Hands, above the seventh heaven. When she said: “and the Garden of Firdaus is his abode,” she meant that her father would be in the highest level of Paradise, because he was the best of the believers. The Prophet (may Allah's peace and blessings be upon him) used to say: "Beseech Allah to grant me Al-Wasīlah, which is a high rank in Paradise, fitting for only one of Allah's slaves. And I hope that I will be that man." There is no doubt that the Prophet (may Allah's peace and blessings be upon him) will reside in the highest part of Paradise, Firdaus, and above its roof is the throne of Allah, the Exalted. She then said: “We announce your death to Jibrīl,” as Jibrīl was the one who brought down the revelation and would no longer carry it due to the passing of the Messenger. Then, when the Messenger was carried to the graveyard and buried, Fātimah said to the Companions: “Did you feel comfortable to put dust over Allah's Messenger!” She asked this question due to her severe anguish resulting from the death of her father and her knowledge that the hearts of the Companions were full of love for him. Allah, the Exalted, is the Just Judge and to Him is our return. He said in His Book: {Indeed, you are to die, and indeed, they are to die.} [Sūrat Az-Zumar: 30]
عن أبي هريرة رضي الله عنه قال: كان رسولُ الله صلى الله عليه وسلم إذا عَطَس وضَعَ يَدَه -أو ثوبَهُ- على فيهِ، وخَفَضَ -أو غضَّ- بها صوتَهُ.
3317 Abu Hurayrah (may Allah be pleased with him) reported: Whenever the Messenger of Allah (may Allah's peace and blessings be upon him) sneezed, he would put his hand—or his garment—over his mouth and lower—or drop—his voice therewith.
[Narrated by Abu Dāwūd, At-Tirmidhi, and Ahmad]
HadeethEnc: [Authentic] (صحيح)
Explanation
Whenever the Prophet (may Allah's peace and blessings be upon him) sneezed: First: He would put his hand or garment over his mouth so that nothing would come out of his mouth or nose and hurt those around him. Second: He would lower his voice and not raise it.
Benefits
Demonstrating the Prophet's guidance concerning sneezing and following his example in that.
It is recommended to put a garment, tissue paper, or the like over one's mouth and nose when sneezing lest something should come out and hurt those around him.
Lowering the voice while sneezing is required and is a sign of perfect manners and noble morals.
عن عائشة رضي الله عنها قالت: كَانَ كَلاَمُ رَسُولِ الله -صلَّى الله عليه وسلَّم- كَلاَمًا فَصلاً يَفْهَمُهُ كُلُّ مَنْ يَسْمَعُهُ.
3321 ‘Ā'ishah (may Allah be pleased with her) reported: The speech of the Messenger of Allah (may Allah's peace and blessings be upon him) was clearly articulated that anyone who listened to him could understand it.
[Narrated by At-Termedhy - An-Nasaa’i - Narrated by Abu Daoud - Narrated by Ahmad]
HadeethEnc: [Good hadith] (حسن)
Explanation
‘Ā'ishah (may Allah be pleased with her) said that the speech of the Prophet (may Allah's peace and blessings be upon him) was so clearly articulated. It was clear to all those who heard it, and was neither complicated nor wordy; even if one wished to count his words, it would be easy because the Prophet (may Allah's peace and blessings be upon him) used to speak at a very moderate pace. Moreover, the Prophet (may Allah's peace and blessings be upon him) was gifted with the ability to speak brief yet comprehensive words. He used to speak very concisely. One should not mumble when speaking lest it should be vague for the listener. Obviously, the purpose of speaking is to help the addressee understand what one says; the more understandable one's speech is, the better it is. When one uses this method, i.e. clearly articulating his speech, and repeats it three times for whoever cannot understand, he should realize that he is imitating the Prophet (may Allah's peace and blessings be upon him) to be rewarded and help his brother understand what he says. The same applies to all acts of the Sunnah. One should always keep in mind that he is following the Prophet (may Allah's peace and blessings be upon him) to be counted among those who adhere to the Sunnah and, thus, be rewarded.
عن ثوبان رضي الله عنه أن رسول الله صلى الله عليه وسلم قال: "إن الله زَوَى لي الأرض، فرأيت مشارقها ومغاربها، وإن أمتي سيبلغ ملكُها ما زُوِيَ لي منها. وأعطيت الكنْزين الأحمر والأبيض. وإني سألت ربي لأمتي أن لا يهلكها بسَنَةٍ بعامةٍ، وأن لا يُسَلِّطَ عليهم عدوا من سوى أنفسهم فيَسْتَبِيحَ بَيْضَتَهُمْ؛ وإن ربي قال: يا محمد، إذا قضيتُ قضاءً فإنه لا يُرَدُّ، وإني أعطيتك لأمتك أن لا أهلكهم بسنة عامة، وأن لا أُسَلِّطَ عليهم عدوا من سوى أنفسهم فيَسْتَبِيحَ بَيْضَتَهُمْ ولو اجتمع عليهم مَنْ بأقطارها، حتى يكون بعضُهم يُهْلِكُ بعضًا ويَسْبِي بعضُهم بعضًا". ورواه البرقاني في صحيحه، وزاد: "وإنما أخاف على أمتي الأئمةَ المضلين، وإذا وقع عليهم السيف لم يرفع إلى يوم القيامة. ولا تقوم الساعة حتى يلحق حي من أمتي بالمشركين، وحتى تعبد فِئامٌ من أمتي الأوثان. وإنه سيكون في أمتي كذابون ثلاثون؛ كلهم يزعم أنه نبي، وأنا خاتم النبيين لا نبي بعدي. ولا تزال طائفة من أمتي على الحق منصورة لا يضرهم من خذلهم حتى يأتي أمر الله تبارك وتعالى".
3337 Thawbān (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) said: "Allah brought the corners of the earth together for me, so I saw its eastern and western parts. The dominion of my Ummah will definitely reach as far as what was brought together for me (all parts of the world). I have been granted the two treasures, the red and the white. I asked my Lord not to destroy my Ummah due to a common drought nor to afflict them with an enemy from other than themselves who would annihilate them. My Lord said: 'O Muhammad, when I pass a decree, it is not retracted. I have granted that I will not destroy your Ummah by a common drought, nor will I release against them an enemy from other than themselves, who will annihilate them - even if the people from the surrounding regions join forces against them - until they themselves kill and capture each other.'" Al-Burqāni narrated this Hadīth in his Sahīh with this addition: "I only fear for my Ummah the misguiding leaders. If the sword falls upon them, it will not be lifted until the Day of Resurrection. The Hour will not be established until a community from my Ummah join the polytheists and until large groups from my Ummah worship idols. There will be in my Ummah thirty impostors, each of them claiming to be a prophet. I am the seal of the prophets; there will be no prophet after me. A group from my Ummah will continue to uphold the truth and be victorious, regardless of those who let them down (did not support them), until the command of Allah, Exalted and Glorified, comes.''
[Narrated by Ibn Majah - Narrated by Abu Daoud - Narrated by Ahmad - Narrated by Muslim]
HadeethEnc: [Authentic hadith] (صحيح)
Explanation
This great Hadīth addresses important themes and facts. The Prophet says that Allah brought the corners of the earth together for him, so he could see the kingdom of his Ummah from east to west. This is a true historical fact; Muslims did expand from the Far West to the Far East. The Prophet also said that he was given two treasures. This too is a true historical fact, because Muslims conquered the land of Persia and Rome and obtained their gold and silver. The Prophet (may Allah's peace and blessings be upon him) asked Allah, the Almighty, not to destroy Muslims by a common drought nor to afflict them with an enemy from the unbelievers who would control their lands and eradicate their populations. Allah fulfilled the first and second requests, on condition that the Muslims avoid internal disputes. If they diverge and fight among themselves, an enemy from the disbelievers will take control over them. This actually happened when the Muslims divided. The Prophet (may Allah's peace and blessings be upon him) feared that Muslims would be inflicted with misguiding leaders and scholars, who would lead people astray and further said that if a civil war erupts between Muslims, it will persist until the Day of Resurrection. This has indeed taken place. A civil war started when ‘Uthmān was killed, and it is still going on. The Prophet also said that some Muslims will join the lands and religions of the polytheists, and that groups of Muslims will leave the fold of Islam. This happened when some Muslims worshiped tombs, trees, and stones. In addition, the Prophet (may Allah's peace and blessings be upon him) spoke of pseudo-prophets who will emerge, even though prophecy ended with him. He finally gave glad tidings of a group of Muslims who will uphold Islam, despite these crises and tribulations. This group despite being a minority, will not be frustrated by the schemes of its enemies and opponents.
عَنْ أَبِي هُرَيْرَةَ رضي الله عنه عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ: «لَوْلَا أَنْ أَشُقَّ عَلَى الْمُؤْمِنِينَ -أَوْ: عَلَى أُمَّتِي- لَأَمَرْتُهُمْ بِالسِّوَاكِ عِنْدَ كُلِّ صَلَاةٍ».
3364 Abu Hurayrah (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) said: "Had it not been that I might overburden the believers—or my Ummah—I would have commanded them to use the Siwāk (toothstick) at every prayer."
[Agreed upon]
HadeethEnc: [Authentic] (صحيح)
Explanation
The Prophet (may Allah's peace and blessings be upon him) informed that if he had not been afraid of making things hard for the believers in his Ummah, he would have made it obligatory upon them to use the Siwāk with every prayer.
Benefits
The Prophet's compassion towards his Ummah and his fear of making things difficult for them.
In principle, the Prophet's command indicates obligation unless there is evidence that it is voluntary.
The recommendation and merit of using the Siwāk at every prayer.
Ibn Daqīq al-Eid said: The rationale behind the recommendation of using the Siwāk when getting up to pray is that it is a state that brings one closer to Allah, which requires its being a state of perfection and cleanness to highlight the honor of such an act of worship.
The general indication of the Hadīth includes using the Siwāk by the fasting person even after the sun's decline, as in the case of the Zhuhr and ‘Asr prayers.
عَنْ مَحْمُودِ بْنِ لَبِيدٍ رضي الله عنه أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: «إِنَّ أَخْوَفَ مَا أَخَافُ عَلَيْكُمُ الشِّرْكُ الْأَصْغَرُ» قَالُوا: وَمَا الشِّرْكُ الْأَصْغَرُ يَا رَسُولَ اللهِ؟ قَالَ: «الرِّيَاءُ، يَقُولُ اللهُ عز وجل لَهُمْ يَوْمَ الْقِيَامَةِ إِذَا جُزِيَ النَّاسُ بِأَعْمَالِهِمْ: اذْهَبُوا إِلَى الَّذِينَ كُنْتُمْ تُرَاؤُونَ فِي الدُّنْيَا، فَانْظُرُوا هَلْ تَجِدُونَ عِنْدَهُمْ جَزَاءً؟».
3381 Mahmūd ibn Labīd (may Allah be pleased with him) reported that the Messenger of Allah (may Allah's peace and blessings be upon him) said: "The thing that I fear most for you is minor Shirk (polytheism).' They said: 'What is minor Shirk, O Messenger of Allah?' He said: 'It is Riyā’ (showing off). Allah Almighty will say on the Day of Judgment when He will requite all people for their deeds: "Go to those before whom you used to show off with your deeds in the worldly life and see whether you find any reward with them?"
[Narrated by Ahmad]
HadeethEnc: [Hasan] (حسن)
Explanation
The Prophet (may Allah's peace and blessings be upon him) informs that what he fears most for his Ummah is minor Shirk, which is showing off, i.e., doing good deeds for the sake of people. Then, he (may Allah's peace and blessings be upon him) informs of the punishment of those who show off with their good deeds as it will be said to them on the Day of Judgment: Go to those for the sake of whom you offered your good deeds and see if they have the ability to reward you for such deeds.
Benefits
Good deeds must be devoted to Allah Almighty with full sincerity and warning of ostentation must be avoided.
The Prophet's great compassion towards his Ummah and his keenness to guide and advise them.
If this is the Prophet's fear for his Companions, who are the most noble in terms of righteousness, then, the fear for those who succeed them is far greater.
عَنْ سَهْلُ بْنُ سَعْدٍ رَضِيَ اللَّهُ عَنْهُ أَنَّ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ يَوْمَ خَيْبَرَ: «لَأُعْطِيَنَّ هَذِهِ الرَّايَةَ غَدًا رَجُلًا يَفْتَحُ اللَّهُ عَلَى يَدَيْهِ، يُحِبُّ اللَّهَ وَرَسُولَهُ وَيُحِبُّهُ اللَّهُ وَرَسُولُهُ»، قَالَ: فَبَاتَ النَّاسُ يَدُوكُونَ لَيْلَتَهُمْ أَيُّهُمْ يُعْطَاهَا، فَلَمَّا أَصْبَحَ النَّاسُ غَدَوْا عَلَى رَسُولِ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ كُلُّهُمْ يَرْجُو أَنْ يُعْطَاهَا، فَقَالَ: «أَيْنَ عَلِيُّ بْنُ أَبِي طَالِبٍ؟» فَقِيلَ: هُوَ يَا رَسُولَ اللَّهِ يَشْتَكِي عَيْنَيْهِ، قَالَ: «فَأَرْسِلُوا إِلَيْهِ»، فَأُتِيَ بِهِ فَبَصَقَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فِي عَيْنَيْهِ وَدَعَا لَهُ، فَبَرَأَ حَتَّى كَأَنْ لَمْ يَكُنْ بِهِ وَجَعٌ، فَأَعْطَاهُ الرَّايَةَ، فَقَالَ عَلِيٌّ: يَا رَسُولَ اللَّهِ، أُقَاتِلُهُمْ حَتَّى يَكُونُوا مِثْلَنَا؟ فَقَالَ: «انْفُذْ عَلَى رِسْلِكَ حَتَّى تَنْزِلَ بِسَاحَتِهِمْ، ثُمَّ ادْعُهُمْ إِلَى الإِسْلاَمِ، وَأَخْبِرْهُمْ بِمَا يَجِبُ عَلَيْهِمْ مِنْ حَقِّ اللَّهِ فِيهِ، فَوَاللَّهِ لَأَنْ يَهْدِيَ اللَّهُ بِكَ رَجُلًا وَاحِدًا، خَيْرٌ لَكَ مِنْ أَنْ يَكُونَ لَكَ حُمْرُ النَّعَمِ».
3409 Sahl ibn Sa‘d (may Allah be pleased with him) reported that the Messenger of Allah (may Allah's peace and blessings be upon him) said on the Day of Khaybar: "Verily, I shall give this banner tomorrow to a man at whose hands Allah will grant victory; He loves Allah and His Messenger, and Allah and His Messenger love him." He said: People spent their night conversing and talking as to whom it would be given. In the morning, people went to the Messenger of Allah (may Allah's peace and blessings be upon him), all of them hoping to be given the banner. He said: "Where is ‘Ali ibn Abi Tālib?" It was said: O Messenger of Allah, he is suffering from sore eyes. He said: "Send for him." He was, thus, brought, and the Messenger of Allah (may Allah's peace and blessings be upon him) spat into his eyes and supplicated for him. Thereupon, he recovered as if he had suffered no pain at all, so he gave him the banner. ‘Ali said: O Messenger of Allah, should I fight them until they are like us? He said: "Proceed steadily until you reach their courtyard, then, call them to Islam and inform them of what is obligatory upon them from the rights of Allah therein, for by Allah, if Allah guides a single person through you, that will be better for you than red camels."
[Agreed upon]
HadeethEnc: [Authentic] (صحيح)
Explanation
The Prophet (may Allah's peace and blessings be upon him) informed the Companions that Muslims would win victory over the Jews of Khaybar the following day at the hands of a man to whom he would give the banner, which is the flag the army takes as its slogan. Among the traits of this man is that he loves Allah and His Messenger and Allah and His Messenger love him. So, the Companions spent their night conversing and talking about the one who would be given the banner, hoping to win that great honor. In the morning, they went to the Prophet (may Allah's peace and blessings be upon him), each wishing to be the one who would win that honor. The Prophet (may Allah's peace and blessings be upon him) asked about ‘Ali ibn Abi Tālib. It was said: He is sick suffering from sore eyes. So, he (may Allah's peace and blessings be upon him) sent for him, and when they brought him, he spat his honorable saliva into ‘Ali's eyes and supplicated for him. ‘Ali thus recovered from his sickness as if he had suffered no pain at all. Then he gave him the banner and ordered him to proceed gently until approaching the enemy's fortress, and he should then invite them to Islam. In case they respond to him, he should inform them of what is obligatory upon them. Then, the Prophet (may Allah's peace and blessings be upon him) clarified to ‘Ali the merit of calling people to Allah and the fact that if the preacher succeeds in guiding one single person, that will be better for him than having red camels, which represent the Arabs' most precious property, to possess or give out in charity.
Benefits
Superiority of ‘Ali ibn Abi Tālib (may Allah be pleased with him) and the Prophet's testimony for him that he is loved by Allah and His Messenger and that he loves Allah and His Messenger.
The Companions' keenness to pursue goodness and their competing in doing good deeds.
It is a Shariah directive to adhere to good manners in fight, and give up rashness and needless disturbing voices.
Foretelling victory over the Jews and healing the eyes of ‘Ali ibn Abi Tālib, by Allah's permission, are among the signs of the Prophet's prophethood.
Making people embrace Islam is the greatest purpose behind Jihad.
Preaching should be carried out gradually, so the disbeliever should be at first asked to embrace Islam by pronouncing the Two Testimonies of Faith, and then he should be commanded to perform the obligations of Islam.
The merit of calling to Islam and the good it entails for the one called and the caller, as the former might be granted guidance and the latter would be greatly rewarded.
عن عبد الله بن عمر رضي الله عنهما قال: كان النبي صلى الله عليه وسلم يزورُ قُبَاءَ راكبًا وماشيًا، فيُصَلِّي فيه ركعتين. وفي رواية: كان النبي صلى الله عليه وسلم يأتي مسجد قُبَاءَ كل سَبْتٍ راكبًا وماشيًا، وكان ابن عُمر يفعله.
3443 Abdullāh ibn ‘Umar (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) would visit the mosque of Qubā riding or walking, then he would pray there two Rak‘ahs. In another narration: "The Prophet (may Allah's peace and blessings be upon him) would go to the mosque of Qubā every Saturday riding or walking, and Ibn ‘Umar would do so as well.
[Al-Bukhari and Muslim with its two versions]
HadeethEnc: [Authentic hadith] (صحيح)
Explanation
The Qubā' region, where the first mosque of Islam was built, is a town near the center of Madīnah in its ‘Awāli district. The Prophet would visit this place either riding or walking. The words "every Saturday" means that he would designate certain days for visiting it. The wisdom behind him visiting Qubā' on Saturday of every week was to maintain relations with the Ansāris and to see how they were doing, as well as those who stayed behind of attending the Friday prayer with him. This is the reason why the Prophet (may Allah's peace and blessings be upon him) designated Saturday for their visit.
عن ابن شماسة المهري قال: حَضَرنَا عَمرو بن العاص رضي الله عنه وهُو فِي سِيَاقَةِ الْمَوتِ، فَبَكَى طَوِيلاً، وَحَوَّلَ وَجهَهُ إِلَى الجِدَارِ، فَجَعَلَ ابنَهُ، يقول: يَا أَبَتَاهُ، أَمَا بَشَّرَكَ رسُول الله -صلَّى الله عليه وسلَّم- بكَذَا؟ أمَا بشَّركَ رسول الله -صلَّى الله عليه وسلَّم- بِكَذَا؟ فَأَقبَلَ بِوَجهِهِ، فقَالَ: إِنَّ أَفضَلَ مَا نُعِدُّ شَهَادَةُ أَنْ لاَ إِلَهَ إِلاَّ الله، وَأَنَّ مُحَمَّدًا رسولُ الله، إِنِّي قَدْ كُنتُ عَلَى أَطْبَاقٍ ثَلاَثٍ: لَقَدْ رَأَيتُنِي وَمَا أَحَدٌ أَشَدَّ بُغْضًا لِرَسُولِ الله -صلَّى الله عليه وسلَّم- مِنِّي، وَلاَ أَحَبَّ إِلَيَّ مِنْ أَنْ أَكُونَ قَدْ اسْتَمْكَنْتُ مِنْهُ فَقَتَلْتُهُ، فَلَوْ مُتُّ عَلَى تِلْكَ الحَالِ لَكُنْتُ مِنْ أَهْلِ النَّارِ، فَلَمَّا جَعَلَ اللهُ الإِسْلاَمَ فِي قَلْبِي أَتَيتُ النَبيَّ -صلَّى الله عليه وسلَّم-، فَقُلتُ: ابْسُطْ يَمِينَكَ فَلِأُبَايِعُكَ، فَبَسَطَ يَمِينَهُ فَقَبَضْتُ يَدِي، فقال: «مَا لَكَ يَا عَمرُو؟» قُلتُ: أَرَدْتُ أَنْ أَشْتَرِطَ، قال: «تَشْتَرِطُ مَاذَا؟» قُلتُ: أَنْ يُغْفَرَ لِي، قال: «أَمَا عَلِمتَ أَنَّ الإِسْلاَمَ يَهْدِمُ مَا كَانَ قَبْلَهُ، وَأَنَّ الهِجْرَةَ تَهْدِمُ مَا كَانَ قَبْلَهَا، وَأَنَّ الحَجَّ يَهْدِمُ مَا كَانَ قَبْلَهُ؟» وَمَا كَان أَحَدٌ أَحبَّ إِلَيَّ مِنْ رسُول الله -صلَّى الله عليه وسلَّم- وَلاَ أَجَلَّ فِي عَينِي مِنْهُ، وَمَا كُنْتُ أُطِيقُ أَنْ أَمْلَأَ عَينِي مِنْهُ؛ إِجْلاَلاً لَهُ، وَلَوْ سُئِلْتُ أَنْ أَصِفَهُ مَا أَطَقْتُ؛ لِأَنِّي لَمْ أَكُنْ أَمْلَأُ عَينِي مِنْهُ، وَلَوْ مِتُّ عَلَى تِلْكَ الحَالِ لَرَجَوْتُ أَنْ أَكُونَ مِنْ أَهْلِ الجَنَّةِ، ثُمَّ وَلِينَا أَشْيَاءَ مَا أَدْرِي مَا حَالِي فِيهَا؟ فَإِذَا أَنَا مِتُّ فَلاَ تَصْحَبْنِي نَائِحَةٌ وَلاَ نَارٌ، فَإِذَا دَفَنْتُمُونِي، فَشُنُّوا عَلَيَّ التُرَابَ شَنًّا، ثُمَّ أَقِيمُوا حَولَ قَبرِي قَدْرَ مَا تُنْحَرُ جَزُور، وَيُقْسَمُ لَحْمُهَا، حتَّى أَسْتَأْنِسَ بِكُم، وَأَنْظُر مَا أُرَاجِعُ بِهِ رُسُلَ رَبِّي.
3446 Ibn Shumāsah al-Mahri reported: We went to ‘Amr ibn al-Āas (may Allah be pleased with him) when he was on his death bed. He wept for long and turned his face to the wall. His son kept saying: "O Father, didn't the Messenger of Allah (may Allah's peace and blessings be upon him) give you the glad tidings of such-and-such? Didn't the Messenger of Allah (may Allah's peace and blessings be upon him) give you the glad tidings of such-and-such?" He turned his face and said: "The best thing that we can prepare is the testimony that there is no god but Allah and that Muhammad is the Messenger of Allah. Verily, I have passed through three stages. I remember myself when I hated the Messenger of Allah (may Allah's peace and blessings be upon him) more than anyone else and I wished for nothing more than killing him. Had I died in that state, I would have surely been from the dwellers of the Fire. When Allah instilled the love for Islam in my heart, I went to the Prophet (may Allah's peace and blessings be upon him) and said: 'Stretch out your right hand so that I may pledge allegiance to you.' He stretched out his right hand, but I withdrew my hand. He said: 'What is the matter, ‘Amr ?' I replied: 'I wish to stipulate a condition.' He asked: 'What is your condition?' I said: 'That I would be forgiven.' He said: 'Are you not aware that Islam wipes out all (sins) that preceded it, and that Hijrah wipes out all (sins) that preceded it, and that Hajj wipes out all (sins) that preceded it?' Thereafter, no one was dearer to me than the Messenger of Allah (may Allah's peace and blessings be upon him) nor was there anyone more revered in my eyes than him. I could never bring myself to catch a full glimpse of his face out of respect for him. If I were asked to describe his features, I would not be able to because I have never fully looked at him. Had I died in that state, I could have hoped to be from the dwellers of Paradise. Thereafter, we were made responsible for many things and in the light of which I am unable to know what is in store for me. When I die, let neither wailing woman nor fire accompany me. When you bury me, throw the earth gently over me, then stand around my grave for the time within which a camel is slaughtered and its meat is distributed so that I may find relief in your company and prepare what answer I can give to the messengers of my Lord."
[Narrated by Muslim]
HadeethEnc: [Authentic hadith] (صحيح)
Explanation
The Hadīth of ‘Amr ibn al-Āas (may Allah be pleased with him) which includes the subject of conveying glad tidings and congratulating because it bears a story. The summary of this great story is that some of his companions were present with him while he was in the throes of death. He cried profusely and turned his face towards the wall as he was about to depart this world, so his son said to him: Why are you crying so long as the Prophet (may Allah's peace and blessings be upon him) had given you the glad tidings of entering Paradise? He said: O my son, I was in three different states (in this world). Then he described these three states. First, he used to hate the Prophet so much and there was no one on the face of the earth who hated him more, and wished he could catch him and kill him, and that was extreme disbelief. He remained like that until Allah instilled love for Islam in his heart. So, he went to the Prophet and said: O Messenger of Allah, extend your right hand so that I may give you my pledge of Islam. The Prophet (may Allah's peace and blessings be upon him) who was the best of all people in terms of manners, extended his hand, but ‘Amr withdrew his hand, not out of arrogance, but rather to ascertain what he was about to say. The Prophet asked him: What is the matter? He said: O Messenger of Allah, I have a condition (for embracing Islam). The Prophet asked: What is your condition? He said: That Allah forgive all my previous disbelief and sins. That was his biggest worry,(may Allah be pleased with him) fearing that Allah would not forgive him due to what he had done previously. So the Prophet (may Allah's peace and blessings be upon him) said to him: Do you not know that Islam wipes out what precedes it, and that migration wipes out what precedes it, and that the pilgrimage wipes out what precedes it? Three things wipe out all sins: Islam: it wipes out what precedes it according to the text of the Qur’an; Allah, the Exalted, says: {Say to those who have disbelieved [that] if they cease, what has previously occurred will be forgiven for them. But if they return [to hostility] - then the precedent of the former [rebellious] nations has already taken place} [Sūrat al-Anfāl: 38]. Hijrah: when one's homeland is a land of disbelief and he emigrates from it, this action wipes out what preceded it. Hajj: it wipes out what preceded it, as the Prophet (may Allah's peace and blessings be upon him) said: "The accepted Hajj has no reward but Paradise." So ‘Amr (may Allah be pleased with him) pledged allegiance to the Prophet and loved him intensely, so much so that the Prophet became the dearest of all people to him and he could never take a good look at him out of reverence for him. Glorified is Allah who turns the hearts! In the past, he hated him so much that he wished to kill him, and now he is not even able to lift his eyes to him out of reverence for him, and is not able to describe him because he never fully stared at him out of awe and respect. ‘Amr (may Allah be pleased with him) said that if he had died in the first state, he would have been from the dwellers of Hellfire. Then he said that if he had died in the second state, he could have hoped to be from the dwellers of Paradise. Notice his cautious choice of words; he was definitive in saying that if he had died in the first state, he would have been from the dwellers of Hellfire; but when it came to the second state, due to his intense fear, he said that if he had died in that state: "I could have hoped to be from the dwellers of Paradise," and he did not say: "I would have been from the dwellers of Paradise," since the confirmation of admittance to Paradise is a difficult thing to make. Then he said that, afterwards, he was entrusted with many affairs – being a ruler and a leader – and there occurred the incident of the battle with Mu‘āwiyah and others, and ‘Amr ibn al-‘Ās was known to be one of the shrewdest and most intelligent men among the Arabs. So he said: I fear that what had occurred after the second state might have nullified my deeds. Then he gave orders that no wailer (a woman who wails and laments the deceased) should follow his funeral, and that after they bury him, they should remain at his grave for as long as it would take them to slaughter a camel and distribute its meat, until he had answered the questions of the messengers of his Lord, meaning the angels who come to the dead person after he is buried. When the dead person is buried, two angels come to him and make him sit upright in his grave and ask him three questions: Who is your Lord? What is your religion? Who is your Prophet? So, ‘Amr ibn al-‘Ās (may Allah be pleased with him) ordered his family to stand by his grave for a time interval equal to the time it would take them to slaughter a camel and divide its meat, to seek solace and comfort in their presence. This is evidence that the deceased person can sense the presence of his family, and it was confirmed from the Prophet (may Allah's peace and blessings be upon him) that the deceased person hears the sound of their footsteps when they are leaving after his burial. Though the sound of sandals as they beat the ground is almost inaudible, the deceased hears it as the mourners depart after burying him. It was confirmed from the Prophet (may Allah's peace and blessings be upon him) in a sound Hadīth that when he buried a dead person, he used to stand over his grave and say: "Seek forgiveness for your brother and ask for steadfastness for him because he is being asked right now." So, when the dead person is buried, it is recommended to stand over his grave and say: "O Allah, make him firm (thrice); O Allah, forgive him (thrice)." Whenever the Prophet (may Allah's peace and blessings be upon him) said "Salām" (greetings of peace), he used to say it thrice; and whenever he made a supplication, he used to repeat it thrice. In short, the son of Āmr Ibn al-‘Ās said to him: "The Prophet (may Allah's peace and blessings be upon him) gave you the glad tidings of being admitted to Paradise", and he said this as a way of giving glad tidings and congratulating for it.
عَنْ أَبِي بَكْرٍ الصِّدِّيقَ رَضيَ اللهُ عنه قَالَ: نَظَرْتُ إِلَى أَقْدَامِ الْمُشْرِكِينَ عَلَى رُءُوسِنَا وَنَحْنُ فِي الْغَارِ، فَقُلْتُ: يَا رَسُولَ اللهِ لَوْ أَنَّ أَحَدَهُمْ نَظَرَ إِلَى قَدَمَيْهِ أَبْصَرَنَا تَحْتَ قَدَمَيْهِ، فَقَالَ: «يَا أَبَا بَكْرٍ، مَا ظَنُّكَ بِاثْنَيْنِ اللهُ ثَالِثُهُمَا».
3447 Abu Bakr as-Siddīq (may Allah be pleased with him) reported: When we were in the cave, I saw the feet of the polytheists as I raised my head, and I said: O Messenger of Allah, if one of them looked below his feet, he would see us. He said: "O Abu Bakr, what do you think of two persons, the third of whom is Allah?"
[Agreed upon]
HadeethEnc: [Authentic] (صحيح)
Explanation
The Commander of the Believers, Abu Bakr as-Siddīq (may Allah be pleased with him), said during the time of migration: I looked at the feet of the polytheists standing above us at the entrance of Cave Thawr while we were inside, and I said: O Messenger of Allah, if one of them were to look at his feet, he would see us beneath him. He replied: O Abu Bakr, what do you think of the two when Allah is their third, granting them victory, aid, protection, and support?!
Benefits
The virtue of Abu Bakr as-Siddīq (may Allah be pleased with him) in accompanying the Messenger of Allah (may Allah's peace and blessings be upon him) during his migration from Makkah to Madīnah, leaving behind his family and wealth.
The deep concern of Abu Bakr as-Siddīq (may Allah be pleased with him) and the extent of his love for the Messenger of Allah (may Allah's peace and blessings be upon him), fearing for him from the enemies.
The obligation to trust in Allah Almighty and to be reassured of His care and protection after exerting effort in taking precautions and being cautious.
Allah's divine care for His prophets and allies, and His protection of them through victory. Allah Almighty says: {We will surely help Our messengers and those who believe in the life of this world and on the Day when the witnesses will come forward.}
A reminder that whoever places his trust in Allah, He will suffice him, grant him victory, aid him, safeguard him, and protect him.
Perfection of the Prophet's reliance on his Lord, as he depended on Him and entrusted all his affairs to Him.
The courage of the Prophet (may Allah's peace and blessings be upon him) and how he reassured the hearts and souls.
Fleeing with the religion out of fear of the enemy, while taking necessary precautions.
عن عبد الله بن عمر رضي الله عنهما أَنَّ عمرَ رضي الله عنه حِينَ تَأَيَّمَت بِنتُهُ حَفصَة، قَالَ: لَقِيتُ عثمانَ بن عفان رضي الله عنه فَعَرَضتُ عَلَيه حَفصَة، فَقُلتُ: إِنْ شِئْتَ أَنكَحْتُكَ حَفصَةَ بِنتَ عُمَر؟ قَال: سَأَنظُر فِي أَمْرِي، فَلَبِثتُ لَيَالِيَ ثُمَّ لَقِيَنِي، فَقَال: قَدْ بَدَا لِي أَنْ لاَ أَتَزَوَّجَ يَومِي هَذَا، فَلَقِيتُ أَبَا بَكر رضي الله عنه فقُلتُ: إِنْ شِئْتَ أَنْكَحْتُكَ حَفصَةَ بِنتَ عُمَرَ، فَصَمَتَ أَبُو بَكر رضي الله عنه فَلَم يَرجِعْ إِلَيَّ شَيئًا! فَكُنْتُ عَلَيهِ أَوْجَدَ مِنِّي عَلَى عُثمَانَ، فَلَبِثَ لَيَالِيَ ثُمَّ خَطَبَهَا النَّبِي -صلَّى الله عليه وسلَّم- فَأَنْكَحْتُهَا إِيَّاهُ، فَلَقِيَنِي أَبُو بَكر، فقَال: لَعَلَّكَ وَجَدتَ عَلَيَّ حِينَ عَرَضْتَ عَلَيَّ حَفصَةَ فَلَمْ أرْجِع إِلَيكَ شَيئًا؟ فَقُلتُ: نَعَم، قَالَ: فَإِنَّهُ لَمْ يَمْنَعْنِي أَنْ أرْجِع إِلَيكَ فِيمَا عَرَضتَ عَلَيَّ إِلاَّ أَنِّي كُنتُ عَلِمْتُ أَنَّ النبِيَّ -صلَّى الله عليه وسلَّم- ذَكَرَهَا، فَلَم أَكُن لِأُفْشِي سِرَّ رسُولَ الله -صلَّى الله عليه وسلَّم- وَلَو تَرَكَهَا النبيُّ -صلَّى الله عليه وسلم- لَقَبِلتُهَا.
3448 ‘Abdullāh ibn ‘Umar (may Allah be pleased with him) reported that ‘Umar, when his daughter Hafsah became a widow, said: "I met ‘Uthmān ibn ‘Affān (may Allah be pleased with him) and offered Hafsah for marriage to him. I said: 'If you wish, I shall give you Hafsah bint ‘Umar in marriage.' ‘Uthmān said: 'I shall think over the matter.' I waited for a few days and then ‘Uthmān met me and said: 'It occurred to me that I should not marry at present.' Then I met Abu Bakr (may Allah be pleased with him) and said to him: 'If you wish, I shall marry Hafsah bint ‘Umar to you.' Abu Bakr remained silent and did not give me any reply! I was more upset with him than with ‘Uthmān. A few days later, the Prophet (may Allah's peace and blessings be upon him) asked for her hand in marriage and I married her to him. Thereafter, I met Abu Bakr who said: 'Perhaps you were angry with me when you offered Hafsah to me and I said nothing in reply?' I said: 'Yes, that is so.' He said: 'Nothing stopped me from responding to your offer except that I knew that the Prophet (may Allah's peace and blessings be upon him) had mentioned her, and I could not disclose the secret of the Messenger of Allah (may Allah's peace and blessings be upon him). Had the Prophet (may Allah's peace and blessings be upon him) not proposed to her, I would have accepted (to marry) her.'"
[Narrated by Bukhari]
HadeethEnc: [Authentic hadith] (صحيح)
Explanation
In this Hadīth, ‘Abdullāh ibn ‘Umar (may Allah be pleased with him) quotes from his father, ‘Umar, his account of what he did when his daughter Hafsah became a widow after the death of her husband Khunays ibn Hudhāfah As-Sahmi. Khunays was the brother of ‘Abdullāh ibn Hudhāfah, and he was one of the Prophet's Companions. He died in Madīnah as a result of an injury that he sustained in the battle of Uhud. He was one of the first people to embrace Islam, and he made Hijrah to Abyssinia. ‘Umar said: "I met with ‘Uthmān ibn ‘Affān (i.e. after the death of his wife Ruqayyah, daughter of the Messenger of Allah, may Allah’s peace and blessings be upon him), and I offered Hafsah to him in marriage." This indicates the permissibility of offering a person’s daughter in marriage to a righteous man of good character and religion, and that there is no shame in doing so. Al-Bukhāri (may Allah have mercy upon him) entitled a chapter in his Sahīh: Permissiblity of offering one's daughter or sister in marriage to a righteous man. ‘Umar said to ‘Uthmān: "If you wish, I shall give you Hafsah, daughter of ‘Umar, in marriage." He used a conditional clause because it gives the addressee freedom of choice, and this is a good manner of speech that encourages the addressee to accept. ‘Umar was also keen on attributing his daughter to himself as if adding: "and you know ‘Umar's status and his good companionship." ‘Uthmān's reply was that he would think about it; i.e. he would consider whether he should marry then or delay it. ‘Umar then said that he waited a few days and then saw ‘Uthmān, who told him that he had decided not to marry 'at present'. He said 'at present' so that his answer would not be misunderstood to mean that he had chosen to remain celibate and never get married, which is forbidden in Islam. ‘Umar then met Abu Bakr As-Siddīq (may Allah be pleased with him) and said to him: "If you wish, I shall marry Hafsah, daughter of ‘Umar, to you." Abu Bakr was silent, but it was for a very specific reason. His silence made ‘Umar angry, more so than when ‘Uthmān refused his daughter since at least ‘Uthmān gave him a reply while Abu Bakr did not say a word. A few days later, the Prophet (may Allah's peace and blessings be upon him) proposed to marry Hafsah, and ‘Umar accepted and married her off to him. After the marriage had taken place, with the reason for Abu Bakr's silence no longer existing, Abu Bakr offered his apology to ‘Umar to remove any hard feelings between them. He said: "'Perhaps you were angry with me when you offered Hafsah to me and I said nothing in reply?" He used the word 'perhaps' because, knowing ‘Umar's good character, he should not be angry with him for that, but it is also possible that he was angry as a natural reaction. ‘Umar replied truthfully, saying that he was indeed angry at his silence. Abu Bakr told him that nothing had prevented him from responding except that he had heard the Prophet (may Allah's peace and blessings be upon him) mentioning her; i.e. expressing his desire to marry her. It is possible that the Prophet mentioned his desire to marry Hafsah in the presence of Abu Bakr alone, so Abu Bakr considered this to be a secret that must not be disclosed. That is the reason why he said: "and I could not disclose the secret of the Messenger of Allah," i.e. share with anyone else what he told me in confidence. He added that if the Prophet had refrained from marrying her, he would have accepted her, because it is forbidden to propose to a woman whom the Prophet had expressed his desire to marry. This Hadīth teaches Muslims the obligation to keep the secret keenly and not to say what might lead to disclosing any part of it.
عن جابر بن عبد الله رضي الله عنهما «أنَّ عمر بن الخَطَاب رضي الله عنه جاء يَومَ الخَندَقِ بَعدَ مَا غَرَبَت الشَّمسُ فَجَعَل يَسُبُّ كُفَّار قُرَيشٍ، وقال: يا رسول الله، مَا كِدتُّ أُصَلِّي العَصرَ حَتَّى كَادَت الشَّمسُ تَغرُبُ، فَقَال النَبِيُّ صلى الله عليه وسلم : والله مَا صَلَّيتُهَا، قال: فَقُمنَا إلَى بُطحَان، فَتَوَضَّأ للصَّلاَة، وتَوَضَأنَا لَهَا، فَصَلَّى العَصر بعد مَا غَرَبَت الشَّمسُ، ثُمَّ صَلَّى بعدَها المَغرِب».
3450 Jābir ibn ‘Abdullāh (may Allah be pleased with him) reported: ‘Umar ibn al-Khattāb came cursing the disbelievers of Quraysh after the sun had set on the Day of the Trench, and he said: "O Messenger of Allah, I could not offer the ‘Asr prayer till the sun had set." The Prophet (may Allah's peace and blessings be upon him) said: "By Allah! I have not yet prayed it either." So we went to But-hān, and he performed ablution and so did we, and then he offered the ‘Asr prayer after the sun had set and then followed it with the Maghrib prayer.
[Narrated by Bukhari & Muslim]
HadeethEnc: [Authentic hadith] (صحيح)
Explanation
‘Umar ibn al-Khattāb (may Allah be pleased with him) came to the Prophet (may Allah's peace and blessings be upon him) on the Day of the battle of the Trench after the sun had set, and he was cursing the disbelievers of Quraysh, because they had distracted him from offering the ‘Asr prayer, and he could not pray it until after the sun had set. So the Prophet (may Allah's peace and blessings be upon him) swore by Allah, and he is the truthful, that he too had not yet prayed it, in order to calm ‘Umar (may Allah be pleased with him) because it was hard for him. Then the Prophet (may Allah's peace and blessings be upon him) got up and performed ablution, and the Companions did so too, and then he offered the ‘Asr prayer after the sun had set, followed by the Maghrib prayer.
عن أنس بن مالك رضي الله عنه أَنَّ النَبيَّ -صلَّى الله عليه وسلَّم- كَان إِذَا تَكَلَّمَ بِكَلِمَةٍ أَعَادَهَا ثَلاَثًا حَتَّى تُفْهَمَ عَنْهُ، وَإِذَا أَتَى عَلَى قَوْمٍ فَسَلَّمَ عَلَيهِم سَلَّمَ عَلَيهِم ثَلاَثًا.
3463 Anas ibn Mālik (may Allah be pleased with him) reported: Whenever the Prophet (may Allah's peace and blessings be upon him) spoke a word, he would repeat it thrice until it is understood from him. Whenever he greeted a group of people, he would greet them thrice.
[Narrated by Bukhari]
HadeethEnc: [Authentic hadith] (صحيح)
Explanation
According to the Hadīth reported by Anas ibn Mālik (may Allah be pleased with him), whenever the Prophet (may Allah's peace and blessings be upon him) spoke a word, he would repeat it three times to be understood. "Until it is understood from him" indicates that if the speech is understood without repetition, then he would not repeat it. However, if a person cannot understand what is said: like when there is someone who does not know the meaning properly, or one who has deficient hearing, or there is much noise, then it is recommended for the speaker to repeat his words until he is understood properly. Moreover, whenever he greeted a group of people "he would greet them thrice," i.e. he did not repeat it more than thrice. He would extend the greeting once, and if it was not returned he would repeat it. If it was not returned, he would extend it for a third and last time. Likewise, when seeking permission to enter, he would seek it thrice, i.e. when he came to visit someone he would knock at the door thrice. If no one answered, he would leave. This the Sunnah of the Prophet (may Allah's peace and blessings be upon him) to repeat things thrice then stop.
عَنْ عَائِشَةَ أُمِّ المُؤمنينَ رضي الله عنها قَالَتْ: كُنْتُ أَغْتَسِلُ أَنَا وَالنَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مِنْ إِنَاءٍ وَاحِدٍ كِلاَنَا جُنُبٌ، وَكَانَ يَأْمُرُنِي، فَأَتَّزِرُ، فَيُبَاشِرُنِي وَأَنَا حَائِضٌ، وَكَانَ يُخْرِجُ رَأْسَهُ إِلَيَّ وَهُوَ مُعْتَكِفٌ فَأَغْسِلُهُ وَأَنَا حَائِضٌ.
3476 ‘Ā’ishah, Mother of the Believers, (may Allah be pleased with her) reported: The Prophet (may Allah's peace and blessings be upon him) and I used to take a ritual bath from one pot when we were both Junub (in a state of major ritual impurity). During my menses, he would order me to put on a lower garment, and he would fondle me. While in i'tikāf (seclusion for worship in the mosque), he would lean his head out to me, and I would wash it while I was menstruating.
[Agreed upon]
HadeethEnc: [Authentic] (صحيح)
Explanation
'Ā’ishah, Mother of the Believers (may Allah be pleased with her), reported some of her private affairs with the Prophet (may Allah's peace and blessings be upon him), including the fact that she used to take a ritual bath from Janābah (major ritual impurity) along with him (may Allah's peace and blessings be upon him) from one pot as they would take water therefrom together. Whenever he (may Allah's peace and blessings be upon him) wanted to have intimacy with her during her menses, he would order her to cover her body from the navel to the knee, and he would fondle her without copulation. During his I'tikāf in the mosque, he (may Allah's peace and blessings be upon him) used to lean his head out to 'Ā’ishah, and she would wash it while she was in her house and during her menses.
Benefits
It is permissible for a man and his wife to take a ritual bath from a single container.
It is permissible to have intimacy with a menstruating woman, apart from the vagina, and her body is ritually pure.
It is recommended for her to wear a lower garment while engaging in intimate contact.
One must follow the means that prevent falling into what is prohibited.
It is forbidden for the menstruating woman to stay in the mosque.
It is permissible for her to touch wet or dry things, and this includes washing and combing the hair.
It shows how the Prophet (may Allah's peace and blessings be upon him) treated his household kindly.
عن عقبة بن الحارث رضي الله عنه قال: صليت وراء النبي صلى الله عليه وسلم بالمدينة العصر، فسَلَّمَ ثم قام مُسرعًا، فتَخَطَّى رِقَابَ الناس إلى بعض حُجَرِ نِسائه، فَفَزِعَ الناسُ من سُرْعَتِهِ، فخرج عليهم، فرأى أنهم قد عجبوا من سُرْعَتِهِ، قال: «ذكرت شيئاً من تِبْرٍ عندنا فكرهت أن يَحْبِسَنِي، فأمرتُ بِقِسْمَتِهِ». وفي رواية: «كنت خَلَّفْتُ في البيت تِبْرًا من الصدقة، فكرهت أن أُبَيِّتَهُ».
3483 ‘Uqbah ibn al-Hārith (may Allah be pleased with him) reported: I offered the ‘Asr prayer behind the Prophet (may Allah's peace and blessings be upon him) in Madīnah. When he finished the prayer with Taslīm, he got up hurriedly and went out by crossing the rows of people to one of his wives' rooms. The people were astonished at his speed. The Prophet came back and saw the people surprised at his haste and said to them: "I remembered a gold nugget in my house which I didn't want to distract me, so I ordered it to be distributed (in charity). In another version: "I left a piece of gold in my house from the charity which I did not want to let it remain with us overnight."
[Narrated by Bukhari]
HadeethEnc: [Authentic hadith] (صحيح)
Explanation
Uqbah ibn al-Hārith (may Allah be pleased with him) reported that he prayed the ‘Asr prayer with the Prophet (may Allah's peace and blessings be upon him) one day, and the Prophet hurriedly left by crossing the rows of people to one of the rooms of his wives. The people were astonished at his haste. The Prophet (may Allah's peace and blessings be upon him) came back and saw the people wondering about his haste, so he wanted to clarify it, and told them that he remembered a gold nugget in his house of Zakah which was supposed to be distributed, and he did not want his thinking about it to prevent and distract him from contemplating and devoting himself completely to Allah while in the prayer.
عن عائشة رضي الله عنها قالت: ((دخل عبد الرحمن بن أبي بكر الصديق رضي الله عنهما على النبي صلى الله عليه وسلم وأنا مُسْنِدَتُه إلى صدري، ومع عبد الرحمن سِواك رَطْب يَسْتَنُّ به، فأَبَدَّه رسول الله صلى الله عليه وسلم بَصَره، فَأَخَذْتُ السِّوَاك فَقَضَمتُه، فَطَيَّبتُه، ثُمَّ دَفَعتُهُ إلى النبي صلى الله عليه وسلم فَاسْتَنَّ به فما رأيتُ رسول الله صلى الله عليه وسلم استَنَّ اسْتِنَانًا أَحسَنَ منه، فَما عَدَا أن فَرَغَ رسول الله صلى الله عليه وسلم : رَفَع يَدَه -أو إصبعه-، ثم قال: في الرفيق الأعلى -ثلاثا- ثمَّ قَضَى، وكَانت تقول: مَاتَ بَينَ حَاقِنَتِي وَذَاقِنَتِي)).
3484 ‘Ā'ishah (may Allah be pleased with her) reported: Abdur-Rahmān ibn Abi Bakr visited the Prophet (may Allah's peace and blessings be upon him) as I had the Prophet's head reclined on my chest. ‘Abdur-Rahmān (may Allah be pleased with him) had a fresh tooth-stick and was brushing his teeth with. The Messenger kept his eye on it, so I took the tooth-stick, gnawed it, freshened it, and then gave it to the Prophet (may Allah's peace and blessings be upon him). He brushed his teeth with it and I had never seen the Messenger brushing his teeth more beautifully. After finishing brushing his teeth, he lifted his hand, or his finger, and said three times: "To the Highest Companion." Then, he passed away." ‘Ā'ishah would say: "He died while his head was resting between my chest and chin."
[Narrated by Bukhari]
HadeethEnc: [Authentic hadith] (صحيح)
Explanation
‘Ā'ishah (may Allah be pleased with her) recalls a story that demonstrates how much the Prophet (may Allah's peace and blessings be upon him) loved the tooth-stick and how attached he was to it. That is to say that ‘Ā'ishah's brother ‘Abdur-Rahmān ibn Abi Bakr visited the Prophet (may Allah's peace and blessings be upon him) when he was near death. He had a fresh tooth-stick in his hand, which he was brushing his teeth with. When the Prophet (may Allah's peace and blessings be upon him) saw ‘Abdur-Rahmān with it, the sickness and pain he was experiencing did not distract him, because he liked it so much. He stared at the tooth-stick in ‘Abdur-Rahmān's hand as if he wanted it. ‘Ā'ishah realized that. So she took the tooth-stick from her brother, clipped off the top of the tooth-stick with her teeth, cleaned it and freshened it up and gave it to the Prophet (may Allah's peace and blessings be upon him) so he brushed his teeth with it. ‘Ā'ishah said that she had never seen anyone brush their teeth more beautifully than the way the Prophet did then. After he finished brushing his teeth, he raised his finger, affirming the oneness of Allah, and chose to go and meet his Lord, the Most High. Then, he passed away. ‘Ā'ishah (may Allah be pleased with her) was proud, and rightfully so, that the Prophet (may Allah's peace and blessings be upon him) passed away while his head was upon her chest.
عن أبي جُحَيْفَةَ وَهْبِ بْنِ عَبْدِ اللَّهِ السُّوَائِيِّ رضي الله عنه قال: «أَتَيتُ النَبِيَّ صلى الله عليه وسلم وهو في قُبَّةٍ لَهُ حَمرَاءَ مِن أَدَمٍ، قال: فَخَرَج بِلاَل بِوَضُوءٍ، فمن نَاضِحٍ ونَائِلٍ، قال: فَخَرَجَ النبِيَّ صلى الله عليه وسلم عليه حُلَّةٌ حَمرَاءُ، كَأَنِّي أَنظُرُ إلى بَيَاضِ سَاقَيهِ، قال: فَتَوَضَّأ وأَذَّن بِلاَل، قال: فَجَعَلَتُ أتَتَبَّعُ فَاهُ هَهُنَا وهَهُنَا، يقول يمِينا وشِمالا: حَيَّ على الصَّلاة؛ حيَّ عَلَى الفَلاَح. ثُمَّ رَكَزَت لَهُ عَنَزَةٌ، فَتَقَدَّمَ وصلى الظُهرَ رَكعَتَين، ثُمَّ لَم يَزلَ يُصِلِّي رَكعَتَين حَتَّى رَجَعَ إِلى المَدِينَة».
3530 Abu Juhayfah Wahb ibn ‘Abdullāh As-Suwā'i (may Allah be pleased with him) reported: I came to the Prophet (may Allah's peace and blessings be upon him) when he was in a red leather tent. Bilāl stepped out with ablution water (that was left over from the Prophet's ablution). There were people who managed to get some of it (seeking its blessing), whereas others just received a sprinkle of it. Then the Prophet (may Allah's peace and blessings be upon him) came out wearing a red garment. It is as if I am looking right now at the whiteness of his legs. He performed ablution and Bilāl called the Adhān (the call to prayer). I kept watching the movement of his mouth (as he turned) to this side and that side and he said to the right and to the left: "Come to prayer, come to success!" Then a spear was fixed for him (in the ground). He stepped forward and performed two Rak‘ahs for the Zhuhr prayer, and he did not stop performing two Rak‘ahs until he returned to Madīnah.
[Narrated by Bukhari & Muslim]
HadeethEnc: [Authentic hadith] (صحيح)
Explanation
The Prophet (may Allah's peace and blessings be upon him) was in Al-Abtah in upper Makkah. Bilāl came out with the water that was left over from the ablution of the Prophet (may Allah's peace and blessings be upon him) and people were seeking blessing from that water. Then Bilāl called the Adhān. Abu Juhayfah said that he kept watching Bilāl's mouth as he was turning to the right and left saying: “Come to prayer, come to success”, so the people could hear him, as these two sentences are intended to encourage them to come to the prayer. Then a short spear was fixed in the ground for the Prophet (may Allah's peace and blessings be upon him) to act as a Sutrah for him during his prayer. He performed two Rak‘ahs for the Zhuhr prayer and he continued to shorten the four-Rak‘ah prayers until he returned to Madīnah, because he was a traveler.
عن عَبْد اللَّهِ بْنِ عَبَّاسٍ رضي الله عنهما قال: «أّعْتَمَ النَبِيُّ -صلَّى الله عليه وسلَّم- بِالعِشَاء، فَخَرَج عُمَر فقال: الصَّلاةَ يا رسول الله، رَقَد النِسَاءُ والصِّبيَان. فَخَرَجَ ورَأسُهُ يَقطُر يقول: لَولاَ أن أَشُقَّ عَلَى أُمَّتِي -أو على النَّاس- لَأَمَرتُهُم بهذه الصَّلاة هذه السَّاعَة».
3537 ‘Abdullāh ibn ‘Abbās (may Allah be pleased with him) reported: The Prophet (may Allah's peace and blessings be upon him) delayed the ‘Ishā' prayer until part of the night had passed and it was dark. ‘Umar came to him saying: "O Messenger of Allah, come to pray, the women and children have slept." He came out with his head dripping with water and said: "Had it not been hard for my Ummah, I would have commanded them to perform that prayer at this hour."
[Narrated by Bukhari & Muslim]
HadeethEnc: [Authentic hadith] (صحيح)
Explanation
The Prophet (may Allah's peace and blessings be upon him) delayed the ‘Ishā' prayer until part of the night had passed and the women and children, who are likely unable to stay late at night, had gone to sleep. ‘Umar ibn al-Khattāb (may Allah be pleased with him) came to him and said: “Come to pray, for the women and children have slept.” The Prophet (may Allah's peace and blessings be upon him) came out of his home and went to the mosque while his head was dripping with water from the ritual bath and he said: "Had it not been hard for my Ummah, I would have commanded them to perform that prayer at this hour." This indicates that it would have been better to delay ‘Ishā' prayer were it not for the hardship that would result from waiting for such a long time.
عن البراء رضي الله عنه قال: أتَى النبي صلى الله عليه وسلم رَجُلٌ مُقَنَّعٌ بالحَديد، فقال: يا رسول الله، أُقَاتِلُ أَوْ أُسْلِمُ؟ قال: «أَسْلِم، ثم قَاتل»، فأسْلَم ثم قاتل فَقُتِل. فقال رسول الله صلى الله عليه وسلم : «عَمِل قليلاً وأُجر كثيراً».
3570 Al-Barā' (may Allah be pleased with him) reported: A man wearing an iron armor came to the Prophet (may Allah's peace and blessings be upon him) and said: "O Messenger of Allah, shall I fight or embrace Islam?" He said: "Embrace Islam, then fight." He embraced Islam, then fought and was killed. The Messenger of Allah (may Allah’s peace and blessings be upon him) said: "He did a little but was greatly rewarded."
[Narrated by Bukhari & Muslim]
HadeethEnc: [Authentic hadith] (صحيح)
Explanation
A man came to the Prophet (may Allah's peace and blessings be upon him) wishing to fight in the cause of Allah with him. He was completely covered in an iron armor, but had not yet entered Islam. He said: "O Messenger of Allah, do I fight in the cause of Allah and then enter Islam, or enter Islam then fight in the cause of Allah?" he said to him: "Embrace Islam, then fight in the cause of Allah." So, the man embraced Islam, then fought in the cause of Allah until he was killed. Thereupon, the Messenger of Allah (may Allah’s peace and blessings be upon him) said: "He did a little but was greatly rewarded", i.e. he did a little and was rewarded a lot in relation to the period he lived as a Muslim, as the time between the man's embracing of Islam and his death was a short one, yet he was rewarded in abundance. That is because fighting in the cause of Allah, Exalted, in order to raise high His Word is one of the most virtuous deeds and most tremendous in reward.
عن أبي هريرة رضي الله عنه : أن رجلًا أتى النبي صلى الله عليه وسلم يَتَقَاضَاهُ فَأغْلَظَ له، فَهَمَّ به أصحابه، فقال رسول الله صلى الله عليه وسلم : «دَعُوه، فإن لِصَاحب الحَقِّ مَقَالا» ثم قال: «أعْطُوهُ سِنًّا مِثْل سِنِّهِ» قالوا: يا رسول الله، لا نَجِدُ إلا أمْثَلَ مِنْ سِنِّهِ، قال: «أعْطُوه، فإن خَيْرَكم أحْسَنُكُم قَضَاء».
3628 Abu Hurayrah (may Allah be pleased with him) reported: A man came to the Prophet (may Allah's peace and blessings be upon him) demanding repayment of a loan in such a rude manner that vexed the Companions and they were about to harm him, but the Messenger of Allah (may Allah's peace and blessings be upon him) said: "Leave him, for he who has a right is entitled to demand it. Give him a camel of the same age as his." They said: "O Messenger of Allah, we found none but older than his." He said: "Give it to him, for the best among you are those who settle their debts in the best manner."
[Narrated by Bukhari & Muslim]
HadeethEnc: [Authentic hadith] (صحيح)
Explanation
The Prophet (may Allah's peace and blessings be upon him) had borrowed a young camel from a man, so the man came to him demanding the repayment of this debt. The man made his demand in a very rude manner that vexed the Companions of the Prophet to the extent that they wanted to hit him because of his rudeness and harshness with the Prophet (may Allah's peace and blessings be upon him). However, the Prophet (may Allah's peace and blessings be upon him) said: Let him say whatever he wants and do not harm him in any way, for the one who has a right is entitled to demand his debtor to repay his debt and the like, yet he has to do so within the limits of courtesy. As for cursing, slandering, and insulting, they are not among the manners of the Muslims. Then the Prophet (may Allah's peace and blessings be upon him) ordered some of the Companions to give the man a camel of the same age as his. They came back and said: We only found a camel that is older than his (and, thus, of more value). So he said: Give him a camel that is older than his camel, for indeed the best of you in dealing with people and the best in terms of reward are those who fulfill their obligations in the best of ways, whether it is the settlement of a debt or otherwise.
عن السَّائب بن يزيد رضي الله عنه قال: لما قَدِم النبي صلى الله عليه وسلم من غَزْوة تَبُوك تَلَقَّاهُ الناس، فَتَلَقَّيتُه مع الصِّبْيَان على ثَنيَّةِ الوَدَاع. ورواية البخاري قال: ذَهَبْنا نَتَلَقَّى رسول الله صلى الله عليه وسلم مع الصِّبْيَان إلى ثَنيَّةِ الوَدَاع.
3696 As-Sāib ibn Yazīd (may Allah be pleased with him) reported: When the Prophet (may Allah's peace and blessings be upon him) returned from the Battle of Tabūk, the people went out to receive him. I received him with the boys at Thaniyyat al-Wadā‘.” Al-Bukhāri narrated it with the following wording: “We went with the boys to Thaniyyat al-Wadā‘ to receive the Messenger of Allah (may Allah's peace and blessings be upon him).”
[Narrated by Bukhari - Narrated by Abu Daoud]
HadeethEnc: [Authentic hadith] (صحيح)
Explanation
Hadīth explanation: As-Sāib ibn Yazīd (may Allah be pleased with him) reported that when the Prophet (may Allah's peace and blessings be upon him) returned from the battle of Tabūk, the people – those who had been excused from going and stayed behind and the others - went to Thaniyyat al-Wadā‘ (a place on the outskirts of Madīnah) to greet him on his arrival. As-Sāib ibn Yazīd went out with the boys of Madīnah to receive the Prophet (may Allah's peace and blessings be upon him).
عن إبراهيم بن عبد الرحمن بن عوف، أن عبد الرحمن بن عوف رضي الله عنه أُتي بطعام وكان صائمًا، فقال: قُتِل مُصعب بن عمير رضي الله عنه وهو خيرٌ مني، فلم يوجد له ما يُكفَّن فيه إلا بُردة إن غُطِّيَ بها رأسه بَدَت رِجْلاه؛ وإن غُطِّيَ بها رجلاه بدا رأسه، ثم بُسِط لنا مِنَ الدنيا ما بُسِط، أو قال: أُعْطِينا من الدنيا ما أُعطِينا، قد خَشِينَا أن تكون حَسَنَاتُنا عُجِّلَت لنا، ثم جعل يبكي حتى ترك الطعام.
3698 Ibrahīm ibn ‘Abdur-Rahmān ibn ‘Awf reported that food was brought to his father, ‘Abdur-Rahmān ibn ‘Awf (may Allah be pleased with him) and he was fasting (that day), so he said: "Mus‘ab ibn ‘Umayr was martyred and he was better than me, but only one garment was available to shroud him. It was so small that if his head was covered, his feet remained uncovered, and if his feet were covered, his head remained uncovered. Then the bounties of this world were bestowed upon us generously. Or he said: We were given of this world what we were given. I am afraid that the reward of our good deeds has been hastened to us in this world.” Upon saying this he started crying and left the food untouched.
[Narrated by Bukhari]
HadeethEnc: [Authentic hadith] (صحيح)
Explanation
Hadīth eplanation: ‘Abdur-Rahmān ibn ‘Awf (may Allah be pleased with him) was fasting one day and when it was time to break his fast food was brought to him. Normally the fasting person desires food, but he remembered the state of the earlier Companions (may Allah be pleased with them) for he himself was one of those Companions who migrated from Makkah to Madīnah. He said in humility that Mus‘ab ibn ‘Umayr was better than him. Since scholars stated that the ten companions who were given glad tidings of Paradise are better than the remaining Companions, Ibn ‘Awf's words are interpreted to mean that Mus‘ab ibn ‘Umayr was better than him in terms of his humbleness and modesty, or in terms of being poor and patient. Before Islam, Mus‘ab used to live with his wealthy parents in Makkah who used to pamper and indulge him with luxuries, and he used to wear the best and most extravagant of clothing. When he embraced Islam, his parents abandoned him and completely boycotted him. Then he migrated with the Prophet (may Allah's peace and blessings be upon him) to Madīnah and was one of the Muhājirīn. The clothes he used to wear in Madīnah was full of holes after being used to wearing the best of clothing in Makkah while he was living with his parents. He left all of that luxury to migrate for the sake of Allah and His Messenger. During the battle of Uhud, the Prophet gave Mus‘ab the flag to hold and he was martyred in that battle. He was wearing a garment that wasn't big enough to cover his whole body, so it was not large enough to shroud him in. When they covered his head his feet would show, and when they covered his feet his head would show. The Prophet (may Allah's peace and blessings be upon him) ordered them to cover his head with the garment he was wearing and to cover his feet with a kind of grass called "Idhkhir". ‘Abdur-Rahmān ibn ‘Awf remembered Mus‘ab at that moment (of breaking his fast) and said: "They have gone and are safe from (falling into sins regarding) the worldly pleasures that were generously bestowed on those who followed them from the spoils of war, as Allah says: {And much war booty which they will take...} [Sūrat al-Fat'h: 19]. Ibn ‘Awf then said: "I am afraid that the reward of our good deeds has been hastened to us in this world." Meaning: We are afraid that we are the ones intended in this Qur'anic verse: {Whoever desires this present life, We hasten to him therein what We please for whomsoever We desire, then We assign to him the Hell fire; he shall enter it disgraced and rejected} [Sūrat al-Isrā’: 18], and the verse: {You exhausted your pleasures during your worldly life and enjoyed them} [Sūrat al-Ahqāf: 20]. He was afraid that their rewards for their good deeds were awarded to them in this world (instead of the Hereafter), so he started crying out of fear that he would not join those who preceded him. Then he left the food and did not eat it (even though he had been fasting).
عن أبي موسى رضي الله عنه قال: خرجنا مع رسول الله صلى الله عليه وسلم فِي غَزَاة ونحن سِتَّةُ نَفَرٍ بَيننا بعيرٌ نَعْتَقِبُهُ، فَنَقِبَتْ أقدامُنا وَنَقِبَت قَدَمِي، وسَقطت أَظْفَارِي، فكنَّا نَلُفُّ على أَرْجُلِنَا الْخِرَقَ ، فَسُمِّيَت غَزْوَة ذَاتُ الرِّقَاع لما كنَّا نَعْصِب على أرجُلنا من الخِرق، قال أبو بردة: فحدث أبو موسى بهذا الحديث، ثم كره ذلك، وقال: ما كنت أصنع بأن أَذْكُرَه! قال: كأنه كره أن يكون شيئا من عمله أفْشَاه.
3704 Abu Mūsa al-Ash‘ari (may Allah be pleased with him) reported: We set out with the Messenger of Allah (may Allah's peace and blessings be upon him) on a military campaign. We were six men and had one camel with us which we would take turns riding it. So our feet were injured (from the long walk). My feet were injured and my nails fell out. We would wrap our feet in rags; and because of this the campaign came to be known as Dhāt Ar-Riqā‘." Abu Burdah (the sub-reporter) said: Abu Mūsa reported this Hadīth but later regretted having mentioned it. He said: "Why did I mention it?!" He said so because he disliked as if he disclosed some of his good deeds.
[Narrated by Bukhari & Muslim]
HadeethEnc: [Authentic hadith] (صحيح)
Explanation
Hadīth explanation: Abu Mūsa (may Allah be pleased with him) and some of his companions went on a military expedition with the Prophet (may Allah's peace and blessings be upon him). They were six men and had only one camel that they would take turns riding it, until they reached their destination. Their feet got injured from walking for a long distance through the desert, to the extent that Abu Mūsa's toenails fell off. They did not have anything to cover their feet with because their sandals were torn on the way, so they were walking barefoot. Hence, their feet were terribly injured but they still kept walking to meet the enemy. They would wrap rags around their feet, which proves that their footwear was ruined from walking so far on a rugged terrain. This was one of the reasons for naming this expedition: the battle of Dhāt Ar-Riqā‘. Abu Mūsa reported this Hadīth but later regretted having mentioned it because he disliked to disclose any of his good deeds. This means that Abu Mūsa after mentioning this Hadīth wished that he had never mentioned it, because of what it implies of self praise, and because hiding good deeds from others is recommended, unless the benefit for revealing the deeds outweighs concealing it, such as if it is performed by someone who is an example for others. A relevant Hadīth in this regard reads: "So he concealed giving out charity so much that his left hand does not know what his right hand gives out." [Al-Bukhāri and Muslim]
عن حذيفة بن اليمان رضي الله عنهما قال: صليت مع النبي صلى الله عليه وسلم ذات ليلة فَافْتَتَحَ البقرة، فقلت: يركع عند المئة، ثم مضى، فقلت: يصلي بها في ركعة فمضى، فقلت: يركع بها، ثم افتتح النساء فقرأها، ثم افتتح آل عمران فقرأها، يقرأ مُتَرَسِّلًا: إذا مَر بآية فيها تَسبِيحٌ سَبَّحَ، وإذا مَر بسؤال سَأل، وإذا مَر بِتَعَوُّذٍ تَعَوَّذَ، ثم ركع، فجعل يقول: «سبحان ربي العظيم» فكان ركوعه نحوًا من قِيَامِهِ، ثم قال: «سمع الله لمن حمده، ربنا لك الحمد» ثم قام طويلًا قريبا مما ركع، ثم سجد، فقال: «سبحان ربي الأعلى» فكان سجوده قريبًا من قيامه.
3727 Hudhayfah ibn al-Yamān (may Allah be pleased with him) reported: I prayed with the Prophet (may Allah's peace and blessings be upon him) once at night and he started reciting Sūrat al-Baqarah. I thought that he would bow in Rukū‘ at the end of one hundred verses, but he continued. I thought that he would probably recite it (this Sūrah only) in one Rak‘ah, but he continued. I thought he would perhaps bow in Rukū‘ on completing (this Sūrah). He then started reciting Sūrat An-Nisā’ and read it all, then he started reciting Sūrat Āl-‘Imrān and read it all. He recited slowly; when he came across a verse of Tasbīh (glorifying Allah), he would glorify Him, and when he came come across a verse of requesting Allah (something), he would request it from Him, and when he came across a verse of seeking refuge (with Allah), he would seek refuge (with Him). Then he bowed in Rukū‘ and said: "Glory be to our Lord, the Most Great". His bowing lasted about the same length of time as his standing. Upon rising from Rukū‘, he said: "Allah listens to he who praises Him; praise be to You, Our Lord!" He then remained standing about the same length of time as he had spent in bowing. He then prostrated and said: "Gory be to our Lord, the Most High", and his prostration lasted nearly the same length of time as his standing.
[Narrated by Muslim]
HadeethEnc: [Authentic hadith] (صحيح)
Explanation
Hudhayfa once stood up with the Prophet (may Allah's peace and blessings be upon him) praying after his prayer; so he lengthened the prayer; because he recited in one Rak‘ah Sūrat al-Baqarah, then Sūrat An-Nisā', then Sūrat Āl-Imrān. While reciting whenever he was passing by a verse of request, he would request Allah; with a verse of glorification, he would glorify Allah; with the verse of refuge-seeking, he would seek refuge with Allah. So, his prayer was consistent in the length; The Rukū‘ was near the length of standing, and the prostration was near the length of bowing.
عن عبد الله بن مسعود رضي الله عنه قال: لما كان يوم حُنين آثر رسول الله صلى الله عليه وسلم ناسًا في القِسْمَة، فأعطى الأَقْرَع بن حَابِس مئة من الإبل، وأعطى عُيينة بن حِصن مثل ذلك، وأعطى نَاسًا من أشراف العَرب وآثَرَهُم يومئذ في القِسْمَة. فقال رجل: والله إن هذه قِسْمَة ما عُدل فيها، وما أُريد فيها وجه الله، فقلت: والله لأُخبرن رسول الله صلى الله عليه وسلم فأتيته فأخبرته بما قال، فتغير وجهه حتى كان كالصِّرفِ. ثم قال: «فمن يَعْدِل إذا لم يعدل الله ورسوله؟» ثم قال: «يَرحم الله موسى، قد أُوذي بأكثر من هذا فصبر». فقلت: لا جَرم لا أرفع إليه بعدها حديثًا.
3743 ‘Abdullāh ibn Mas‘ūd (may Allah be pleased with him) reported: On the day of Hunayn, the Messenger of Allah (may Allah's peace and blessings be upon him) favored some people in the distribution of spoils. He gave Al-Aqra‘ ibn Hābis one hundred camels and gave ‘Uyaynah ibn Hisn the same. On that day, he gave to some of the nobles of the Arabs, favoring them over others in the distribution of spoils. A man said: "By Allah! This is distribution in which justice is not observed, and it is not intended for pleasing Allah." I said to myself: "By Allah! I will inform the Messenger of Allah (may Allah's peace and blessings be upon him) of this." I went to him and informed him of what the man had said. The color of his face changed as if it was dyed in red, and he said: "Who will observe justice if Allah and His Messenger do not?" Then he said: "May Allah have mercy upon Mūsa! He was hurt more than this but he remained patient." Having heard this I said to myself: "Surely, I shall never convey any speech of this kind to him any more."
[Narrated by Bukhari & Muslim]
HadeethEnc: [Authentic hadith] (صحيح)
Explanation
‘Abdullāh ibn Mas‘ūd (may Allah be pleased with him) relates that they were at the battle of Hunayn, which is the battle of At-Tā’if that took place after the Conquest of Makkah. The Messenger of Allah (may Allah's peace and blessings be upon him) fought them, and gained from them a large amount of booty i.e, camels, sheep, dirhams, and dinars. Then the Prophet (may Allah's peace and blessings be upon him) went to Al-Ji‘rānah, which is a place located at the farthest end of the Sacred Precincts of Makkah to the direction of At-Tā’if, and divided the booty between those who participated in this battle. He gave Al-Aqra‘ ibn Hābis 100 camels, and gave ‘Uyaynah ibn Hisn 100 camels. He also gave to some of the nobles among the Arabs in order to attract their hearts towards Islam, because if those people embrace Islam due to the gifts and wealth they received, their followers would embrace Islam, and this would give more strength and might to Islam. As for those who were strong in faith, he left them, trusting the faith that they had. After seeing the attitude of the Prophet (may Allah's peace and blessings be upon him) in dividing the booty among the heads of tribes and nobles, and leaving some others (without giving them), a man said: "By Allah! This is a distribution in which justice is not observed, and it is not intended for pleasing Allah." When Ibn Mas‘ūd (may Allah be pleased with him) heard this statement, he rushed towards the Prophet (may Allah's peace and blessings be upon him) and swore before that if he heard something like that, he would inform him. When Ibn Mas‘ūd informed the Prophet (may Allah's peace and blessings be upon him) of the man's statement, his anger intensified and his face changed in color until it was like a pure red dye. Then he said: "Who will observe justice if Allah and His Messenger do not?"; disapproving of the man's statement. Then he said: "May Allah have mercy upon Mūsa; he was hurt more than this but he remained patient.'' When Ibn Mas‘ūd (may Allah be pleased with him) saw the Prophet's condition (i.e. his anger), he said: "If I hear any kind of improper statement from those people, I will not inform the Prophet (may Allah's peace and blessings be upon him) of it, because of what I saw of his intense anger, as long as it does not cause any harm to Islam or the Prophet (may Allah's peace and blessings be upon him)."
عن عمرو بن عوف الأنصاري رضي الله عنه أن رسول الله صلى الله عليه وسلم بعث أبا عبيدة بن الجراح رضي الله عنه إلى البحرين يأتي بِجِزْيَتِهَا، فَقدِم بمالٍ من البحرين، فسمعت الأنصار بقدوم أبي عبيدة، فَوَافَوْا صلاة الفجر مع رسول الله صلى الله عليه وسلم فلما صلى رسول الله صلى الله عليه وسلم انصرف، فَتَعَرَّضُوا له، فتَبسَّم رسول الله صلى الله عليه وسلم حين رآهم، ثم قال: «أَظُنُّكُمْ سَمِعتم أن أبا عبيدة قَدِم بشيءٍ من البحرين؟» فقالوا: أجل، يا رسول الله، فقال: «أبشروا وأمِّلوا ما يَسُرُّكُم، فوالله ما الفَقرَ أخشى عليكم، ولكني أخَشى أن تُبْسَط الدنيا عليكم كما بُسِطَت على من كان قبلكم، فتَنَافسوها كما تَنَافسوها، فَتُهْلِكَكُم كما أهْلَكَتْهُمْ».
3768 ‘Amr ibn ‘Awf al-Ansāri (may Allah be pleased with him) reported that the Messenger of Allah (may Allah's peace and blessings be upon him) sent Abu ‘Ubaydah ibn al-Jarrāh to Bahrain to collect the Jizyah (yearly tax), and he returned from Bahrain with money. The Ansār heard the news of Abu ‘Ubaydah's return and they gathered for the Fajr prayer with the Messenger of Allah (may Allah's peace and blessings be upon him). After he had prayed and left, the Ansār presented themselves before him. When he saw them, he smiled and said: "I believe you heard that Abu ‘Ubaydah has returned from Bahrain with something." They replied: "Yes, O Messenger of Allah." The Prophet (may Allah's peace and blessings be upon him) said: "Rejoice, and hope for that which will please you. By Allah, it is not poverty that I fear for you. What I fear for you is that the world expands (with lots of wealth) for you just as it did for the people before you. Then you will compete as they competed, then it will destroy you just as it destroyed them."
[Narrated by Bukhari & Muslim]
HadeethEnc: [Authentic hadith] (صحيح)
Explanation
The Prophet (may Allah's peace and blessings be upon him) sent Abu ‘Ubaydah (may Allah be pleased with him) to Bahrain to collect the tax from them. When he returned to Madīnah and the Ansār heard about his return, they went to the Prophet and gathered waiting for him at the Fajr prayer. After the Prophet prayed and started to leave, the Ansār presented themselves to him and he smiled because he knew they wanted some of the money. He said to them: "Perhaps you've heard that Abu ‘Ubaydah has returned?" They said: "Yes, O Messenger of Allah," meaning we have come to receive our share of the money. So the Prophet gave them glad tidings that made them happy. He informed them that he does not fear poverty for them, because most of the time the impoverished person is closer to the truth than the wealthy one. Rather, he feared for them that the pleasures of the worldly life would be given to them, and then they would compete among themselves to attain them. A person in such a state (of competition) is never satisfied with what he has and he always wants more and more by any means. He does not care whether he acquires it through lawful or unlawful means. There is no doubt that this is a type of dispraised competition which attaches the person to this world and distances him from the Hereafter (and remembrance of it). So, as a result, the person is destroyed just as the previous nations were destroyed for the same reason.
عن أنس رضي الله عنه قال: كان رسول الله صلى الله عليه وسلم يُفْطِرُ من الشهر حتى نظن أن لا يصوم منه، ويصوم حتى نظن أن لا يُفْطِرَ منه شيئا، وكان لا تَشَاءُ أن تراه من الليل مُصَلِيًا إلا رأيتَه، ولا نائما إلا رأيتَه.
3769 Anas (may Allah be pleased with him) reported that the Messenger of Allah (may Allah's peace and blessings be upon him) used to leave fasting in a certain month until we would think that he has not fasted at all that month; and he used to fast in another month so much that we would think he has not stopped fasting at all in that month. If one wished to see him praying at night, one could see him (in that state), and if one wished to see him sleeping at night, one could see him (in that state) too.
[Narrated by Bukhari]
HadeethEnc: [Authentic hadith] (صحيح)
Explanation
The meaning of the Hadīth: Anas (may Allah be pleased with him) informs about the condition of the Prophet (may Allah's peace and blessings be upon him) regarding fasting and praying at night. He said that he used to leave fasting in a certain month until a person would think that he has not fasted any day of that month; for not fasting for many days. Conversely, he used to fast in a certain month so many days that one would think that he has not broken his fast at all in that month; for his consistent fasting for many days. Likewise, he has not committed himself to pray at a certain time at night. Rather, he used to pray at the beginning of the night sometimes, other times in the middle, and other at the last part of it; such that if you wished to see him praying at night, you would be able to. And if you wished to see him sleeping at night, you would be able to as well. Therefore, his deeds were moderate between excess and negligence.
عن أنس رضي الله عنه قال: غاب عمي أنس بن النَّضْرِ رضي الله عنه عن قتال بدر، فقال: يا رسول الله، غِبْتُ عن أول قتال قاتلت المشركين، لئن الله أشهدني قتال المشركين لَيُرِيَنَّ الله ما أصنع. فلما كان يوم أُحُدٍ انْكَشَفَ المسلمون، فقال: اللَّهم أعْتَذِرُ إليك مما صنع هؤلاء - يعني: أصحابه - وأبرأُ إليك مما صنع هؤلاء - يعني: المشركين - ثم تقدم فاستقبله سعد بن معاذ، فقال: يا سعد بن معاذ، الجنَّة وربِّ الكعبة إنِّي أجِدُ ريحها من دونِ أُحُدٍ. قال سعد: فما استطعت يا رسول الله ما صنع! قال أنس: فوجدنا به بِضْعَا وثمانين ضربة بالسيف، أو طعنة بِرُمْح، أو رَمْيَة بسهم، ووجدناه قد قُتل ومَثَّل به المشركون فما عَرفه أحدٌ إلا أُختُه بِبَنَانِهِ. قال أنس: كنَّا نرى أو نَظُنُّ أن هذه الآية نزلت فيه وفي أشباهه: {من المؤمنين رجال صدقوا ما عاهدوا الله عليه} [الأحزاب: 23] إلى آخرها.
3855 Anas ibn Mālik (may Allah be pleased with him) reported: My uncle Anas ibn An-Nadr (may Allah be pleased with him) did not take part in the battle of Badr; so he said: "O Messenger of Allah, I was absent from the first battle you fought against the polytheists. If Allah give me a chance to fight them, no doubt, Allah will show how (bravely) I will fight." So, on the day of the battle of Uhud, when the Muslims left their posts and were defeated, he said: "O Allah, I apologize to You for what these (i.e. his companions) have done, and I denounce what these (i.e. the polytheists) have done." Then he advanced with his sword and met Sa‘d ibn Mu‘ādh passing in front of him so he said to him: 'O Sa‘d ibn Mu‘ādh, the Paradise, by the Lord of the Ka‘bah, I smell the fragrance of Paradise near Mount Uhud." Sa‘d later said: "O Messenger of Allah, what he did was beyond my power." Anas said: "We found on his body over eighty wounds caused by swords, spears, and arrows. He was killed and mutilated by the polytheists to the extent that no one was able to recognize him except his sister, from his fingertips. We believe that the Qur'anic verse: {Among the believers are men true to what they promised Allah. Among them is he who has fulfilled his vow [to the death], and among them is he who awaits [his chance]. And they did not alter [the terms of their commitment] by any alteration} [Sūrat al-Ahzāb: 23] refers to him and the likes of him."
[Narrated by Bukhari & Muslim]
HadeethEnc: [Authentic hadith] (صحيح)
Explanation
Anas ibn Mālik recounts that his paternal uncle Anas ibn An-Nadr was not with the Messenger of Allah (may Allah's peace and blessings be upon him) in the battle of Badr, because the Prophet had not come out with the intention to fight, rather wanted to target the trade caravan of Quraysh. There were only three hundred-odd men with him, with seventy camels and horses that they took turn riding. Many of the companions remained behind because no one was summoned to battle, and a very small number of men went out with the Prophet. Anas ibn An-Nadr said to the Prophet that he did not witness the battle of Badr with him in his first fight against the polytheists, and that: "If Allah gives me a chance to fight them, no doubt, Allah will show how (bravely) I will fight." Then when the battle of Uhud took place, one year and one month after the battle of Badr, the Muslims marched out to fight with the Prophet (may Allah's peace and blessings be upon him). The Muslims were in the winning position in the beginning of the battle, however, later on, when the polytheists were retreating and showing defeat, some of the archers left their assigned posts which the Prophet (may Allah's peace and blessings be upon him) ordered them not to leave without receiving a command. As a result, the Muslim army was vulnerably exposed and the polytheists attacked them from behind. Some Muslims fled while others remained and fought. Anas ibn An-Nadr (may Allah be pleased with him) advanced towards the polytheists, saying: "O Allah, I apologize to You for what these have done," meaning his companions who had fled; "and I denounce what these have done", meaning the polytheists who fought the Prophet and his companions. As he advanced, he passed by Sa‘d ibn Mu‘ādh who asked him: "Where are you going?" Anas said: "O Sa‘d, I really smell the fragrance of Paradise near Mount Uhud." He literally smelt the fragrance of Paradise. He was not imagining it. This was part of Allah's favor on that man who smelled the fragrance of Paradise before he was martyred, which motivated him to go forward, not to retreat like others, until he was eventually killed. Sa‘d later said: "O Messenger of Allah, what he did was beyond my power", meaning that he exerted an effort in fighting that Sa‘d was not capable of. Over eighty wounds were found on his body caused by the strikes of swords, spears and arrows, to the extent that his skin was severely damaged and no one was able to identify him except his sister who recognized him from his fingers. The Muslims believed that Allah revealed the following verse about him and those who resemble him: {Among the believers are men true to what they promised Allah. Among them is he who has fulfilled his vow [to the death], and among them is he who awaits [his chance]. And they did not alter [the terms of their commitment] by any alteration} [Sūrat al-Ahzāb: 23]. There is no doubt that Sa‘d and those who are like him (may Allah be pleased with them) are primarily intended by this verse, because they indeed were truthful regarding their covenant with Allah. Anas ibn An-Nadr (may Allah be pleased with him) said: "If Allah gives me a chance to fight them, no doubt, Allah will see how (bravely) I will fight." He, indeed, did that! He fought like no one else could except he whom Allah favored with what He favored Anas until he won martyrdom.
عن جابر بن عبد الله رضي الله عنهما قال: ما سُئل رسول الله - صلى الله عليه وسلم- شيئا قطُّ، فقال: لا. وعن أنس رضي الله عنه قال: ما سئل رسول الله صلى الله عليه وسلم على الإسلام شيئا إلا أعطاه، ولقد جاءه رجل، فأعطاه غنما بين جبلين، فرجع إلى قومه، فقال: يا قوم، أسلموا فإن محمدا يعطي عطاء من لا يخشى الفقر، وإن كان الرجل ليسلم ما يريد إلا الدنيا، فما يلبث إلا يسيرا حتى يكون الإسلام أحب إليه من الدنيا وما عليها.
3885 Jābir ibn ‘Abdullāh (may Allah be pleased with him) reported that the Messenger of Allah (may Allah's peace and blessings be upon him) never said: "No" to anyone who asked him for something. Anas ibn Mālik (may Allah be pleased with him) reported: Never was the Messenger of Allah (may Allah's peace and blessings be upon him) asked for anything by someone who was about to accept Islam but that he gave it to them. A man came to him and asked for alms, so he gave him a number of sheep (so large that they filled the space) between two mountains. So the man returned to his people and told them: "O my people, embrace Islam, for Muhammad gives lavishly like someone who does not fear any poverty." Some people would embrace Islam only for worldly gains, but Islam soon became dearer to them than the whole world and all what is in it.
[Narrated by Bukhari & Muslim]
HadeethEnc: [Authentic hadith] (صحيح)
Explanation
Hadīth explanation: The Prophet (may Allah's peace and blessings be upon him) would never say 'no' to anyone who asked him for worldly provisions. Rather, if he had what he was asked for, he would give it to him. If he didn’t have it he would say kind words to him, in compliance with Allah's command: {And as for the beggar, do not scold him} [Sūrat Ad-Duha: 10]. Anas (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) was very merciful, and no one came to him asking for something except that he promised to give him and carried out that promise if he had something to give." Abu Hurayrah (may Allah be pleased with him) reported: A man came to the Prophet (may Allah's peace and blessings be upon him) so he sent a messenger to his wives (to bring something for the man to eat), but they said that they had nothing except water. Thereupon, he said: "Who will take this (man) as a guest?" In another narration, Sahl ibn Sa‘d (may Allah be pleased with him) reported: A woman brought a cloak to the Prophet and said: "O Messenger of Allah, I have knitted this with my own hands for you to wear." So the Prophet took it and he was in need of it, and he came out to us wearing it. A man said: "O Messenger of Allah, give it to me to wear." The Prophet (may Allah's peace and blessings be upon him) said: 'Yes', and sat with us. Later when he returned home, he folded the cloak and sent it to the man. The people said to the man: "It was not good of you to ask him for it when you know that he never turns down anyone's request." The man said: "By Allah, I only asked him for it so that it would be my shroud when I die." And it was (indeed) his shroud when he died. These are examples of how the Prophet (may Allah's peace and blessings be upon him) was with anyone who asked him for something. If he had something to give, he would give it, even if it belonged to him or he needed it. If he did not have anything to give, he would apologize or promise to give him later, or he would ask his Companions if one of them could give him. This is an indication of his great generosity, munificence, and excellent manners.
عن أنس رضي الله عنه قال: انطلق رسول الله صلى الله عليه وسلم وأصحابه حتى سبقوا المشركين إلى بدر، وجاء المشركون، فقال رسول الله صلى الله عليه وسلم : «لا يقدمن أحد منكم إلى شيء حتى أكون أنا دونه»، فدنا المشركون، فقال رسول الله صلى الله عليه وسلم : «قوموا إلى جنة عرضها السماوات والأرض» قال: يقول عمير بن الحمام الأنصاري رضي الله عنه : يا رسول الله، جنة عرضها السماوات والأرض؟ قال: «نعم» قال: بخ بخ ؟ فقال رسول الله صلى الله عليه وسلم : «ما يحملك على قولك بخ بخ؟» قال: لا والله يا رسول الله إلا رجاء أن أكون من أهلها، قال: «فإنك من أهلها» فأخرج تمرات من قرنه، فجعل يأكل منهن، ثم قال: لئن أنا حييت حتى آكل تمراتي هذه إنها لحياة طويلة، فرمى بما كان معه من التمر، ثم قاتلهم حتى قتل.
3915 Anas (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) and his Companions set out and reached Badr before the polytheists did. When the polytheists arrived, the Messenger of Allah (may Allah's peace and blessings be upon him) said: "Let no one of you advance to anything unless I am ahead of him." The polytheists then came near, so the Messenger of Allah (may Allah's peace and blessings be upon him) said: "Proceed toward a Paradise as wide as the heavens and earth." ‘Umayr ibn al-Humām al-Ansāri (may Allah be pleased with him) said: "O Messenger of Allah, a Paradise as wide as the heavens and earth?" He said: 'Yes.' He remarked: '"Bakhin! Bakhin!" (an Arabic expression of astonishment) The Messenger of Allah asked him what made him say so. He replied: "Nothing, by Allah, O Messenger of Allah, except the hope that I might be one of its dwellers." The Messenger of Allah said: "You are one of its dwellers." So he (‘Umayr) took some dates out of his quiver and started to eat them, then he said: "If I lived until I finished eating these dates of mine, it would be a long life indeed." So he threw away the dates he had then fought them until he was killed.
[Narrated by Muslim]
HadeethEnc: [Authentic hadith] (صحيح)
Explanation
Anas (may Allah be pleased with him) reports that the Prophet (may Allah's peace and blessings be upon him) set forth from Madīnah with his Companions to meet the caravan of Abu Sufyān that had come from Syria heading toward Makkah. The Muslims did not set out to fight; however, Allah made them encounter their enemies without prior planning on their part. Hence, some Companions did not take part in this battle and the Prophet did not reprimand any of them. Then the Prophet camped in Badr before the disbelievers of Quraysh reached the place. He took his position there and when the disbelievers of Quraysh arrived, he said to the Companions: ''Let no one of you advance to anything unless I am ahead of him'", meaning that he forbade them from advancing toward anything until he was closer than them to that thing so that every possible advantage unknown to them could be utilized. Then the Prophet urged the Companions to hasten to a Paradise that was as wide as the heavens and earth, meaning that they should not delay in sacrificing their lives for the sake of Allah, for their promised reward was a Paradise as wide as the heavens and earth. With this he encouraged and motivated them to fight the disbelievers. ‘Umayr ibn al-Humām al-Ansāri was amazed to hear that and asked the Prophet about it again, saying: "O Messenger of Allah, a Paradise as wide as the heavens and earth?!" The Prophet (may Allah's peace and blessings be upon him) said: 'Yes.' Thereupon, ‘Umayr said: "Bakhin! Bakhin!" which is an Arabic expression reflecting astonishment. The Prophet (may Allah's peace and blessings be upon him) asked him why he said that; i.e. what motivated him to say it, was it fear? He replied: "No, by Allah, O Messenger of Allah, but I only hoped to be one of its people." Thereupon, the Prophet assured him that he was one of them. The Prophet (may Allah's peace and blessings be upon him) gave his Companions glad tidings to motivate them to exert themselves in doing the deeds that would make them deserve Paradise. On hearing such glad tidings from the most truthful and most trusted who does not speak from his own inclination, ‘Umayr took out some dates from his quiver and started to eat them. But then he felt that life was too long and said: "If I lived until I finished eating these dates of mine, it would be a long life indeed." So he threw away the dates and proceeded to fight until he was killed.
عن ابن عمر رضي الله عنهما قال: لما اشتد برسول الله صلى الله عليه وسلم وجعه، قيل له في الصلاة، فقال: «مروا أبا بكر فليُصَلِّ بالناس» فقالت عائشة رضي الله عنها : إن أبا بكر رجل رقيق، إذا قرأ القرآن غلبه البكاء، فقال: «مُرُوه فليُصَلِّ». وفي رواية عن عائشة رضي الله عنها ، قالت: قلت: إن أبا بكر إذا قام مقامك لم يُسْمعِ الناس من البكاء.
4179 Ibn ‘Umar (may Allah be pleased with him) reported: When the illness of the Messenger of Allah (may Allah's peace and blessings be upon him) intensified, he was asked about leading the prayer and he said: "Order Abu Bakr to lead the people in prayer." Upon that, ‘Ā'ishah (may Allah be pleased with her) said: "Abu Bakr is a soft-hearted man; he is overcome by weeping when he recites the Qur’an." So the Messenger of Allah repeated: "Order him to lead the prayer." In another narration: ‘Ā'ishah (may Allah be pleased with her) said: "If Abu Bakr stands in your place, the people will not hear his recitation of the Qur’an on account of (his) weeping.”
[Narrated by Bukhari & Muslim]
HadeethEnc: [Authentic hadith] (صحيح)
Explanation
When the last illness of the Messenger of Allah (may Allah's peace and blessings be upon him) became more intense, he was not able to lead the people in prayer, so he ordered those who were with him to tell Abu Bakr (may Allah be pleased with him) to lead the prayer. Abu Bakr used to weep much whenever he recited the Qur’an, so ‘Ā'ishah (may Allah be pleased with her) made an excuse for him on account of his weeping. However, in the Hadīth mentioned here, her real intention was not that Abu Bakr should not lead the prayer because of his weeping while reciting the Qur'an; rather, she feared that people would regard her father, Abu Bakr, as a bad omen for taking the place of the Prophet in leading the prayer (i.e. heralding his imminent death). So she did not show what she was hiding in her heart. In a narration in Sahīh Muslim, ‘Ā'ishah said: "By Allah, there is nothing disturbing in it for me but the idea that people may see a bad omen in the first person to take the place of the Messenger of Allah (may Allah's peace and blessings be upon him)." She said: "I tried to dissuade him twice or thrice (from appointing my father as Imām in prayer), but he ordered Abu Bakr to lead the people in prayer and said: 'You women are like the women who surrounded Yūsuf.'" He intended by saying "the women who surrounded Yūsuf" that they are like those women in the story of Prophet Yūsuf in showing outwardly what was contrary to what is in their hearts. Although he used the plural form, he intended only one woman, which is ‘Ā'ishah, just as he intended by saying "those women who surrounded Yūsuf" only one woman, which is Zulaykha, wife of the ruler of Egypt at the time of Yūsuf. The aspect of similarity between the two women is that Zulaykha invited the women and outwardly showed them hospitality, but her inward intention behind inviting them was to make them look at the beauty of Yūsuf so that they would excuse her for loving him. Likewise, ‘Ā'ishah outwardly expressed that the reason she wanted her father to be exempted from leading the prayer was that the worshipers would not hear his recitation of the Qur’an because of his weeping, whereas her real intention was her fear that people would find a bad omen in him, as explicitly mentioned in other narrations of the Hadīth, where she said: "... the only reason that I argued with him (about this matter) was that I did not feel in my heart that after him (the Prophet) the people would ever love a man who had taken his place.”
عن أنس بن مالك رضي الله عنه أَنَّ رسولَ اللهِ صلى الله عليه وسلم أُتِيَ بِلَبَنٍ قد شِيبَ بماءٍ، وعن يمينهِ أَعْرَابِيٌّ، وعن يَسَارِه أبو بكرٍ رضي الله عنه فَشَرِبَ، ثم أَعْطَى الأَعْرَابِيَّ، وقال: «الأَيْمَنَ فَالأَيْمَنَ».
4221 Anas ibn Mālik (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) was brought milk mixed with water. A Bedouin was sitting on his right and Abu Bakr (may Allah be pleased with him) was sitting on his left. He drank then gave it to the Bedouin and said: "The one on the right (first) then again the one on the right."
[Narrated by Bukhari & Muslim]
HadeethEnc: [Authentic hadith] (صحيح)
Explanation
The Prophet (may Allah's peace and blessings be upon him) was brought milk mixed with water. On his right side there was a Bedouin and on his left side there was Abu Bakr. The Prophet (may Allah's peace and blessings be upon him) drank from the milk then gave it to the Bedouin, who took it and drank. Although Abu Bakr has more merit than the Bedouin, the Prophet (may Allah's peace and blessings be upon him) gave the Bedouin preference over him because he was on his right, then he said: "The one on the right then again the one on the right," meaning, start with the one on your right side then again the one on his right side and so on.
عن جابرٍ رضي الله عنه : أَنَّ رسولَ اللهِ صلى الله عليه وسلم دَخَلَ يومَ فَتْحِ مَكَّةَ وعليه عِمَامَةٌ سَوْدَاءُ. عن أبي سعيدٍ عمرو بنِ حُرَيْثٍ رضي الله عنه قال: كَأَنِّي أَنْظُرُ إلى رسولِ اللهِ صلى الله عليه وسلم وعليه عِمَامَةٌ سَوْدَاءُ، قَدْ أَرْخَى طَرَفَيْهَا بَيْنَ كَتِفَيْهِ. في رواية: أَنَّ رسولَ اللهِ صلى الله عليه وسلم خَطَبَ النَّاسَ، وعليه عِمَامَةٌ سَوْدَاءُ.
4222 Jābir (may Allah be pleased with him) reported that on the day of the Conquest of Makkah, the Messenger of Allah (may Allah's peace and blessings be upon him) entered (Makkah) while wearing a black turban. Abu Sa‘īd ‘Amr ibn Hurayth (may Allah be pleased with him) reported: I saw the Messenger of Allah (may Allah's peace and blessings be upon him) wearing a black turban with its ends hanging loose between his shoulders. In another narration: "The Messenger of Allah (may Allah's peace and blessings be upon him) gave a sermon while wearing a black turban."
[Muslim with its two versions]
HadeethEnc: [Authentic hadith] (صحيح)
Explanation
The Hadīth reported by Jābir (may Allah be pleased with him) states that the Prophet (may Allah's peace and blessings be upon him) entered Makkah on the day of its conquest wearing a black turban. This indicates that it is permissible to wear black clothing. The second narration reporting that the Prophet gave a sermon while wearing a black turban shows the permissibility of wearing black clothes when delivering a sermon. However, wearing white clothing is better as reported in a Sahīh Hadīth: "The best of your clothing is the white ones." Wearing black clothes by sermon givers is permissible, but white is better. That is the Prophet's wearing a black turban in this Hadīth just shows that it is permissible. As for the other Hadīth reported by ‘Amr ibn Hurayth, saying: "I saw the Messenger of Allah (may Allah's peace and blessings be upon him) wearing a black turban with its ends hanging loose between his shoulders," it indicates the permissibility of wearing a black turban and letting its ends hang down between the shoulders.
عن أنس بن مالك رضي الله عنه أَنَّ رسولَ اللهِ صلى الله عليه وسلم كان يَتَنَفَّسُ في الشَّرَابِ ثَلَاثًا.
4225 Anas ibn Mālik (may Allah be pleased with him) reported that the Messenger of Allah (may Allah's peace and blessings be upon him) used to breathe three times in the course of a drink.
[Narrated by Bukhari & Muslim]
HadeethEnc: [Authentic hadith] (صحيح)
Explanation
The Messenger of Allah (may Allah's peace and blessings be upon him) used to breathe three times in the course of a drink. He would drink one time and take the container away from his mouth. He would then drink for a second and take it away, and he would do the same for a third time. He did not breathe into the container.
عن ابن مسعود رضي الله عنه قال: صليت مع النبي صلى الله عليه وسلم ليلة، فأطال القيام حتى هَمَمْتُ بأمْرِ سُوءٍ! قيل: وما هَمَمْتَ به؟ قال: هَمَمْتُ أن أجلس وأَدَعَه.
4226 Ibn Mas‘ūd (may Allah be pleased with him) reported: I prayed one night with the Prophet (may Allah's peace and blessings be upon him) and he continued standing for long until I was I about to do something bad. Someone said: What were you about to do? He said: I was about to sit down and leave him (standing).
[Narrated by Bukhari & Muslim]
HadeethEnc: [Authentic hadith] (صحيح)
Explanation
Ibn Mas‘ūd (may Allah be pleased with him) reported: I prayed one night with the Prophet (may Allah's peace and blessings be upon him) and he prolonged the standing for so long that I was I about to do something bad. It was asked: "What were you about to do?" He said: "I was about to sit down and leave him (standing)."
عن أم المؤمنين عائشة رضي الله عنها قالت: إِنْ كَانَ رسولُ اللهِ صلى الله عليه وسلم لَيَدَعُ العَمَلَ، وهو يُحِبُّ أَنْ يَعْمَلَ بِهِ؛ خَشْيَةَ أَنْ يَعْمَلَ بِهِ النَّاسُ فَيُفْرَضَ عَلَيْهِمْ.
4228 ‘Ā'ishah (may Allah be pleased with her) reported that the Messenger of Allah (may Allah's peace and blessings be upon him) would give up a deed, even though he liked to perform it, for fear that people would follow him and perform it, and it would thus become obligatory for them.
[Narrated by Bukhari & Muslim]
HadeethEnc: [Authentic hadith] (صحيح)
Explanation
The Prophet (may Allah's peace and blessings be upon him) would give up a deed, despite his love to perform it, lest people would do it as well, and therefore the deed would be made obligatory for them. The people would thus be put in a real hardship, and the Prophet (may Allah's peace and blessings be upon him) did not like to put them into hardships.
عن جابر بن عبد الله رضي الله عنهما أَنَّ رسولَ اللهِ صلى الله عليه وسلم دَخَلَ على رجلٍ مِنَ الأَنْصَارِ، ومعه صاحبٌ له، فقال رسولُ اللهِ صلى الله عليه وسلم : «إِنْ كان عِنْدَكَ مَاءٌ بَاتَ هذه الليلةَ في شَنَّةٍ وإِلَّا كَرَعْنَا».
4230 Jābir ibn ‘Abdullāh (may Allah be pleased with him) reported that the Messenger of Allah (may Allah's peace and blessings be upon him) entered upon a man of the Ansār, accompanied by one of his Companions. The Messenger of Allah (may Allah's peace and blessings be upon him) said: "If you have any water that has remained this night in a skin (we would like it), otherwise we would drink directly (from a water source)."
[Narrated by Bukhari]
HadeethEnc: [Authentic hadith] (صحيح)
Explanation
Jābir (may Allah be pleased with him) reported that the Messenger of Allah (may Allah's peace and blessings be upon him) entered the house of a man of the Ansār. It is said that he was Abu al-Haytham ibn At-Tayyihān al-Ansāri. The Prophet was accompanied by his Companion Abu Bakr. The Prophet (may Allah's peace and blessings be upon him) asked the Ansāri man if he had any water that had remained overnight in a water skin, and this was in summer. The wisdom behind that is that the water which remains overnight is cool. If he did not have such water, they would drink water directly with their mouths from a water source, without using a cup or their hand.
عن جابر رضي الله عنه أن النبي صلى الله عليه وسلم اشْتَرَى منه بَعِيراً، فَوَزَنَ له فَأرْجَح.
4231 Jābir (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) bought a camel from him, and he weighed out (the price) and paid him more than his due.
[Narrated by Bukhari & Muslim]
HadeethEnc: [Authentic hadith] (صحيح)
Explanation
There is a story behind this Hadīth, and it is mentioned here in brief. The Prophet (may Allah's peace and blessings be upon him) bought a camel from Jābir (may Allah be pleased with him). "And he weighed out for him," meaning: the Prophet (may Allah's peace and blessings be upon him) weighed the price of the camel. This is said figuratively, since the one who did the weighing in the Hadīth was Bilāl (may Allah be pleased with him) upon orders from the Prophet (may Allah's peace and blessings be upon him) as stated in the original Hadīth: "So he ordered Bilāl to weigh for me an Uqiyyah (unit of weight) and he weighed it for me, giving me more than its price." That means he paid Jābir (may Allah be pleased with him) more than his due. They used to deal with money by weight not by units, although sometimes they used it by units, but mostly by weight.
عن عائشة رضي الله عنها قالت: تُوُفِّيَ رسول الله صلى الله عليه وسلم وما في بيتي من شيء يَأكُلُهُ ذُو كَبدٍ إلا شَطْرُ شَعير في رَفٍّ لي، فأكَلتُ منه حتى طال عليَّ، فَكِلْتُهُ فَفَنِيَ.
4239 ‘Ā’ishah (may Allah be pleased with her) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) died when my house was void of any edible thing except for a small quantity of 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.
[Narrated by Bukhari & Muslim]
HadeethEnc: [Authentic hadith] (صحيح)
Explanation
‘Ā’ishah (may Allah be pleased with her) informs in this Hadīth that the Prophet (may Allah's peace and blessings be upon him) died when her house was void of any edible thing except for a small quantity of barley she had on a shelf and from which she kept eating for a long time. Then when she measured what was left of it, it soon finished, which points to the Prophet's continued blessing in that small amount of food so long as it was not measured, a sign of reliance on Allah. Weighing things in buying and selling is required for the rights of people involved. But it is not recommended to measure your things as you spend or use them.
عن أبي عبد الله خباب بن الأرت رضي الله عنه قال: شكونا إلى رسول الله صلى الله عليه وسلم وهو مُتَوَسِّدٌ بُرْدَةً له في ظِلِّ الكعبة، فقلنا أَلاَ تَسْتَنْصِرُ لنا، ألا تدعو الله لنا؟ فقال: «قد كان من قبلكم يُؤخذ الرجل فيُحفر له في الأرض، فيُجعل فيها، ثمَّ يُؤتى بالمِنْشَارِ فيوضع على رأسه فيُجعل نصفين، ويُمشط بأمشاطِ الحديد ما دون لحمه وعظمه، ما يَصُدُّهُ ذلك عن دينه، والله لَيُتِمَّنَّ الله هذا الأمر حتى يسير الراكب من صنعاء إلى حضرموت لا يخاف إلا الله والذئب على غَنَمِه، ولكنكم تستعجلون». وفي رواية: «هو مُتَوَسِّدٌ بُرْدَةً، وقد لقينا من المشركين شدة».
4246 Abu ‘Abdullāh Khabbāb ibn al-Aratt (may Allah be pleased with him) reported: We complained to the Messenger of Allah (may Allah's peace and blessings be upon him) while he was lying in the shade of the Ka‘bah, placing his cloak under his head. We said: "Will you not supplicate for our victory (over our opponents)? Will you not invoke Allah for us?" He replied: "Among those who came before you, a man would be seized and held in a pit dug for him in the ground, and he would be sawed into two halves from his head, and his flesh would be torn away from his bones with iron combs, and none of this would turn him away from his religion. By Allah, Allah will bring this matter (Islam) to its completion until the traveler will walk from Sana'a to Hadramaut fearing none except Allah and the wolf for his sheep, but you are rushing things." In another narration: "Having made a pillow from his cloak, and we had faced much persecution from the polytheists."
[Narrated by Bukhari]
HadeethEnc: [Authentic hadith] (صحيح)
Explanation
In this Hadīth, Khabbāb (may Allah be pleased with him) tells the story of the suffering that the Muslims faced from the disbelievers of the Quraysh in Makkah. They came complaining to the Prophet (may Allah's peace and blessings be upon him) while he was lying in the shade of the Ka‘bah placing his head on his cloak. The Prophet (may Allah's peace and blessings be upon him) explained that those who lived before us experienced severer trials regarding their religion. A pit would be dug for one of them and he would be thrown into it; then a saw would be brought to the top of his head and he would be sawed into two halves; and his flesh would be torn away from his bones with iron combs, which was extreme suffering. Then he swore that Allah, the Almighty, would complete this matter, meaning that He would complete the message of Islam that the Messenger (may Allah's peace and blessings be upon him) had brought. This would be done in such a way that the one traveling from Sana'a to Hadramaut would fear none except Allah and the wolf for his sheep. Then he guided his noble Companions to stop rushing things, saying: "But you are rushing things," meaning: have patience and await relief from Allah, for Allah will surely complete this matter, and things went just as the Prophet (may Allah's peace and blessings be upon him) swore they would go.
عن عائشة رضي الله عنها أن النبي صلى الله عليه وسلم كان يَنَام أول اللَّيل، ويقوم آخره فَيُصلِّي.
4247 ‘Ā'ishah (may Allah be pleased with her) reported that the Prophet (may Allah's peace and blessings be upon him) used to sleep at the beginning of the night and rise at its end to pray.
[Narrated by Bukhari & Muslim]
HadeethEnc: [Authentic hadith] (صحيح)
Explanation
‘Ā'ishah (may Allah be pleased with her) says that the Prophet (may Allah's peace and blessings be upon him) used to sleep at the beginning of night, after praying the ‘Ishā' and would pray Qiyām at the end of the night, which is the second third of night. After finishing his prayer, he used to return to his bed and sleep, and that would be at the last sixth of the night to take some rest after the hard Qiyām. This sleep is also useful to restore one's energy for the Fajr prayer and the morning supplications. With this sleep, one wakes up refreshed. No one will discern that he was doing extra worship at night. Thus, ostentation on part of the worshiper would be out of the question. For this reason, the first call to the Fajr prayer is meant to wake up those who are asleep to pray the Witr if they have not done so and to urge those who are praying to take some rest in order to restore their energy.
عن أبي قتادة وأنس بن مالك رضي الله عنهما مرفوعاً: «إني لأقوم إلى الصلاة، وأريد أن أُطَوِّلَ فيها، فأسمع بكاء الصبي فأَتَجَوَّزُ في صلاتي كراهيةَ أن أَشُقَّ على أمه».
4249 Abu Qatādah and Anas ibn Mālik (may Allah be pleased with both of them) reported that the Prophet (may Allah's peace and blessings be upon him) said: "Verily, I would stand up for (congregational) prayer intending to prolong it, but I hear the crying of an infant, so I shorten my prayer lest I make it burdensome for his mother."
[Narrated by Bukhari - Narrated by Bukhari & Muslim]
HadeethEnc: [Authentic hadith] (صحيح)
Explanation
The Prophet (may Allah's peace and blessings be upon him) would start leading a congregational prayer intending to make the prayer long. However, if he heard an infant crying, he would shorten the prayer so that it would not be hard on the infant's mothers, since her heart would be distracted by the crying of her child.
عن عائشة رضي الله عنها قالت: قَدِمَ نَاسٌ مِنَ الأَعْرَابِ عَلَى رَسُولِ اللهِ صلى الله عليه وسلم فقالوا: أَتُقَبِّلُونَ صِبْيَانَكُمْ؟ فقال: «نعم» قالوا: لَكِنَّا واللهِ ما نُقَبِّلُ! فقال رسولُ اللهِ صلى الله عليه وسلم : «أَوَ أَمْلِكُ إن كانَ اللهُ نَزَعَ مِنْ قُلُوبِكُم الرَّحْمَةَ!».
4251 ‘Ā’ishah (may Allah be pleased with her) reported: Some Bedouins visited the Messenger of Allah (may Allah's peace and blessings be upon him) and they said: "Do you kiss your children?" He said: 'Yes.' They said: "By Allah we do not kiss our children." Thereupon the Messenger of Allah (may Allah's peace and blessings be upon him) said: "Then what can I do if Allah has removed mercy from your hearts?"
[Narrated by Bukhari & Muslim]
HadeethEnc: [Authentic hadith] (صحيح)
Explanation
Some Bedouins came to the Prophet (may Allah's peace and blessings be upon him) and (during their visit) they asked him: "Do you kiss your children?" The Prophet (may Allah's peace and blessings be upon him) replied: 'Yes.' Bedouins are normally harsh and rigorous, so they said: "We never kiss our children." So the Prophet (may Allah's peace and blessings be upon him) said: If Allah has removed mercy from your hearts, I would not be able to put it in them.
عن عائشةَ رضي الله عنها قالت: خَرَجَ رسولُ اللهِ صلى الله عليه وسلم ذَاتَ غَدَاةٍ، وعليه مِرْطٌ مُرَحَّلٌ مِنْ شَعْرٍ أَسْوَدَ.
4293 ‘Ā'ishah (may Allah be pleased with her) reported: One early morning, the Messenger of Allah (may Allah's peace and blessings be upon him) went out wearing a garment with a pattern of camel saddles (or a pattern of stripes) on it, made of black hair.
[Narrated by Muslim]
HadeethEnc: [Authentic hadith] (صحيح)
Explanation
The Mother of the Believers ‘Ā'ishah (may Allah be pleased with her) described some of the clothing of the Prophet (may Allah's peace and blessings be upon him) saying that one early morning he came out to his Companions wearing a garment that had images of camel saddles on it made from black hair - or a garment with a pattern of stripes like that in the saddle.
عن أنسٍ رضي الله عنه قال: رَأَيْتُ رسولَ اللهِ صلى الله عليه وسلم جَالِسًا مُقْعِيًا يَأْكُلُ تَمْرًا.
4296 Anas (may Allah be pleased with him) reported: I saw the Messenger of Allah (may Allah's peace and blessings be upon him) eating some dates while sitting on his buttocks with his knees bent upwards.
[Narrated by Muslim]
HadeethEnc: [Authentic hadith] (صحيح)
Explanation
Anas (may Allah be pleased with him) said: I saw the Messenger of Allah (may Allah's peace and blessings be upon him) eating some dates while sitting with his buttocks on the ground and his knees bent upwards. He sat that way so as not to eat much, because in this position one is not sitting comfortably so he does not eat much.
عن أبي رمثة التيمي رضي الله عنه قال: رأيتُ رسولَ اللهِ صلى الله عليه وسلم وعليه ثَوْبَانِ أَخْضَرَانِ.
4297 Abu Rimthah At-Taymi (may Allah be pleased with him) reported: I saw the Messenger of Allah (may Allah's peace and blessings be upon him) wearing two green garments.
[Narrated by At-Termedhy - An-Nasaa’i - Narrated by Abu Daoud - Narrated by Ahmad - Ad-Daarimi]
HadeethEnc: [Authentic hadith] (صحيح)
Explanation
Abu Rimthah (may Allah be pleased with him) reports that he saw the Prophet (may Allah's peace and blessings be upon him) wearing green garments.
عن أنس بن مالك رضي الله عنه : «أن رسول الله صلى الله عليه وسلم دخل مكة عام الفَتح، وعلى رأسه المِغْفَرُ، فلما نَزعه جاءه رجل فقال: ابن خَطَلٍ متعَلِّقٌ بأستار الكعبة، فقال: اقْتُلُوهُ».
4440 Anas ibn Mālik (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) entered Makkah in the Year of the Conquest wearing a helmet on his head. When he took it off, a man came to him and said: "Ibn Khatal is hanging on to the drapes of the Ka‘bah." So he (the Prophet, may Allah's peace and blessings be upon him) said: "Kill him."
[Narrated by Bukhari & Muslim]
HadeethEnc: [Authentic hadith] (صحيح)
Explanation
There was a covenant between the Prophet (may Allah's peace and blessings be upon him) and the disbelievers of the tribe of Quraysh, and he had declared that some of the polytheists were no longer granted immunity by the Muslims. They were nine people only. So, at the time of the conquest of Makkah, the Prophet (may Allah's peace and blessings be upon him) entered it while being on his guard, so he was wearing a helmet. Some of the Companions found Ibn Khatal (the apostate; one of those who were deprived of immunity) hanging on to the curtains of the Ka‘bah, seeking refuge in its sacredness against being killed, as he knew well how ugly and evil his past actions were. The Companions abstained from killing him before asking the Prophet (may Allah's peace and blessings be upon him). When they asked him, he said: "Kill him." So he was killed between the Black Stone and the Maqām Ibrahīm.
عن عبد الله بن عمر رضي الله عنهما قال: «نهى رسول الله صلى الله عليه وسلم عن الْوِصَالِ، قالوا: إنك تواصل؟ قال: إني لَسْتُ كَهَيْئَتِكُمْ، إني أُطْعَمُ وَأُسْقَى». وفي رواية أبي سعيد الخدري رضي الله عنه : «فَأَيُّكُمْ أراد أن يواصل فليواصل إلى السَّحَرِ».
4524 ‘Abdullāh ibn ‘Umar (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) prohibited Wisāl (continuous fasting for two days). So they said to him: "But you practice Wisāl!" He said: "I am not like you. I am provided with food and drink (by my Lord)." The narration reported by Abu Sa‘īd al-Khudri (may Allah be pleased with him) reads: "... so whoever of you wishes to practice Wisāl, let him do so until the pre-dawn time.”
[Narrated by Bukhari & Muslim]
HadeethEnc: [Authentic hadith] (صحيح)
Explanation
The Prophet (may Allah's peace and blessing be upon him) forbade his Companions from Wisāl out of mercy and compassion for them. However, the Companions, out of their love for virtuous deeds and their eagerness to perform deeds that would bring them closer to Allah, wished to practice the Wisāl fast, following the example of the Prophet. They said to him: But you practice Wisāl! So he informed them that he was given (by Allah) what compensates his need for food and drink. He added that whoever wants to continuously fast, then he may do so until the time before dawn. The Islamic Shariah is tolerant and easy and is free of whatever causes hardship and distress, and is also free of extremism and excess, because that would entail torture and exhaustion of the self, and Allah does not charge a soul except with that within its capacity. This is also because ease and facilitation encourage the continuity of deeds and ward off boredom. Moreover, they emphasize the justice that Allah has placed on earth, which is giving Allah what He demands of worship while giving the self its essential needs.
عن أبي هريرة رضي الله عنه قال: سمعت رسول الله صلى الله عليه وسلم يقول: «ما نهيتكم عنه فاجتنبوه، وما أمرتكم به فأْتُوا منه ما استطعتم، فإنما أَهلَكَ الذين من قبلكم كثرةُ مسائلهم واختلافهم على أنبيائهم».
4725 Abu Hurayrah (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) said: "Avoid what I have forbidden you from; and do as much as you can, of what I have ordered you. Indeed, those before you were ruined because of their excessive questioning and disagreeing with their prophets."
[Narrated by Bukhari & Muslim]
HadeethEnc: [Authentic hadith] (صحيح)
Explanation
The Messenger of Allah (may Allah's peace and blessings be upon him) informed us that if he forbade us from something, we must avoid it without exception, and if he ordered us to do something, we have to do it as much as we can. He then warned us against being like some of the previous nations, who asked their prophets excessive questions and disagreed with them, so Allah punished them with different types of destruction and ruin. We should therefore avoid being like them, so we will not be destroyed in the ways that they were.
Benefits
It enjoins compliance with the commands and prohibitions.
We are not permitted to do anything of the prohibitions. With regard to the commands, however, we are required to comply according to our abilities. This is because the abandonment of something falls within one’s capacity, whereas taking a certain action requires ability.
It is prohibited to ask a lot of questions. The scholars divided questions into two types, one of which aims at learning things needed in the religion. This type is required, and it applies to questions the Companions used to ask. The other type is such questions that are posed by way of obstinacy and affectation, which is prohibited.
It warns the Ummah of disobeying the Prophet (may Allah’s peace and blessings be upon him), as happened in the past nations.
When something is prohibited, this applies to any part of it, great or small, for avoiding it requires avoidance of the action altogether. For example, we are prohibited from usury, and this applies to any amount of it, big or small.
We are required to shun the means conducive to something prohibited, for this falls under the meaning of avoidance.
Man has certain capacity and ability, as indicated by his words: “As much as you can.” This refutes the claim by the Jabriyyah (Determinism) doctrine that man has no ability because he is forced to do whatever he does; even when a person moves his hand during his speech, this, according to them, is out of his control and he is compelled to do so. This view is undoubtedly wrong, and it results in great evils.
When a person hears a command from the Prophet (may Allah’s peace and blessings be upon him), he should not ask whether it is obligatory or recommended; for he said: “Do it as much as you can.”
Whatever the Prophet (may Allah’s peace and blessings be upon him) commanded or prohibited is part of the Shariah, whether it exists in the Qur’an or not. We should observe the Sunnah if introduced something not in the Qur’an, be it a command or a prohibition.
One of the means to ruin is posing a lot of questions, especially about things that cannot be realized, like matters related to the unseen, the names and attributes of Allah, and the events on the Day of Judgment. Do not ask a lot about such matters, lest you ruin your life and become an obstinate and unnecessarily inquisitive person.
The past nations were ruined due to their frequent questioning and disobeying their prophets.
عن أم سلمة رضي الله عنها قالت: كان أَحَبَّ الثِّيَابِ إلى رسولِ اللهِ صلى الله عليه وسلم القَمِيصُ.
4827 Umm Salamah (may Allah be pleased with her) reported: The garment that the Messenger of Allah (may Allah's peace and blessings be upon him) liked most was the Qamīs (long shirt).
[Narrated by At-Termedhy - Narrated by Abu Daoud - Narrated by Ahmad]
HadeethEnc: [Authentic hadith] (صحيح)
Explanation
The garment that the Messenger of Allah (may Allah's peace and blessings be upon him) liked most was the Qamīs (long shirt) because it covers the body better than the Izār and Ridā'. Also, because it is one piece and thus easier to wear. However, if you are in a country where people are used to wearing Izār and Ridā' and you dress like them, there is no harm in that. The important thing is to not oppose the style of the people of the country, thereby becoming famous for it. Indeed, the Prophet (may Allah's peace and blessings be upon him) forbade wearing garment for fame and vanity.
عن عائشة رضي الله عنها قالت: كان رسولُ اللهِ صلى الله عليه وسلم إذا فَاتَتْهُ الصَّلَاةُ مِنَ الليلِ مِن وَجَعٍ أَوْ غَيْرِهِ، صَلَّى من النَّهَارِ ثِنْتَيْ عَشْرَةَ رَكْعَةً.
4829 ‘Ā'ishah (may Allah be pleased with her) reported: When the Messenger of Allah (may Allah's peace and blessings be upon him) missed prayer at night because of sickness or otherwise, he would pray twelve Rak‘ahs during the daytime.
[Narrated by Muslim]
HadeethEnc: [Authentic hadith] (صحيح)
Explanation
If the Prophet (may Allah's peace and blessings be upon him) missed the voluntary night prayer because of sickness or something else, he would make it up in the daytime. At night he would pray eleven Rak‘ahs as Witr, but since the Witr time passed, he would pray it as an even number, i.e. twelve Rak‘ahs instead of eleven.
عن جابر بن عبد الله رضي الله عنهما قال: كان جِذْعٌ يقوم إليه النبي صلى الله عليه وسلم يعني في الخطبة - فلما وُضعَ المنبر سمعنا للجِذْعِ مثل صوت العِشَارِ، حتى نزل النبي صلى الله عليه وسلم فوضع يده عليه فَسَكَنَ. وفي رواية: فلما كان يوم الجمعة قعد النبي صلى الله عليه وسلم على المنبر، فصاحت النخلة التي كان يخطب عندها حتى كادت أن تَنْشَقُّ، وفي رواية: فصاحت صِيَاحَ الصبي، فنزل النبي صلى الله عليه وسلم حتى أخذها فَضَمَّها إليه، فجعلت تَئِنُّ أَنِينَ الصبي الذي يُسَكَّتُ حتى اسْتَقَرَّتْ، قال: «بَكَتْ على ما كانت تسمع من الذِّكْرِ».
4927 Jābir ibn ‘Abdullāh (may Allah be pleased with him) reported: The Prophet (may Allah's peace and blessings be upon him) used to stand by the trunk of a date-palm tree while delivering the sermon. When a pulpit was placed in the mosque, we heard the trunk crying out like a pregnant she-camel until the Prophet (may Allah's peace and blessings be upon him) came down from the pulpit and placed his hand over it and it became quiet. In another narration: "On Friday, the Prophet (may Allah's peace and blessings be upon him) sat on the pulpit, so the date palm tree that he used to stand by while delivering the sermon cried out until it almost split asunder." In a third narration: "... so it cried like a child, and the Prophet (may Allah's peace and blessings be upon him) descended (from the pulpit) and embraced it while it continued moaning like a child being quietened until it calmed down. He said: 'It was crying for (missing) what it used to hear of Dhikr near it.’"
[Narrated by Bukhari]
HadeethEnc: [Authentic hadith] (صحيح)
Explanation
The Prophet (may Allah's peace and blessings be upon him) took a trunk as a pulpit, and when he replaced it, he heard the sound and crying of that trunk over the Dhikr it used to hear. So, the Prophet descended and put his hand over it, and it calmed as a result. In another narration: "He descended and took it in his arms, and this took place during the Friday sermon."
عَنْ أَبِي حَازِمٍ قَالَ: قَاعَدْتُ أَبَا هُرَيْرَةَ رضي الله عنه خَمْسَ سِنِينَ، فَسَمِعْتُهُ يُحَدِّثُ عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، قَالَ: «كَانَتْ بَنُو إِسْرَائِيلَ تَسُوسُهُمُ الأَنْبِيَاءُ، كُلَّمَا هَلَكَ نَبِيٌّ خَلَفَهُ نَبِيٌّ، وَإِنَّهُ لاَ نَبِيَّ بَعْدِي، وَسَيَكُونُ خُلَفَاءُ فَيَكْثُرُونَ» قَالُوا: فَمَا تَأْمُرُنَا؟ قَالَ: «فُوا بِبَيْعَةِ الأَوَّلِ فَالأَوَّلِ، أَعْطُوهُمْ حَقَّهُمْ، فَإِنَّ اللَّهَ سَائِلُهُمْ عَمَّا اسْتَرْعَاهُمْ».
4936 Abu Hāzim reported: I accompanied Abu Hurayrah (may Allah be pleased with him) for five years, and I heard him narrate from the Prophet (may Allah's peace and blessings be upon him), who said: "The Children of Israel were ruled by the prophets; whenever a prophet passed away, another would succeed him. Verily, there will be no prophet after me, but there will be many caliphs." They said: What do you command us to do? He said: "Fulfill the pledge of allegiance to the first, then the next. Give them their due rights, for Allah will ask them about what He entrusted to them."
[Agreed upon]
HadeethEnc: [Authentic] (صحيح)
Explanation
The Prophet (may Allah's peace and blessings be upon him) informed that the Children of Israel were led by the prophets, who managed their affairs as rulers and leaders do with their subjects. Whenever corruption appeared among them, Allah would send them a prophet to set their matters right and remove the alterations they had made to the rulings. He added that there would be no prophet after him to do what they used to do. After me, there will be caliphs, and they will increase in number, and disputes and disagreements will arise among them. Thereupon, the Companions (may Allah be pleased with them) asked the Messenger of Allah (may Allah's peace and blessings be upon him): What do you command us to do? He said: If a caliph is given the pledge of allegiance after another caliph, the pledge to the first one is valid and must be honored, while the pledge to the second is invalid, and it is forbidden for him to seek it. Give them their due rights, obey them, and live with them in obedience, except in matters that involve disobedience to Allah, for Allah will question them and hold them accountable for what they do to you.
Benefits
Subjects need to have a prophet or a caliph to manage their affairs and direct them to the straight path.
There is no prophet after our Prophet Muhammad (may Allah's peace and blessings be upon him).
Warning against rebelling against a ruler whose authority has been established through legitimate means.
It is impermissible to pledge allegiance to two caliphs at the same time.
The gravity of the ruler's responsibility, as Allah Almighty will question him about his subjects.
Ibn Hajar said: Giving precedence to religious matters over worldly affairs, as the Prophet (may Allah's peace and blessings be upon him) commanded that the ruler's right should be fulfilled because it entails upholding the word of religion and preventing chaos and evil. Delaying the demand for one's own rights does not nullify them, as Allah has promised that He will deliver and fulfill them, even in the Hereafter.
This is one of the signs of the Prophet's prophethood, as many caliphs emerged after him (may Allah's peace and blessings be upon him), with both righteous and corrupt rulers succeeding one another in governing the Muslim Ummah.
عن أنس رضي الله عنه قَالَ: كُنْتُ أمشي مَعَ رسول الله صلى الله عليه وسلم وَعَلَيْهِ بُرْد نَجْرَانيٌّ غَلِيظُ الحَاشِيَةِ، فأدْرَكَهُ أعْرَابِي فَجَبذَهُ بِرِدَائِهِ جَبْذَة شَديدة، فَنَظَرْتُ إِلَى صَفْحَةِ عَاتِقِ النَّبيِّ صلى الله عليه وسلم وَقَدْ أثَّرَتْ بِهَا حَاشِيَة الرِّدَاءِ مِنْ شِدَّةِ جَبْذَتِه، ثُمَّ قَالَ: يَا مُحَمَّدُ، مُر لِي مِنْ مَالِ اللهِ الَّذِي عِنْدَكَ. فَالتَفَتَ إِلَيْهِ، فَضَحِكَ ثُمَّ أَمَرَ لَهُ بِعَطَاءٍ.
4940 Anas (may Allah be pleased with him) reported: I was walking with the Messenger of Allah (may Allah's peace and blessings be upon him) and he was wearing a Najrāni cloak with a thick hem. A Bedouin approached him and pulled him violently by his cloak. I looked at the neck of the Messenger of Allah (may Allah's peace and blessings be upon) [and saw that] it was chaffed by his hard tug. The Bedouin then said: "O Muhammad, give me some of Allah's wealth that you have with you." The Prophet turned to him, laughed, and ordered that he be given something.
[Narrated by Bukhari & Muslim]
HadeethEnc: [Authentic hadith] (صحيح)
Explanation
In this Hadīth, Anas (may Allah be pleased with him) reports: I was walking with the Messenger of Allah (may Allah's peace and blessings be upon him) and he was wearing a Najrāni cloak - from Najrān, Yemen - with a thick hem. A Bedouin approached him and pulled him violently by his cloak. I looked at the neck of the Messenger of Allah (may Allah's peace and blessings be upon) [and saw that] it was chaffed by his hard tug. The Bedouin then said: "O Muhammad, give me some of Allah's wealth that you have with you." In other words, it is not a favor from you to give from it, as it does not belong to you. The Prophet turned to him, laughed, and ordered that he be given something.
عن عبدِ اللهِ بنِ بُسْرٍ رضي الله عنه قال: كان للنبيِّ صلى الله عليه وسلم قَصْعَةٌ يقالُ لها: الغَرَّاءُ يحملها أَرْبَعَةُ رِجَالٍ؛ فلما أَضْحَوْا وسَجَدُوا الضُّحَى أُتِيَ بتلك القَصْعَةِ -يعني وَقَدْ ثُرِدَ فيها- فالتَفُّوا عليها، فلَمَّا كَثُرُوا جَثَا رسولُ اللهِ صلى الله عليه وسلم فقال أعرابيٌّ: ما هذه الجِلْسَةُ؟ فقال رسولُ اللهِ صلى الله عليه وسلم : «إِنَّ اللهَ جَعَلَنِي عَبْدًا كَرِيمًا، ولم يَجْعَلْنِي جَبَّارًا عَنِيدًا»، ثم قال رسولُ اللهِ صلى الله عليه وسلم : «كُلُوا مِنْ حَوَالَيْهَا، ودَعُوا ذِرْوَتَهَا يُبَارَكْ فِيهَا».
4946 ‘Abdullāh ibn Busr (may Allah be pleased with him) reported: The Prophet (may Allah's peace and blessings be upon him) had a large bowl called Al-Gharrā', which needed four men to carry it. One day, when they finished their Duha prayer, that bowl was brought full of bread sopped in broth, and they sat down around it. When their number increased, the Messenger of Allah (may Allah's peace and blessings be upon him) knelt down (sat on his knees, resting on his feet). A Bedouin said: "What sort of sitting is that!" Thereupon, the Messenger of Allah (may Allah's peace and blessings be upon him) said: "Verily, Allah has made me a noble slave, not an obstinate tyrant." Then he said: "Eat from the sides of the bowl and leave the center so that your food would be blessed."
[Narrated by Ibn Majah - Narrated by Abu Daoud]
HadeethEnc: [Authentic hadith] (صحيح)
Explanation
The Prophet (may Allah's peace and blessings be upon him) had a big bowl to serve food in called Al-Gharrā' that four men used to carry. One day, when the Companions finished performing their Duha prayer, Al-Gharrā' was brought full of bread sopped in broth, and they sat down around it. When their number increased and the circle around the bowl became too narrow to accommodate everyone, the Messenger of Allah (may Allah's peace and blessings be upon him) sat down on his knees resting on his feet to make room for his brothers. A Bedouin said to him in amazement: "What is this way of sitting, O Messenger of Allah," because of the humility it involved. Thereupon, the Messenger of Allah (may Allah's peace and blessings be upon him) said: "Verily, Allah has made me a noble slave through prophet-hood and knowledge, and He has not made me an obstinate tyrant." The Prophet was indeed neither arrogant nor despotic. Then he said to the Companions: "Eat from the sides of the bowl and leave its center," explaining that this is a reason to attain blessing in food.
عن أبي هريرة، أو أبي سعيد الخدري رضي الله عنهما -شك الراوي- قال: لما كان غزوة تبوك، أصاب الناس مجاعة، فقالوا: يا رسول الله، لو أَذِنْتَ لنا فنحرنا نوَاضِحَنَا فأكلنَا وَادَّهَنَّا؟ فقال رسول الله صلى الله عليه وسلم : «افعلوا» فجاء عمر رضي الله عنه فقال: يا رسول الله، إن فعلت قَلَّ الظَّهْرُ، ولكن ادْعُهُمْ بفضل أَزْوَادِهِمْ، ثمَ ادْعُ الله لهم عليها بالبركة، لعل الله أن يجعل في ذلك البركة. فقال رسول الله صلى الله عليه وسلم : «نعم» فدعا بنِطَعٍ فبسطه، ثم دعا بفضل أَزْوَادِهِمْ، فجعل الرجل يجيء بكف ذُرَةٍ، ويجيء بكف تمر، ويجيء الآخر بِكَسْرَةٍ، حتى اجتمع على النِّطَعِ من ذلك شيء يسير، فدعا رسول الله صلى الله عليه وسلم بالبركة، ثم قال: «خذوا في أوعيتكم» فأخذوا في أوعيتهم حتى ما تركوا في العسكر وعاء إلا مَلَئُوهُ وأكلوا حتى شبعوا وفضل فضْلَةً، فقال رسولُ اللهِ صلى الله عليه وسلم : «أشهد أن لا إله إلا الله وأني رسول الله، لا يلقى الله بهما عبد غير شاك فَيُحْجَبَ عن الجنة».
4955 Abu Hurayrah or Abu Sa‘īd al-Khudri (the narrator was unsure) (may Allah be pleased with him) reported: During the battle of Tabūk, the people suffered famine, so they said: "O Messenger of Allah, grant us permission to slaughter our camels to eat and use their fat." The Messenger of Allah (may Allah's peace and blessings be upon him) said: "You may do that." Then ‘Umar (may Allah be pleased with him) came and said: "O Messenger of Allah, if you do that, there will be a shortage in riding animals. Instead of that, let them bring the leftovers of their provisions, then supplicate Allah for them to bless it perhaps Allah will put some blessing therein." The Messenger of Allah (may Allah's peace and blessings be upon him) agreed to that and asked for a leather mat and spread it out. Then he asked them to bring their leftovers. One man brought a handful of corn; another brought a handful of dates; and another brought a piece of bread until an insignificant amount was collected on the leather mat. So the Messenger of Allah (may Allah's peace and blessings be upon him) invoked the blessing of Allah then said: "Take and fill your containers." They filled their containers until no container in the army was left unfilled. They ate their fill and there was some food left over. So the Messenger of Allah (may Allah's peace and blessings be upon him) said: "I bear witness that there is no god but Allah and that I am the Messenger of Allah. No slave will meet Allah believing in these two (testimonies of faith) without having any doubt and be prevented from Paradise."
[Narrated by Muslim]
HadeethEnc: [Authentic hadith] (صحيح)
Explanation
At the time of the battle of Tabūk, the people suffered famine, so they said: O Messenger of Allah, if you only permit us to slaughter our camels so we can eat their meat and use their fat. The Messenger of Allah (may Allah's peace and blessings be upon him) permitted them. Then ‘Umar (may Allah be pleased with him) came and said: O Messenger of Allah, if you do that, we will have a shortage in riding animals. Let them instead bring their leftover food, then invoke Allah's blessing on it, perhaps Allah will put some blessing in the small amount. The Messenger of Allah agreed and asked for a mat made of leather and spread it out. Then he asked them to bring their leftover food. One man brought a handful of corn; another brought a handful of dates; and another a piece of bread, until they collected an insignificant amount upon the mat. Then the Messenger of Allah invoked Allah's blessings and said: Take and fill your containers. So they filled their containers until all of the army members filled their containers. They ate to their fill and there was some food left over from it. The Messenger of Allah then said: I bear witness that there is no god but Allah, and that I am the Messenger of Allah. No slave will meet Allah believing in these two statements, free of doubt, and be prevented from Paradise, meaning that he must enter Paradise, either from the beginning with the survivors, or after being brought out of the Fire.
عن أبي سعيد الخدري رضي الله عنه مرفوعاً: أنَّ ناسًا من الأنصارِ سألوا رسولَ الله - صلى الله عليه وسلم - فأعطاهم، ثم سألوه فأعطاهم، حتى نَفِدَ ما عنده، فقال لهم حين أنفقَ كلَّ شيءٍ بيده: «ما يَكُنْ عندي من خيرٍ فلن أَدَّخِرَهُ عَنْكُم، ومَنْ يَسْتَعْفِفْ يُعِفِّهُ اللهُ، ومَنْ يَسْتَغْنِ يُغْنِهِ اللهُ، ومَنْ يَتَصَبَّرْ يُصَبِّرْهُ اللهُ. وما أُعْطِيَ أَحَدٌ عطاءً خَيرًا وأَوسع من الصبرِ».
4967 Abu Sa‘īd al-Khudri (may Allah be pleased with him) reported: Some people from the Ansār asked the Messenger of Allah (may Allah's peace and blessings be upon him) for charity and he gave them. They asked him again, and he gave them until there was nothing left. Thereupon, he said to them: "Whatever good I have, I will not withhold from you. Whoever tries to be chaste, Allah will make him chaste; whoever tries to be self-sufficient, Allah will make him self-sufficient; whoever tries to be patient, Allah will make him patient. No one is granted a gift better and ampler than patience."
[Narrated by Bukhari & Muslim]
HadeethEnc: [Authentic hadith] (صحيح)
Explanation
Some people from the Ansār asked the Messenger of Allah (may Allah's peace and blessings be upon him) for alms and he gave them. They asked him again and he gave them until he had nothing left. He told them that he would not withhold anything from them. He urged them to be chaste, self-sufficient, and patient. The Prophet (may Allah's peace and blessings be upon him) informed them that anyone who is satisfied with the divine blessings, without need for people, Allah makes him rich. Indeed, richness is in the heart. With self-sufficiency, one needs nothing from others. Also, being chaste, one earns divine protection for oneself and one's spouse. Finally, anyone who tries to be patient, Allah grants him patience, for there is nothing better than patience.
عن جابر بن عبد الله وأبو هريرة رضي الله عنهم مرفوعاً: «مثلي ومثلُكم كمثل رجلٍ أَوْقَدَ نارًا فجعل الجنادِبُ والفَرَاشُ يَقَعْنَ فيها، وهو يَذُبُّهُنَّ عنها، وأنا آخذٌ بحُجَزِكُم عن النار، وأنتم تَفَلَّتُون من يَدَيَّ».
4970 Jābir ibn ‘Abdullāh and Abu Hurayrah (may Allah be pleased with both of them) reported that the Messenger (may Allah's peace and blessings be upon him) said: “My example and your example is that of a person who lit a fire, and grasshoppers and moths began to fall in it, while he is attempting to push them away. I am holding you back from the fire, but you are slipping from my hand."
[Narrated by Muslim - Narrated by Bukhari & Muslim]
HadeethEnc: [Authentic hadith] (صحيح)
Explanation
The Prophet (may Allah's peace and blessings be upon him) explains that his role in his nation is like that of a man in the wilderness who has lit a fire, and then the grasshoppers and moths begin to fall into it. This is the case with most small insects when they see a fire, as they are attracted to the light of the fire, until they get burned in it. The Messenger (may Allah's peace and blessings be upon him) states that his role is to push people away from the fire (of hell), just as this man is trying to push the insects away from the fire that he lit up. However, people are persistently trying to fall into the fire by disobeying him and not following his Sunnah.
عن أبي هريرة رضي الله عنه قال: بَعَث رسول الله صلى الله عليه وسلم عشرة رهْط عيْنا سرية، وأمّر عليها عاصم بن ثابت الأنصاري رضي الله عنه فانطلقوا حتى إذا كانوا بالهَدْأة؛ بين عُسْفان ومكة؛ ذكروا لِحَيٍ من هُذَيْل يقال لهم: بنو لحيَان، فنَفَروا لهم بقريب من مائة رجل رام، فاقتصُّوا آثارهم، فلما أحسَّ بهم عاصم وأصحابه، لَجَأوا إلى موضع، فأحاط بهم القوم، فقالوا: انزلوا فأَعْطُوا بأيديكم ولكم العهد والميثاق أن لا نقتل منكم أحدا. فقال عاصم بن ثابت: أيها القوم، أما أنا، فلا أَنْزل على ذِمَّة كافر: اللهم أخبِرْ عَنَّا نبيك صلى الله عليه وسلم فرموهم بالنّبْل فقتلوا عاصما، ونزل إليهم ثلاثة نفر على العهد والميثاق، منهم خُبَيب، وزيد بن الدِّثِنَة ورجل آخر. فلما اسْتَمْكَنوا منهم أطلقوا أوتار قِسِيِّهم، فربطوهم بها. قال الرجل الثالث: هذا أول الغَدْر والله لا أصحبكم إن لي بهؤلاء أُسْوة، يريد القتلى، فجرُّوه وعالَجوه، فأبى أن يصحبهم، فقتلوه، وانطلقوا بخُبيب، وزيد بن الدِّثِنِة، حتى باعوهما بمكة بعد وقعة بدر؛ فابتاع بنو الحارث بن عامر بن نوفل بن عبد مُناف خُبيبا، وكان خُبيب هو قَتَل الحارث يوم بدر. فلبث خُبيب عندهم أسيرا حتى أجْمعوا على قتله، فاستعار من بعض بنات الحارث موسى يستَحِدُّ بها فأعارته، فدَرَج بُنَيٌّ لها وهي غافلة حتى أتاه، فوجدَتْه مُجْلِسه على فخذه والمُوسى بيده، ففزعت فزعة عرفها خُبيب. فقال: أتخشين أن أقتله ما كنت لأفعل ذلك! قالت: والله ما رأيت أسيرا خيرا من خُبيب، فوالله لقد وجدته يوما يأكل قِطْفا من عنب في يده وإنه لموثَق بالحديد وما بمكة من ثمرة، وكانت تقول: إنه لَرِزْق رَزَقه الله خبيبا. فلما خرجوا به من الحرم ليقتلوه في الحِلِّ، قال لهم خُبيب: دعوني أصلِّي ركعتين، فتركوه، فركع ركعتين فقال: والله لولا أن تحسبوا أن ما بي جَزَع لزدتُ: اللهم أحْصِهم عددا، واقتلهم بِدَدَا، ولا تُبْقِ منهم أحدا. وقال: فلسْتُ أُبالي حين أُقتَل مسلما... على أي جنْب كان لله مصرعي وذلك في ذات الإله وإن يشأْ... يباركْ على أوصال شِلْوٍ مُمَزَّع. وكان خُبيب هو سَنَّ لكل مسلم قُتِل صْبرا الصلاة. وأخبر - يعني: النبي صلى الله عليه وسلم أصحابه يوم أصيبوا خبرهم، وبعث ناس من قُريش إلى عاصم بن ثابت حين حُدِّثُوا أنه قُتل أن يُؤتوا بشيء منه يُعرف، وكان قتل رجلا من عظمائهم، فبعث الله لعاصم مثل الظُلَّة من الدَّبْرِ فحَمَتْه من رُسُلهم، فلم يقدروا أن يقطعوا منه شيئا.
5001 Abu Hurayrah (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) dispatched a secret troop of ten men under the leadership of ‘Āsim ibn Thābit al-Ansāri (may Allah be pleased with him). They proceeded until they reached Al-Had'ah, a place between ‘Usfān and Makkah, when the news reached a branch of the tribe of Hudhayl called Banu Lihyān. About one hundred of their archers hurried to track them. When ‘Āsim and his companions sensed them, they took refuge in a safe place. Their trackers circled them and said: "Come down and surrender. We give you our pledge and covenant that we will not kill any of you." ‘Āsim ibn Thābit (may Allah be pleased with him) said: "O people, as for me, I will not go down to be under the protection of disbelievers. O Allah, let your Prophet know what has happened to us." The disbelievers then shot arrows at them until they killed ‘Āsim. Three of the men went down trusting their pledge and covenant; Khubayb, Zayd ibn Ad-Dathinnah, and a third man. When the disbelievers captured them and tied them up with the strings of their bows, the third companion said: "This is the start of a betrayal. By Allah, I will not go with you. I have a clear example in these (killed companions)." So they dragged him and tried to force him to accompany them, but he refused, so they killed him. They took Khubayb and Zayd ibn Ad-Dathinnah with them and sold them as slaves in Makkah. This incident took place after the battle of Badr. Khubayb was bought by the children of Al-Hārith ibn ‘Āmir ibn Nawfal ibn ‘Abd Manāf. It was Khubayb who had killed Al-Hārith in the battle of Badr. Khubayb remained as their prisoner for a several days, until they decided to kill him. Khubayb borrowed a razor from one of Al-Hārith’s daughters to shave his pubic hair. Without her being aware, her little son crawled towards Khubayb. When she saw her son on Khubayb's knee and he had the razor in his hand, she was so alarmed that Khubayb noticed the agitation on her face. He said: "Are you afraid that I will kill him? No, I will never do that." She later commented: "By Allah, I never saw a prisoner better than Khubayb. By Allah, I once saw him eating a bunch of grapes from his hand while he was chained up, but there was no such fruit at that time in Makkah. It must have been a blessing that Allah had bestowed upon Khubayb." When they took him out of the Sacred Precincts, so they could kill him outside its boundaries, Khubayb asked them to let him pray two Rak‘ahs. They allowed him to do so, so he offered the two Rak‘ahs. Then he said: "Had I not reckoned that you would think that I was anxious, I would have prayed more. O Allah, remove them altogether; slay them one by one and spare none of them." He then recited these poetic verses: "I do not care how I will be killed as long as I will die in the cause of Allah, as a Muslim. This is for Allah's sake, and if He so wills, He may bless torn and amputated limbs." It was therefore Khubayb who established the Sunnah (practice) for any Muslim who is about to be killed to pray two Rak‘ahs. The Messenger of Allah (may Allah’s peace and blessings be upon him) related to his Companions what had happened to the ten Companions on the day that it happened. Later, when some disbelievers from the Quraysh were informed that ‘Āsim had been killed; they sent people to fetch a recognizable part of him to confirm his death. They did so, because ‘Āsim had previously killed one of their chiefs. So Allah sent a swarm of bees, resembling a shady cloud, to hover over the body of ‘Āsim to shield him from their messengers, so they could not cut off any part of him.
[Narrated by Bukhari]
HadeethEnc: [Authentic hadith] (صحيح)
Explanation
The story of ‘Āsim ibn Thābit al-Ansāri and his companions (may Allah be pleased with all of them) shows a clear miracle that was granted to a group of the Companions of the Prophet (may Allah's peace and blessings be upon him). The Prophet dispatched ten of his Companions to spy on the enemy and report their news to him. As they approached Makkah, some of the Hudhayl tribe came to know about them, so they sent a hundred master archers to deal with them. They tracked them down until they were able to surround them. They pledged not to kill them if they surrendered, but ‘Āsim swore that he would never believe the pledge of a disbeliever, because the disbelievers betrayed Allah, the Exalted, and anyone who betrayed Allah could also betray Allah's servants. They shot at them with their arrows, leaving ‘Āsim and six others dead. The remaining three companions agreed to surrender. The raiders captured them and tied their hands up. Upon seeing this, one of the Companions said that this was the start of them breaking their pledge and swore that he would never go with the raiders; so they killed him. They sold Khubayb and his comrade as slaves in Makkah. A family, whose leader had been killed by Khubayb in the battle of Badr, bought Khubayb believing that this was their opportunity to avenge their leader's death and they kept him as a prisoner. One day, one of the children from the family came up to Khubayb, may Allah be pleased with him. Khubayb felt compassion towards the child, so he lifted him up onto his knee, because the mother was busy with something else. He had previously borrowed a razor from the family to shave his pubic hair, so when the mother saw her child with Khubayb, she was afraid that he would kill him. However, he (may Allah be pleased with him) sensed her fear and assured her that he would never harm him. That mother used to say that she swore by Allah that she had never seen a prisoner better than Khubayb. She said that she saw him eating a bunch of grapes one day, at a time when Makkah had no grapes. She knew this was a blessing granted by Allah to Khubayb while he was a prisoner in Makkah. Nonetheless, the family whose leader had been killed by Khubayb decided to kill him, but out of respect to Makkah, they decided to kill him outside the Sacred Precincts. He asked them to let him pray two Rak‘ahs. After he had finished praying, he told them he that he had wanted to pray more but only prayed two Rak‘ahs because he did not want them to think he was prolonging the prayer because he was afraid of death. He then made the following supplication against them: "O Allah, remove them altogether; slay them one by one, and spare none of them." Allah accepted his supplication and they all died within a year. He recited the following poetic verses: "I do not care how I will be killed as long as I will die in the cause of Allah, as a Muslim. This is for Allah's sake, and if He so wills, He may bless torn and amputated limbs." As for ‘Āsim ibn Thābit (may Allah be pleased with him) who had been killed; a family from the Quraysh whose leader had been killed by ‘Āsim heard about his death. They sent some people to bring a identifiable part of his body [to ensure that he was dead], but Allah, Exalted and Glorified, sent a swarm of bees to hover over his body like a cloud to protect him from them; so they couldn't get close to him and their attempt was vain. This was another miracle that Allah, the Exalted, granted to ‘Āsim (may Allah be pleased with him). Allah, the Exalted, protected his body after his death from the enemies who wanted to mutilate his corpse.
عن عبد الله بن عباس رضي الله عنهما : «أن النبي صلى الله عليه وسلم صلَّى على قبر بعدَ ما دُفِنَ، فَكَبَّرَ عليه أَرْبَعاً».
5210 Ibn ‘Abbās (may Allah be pleased with him) reported: The Prophet (may Allah's peace and blessings be upon him) prayed over a grave after he had been buried, making four Takbīrs.
[Narrated by Bukhari & Muslim]
HadeethEnc: [Authentic hadith] (صحيح)
Explanation
The Prophet (may Allah's peace and blessings be upon him) was created with good manners, such as mercy and compassion. Whenever he missed any of his Companions, he would ask about him and check his condition. He asked about a man, and the Companions told him that he had passed away. So he wished that they would have told him so that he could have prayed over him, for the Prophet's prayer would bring tranquility to the dead and dispel the darkness in which a deceased lies. As the man was already buried, the Prophet prayed over his grave in the same way he would pray over a dead person who was not yet buried. It should be noted that the Prophet's prayer over the grave does not mean that he stood over it. Rather, he stood next to it while facing it and performed the funeral prayer.
عن أبي هُرَيْرة رضي الله عنه قال: «كان النبي صلى الله عليه وسلم يَقْرأ فِي صلاة الفجر يَومَ الجُمُعَةِ: الم تَنْزِيلُ السَّجْدَةَ وهَلْ أتى على الإنسَان».
5320 Abu Hurayrah (may Allah be pleased with him) reported: The Prophet (may Allah's peace and blessings be upon him) used to recite two Sūrahs to read in the Fajr prayer on Friday: Sūrat As-Sajdah and Sūrat al-Insān.
[Narrated by Bukhari & Muslim]
HadeethEnc: [Authentic hadith] (صحيح)
Explanation
It was the practice of the Prophet (may Allah's peace and blessings be upon him) to recite in the Dawn Prayer on Friday the whole of Sūrat As-Sajdah in the first Rak‘ah after reciting Sūrat al-Fātihah. In the second Ra‘kah, he would recite the whole of Sūrat al-Insān. He used to recite these two Sūrahs to remind Muslims of the great events of the past, such as the creation of Adam, and the great events that will happen, including the resurrection, the gathering of people, and other events that will take place on the Day of Judgment.
عن عائشة رضي الله عنها قالت: سمعتُ من رسول الله صلى الله عليه وسلم يقول في بيتي هذا: «اللَّهُمَّ مَنْ وَلِيَ مِنْ أَمْرِ أُمَّتِي شَيْئًا فَشَقَّ عَلَيْهِمْ فَاشْقُقْ عَلَيْهِ، وَمَنْ وَلِيَ مِنْ أَمْرِ أُمَّتِي شَيْئًا فَرَفَقَ بِهِمْ فَارْفُقْ بِهِ».
5330 ‘Ā’ishah (may Allah be pleased with her) reported: I heard the Messenger of Allah (may Allah’s peace and blessings be upon him) say: "O Allah, treat harshly those who have any charge over my Ummah and treat them harshly, and treat gently those who have any charge over my Ummah and treat them gently."
[Narrated by Muslim]
HadeethEnc: [Authentic] (صحيح)
Explanation
The Messenger of Allah (may Allah's peace and blessings be upon him) supplicated against anyone who takes charge of some affairs of the Muslims, be they little or significant, and whether his authority is public or a private and specific one, and he puts them into difficulty and does not treat them gently, that Allah Almighty give him recompense of the same type of his action: putting him into difficulty. And he supplicated for anyone who takes charge over the Muslims and treats them gently and makes things easy for them that Allah treat him gently and make things easy for him.
Benefits
Whoever assumes any authority over the Muslims should treat them as gently as he can.
Recompense is of the same type as the deed.
The criterion governing whether something is considered to be harsh or gentle is that it should not contradict the Qur’an and the Sunnah.
عن أبي هريرة رضي الله عنه قال: قَبَّلَ النبيُّ صلى الله عليه وسلم الحسنَ بنَ عليٍّ رضي الله عنهما ، وعنده الأَقْرَعُ بنُ حَابِسٍ، فقال الأَقْرَعُ: إنَّ لي عَشَرَةً من الوَلَدِ ما قَبَّلْتُ مِنْهُمْ أَحَدًا، فَنَظَرَ إليهِ رسولُ اللهِ صلى الله عليه وسلم فقال: «مَنْ لَا يَرْحَم لَا يُرْحَمُ!».
5440 Abu Hurayrah (may Allah be pleased with him) reported: The Messenger of Allah (may Allah’s peace and blessings be upon him) kissed Al-Hasan ibn ‘Ali while Al-Aqra‘ ibn Hābis was present. Al-Aqra‘ observed: "I have ten children, and I have never kissed any of them." Thereupon, the Messenger of Allah (may Allah’s peace and blessings be upon him) looked at him and said: "Whoever does not show mercy will not be shown mercy!"
[Narrated by Bukhari & Muslim]
HadeethEnc: [Authentic hadith] (صحيح)
Explanation
Abu Hurayrah (may Allah be pleased with him) informed that the Messenger (may Allah's peace and blessings be upon him) kissed Al-Hasan ibn ‘Ali while Al-Aqra‘ ibn Hābis At-Tamīmi was sitting with him. Al-Aqra‘ remarked: "I have ten children, and I have never kissed any of them." Thereupon, the Messenger (may Allah's peace and blessings be upon him) looked at him and said: "Whoever does not show mercy will not be shown mercy." In another narration: "What can I do if Allah has removed mercy from your heart?" Meaning: If Allah, the Almighty, has taken the feeling of mercy away from your heart, can I ever bring it back?
عن عبد الله بن عمرو رضي الله عنهما أَنَّ النَّبِيَّ صلى الله عليه وسلم تَلَا قَوْلَ اللهِ عز وجل فِي إِبْرَاهِيمَ صلى الله عليه وسلم : {رَبِّ إِنَّهُنَّ أَضْلَلْنَ كَثِيرًا مِنَ النَّاسِ فَمَنْ تَبِعَنِي فَإِنَّهُ مِنِّي} [إبراهيم: 36] الآية، وقَوْلَ عِيسَى صلى الله عليه وسلم : {إِنْ تُعَذِّبْهُم فَإِنَّهُم عِبَادَكَ وَإِنْ تَغْفِرْ لَهُم فَإِنَّكَ أَنْتَ العَزِيزُ الحَكِيمُ} [المائدة: 118] فَرَفَعَ يَدَيْهِ وقَالَ: «اللهُمَّ أُمَّتِي أُمَّتِي» وبَكَى، فقالَ اللهُ عز وجل : «يا جِبْرِيلُ، اذْهَبْ إِلَى مُحَمَّدٍ -ورَبُّكَ أَعْلَمُ- فَسَلْهُ مَا يُبْكِيهِ؟» فَأَتَاهُ جِبْرِيلُ، فَأَخْبَرْهُ رسولُ اللهِ صلى الله عليه وسلم بما قَالَ -وهو أعلم- فقالَ اللهُ تعالى : «يَا جِبْرِيلُ، اذْهَبْ إِلَى مُحَمَّدٍ، فَقُلْ: إِنَّا سَنُرْضِيكَ فِي أُمَّتِكَ وَلَا نَسُوءُكَ».
5457 ‘Abdullāh ibn ‘Amr ibn al-‘Ās (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) recited the words of Allah, the Exalted, about Prophet Ibrahīm (may Allah's peace and blessings be upon him) who said: {My Lord, indeed they have led astray many among the people. So whoever follows me - then he is of me} [Sūrat Ibrahīm :36], and those of Jesus (peace be upon him) who said: {If You punish them, they are Your slaves, and if You forgive them, verily, You, only You, are the All-Mighty, the All-Wise} [Sūrat al-Mā'idah: 118]. Then, he (Prophet Muhammad) raised up his hands and said: "O Allah, my Ummah, my Ummah" and wept; Allah, the Exalted, said: "O Jibrīl, go to Muhammad and ask him: 'What makes you weep?'" So angel Jibrīl went to him and asked him (what made him weeping) and the Messenger of Allah informed him what he had said (though Allah knew it well). Upon this Allah said: "O Jibrīl, go to Muhammad and say: 'Verily, We will please you with regard to your Ummah and will not displease you.'"
[Narrated by Muslim]
HadeethEnc: [Authentic hadith] (صحيح)
Explanation
The Prophet (may Allah's peace and blessings be upon him) recited the statement of Ibrahīm (peace be upon him) about the idols: {My Lord, indeed they (the idols) have led astray many among the people. So whoever follows me - then he is of me.} [Sūrat Ibrahīm: 36] and Jesus' statement: {If You punish them, then indeed they are Your servants, and if You forgive them, then indeed You are the All-Wise and All-Mighty} [Sūrat al-Mā'idah: 118]. Then the Prophet (may Allah's peace and blessings be upon him) raised his hands up and said: "O my Lord, my Ummah, my Ummah," meaning: have mercy upon them and pardon them. Then Allah, Glorified and Exalted, said to angel Jibrīl: "Go to Muhammad and ask him why he is crying?" although He already knew why he was crying. The Prophet (may Allah's peace and blessings be upon him) told Jibrīl that he was concerned about his Ummah, and surely Allah knows what he said. Then Allah said to Jibrīl: "Go to Muhammad and tell him: 'We will please you concerning your Ummah, and Will not sadden you.’" Allah, the Almighty, has really pleased and satisfied the Prophet with regard to his Ummah in many ways, such as: multiplying the rewards of the Muslim Ummah; they are the last Ummah but they will be the foremost on the Day of Resurrection; and they have been favored with many bounties over the rest of the nations.
عن عائشة رضي الله عنها ، قالت: سمعت النبي صلى الله عليه وسلم وَهُوَ مُسْتَنِدٌ إلَيَّ، يَقُولُ: «اللَّهُمَّ اغْفِرْ لِي وارْحَمْنِي، وأَلْحِقْنِي بالرَّفِيقِ الأَعْلَى».
5472 ‘Ā'ishah (may Allah be pleased with her) reported: I heard the Prophet (may Allah's peace and blessings be upon him) saying: while reclining on me: "O Allah, forgive me, bestow Your mercy on me, and join me with the exalted companions."
[Narrated by Bukhari & Muslim]
HadeethEnc: [Authentic hadith] (صحيح)
Explanation
As the time for the death of the Prophet (may Allah's peace and blessings be upon him) drew near, he reclined on the Mother of Believers ‘Ā'ishah (may Allah be pleased with her) asking his Lord to join him with the companions and they are the prophets, the virtuous people, the martyrs, and the righteous
عن سهل بن سعد رضي الله عنه : أن امرأةَ جاءت إلى رسولِ اللهِ صلى الله عليه وسلم بِبُرْدَةٍ مَنسُوجَةٍ، فقالت: نَسَجتُها بيديَّ لأَكْسُوَكَها، فأخذها النبيُّ صلى الله عليه وسلم محتاجاً إليها، فخرجَ إلينا وإنها إزارُهُ، فقال فلانٌ: اكسُنِيها ما أحسَنَها! فقال: "نعم"، فجلسَ النبيُّ صلى الله عليه وسلم في المجلسِ، ثم رجع فطَوَاها، ثم أرسلَ بها إليه، فقال له القومُ: ما أحسَنتَ! لبسها النبيُّ صلى الله عليه وسلم محتاجاً إليها، ثم سألته وعَلِمتَ أنه لا يَرُدَ سائلاً، فقال: إني واللهِ ما سألتُهُ لألبِسَها، إنما سألتُهُ لتكُونَ كَفَنِي. قال سهلٌ: فكانت كَفَنَهُ.
5648 Sahl ibn Sa‘d (may Allah be pleased with him) reported that a woman came to the Messenger of Allah (may Allah's peace and blessings be upon him) with a woven mantle and said: "I have woven it with my hands for you to wear." So the Prophet (may Allah's peace and blessings be upon him) took it as he was in need of it. He came out to us wearing it as his lower garment. Someone said: "How beautiful! Give it to me to wear!" He answered: "Yes." Then the Prophet (may Allah's peace and blessings be upon him) sat there for some time. When he returned home, he folded it and sent it to the man. People said to him: "You have not done well by asking him for it when you know that he never turns down anybody's request and the Prophet (may Allah's peace and blessings be upon him) wore it for he was in need of it." He said: "By Allah, I did not ask him for it in order to wear it; I only asked him for it so that it would be my shroud." Sahl said: "And it was his shroud."
[Al-Bukhari with a similar wording]
HadeethEnc: [Authentic hadith] (صحيح)
Explanation
The Hadīth shows altruism of the Prophet (may Allah's peace and blessings be upon him) and how he preferred that man to have the mantle although he himself was in need of it. The fact that he actually wore it indicates that he was in extreme need of it. A woman came and gave the Prophet (may Allah's peace and blessings be upon him) a mantle as a gift. Then a man approached the Prophet and said: 'How beautiful it is!" and asked the Prophet (may Allah's peace and blessings be upon him) to give it to him. So the Messenger of Allah (may Allah's peace and blessings be upon him) took it off, folded it, and gave it to him. Some Hadīth commentators mentioned that one of the lessons learned from this Hadīth is that it is permissible to seek blessings from the traces of the righteous. However, that is not the case. Rather, it is seeking the blessings specifically from the Prophet (may Allah's peace and blessings be upon him) and none else can be compared to him in terms of virtue and righteousness. Also, the Companions never did that with anyone except the Prophet (may Allah's peace and blessings be upon him) neither during his lifetime nor after his death. Had there been any good in it, they would have preceded us in doing it.
عن أنس رضي الله عنه قال: إنْ كانَتْ الأَمَةُ من إمَاءِ المدينةِ لتَأخُذُ بيدِ النبيِّ صلى الله عليه وسلم فَتَنْطَلِقُ بِهِ حيثُ شَاءتْ.
5655 Anas (may Allah be pleased with him) reported: A slave girl of Madīnah would take hold of the hand of the Prophet (may Allah's peace and blessings be upon him) and would take him wherever she wished.
[Narrated by Bukhari]
HadeethEnc: [Authentic hadith] (صحيح)
Explanation
This Hadīth highlights the extreme humbleness of the Prophet (may Allah's peace and blessings be upon him) though he is the best of creation. Any slave girl from Madīnah who sought his help would go to him, take his hand, and take him wherever she wished so he could help her with what she needed. This would happen even though he was the best of mankind. He would not ask her: "Where are you taking me?" or say: "Go to someone else," instead, he would go with her and help her with her need. Nevertheless, Allah raised him through this in status and honor. Note: The intended meaning in this Hadīth is not that the slave girl actually touched the hand of the Prophet in the physical sense. Al-Hāfiz said: “’Taking his hand’ is intended to mean that he accompanied her with gentleness and willingness.” This Hadīth reflects the Prophet's humbleness on several levels, as it mentioned that it was a female who took his hand, not a male, and it was a slave, not a free woman, and it used the indefinite article to indicate that this could happen with any slave girl, whoever she was.
عن جبير بن مطعم رضي الله عنه قال: بينما هو يسير مع النبي صلى الله عليه وسلم مَقْفَلَه من حُنَيْن، فَعَلِقَهُ الأعراب يسألونه، حتى اضطروه إلى سَمُرَة، فَخَطِفَت رداءه، فوقف النبي صلى الله عليه وسلم فقال: «أعطوني ردائي، فلو كان لي عدد هذه العِضَاهِ نَعَمًا، لقسمته بينكم، ثم لا تجدوني بخيلًا ولا كذابًا ولا جبانًا».
5790 Jubayr ibn Mut‘im (may Allah be pleased with him) reported: While I was walking with the Prophet (may Allah's peace and blessings be upon him) on his return from the battle of Hunayn, a few Bedouins caught hold of him and began to demand their shares. They forced him to a tree, and someone snatched his cloak (which got entangled in that thorny tree). The Prophet (may Allah's peace and blessings be upon him) said: "Give my cloak back to me. Were I to have camels equal to the number of these trees, I would distribute them all among you, and you would not have found me a miser, a liar, or a coward."
[Narrated by Bukhari]
HadeethEnc: [Authentic hadith] (صحيح)
Explanation
When the Prophet (may Allah's peace and blessings be upon him) was returning from the battle of Hunayn - a valley between Makkah and Taif - and Jubair ibn Mut‘im was with him, some Bedouins grabbed him and began to demand their shares. They forced him to the Samrah tree (a thorny tree), and his cloak became entangled in the tree's thorns, and they were pulling at him. The Prophet (may Allah's peace and blessings be upon him) said: "Give my cloak back to me. Were I to have camels or cows or sheep equal to the number of these thorny trees, I would distribute them all among you. If you were to try me, you would not find me a miser, a liar, or a coward."
عن أبي هريرة رضي الله عنه قال: بال أعرابي في المسجد، فقام الناس إليه لِيَقَعُوا فيه، فقال النبي صلى الله عليه وسلم : «دعوه وأريقوا على بوله سَجْلاً من ماء، أو ذَنُوبًا من ماء، فإنما بُعِثْتُمْ مُيَسِّرِينَ، ولم تُبْعَثُوا مُعَسِّرِينَ».
5806 Abu Hurayrah (may Allah be pleased with him) reported: A Bedouin man urinated in the mosque, so the people got up and moved towards him to scorn him. So the Prophet (may Allah's peace and blessings be upon him) said: "Let him and pour a bucket or pail of water onto his urine. You were sent to make things easy and not to make them difficult."
[Al-Bukhari and Muslim. This is the wording of Al-Bukhari]
HadeethEnc: [Authentic hadith] (صحيح)
Explanation
A Bedouin man got up and started to urinate inside the Prophet’s Mosque. So, the people attacked him with their tongues, not with their hands; i.e. they shouted at him in scorn. So, the Prophet (may Allah's peace and blessings be upon him) asked them to leave him alone, and when the man finished urinating, the Prophet ordered them to pour a bucket of water over the place where he urinated, and explained to them that they were callers to facilitating matters, not to making matters difficult and thus causing people to turn away from guidance.
عن عمر رضي الله عنه قال: قَسَمَ رسول الله صلى الله عليه وسلم قَسْمًا، فقلت: يا رسول الله لَغَيْرُ هؤلاء كانوا أحق به منهم؟ فقال: «إنهم خَيَّرُونِي أن يسألوني بالْفُحْشِ، أو يُبَخِّلُونِي ولست بِبَاخِلٍ».
5807 ‘Umar (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) divided some wealth, and I said to him: "O Messenger of Allah, were not other than those people more deserving of it than them?" He replied: "They left me no alternative but that they either beg of me importunately or regard me as a miser, and I am not a miser."
[Narrated by Muslim]
HadeethEnc: [Authentic hadith] (صحيح)
Explanation
The Prophet (may Allah's peace and blessings be upon him) divided money that he received among some people and gave nothing to others. So ‘Umar (may Allah be pleased with him) said to him: Shouldn't you give those whom you have not given, since they are more deserving than those who were given? The Prophet (may Allah's peace and blessings be upon him) answered: They were persistent in their demand (to get a share) because of their weak faith. Their situation made me choose between their recourse to importunate demanding or to calling me a miser (for not giving them). So he chose to give them since miserliness was not one of his traits, and also to appease them and win their hearts in favor of Islam.
عن أبي عبد الله جابر بن سمرة رضي الله عنهما قال: كنت أصلي مع النبي صلى الله عليه وسلم الصلوات، فكانت صلاته قَصْدًا وخطبته قَصْدًا.
5817 Abu ‘Abdullāh Jābir ibn Samurah (may Allah be pleased with him) reported: I used to pray with the Prophet (may Allah's peace and blessings be upon him) and his prayer was moderate in length and his sermon was moderate in length.
[Narrated by Muslim]
HadeethEnc: [Authentic hadith] (صحيح)
Explanation
The Prophet's prayer and sermon were not overly long or brief. Yet, they were moderate, being performed and given by the role model for Muslims in general and for Imāms and preachers in particular. So, no one should cite this Hadīth as evidence that the prayer and sermon may take place very quickly, for the Prophet's guidance points to moderation, and sometimes prolongation that causes no boredom.
عن جابر رضي الله عنه قال: إنا كنا يوم الخندق نحفر فعَرَضَتْ كُدْيَةٌ شديدة، فجاؤوا إلى النبي صلى الله عليه وسلم فقالوا: هذه كُدْيَةٌ عَرَضَتْ في الخندق. فقال: «أنا نازل» ثم قام، وبطنه مَعْصوبٌ بحَجَرٍ، ولبثنا ثلاثة أيام لا نذوق ذواقًا، فأخذ النبي صلى الله عليه وسلم المِعْوَلَ، فضرب فعاد كَثِيبًا أَهْيَلَ أو أَهْيَمَ، فقلت: يا رسول الله ائْذَنْ لي إلى البيت، فقلت لامرأتي: رأيتُ بالنبي صلى الله عليه وسلم شيئًا ما في ذلك صبرٌ فعندك شيء؟ فقالت: عندي شَعِيرٌ وعَنَاقٌ، فذبحتِ العَنَاقَ وطَحَنَتِ الشعيرُ حتى جعلنا اللحمَ في البُرْمَةِ، ثم جِئْتُ النبي صلى الله عليه وسلم والعَجِينُ قد انْكَسَرَ، والبُرْمَةُ بين الأَثَافِي قد كادت تَنْضِجُ، فقلت: طُعَيْمٌ لي فقم أنت يا رسول الله ورجل أو رجلان، قال: «كم هو»؟ فذكرت له، فقال: «كثيرٌ طيبٌ قل لها لا تَنْزِعِ البُرْمَةَ، ولا الخبز من التَّنُّورِ حتى آتي» فقال: «قوموا»، فقام المهاجرون والأنصار، فدخلت عليها فقلت: وَيْحَك قد جاء النبي صلى الله عليه وسلم والمهاجرون والأنصار ومن معهم! قالت: هل سألك؟ قلت: نعم، قال: «ادخلوا ولا تَضَاغَطُوا» فجعل يكسر الخبز، ويجعل عليه اللحم، ويُخَمِّرُ البُرْمَةَ والتَّنُّورَ إذا أخذ منه، ويقرب إلى أصحابه ثم يَنْزِعُ، فلم يزل يكسر ويَغْرِفُ حتى شَبِعُوا، وبقي منه، فقال: «كُلِي هذا وأَهْدِي، فإن الناس أصابتهم مَجَاعَةٌ». وفي رواية قال جابر: لما حفر الخَنْدَقَ رأيت بالنبي صلى الله عليه وسلم خَمَصًا، فانْكَفَأْتُ إلى امرأتي، فقلت: هل عندك شيء؟ فإني رأيت برسول الله صلى الله عليه وسلم خَمَصًا شديدًا، فأخرجت إلي جِرَابًا فيه صاع من شعير، ولنا بهيمة دَاجِنٌ فذبحتها، وطحنت الشعير، ففرغت إلى فراغي، وقَطَّعْتُهَا في بُرْمَتِهَا، ثم وَلَّيْتُ إلى رسول الله صلى الله عليه وسلم فقالت: لا تفضحني برسول الله صلى الله عليه وسلم ومن معه، فجئته فسَارَرْتُه، فقلت: يا رسول الله، ذبحنا بهيمة لنا، وطحنت صاعًا من شعير، فتعال أنت ونفر معك، فصاح رسول الله صلى الله عليه وسلم فقال: «يا أهل الخندق: إن جابرًا قد صنع سُؤْرًا فَحَيَّهَلا بكم» فقال النبي صلى الله عليه وسلم : «لا تنزلن بُرْمَتِكُم ولا تَخْبِزَنَّ عَجِينَكُم حتى أَجِيء» فجئت وجاء النبي صلى الله عليه وسلم يقدم الناس، حتى جئت امرأتي، فقالت: بك وبك! فقلت: قد فعلت الذي قلت. فأخرجت عجينًا، فبَسَقَ فيه وبَارَكَ، ثم عمد إلى بُرْمَتِنَا فبَصَقَ وبَارَكَ، ثم قال: «ادعي خَابِزَةً فلتَخْبِزْ معك، واقْدَحِي من بُرْمَتِكُم، ولا تنزلوها» وهم ألف، فأقسم بالله لأكلوا حتى تركوه وانحرفوا، وإن بُرْمَتَنَا لتَغِطُّ كما هي، وإن عَجِينَنَا ليُخْبَزُ كما هو.
5818 Jābir (may Allah be pleased with him) reported: While we were digging the trench, a very hard boulder became exposed. The Companions went to the Messenger of Allah (may Allah's peace and blessings be upon him) and told him about it, and he said: "I will go (see it)." He stood up with a stone tied over his abdomen due to intense hunger, for we had not eaten 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 it) I said to my wife: "I have seen the Prophet (may Allah's peace and blessings be upon him) in a state that I can not endure. Have you got anything in the house?" She said: "I have barley and a little goat." I slaughtered the little goat, she ground the barley, and we put the meat in the cooking pot. Then I went to the Prophet (may Allah's peace and blessings be upon him) while 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 much is it?" I told him about the quantity, and he said: "Plenty and good. Tell your wife not to remove the pot from the hearth nor the bread from the oven until I arrive." Then he said to the Muhājirūn and the Ansār: "Let us go (to eat)." They all rose (and went with him). I went to my wife and said: "Take care, the Prophet (may Allah's peace and blessings be upon him); the Muhajiroūn; the Ansār; and those with them are coming." She said: "Did he (the Prophet) ask you (about the quantity of food)?" I said: 'Yes.' (When they arrived) the Messenger of Allah (may Allah's peace and blessings be upon him) said to his Companions: "Enter, but do not crowd." Then he started breaking up the bread and putting meat on it. He would take from the pot and the oven, then he would cover them up, and then he would 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 until all people had eaten their fill, and still some of the food remained. Then he said to my wife: "Eat from this, and gift from it, for people have been afflicted with severe hunger." In another narration, Jābir said: "When the trench was being dug, I noticed signs of hunger on the Prophet (may Allah's peace and blessings be upon him). I went to my wife and said to her: 'Do you have anything? I have seen signs of severe hunger on the Messenger of Allah (may Allah's peace and blessings be upon him).' She brought out a bag which contained a Sā‘ of barley. We had a goat which was reared at home. I slaughtered the goat, and she ground the flour in order to bake bread. I then cut the meat and put it in the cooking pot. When I was about to go back to Messenger of Allah (may Allah's peace and blessings be upon him) my wife said to me: 'Do not dishonor me before the Messenger of Allah (may Allah's peace and blessings be upon him) and his Companions (meaning: do not invite too many people as the food is little).' When I reached him, I said to him in a low tone: 'O Messenger of Allah, we have slaughtered a small animal and have ground a Sā‘ of barley. Please accompany me with a few of your Companions.' Thereupon, the Prophet (may Allah's peace and blessings be upon him) announced in a loud voice: 'O people of the trench, Jābir has arranged a feast for you, so all of you are welcome.' Then he told me: 'Do not take the pot off the fire, nor bake the kneaded flour until I arrive.' So I went home, and the Prophet (may Allah's peace and blessings be upon him) came ahead of the people. My wife told me off, but I replied: 'I did exactly what you told me to do.' She brought out the kneaded flour, and Messenger of Allah (may Allah's peace and blessings be upon him) 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 (to my wife): 'Call another woman to help bake bread with you, and take (meat) out from your cooking pot, but do not take it off the fire.' There were about one thousand guests. By Allah, all of them ate until they left the food and went off while our cooking pot was still full with meat as before and the dough continued to be baked as before."
[Narrated by Bukhari & Muslim]
HadeethEnc: [Authentic hadith] (صحيح)
Explanation
Jābir (may Allah be pleased with him) reported that while the Muslims were digging a trench around Madīnah to prevent the enemies from attacking them, they found a hard boulder that they could not break with their axes. They informed the Messenger of Allah (may Allah's peace and blessings be upon him) about the situation. He himself went down the trench, with a stone tied to his stomach out of severe hunger. He took the axe and stroke the boulder once and it turned into sand. Jābir went to his house and asked his wife if they had some food. He related to her in what state of hunger the Messenger of Allah (may Allah's peace and blessings be upon him) was. She pulled out a bag of barely and they slaughtered a little goat which they had. She ground the barely and put the meat in a stony pot. Jābir then went and secretly told the Messenger of Allah (may Allah's peace and blessings be upon him) that he had made some food that would not be enough for everybody, and he invited the Prophet to come with some of his Companions. The Messenger of Allah (may Allah's peace and blessings be upon him) however, called out everybody who was working on the trench to come and eat. Afterwards, the Messenger of Allah (may Allah's peace and blessings be upon him) went to Jābir's house and asked for the dough, which he spat in, as well as in the pot of meat, and he supplicated Allah to bless that food. This is one of his exclusive features. He asked them to bring another baker to help Jābir's wife in making the food. Everybody (who was working) came and ate (to their fill) and then left. Surprisingly, the food that they had remained as if it had not been touched.
عن أبي عبد الله جابر بن عبد الله رضي الله عنهما قال: بعثنا رسول الله صلى الله عليه وسلم وأمَّر علينا أبا عبيدة رضي الله عنه نتلقى عِيرًا لقريش، وزودنا جِرَابًا من تمر لم يجد لنا غيره، فكان أبو عبيدة يعطينا تمرة تمرة، فقيل: كيف كنتم تصنعون بها؟ قال: نمَصها كما يمص الصبي ثم نشرب عليها من الماء، فتكفينا يومنا إلى الليل، وكنا نضرب بعصينا الْخَبَطَ ثم نبله بالماء فنأكله. قال: وانطلقنا على ساحل البحر، فرفع لنا على ساحل البحر كهيئة الكثيب الضخم، فأتيناه فإذا هي دابة تدعى الْعَنْبَرَ، فقال أبو عبيدة: ميتة، ثم قال: لا، بل نحن رسل رسول الله صلى الله عليه وسلم وفي سبيل الله وقد اضطررتم فكلوا، فأقمنا عليه شهرًا، ونحن ثلاثمئة حتى سَمِنَّا، ولقد رأيتنا نغترف من وَقْبِ عينه بالْقِلاَلِ الدهن ونقطع منه الْفِدَرَ كالثور أو كقدر الثور، ولقد أخذ منا أبو عبيدة ثلاثة عشر رجلاً فأقعدهم في وقب عينه وأخذ ضلعًا من أضلاعه فأقامها ثم رحل أعظم بعير معنا فمر من تحتها وتزودنا من لحمه وَشَائِقَ، فلما قدمنا المدينة أتينا رسول الله صلى الله عليه وسلم فذكرنا ذلك له، فقال: «هو رزق أخرجه الله لكم فهل معكم من لحمه شيء فتطعمونا؟» فأرسلنا إلى رسول الله صلى الله عليه وسلم منه فأكله.
5856 Abu ‘Abdullāh Jābir ibn ‘Abdullāh (may Allah be pleased with him) reported: The Messenger of Allah (may Allah’s peace and blessings be upon him) dispatched us to intercept a caravan belonging to Quraysh, and he appointed Abu ‘Ubaydah (may Allah be pleased with him) as our commander. He gave us a sack of dates as provision, other than which he did not find anything for us. Abu ‘Ubaydah used to give us one date at a time. He was asked: “What did you use to do with it?” He said: “We used to suck it just as a baby suckles, then we would drink some water after it, which would suffice us for a day until the night. We also used to beat off tree leaves with our sticks, then soak them in water and eat them.” He continued: “We then headed towards the sea coast, where something like a huge mound appeared to us. When we came to it, we found that it was an animal called 'Al-‘Anbar' (sperm whale). Abu ‘Ubaydah said: "It is a dead animal." Then he said: "No, rather we are the messengers of the Messenger of Allah (may Allah’s peace and blessings be upon him) and we have gone out in the cause of Allah. Now you are forced by necessity, so you can eat." We kept on eating from it for a month until we fattened up, and we were three hundred men. And indeed, I saw how we scooped out fat from the cavity of its eye in pitchers, then we would cut pieces from it like a bull or the size of a bull. Abu ‘Ubaydah took thirteen men from us and seated them in the cavity of its eye. He took one of its ribs and fixed it up, then saddled the largest camel of ours and it passed under it (the rib). We took large pieces of its meat as provision for our journey back home. When we arrived at Madīnah, we came to the Messenger of Allah (may Allah’s peace and blessings be upon him) and mentioned all of that to him. Thereupon, he said: "It is sustenance that Allah brought out for you. Do you have anything from its meat with you, so that you would feed us?" We sent some of its meat to the Messenger of Allah (may Allah’s peace and blessings be upon him) which he ate.
[Narrated by Bukhari & Muslim]
HadeethEnc: [Authentic hadith] (صحيح)
Explanation
The Prophet (may Allah's peace and blessings be upon him) sent a detachment to overtake a caravan that was carrying wheat and food for Quraysh. He appointed Abu ‘Ubaydah as their commander. The Prophet (may Allah's peace and blessings be upon him) gave them a leather sack of dates, and their commander used to give each one of them one date, due to the scarcity of the provisions they had. They would suck the dates and drink water over them. They also used to pluck the leaves off the trees by their sticks, which are the camels' fodder, then soak them in water to soften them up. When they arrived at the sea shore, they saw something like a mound of sand. When they reached it, they found out that it was a large fish called 'Al-‘Anbar' (sperm whale). Their commander Abu ‘Ubaydah forbade them from eating from it because it was dead, and dead animals are unlawful according to the Qur’anic texts. Then, he changed his ruling and allowed them to eat from it, because it is permissible for the Muslim to eat dead animals when he is forced by necessity, particularly they were on a journey that was an act of obedience to Allah, the Exalted. They forgot that the dead animals of the sea are lawful. Based on necessity, they ate from it and carried some of its meat with them. When they arrived at Madīnah, they informed the Messenger of Allah (may Allah’s peace and blessings be upon him) of that incident, whereupon he approved their action and ate from it.
عن عبدالله بن عباس رضي الله عنهما قال: كان رسول الله صلى الله عليه وسلم يبيت الليالي المتتابعة طَاوِياً، وأهلُهُ لا يجِدُون عَشَاءً، وكان أكثر خبزهم خبز الشعير.
5860 ‘Abdullāh ibn ‘Abbās (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) used to spend consecutive nights with an empty stomach, and his household would find no supper, and their bread was mostly made of of barley.
[Narrated by Ibn Majah - Narrated by At-Termedhy - Narrated by Ahmad]
HadeethEnc: [Authentic hadith] (صحيح)
Explanation
The Prophet (may Allah's peace and blessings be upon him) as well as his wives and dependents, used to go to sleep for several nights in a row without eating because they would not find any food for supper. Most of their bread was from barley, which was cheaper than wheat and other grains.
عن أبي خبيب -بضم الخاء المعجمة- عبد الله بن الزبير رضي الله عنهما ، قال: لما وقف الزبير يوم الجمل دعاني فقمت إلى جنبه، فقال: يا بني، إِنَّهُ لاَ يُقْتَلُ اليوم إلا ظالم أو مظلوم، وإني لا أُرَانِى إلا سأقتل اليوم مظلوما، وإن من أكبر همي لديني، أفترى دَيْنَنَا يُبقي من مَالِنا شيئا؟ ثم قال: يا بني، بِعْ مَا لَنا واقض ديني، وأوصى بالثلث وثلثه لبنيه، يعني لبني عبد الله بن الزبير ثلث الثلث. قال: فإن فَضَلَ من مَالِنَا بعد قضاء الدين شيء فثلثه لبنيك. قال هشام: وكان بعض ولد عبد الله قد وَازَى بعض بني الزبير خُبَيْبٌ وعَبَّادٌ، وله يومئذ تسعة بنين وتسع بنات. قال عبد الله: فجعل يوصيني بدينه ويقول: يا بني، إن عجزت عن شيء منه فاستعن عليه بمولاي. قال: فوالله ما دريت ما أراد حتى قلت: يا أبت من مولاك؟ قال: الله. قال: فوالله ما وقعت في كربة من دينه إلا قلت: يا مولى الزبير اقض عنه دينه فيقضيه. قال: فقتل الزبير ولم يَدَع دينارا ولا درهما إلا أَرَضِينَ ، منها الغابة وإحدى عشرة دارا بالمدينة، ودارين بالبصرة، ودارا بالكوفة، ودارا بمصر. قال: وإنما كان دينه الذي كان عليه أن الرجل كان يأتيه بالمال، فيستودعه إياه، فيقول الزبير: لا، ولكن هو سلف إني أخشى عليه الضَّيْعَةَ ،وما ولي إمارة قط ولا جباية ولا خراجا ولا شيئا إلا أن يكون في غزو مع رسول الله صلى الله عليه وسلم أو مع أبي بكر وعمر وعثمان رضي الله عنهم قال عبد الله: فحسبت ما كان عليه من الدين فوجدته ألفي ألف ومئتي ألف! فلقي حكيم بن حزام عبد الله بن الزبير، فقال: يا ابن أخي، كم على أخي من الدين؟ فكتمته وقلت: مائة ألف. فقال حكيم: والله ما أرى أموالكم تسع هذه. فقال عبد الله: أرأيتك إن كانت ألفي ألف ومئتي ألف؟ قال: ما أراكم تطيقون هذا، فإن عجزتم عن شيء منه فاستعينوا بي، قال: وكان الزبير قد اشترى الغابة بسبعين ومئة ألف، فباعها عبد الله بألف ألف وستمئة ألف، ثم قام فقال: من كان له على الزبير شيء فليوافنا بالغابة، فأتاه عبد الله بن جعفر، وكان له على الزبير أربعمئة ألف، فقال لعبد الله: إن شئتم تركتها لكم؟ قال عبد الله: لا، قال: فإن شئتم جعلتموها فيما تؤخرون إن إخرتم، فقال عبد الله: لا، قال: فاقطعوا لي قطعة، قال عبد الله: لك من هاهنا إلى هاهنا. فباع عبد الله منها فقضى عنه دينه وأوفاه، وبقي منها أربعة أسهم ونصف، فقدم على معاوية وعنده عمرو بن عثمان، والمنذر بن الزبير، وابن زَمْعَةَ ، فقال له معاوية: كم قُوِّمَتِ الغابة؟ قال: كل سهم بمئة ألف، قال: كم بقي منها؟ قال: أربعة أسهم ونصف، فقال المنذر بن الزبير: قد أخذت منها سهما بمئة ألف، قال عمرو بن عثمان: قد أخذت منها سهما بمئة ألف. وقال ابن زمعة: قد أخذت سهما بمئة ألف، فقال معاوية: كم بقي منها؟ قال: سهم ونصف سهم، قال: قد أخذته بخمسين ومئة ألف. قال: وباع عبد الله بن جعفر نصيبه من معاوية بستمئة ألف، فلما فرغ ابن الزبير من قضاء دينه، قال بنو الزبير: اقسم بيننا ميراثنا، قال: والله لا أقسم بينكم حتى أنادي بالموسم أربع سنين: ألا من كان له على الزبير دين فليأتنا فلنقضه. فجعل كل سنة ينادي في الموسم، فلما مضى أربع سنين قسم بينهم ودفع الثلث. وكان للزبير أربع نسوة، فأصاب كل امرأة ألف ألف ومئتا ألف، فجميع ماله خمسون ألف ألف ومئتا ألف.
5864 Abu Khubayb ‘Abdullāh ibn Az-Zubayr (may Allah be pleased with him) reported: When Az-Zubayr got up during the battle of Al-Jamal, he called me and I stood up beside him, and he said to me: "O my son, today one will be killed either as an oppressor or as an oppressed one. I see that I will be killed as an oppressed one. My biggest worry is my debts. Do you think that anything will be left of our property after the debts are settled?" Then he said: "O my son, sell our property and pay my debts." He then willed (bequeathed) one-third of his property and willed one-third of that portion to ‘Abdullāh's sons. He said: "One-third of the one third. If any property is left after the settlement of the debts, one-third (of the one-third of what is left) is to be given to your sons." (Hisham, a sub-narrator, said: "Some of the sons of ‘Abdullāh were equal in age to the sons of Az-Zubayr, like Khubayb and ‘Abbād. ‘Abdullāh had nine sons and nine daughters at that time.") ‘Abdullāh added: "He (Az-Zubayr) went on advising me regarding his debts, saying: 'If you should fail to settle part of the debts, appeal to my Master to help you.' By Allah! I could not understand what he meant till I asked, 'O father, who is your Master?' He replied: 'Allah (is my Master).' By Allah, whenever I had any difficulty regarding his debts, I would say: 'O Master of Az-Zubayr, settle his debts on his behalf,' and Allah would (help me to) settle it. Az-Zubayr was martyred leaving no dinar or dirham except for land and property, including a land which was (called) Al-Ghāba, and eleven houses in Madīnah, two in Basra, one in Kufa and one in Egypt. The source of the debt which he owed was, that if somebody brought some money to deposit with him, Az-Zubayr would say: 'No, (I won't keep it as a trust) but I take it as a debt, for I am afraid it might be lost.' Az-Zubayr was never appointed governor or collector of the tax of Kharaj or any other similar thing, but he collected his wealth (from the war booty he gained) during the holy battles he took part in, in the company of the Messenger of Allah (may Allah's peace and blessings be upon him) and Abu Bakr, ‘Umar, and ‘Uthmān (may Allah be pleased with them). When I counted his debt, it turned out to be two million and two hundred thousand." (The sub-narrator added:) Hakīm ibn Hizam met ‘Abdullāh ibn Az-Zubayr and asked him: "O my nephew, how much is the debt of my brother?" ‘Abdullāh did not reveal the exact amount and said: "One hundred thousand." Hakīm said: "By Allah! I don't think your property will cover it." Upon that, ‘Abdullāh said to him: "What if I told you that it is two million and two hundred thousand?" Hakīm said: "I don't think you can repay it; so if you are unable to repay all of it, I will help you." Az-Zubayr had bought Al-Ghāba for one hundred and seventy thousand. ‘Abdullāh sold it for one million and six hundred thousand. Then he called out to the people saying: "Any person who has any money claim on Az-Zubayr should come to us in Al-Ghāba." There came to him ‘Abdullāh ibn Ja‘far whom Az-Zubayr owed four hundred thousand. He said to ‘Abdullāh, "If you wish I will forgo the debt." ‘Abdullāh said: 'No.' Then Ibn Ja‘far said: "If you wish you can defer repayment if you are going to defer the repayment of any debt." ‘Abdullāh said: 'No.' Ibn Ja‘far said: "Then give me a piece of the land." ‘Abdullāh said (to him): "Yours is the land extending from this place to this place." So, ‘Abdullāh sold most of the land and settled the debt perfectly, with four and a half shares remaining unsold from the land of Al-Ghāba. He then went to Mu‘āwiyah while ‘Amr ibn ‘Uthmān, Al-Mundhir ibn Az-Zubayr and Ibn Zam‘ah were sitting with him. Mu‘āwiyah asked: "At what price have you appraised Al-Ghāba?" He said: "One hundred thousand for each share." Mu‘āwiyah asked: "How many shares are left?" ‘Abdullāh replied: "Four and a half shares." Al-Mundhir ibn Az-Zubayr said: "I would like to buy one share for one hundred thousand." ‘Amr ibn ‘Uthmān said: "I would like to buy one share for one hundred thousand." Ibn Zam‘ah said: "I would like to buy one share for one hundred thousand." Mu‘āwiyah said: "How much is left now?" ‘Abdullāh replied: "One share and a half." Mu‘āwiyah said: "I would like to buy it for one hundred and fifty thousand." ‘Abdullāh ibn Ja‘far then sold his share to Mu‘āwiyah for six hundred thousand. When ‘Abdullāh ibn Az-Zubayr had paid all the debts, Az-Zubayr's other sons said to him, "Distribute our inheritance among us." He said: "No, by Allah, I will not distribute it among you till I announce in four successive Hajj seasons: 'Would those who have money claims on Az-Zubayr come so that we may repay them." So, he started to announce that in public in every Hajj season, and when four years had elapsed, he distributed the inheritance among the heirs. Az-Zubayr had four wives, and after the one-third of his property was excluded (according to the will), each of his wives received one million and two hundred thousand. So the total amount of his property was fifty million and two hundred thousand.
[Narrated by Bukhari]
HadeethEnc: [Authentic hadith] (صحيح)
Explanation
Az-Zubayr ibn al-‘Awwām (may Allah be pleased with him) said to his son ‘Abdullāh on the Day of Al-Jamal, the battle that took place over the issue of turning in the assassins of ‘Uthmān ibn ‘Affān: "I do not see myself except an oppressed martyr, and that which concerns me are my debts, so I want you to settle them on my behalf." His debts were so much that they consumed all of his wealth. Despite that, he made a (verbal) will giving his grandchildren (‘Abdullāh's children) a share of the estate, because he knew that they were not entitled to a share of his estate given that his son was still alive. So he allocated for them one third of the bequeatheable third, which is one ninth of the whole. The people used to come and keep their money with him as a trust and he would refuse to take it from them as a trust lest it would be lost, so, he would say: "This is not a trust. It is a loan and a debt on me." Az-Zubayr was an ascetic trustworthy man who never wished to assume a post of authority and never did. When he died, and his son ‘Abdullāh paid off his debts, there remained an excess. The heirs asked him to divide it among them, but he refused to give them their shares until four Hajj seasons had passed during which he would call out seeking those to whom his father was indebted. When it became apparent that all his father's debt was paid off, he gave the heirs their shares. He gave an eighth to his father's wives, which was their legal share from the estate. At the time of his death, Az-Zubayr had four wives.
عن عائشة بنت أبي بكر رضي الله عنهما أن رسول الله -صلى الله عليه وسلم اشترى من يهودي طعاما، ورهنه دِرْعًا من حديد.
5881 ‘Ā'ishah bint Abu Bakr (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) bought food from a Jew and pledged him his iron armor.
[Narrated by Bukhari & Muslim]
HadeethEnc: [Authentic hadith] (صحيح)
Explanation
The Prophet (may Allah's peace and blessings be upon him) bought barley to serve as food from a Jew, and pawned his coat of mail that he needed for Jihad with him. The Prophet (may Allah's peace and blessings be upon him) used to wear that armor in war to give himself extra protection from the enemy's weapons.
عن أبي هريرة رضي الله عنه أنه سمع النبي صلى الله عليه وسلم ، يقول: "إنّ ثلاثة من بني إسرائيل: أبرص وأقرع وأعمى، فأراد الله أن يَبْتَلِيَهم، فبعث إليهم ملَكًا، فأتى الأبرص؛ فقال: أيُّ شيء أحب إليك؟ قال: لون حسن، وجلد حسن، ويذهب عني الذي قد قَذِرَني النَّاس به. قال: فمسحه فذهب عنه قَذَرُه، فأُعْطِيَ لوناً حسناً وجلداً حسناً. قال: فأي المال أحب إليك؟ قال: الإبل أو البقر -شك إسحاق-. فأُعْطي ناقة عُشَرَاءَ، وقال: بارك الله لك فيها. قال: فأتى الأقرع؛ فقال: أي شيء أحب إليك؟ قال شعر حسن، ويذهب عني الذي قد قَذِرَني الناس به. فمسحه فذهب عنه، وأُعْطِيَ شعراً حسناً. فقال: أي المال أحب إليك؟ قال: البقر أو الإبل. فأُعْطِيَ بقرة حاملاً، قال: بارك الله لك فيها. فأتى الأعمى؛ فقال: أي شيء أحب إليك؟ قال: أن يَرُدَّ الله إليَّ بصري فأبصر به الناس. فمسحه فردَّ الله إليه بصره. قال: فأي المال أحب إليك؟ قال: الغنَم، فأُعْطِي شاة والدًا. فأُنْتِجَ هذان، ووَلَّد هذا، فكان لهذا وادٍ مِن الإبل، ولهذا وادٍ مِن البقر، ولهذا وادٍ من الغنم. قال: ثم إنه أتى الأبرص في صورته وهيئته، فقال: رجل مسكين قد انقطعت بي الحِبال في سفري، فلا بلوغ لي اليوم إلا بالله ثم بك، أسألك بالذي أعطاك اللون الحسن والجلد الحسن والمال بعيرا أَتَبَلَّغُ به في سفري. فقال: الحقوق كثيرة. فقال: كأني أعرفك، ألم تكن أبرص يَقْذَرُك الناس، فقيرًا فأعطاك الله المال؟ فقال: إنما ورثت هذا المال كابرًا عن كابرٍ. فقال: إن كنت كاذباً فصيَّرك الله إلى ما كنت. وأتى الأقرعَ في صورته فقال له مثل ما قال لهذا، وردَّ عليه مثل ما ردَّ عليه هذا. فقال: إن كنت كاذباً فصيّرك الله إلى ما كنت. قال: وأتى الأعمى في صورته، فقال: رجل مسكين وابن سبيل قد انقطعت بي الحِبال في سفري، فلا بلاغ لي اليوم إلا بالله ثم بك، أسألك بالذي ردَّ عليك بصرك شاة أَتَبَلَّغُ بها في سفري. فقال: قد كنت أعمى فردَّ الله إليَّ بصري، فخُذْ ما شِئْت ودَعْ ما شِئْت، فوالله لا أَجْهَدُك اليوم بشيء أخذته لله. فقال: أَمْسِكْ مالك؛ فإنما ابتُلِيتُم؛ فقد رضِيَ الله عنك، وسَخِط على صاحبيك".
5926 Abu Hurayrah (may Allah be pleased with him) reported that he heard the Prophet (may Allah's peace and blessings be upon him) say: ''There were three (men) from the Children of Israel: a leper, a bald-headed, and a blind. Allah wanted to test them, so He sent to them an angel. The angel went to the leper and said: 'Which thing do you like most?' He said: 'A good color, fine skin, and to get rid of what makes me disgusting in the eyes of people.' He wiped over his body, so his illness went away and he was given a good color and fine skin. He (the angel) said: 'Which wealth do you like most?' He said: 'Camels, or cows (the sub-narrator Is'hāq was in doubt).' So he was given a she-camel in an advanced stage of pregnancy, and he (the angel) said: 'May Allah bless it for you.' Then he went to the bald-headed man and said: 'Which thing do you like most?' He said: 'Good hair, and to get rid of what makes me disgusting in the eyes of people.' He wiped over his head, so his condition went away and he was given good hair. Then the angel said: 'Which wealth do you like most?' He said: 'Cows or camels.' So, he was given a pregnant cow and the angel said: 'May Allah bless it for you.' Then he went to the blind man and said: 'Which thing do you like most?' He said: 'That Allah restores to me my eyesight so that I can see people.' He wiped over his eyes, so Allah restored to him his eyesight. Then the angel said: 'Which wealth do you like most?' He said: 'Sheep.' So he was given a pregnant ewe. The three then had offspring from the ones given to them: one had a valley of camels, the second a valley of cows, and the third a valley of sheep. Later, the angel went to the leper in his (past) appearance and said: 'I am a poor person, and I am running out of provision in my journey, so I cannot reach my destination except with the help of Allah and then your favor. I ask you by the One Who gave you good color, fine skin and wealth to give me one camel to carry me in my journey.' He said: 'I have many rights to fulfill.' Thereupon, he (the angel) said: 'It seems to me that I know you. Were you not a leper whom people found disgusting, and a poor man then Allah gave you wealth?' He said: 'I have inherited this wealth from my forefathers.' Thereupon, the angel said: 'If you are lying, may Allah change you to your past condition.' He then went in his (past) appearance to the bald-headed man and said to him the same as what he had said to the leper, and he replied to him in the same way the leper did. So, the angel said: 'If you are lying, may Allah change you to your past condition.' Then he went in his (past) appearance to the blind man and said: 'I am a poor man and a wayfarer. My provisions have run short in my journey, and today there is no way to reach my destination except with the help of Allah and then with your help. So, I ask you by the One Who restored to you your eyesight to give me one sheep by which I should be able to make provisions for the journey.' The man said: 'I was blind and Allah restored to me my eyesight. You may 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 Allah.' Thereupon, the angel said: 'Keep your property. The fact is that the three of you were put to test. Now, Allah is pleased with you and is displeased with your two companions.'"
[Narrated by Bukhari & Muslim]
HadeethEnc: [Authentic hadith] (صحيح)
Explanation
The Prophet (may Allah's peace and blessings be upon him) tells the story of three men from the Children of Israel. They were poor and each had a physical defect: one was a leper with bad skin and abnormal skin color, the second was bald-headed with all or most of the hair on his head gone, and the third was blind. Allah, the Almighty, wanted to test their faith and gratitude so He sent to them an angel in the form of a man. The angel went to the leper first, for his condition was the most loathsome, repulsive, and serious. He asked him which thing he liked most. The leper said: good color and good skin and to be rid of what made people avoid me. He did not only ask for good color but wanted his leprosy to be gone completely, for with this disease one has very rough and wrinkled skin, which makes it uglier and makes him feel more ashamed of it. Then, the angel asked him which wealth he liked most. The leper said: camels or cows. The sub-narrator was uncertain if he had heard it 'camels' or 'cows'. However, it is most probable that it was 'camels,' for the text later mentions that the leper was given a she-camel that was ten-months pregnant. A gift like this was very precious. The angel prayed that Allah bless the she-camel for the leper. The prayer was answered, as shown later in the Hadīth. Then the angel went to the bald man and asked him what thing he liked most. The bald man said that he liked to have good hair and that his baldness be cured, for people detested him because of it. The angel wiped over his head or his whole body (the first is more likely), so the baldness was gone. The man was given good hair. The angel then asked him which wealth he liked most, and he said that it was cows. So, he was given a pregnant cow. The angel prayed that the cow be blessed for him. The prayer was answered, as shown later in the Hadīth. Then the angel went to the blind man and asked him which thing he liked most. The blind man said: it is that Allah would restore to me my eyesight. So, the angel passed his hand over the man's eyes or over his whole body (the first is more likely). So, Allah restored to the man his eyesight. Then the angel asked him which wealth he liked most, and he said that it was sheep. So he was given a ewe with a little lamb, or a pregnant ewe (as per another narration). The three men took care of their animal gifts, which produced many offspring. The first had a valley filled with camels, the second had a valley filled with cows, and the third had a valley filled with sheep. Later on, the angel came to the leper in his past image, wearing worn-out clothes. He told him that he was a poor man who ran out of provision in his travel, and that he could not reach his destination except with the help of Allah, then with the man's favor. The angel was implicitly referring to the man's wealth, as it was apparent that he was rich. He asked him by Allah who gave him a good color, fine skin, and wealth after his past miserable condition of poverty and illness, for a he-camel to ride in his travel. The leper said: I have many debts to settle, and I do not have anything extra to give you, so go ask someone else. The angel said: It seems to me that I know you. Were you not a leper whom people found detestable but Allah granted you recovery, and you were poor but Allah gave you wealth? The man said that he inherited his wealth from his father and grandfather. In other words, he denied his miserable past and claimed that he grew up in good conditions, which is absolute denial of Allah's favors upon Him and ungratefulness to Him, prompted by his miserliness. Thereupon, the angel prayed that if the man was lying that Allah restores him to his former condition. Then the angel went to the bald man in the image in which people used to detest him for. The bald man responded to the angel in the same way the leper had done. Although the angel went to him looking like him before recovery and wealth, and although he received such recovery and wealth at his hands, he denied knowing him and even boasted that he inherited the wealth from his father. So, in addition to being a liar, he reached an extent of wickedness and foolishness that others have not reached. Therefore, the angel prayed that if the man was lying that Allah restores him to his former condition. Then the angel went to the blind man in the form of a blind man. He told him that he was a poor man and a wayfarer who was on a journey and ran out of provision. He also told him that he could not reach his destination except with the help of Allah then with his help. He asked him by Allah Who restored to him his eyesight to give him one sheep as a provision for his journey. The man, aware of Allah's favor upon him and his transformation from misery to a good life, said: Indeed I was blind and Allah restored my eyesight. So, take from his sheep whatever you wish to take and leave whatever you wish to leave, and I will not ask you to return anything that you take. The angel told him: Keep your property. The three of you were being tested. Allah, the All-Knowing of all matters, was testing you so that you would be rewarded based on what you did, not based on His foreknowledge of your actions and fate. Verily, you have earned Allah's pleasure, while your companions; the leper and the bald man, have incurred His wrath.
عن ابن مسعود رضي الله عنه قال: دخلتُ على النبيِّ صلى الله عليه وسلم وهو يُوعَكُ، فَمَسَسْتُهُ، فقلتُ: إنّكَ لَتُوعَكُ وَعَكًا شَدِيدًا، فقالَ: «أجَلْ، إنِّي أُوعَكُ كما يُوعَكُ رَجُلانِ منكُم».
6010 Ibn Mas‘ūd (may Allah be pleased with him) reported: I visited the Prophet (may Allah's peace and blessings be upon him) while he was in pain because of fever, so I touched him and said: "You are in great pain from raging fever." He said: "Indeed, the pain I feel from fever is like the pain that two men from among you might get."
[Narrated by Bukhari & Muslim]
HadeethEnc: [Authentic hadith] (صحيح)
Explanation
Ibn Mas‘ūd (may Allah be pleased with him) recalls that he visited the Prophet (may Allah's peace and blessings be upon him) while he was in pain from acute sickness. He stretched out his hand and said: "O Messenger of Allah, you are severely sick." The Prophet (may Allah's peace and blessings be upon him) informed him that his sickness is as severe as the sickness of two men among them so that he would achieve the highest degree of patience.
عن جابر بن عبد الله رضي الله عنهما : «أنه كان يسير على جمل فأعيا، فأراد أن يُسَيِّبَهُ. فلحقني النبي صلى الله عليه وسلم فدعا لي، وضربه، فسار سيرا لم يَسِرْ مثله. ثم قال: بِعْنِيهِ بأُوقية. قلتُ: لا. ثم قال: بِعْنِيه. فَبِعْتُهُ بأوقية، واستثنيت حُمْلَانَهُ إلى أهلي. فلما بلغت: أتيته بالجمل. فنقدني ثمنه. ثم رجعت. فأرسل في إثري. فقال: أتَرَانِي مَاكستُكَ لآخذ جملك؟ خذ جملك ودراهمك، فهو لك».
6038 Jābir ibn ‘Abdullāh (may Allah be pleased with him) reported: I was traveling on a camel and it got exhausted, and I decided to release it. However, the Prophet (may Allah's peace and blessings be upon him) caught up with me, supplicated for me, and struck it. Thereupon, it started to walk like never before. Then, he said: "Sell it to me for an ounce." I said: ‘No.’ He again said: "Sell it to me." So, I sold it to him for an ounce, but made the stipulation that I should be allowed to ride it back to my family. Then, when I reached home, I took the camel to him and he paid me its price on the spot. As I went back, he sent someone after me and said: "Do you think I bargained with you to take your camel? Take your camel and your dirhams; these are yours."
[Narrated by Bukhari & Muslim]
HadeethEnc: [Authentic hadith] (صحيح)
Explanation
Jābir ibn ‘Abdullāh (may Allah be pleased with him) was with the Prophet (may Allah's peace and blessings be upon him) in one of his battles. He was riding a camel that became too fatigued to keep up with the rest of the army. Jābir decided to release it and let it run away, given its lack of usefulness. The Prophet (may Allah's peace and blessings be upon him) out of his mercy towards his Companions and followers, used to walk at the rear of the army, so as to care for those who are weak, helpless, or stranded. So, he reached Jābir while he was still on his exhausted camel. He supplicated for him and tapped his camel. Thereupon, his mild and merciful strike turned into power and support for the weak animal, and it started to walk faster and more vigorously than ever before. Then, seeking to make Jābir pleased and content and to engage him in a talk that would make the journey easier for him, the kind and gentle Prophet (may Allah's peace and blessings be upon him) said to him: “Sell it to me for an ounce.” Jābir (may Allah be pleased with him) desired more of the bounty of Allah, knowing that he would not be sinful if he refused to sell the camel to the Prophet (may Allah's peace and blessings be upon him) as this does not fall under the obligatory obedience to him. Nonetheless, the Prophet (may Allah's peace and blessings be upon him) repeated his request, and so Jābir sold it to him for an ounce on condition that he should ride it back to Madīnah. The Prophet (may Allah's peace and blessings be upon him) accepted his condition. When they arrived, Jābir took the camel to the Prophet (may Allah's peace and blessings be upon him) and gave it to him for the price they had agreed upon. When Jābir went away, the Prophet (may Allah's peace and blessings be upon him) sent someone to call him back. He returned to the Prophet (may Allah's peace and blessings be upon him) who said: “Do you think I bargained with you to take your camel? Take your camel and your dirhams; these are yours", meaning: both are for you. This act should not be regarded as strange, as it came from the generous, well-mannered, and gentle Prophet (may Allah’s peace and blessings be upon him).
عَنْ أَنَسٍ رضي الله عنه: أَنَّ نَفَرًا مِنْ أَصْحَابِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ سَأَلُوا أَزْوَاجَ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ عَنْ عَمَلِهِ فِي السِّرِّ؟ فَقَالَ بَعْضُهُمْ: لَا أَتَزَوَّجُ النِّسَاءَ، وَقَالَ بَعْضُهُمْ: لَا آكُلُ اللَّحْمَ، وَقَالَ بَعْضُهُمْ: لَا أَنَامُ عَلَى فِرَاشٍ، فَحَمِدَ اللهَ وَأَثْنَى عَلَيْهِ، فَقَالَ: «مَا بَالُ أَقْوَامٍ قَالُوا كَذَا وَكَذَا؟ لَكِنِّي أُصَلِّي وَأَنَامُ، وَأَصُومُ وَأُفْطِرُ، وَأَتَزَوَّجُ النِّسَاءَ، فَمَنْ رَغِبَ عَنْ سُنَّتِي فَلَيْسَ مِنِّي».
6078 Anas (may Allah be pleased with him) reported: A group from among the Prophet's Companions asked the wives of the Prophet (may Allah's peace and blessings be upon him) about his deeds in private. Some of them said: I will not marry women. Others said: I will not eat meat. Some others said: I will not sleep on a bed. So, he praised Allah and commended Him and said: "What is the matter with those people who said such-and-such? But indeed, I pray and sleep, I fast and break the fast, and I marry women. Whoever turns away from my Sunnah does not belong to me."
[Agreed upon]
HadeethEnc: [Authentic] (صحيح)
Explanation
A group of the Companions (may Allah be pleased with them) came to the houses of the wives of the Prophet (may Allah's peace and blessings be upon him) asking about his private acts of worship inside his home. When they were informed, it seemed as though they considered it little, so they said: Where are we in comparison to the Prophet (may Allah's peace and blessings be upon him)? His past and future sins have been forgiven, unlike those who do not know if they have attained forgiveness, so they need to exaggerate in worship in the hope of attaining it. Then some of them said: I will not marry women. Others said: I will not eat meat. Some others said: I will not sleep on a bed. When this reached the Prophet (may Allah's peace and blessings be upon him), he became angry and gave a sermon to the people. He praised Allah and commended Him and said: What is the matter with people who said such-and-such? By Allah, I am the most fearful of Allah among you and the most conscious of Him, but I sleep to strengthen myself for standing in prayer, I break my fast to strengthen myself for fasting, and I marry women. Whoever turns away from my way, sees perfection in something else, and follows a path other than that of mine does not belong to me.
Benefits
The Companions' love for goodness and their desire to attain it and to follow the example of their Prophet (may Allah's peace and blessings be upon him).
The tolerance and ease of this Shariah based on its Prophet's practice and guidance.
Goodness and blessing lie in following the example of the Prophet (may Allah's peace and blessings be upon him) and adhering to his noble conditions.
The deterrence of overburdening oneself in worship beyond one's capacity, as this is a characteristic of the innovators in religion.
Ibn Hajar said: Adopting an overburdening approach in worship leads to boredom that can sever its very foundation. Moreover, sticking only to obligatory acts, for example, and neglecting voluntary acts leads to a preference for idleness and a lack of enthusiasm for worship, and moderation is the best in all affairs.
It indicates the importance of pursuing the conditions of great people to follow their example, and if it is difficult to know about this from men, it is permissible to know about it through women.
It includes admonition, presenting knowledge-related issues, clarifying rulings to those who are religiously accountable, and clearing the doubts of those who strive hard in religion.
The command to be lenient in worship while maintaining it along with the obligatory and voluntary acts, so that a Muslim can fulfill the rights of others upon him.
The Hadīth indicates the merit of marriage and encourages it.
عَنِ ابْنِ عَبَّاسٍ رضي الله عنهما قَالَ: كَانَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَجْوَدَ النَّاسِ، وَكَانَ أَجْوَدُ مَا يَكُونُ فِي رَمَضَانَ حِينَ يَلْقَاهُ جِبْرِيلُ، وَكَانَ يَلْقَاهُ فِي كُلِّ لَيْلَةٍ مِنْ رَمَضَانَ فَيُدَارِسُهُ القُرْآنَ، فَلَرَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَجْوَدُ بِالخَيْرِ مِنَ الرِّيحِ المُرْسَلَةِ.
6179 Ibn ‘Abbās (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) was the most generous of people, and he used to be more generous than ever in Ramadan when Gabriel (Jibrīl) would meet him. He used to meet him every night during Ramadan to revise the Qur'an with him. Indeed, the Messenger of Allah (may Allah's peace and blessings be upon him) was more generous than the fast wind.
[Agreed upon]
HadeethEnc: [Authentic] (صحيح)
Explanation
The Prophet (may Allah's peace and blessings be upon him) was the most generous of people, and his generosity was more intense in the month of Ramadan when he would give what was appropriate to those who were worthy of that. His increased generosity was caused by two things: First: His meeting with Gabriel (peace be upon him). Second: Revising the Qur’an, which is to recite it by heart. Gabriel (peace be upon him) would revise all that was revealed of the Qur’an with him. Indeed, the Messenger of Allah (may Allah's peace and blessings be upon him) was more generous, more giving, more intense in doing good, and faster in bringing benefit to the people than a good wind sent by Allah with rain and mercy.
Benefits
The Hadīth shows the Prophet's extreme generosity, especially during Ramadan, the month of extensive worship and goodness.
It urges us to be generous at all times, and we are recommended to be more generous during the month of Ramadan.
We should engage more in generosity, giving, benevolence, and recitation of the Qur’an during the month of Ramadan.
One of the means of preserving knowledge is to revise it with the seekers of knowledge and the scholars.
عن أنس بن مالك رضي الله عنه قال: كَانَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَحْسَنَ النَّاسِ خُلُقًا.
6180 Anas ibn Mālik (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) was the best of people in terms of morals.
[Agreed upon]
HadeethEnc: [Authentic] (صحيح)
Explanation
The Prophet (may Allah's peace and blessings be upon him) was the most perfect among people in terms of morals, and he surpassed everyone in all good manners and traits, like good speech, doing good, putting on a smiling face, and refraining from harming others and bearing harm from them.
Benefits
The Hadīth illustrates the perfect moral character of the Prophet (may Allah’s peace and blessings be upon him).
The Prophet (may Allah's peace and blessings be upon him) is the perfect role model in good manners.
We are urged to follow the Prophet's example in terms of his good manners.
عن أنس رضي الله عنه قال: كَانَ غُلاَمٌ يَهُودِيٌّ يَخْدُمُ النَّبيَّ صلى الله عليه وسلم فَمَرِضَ، فَأتَاهُ النَّبيُّ صلى الله عليه وسلم يَعُودُهُ، فَقَعَدَ عِنْدَ رَأسِهِ، فَقَالَ لَه: «أسْلِمْ» فَنَظَرَ إِلَى أبِيهِ وَهُوَ عِنْدَهُ؟، فَقَالَ: أَطِعْ أَبَا القَاسِمِ، فَأسْلَمَ، فَخَرَجَ النَّبيُّ صلى الله عليه وسلم وَهُوَ يَقُول: «الحَمْدُ للهِ الَّذِي أنْقَذَهُ منَ النَّارِ».
6186 Anas (may Allah be pleased with him) reported: A Jewish boy used to serve the Prophet (may Allah's peace and blessings be upon him) and he fell sick. So the Prophet (may Allah's peace and blessings be upon him) came to visit him. He sat by his head and said to him: "Embrace Islam." The boy looked at his father who was with him and who then said: "Obey Abu al-Qāsim." So, he embraced Islam. The Prophet (may Allah's peace and blessings be upon him) came out saying: "All praise is due to Allah who saved him from the Fire."
[Narrated by Bukhari]
HadeethEnc: [Authentic hadith] (صحيح)
Explanation
The Hadīth relates to us that a young boy from the Jews, where were living in Madīnah, used to serve the Prophet (may Allah's peace and blessings be upon him). The boy fell sick one day, and the Prophet (may Allah's peace and blessings be upon him) visited him and offered him to embrace Islam. When the boy accepted it, the Prophet (may Allah's peace and blessings be upon him) said: “Praise be to Allah who saved him from the Fire."
عن أبي هريرة رضي الله عنه مرفوعاً: «لو دُعِيتُ إلى كُرَاعٍ أو ذِرَاعٍ لأَجَبتُ، ولو أُهدِيَ إليّ ذِرَاعٌ أو كُرَاعٌ لقَبِلتُ».
6216 Abu Hurayrah (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) said: "If I am invited to a meal of a sheep's trotter or arm, I would accept the invitation, and if an arm or trotter were gifted to me, I would accept the gift."
[Narrated by Bukhari]
HadeethEnc: [Authentic hadith] (صحيح)
Explanation
This Hadīth is an indication of the Prophet's exemplary manners and humility, as well as his keenness to avoid hurting people's feelings by accepting their gifts even if they are seemingly insignificant, and by answering their invitation to their houses even if he knew that the meal he was invited to was humble. Because the reason behind accepting a gift and accepting an invitation is to pleasing the host and strengthening love and friendship, while refusing a gift or not accepting an invitation creates repulsion and hatred, and its humbleness should not be looked down upon. The sheep's arm (shoulder) and trotter (foot and calf) were specifically mentioned to combine between the worthless part and the best part, as the Prophet (may Allah's peace and blessings be upon him) liked the shoulder meat more than any other part of the sheep, while the foot has no value. So, the value of the gift or meal was of no importance to him.
عن أبي هريرة رضي الله عنه عن النبيِّ صلى الله عليه وسلم قال: "ما بَعَثَ اللهُ نبياً إلا رَعَى الغَنَمَ"، فقالَ أصحابُهُ: وأنتَ؟، قال: "نعم، كُنتُ أرعَاها على قَرَارِيطَ لأهلِ مكةَ".
6219 Abu Hurayrah (may Allah be pleased with him) reported: The Prophet (may Allah's peace and blessings be upon him) said: "Allah did not send a prophet except that he tended sheep." His Companions said: "And you?" He said: "Yes, I used to tend sheep for the people of Makkah in return for some Qirāts."
[Narrated by Bukhari]
HadeethEnc: [Authentic hadith] (صحيح)
Explanation
All prophets tended sheep sometime during their life, and the apparent meaning of the Hadīth indicates that this was before their being prophets. Scholars said that the wisdom behind this (i.e. herding sheep) is for a person to be trained to look after people and direct them to what is good for them; because a shepherd sometimes directs the flock to the pasture, and sometimes keeps them standing still, and other times takes them back to the pasture. The Prophet (may Allah's peace and blessings be upon him) was being prepared for taking care of the Ummah and directing it to all what is good, based upon knowledge, guidance and insight; just as the shepherd who has knowledge of the best pastures, and sincerely directs the sheep to wherever there is good, nourishment and water for them. Sheep were chosen in particular because the one who tends sheep possesses the traits of tranquility, calmness and serenity, unlike the ones who tend camels, and who are mostly harsh and tough, because camels are harsh and tough too. That is why Allah, Glorified and Exalted, chose for His messengers to be shepherds to be trained and accustomed to taking care of people.
عَنِ الأَسْوَدِ بنِ يَزِيدَ قَالَ: سَأَلْتُ عَائِشَةَ مَا كَانَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَصْنَعُ فِي بَيْتِهِ؟ قَالَتْ: كَانَ يَكُونُ فِي مِهْنَةِ أَهْلِهِ -تَعْنِي خِدْمَةَ أَهْلِهِ-، فَإِذَا حَضَرَتِ الصَّلاَةُ خَرَجَ إِلَى الصَّلاَةِ.
6220 Al-Aswad ibn Yazīd reported: I asked ‘Ā’ishah about what the Prophet (may Allah's peace and blessings be upon him) used to do at his home. She said: He used to serve his family. But when the time for prayer came, he would go out to the prayer.
[Narrated by Al-Bukhāri]
HadeethEnc: [Authentic] (صحيح)
Explanation
The Mother of the Believers, ‘Ā’ishah (may Allah be pleased with her), was asked about the condition of the Prophet (may Allah's peace and blessings be upon him) in his home and what he used to do. She said: He was a human being like other human beings. He used to do what men do in their homes: he would serve himself and his family; he would milk his sheep, mend his clothes, fix his sandals, and patch his bucket. And when the call to prayer was made, he (may Allah's peace and blessings be upon him) would go out promptly to it without delay.
Benefits
The perfect humility of the Prophet (may Allah's peace and blessings be upon him) and his kindness toward his family.
The worldly tasks should not distract the servant from prayer.
Diligence of the Prophet (may Allah's peace and blessings be upon him) in performing prayer at its earliest prescribed time.
Ibn Hajar said: It contains encouragement to be humble, avoid arrogance, and for a man to serve his family.
عن أنس رضي الله عنه ، قَالَ: مَا مَسِسْتُ دِيبَاجاً وَلاَ حَرِيراً ألْيَنَ مِنْ كَفِّ رسولِ اللهِ صلى الله عليه وسلم ، وَلاَ شَمَمْتُ رَائِحَةً قَطُّ أطْيَبَ مِنْ رَائِحَةِ رسولِ اللهِ صلى الله عليه وسلم ، وَلَقَدْ خدمتُ رسول اللهِ صلى الله عليه وسلم عَشْرَ سنين، فما قَالَ لي قَطُّ: أُفٍّ، وَلاَ قَالَ لِشَيءٍ فَعَلْتُهُ: لِمَ فَعَلْتَه؟، وَلاَ لشَيءٍ لَمْ أفعله: ألاَ فَعَلْتَ كَذا؟.
6221 Anas (may Allah be pleased with him) reported: I have never touched plain or woven silk softer than the palm of the Messenger of Allah (may Allah’s peace and blessings be upon him) nor have I smelt a perfume more pleasant than the scent of the Messenger of Allah. Verily, I have served the Messenger of Allah for ten years, and not once did he say to me 'uff', nor did he say about something I had done, “why did you do it?”, nor about something I hadn’t done, “why didn’t you do it?”
[Narrated by Bukhari & Muslim]
HadeethEnc: [Authentic hadith] (صحيح)
Explanation
Anas ibn Mālik (may Allah be pleased with him) who had served the Prophet for ten years, said: "I have never touched plain or woven silk softer than the palm of the Messenger of Allah (may Allah’s peace and blessings be upon him)." People would find the hands of the Prophet to be soft when they touched them, and they would also find his scent to be pleasant. Anas narrates that he never smelt a fragrance more pleasant than the scent of the Prophet. Anas then said that he served the Prophet for ten years, and not once did he say 'uff' to him, which is an interjection that denotes being fed up and annoyed with someone. For ten years, the Messenger never expressed being fed up with him, whereas if someone served us or accompanied us for one week or so, we inevitably feel some sort of annoyance with them. The Prophet also never questioned him why he did something in a certain way, including the things that Anas did without the Prophet's instructions. Even though he was his servant, he treated him kindly and respectfully and never asked why he didn’t do something that he hadn’t done. This is part of the good moral character of the Messenger of Allah (may Allah’s peace and blessings be upon him).
عَنْ أَبِي هُرَيْرَةَ رضي الله عنه أَنَّ رَسُولَ اللهِ صلَّى الله عليه وسلم قال: «ما مِنْ أحَدٍ يُسلِّمُ علي إلا ردَّ اللهُ عليَّ رُوحي حتى أردَّ عليه السَّلامَ».
6222 Abu Hurayrah (may Allah be pleased with him) reported that the Messenger of Allah (may Allah's peace and blessings be upon him) said: "No one greets me except that Allah restores my soul to me so that I return his greeting."
[Narrated by Abu Dāwūd and Ahmad]
HadeethEnc: [Its chain of narrators is Hasan/Sound] (إسناده حسن)
Explanation
The Prophet (may Allah's peace and blessings be upon him) informs that his soul is restored to him to return the greeting of whoever greets him, whether he is near or far. Life in the Barzakh (the period between death and resurrection) and the grave is a matter of the unseen, and no one knows its reality except Allah, Who is Competent over all things.
Benefits
Encouraging the act of frequently invoking Allah's blessings upon the Prophet (may Allah's peace and blessings be upon him).
The Prophet's life in his grave is the most perfect life a man can have in his Barzakh and no one knows its reality but Allah Almighty.
This Hadīth is not proof that the Messenger of Allah (may Allah's peace and blessings be upon him) has a life like the one we have, so the people of Shirk would not take this as a pretext for seeking relief from him (may Allah's peace and blessings be upon him). Rather, it is a Barzakh life.
عن السائب بن يزيد رضي الله عنهما قال: «لما قدم النبي صلى الله عليه وسلم من غزوة تبوك تلقَّاه الناس، فتلقيته مع الصبيان على ثَنِيَّةِ الوداع». وفي رواية قال: «ذهبنا نَتَلَقَّى رسول الله صلى الله عليه وسلم مع الصبيان إلى ثَنِيَّةِ الوداع».
6386 As-Sā'ib ibn Yazīd (may Allah be pleased with him) reported: When the Prophet (may Allah's peace and blessings be upon him) returned from the battle of Tabūk to Madīnah, the people received him and I met him along with the children at Thaniyyat al-Wadā’. In another narration: "We went out along with the children to meet the Messenger of Allah (may Allah's peace and blessings be upon him) at Thaniyyat al-Wadā‘."
[Narrated by Bukhari - Narrated by Abu Daoud]
HadeethEnc: [Sahih/Authentic with its two versions] (صحيح بروايتيه)
Explanation
As-Sā'ib informed us that when the Prophet (may Allah's peace and blessings be upon him) returned from the battle of Tabūk with the Companions, the people went out to meet him at Thaniyyat al-Wadā‘, which is a place near Madīnah. They did so in order to make the Prophet and his Companions feel at ease and comfortable. Moreover, this good reception would encourage those who stayed behind to participate in the battle next time.
عَنْ عَائِشَةَ أُمِّ المُؤْمِنينَ رَضِيَ اللَّهُ عَنْهَا أَنَّهَا قَالَتْ: مَا خُيِّرَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ بَيْنَ أَمْرَيْنِ إِلَّا أَخَذَ أَيْسَرَهُمَا، مَا لَمْ يَكُنْ إِثْمًا، فَإِنْ كَانَ إِثْمًا كَانَ أَبْعَدَ النَّاسِ مِنْهُ، وَمَا انْتَقَمَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ لِنَفْسِهِ إِلَّا أَنْ تُنْتَهَكَ حُرْمَةُ اللَّهِ، فَيَنْتَقِمَ لِلَّهِ بِهَا.
6389 ‘Ā’ishah, Mother of the Believers, (may Allah be pleased with her) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) was never given a choice between two things except that he would choose the easier of the two unless it were a sin. If it were a sin, he would be the farthest of people from it. The Messenger of Allah (may Allah's peace and blessings be upon him) never took revenge for himself, but when the prohibitions of Allah were violated, he would take revenge for the sake of Allah.
[Agreed upon]
HadeethEnc: [Authentic] (صحيح)
Explanation
‘Ā’ishah, Mother of the Believers (may Allah be pleased with her), informed about some of the morals of the Prophet (may Allah's peace and blessings be upon him). Among what she mentioned was that whenever the Prophet (may Allah's peace and blessings be upon him) was given a choice between two matters, he would choose the easier of the two, as long as the easier option did not lead to sin. If it led to sin, he would be the farthest of people from it and would then choose the more difficult option. The Prophet (may Allah's peace and blessings be upon him) never sought revenge for himself exclusively; rather, he would forgive and overlook his own rights. But when the sanctities of Allah were violated, he would seek revenge for the sake of Allah, and he was the most intense in anger for the sake of Allah.
Benefits
It is recommended to choose the easier option in matters, as long as it does not involve disobedience to Allah.
The ease of Islam.
The legitimacy of getting angry for the sake of Allah Almighty.
The Prophet's forbearance, patience, and adherence to the truth in enforcing the limits set by Allah Almighty.
Ibn Hajar said: It indicates refraining from choosing the difficult option, being content with ease, and abstaining from insistence on matters that are not necessary.
Encouraging forgiveness except when it comes to the rights of Allah Almighty.
عن جابر بن عبد الله رضي الله عنهما قال : جِيءَ بأبي إلى النبي صلى الله عليه وسلم قد مُثِّل به، فوُضِع بين يديه؛ فذهبت أكشف عن وجهه فنهاني قومي، فقال النبي صلى الله عليه وسلم : «ما زالت الملائكة تظله بأجنحتها».
6390 Jābir ibn ‘Abdullāh (may Allah be pleased with him) reported: My father's mutilated body was brought to the Prophet (may Allah's peace and blessings be upon him) and placed in front of him. I went to uncover his face but my people stopped me. The Prophet (may Allah's peace and blessings be upon him) said: "The angels continue to shade him with their wings."
[Narrated by Bukhari & Muslim]
HadeethEnc: [Authentic hadith] (صحيح)
Explanation
‘Abdullāh ibn ‘Amr ibn Harām al-Ansāri, the father of Jābir (may Allah be pleased with him), was brought to the Prophet (may Allah's peace and blessings be upon him) on the day of the battle of Uhud. On that day, the disbelievers mutilated the bodies of the Muslims killed in that battle. When ‘Abdullāh's body was placed in front of the Prophet, Jābir wanted to uncover his face in agony for what the disbelievers had done with his body. However, his people stopped him from that and the Prophet (may Allah's peace and blessings be upon him) said: The angels are still shading him with their wings, as an honor and tribute to him.
عن عائشة رضي الله عنها مرفوعاً: «ما ضرب رسول الله صلى الله عليه وسلم شيئا قَطُّ بيده، ولا امرأة ولا خادما، إلا أن يجاهد في سبيل الله، وما نيِل منه شيء قَطُّ فينتقم من صاحبه، إلا أن ينتهك شيء من محارم الله تعالى، فينتقم لله تعالى».
6391 ‘Ā’ishah (may Allah be pleased with her) reported: The Messenger of Allah (may Allah’s peace and blessings be upon him) never struck anything with his hand, neither a woman nor a servant, except when he was fighting in the cause of Allah. He would never avenge himself concerning anything that was done to him except if the limits of Allah, the Almighty, were transgressed. Then (in that case) he would seek revenge for the sake of Allah, the Almighty.
[Narrated by Muslim]
HadeethEnc: [Authentic hadith] (صحيح)
Explanation
One of the morals of the Prophet (may Allah's peace and blessings be upon him) was that he never hit an animal or other creature, and he neither hit a woman nor a servant though it was common practice to hit them. Since he never hit these two despite the common practice, he did not hit any other creature whom it was not common to hit with greater reason. The exception was when he would fight in the cause of Allah to raise the word of Allah high. He also never sought vengeance for harm that was inflicted upon him, such as the incident in the battle of Uhud, when the disbelievers injured his head and broke one of his front teeth, and other acts of aggression and assault on their part. He used to pardon, forgive, and show forbearance. He did not seek vengeance except when the limits of Allah were transgressed, as he never approved of any such act from anyone.
عن عائشة - رضي الله عنها- أنها قالت للنبي - صلى الله عليه وسلم - : هل أتى عليك يوم كان أشد من يوم أُحُدٍ ؟ قال: «لقد لقيت من قومك، وكان أشد ما لقيت منهم يوم العقبة، إذ عرضت نفسي على ابن عبد يَالِيلَ بْنِ عَبْدِ كُلَالٍ، فلم يجبني إلى ما أردت، فانطلقت وأنا مهموم على وجهي، فلم أستفق إلا وأنا بِقَرْنِ الثَّعَالِبِ، فرفعت رأسي، وإذا أنا بسحابة قد أظلتني، فنظرت فإذا فيها جبريل - عليه السلام - فناداني، فقال: إن الله تعالى قد سمع قول قومك لك، وما ردوا عليك، وقد بعث إليك ملك الجبال لتأمره بما شئت فيهم. فناداني ملك الجبال، فسلم علي، ثم قال: يا محمد إن الله قد سمع قول قومك لك، وأنا ملك الجبال، وقد بعثني ربي إليك لتأمرني بأمرك، فما شئت، إن شئت أطبقت عليهم الْأَخْشَبَيْنِ».
6406 ‘Ā’ishah (may Allah be pleased with her) reported: I asked the Prophet (may Allah's peace and blessings be upon him): "Have you ever experienced a day harder than the day of (the battle of) Uhud?" He replied: "Indeed, I have suffered a lot at the hands of your people (i.e., the disbelievers from of the Quraysh Tribe), the harshest of which was what they did to me on the Day of Al-‘Aqabah when I went to Ibn ‘Abd Yalīl ibn ‘Abd Kulāl with the purpose of inviting him to Islam, but he made no response (to my call). So I departed with deep distress (to the point that I did not know where I was going). I did not recover until I arrived at Qarn Ath-Tha‘ālib. There, I raised my head and saw a cloud shading me. I looked and, lo and behold, I saw in it Jibrīl (peace be upon him) who called me and said: Indeed, Allah, the Exalted, heard what your people said to you and the response they gave you. He has sent to you the angel in charge of mountains to order him to do whatever you wish concerning them. Then the angel of the mountains called me, greeted me and said: O Muhammad, Allah has listened to what your people had said to you. I am the angel of mountains, and my Lord has sent me to you so that you may give me your orders concerning them. If you wish I would bring together the Akhshabayn (two mountains that stand opposite to each other at the outskirts of Makkah) to crush them in between."
[Narrated by Bukhari & Muslim]
HadeethEnc: [Authentic hadith] (صحيح)
Explanation
When ‘Ā’ishah asked the Prophet (may Allah's peace and blessings be upon him) if he had experienced a day more difficult than the Day of Uhud, he replied: 'Yes,' and he mentioned to her the story of his journey to Taif. When the Prophet (may Allah's peace and blessings be upon him) invited the people of Quraysh to Islam, and they did not respond to him, he headed towards Taif, to convey Allah's Message to them. But, when he invited the people of Taif to Islam, their attitude was worse than that of the people of Makkah. They started throwing stones at him until his heel bled. He presented himself to Ibn ‘Abd Yalīl ibn ‘Abd Kulāl, who was one of the dignitaries of the tribe of Thaqīf in Taif. He also rejected his call. So, the Prophet (may Allah's peace and blessings be upon him) left Taif so sad and disappointed to the point of not knowing where he was going. He did not become aware of his surroundings until he reached a place called Qarn Ath-Tha‘ālib. There, a cloud hovered over him and shaded him. As he lifted his head to the sky, he saw Jibrīl inside this cloud, who said to him: This is the Angel of Mountains with me. He greets you with peace. The angel greeted the Prophet (may Allah's peace and blessings be upon him) then said to him: My Lord has sent me to you, if you wish I can make the two huge mountains collapse over them and crush them. But, out of his forbearance and foresight, the Prophet (may Allah's peace and blessings be upon him) responded: "No, for I do hope that Allah will bring forth from their progeny those who would worship Allah alone and not associate partners with Him." This is exactly what happened, as Allah brought forth from the loins of those infidels who harmed him righteous servants who worship Allah alone and who do not associate partners with Him.
عن عمرو بن عَبَسة رضي الله عنه قال: كنت وأنا في الجاهلية أظن أن الناس على ضَلالة، وأنهم لَيْسُوا على شيء، وهم يَعبدون الأوثان، فسمعت برجل بمكة يُخبر أخبارًا، فَقَعَدتُ على راحلتي، فقدِمتُ عليه، فإذا رسول الله صلى الله عليه وسلم مُسْتَخْفِيًا ، جُرَءآءٌ عليه قومه، فتَلطَّفتُ حتى دخلت عليه بمكة، فقلت له: ما أنت؟ قال: «أنا نَبيٌّ» قلت: وما نَبِيٌّ؟ قال: «أرسلني الله» قلت: وبِأَيِّ شيء أرسلك؟ قال: «أرسلني بصلة الأرحام، وكسر الأوثان، وأن يُوَحَّد الله لا يُشرك به شيءٌ»، قلت: فمن معك على هذا؟ قال: «حُرٌّ وعَبْدٌ»، ومعه يومئذ أبو بكر وبلال رضي الله عنهما ، قلت: إني مُتَّبِعُكَ، قال: «إنك لن تستطيع ذلك يَوْمَك هذا، ألا ترى حالي وحال الناس؟ ولكن ارجع إلى أهلك، فإذا سمعت بِي قد ظهرت فأتني». قال: فذهبت إلى أهلي، وقدم رسول الله صلى الله عليه وسلم المدينة حتى قدم نَفرٌ من أهلي المدينة، فقلت: ما فعل هذا الرجل الذي قَدِم المدينة؟ فقالوا: الناس إليه سِرَاعٌ، وقد أراد قومُه قتلَه، فلم يستطيعوا ذلك، فقدمت المدينة، فدخلت عليه، فقلت: يا رسول الله أَتَعْرِفُني؟ قال: «نعم، أنت الذي لَقَيْتَنِي بمكة» قال: فقلت: يا رسول الله، أخبرني عما عَلَّمَك الله وأَجْهَلُهُ، أخبرني عن الصلاة؟ قال: «صَلِّ صلاةَ الصبح، ثم اقْصُرْ عن الصلاة حتى ترتفع الشمس قِيْدَ رمح، فإنها تَطْلُعُ حين تَطلُعُ بين قرني شيطان، وحينئذ يَسجدُ لها الكفار، ثم صلِ فإن الصلاة مشهُودةٌ محضُورةٌ حتى يَسْتَقِلَّ الظِّلُ بالرُّمْح، ثم اقْصُرْ عن الصلاة، فإنه حينئذ تُسْجَرُ جهنم، فإذا أقبل الفيء فَصَلِّ، فإن الصلاة مشهُودةٌ محضُورةٌ حتى تُصلي العصر، ثم اقْصُرْ عن الصلاة حتى تغرب الشمس، فإنها تَغْرُبُ بين قَرْنَيْ شيطان، وحينئذ يسجدُ لها الكفار» قال: فقلت: يا نبي الله، فالوضوء حدثني عنه؟ فقال: «ما مِنكم رجلٌ يُقَرِّبُ وضوءه، فيتمضمض ويستنشق فيستنثر، إلا خرَّت خطايا وجهه من أطراف لحيته مع الماء، ثم يغسل يديه إلى المرفقين، إلا خرَّت خطايا يديه من أنامله مع الماء، ثم يمسح رأسه، إلا خرَّت خطايا رأسه من أطراف شعره مع الماء، ثم يغسل قدميه إلى الكعبين، إلا خرَّت خطايا رجليه من أنامله مع الماء، فإن هو قام فصلى، فحمد الله تعالى ، وأثنى عليه ومجَّدَه بالذي هو له أهل، وفرَّغَ قلبه لله تعالى ، إلا انصرف من خطيئته كهيئته يومَ ولدَتْه أمه». فحدث عمرو بن عبسة بهذا الحديث أبا أمامة صاحب رسول الله صلى الله عليه وسلم فقال له أبو أمامة: يا عمرو بن عبسة، انظر ما تقول! في مقام واحد يُعطى هذا الرجل؟ فقال عمرو: يا أبا أُمَامة، لقد كَبِرَتْ سِنِّي، ورقَّ عظمي، واقترب أجلي، وما بِي حاجة أن أَكْذِبَ على الله تعالى ، ولا على رسول الله صلى الله عليه وسلم لو لم أسمعه من رسول الله صلى الله عليه وسلم إلا مرة أو مرتين أو ثلاثًا -حتى عدَّ سبع مرات- ما حدَّثْت أبدًا به، ولكني سمعته أكثر من ذلك.
6610 ‘Amr ibn ‘Abasah (may Allah be pleased with him) said: 'In the pre-Islamic time of ignorance, I used to think that people were misguided. They were not on a right path, as they worshipped idols. Then I heard of a man in Makkah who was telling news. So I mounted my camel and went to him. It was the Messenger of Allah (may Allah's peace and blessings be upon him). He was hiding, since his own people were aggressive toward him. So I acted gently until I entered upon him. I said to him, "Who are you?" He said: "I am a Prophet." I said: "What is a Prophet?" He said: "Allah has sent me.'' I said: "With what has He sent you?" He said: "He sent me with [a message] of maintaining kinship ties, breaking the idols, and upholding the oneness of Allah without associating anything with him." I said: "Who is with you on that?" He said: "A free man and a slave man.'' (At that time only Abu Bakr and Bilāl (may Allah be pleased with both of them) were with him. I said: "I shall follow you.'' He said: "You cannot do that today. Do you not see my situation and that of the people? However, go back to your people, and when you hear that I have succeeded in my mission, come to me.'' So I went to my people. Later, the Messenger of Allah (may Allah's peace and blessings be upon him) went to Madīnah. It was until some of my people went to Madīnah., that I said: "What happened to this man who came to Madīnah?" They said: "People are hastening to him. His own people wanted to kill him, but they could not." So I went to Madīnah and entered upon him and said: "O Messenger of Allah, do you recognize me?" He said: "Yes, you are the one who met me in Makkah." I said: "O Messenger of Allah, tell me about what Allah has taught you, which I am unaware of. Tell me about prayer." He said: "Perform the morning prayer. Then do not pray until the sun has risen up to the height of a lance, for when it rises, it rises between two horns of a devil. It is when the unbelievers prostrate themselves to it. Then pray, for prayer is witnessed and attended, until the shadow of the lance shrinks. Then do not pray, for at that time Hell is fired up. Then pray when the shadow becomes longer, for the prayer is witnessed and attended, until you perform ‘Asr. Then do not pray until the sun sets, for it sets between two horns of a devil. It is when the unbelievers prostrate themselves to it." I further said: ''O Prophet, tell me about ablution.'' He said: "When anyone of you approaches his ablution water, and rinses his mouth and nose, the sins of his face fall with water from the edges of his beard. Then when he washes his hands up to elbows, the sins of his hands fall with water from his fingertips. Then when he wipes over his head, the sins of his head fall with water from the ends of his hair. Then when he washes his feet up to the ankles, the sins of his feet fall with water from his toes. Then, when he stands up for prayer, praises Allah, the Almighty,, extols Him, glorifies Him as He deserves, and empties his heart for Allah, the Almighty, he becomes free from his sins as he was on the day his mother gave birth to him.'' ‘Amr ibn ‘Abasah narrated this Hadīth to Abu Umāmah, a companion of the Messenger of Allah (may Allah's peace and blessings be upon him). Abu Umāmah, therefore, said to him: "O ‘Amr ibn ‘Abasah, think about what you are saying. Will a man be getting all of this on one occasion?" ‘Amr said: "O Abu Umāmah, I am old in age, weak in bones, and close to death. I do not need to tell lies about Allah and His Messenger (may Allah's peace and blessings be upon him). Had I not heard this from the Messenger of Allah (may Allah's peace and blessings be upon him) only once, twice, thrice (he counted up to seven times), I would have not reported it. However, I heard it more than that.''
[Narrated by Muslim]
HadeethEnc: [Authentic hadith] (صحيح)
Explanation
‘Amr ibn ‘Abasah As-Sulami (may Allah be pleased with him) informs us about his situation in the pre-Islamic times and how Allah guided him to Islam. Before Islam, he had light in his heart that showed him that the unbelievers were misguided, as they worshiped false objects, which they associated with Allah. He did not share their beliefs. However, when he heard of someone in Makkah telling prophetic news, he mounted his camel and went to him. Prophet Muhammad was then hiding to avoid the abuse of the Makkans. ‘Amr says that he used gentle ways to get access to the Prophet. He then approached him and asked him about his message. The Prophet told him that Allah sent him with a message of upholding kinship relations, breaking idols, and worshiping Allah alone without associating partners with Him. Here the Prophet was inviting him to Allah, explaining to ‘Amr great aspects of Islam. The most important thing he told him was to believe in the oneness of Allah and to have good manners. He told ‘Amr what people would realize with their reason that idols were a falsehood. Before coming to Islam, ‘Amr knew that the polytheists were on a false course of worship. He was searching for the truth. So when he reached the Prophet and asked him about his message, he told him that Allah sent him with a message that maintains kinship relations. Indeed, the Makkans had spread rumors that the Prophet came with a message that severs kinship ties. Against these backdrop, the Prophet asserted that his message maintained kinship ties. The Prophet further told ‘Amr that his message included the breaking of idols, i.e. everything that is worshipped besides Allah, so that Allah is worshipped alone, without any partners associated with Him. Upom hearing that, ‘Amr asked the Prophet about his followers, and the Prophet told him that a free man (i.e. Abu Bakr) and a slave man (i.e. Bilāl) were following him. So he said that he too would follow the Prophet. However, the Prophet told him that he can not do so on that day. This means that if ‘Amr joined the Prophet in Makkah, thus leaving his own people, the Prophet would not be able to protect him from the Makkans. So he told him to stay as a Muslim among his people until Islam is strong enough, then ‘Amr would join Muslims. This was an aspect of the Prophet’s compassion. ‘Amr was weak and the Makkans were plenty in number and hostile towards the Prophet, who could not defend himself rather than someone else. ‘Amr went back to his own people as a Muslim, and thus he would often check on the Prophet's news. However, he kept his conversion a secret, fearing for his own life. When some of his people came back from a visit to Madīnah, ‘Amr asked them about the Prophet. They told him that people were quick in responding to him and that the Makkans wanted to kill him but failed. So ‘Amr travelled to Madīnah and entered upon the Prophet, who recognized him. ‘Amr asked the Prophets about the teachings of Islam; so as to learn what he is unaware of the divine knowledge. The Prophet told him that he should pray the morning prayer on time and then stop praying until the sun rises, because when it rises the unbelievers prostrate themselves to it. A Muslim, however, is not allowed to delay his morning prayer, nor to pray optionally when the sun rises. The time for sunrise can be known from the calendar. Now, the Prophet forbade that Muslims emulate the disbelievers by praying at sunrise, because the sun rises between two horns of a devil. Later, however, angels attend the prayers, so as to record a Muslim's prayer and be witness for him. No prayer is allowed when the sun is in the middle of the sky, because then Hell is fired up. At this time, one's shade is under his feet. It is a short time that lasts for only two Rak‘ahs. However, when the shade shrinks under one's feet and moves to the other direction, marking the noon time, the angels attend the prayer, so a Muslim may pray from Zhuhr until ‘Asr. This is an open time for prayer. After praying ‘Asr, one does not pray until sunset. Before sunset, it is forbidden to pray because the sun sets, as it rises, between two horns of a devil. A Muslim, meanwhile, is not allowed to delay praying ‘Asr until shortly before sunset, because in doing so he emulates the unbelievers. The Prophet called it the prayer of hypocrites, who wait until the sun is orange and pray four Rak‘ahs quickly, with little remembrance of Allah. So a Muslim should not behave like unbelievers and hypocrites, willingly delaying the 'Asr prayer until the sun is going to set. ‘Amr then asked the Prophet about ablution. The Prophet told him that doing ablution as prescribed eliminates sins, which fall with water when one washes his limbs. ‘Amr used to tell others about this Hadīth, yet Abu Umāmah warned him, concluding that he was exaggerating. He might have thought that the reward was too large for doing ablution, that a Muslim becomes sin-free as if he is just born. ‘Amr, however, explained that he did not have to lie, because he was already old, weak, and about to die. He further said that he heard the Hadīth not only once or even seven times, but more than that.
عن أنس قال: قال أبو طَلحَة لأم سليم: قد سمعت صوت رسول الله صلى الله عليه وسلم ضعيفًا أعرف فيه الجُوع، فهل عندك من شيء؟ فقالت: نعم، فَأَخْرَجَت أَقْرَاصًا من شَعير، ثم أَخَذْتْ خِمَارًا لها، فَلفَّت الخُبْزَ بِبَعْضِه، ثم دسَّتْهُ تحت ثوبي ورَدَّتني ببعضِه، ثم أرسَلَتني إلى رسول الله صلى الله عليه وسلم فَذَهَبَتُ به، فوجدت رسول الله صلى الله عليه وسلم جالسًا في المسجد، ومعه الناس، فَقُمتُ عليهم، فقال لي رسول الله صلى الله عليه وسلم : «أرسلك أبو طلحة؟» فقلت: نعم، فقال: « أَلِطَعَام؟» فقلت: نعم، فقال رسول الله صلى الله عليه وسلم : «قوموا» فانْطَلَقُوا وانطَلَقتُ بين أيديهم حتى جئت أبا طَلَحة فَأَخْبَرتُهُ، فقال أبو طلحة: يا أم سليم، قد جاء رسول الله صلى الله عليه وسلم بالناس وليس عندنا ما نُطعِمُهُم؟ فقالت: الله ورسوله أعلم. فانطلق أبو طلحة حتى لقي رسول الله صلى الله عليه وسلم فأقبل رسول الله صلى الله عليه وسلم معه حتى دخلا، فقال رسول الله صلى الله عليه وسلم : « هَلُمِّي ما عندك يا أم سليم» فأتت بذلك الخبز، فأمر به رسول الله صلى الله عليه وسلم فَفُتَّ، وَعَصَرَتْ عليه أم سليم عُكَّةً فَآدَمَتْهُ ، ثم قال فيه رسول الله صلى الله عليه وسلم ما شاء الله أن يقول، ثم قال: «ائْذن لعشرة» فَأَذِنَ لَهُم فأكلوا حتى شَبِعُوا ثم خرجوا، ثم قال: «ائْذَن لعشرة» فأذن لهم حتى أكل القُوم كلُّهم وشَبِعُوا والقوم سبعون رجلا أو ثمانون. متفق عليه. وفي رواية: فما زال يَدخُل عشرة، ويخرج عشرة حتى لم يبق منهم أحد إلا دخل، فأكل حتى شَبِع، ثم هَيَّأهَا فإذا هي مِثْلُهَا حين أكلوا منها. وفي رواية: فأكلوا عشرة عشرة، حتى فعل ذلك بثمانين رجلا، ثم أكل النبي صلى الله عليه وسلم بعد ذلك وأهل البيت، وتركوا سُؤْرَا. وفي رواية: ثم أفْضَلُوا ما بَلَغُوا جِيرانهم. وفي رواية عن أنس، قال: جئت رسول الله صلى الله عليه وسلم يوما، فوجدته جالسا مع أصحابه، وقد عَصَبَ بَطنه، بِعُصَابة، فقلت لبعض أصحابه: لِم عَصَبَ رسول الله صلى الله عليه وسلم بطنه؟ فقالوا: من الجُوع، فذهبت إلى أبي طلحة، وهو زوج أم سليم بنت مِلْحَان، فقلت: يا أبَتَاه، قد رأيت رسول الله صلى الله عليه وسلم عَصَبَ بطنه بِعِصَابَة، فسألت بعض أصحابه، فقالوا: من الجُوع. فدخل أبو طلَحَة على أمي، فقال: هل من شيء؟ قالت: نعم، عندي كِسَرٌ من خُبزٍ وتمرات، فإن جاءنا رسول الله صلى الله عليه وسلم وحده أشْبَعنَاه، وإن جاء آخر معه قَلَّ عنهم... وذكر تمام الحديث.
6613 Anas (may Allah be pleased with him) reported that Abu Talhah said to Umm Sulaym: "I felt some feebleness in the voice of the Messenger of Allah (may Allah's peace and blessings be upon him) and perceived that it was due to hunger; so have you anything with you?" She replied in the affirmative, and brought out barley loaves, then took out a head-covering of hers, in a part of which she wrapped those loaves and then put them beneath my mantle and covered me with a part of it. She then sent me to the Messenger of Allah (may Allah's peace and blessings be upon him). I [Anas] set forth and found the Messenger of Allah (may Allah's peace and blessings be upon him) sitting in the mosque and some companions were with him. I stood near them, whereupon the Messenger of Allah (may Allah's peace and blessings be upon him) said: "Has Abu Talhah sent you?" I replied in the affirmative, whereupon he said: "Is it for a feast?" I replied in the affirmative. Thereupon the Messenger of Allah (may Allah's peace and blessings be upon him) said to those who were with him to get up. They set off and so I did before them, until I came to Abu Talhah and informed him. Abu Talhah said: "O Umm Sulaym, the Messenger of Allah (may Allah's peace and blessings be upon him) has arrived along with some people and we do not have enough to feed them?" She said: "Allah and His Messenger know best." Abu Talhah went out (to receive him) until he met the Messenger of Allah (may Allah's peace and blessings be upon him) he proceeded along with him until they both entered. Then the Messenger of Allah (may Allah's peace and blessings be upon him) said: "O Umm Sulaym, bring forth that which you have with you," and she brought such bread. The Messenger of Allah (may Allah's peace and blessings be upon him) then commanded that the bread be broken into small pieces, and when Umm Sulaym had squeezed a container of fat on it as a dressing, the Messenger of Allah (may Allah's peace and blessings be upon him) said whatever that Allah willed him to say over it. He then said: "Allow ten to enter." He permitted them, and they ate until they were satiated. They then went out. He again said: "Allow ten more," and he permitted them and they ate until all the people were satiated, and they were seventy or eighty men" [Al-Bukhāri and Muslim]. In another narration: "They continued to enter and exit, ten at a time, until no one remained who had not entered and eaten to his fill. He then collected the leftovers and it was the same quantity as what had been eaten." In another narration: "They ate ten at a time, until eighty people had eaten. Then the Prophet (may Allah's peace and blessings be upon him) and the hosts ate, and they left a surplus." In another narration: "There was enough leftover to feed their neighbors." In another narration reported by Anas who said: "One day I came to the Messenger of Allah (may Allah's peace and blessings be upon him) and found him sitting with his companions, and he had tied his belly with a bandage. I asked some of his companions why the Messenger of Allah (may Allah's peace and blessings be upon him) had bandaged his belly. They said that it was due to hunger. I then went to Abu Talhah, the husband of Umm Sulaym bint Milhān, and said to him: "Father, I saw the Messenger of Allah (may Allah's peace and blessings be upon him) having bandaged his belly. I asked some of his companions the reason and they said that it was due to hunger." Abu Talhah came to my mother and said: "Is there anything?" She said: "Yes, I have some pieces of bread with me and some dates. If the Messenger of Allah (may Allah's peace and blessings be upon him) comes to us alone we can feed him to his fill, but if someone comes along with him this would be insufficient for them." And he mentioned the rest of the Hadīth.
[Narrated by Bukhari & Muslim]
HadeethEnc: [Authentic hadith] (صحيح)
Explanation
This Hadīth means that one day the Prophet (may Allah's peace and blessings be upon him) was famished, and Abu Talhah (may Allah be pleased with him) realized that from the weakness of his voice. So he told his wife, Umm Sulaym (may Allah be pleased with her) about it and asked if she had some food. She said that they had enough to feed the Prophet (may Allah's peace and blessings be upon him). She took out some barley loaves and then took one of her head coverings, wrapped the bread up with it and placed it under Anas's cloak and covered him with the other end of the head covering. When Anas approached the Prophet (may Allah's peace and blessings be upon him) he found him sitting among his Companions, so he went over to him and stood there. The Messenger of Allah (may Allah's peace and blessings be upon him) asked: "Did Abu Talhah send you?" Anas said: 'Yes.' He was unable to give the food to the Prophet (may Allah's peace and blessings be upon him) because there were many Companions around him. He also knew that the Prophet (may Allah's peace and blessings be upon him) was not used to eating food alone apart from his Companions. By his answer, Anas meant to invite the Prophet to come alone to the house of Abu Talhah, so he could eat as the family had wished. However, the Prophet (may Allah's peace and blessings be upon him) told his Companions to come with him. They all set off and Anas said: "I set off ahead of them," and in another narration: "I was sad because many came along with him." He added: "I came to Abu Talhah and informed him. Abu Talhah said: "O Umm Sulaym, the Messenger of Allah (may Allah's peace and blessings be upon him) has arrived with some people, and we do not have enough to feed them." She said: "Allah and His Messenger know best." Umm Sulaym (may Allah be pleased with her) entrusted the matter to Allah and His Messenger, as if she recognized that the Prophet (may Allah's peace and blessings be upon him) had done that intentionally, so that the honor of multiplying the food could be demonstrated by him. Her response indicates her superior understanding. Abu Talhah went to meet the Messenger of Allah (may Allah's peace and blessings be upon him) and he proceeded with him until they both entered the house. The Messenger of Allah (may Allah's peace and blessings be upon him) said (to Umm Sulaym): "Bring what you have." In another narration: "Abu Talhah received him and said: 'O Messenger of Allah, We have nothing but a loaf of bread that Umm Sulaym made.'" And in another narration, Abu Talhah said: "It is only a loaf of bread," whereupon the Messenger of Allah (may Allah's peace and blessings be upon him) said: "Allah will bless it." And in another narration, Abu Talhah said: "O Messenger of Allah, I sent Anas just to invite you; we do not have enough to feed all those I see," whereupon the Prophet (may Allah's peace and blessings be upon him) said: "Go in, for indeed Allah will bless whatever you have." When the Messenger of Allah (may Allah's peace and blessings be upon him) entered the home of Abu Talhah, he said: "Bring what you have, Umm Sulaym.'' So she brought the loaf of bread, which the Messenger of Allah (may Allah's peace and blessings be upon him) asked to be broken into small pieces. Umm Sulaym squeezed some fat out of a leather container onto the food to dress it and the Messenger of Allah (may Allah's peace and blessings be upon him) make a supplication over the food. In another narration: "I brought it and he untied it and said: 'In the Name of Allah. O Allah, make it blessed in abundance.'" Then he said: "Allow ten to enter." He gave them permission, and they ate until they were satiated and then went out. He again said: "Allow ten more," and he gave them permission and they ate until all the people were satiated, and they were seventy or eighty men. [Al-Bukhāri and Muslim] In another narration: "They continued to enter and exit, ten at a time, until no one remained who had not entered and eaten his fill. He then collected the leftovers and it was the same quantity as before they started eating." In another narration: "They ate ten at a time, until eighty people had eaten. Then the Prophet (may Allah's peace and blessings be upon him) and the hosts ate and they left a surplus." In another narration: "There was enough leftover to feed their neighbors."
عن جابر رضي الله عنه : أنه غزا مع النبي صلى الله عليه وسلم قِبَل نَجْد، فلما قَفل رسول الله صلى الله عليه وسلم قفل معهم، فأدركتهم القَائِلَةُ في وَادٍ كثير العِضَاه، فنزل رسول الله صلى الله عليه وسلم وتفرق الناس يَسْتَظِلُّونَ بالشجر، ونَزل رسول الله صلى الله عليه وسلم تحت سَمُرَة فعلق بها سيفه وَنِمْنَا نومةً، فإذا رسول الله صلى الله عليه وسلم يدْعونا وإذا عنده أعرابي، فقال: «إن هذا اخْتَرَطَ عليَّ سَيفِي وأنا نائم فاستيقظت وهو في يده صَلتًا، قال: من يَمْنَعُكَ مِنِّي؟ قلت: الله -ثلاثا-» ولم يُعاقِبْهُ وجلس، متفق عليه. وفي رواية قال جابر: كنَّا مع رسول الله صلى الله عليه وسلم بذَاتِ الرِّقَاعِ، فإذا أَتَيْنَا على شجرة ظَلِيلَةٍ تَرَكْنَاهَا لرسول الله صلى الله عليه وسلم فجاء رجُل من المشركين وسيف رسول الله صلى الله عليه وسلم معَلَّقٌ بالشجرة فَاخْتَرطَهُ، فقال: تَخَافُنِي؟ قال: «لا»، فقال: فمن يَمْنَعُكَ مِنِّي ؟ قال: «الله». وفي رواية أبي بكر الإسماعيلي في «صحيحه»، قال: من يَمْنَعُكَ مِنِّي؟ قال: «الله»، قال: فسقط السيف مِن يَدهِ، فأخذ رسول الله - صلى الله عليه وسلم - السيف، فقال: « من يَمْنَعُكَ مِنِّي ؟»، فقال: كُنْ خَيرَ آخِذٍ، فقال: «تَشهد أن لا إله إلا الله وَأَنِّي رسول الله؟» قال: لا، ولكني أُعَاهِدُكَ أن لا أُقَاتِلَكَ، ولا أكُون مع قوم يُقَاتِلُونَكَ، فَخَلَّى سَبيلَهُ، فأتى أصحابه، فقال: جئتُكُمْ من عندِ خير الناسِ.
6967 Jābir (may Allah be pleased with him) reported that he proceeded in the Prophet's company towards Najd to participate in a battle. When the Messenger (may Allah's peace and blessings be upon him) returned, he too returned with him. Midday came upon them while they were in a valley having many thorny trees. The Prophet and the people dismounted and dispersed to rest in the shade of the trees. The Prophet (may Allah's peace and blessings be upon him) rested under a tree and hung his sword on it. We all took a nap and suddenly we heard the Prophet (may Allah's peace and blessings be upon him) calling us. (We woke up) to see a Bedouin with him. The Prophet (may Allah's peace and blessings be upon him) said: "This Bedouin took out my sword while I was sleeping and when I woke up, I found the unsheathed sword in his hand and he challenged me saying: 'Who will save you from me?' I said thrice: 'Allah.'" The Prophet (may Allah's peace and blessings be upon him) did not punish him but sat down. In another narration: The sword fell from the disbeliever's hand, whereupon the Prophet took it and said: "And who can protect you if I want to kill you?" The man replied: "Return evil with good." The Prophet (may Allah's peace and blessings be upon him) said: "Would you bear witness that there is no god but Allah and I am the Messenger of Allah?" He replied in the negative, but pledged not to fight the Prophet again or join people who fight him. So, the Prophet released him, and he came back to his companions and said: "I have just been with the most excellent among people."
[Narrated by Bukhari & Muslim]
HadeethEnc: [Authentic hadith] (صحيح)
Explanation
Jābir (may Allah be pleased with him) relates in this Hadīth that he joined the Prophet (may Allah's peace and blessings be upon him) in a battle, known among biographers as Dhāt Ar-Riqā‘. On their way back, the Prophet (may Allah's peace and blessings be upon him) stopped at a place abounding with thorny trees, as the people dispersed, looking for shady places to protect them from the heat. The Prophet (may Allah's peace and blessings be upon him) stayed under a shady tree called Samrah. He hung his sword upon it and slept, and everybody did sleep as well. A Bedouin belonging the people the Prophet fought in this battle sneaked into their place, unnoticed. He took the Prophet's sword stealthily, causing him to wake up. Wielding the sword, the Bedouin felt strong against the Prophet and so he began to challenge him, saying: "Who can protect you if I want to kill you?" To this, the Prophet replied: 'Allah', saying it thrice. He said it with certitude and trust in Allah and firm belief in His promise. The sword fell from the disbeliever's hand, whereupon the Prophet took it and said: "And who can protect you if I want to kill you?" The man replied: "Return evil with good." The Prophet (may Allah's peace and blessings be upon him) said: "Would you bear witness that there is no god but Allah and I am the Messenger of Allah?" He replied in the negative, but pledged not to fight the Prophet again or join people who fight him. So, the Prophet released him, and he came back to his companions and said: "I have just been with the most excellent among people." What this disbeliever said is true. The Prophet (may Allah's peace and blessings be upon him) is the noblest in manners among all people, and sufficient as praise of him is the verse that reads: (And indeed, you are of a great moral character.) [Sūrat al-Qalam: 4)
عن أبي هريرة رضي الله عنه عن النبي صلى الله عليه وسلم قال: «لم يتكلَّم في المهد إلا ثلاثة: عيسى ابن مريم، وصاحب جرَيج، وكان جُريج رجلًا عابِدا، فاتخذ صَوْمَعَة فكان فيها، فأتته أمه وهو يصلي، فقالت: يا جريج، فقال: يا رَبِّ أُمِّي وصلاتي فأقبل على صلاته فانْصَرفت. فلمَّا كان من الغَدِ أتَتْهُ وهو يصلي، فقالت: يا جُريج، فقال: أي رَبِّ أمِّي وصلاتي، فأقبل على صلاته، فلمَّا كان من الغَدِ أتَتْهُ وهو يصلي، فقالت: يا جُريج، فقال: أي رَبِّ أمِّي وصلاتي، فأقبل على صلاته، فقالت: اللَّهُمَّ لاَ تُمِتْهُ حتى يَنظر إلى وجوه المُومِسَاتِ. فتذاكر بَنُو إسرائيل جُريجا وعبادته، وكانت امرأة بَغِيٌّ يُتَمَثَّلُ بحُسنها، فقالت: إن شِئتم لأَفْتِنَنَّهُ، فتَعرَّضت له، فلم يَلتَفت إليها، فأتت راعِيا كان يَأوِي إلى صَوْمَعَتِهِ، فَأَمْكَنَتْه من نَفسِها فوقع عليها، فحملت، فلمَّا ولدت، قالت: هو من جُريج، فَأتَوْهُ فَاسْتَنْزَلُوهُ وهدَمُوا صَومَعتَه، وجَعَلوا يَضربونه، فقال: ما شَأنُكم؟ قالوا: زَنَيْتَ بهذه البَغِيِّ فولَدَت منك. قال: أين الصَّبي؟ فجاؤَوا به فقال: دَعوني حتى أُصلَّي، فصلَّى فلمَّا انْصرف أتى الصَّبي فَطَعن في بَطنه، وقال: يا غُلام مَنْ أبوك؟ قال: فلانٌ الراعي، فأقبلوا على جُريج يقبلونه ويَتمسَّحون به، وقالوا: نَبْنِي لك صَوْمَعَتَكَ من ذهب. قال: لا، أعِيدُوها من طين كما كانت، ففعلوا. وبينا صبي يَرضع من أُمِّهِ فمرَّ رجل راكب على دابة فَارِهة وَشَارَةٍ حسَنَة، فقالت أمه: اللهم اجعل ابْني مثل هذا، فَترك الثَّدْي وأقْبَلَ إليه فنَظَر إليه، فقال: اللَّهم لا تجعلني مثْلَه، ثم أقْبَلَ على ثَدْيه فجعل يَرتضع»، فكأني أنظر إلى رسول الله صلى الله عليه وسلم وهو يَحكي ارتْضَاعه بِأصْبَعِهِ السَّبَّابَة في فِيه، فجعل يَمُصُّهَا، قال: «ومَرُّوا بجارية وهم يَضْرِبُونها، ويقولون: زَنَيْتِ سَرقت، وهي تقول: حَسبي الله ونعم الوكيل. فقالت أمه: اللَّهم لا تجعل ابني مِثلها، فترك الرَّضاع ونظر إليها، فقال: اللَّهم اجعلني مِثْلَها، فَهُنَالك تَرَاجَعَا الحديث، فقالت: مرَّ رجلٌ حَسَنُ الهَيْئَةِ ، فقلت: اللَّهم اجعل ابْنِي مِثْلَه، فقلت: اللَّهم لا تَجْعَلْنِي مِثْله، ومَرُّوا بهذه الأَمَة وهم يَضربونها ويقولون: زَنَيْتِ سَرقت، فقلت: اللَّهم لا تجعل ابني مِثلها، فقلت: اللَّهم اجعلني مِثلها؟! قال: إن ذلك الرَّجُل كان جبَّارا، فقلت: اللَّهم لا تجعلني مِثْله، وإن هذه يقولون: زَنَيْتِ، ولم تَزْنِ وسَرقْتِ، ولم تَسْرِقْ، فقلت: اللَّهم اجْعَلْنِي مِثْلَهَا».
7041 Abu Hurayrah (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) said: “None spoke in the cradle, except three: ‘Īsa, the son of Maryam and the companion of Jurayj. Jurayj was a worshiper. He had a hermitage and while he was there, his mother came in and called him while he was praying. He asked: ‘My Lord, my mother or my prayer?’ And he continued his prayer, so she left. The next day she came again and called him while he was in prayer. He asked: ‘My Lord, my mother or my prayer?’ and he continued his prayer. The following day she came again and called him while he was in prayer. He asked: ‘My Lord, my mother or my prayer?’ and he continued his prayer. She said: ‘O Allah, do not let him die until he sees the faces of prostitutes.’ The Children of Israel talked about Jurayj and his worship. There was a prostitute who they took to be an icon of beauty. She offered to seduce him. She tried to do so, but he did not pay her any attention. So she approached a herdsman who used to take refuge in Jurayj’s hermitage. She offered herself to him and he had sexual intercourse with her. She became pregnant, and when she gave birth she claimed that it was Jurayj’s son. The people went to him, invoked curses upon him, destroyed his hermitage, and attacked him. He said: ‘Why are you doing this?’ They replied: ‘You fornicated with this woman and she bore you a child.’ He asked: ‘Where is the child?’ So, they brought the child to him. He said: ‘Leave me until I pray.’ When he had finished praying he came to the boy and poked him in the stomach, and said: ‘O boy, who is your father?’ The boy responded: ‘So-and-so, the herdsman.’ So the people turned to Jurayj, kissing him and touching him, seeking his blessing. They offered to rebuild his hermitage with gold, but he refused and asked them to rebuild it with mud, just as it had been before, and so they did. There was also a baby, who was suckling from his mother when a rider dressed in fine garments passed by on an agile animal. His mother said: ‘O Allah, make my child like this one.’ The baby stopped suckling and looked at the man, and said: ‘O Allah, do not make me like him.’ He then continued suckling.” Abu Hurayrah said: “It is as if I can see the Messenger of Allah (may Allah’s peace and blessings be upon him) right now demonstrating the baby suckling with his forefinger in his mouth.” He (may Allah's peace and blessings be upon him) continued: “And some people passed by holding a slave girl, who they were beating and accusing of fornication and theft. She was saying: ‘Sufficient is Allah for me, and the best of Guardians is He.’ The mother said: ‘O Allah, do not make my child like her.’ Again the baby stopped suckling, looked at her and said: ‘O Allah, make me like her.’ At this point they spoke to each other. The mother said: ‘A good looking man passed by and I asked Allah to make my son like him, and you asked Allah not to make you like him. Then, the people passed by with this slave girl who was being beaten and accused of fornication and theft, and I asked Allah not to make my son like her and you asked Allah to make you like her!’ The child said: ‘The man was a tyrant, so I asked Allah not to make me like him. They were accusing the girl of fornication but she had not committed it, and they were accusing her of stealing, but she had not stolen. So I asked Allah to make me like her.’”
[Narrated by Bukhari & Muslim]
HadeethEnc: [Authentic hadith] (صحيح)
Explanation
Abu Hurayrah (may Allah be pleased with him) reported that our Prophet (may Allah's peace and blessings be upon him) said: “None spoke in the cradle, except three…”they were: 1. ‘Īsa, the son of Maryam (peace be upon him) and this was one of the signs of Allah, the Exalted, as he spoke while he was in the cradle. 2. The companion of Jurayj. Jurayj was a man of worship and Allah exonerated him of the accusation that the people wished to attach to him. He revealed this sign as a miracle for Jurayj, when the child spoke declaring his innocence. 3. A child who was suckling from his mother, when a fine looking man passed by on an agile horse. The Prophet (may Allah's peace and blessings be upon him) demonstrated the child’s suckling by putting his forefinger in his mouth and sucking it, actualizing the situation (may Allah’s peace and blessings be upon him). The child said: "O Allah, do not make me like him." Then some people came by with a slave girl. The woman was being beaten and accused of fornication and theft, but she was saying: "Sufficient is Allah for me, and the best of Guardians is He." So the mother of the child, while she was breastfeeding him, said: "O Allah, do not make my child like her." So he stopped suckling and looked at the slave girl and said: "O Allah, make me like her." So he began speaking with his mother - the infant sat up and talked to her. She said: "I passed by - or this handsome man passed by - and I said: 'O Allah, make my child like him,' then you said: 'O Allah, do not make me like him.’" He said: "Yes, this man was a stubborn tyrant, so I asked Allah not to make me like him. Regarding the woman; they were accusing her of fornication and theft, but she was saying: 'Sufficient is Allah for me, and the best of Guardians is He', so I said: 'O Allah, make me like her – make me pure of fornication and theft, entrusting my affairs to Allah, as indicated by her statement: 'Sufficient is Allah for me, and the best of Guardians He is.''"
عن عاصم الأحول، عن عبد الله بن سَرْجِسَ رضي الله عنه قال: قلت لرسول الله صلى الله عليه وسلم : يا رسول الله، غفر الله لك، قال: «ولك». قال عاصم: فقلت له: أستغفر لك رسول الله صلى الله عليه وسلم ؟ قال: نعم ولك، ثم تلا هذه الآية: {واستغفر لذنبك وللمؤمنين والمؤمنات}.
8262 ‘Āsim Al-Ahwal reported that ‘Abdullāh ibn Sarjis (may Allah be pleased with him) reported: I said to the Messenger of Allah (may Allah's peace and blessings be upon him): "O Messenger of Allah, may Allah forgive you." He said: "And you." ‘Āsim added: "I asked him: 'Did the Messenger of Allah (may Allah's peace and blessings be upon him) asked forgiveness for you?' He said: ‘Yes, and for you, and he recited this verse: {And ask forgiveness for your sin and for the believing men and believing women.} [Sūrat Muhammad: 19]"
[An-Nasaa’i - Narrated by Muslim]
HadeethEnc: [Authentic hadith] (صحيح)
Explanation
‘Abdullāh ibn Sarjis (may Allah be pleased with him) informed us that he supplicated Allah, the Almighty, to forgive the Prophet (may Allah's peace and blessings be upon him) and so the Prophet supplicated Allah to forgive him as well. ‘Āsim asked Al-Ahwal ‘Abdullāh ibn Sarjis (may Allah be pleased with him) about whether the Prophet (may Allah's peace and blessings be upon him) had actually asked forgiveness for him, and he replied: "Yes, and for you as well", citing the verse in which Allah, the Almighty, commands the Prophet, saying: {And ask forgiveness for your sin and for the believing men and believing women.} [Sūrat Muhammad: 19]
قال سعد بن هشام بن عامر -عندما دخل على عائشة رضي الله عنها-: يَا أُمَّ الْمُؤْمِنِينَ، أَنْبِئِينِي عَنْ خُلُقِ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، قَالَتْ: أَلَسْتَ تَقْرَأُ الْقُرْآنَ؟ قُلْتُ: بَلَى، قَالَتْ: فَإِنَّ خُلُقَ نَبِيِّ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ كَانَ الْقُرْآنَ.
8265 As he visited ‘Ā’ishah (may Allah be pleased with her), Sa‘d ibn Hishām ibn ‘Āmir said: "O mother of the believers, tell me about the character of the Prophet (may Allah's peace and blessings be upon him)." She said: "Do you not recite the Qur’an?" He said: 'Yes.' She said: "Indeed, the Prophet's character was the Qur’an."
[Narrated by Muslim as part of a long Hadīth]
HadeethEnc: [Authentic] (صحيح)
Explanation
The mother of the believers' Ā’ishah (may Allah be pleased with her) was asked about the Prophet's character, and she replied with one comprehensive sentence, referring the questioner to the noble Qur'an, which comprises all attributes of perfection. She said that the Prophet (may Allah's peace and blessings be upon him) possessed the morals of the Qur'an. Whatever the Qur'an commanded him to do or prohibited him from doing, he would comply. So, his character was to act upon the Qur'an, observe its limits, assume its ethics, and take lessons from its parables and stories.
Benefits
The Hadīth urges us to follow the Prophet's example in adopting the morals of the Qur’an.
It praises the Prophet's manners and describes them as emanating from divine revelation.
The Qur’an is a source of all noble manners.
Morals in Islam pertain to the entire religion, by observing its commands and prohibitions.
عن أبي الفضل العباس بن عبد المطلب رضي الله عنه قال: شهدت مع رسول الله صلى الله عليه وسلم يوم حُنَيْنٍ، فلَزِمْتُ أنا وأبو سفيان بن الحارث بن عبد المطلب رسول الله صلى الله عليه وسلم فلم نفارقه، ورسول الله صلى الله عليه وسلم على بَغْلَةٍ له بيضاء، فلما التقى المسلمون والمشركون وَلَّى المسلمون مدبرين، فطَفِقَ رسول الله صلى الله عليه وسلم يَرْكُضُ بَغْلَتَهُ قِبَلَ الكفار، وأنا آخِذٌ بلِجامِ بَغْلَةِ رسول الله صلى الله عليه وسلم أَكُفُّها إِرَادَةَ أن لا تُسرع، وأبو سفيان آخِذٌ برِكاب رسول الله صلى الله عليه وسلم فقال رسول الله صلى الله عليه وسلم : «أي عباس، نادِ أصحاب السَّمُرَةِ». قال العباس - وكان رجلا صَيِّتًا - فقلت بأعلى صوتي: أين أصحاب السَّمُرَةِ، فوالله لكأن عَطْفَتَهُم حين سمعوا صوتي عَطْفَةَ البقر على أولادها، فقالوا: يا لبيك يا لبيك، فاقتتلوا هم والكفار، والدعوةُ في الأنصار يقولون: يا معشر الأنصار، يا معشر الأنصار، ثم قُصِرَتِ الدعوة على بني الحارث بن الخَزْرَجِ، فنظر رسول الله صلى الله عليه وسلم وهو على بغلته كالمتطاول عليها إلى قتالهم، فقال: «هذا حِينَ حَمِيَ الوَطِيسُ»، ثم أخذ رسول الله صلى الله عليه وسلم حَصَيَاتٍ فرمى بهن وجوه الكفار، ثم قال: «انْهَزَمُوا ورَبَّ مُحَمَّدٍ»، فذهبت أنظر فإذا القتال على هيئته فيما أرى، فوالله ما هو إلا أن رماهم بحَصياته، فما زِلْت أرى حَدَّهُم كَلِيلًا وأمرَهم مُدبرًا.
8267 Abu al-Fadl Al-‘Abbās ibn ‘Abd al-Muttalib (may Allah be pleased with him) reported: I witnessed the Day of Hunayn with the Messenger of Allah (may Allah's peace and blessings be upon him). Abu Sufyān ibn al-Hārith ibn ‘Abd al-Muttalib and I stuck with the Messenger of Allah (may Allah's peace and blessings be upon him) and we did not leave him. The Messenger of Allah (may Allah's peace and blessings be upon him) was riding on his white mule. When the Muslims met the disbelievers on the battlefield, the Muslims retreated, but the Messenger of Allah (may Allah's peace and blessings be upon him) began to spur his mule on towards the disbelievers. I was holding onto the Messenger’s mule’s bridle (may Allah's peace and blessings be upon him) restraining it from going very fast. Abu Sufyān who was holding the Messenger’s mule’s stirrup (may Allah's peace and blessings be upon him) said: "O Al-‘Abbās, call out to the people of Samurah." Al-‘Abbās (who was a man with a loud voice) called out at the top of his voice: "Where are the people of Samurah?" Al-‘Abbās said: "And by Allah, when they heard my voice, they came back (to us) as cows come back to their calves, and they said: 'We are here, we are here!'" Al-‘Abbās said: “They began to fight the disbelievers. Then there was a call to the Ansār. Those (who called out to them) shouted: ‘O you people of the Ansār!' O people of the Ansār!‘ Banu al-Hārith ibn al-Khazraj were the last to be called. The Messenger of Allah (may Allah's peace and blessings be upon him) who was riding on his mule watched at their fight, stretched his neck forward, and said: ‘This is the time when the fight is raging hot.' Then the Messenger of Allah (may Allah's peace and blessings be upon him) took (some) pebbles and threw them in the faces of the disbelievers and said: ‘By the Lord of Muhammad, they are defeated.'" Al-‘Abbās said: “I went round and saw that the battle was in the same condition that I had seen it. And, by Allah! It remained in that same condition until he threw the pebbles. I continued to watch until I saw that their force had faded and they began to retreat."
[Narrated by Muslim]
HadeethEnc: [Authentic hadith] (صحيح)
Explanation
Abu al-Fadl al-‘Abbās ibn ‘Abd al-Muttalib (may Allah be pleased with him) reported that he witnessed the battle of Hunayn with the Messenger of Allah (may Allah's peace and blessings be upon him). When the Muslims and the disbelievers met and fought vigorously, some of the Muslims fled. So, the Messenger of Allah (may Allah's peace and blessings be upon him) spurred his mule toward the disbelievers, but Al-‘Abbās was holding the bridle, restraining it from rushing toward the enemy, and Abu Sufyān was holding the Prophet's stirrup. The Prophet (may Allah's peace and blessings be upon him) asked Al-‘Abbās to call the People of the Samurah; the people who had given the Prophet, may Allah's peace and blessings be upon him the pledge of allegiance under a tree called Samurah on the Day of Hudaybiyah, in the sixth year after Hijrah. Al-‘Abbās, who was endowed with a loud voice, called to the people of Samurah, as if reminding them not to forget their pledge to the Prophet (may Allah's peace and blessings be upon him) under that tree. When they heard the call, they returned quickly, as if they were a herd of cattle coming back to their absent calves. They said in one voice that they were there, ready to fight. So, the Muslims and the disbelievers fought. The Ansār were called later and then Banu al-Hārith; a big tribe from the Khazraj, were the only tribe left to be called. The Prophet (may Allah's peace and blessings be upon him) watched the fight from on top of his mule and said that it was the time for the fighting to become fierce. He then took some pebbles and threw them in the faces of the disbelievers and said optimistically, or by way of an announcement, that the disbelievers were defeated, swearing by the Lord of Muhammad. Al-‘Abbās went to check this out and found the fighting still going on, but when the Prophet (may Allah's peace and blessings be upon him) threw the pebbles the disbelievers began to grow weak and disgraced.
عن عبد الله بن مسعود رضي الله عنه مرفوعاً: انشقَّ القمر على عهد رسول الله صلى الله عليه وسلم فِلْقَتين، فستر الجبل فِلْقَة، وكانت فِلْقَة فوق الجبل، فقال رسول الله صلى الله عليه وسلم : «اللهمَّ اشهَدْ».
8298 ‘Abdullāh ibn Mas‘ūd (may Allah be pleased with him) reported that during the Prophet's lifetime, the moon split into two halves. The mountain covered one half, and the other half was above the mountain. The Messenger of Allah (may Allah’s peace and blessings be upon him) said: "O Allah, bear witness to this!"
[Narrated by Bukhari & Muslim]
HadeethEnc: [Authentic hadith] (صحيح)
Explanation
During the time of the Messenger of Allah (may Allah’s peace and blessings be upon him), the moon split into two separate pieces each piece in a place. Thereupon, the Messenger of Allah (may Allah’s peace and blessings be upon him) said: "O Allah, bear witness to this!" i.e. O Allah, bear witness to the fact that I showed them a sign and a miracle that proves my prophet-hood.
عن أنس بن مالك رضي الله عنه قال: جاء زيدُ بنُ حارثة يشكو، فجعل النبيُّ صلى الله عليه وسلم يقول: «اتَّقِ اللهَ، وأمسِكْ عليك زوجَك»، قال أنس: لو كان رسولُ الله صلى الله عليه وسلم كاتمًا شيئًا لكتم هذه، قال: فكانت زينبُ تَفْخرُ على أزواج النبي صلى الله عليه وسلم تقول: زوَّجَكنَّ أهاليكنَّ، وزوَّجني اللهُ تعالى من فوق سبع سموات، وعن ثابت: {وتُخفي في نفسِك ما اللهُ مُبْدِيهِ وتخشى الناسَ} [الأحزاب: 37]، «نزلت في شأن زينبَ وزيد بن حارثة».
8308 Anas ibn Mālik (may Allah be pleased with him) reported: Zayd ibn Hārithah came to the Prophet (may Allah's peace and blessings be upon him) complaining (about his wife). The Prophet (may Allah's peace and blessings be upon him) kept on saying to him: "Fear Allah and keep your wife." Anas said: "If the Messenger of Allah (may Allah's peace and blessings be upon him) were to conceal anything (of the Qur'an), he would have concealed this (verse)." Then Anas said: "Zaynab used to boast before the Prophet's wives and say: 'You were given in marriage by your families, while I was given in marriage by Allah, the Almighty, from above seven Heavens.'" Thābit narrated that the Qur'anic verse: {while you concealed within yourself that which Allah is to disclose, and you feared the people} [Sūrat al-Ahzāb: 37] was revealed in connection to the story of Zaynab bint Jahsh and Zayd ibn Hārithah (may Allah be pleased with both of them).
[Narrated by Bukhari]
HadeethEnc: [Authentic hadith] (صحيح)
Explanation
Zayd ibn Hārithah (may Allah be pleased with him) came to the Messenger of Allah (may Allah's peace and blessings be upon him) complaining about his wife Zaynab bint Jahsh (may Allah be pleased with her) and consulting him about divorcing her. Allah, the Almighty, had revealed to His Messenger that he would eventually marry Zaynab. This was revealed to him before Zayd divorced her. When Zayd came complaining about her to the Prophet and consulting him about divorcing her, the Prophet (may Allah's peace and blessings be upon him) said to him: "Fear Allah, O Zayd, and keep your wife." Allah, the Almighty, reproached him for that in the Qur'anic verse: {And remember (O Muhammad) when you said to the one on whom Allah bestowed favor and you bestowed favor, "Keep your wife and fear Allah," while you concealed within yourself that which Allah is to disclose. And you feared the people, while Allah has more right that you fear Him. So when Zayd had no longer any need for her, We married her to you in order that there not be upon the believers any discomfort concerning the wives of their adopted sons when they no longer have need of them. And ever is the command of Allah accomplished.} [Sūrat al-Ahzāb: 37] What the Prophet (may Allah's peace and blessings be upon him) concealed within himself was dislike to marry her in fear of the people's expected disapproval of him marrying the ex-wife of his adopted son (adoption was legitimate among the Arabs before the advent of Islam). The statement of Anas: "If the Messenger of Allah (may Allah's peace and blessings be upon him) were to conceal anything (of the Qur'an), he would have concealed this (verse)”, means that were he enabled to conceal anything from the revelation that he receives - which was definitely impermissible for him to do - then he would have concealed this verse; however, it was impossible for him to do so. This verse is among the greatest proofs of the truthfulness of the Prophet (may Allah's peace and blessings be upon him) as Allah, the Almighty, informed us about what the Prophet felt of fearing the people's reaction. The Prophet conveyed this verse just as Allah, the Almighty, revealed it, even though it included Allah's reproach to him. This is contrary to what a liar would do; he would avoid everything that might blemish his character. The same can be said of the verse: {He frowned and turned away. Because the blind man came unto him.} [Sūrat ‘Abasa: 1-2], and similar verses in the Qur'an. The statement of Anas: "Zaynab used to boast before the wives of the Prophet (may Allah's peace and blessings be upon him)" means that she used to say that her marriage to the Prophet (may Allah's peace and blessings be upon him) was ordained by Allah, and that this is a great virtue in which none of the Prophet’s wives is equal to her. She used to say to them: "Your families have given you in marriage, while I was given in marriage by Allah, the Almighty, from above seven heavens." This part of the Hadīth establishes Allah’s presence above the heavens and how it is acknowledged by the believers. It is axiomatic to all Muslims. Rather, it is axiomatic to all the creation except the ones whose natural disposition has been altered. It is one of the attributes of Allah that is known through texts, intellect, and natural disposition of everyone whose natural disposition has not deviated from its original sound state. The meaning of "I was given in marriage by Allah" is that Allah ordered His Messenger to marry her in the verse: {So when Zayd had no longer any need for her, We married her to you.} It is as if Allah, the Almighty, was her guardian who concluded her marriage contract to the Prophet (may Allah's peace and blessings be upon him).
عن ابن عباس رضي الله عنهما قال: جاء إبراهيم صلى الله عليه وسلم بأم إسماعيل وبابنها إسماعيل وهي ترضعه، حتى وضعها عند البيت، عند دَوْحَة فوق زمزم في أعلى المسجد، وليس بمكة يومئذ أحد، وليس بها ماء، فوضعهما هناك، ووضع عندهما جِرَابًا فيه تمر، وسِقاء فيه ماء، ثم قَفَّى إبراهيم منطلقا، فتبعته أم إسماعيل فقالت: يا إبراهيم، أين تذهب وتتركنا بهذا الوادي الذي ليس فيه أنيس ولا شيء؟ فقالت له ذلك مِرارا، وجعل لا يلتفت إليها، قالت له: آلله أمرك بهذا؟ قال: نعم، قالت: إذا لا يُضَيِّعُنَا؛ ثم رجعت، فانطلق إبراهيم صلى الله عليه وسلم حتى إذا كان عند الثَّنِيَّة حيث لا يرونه، استقبل بوجهه البيت، ثم دعا بهؤلاء الدَّعَوَات، فرفع يديه فقال: {رب إني أسكنت من ذريتي بواد غير ذِي زَرْعٍ} حتى بلغ {يشكرون} [إبراهيم: 37]. وجعلت أم إسماعيل ترضع إسماعيل وتشرب من ذلك الماء، حتى إذا نفد ما في السِّقَاء عطشت، وعطش ابنها، وجعلت تنظر إليه يتلوى -أو قال يَتَلَبَّطُ- فانطلقت كراهية أن تنظر إليه، فوجدت الصفا أقرب جبل في الأرض يليها، فقامت عليه، ثم استقبلت الوادي تنظر هل ترى أحدا؟ فلم تر أحدا. فَهَبَطَتْ من الصفا حتى إذا بلغت الوادي، رفعت طَرَفَ دِرْعِهَا، ثم سعَت سعي الإنسان المجهود حتى جاوزت الوادي، ثم أتت المروة فقامت عليها، فنظرت هل ترى أحدا؟ فلم تر أحدا، ففعلت ذلك سبع مرات. قال ابن عباس رضي الله عنهما: قال النبي صلى الله عليه وسلم: «فلذلك سعى الناس بينهما»، فلما أشرفت على المروة سمعت صوتا، فقالت: صَهْ -تريد نفسها- ثم تَسَمَّعَتْ، فسمعت أيضا، فقالت: قد أسمعت إن كان عندك غَوَاث، فإذا هي بالملك عند موضع زمزم، فبحث بعقبه -أو قال بجناحه- حتى ظهر الماء، فجعلت تُحَوِّضُهُ وتقول بيدها هكذا، وجعلت تَغْرِفُ من الماء في سِقائها وهو يفور بعد ما تَغْرِفُ. وفي رواية: بقدر ما تَغْرِفُ. قال ابن عباس رضي الله عنهما : قال النبي صلى الله عليه وسلم : «رحم الله أم إسماعيل لو تركت زمزم - أو قال لو لم تَغْرِفُ من الماء - لكانت زمزم عَيْنًا مَعِينًا» قال: فشربت وأرضعت ولدها، فقال لها الملك: لا تخافوا الضَّيْعَةَ فإن هاهنا بيتا لله يبنيه هذا الغلام وأبوه، وإن الله لا يضيع أهله، وكان البيت مرتفعا من الأرض كَالرَّابِيَةِ، تأتيه السيول، فتأخذ عن يمينه وعن شماله، فكانت كذلك حتى مرت بهم رُفْقَةٌ مِنْ جُرْهُم، أو أهل بيت من جُرْهُم مقبلين من طريق كَدَاءَ، فنزلوا في أسفل مكة؛ فرأوا طائرا عائِفًا، فقالوا: إنّ هذا الطائر ليدور على ماء، لعهدنا بهذا الوادي وما فيه ماء. فأرسلوا جَرِيًّا أَوْ جَرِيَّيْن، فإذا هم بالماء. فرجعوا فأخبروهم؛ فأقبلوا وأم إسماعيل عند الماء، فقالوا: أتأذنين لنا أن ننزل عندك؟ قالت: نعم، ولكن لا حق لكم في الماء، قالوا: نعم. قال ابن عباس: قال النبي صلى الله عليه وسلم : «فَألْفَى ذلك أم إسماعيل، وهي تحب الأنس» فنزلوا، فأرسلوا إلى أهلهم فنزلوا معهم، حتى إذا كانوا بها أهل أبيات، وشَبَّ الغلام وتعلم العربية منهم، وأنفسهم وأعجبهم حين شَبَّ، فلما أدرك زوجوه امرأة منهم: وماتت أم إسماعيل، فجاء إبراهيم بعدما تزوج إسماعيل يطالع تركته، فلم يجد إسماعيل؛ فسأل امرأته عنه فقالت: خرج يبتغي لنا - وفي رواية: يصيد لنا - ثم سألها عن عيشهم وهيئتهم، فقالت: نحن بشر، نحن في ضيق وشدة؛ وشكت إليه، قال: فإذا جاء زوجك اقرئي عليه السلام، وقولي له يغير عَتَبَةَ بابه. فلما جاء إسماعيل كأنه آنس شيئا، فقال: هل جاءكم من أحد؟ قالت: نعم، جاءنا شيخ كذا وكذا، فسألنا عنك فأخبرته، فسألني: كيف عيشنا، فأخبرته أنا في جَهْد وشدة. قال: فهل أوصاك بشيء؟ قالت: نعم، أمرني أن أقرأ عليك السلام، ويقول: غير عَتَبَةَ بابك، قال: ذاك أبي وقد أمرني أن أفارقك! الْحَقِي بأهلك. فطلقها وتزوج منهم أخرى، فلبث عنهم إبراهيم ما شاء الله، ثم أتاهم بعد فلم يجده، فدخل على امرأته فسأل عنه. قالت: خرج يبتغي لنا قال: كيف أنتم؟ وسألها عن عيشهم وهيئتهم، فقالت: نحن بخير وسَعَة، وأثنت على الله. فقال: ما طعامكم؟ قالت: اللحم، قال: فما شرابكم؟ قالت: الماء، قال: اللهم بارك لهم في اللحم والماء. قال النبي - صلى الله عليه وسلم: ولم يكن لهم يومئذ حَبّ، ولو كان لهم دعا لهم فيه، قال: فهما لا يخلو عليهما أحد بغير مكة إلا لم يوافقاه. وفي رواية: فجاء فقال: أين إسماعيل؟ فقالت امرأته: ذهب يصيد؛ فقالت امرأته: ألا تنزل، فتطعم وتشرب؟ قال: وما طعامكم وما شرابكم؟ قالت: طعامنا اللحم وشرابنا الماء، قال: اللهم بارك لهم في طعامهم وشرابهم. قال: فقال أبو القاسم - صلى الله عليه وسلم: بركة دعوة إبراهيم. قال: فإذا جاء زوجك فَاقْرَئِي عليه السلام مُرِيِهِ يُثَبِّتُ عَتَبَةَ بابه. فلما جاء إسماعيل قال: هل أتاكم من أحد؟ قالت: نعم، أتانا شيخ حسن الهيئة، وأثنت عليه، فسألني عنك فأخبرته، فسألني كيف عيشنا فأخبرته أنا بخير. قال: فأوصاك بشيء؟ قالت: نعم، يقرأ عليك السلام ويأمرك أن تُثَبِّتَ عَتَبَةَ بابك. قال: ذاك أبي، وأنت العَتَبة، أمرني أن أُمْسِكَك. ثم لبث عنهم ما شاء الله، ثم جاء بعد ذلك وإسماعيل يَبْرِي نَبْلًا له تحت دَوْحَةٍ قريبا من زمزم، فلما رآه قام إليه، فصنعا كما يصنع الوالد بالولد والولد بالوالد. قال: يا إسماعيل، إن الله أمرني بأمر، قال: فاصنع ما أمرك ربك؟ قال: وَتُعِينُنِي، قال: وأعينك، قال: فإن الله أمرني أن أبني بيتا هاهنا، وأشار إلى أكَمَة مرتفعة على ما حولها، فعند ذلك رفع القواعد من البيت، فجعل إسماعيل يأتي بالحجارة وإبراهيم يبني حتى إذا ارتفع البناء، جاء بهذا الحجر فوضعه له فقام عليه، وهو يبني وإسماعيل يناوله الحجارة وهما يقولان: {ربنا تَقَبَّلْ منا إنك أنت السميع العليم} [البقرة: 127]. وفي رواية: إن إبراهيم خرج بإسماعيل وأم إسماعيل، معهم شَنَّةٌ فيها ماء، فجعلت أم إسماعيل تشرب من الشَّنَّة فَيَدِرُّ لبنها على صبيها، حتى قدم مكة، فوضعها تحت دَوْحَة، ثم رجع إبراهيم إلى أهله، فاتبعته أم إسماعيل حتى لما بلغوا كَدَاءَ نادته من ورائه: يا إبراهيم إلى من تتركنا؟ قال: إلى الله، قالت: رضيتُ بالله، فرجعتْ وجعلتْ تشرب من الشَّنَّة ويدر لبنها على صبيها، حتى لما فني الماء قالت: لو ذهبت فنظرت لعلي أحس أحدا. قال: فذهبت فصعدت الصفا، فنظرت ونظرت هل تحس أحدا، فلم تحس أحدا، فلما بلغت الوادي سعت، وأتت المروة، وفعلت ذلك أشواطا، ثم قالت: لو ذهبت فنظرت ما فعل الصبي، فذهبت فنظرت فإذا هو على حاله، كأنه يَنْشَغُ للموت، فلم تُقِرَّهَا نفسها فقالت: لو ذهبت فنظرت لعلي أحس أحدا، فذهبت فصعدت الصفا، فنظرت ونظرت فلم تحس أحدا، حتى أتمت سبعا، ثم قالت: لو ذهبت فنظرت ما فعل، فإذا هي بصوت، فقالت: أَغِثْ إنْ كان عندك خير، فإذا جبريل فقال بِعقِبِهِ هكذا، وغمز بِعقِبِهِ على الأرض، فانبثق الماء فدهشت أم إسماعيل، فجعلت تَحْفِنُ ... وذكر الحديث بطوله".
8346 Ibn ‘Abbās (may Allah be pleased with him) reported: “While the mother of Isma‘īl was breastfeeding her son Isma‘īl, Ibrahīm (peace be upon him) brought them to a place near the House (the Ka‘bah); under a tree on the spot of Zamzam and the highest place in the Mosque. During those days there was nobody in Makkah nor was there any water. He settled them there and placed a leather bag containing some dates and a small waterskin containing some water near them, and then set off homeward. Isma‘īl's mother followed him saying: ‘O Ibrahīm, where are you going and leaving us in this valley where there is no one whose company we may enjoy nor is there anything here?’ She repeated it many times, but he did not look back at her. So she asked him: ‘Has Allah ordered you to do this?’ He said: ‘Yes.’ She said: ’Then He will not neglect us.’ She returned and Ibrahīm proceeded onwards, and, on reaching the Thaniyyah where they could not see him, he faced the Ka‘bah and raising both hands, invoked Allah with the following supplications: {Our Lord, I have settled some of my descendants in an uncultivated valley near Your sacred House, our Lord, that they may establish prayer. So make hearts among the people incline toward them and provide for them from the fruits that they might be grateful} [Sūrat Ibrahīm: 37]. Isma‘īl's mother continued breastfeeding him (Isma‘īl) and drinking the water (she had). When the water in the waterskin had all been used up, she became thirsty and her child also became thirsty. She started looking at him tossing in agony. She left him, because she could not endure looking at him, and found that Mount Safa was the nearest mountain to her in that area. She stood on it and started looking down the valley keenly to see if she could see anybody, but she could not. She descended from Safa and when she reached the valley, she lifted up her robe and ran along the valley like a person in distress, until she had crossed the valley and reached Mount Marwah, on which she stood and started looking, expecting to see somebody, but she did not see anybody. She repeated that (running between Safa and Marwah) seven times. The Prophet (may Allah's peace and blessings be upon him) said: ‘This is the source of the tradition of walking between them (Safa and Marwah).’ When she reached Marwah (for the last time) she heard a voice and she told herself to be quiet and listened attentively. She heard the voice again and said: 'O (whoever you may be), you have made me hear your voice; have you got something to help me?’ And behold, she saw an angel in the Zamzam area, digging the earth with his heel (or his wing) until water flowed from that place. She started to make something like a basin around it, using her hand in this way, and started using her hands to fill her waterskin with water. The water was flowing out after she had scooped some of it. The Prophet (may Allah's peace and blessings be upon him) commented: ‘May Allah bestow Mercy on Isma‘īl's mother! Had she let Zamzam (to flow without trying to control it or had she not scooped that water to fill her waterskin), Zamzam would just have been a stream flowing on the surface of the earth.’ The Prophet (may Allah's peace and blessings be upon him) further added: ‘Then she drank and breastfed her child.’ The angel said to her: 'Do not be afraid of being neglected; this is the House of Allah, which will be built by this boy and his father, and Allah never neglects His people.' The House (the Ka‘bah) at that time was on a high place resembling a hillock, and when torrents (of rain) came, they flowed to its right and left. She lived that way until some people from the tribe of Jurhum - or a family from Jurhum - passed by her and her child, as they (the Jurhum) were coming through the Way of Kadā'. They settled in the lower part of Makkah where they saw a bird hovering. They said: 'This bird must be flying around water; although we know that there is no water in this valley.' They sent out one or two messengers, who discovered the source of water and returned to inform them of it. So, they all came (towards the water). They arrived while Isma‘īl's mother was sitting near the water and asked her: 'Would you allow us to stay with you?' She replied: 'Yes, but you will have no right over the water.' They agreed to that. The Prophet (may Allah's peace and blessings be upon him) further said: ’Isma‘īl's mother was pleased with the whole situation, as she loved having the company of people.’ So, they settled there and later they sent for their families, who came and settled with them, so some of the families became permanent residents there. The child (Isma‘īl) grew up and learnt Arabic from them and (his virtues) caused them to love and admire him as he grew up. When he reached the age of puberty, they made him marry a woman from among them. After Isma‘īl's mother had died and after Isma‘īl's marriage, Ibrahīm arrived to see the family that he had left there previously, but he did not find Isma‘īl there. When he asked Isma‘īl's wife about him, she replied: 'He has gone in search of our livelihood.' Then he asked her about their way of living and their condition, and she replied: 'We are living in misery, we are living in hardship and destitution,' complaining to him. He said: 'When your husband returns, convey my greetings to him and tell him to change the threshold of the door (of his house).' When Isma‘īl came back, he felt something unusual, so he asked his wife, 'Has anyone visited you?' She replied, 'Yes, an old man of such-and-such description came and asked me about you, and I told him (how you were). He also asked how we were living, and I told him that we were living in hardship and poverty.' So Isma‘īl asked: 'Did he advise you of anything?' She replied: 'Yes, he told me to convey his greetings to you and to tell you to change the threshold of your door.' Isma‘īl said: 'That was my father and he has told me to divorce you. Go back to your family.' So Isma‘īl divorced her and married another woman from among them (the Jurhum). Ibrahīm stayed away from them for a period that lasted as long as Allah wished and then called on them again, but again did not find Isma‘īl. So he went to Isma‘īl's wife and asked her about him. She said: 'He has gone in search of our livelihood.' Ibrahīm asked her: 'How are you getting on?' asking her about their sustenance and living. She replied: 'We are prosperous and well-off (we have everything in abundance).' Then she thanked Allah. Ibrahīm asked: 'What kind of food do you eat?' She said: 'Meat.' He asked: 'What do you drink?' She said: 'Water.’ He supplicated, ‘O Allah, bless their meat and water.’ The Prophet (may Allah's peace and blessings be upon him) added: ‘At that time they did not have grain, and if they had had grain, he would have also invoked Allah to bless it.’ The Prophet (may Allah's peace and blessings be upon him) added: ‘If somebody has only these two things for sustenance, his health and disposition will be badly affected, unless he lives in Makkah.’ In another narration: [Ibrahīm] came and asked: ’Where is Isma‘īl?’ His wife said: ’'He went to hunt.’ His wife said: ’Will you not come in to eat and drink?’ He said: ‘What is your food and drink?’ She said: ‘Our food is meat and our drink is water.’ He said: ‘O Allah, Bless their food and drink.’ The Prophet (may Allah's peace and blessings be upon him) said: ‘Such is the blessing of the prayer of Ibrahīm.’ Then Ibrahīm said to Isma‘īl's wife: ‘When your husband comes back, give my regards to him and tell him that he should keep the threshold of his door firm.' When Isma‘īl came back, he asked his wife: 'Did anyone call on you?' She replied: 'Yes, a good-looking old man came to see me,' and she praised him and added: 'He asked about you, and I told him, and he asked about our livelihood and I told him that we are in a good condition.' Isma‘īl asked her: 'Did he give you any advice?' She said: 'Yes, he told me to convey his regards to you and said that you should keep firm the threshold of your door.' On that Isma‘īl said: 'That was my father, and you are the threshold (of the door). He has told me to keep you with me.' Then Ibrahīm stayed away from them for a period that lasted for as long as Allah wished and called on them after that. He saw Isma‘īl under a tree near Zamzam, sharpening his arrows. When he saw Ibrahīm, he rose up to welcome him (and they greeted each other as a father does to his son or a son does to his father). Ibrahīm said: 'O Isma‘īl, Allah has given me an order.' Ishmael said: 'Do what your Lord has ordered you to do.' Ibrahīm asked: 'Will you help me?' Isma‘īl said: 'I will help you.' Ibrahīm said: ‘Allah has ordered me to build a house here,' pointing to a hillock higher than the land surrounding it. The Prophet (may Allah's peace and blessings be upon him) added: ‘They then raised the foundations of the House. Isma‘īl was bringing the stones and Ibrahīm was building them, and when the walls were high, Isma‘īl brought this stone and placed it for Ibrahīm who stood over it and carried on building. While Isma‘īl was handing him the stones, both of them were saying: {O our Lord! Accept (this service) from us, Verily, You are the All-Hearing, the All-Knowing.} In another narration: ''Ibrahīm took Isma‘īl and the mother of Isma‘īl and went away. They had a waterskin with them containing some water. Isma‘īl's mother would drink water from the water-skin, so her milk would flow for her child. When Ibrahīm reached Makkah, he told her to stay under a tree and afterwards returned home. Isma‘īl's mother followed him, and when they reached Kadā', she called to him from behind: 'O Ibrahīm, to whom are you leaving us?' He replied: 'To Allah.' She said: 'I am pleased to be with Allah.' She returned to her place and started drinking water from the waterskin, and her milk flowed for her child. When the water had all been used up, she said to herself: 'I should go and look to see if I can see somebody.' She ascended Mount Safa and looked in vain, hoping to see somebody. When she came down to the valley, she ran until she reached Mount Marwah. She ran to and fro (between the two mountains) many times. Then she said to herself: 'I should go and see how the child is,' she went and found him in a state; on the point of dying. She could not endure to watch him dying and said (to herself): 'If I go and look, I might find somebody.' She ascended Mount Safa and looked for a long while, but could not see anybody. In this way, she completed seven rounds (running) between Safa and Marwah. Again she said (to herself): 'I should go back and see how the child is.' Suddenly she heard a voice and she said to that strange voice: 'Help us if you can offer any help.' Lo and behold, it was Jibrīl (whose voice she had heard). Jibrīl hit the earth with his heel like this, and water gushed out. Isma‘īl's mother was astonished and started scooping..."
[Narrated by Bukhari]
HadeethEnc: [Authentic hadith] (صحيح)
Explanation
Ibn ‘Abbās (may Allah be pleased with him) reported that Ibrahīm (may Allah's peace and blessings be upon him) brought the mother of Isma‘īl,— Hajar, the Copt, whom the King of Egypt had gifted to his wife Sarah — and her son Isma‘īl - who was then being breastfed - to the vicinity of the Ka‘bah. He left them near a big tree over Zamzam, on a high place upon which the Sacred Mosque would later be built. At that time there were no people there nor was there any water. He left them a leather container of dates and a waterskin. Then Ibrahīm departed to the Levant. The mother of Isma‘īl followed him and wondered where he was going and leaving them in a valley with no people or anything to eat and drink. She asked that many times, but Ibrahīm did not turn to her and instead continued on. Then she asked if Allah had asked him to do this and Ibrahīm said: 'Yes.' She said that Allah would not let them down and returned to her son, while Ibrahīm moved on. When he reached the Thaniyyah near Al-Hajūn, where they could not see him, he stood in the direction of the Ka‘bah and supplicated, raising his hands, saying that he had left his offspring behind in a valley in Makkah with no vegetation, so they would be devoted to worshipping Allah at the Sacred House (where it is forbidden to hunt, cut trees, and fight) and do their prayers. He supplicated to Allah to make people’s hearts quick to love them and to provide them with fruit, so they might thank Allah for His blessings. Allah answered the prayers of Ibrahīm. Hajar breastfed Isma‘īl, drank the water, and ate the dates that she had until there were no more water or dates. She and her son became thirsty then, so she looked at her son writhing in pain, hitting the ground, and rolling around on it. Hajar left as she could not look at him in such a state. She found Safa, the closest mountain to her, and stood on it. Then she looked towards Makkah trying to find people. When she reached the low valley, she did not want to look at her son, so she hastened like an exhausted person, arriving on Marwah. She went seven times between Safa and Marwah in the hope that she would find someone, but she did not. This is the origin of the Sa‘i ritual that people perform during Hajj and ‘Umrah. When she stood on Marwah, she heard a voice and told herself to listen. As she stayed silent, she heard something again. So, she knew that she had really heard it and needed relief. It was the Archangel Jibrīl in the Zamzam area. He dug with his heel or with his wing until water emerged. So Hajar made something like a basin and scooped water into her waterskin and the water gushed forth as she was scooping. Ibn ‘Abbās reported that the Prophet (may Allah's peace and blessings be upon him) said: “May Allah bestow Mercy on Isma‘īl's mother! Had she not scooped that water, Zamzam would just have been a stream flowing on the surface of the earth.” By this the Prophet (may Allah's peace and blessings be upon him) meant that the water would have been a stream. Hajar drank and let her child drink. The angel told her: “Do not be afraid of being neglected; this is the House of Allah, which will be built by this boy and his father, and Allah never neglects His people.'' The place for the House was elevated like a hillock. Torrents would come down from both sides, but would not submerge it. Later, some people from the tribe of Jurhum passed by Hajar and Isma‘īl. They were coming by the Way of Kadā' and stopped in the low area of Makkah. They saw a bird hovering over a place and concluded that the bird was hovering over water, although they had never seen water in that valley before. They sent one or two messengers to check it out. Those who were sent came back with the news of there being water. So the people went to the place and Isma‘īl’s mother was sitting by the water, so they asked her permission to camp in her area. She allowed them to do so, on condition that they would have no right to the water; meaning that she had full rights to the water and that she could give or withhold it if she wished. They agreed. Isma‘īl’s mother was comfortable with them being there, as she hated staying alone. So the Jurhum sent for their families to come and stay there too. They all lived together and increased in numbers. Isma‘īl grew up and learned Arabic from them and their liking for him grew. When he attained puberty, they married him to a woman from their tribe. Isma‘īl’s mother later died. Ibrahīm came to visit his son after he had married, but did not find him. So he asked his wife where he was and she told him that he had gone out to hunt for them. He asked her about their livelihood and condition, and she told him that they were living in a terrible condition. Finding her complaining and dissatisfied with what Allah was testing them with, Ibrahīm feared that his son would develop the same feelings, so he told him to divorce her by saying to the woman: “When your husband returns, convey my greetings to him and tell him to change the threshold of the door (of his house).” This is a metaphor for divorce, as a woman is to her husband like a threshold to a door. When Isma‘īl came back from hunting, he felt as if something had happened at his home. So he asked his wife if someone had visited them. She told him that a man had been. She described him and said that he asked her about their condition and that she had told him that they were in distress. Isma‘īl asked her if the man had given her any advice. She said that the man had sent him his greetings and asked him to change the threshold of his door. Isma‘īl recognized the man to be his father and realized that he had told him to divorce his wife. So he asked the woman to rejoin her family; meaning that she was divorced. He married another woman from the Jurhum tribe. After a while, Ibrahīm came to visit Isma‘īl but did not find him. His wife said that he had gone out to seek provisions. Another report says that she invited Ibrahīm to come and have some food and water. He asked her about their condition and she said that they were doing well and thanked Allah. He asked her what kind of food they ate and she said meat and the water of Zamzam and rain water was what they drank. So Ibrahīm prayed that Allah would bless their meat and water. The Prophet (may Allah's peace and blessings be upon him) said that if they also had grain at that time, Ibrahīm would have invoked divine blessings on it too. Ibn ‘Abbās said that if anyone outside Makkah only eats meat and water, they would suffer from stomachaches and a bad temperament. Then Ibrahīm asked the woman to convey his greetings to Isma‘īl and told him to keep the threshold of his door. When Isma‘īl returned from hunting, he felt as if something had happened. Another narration says that he perceived the scent of his father. He asked his wife what had happened, so she told him, speaking in good terms of an old man and reporting his questions about their livelihood. She also told him that the old man had greeted Isma‘īl and asked him to keep the threshold of his door. Upon this, Isma‘īl said that that man had been his father who had told him to keep his wife. After a while, Ibrahīm came again while Isma‘īl was under a tree close to Zamzam repairing his arrow before attaching the arrowhead to it. When he saw him, he stood up and welcomed him. They did as a son and a father would do; shaking hands and embracing. Ibrahīm told Isma‘īl that Allah had given him an order to build a house on an elevated place; on the hillock. Ibrahīm raised the foundations of the House there and built on them. Isma‘īl brought the stones and Ibrahīm would descend from the Maqām to take the stones from him and climb up to put them where appropriate. When the building was very tall, he brought the Maqām stone. When he reached the corner, he put it in its place, thus making the Maqām connected to the House. While he was building and Isma‘īl was handing him the stones, they were both praying that Allah would accept their building of the House, as Allah heard their prayers and knew their work. The statement that Isma‘īl learned Arabic is strong proof that the Arabic language is an ancient language and that it existed even before Ibrahīm. However, Isma‘īl was the first to have pronounced clear Arabic. A Hadīth says: “The first (person) whose tongue spoke clear Arabic was Isma‘īl when he was a fourteen-year old boy.'' [Ash-Shirāzi; classified as Sahīh by Al-Albāni]
عن عمران بن حصين رضي الله عنهما قال: كنا في سفر مع النبي صلى الله عليه وسلم، وإنا أَسْرَيْنا حتى كنا في آخر الليل، وَقَعْنا وَقْعَة، ولا وَقْعَة أحلى عند المسافر منها، فما أيقظنا إلا حَرُّ الشمس، وكان أول من استيقظ فلان، ثم فلان، ثم فلان، ثم عمر بن الخطاب، وكان النبي صلى الله عليه وسلم إذا نام لم يوقظ حتى يكون هو يستيقظ، لأنا لا ندري ما يحدث له في نومه، فلما استيقظ عمر ورأى ما أصاب الناس وكان رجلا جليدا، فكبَّر ورفع صوته بالتكبير، فما زال يكبر ويرفع صوته بالتكبير حتى استيقظ بصوته النبي صلى الله عليه وسلم، فلما استيقظ شكوا إليه الذي أصابهم، قال: «لا ضير -أو لا يضير- ارتحلوا». فارتحل، فسار غير بعيد، ثم نزل فدعا بالوَضوء، فتوضأ، ونُودِيَ بالصلاة، فصلَّى بالناس، فلما انفتل من صلاته إذا هو برجل معتزل لم يُصَلِّ مع القوم، قال: «ما منعك يا فلان أن تصلي مع القوم؟». قال: أصابتني جنابة ولا ماء، قال: «عليك بالصعيد، فإنه يكفيك». ثم سار النبي صلى الله عليه وسلم، فاشتكى إليه الناس من العطش، فنزل فدعا فلانا، ودعا عَلِيًّا فقال: «اذهبا، فابتغيا الماء». فانطلقا، فتلقيا امرأة بين مزادتين -أو سطيحتين- من ماء على بعير لها، فقالا لها: أين الماء؟ قالت: عهدي بالماء أمسِ هذه الساعةَ، ونَفَرُنا خُلُوف. قالا لها: انطلقي. إذًا قالت: إلى أين؟ قالا: إلى رسول الله صلى الله عليه وسلم. قالت: الذي يقال له: الصابئ؟ قالا: هو الذي تَعْنين، فانطلقي، فجاءا بها إلى النبي صلى الله عليه وسلم، وحدثاه الحديث، قال: فاستَنْزَلوها عن بعيرها، ودعا النبي صلى الله عليه وسلم بإناء، ففرَّغ فيه من أفواه المزادتين -أو سطيحتين- وأَوْكَأ أفواههما وأطلق العَزَالِيَ، ونودي في الناس: اسقوا واستقوا، فسقى مَن شاء واستقى مَن شاء، وكان آخر ذاك أن أعطى الذي أصابته الجنابة إناء من ماء، قال: «اذهب فأفرغه عليك». وهي قائمة تنظر إلى ما يُفْعَل بمائها، وايمُ الله لقد أقلع عنها، وإنه ليُخَيَّل إلينا أنها أشد مَلَأَة منها حين ابتدأ فيها، فقال النبي صلى الله عليه وسلم: «اجمعوا لها». فجمعوا لها من بين عَجْوة ودقيقة وسويقة حتى جمعوا لها طعاما، فجعلوها في ثوب وحملوها على بعيرها، ووضعوا الثوب بين يديها، قال لها: «تعلمين، ما رزئنا من مائك شيئا، ولكنَّ الله هو الذي أسقانا». فأتت أهلها وقد احتبست عنهم، قالوا: ما حبسك يا فلانة؟ قالت: العجب، لقيني رجلان، فذهبا بي إلى هذا الذي يقال له الصابئ، ففعل كذا وكذا، فوالله إنه لأسحر الناس من بين هذه وهذه، وقالت بإصبعيها الوسطى والسبابة، فرفعتهما إلى السماء –تعني: السماء والأرض- أو إنه لرسول الله حقا، فكان المسلمون بعد ذلك يَغِيرون على من حولها من المشركين، ولا يصيبون الصِّرْم الذي هي منه، فقالت يوما لقومها: ما أرى أن هؤلاء القوم يدعونكم عمدا، فهل لكم في الإسلام؟ فأطاعوها، فدخلوا في الإسلام.
8367 ‘Imrān ibn Husayn (may Allah be pleased with him) reported: Once we traveled with the Prophet (may Allah's peace and blessings be upon him). We set out traveling at night until the last part of it. Hence, we (stopped at a place) and slept (deeply). There is nothing sweeter than sleep for a traveler in the last part of the night. It was only the heat of the sun that woke us up. The first to wake up was so and so, then so and so, then so and so, and then ‘Umar ibn al-Khattāb. Whenever the Prophet (may Allah's peace and blessings be upon him) wanted to sleep, nobody would wake him up until he himself wakes up, because we did not know what was happening to him in his sleep. So when ‘Umar woke up and saw what happened to the people, and being a strict man, he said: "Allah Akbar" raising his voice with Takbīr. He kept on making Takbīr raising his voice with it until the Prophet (may Allah's peace and blessings be upon him) woke up by his voice. When he got up, people complained to him about what had happened to them. He said: "There is no harm (or it does not matter). Depart!" So he departed. He walked not too long, and then dismounted and asked for water and made ablution. The call for the prayer was made, and he led people in prayer. After finishing the prayer, he saw a man in isolation. He did not pray with the people. So [the Prophet] asked, "O so and so! What prevented you from praying with the people?" He replied, "I have had a ritual impurity and there is no water." So he said: "Use earth; it is sufficient for you." Then the Prophet proceeded on and people complained to him of thirst. Thereupon, he dismounted and called a person and 'Ali. He said to them: “Go and find water.” So they departed and met a woman who was sitting on her camel between two bags of water. They asked: "Where is water?" She said: "I was at water this hour yesterday, and our men are absent." They said to her, “Then go.” She asked: "Where?" They said: "To the Messenger of Allah (may Allah's peace and blessings be upon him)." She said: "The one who is called Sābi' (apostate/who renounce his forefathers' religion)?" They said: "He is the one whom you mean. So come along." They brought her to the Prophet (may Allah's peace and blessings be upon him) and told him the story. He said: "Help her to dismount her camel." The Prophet asked for a pot and poured in it water from the mouths of the two bags. Then he tied their mouths and released their bottoms. People were called upon to drink and water their animals. So whoever wanted to drink did so, and whoever wanted to water their animals did so. Last of all, the Prophet gave a pot of water to the person who had a ritual impurity and said: “Go and pour it on you.” The woman was there looking at what was being done with her water. By Allah, when it was done with [her bags], they looked to us as if they were fuller than it was when they started taking [water] from the bags. Then the Prophet (may Allah's peace and blessings be upon him) said: “Collect something for her.” So they collected for her some ‘Ajwa (dates of Madīnah), flour and some dough, until some food was gathered for her, which they put in a piece of cloth. They helped her mount her camel and put that cloth in front of her. The Prophet (may Allah's peace and blessings be upon him) said to her: "You know, we have not taken any of your water; it was Allah who has given us water." She went to her people, when she was delayed from her people. So they said: "O so and so what has delayed you?" She said: "A strange thing! Two men met me and took me to the man who is called Sābi' who did such and such a thing. By Allah, he is either the greatest magician between this and this (gesturing with her index and middle fingers toward the sky and earth) or he is really the Messenger of Allah." Afterward, Muslims used to attack the pagans around her abode but never touched the area to which it belonged. One day she said to her people, "I do not think that these people leave you on purpose. So have you got any inclination to Islam?" They obeyed her and all of them embraced Islam.
[Narrated by Bukhari & Muslim]
HadeethEnc: [Authentic hadith] (صحيح)
Explanation
This Hadīth contains a few rulings and miracles that appeared to the Companions (may Allah be pleased with them). They were on a journey and overslept until the time of dawn prayer (Fajr) was over. So the Prophet showed them what they had to do in such a situation, which was to make up the prayer. Another issue was at hand that one of the Companions had a ritual impurity, but there was no water. So the Prophet (may Allah's peace and blessings be upon him) ordered him to make a dry ablution, which would serve in the absence of water with which one would bathe. The third thing was a miracle of the Prophet, that is when the people complained of thirst and lack of water. So he sent two Companions to go and find water. They did not find any water, but they came across a woman who had water is two containers. They took her to the Prophet (may Allah's peace and blessings be upon him). So he took some water from her bags and supplicated Allah until water was abundant. The Companions drank and watered their animals. Even the one who was ritually impure took some water and bathed. Then the woman took her containers back and said: “It is as if they are fuller than before.” To reward her, the Prophet ordered that some food be collected for her. This situation and treatment made her and her tribe later embrace Islam.
عن أبي هريرة رضي الله عنه أن رسول الله صلى الله عليه وسلم قال: «قال رجل لأَتَصَدَّقَنَّ بصدقة، فخرج بصدقته فوضعها في يد سارق، فأصبحوا يتحدثون: تُصُدِّقَ على سارق! فقال: اللهم لك الحمد لأَتَصَدَّقَنَّ بصدقة، فخرج بصدقته فوضعها في يد زانية؛ فأصبحوا يتحدثون: تُصُدِّقَ الليلة على زانية! فقال: اللهم لك الحمد على زانية! لأَتَصَدَّقَنَّ بصدقة، فخرج بصدقته فوضعها في يد غني، فأصبحوا يتحدثون: تُصُدِّقَ على غني؟ فقال: اللهم لك الحمد على سارق وعلى زانية وعلى غني! فأتي فقيل له: أما صدقتك على سارق فلعله أن يَسْتَعِفَّ عن سرقته، وأما الزانية فلعلها تَسْتَعِفُّ عن زناها، وأما الغني فلعله أن يَعْتَبِرَ فيُنْفِقَ مما أعطاه الله».
8414 Abu Hurayrah (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) said: "A man said: 'Indeed, I will give in charity.' So he took his charity out and placed it in a thief's hand. Next morning, people were saying: 'Charity was given to a thief.' The man said: 'O Allah, praise be to You. Indeed, I will give in charity!' So he took his charity out and placed it in a prostitute's hand. Next morning, they were saying: 'Charity was given to a prostitute last night.' So the man said: 'O Allah, praise be to You concerning the prostitute. Indeed, I will give in charity!' So he took his charity out and placed it in a rich man's hand. Next morning, they were saying: 'Charity was given to a rich man.' The man said: 'O Allah, praise be to You concerning the thief, the prostitute, and the rich man.' Then he was approached and told: 'As for your charity to a thief, he might refrain from theft. As for the prostitute, she might abstain from fornication. As for the rich man, he might take a lesson and spend from the wealth that Allah has given him.'"
[Narrated by Bukhari & Muslim]
HadeethEnc: [Authentic hadith] (صحيح)
Explanation
The Prophet told us about previous nations, so we may learn from their stories. This Hadīth relates the story of a man who gave in charity on three different occasions, and indeed, charity should be given to the poor and those in need. However, this man's first charity fell into a thief’s hand. This made people say the next morning that charity had been given to a thief. Granted, a thief should be punished rather than given something that increases his wealth, however the man who gave the charity thanked Allah, for Allah is worthy of praise in every situation. Then the man said that he would give more in charity, but this time his charity fell into a prostitute’s hand. So the people gossiped next morning that charity had been given to a prostitute. It was something unbelievable and unnatural, but the man praised Allah again. Thinking that his first and second donations were not accepted, he said that he would give in charity a third time. This time his charity fell into a wealthy man’s hand, and a rich person is not eligible to receive charity, although he may receive presents, gifts, and the like. So the next morning people gossiped that a wealthy man had been given charity last night. The giver of the charity again praised Allah, but wished that his charity had fallen in the hands of a poor, chaste, person, rather than a thief, a prostitute, or a rich man, but the situation had already been decreed by Allah. The prophet of his time told him that all his three donations had been accepted, due to his sincere intention to do something good, although he had not been able to do it. The morale of the story is that charity given to a thief may satisfy his needs and prevent him from stealing, a prostitute might be helped to stop her prostitution for the sake of money, and a wealthy man might take a lesson from this and give in charity himself.
عن أنس رضي الله عنه : أن اليَهُود كانوا إذا حَاضَت المرأة فيهم لم يؤَاكِلُوها، ولم يُجَامِعُوهُن في البيوت فسأل أصحاب النبي صلى الله عليه وسلم النبي صلى الله عليه وسلم فأنزل الله تعالى: {ويسألونك عن المحيض قل هو أذى فاعتزلوا النساء في المحيض} [البقرة: 222] إلى آخر الآية، فقال رسول الله صلى الله عليه وسلم : «اصْنَعُوا كلَّ شيء إلا النكاح». فَبَلغ ذلك اليهود، فقالوا: ما يُريد هذا الرَّجُل أن يَدع من أمْرِنا شيئا إلا خَالفَنَا فيه، فجاء أُسَيْدُ بن حُضَيْر، وعَبَّاد بن بِشْر فقالا يا رسول الله، إن اليهود تقول: كذا وكذا، فلا نُجَامِعُهُن؟ فَتغيَّر وجه رسول الله صلى الله عليه وسلم حتى ظَنَنَا أن قد وجَد عليهما، فخرجا فَاسْتَقْبَلَهُمَا هَدِيَّة من لَبَنٍ إلى النبي صلى الله عليه وسلم ، فأَرسَل في آثَارِهِما فَسَقَاهُمَا، فَعَرَفَا أن لم يَجِد عليهما.
10013 Anas (may Allah be pleased with him) reported: Among the Jews, whenever a woman had her menstruation, they would neither eat with her nor associate with her in their houses. So the Companions of the Prophet (may Allah's peace and blessings be upon him) asked him (about this) and Allah, the Almighty, revealed: {And they ask you about menstruation. Say, "It is harm, so keep away from wives during menstruation} [Sūrat al-Baqarah: 222]. So the Messenger of Allah (may Allah's peace and blessings be upon him) said: "Do everything except sexual intercourse." When the Jews heard of that, they said: "This man does not want to leave anything we do without opposing us in it." Usayd ibn Hudayr and ‘Abbād ibn Bishr came and said: "O Messenger of Allah, the Jews say such-and-such, should we not have intercourse with them (our wives)?" The face of the Messenger of Allah (may Allah's peace and blessings be upon him) underwent such a change that we thought he was angry with them, so they went out. They were met by a gift of milk which was being brought to the Prophet (may Allah's peace and blessings be upon him) so he sent after them and made them drink thereof, whereby they knew that he was not angry with them.
[Narrated by Muslim]
HadeethEnc: [Authentic hadith] (صحيح)
Explanation
Anas (may Allah be pleased with him) reported: "Among the Jews, whenever a woman had her menstruation, they would not eat with her": the Jews used to refrain from eating with their menstruating wives and from drinking after them from the same cup. They would not eat from the food they cooked because they considered them and their sweat to be impure during menstruation. "Nor associate with her in their houses": they would not mix or live with a menstruating woman; rather, they would make her leave the house as mentioned in the report of Anas (may Allah be pleased with him) that was narrated by Abu Dawūd. Upon knowing that the Jews abandoned their wives during their menstruation, the Companions asked the Prophet (may Allah’s peace and blessing be upon him) about that. Thereupon, Allah, the Almighty, revealed the verse: {And they ask you about menstruation. Say, "It is harm, so keep away from wives during menstruation.} [Sūrat al-Baqarah: 222] The Prophet (may Allah's peace and blessings be upon him) said: "Do everything except intercourse." Hence, it is permissible according to the Shariah to mix with the menstruating wife, eat with her, drink with her, touch her, and lie down with her and everything else apart from having vaginal intercourse with her. His statement "Do everything except intercourse" is a clarification of the generality in the verse, because 'keeping away' includes sexual relations, mixing, eating, drinking, and accompanying. However, the Prophet (may Allah's peace and blessings be upon him) clarified that the intended meaning here is to avoid sexual intercourse and nothing else. When the Jews heard of that, they said: "This man does not want to leave anything we do without opposing us in it," i.e. the Jews learned that the Prophet (may Allah's peace and blessings be upon him) allowed his Companions to do everything with their wives during their menses except sexual intercourse. So they said that if he saw them doing something, he would order his followers to do the opposite and guide them to do the contrary since he was very eager to contradict them in everything. "Usayd ibn Hudayr and ‘Abbād ibn Bishr came and said: O Messenger of Allah, the Jews say such-and-such, should we not have intercourse with them (our wives)?": Usayd ibn Hudayr and ‘Abbād ibn Bishr (may Allah be pleased with both of them) reported to the Prophet what the Jews said after they had heard that the Prophet opposed them, then they both asked the Prophet about the permissibility of having sexual intercourse with their wives during the menstruation period in order to oppose the Jews in every aspect. "The face of the Messenger of Allah (may Allah's peace and blessings be upon him) underwent such a change": the Prophet did not approve of their Ijtihād (independent reasoning) in this issue; rather, he became angry and the signs of his anger were seen on his face, because their opinion opposed the Shariah as Allah, the Almighty, said: {Keep away from wives during menstruation} [Sūrat al-Baqarah: 222] and the Prophet had already clarified the meaning of 'keep away' in this verse, meaning that they were not entitled to have sexual intercourse with them. "that we thought he was angry with them": we thought he was angry with them because of what they said. "So they went out. They were met by a gift of milk which was being brought to the Prophet (may Allah's peace and blessings be upon him) and he sent after them and made them drink thereof": the two men left, but as they were leaving, someone who had a gift of milk for the Prophet met them on the way, and when he entered upon the Prophet, the Prophet sent someone after the two men to ask them to come back. When they came back, he gave them some milk to drink out of kindness and to show them that he was not angry with them. "whereby they knew that he was not angry with them": he was not angry because they were excused for their good intention behind what they said: or because his anger with them did not last long which reflects his noble morals and his kindness with his Companions.
عن أبي بكرة -ضي الله عنه- مرفوعاً: «إِنَّ الزمانَ قَدِ اسْتَدَارَ كَهَيْئَتِهِ يَوْمَ خَلَقَ اللهُ السَّمَاوَاتِ والأَرْضَ: السنةُ اثنا عَشَرَ شَهْرًا، منها أربعةٌ حُرُمٌ: ثلاثٌ مُتَوَالِيَاتٌ: ذُو القَعْدَةِ، وذُو الحَجَّةِ، والمحرمُ، ورَجَبُ مُضَرَ الذي بين جُمَادَى وشَعْبَانَ، أَيُّ شَهْرٍ هَذَا؟» قلنا: اللهُ ورسولُهُ أَعْلَمُ، فسكتَ حتى ظننا أنه سَيُسَمِّيهِ بغير اسمه، قال: «أَلَيْسَ ذَا الحَجَّةِ؟» قُلْنَا: بَلَى. قال: «فأَيُّ بَلَدٍ هَذَا؟» قلنا: اللهُ ورسولُهُ أَعْلَمُ، فسكتَ حتى ظننا أنه سُيَسَمِّيهِ بغير اسمه. قال: «أَلَيْسَ البَلْدَةَ؟» قلنا: بلى. قال: «فأَيُّ يَوْمٍ هَذَا؟» قُلْنَا: اللهُ ورسولُهُ أَعْلَمُ، فسكتَ حتى ظَنَنَّا أنه سيسميه بغير اسمه. قال: «أَلَيْسَ يَوْمَ النَّحْرِ؟» قلنا: بَلَى. قال: «فَإِّنَّ دِمَاءَكُمْ وأَمْوَالَكُمْ وأَعْرَاضَكُمْ عَلَيْكُمْ حَرَامٌ، كَحُرْمَةِ يَوْمِكُمْ هَذَا في بَلَدِكُمْ هَذَا فِي شَهْرِكُمْ هَذَا، وَسَتَلْقَونَ رَبَّكُمْ فَيَسْأَلُكُمْ عَنْ أَعْمَالِكُمْ، أَلَا فَلَا تَرْجِعُوا بَعْدِي كُفَّارًا يَضْرِبُ بَعْضُكُم رِقَابَ بَعْضٍ، أَلَا لِيُبَلِّغِ الشَّاهِدُ الغَائِبَ، فَلَعَلَّ بَعْضَ مَنْ يَبْلُغُهُ أَنْ يكونَ أَوْعَى لَهُ مِنْ بَعْضِ مَنْ سَمِعَهُ»، ثُمَّ قال: «أَلَا هَلْ بَلَّغْتُ، أَلَا هَلْ بَلَّغْتُ؟» قلنا: نعم. قال: «اللَّهُمَّ اشْهَدْ».
10104 Abu Bakrah (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) said: "Time has completed its cycle and has returned to its state when Allah created the heavens and the earth. The year consists of twelve months, of which four are sacred; three of them are consecutive: Dhu al-Qi‘dah, Dhu al-Hijjah, Muharram, and Rajab of Mudar which comes between the months of Jumāda and Sha‘bān. Which month is this?" We said: "Allah and His Messenger know best." He remained silent for some time until we thought he was going to name it by something other than its current name. He then said: "Is this not the month of Dhu al-Hijjah?" We said: "Indeed, it is." He then said: "Which city is this?" To which we said: "Allah and His Messenger know best." He then remained silent for some time until we thought he was going to name it by something other than its current name. He then said: "Is this not Al-Baldah (meaning Makkah)?" We said: "Indeed, it is." He then said: "What day is this?" We replied saying: "Allah and His Messenger know best." He then remained silent for some time until we thought he was going to name it by something other than its current name. He said: "Is this not the Day of An-Nahr (10th of Dhu al-Hijjah)?" We said: "Indeed, it is." Thereupon he said: "Indeed, your blood, your property and your honor are inviolable to one another just as the inviolability of this day of yours, in this city of yours, in this month of yours. And you will soon meet your Lord, and He will ask you about your deeds. So, do not return to disbelief after my death, striking each other's necks. Let those who are present here convey my statements to those who are not present, for perhaps someone to whom my words are conveyed will understand them better than someone who listened to them." Then he said: "Behold! Have I delivered (the message) to you? Behold! Have I delivered (the message) to you?" We answered saying: "Indeed, you have." He said: "O Allah, bear witness to this!"
[Narrated by Bukhari & Muslim]
HadeethEnc: [Authentic hadith] (صحيح)
Explanation
The Prophet (may Allah's peace and blessings be upon him) delivered a sermon on the Day of An-Nahr, during the Farewell Hajj. He informed his Companions(may Allah be pleased with him) that at that point of time in the year, the Nasī’ (postponement of the sacred months people used to do in pre-Islamic Arabia) became in accordance with what Allah has legislated with regard to the sacred months. That is because the people of Jāhiliyyah (pre-Islamic times) had altered the order Allah had set for the sacred months. They would deem sacred months to be not sacred, and turned months that are not sacred to be sacred, in order to fight and oppress each other whenever they so willed. The Prophet (may Allah's peace and blessings be upon him) then explained that the year consists of twelve months, which are: Muharram, Safar, Rabī‘ al-Awwal, Rabī‘ Ath-Thāni, Jumāda al-’Ūla, Jumāda Ath-Thāniyah, Rajab, Sha‘bān, Ramadan, Shawwāl, Dhu al-Qi‘dah, and Dhu al-Hijjah. These are the twelve months of the year that Allah has made for His servants since the creation of the heavens and the earth. The Messenger of Allah (may Allah’s peace and blessings be upon him) then explained that four of these months are sacred, and that three of these four months are consecutive and one is separate. The three consecutive months are: Dhu al-Qi‘dah, Dhu al-Hijjah, and Muharram. Allah has made these months sacred, meaning that fighting is not permissible in them, and no tribe is allowed to attack another therein. The reason for this is that these are the months in which people travel to Makkah to perform Hajj. It is part of Allah’s divine wisdom that He made these months sacred so that no fighting occurs during the months of Hajj. The Messenger of Allah (may Allah's peace and blessings be upon him) then said: "and Rajab of Mudar (tribe) that comes between Jumāda and Sha‘bān." This is the fourth of the sacred months, and the people before Islam would perform ‘Umrah exclusively in this month, and then perform Hajj during the other three sacred months. This month then became sacred as well, just as the other three were. The Messenger of Allah (may Allah’s peace and blessings be upon him) then asked them about what month they were in, what city they were in, and what day it was. He asked them this in order to alert them and evoke their attention, because what he was going to say next was very important. When he asked them what month they were in, they said "Allah and His Messenger know best". They said this because they did not think the Prophet would ask a question with such a readily known answer, so they assumed he would say something they did not know. They therefore answered saying "Allah and His Messenger know best". This reply reflects their good manners. He then remained silent, because people pay attention to the speaker when he pauses. Abu Bakrah said that his silence was so long that they thought he was going to give it a name other than its known name. He then said: "Is it not Dhu al-Hijjah?" They answered: "Indeed, it is!" He then asked what city they were in. They answered saying that Allah and His Messenger knew best, even though they knew it was Makkah. However, out of respect to the Messenger of Allah, they gave this answer. They did not say to him that this was something already known, or say: "This is well known, O Messenger of Allah. Why are you asking us about it?" Rather, they answered politely and in a manner befitting the situation. The Messenger of Allah then remained silent, to the point that they thought he would give it another name. He then said: "Is it not Al-Baldah?" Al-Baldah is one of the names of Makkah. They said: "Indeed, it is!" He then asked: "What day is this." They answered: "Allah and His Messenger know best," just as they did previously. He said: "Is it not the Day of An-Nahr?" They said: "Indeed, it is, O Messenger of Allah," They said this knowing that it was the sacred month of Dhu al-Hijjah, in the sacred city of Makkah, on the sacred Day of An-Nahr, meaning that they were all held as sacred. He then said: "Verily, your blood, property and honor are sacred (inviolable) to you like the sacredness of this day of yours, in this city of yours, in this month of yours." He emphasized the sacredness of these three things: Blood, property and honor. These three are sacred in the sight of Allah. The word blood includes human life and what is subordinate to it (human body), property includes both large and small amounts, and honor includes illicit sexual intercourse, sodomy and false accusations of immorality, and it may also include backbiting, insulting and cursing. These three things are unlawful for a Muslim to violate with regard to his Muslim brother. He then said: "Do not return to disbelief after my death, striking the necks of one another." If Muslims started to kill each other, they become disbelievers, because a Muslim does not deem the blood of another Muslim lawful; only a non-Muslim does this. He then ordered those who witnessed his sermon to transmit it to those who were absent, and said that perhaps someone to whom the content of the sermon is conveyed might have better understanding of it than the one who heard it from him directly. This was a command to the Companions who attended the sermon, as well as to all those who hear this Hadīth until the Day of Judgment. The Messenger of Allah (may Allah’s peace and blessings be upon him) then said: "Behold, have I delivered the message? Have I delivered the message?" He was asking his Companions that question and they answered: "Indeed, you have." He then said: "O Allah, bear witness to this!"
عن ابن عمر رضي الله عنهما ، عن النبي صلى الله عليه وسلم ، قال: «خرج ثلاثةُ نَفَرٍ يمشون فأصابهم المَطَر، فدَخَلوا في غارٍ في جبَل، فانْحَطَّت عليهم صَخْرةٌ، قال: فقال بعضُهم لبعض: ادعوا اللهَ بأفضلِ عَمَلٍ عَمِلتموه، فقال أحدُهم: اللهمَّ إني كان لي أبَوَانِ شَيْخانِ كبيران، فكنتُ أخرج فَأَرْعى، ثم أَجيء فأحْلِب فأجيء بالحِلاب، فآتي به أبويَّ فيَشْربان، ثم أسِقِيَ الصِّبْيَة وأهلي وامرأتي، فاحتَبَستُ ليلة، فجئتُ فإذا هما نائمان، قال: فكرهتُ أن أُوقِظَهما، والصِّبية يَتَضَاغَوْن عند رِجْلي، فلم يزل ذلك دَأْبي ودَأْبَهما، حتى طلَع الفجر، اللهم إن كنتَ تَعْلَمُ أنِّي فعلتُ ذلك ابْتغاء وجهِك، فافرُجْ عنا فُرْجة نرى منها السماء، قال: فَفُرِج عنهم، وقال الآخر: اللهم إن كنتَ تعلم أني كنتُ أُحبُّ امرأةً مِن بنات عمي كأشَدِّ ما يُحبُّ الرجلُ النساء، فقالت: لا تَنال ذلك منها حتى تعطيها مائة دينار، فسَعيْتُ فيها حتى جَمَعتُها، فلما قَعَدتُ بيْن رِجليْها قالت: اتقِ الله ولا تَفُضَّ الخاتَمَ إلا بحقِّه، فقمتُ وتركتُها، فإن كنتَ تعْلَم أنِّي فعلتُ ذلك ابتغاء وجهِك، فافرُجْ عنا فُرْجَة، قال: ففُرِج عنهم الثُّلُثيْنِ، وقال الآخر: اللهم إن كنتَ تعْلَم أني اسْتَأجَرْتُ أجيرًا بفَرَق من ذُرَة فأعْطيتُه، وأَبَى ذاك أنْ يأخُذَ، فعَمَدتُ إلى ذلك الفَرَق فزرعتُه، حتى اشتريتُ منه بقرًا وراعِيها، ثم جاء فقال: يا عبد الله أعْطِني حَقِّي، فقلتُ: انطلقْ إلى تلك البقر وراعِيها فإنها لك، فقال: أتستهْزِئ بي؟ قال: فقلت: ما أستهزئ بك ولكنها لك، اللهم إن كنتَ تعلم أنِّي فعلتُ ذلك ابتغاء وجهك، فافْرُجْ عنا فكُشِف عنهم».
10417 Ibn ‘Umar (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) said: "While three persons were walking, rain began to fall and they had to enter a cave in a mountain. A (big) rock rolled over (and blocked the mouth of the cave). They said to one another: 'Invoke Allah with the best deed you have performed.' One of them said: 'O Allah, my parents were old, and I used to go out for grazing (my camels), and on my return, I would milk (the camels) and take the milk to my parents to drink. After that, I would give it to my children, family, and wife. One day, I got delayed, and as I returned home, I found my parents asleep, and I disliked to awaken them. The children were crying near my feet (out of hunger), and they continued like that till dawn. O Allah, if You know that I did this for Your sake, remove this rock a bit so that we may see the sky.' So the rock was moved a bit. The second man said: 'O Allah, You know that I loved a cousin of mine with the deepest love that a man might have for a woman, and she told me that I would not get my desire fulfilled unless I paid her one hundred dinars. I struggled until I could gather the required amount, and when I sat in between her legs, she said: 'Fear Allah, and do not deflower me except lawfully.' Thereupon, I got up and left her. O Allah, If You know that I did this for Your sake, remove this rock a bit.' So two thirds of the rock was moved. Then the third man said: 'O Allah, You know that I once hired a worker for one Faraq (a measure equal to 16 pounds) of maize, and when I wanted to pay him, he refused to take his wages; so I cultivated it and bought cows and a shepherd from its yield; and after a period of time, that man came and said: 'O slave of Allah, give me my right.' I said to him: ‘Go to those cows and the shepherd and take them, for they yours.’ He said: ‘Are you mocking me?’ I said to him: ‘I am not mocking you; but they belong to you.’ O Allah, If You know that I did this for Your sake, remove the rock.' So the rock was removed."
[Narrated by Bukhari & Muslim]
HadeethEnc: [Authentic hadith] (صحيح)
Explanation
While three men were walking, it rained and they took refuge in a cave. Then a rock fell and blocked the mouth of the cave. They said to each other: Invoke Allah with the best deed that you have performed so that perhaps He will remove your distress and move this rock away. One of them said: "O Allah, I had an old father and mother. And I used to go out for grazing my camels, and when I returned home, I would milk the camels and bring the milk to my parents to drink therefrom. After them, I would let my young children, wife, and the rest of my family, such as brothers and sisters, drink from it. One night, some emergency delayed me, and when I turned back, I found my parents asleep. I milked the camels as usual and stood near my parents, disliking to awaken them or to let my children and family drink before them. The children were crying out of extreme hunger. Nevertheless, we remained in this condition till dawn, after which they woke up and I gave them the milk to drink before I gave my children any. O Allah, if You know that I did this to win Your pleasure, remove this rock a little bit so that we can see the sky." So Allah caused the rock to move a little, enabling them to see the sky. The second man said: "O Allah, I loved a cousin of mine intensely. I tried to seduce her, but she stipulated that I should pay her one hundred dinars to fulfill my desire. I collected the required amount and gave it to her; and when I sat in between her legs, she said to me: 'Fear Allah and do not commit the illegal act, and do not deflower me except lawfully.' Thereupon, I got up and left her. O Allah, if You know that I did this in pursuit of Your pleasure, remove this rock a little." So Allah, the Almighty, caused two thirds of the rock to move. The third man said: "O Allah, I employed a worker to do some work for me in return for 16 pounds of maize. When he finished the job, I wanted to pay him, but he refused to take his wage, so I took the maize and cultivated it, and I kept cultivating and selling it until I bought cows and a shepherd with its price. Later, this worker came to claim his dues, saying: 'O slave of Allah, give me my right.' I said to him: 'Go to those cows and the shepherd and take them, for they are all yours.' He thought that I was mocking him, but I affirmed that I was not, and I again told him that the cows and the shepherd were his. O Allah, if You know that I did this in pursuit of Your pleasure, remove the rock." Thereupon, Allah, the Almighty, caused the rock to move from the remaining part of the cave's mouth, so they exited it.
عن ابن عباس رضي الله عنه قال: لمَّا كان يومُ بدْر نظر رسولُ الله صلى الله عليه وسلم إلى المشركين وهم ألف، وأصحابه ثلاثُمائة وتسعة عشر رجلا، فاستقبل نبيُّ الله صلى الله عليه وسلم القبلةَ، ثم مدَّ يديْه، فجعل يَهْتِف بربِّه: «اللهمَّ أَنْجِزْ لي ما وعدْتَني، اللهم آتِ ما وعدْتَني، اللهمَّ إنْ تَهْلِك هذه العِصابةُ من أهْل الإسلام لا تُعْبَد في الأرض»، فما زال يَهْتِف بربِّه، مادًّا يديْه مستقبلَ القِبلة، حتى سقط رِداؤه عن مَنْكبيه، فأتاه أبو بكر فأخذ رِداءه، فألقاه على مَنْكبيه، ثم التَزَمه مِن وَرَائه، وقال: يا نبيَّ الله، كفاك مناشَدَتَك ربَّك، فإنَّه سيُنْجِز لك ما وعَدَك، فأنزل الله عز وجل : {إذ تستغيثون ربَّكم فاستجاب لكم أنِّي مُمِدُّكم بألف من الملائكة مُرْدِفين} [الأنفال: 9] فأمدَّه اللهُ بالملائكة، قال أبو زميل: فحدثني ابن عباس، قال: بينما رجلٌ من المسلمين يومئذ يشتَدُّ في أَثَر رَجُلٍ من المشركين أمامه، إذ سَمِع ضربةً بالسَّوْط فَوْقَه وصَوْت الفارس يقول: أقدِم حَيْزُوم، فنَظَر إلى المشرك أمامه فخَرَّ مُسْتَلْقيًا، فنظر إليه فإذا هو قد خُطِمَ أنفُه، وشُقَّ وجهُه، كضرْبة السَّوْط فاخْضَرَّ ذلك أجمعُ، فجاء الأنصاري، فحدَّث بذلك رسولَ الله صلى الله عليه وسلم ، فقال: «صدَقْتَ، ذلك مِن مَدَدِ السماء الثالثة»، فقَتَلوا يومئذ سبعين، وأَسَروا سبعين، قال أبو زميل، قال ابن عباس: فلمَّا أَسَروا الأُسارى، قال رسول الله صلى الله عليه وسلم لأبي بكر وعمر: «ما تَرَوْن في هؤلاء الأُسارى؟» فقال أبو بكر: يا نبي الله، هم بنو العَمِّ والعَشِيرة، أَرَى أن تَأْخُذ منهم فِدْيَةً فتكون لنا قوَّةً على الكفار، فعسى اللهُ أنْ يهديَهم للإسلام، فقال رسول الله صلى الله عليه وسلم : «ما تَرى يا ابنَ الخطَّاب؟» قلت: لا واللهِ يا رسول الله، ما أرى الذي رأى أبو بكر، ولكني أرى أنْ تُمَكِنَّا فَنَضْرب أعناقَهم، فتُمَكِّنْ عليًّا من عَقِيل فيضرب عنقَه، وتُمَكِّنِّي من فلان نسيبًا لعمر، فأضرب عنُقه، فإن هؤلاء أئمةُ الكفر وصَناديدُها، فهَوِيَ رسول الله صلى الله عليه وسلم ما قال أبو بكر، ولم يَهْوَ ما قلتُ، فلمَّا كان من الغَدِ جئتُ، فإذا رسولُ الله صلى الله عليه وسلم وأبو بكر قاعدين يبكيان، قلتُ: يا رسول الله، أخبرني مِن أي شيء تبكي أنت وصاحبُك؟ فإن وجدتُ بكاءً بكيْتُ، وإن لم أجد بكاء تَباكيْتُ لِبُكائكما، فقال رسول الله صلى الله عليه وسلم : " أبكي للذي عُرِضَ على أصحابك مِن أخذِهم الفِداء، لقد عُرِضَ عليَّ عذابَهم أدْنى مِن هذه الشجرة -شجرةً قريبةً من نبي الله صلى الله عليه وسلم- وأنزل الله عز وجل : {ما كان لِنَبِيٍّ أن يكون له أَسرى حتى يُثْخِنَ في الأرض} [الأنفال: 67] إلى قوله {فكلوا مما غَنِمْتُم حلالا طيِّبا} [الأنفال: 69] فأحلَّ الله الغنيمةَ لهم.
10555 Ibn ‘Abbās (may Allah be pleased with him) reported: On the day of (the battle of) Badr, the Messenger of Allah (may Allah's peace and blessings be upon him) looked at the polytheists, who were one thousand (fighters), while his Companions were three hundred and nineteen. The Prophet (may Allah's peace and blessings be upon him) turned towards the Qiblah, stretched his hands up, and started calling upon his Lord: "O Allah, fulfill for me what You have promised to me. O Allah, accomplish what You have promised to me. O Allah, if this small band of Muslims is destroyed, You will not be worshiped on earth." He continued his supplication to his Lord while raising his hands and facing the Qiblah until his mantle slipped down from his shoulders. So Abu Bakr came to him, picked up his mantle, and put it back on his shoulders. Then he embraced him from behind and said: "O Prophet, you have sufficiently prayed to your Lord, and He will fulfill for you what He has promised you." So Allah, the Exalted, revealed: {When you appealed to your Lord for help, He responded to your call (saying): I will help you with one thousand angels coming in succession} [Sūrat al-Anfāl: 9]. So Allah supported him with angels." Abu Zumayl reported that Ibn ‘Abbās told him: "On that day, a Muslim was chasing a disbeliever who was running in front of him, he heard the sound of a whip from above, and the voice of a rider, saying: 'Go ahead, Hayzūm.' He glanced at the polytheist, who had (then) fallen down on his back. When he looked at him, there was a scar on his nose, and his face was torn as if it had been lashed with a whip, and it all turned purple. The Ansāri (man from the Ansār came to the Messenger of Allah (may Allah's peace and blessings be upon him) and related this (incident) to him. He said: 'You have told the truth. This was help from the third heaven.' On that day (the day of the battle of Badr), the Muslims killed seventy disbelievers and captured seventy as captives. The Messenger of Allah (may Allah's peace and blessings be upon him) said to Abu Bakr and ‘Umar (may Allah be pleased with both of them): 'What is your opinion regarding these captives?' Abu Bakr said: 'They are our kith and kin. I think you charge them a ransom (in return for releasing them), which (the ransom) will be a source of strength to us against the disbelievers. Perhaps, Allah will guide them to Islam.' Then the Messenger of Allah (may Allah's peace and blessings be upon him) said: 'What is your opinion, O Ibn al-Khattāb?' He said: 'No, by Allah, O Messenger of Allah, I do not agree with the opinion of Abu Bakr. I am of the opinion that you should hand them over to us so that we cut off their heads. Hand over ‘Aqīl to ‘Ali to cut off his head, and hand over such-and-such relative to me to cut off his head. These are the leaders of the disbelief and its veterans.' ‘Umar noted: 'The Messenger of Allah (may Allah's peace and blessings be upon him) favored the opinion of Abu Bakr and did not favor what I had said. The next day, when I came to the Messenger of Allah (may Allah's peace and blessings be upon him) I found that both he and Abu Bakr were sitting and crying. I said: ‘O Messenger of Allah, why are you and your companion crying? Tell me the reason. For I will cry, or I will at least pretend to cry in sympathy with you.’ The Messenger of Allah (may Allah's peace and blessings be upon him) said: ‘I cry for what has been offered to your companions of taking the ransom (from the prisoners). I was shown the punishment to which they will be subjected. It was brought to me as close as this tree.’ Then Allah, the Exalted, revealed: {It is not befitting for a Prophet that he should take prisoners until the force of the disbelievers has been crushed...} [Sūrat al-Anfāl: 67] {so eat of what you have gained of the spoils of war, (it is) lawful and pure} [Sūrat al-Anfāl: 69]. So Allah made war spoils lawful for them."
[Narrated by Muslim]
HadeethEnc: [Authentic hadith] (صحيح)
Explanation
When it was the battle of Badr, the Messenger of Allah (may Allah's peace and blessings be upon him) looked at the polytheists, who were numbered one thousand fighters, whereas his Companions consisted of only three hundred and nineteen men. As the Muslims were a minority compared to the disbelievers, the Prophet (may Allah's peace and blessings be upon him) turned toward the Qiblah and raised his hands to the heaven, audibly invoking Allah: "O Allah, fulfill for me what You have promised to me. O Allah, accomplish what You have promised to me. O Allah, if this small band of Muslims is destroyed, You will not be worshiped on earth." He continued his prayer until his cloak fell off his shoulders. Abu Bakr picked it up and put it back on the Prophet's shoulders, embracing him from behind and telling him that he made sufficient invocation to Allah, Who would fulfill His promise of victory to the Prophet. Hence, Allah, the Almighty, revealed: {When you appealed to your Lord for help, He responded to your call (saying): I will help you with one thousand angels coming in succession} [Sūrat al-Anfāl: 9]. This means that Allah would provide the believers with a thousand fighters among the angels who would be sent one after another to support the believers in their fight against the polytheists. Ibn ‘Abbās mentioned that while a Muslim man from among the Ansār was chasing a disbeliever to kill him, he heard a crack of a whip and the voice of a horseman saying "Go ahead, Hayzūm." The Ansāri looked to find the infidel on the ground with the trace of a whip on his nose and a rupture across his face. The Ansāri told the Prophet (may Allah's peace and blessings be upon him) about that, and the Prophet told him that this was an angel from the third heaven and that Hayzūm was the name of that angel's horse. On that day, the Muslims killed seventy disbelievers and took another seventy as captives. Concerning the captives, the Prophet (may Allah's peace and blessings be upon him) consulted Abu Bakr and ‘Umar on what to do with them. Abu Bakr opined that those were the Muslims' relatives and kin, and therefore the Prophet should take a financial ransom and release them. The ransom would support the Muslims in their subsequent fights against the disbelievers. Abu Bakr added that, perhaps, Allah would guide them to Islam. ‘Umar, however, did not agree with Abu Bakr's opinion and opined that the Muslims should kill them and the Prophet should ask each Muslim to kill his relative among these captives, for they were the leaders of disbelief and the heads of misguidance. The Prophet (may Allah's peace and blessings be upon him) inclined to Abu Bakr's suggestion rather than that of ‘Umar. One day later, ‘Umar found the Prophet and Abu Bakr crying. He asked why they were crying, for if there was a reason for crying, he would join them in it, and if not, then he would pretend to cry in sympathy with them. The Messenger (may Allah's peace and blessings be upon him) told him that they were crying because Allah spoke of the punishment of those who spoke of accepting the ransom from the captive disbelievers; the Prophet (may Allah's peace and blessings be upon him) pointed to a tree near him and said that the punishment was presented closer than that tree. In this regard, Allah, the Almighty, revealed: {It is not befitting for a Prophet that he should take prisoners until the force of the disbelievers has been crushed...} [Sūrat al-Anfāl: 67] to the end of the verse: {So eat of what you have gained of the spoils of war, (it is) lawful and pure} [Sūrat al-Anfāl: 69]. This means that it is not appropriate for a Prophet, while fighting the disbelievers who want to extinguish the light of Allah and extirpate Islam, to hasten to arrest them and keep them alive to collect their ransom. Such ransom is of little value compared with the benefit of eradicating them and ending their evil. As long as those infidels were strong enough to act maliciously and threaten the Muslims, it was not appropriate to take them as captives. However, if they were incapable of doing evil, it would be fine to arrest them and keep them alive. Then Allah declared the riches that the Muslims take from the disbelievers by force in war to be lawful for them.
عن عائشة رضي الله عنها قالت: لمَّا رجعَ النبيُّ صلى الله عليه وسلم من الخَنْدَق، ووَضَعَ السِّلاحَ واغتسل، أتاه جِبْريلُ -عليه السلام-، فقال: «قد وضعتَ السِّلاحَ؟ واللهِ ما وضَعْناه، فاخرُج إليهم قال: فإلى أيْنَ؟ قال: ها هُنا، وأشار إلى بَنِي قُرَيْظَةَ، فخرج النبيُّ صلى الله عليه وسلم إليهم».
10556 ‘Ā'ishah (may Allah be pleased with her) reported: When the Prophet (may Allah's peace and blessings be upon him) returned from the battle of the Trench and put down his arms and took a bath, Jibrīl (peace be upon him) came and said (to him): "You had put down your arms? By Allah, we (i.e. the angels) have not put them down yet. So, set out for them." The Prophet (may Allah's peace and blessings be upon him) said: "Where to go?" Jibrīl said: "Towards this side", pointing towards the Banu Qurayzhah. So, the Prophet (may Allah's peace and blessings be upon him) headed towards them.
[Narrated by Bukhari & Muslim]
HadeethEnc: [Authentic hadith] (صحيح)
Explanation
When the Prophet (may Allah's peace and blessings be upon him) returned from the battle of the Trench, also known as the battle of the Confederates, after Allah had granted him victory against the disbelievers of the Quraysh and those who supported them, he entered his house, put down the war gear, and took a bath to wash away the dust of the battle. Jibrīl (peace be upon him) came and told him: You had put down your weapon, but the angels have not yet put them down and are still carrying theirs. Then he ordered him to set out to fight the Banu Qurayzhah, a Jewish community that lived at the outskirts of Madīnah, who betrayed the covenant of the Messenger of Allah (may Allah's peace and blessings be upon him) and helped the disbelievers. The Prophet (may Allah's peace and blessings be upon him) set out with his Companions, fought them, and Allah rewarded them with victory over their enemies.
عن أنس رضي الله عنه قال: «كأنِّي أنظر إلى الغُبار ساطِعًا في زُقَاق بني غَنْم، مَوْكبَ جبريلَ -صلوات الله عليه- حين سار رسولُ الله صلى الله عليه وسلم إلى بني قُرَيْظَة».
10557 Anas (may Allah be pleased with him) reported: It is as if I am looking at the dust rising in the alleyway of Banu Ghanm from the marching of Jibrīl's parade when the Messenger of Allah (may Allah’s peace and blessings be upon him) set out to Banu Qurayzhah.
[Narrated by Bukhari]
HadeethEnc: [Authentic hadith] (صحيح)
Explanation
Anas ibn Mālik (may Allah be pleased with him) informs in this Hadīth that he saw the dust rising in the alleyway of Banu Ghanm, which was a local area of Al-Khazraj, due to the marching of the angel soldiers led by Jibrīl (peace be upon all of them), as they proceeded along with the Messenger of Allah (may Allah’s peace and blessings be upon him) to fight against Banu Qurayzhah. The fact that Anas saw the traces of the angels does not necessarily mean that he saw the angels themselves. He might have seen them and might not. He, undoubtedly, knew this piece of information – that this was a regiment led by Jibrīl – from the Prophet (may Allah’s peace and blessings be upon him).
عن أبي هريرة رضي الله عنه ، قال أبو جهل: هل يُعَفِّر محمدٌ وجهَه بين أَظْهُركم؟ قال فقيل: نعم، فقال: واللَّات والعُزَّى لَئِن رأيتُه يفعل ذلك لأَطَأَنَّ على رقبتَه، أو لأُعَفِّرنَّ وجهَه في التراب، قال: فأتى رسولَ الله صلى الله عليه وسلم وهو يصلِّي، زَعَم لَيَطَأ على رقبته، قال: فما فَجِئَهم منه إلا وهو يَنْكِصُ على عَقِبَيْه ويتَّقي بيديْه، قال: فقيل له: ما لك؟ فقال: إنَّ بيْني وبيْنه لخَنْدَقًا من نار وهَوْلًا وأجنِحة، فقال رسول الله صلى الله عليه وسلم : «لو دنا منِّي لاخْتَطفَتْه الملائكةُ عُضْوًا عُضْوًا» قال: فأنزل اللهُ -عزَّ وجلَّ- -لا ندري في حديث أبي هريرة، أو شيء بلغه -: {كَلَّا إِنَّ الْإِنْسَانَ لَيَطْغَى، أَنْ رَآهُ اسْتَغْنَى، إِنَّ إِلَى رَبِّكَ الرُّجْعَى، أَرَأَيْتَ الَّذِي يَنْهَى، عَبْدًا إِذَا صَلَّى، أَرَأَيْتَ إِنْ كَانَ عَلَى الْهُدَى، أَوْ أَمَرَ بِالتَّقْوَى، أَرَأَيْتَ إِنْ كَذَّبَ وَتَوَلَّى} [العلق: 7]- يعني أبا جهل - {أَلَمْ يَعْلَمْ بِأَنَّ اللَّهَ يَرَى، كَلَّا لَئِنْ لَمْ يَنْتَهِ لَنَسْفَعًا بِالنَّاصِيَةِ، نَاصِيَةٍ كَاذِبَةٍ خَاطِئَةٍ، فَلْيَدْعُ نَادِيَهُ، سَنَدْعُ الزَّبَانِيَةَ، كَلَّا لَا تُطِعْهُ} [العلق: 14]، زاد عبيد الله -أحد الرواة- في حديثه قال: وأمره بما أمره به. وزاد ابن عبد الأعلى -راوٍ آخر-: {فَلْيَدْعُ نَادِيَهُ} [العلق: 17]، يعني قومه.
10558 Abu Hurayrah (may Allah be pleased with him) reported that Abu Jahl asked (the people of Makkah): "Does Muhammad place his face on the ground in your presence?" It was said to him: 'Yes.' He said: "By Al-Lāt and Al-‘Uzza! If I were to see him do that, I would trample his neck, or I would smear his face with dust." He went to the Messenger of Allah (may Allah's peace and blessings be upon him) as he was engaged in prayer and thought of trampling his neck (and the people say) that he came near him but turned upon his heels and tried to ward off something with his hands. It was said to him: "What is the matter with you?" He said: "There is a ditch of fire and horror and wings between me and him." Thereupon, Allah's Messenger (may Allah's peace and blessings be upon him) said: "If he had come near me, the angels would have torn him to pieces." Then Allah, the Exalted, revealed this verse. (The narrator) said: "We do not know whether it is the Hadīth transmitted by Abu Hurayrah or something conveyed to him from another source:" {No! [But] indeed, man transgresses, because he sees himself self-sufficient. Indeed, to your Lord is the return. Have you seen the one who forbids a servant when he prays? Have you seen if he is upon guidance or enjoins righteousness? Have you seen if he (Abu Jahl) denies and turns away? Does he not know that Allah sees? No! If he does not desist, We will surely drag him by the forelock - a lying, sinful forelock. Then let him call his associates; We will summon the guards of Hell. No! Do not obey him} [Sūrat al-‘Alaq: 6-19]. ‘Ubaydullāh (a sub-narrator) made this addition: "And He ordered him (to do what is mentioned in the verse)." Ibn ‘Abd al-A‘la also added that by "Nādiyah" (in the verse: associates), he meant his people.
[Narrated by Muslim]
HadeethEnc: [Authentic hadith] (صحيح)
Explanation
One day, Abu Jahl asked his companions whether Muhammad prayed and prostrated on dust while they saw him. They said: 'Yes.' So he swore by the two idols of Al-Lāt and Al-‘Uzza that if he saw Muhammad (may Allah's peace and blessings be upon him) prostrate, he would trample on his neck or throw dust on his face. Abu Jahl saw the Messenger of Allah (may Allah's peace and blessings be upon him) prostrate, so he came over to step on his neck. Suddenly, however, the people saw Abu Jahl retreat in terror, extending his hand as if he was pushing something away. His companions asked why he was doing so. He told them that when he tried to step on the Prophet's neck, he saw a ditch of fire, wings, and horrible things in between the both of them. The scene terrified him so much that he withdrew. The Prophet (may Allah's peace and blessings be upon him) remarked that had Abu Jahl drawn closer to him, the angels would have torn him apart. Hence, Allah revealed these verses: {No! [But] indeed, man transgresses, because he sees himself self-sufficient. Indeed, to your Lord is the return. Have you seen the one who forbids a servant when he prays? Have you seen if he is upon guidance or enjoins righteousness? Have you seen if he (Abu Jahl) denies and turns away? Does he not know that Allah sees? No! If he does not desist, We will surely drag him by the forelock - a lying, sinful forelock. Then let him call his associates; We will summon the guards of Hell. No! Do not obey him} [Sūrat al-‘Alaq: 6-19]. In these verses, ''man'' refers to Abu Jahl, who indulged himself in disbelief, sins, and injustice, for he considered himself rich enough. This disbeliever will return to your Lord, O Muhammad, so that Allah lets him taste a painful punishment. Abu Jahl indeed tried to prevent the Prophet (may Allah's peace and blessings be upon him) from praying at the Ka‘bah, puffed with arrogance and unbelief. That is quite amazing. The verses go on to draw this comparison between the Prophet (may Allah's peace and blessings be upon him) and Abu Jahl. The former was on the right way, commanding piety. The latter, however, was belying the truth with which Muhammad was sent. So he did not believe in him. Yet, Abu Jahl should have learnt that Allah sees him and will punish him on the Day of Resurrection. He is even warned that if he does not stop offending the Prophet (may Allah's peace and blessings be upon him) Allah will take him by the forehead, the forehead of a monstrous liar. Again, let Abu Jahl seek the support of his companions. If he does, then strong harsh angels will be summoned against them. Finally, the Prophet (may Allah's peace and blessings be upon him) is commanded not to listen to Abu Jahl and just continue his prayers to get closer to Allah through worship.
عن زيد بن ثابت رضي الله عنه ، قال: كنَّا عند رسول الله صلى الله عليه وسلم نُؤَلِّفُ القرآنَ من الرِّقاع، فقال رسول الله صلى الله عليه وسلم : «طُوبَى للشَّام»، فقلنا: لأيٍّ ذلك يا رسولَ الله؟ قال: «لأنَّ ملائكةَ الرحمن باسطةٌ أجنحتَها عليها».
10561 Zayd ibn Thābit (may Allah be pleased with him) reported: We were with the Messenger of Allah (may Allah's peace and blessings be upon him) collecting the Qur'an from parchments. The Messenger of Allah (may Allah's peace and blessings be upon him) said: "How blessed the Levant is!" So we said: "Why is that, O Messenger of Allah?" He said: "Because the angels of the Most Merciful spread their wings over it."
[Narrated by At-Termedhy - Narrated by Ahmad]
HadeethEnc: [Authentic hadith] (صحيح)
Explanation
Zayd ibn Thābit (may Allah be pleased with him) reports that some Companions were with the Messenger of Allah (may Allah's peace and blessings be upon him) collecting the Qur'an from parchments on which they used to write it. In the meantime, the Messenger of Allah (may Allah's peace and blessings be upon him) said: "Blessed is the Levant", meaning: a good and comfortable life is for the people of the Levant. As the Companions asked why, the Prophet (may Allah's peace and blessings be upon him) said because the angels of the Most Merciful spread their wings over it, thus protecting it, blessing it, warding off evil from it, and guarding it from disbelief and temptations. The question is: does this description apply to our time or does it refer only to the time that followed the prophet-hood? The answer is: the Hadīth is general, but it does not necessarily indicate permanence, and Allah knows best.
عن سعد بن أبي وقاص رضي الله عنه ، قال: استأذن عمرُ على رسول الله صلى الله عليه وسلم وعنده نساءٌ من قريش يُكَلِّمْنَه ويَسْتَكْثِرْنَه، عاليةً أصواتهن، فلما استأذن عمر قُمْنَ يَبْتَدِرْنَ الحجابَ، فأذِنَ له رسولُ الله صلى الله عليه وسلم ورسول الله صلى الله عليه وسلم يضْحَك، فقال عمر: أضْحَكَ اللهُ سِنَّك يا رسولَ الله، قال: «عَجِبتُ من هؤلاء اللَّاتي كُنَّ عندي، فلمَّا سَمِعْنَ صوتَك ابْتَدَرْنَ الحجابَ» قال عمر: فأنت يا رسولَ الله كنتَ أحقَّ أنْ يَهَبْنَ، ثم قال: أيْ عَدُوَّاتِ أنفسِهن، أَتَهَبْنَني ولا تَهَبْنَ رسولَ الله صلى الله عليه وسلم ؟ قلن: نعم، أنت أَفَظُّ وأغلظُ مِنْ رسول الله صلى الله عليه وسلم ، قال رسول الله صلى الله عليه وسلم : «والذي نفسي بيدِه، ما لَقِيَكَ الشيطانُ قَطُّ سالكًا فَجًّا إلَّا سَلَكَ فَجًّا غيرَ فَجِّكَ».
10566 Sa‘d ibn Abi Waqqās (may Allah be pleased with him) reported: ‘Umar once asked permission to see the Messenger (may Allah's peace and blessings be upon him) while he was hosting some women from Quraysh who were talking loudly to him and asking more from him. When ‘Umar asked permission to enter, the women hurried to screen themselves. Allah's Messenger (may Allah's peace and blessings be upon him) allowed ‘Umar in while he was smiling. Therefore, ‘Umar commented: "O Allah's Messenger, may Allah always make you happy!" The Messenger (may Allah's peace and blessings be upon him) said: "I am astonished at these women who were with me. As soon as they heard your voice, they hastened to screen themselves." ‘Umar said: "O Messenger of Allah, you are worthier of their awe!" Then he addressed them (those women) saying: "O enemies of yourselves, do you fear me and not the Messenger of Allah?" They replied: "Yes, for you are tougher and harsher than the Messenger." On that, the Messenger (may Allah's peace and blessings be upon him) said: "By the One in Whose hand my soul is, whenever the devil sees you walking on a path, he follows a path other than yours."
[Narrated by Bukhari & Muslim]
HadeethEnc: [Authentic hadith] (صحيح)
Explanation
‘Umar ibn al-Khattāb (may Allah be pleased with him) asked permission to see the Messenger of Allah (may Allah's peace and blessings be upon him) when some women from Quraysh were talking in a loud voice with the Prophet and asking for more responses or more financial support from him. When ‘Umar asked permission to come in, they heard his voice, so they hurried to screen themselves. The Prophet allowed him in, laughing at the women's reaction. Therefore, ‘Umar prayed that Allah would perpetuate the Prophet's happiness, inquiring about the reason for his laughing. The Prophet told him that he laughed at the women's reaction to hearing ‘Umar's voice. Before he came in, they were speaking loudly, but when he entered, they hastened to hide, in awe of him. So ‘Umar said that the Prophet was worthier of such respect and awe and addressed these women with that they were enemies of themselves, wondering how they could act thus in awe of him but not of the Prophet. They answered that they did so because ‘Umar was tough and harsh, unlike the Prophet (may Allah's peace and blessings be upon him). Thereupon, the Prophet swore that whenever the devil saw ‘Umar walking on a specific path, he would escape that path and take a different one.
عن زيد بن ثابت الأنصاري -رضي الله عنه، وكان ممَّن يكتب الوحيَ- قال: أرسلَ إليَّ أبو بكر مَقتلَ أهلِ اليَمَامة وعنده عمر، فقال أبو بكر: إنَّ عمر أتاني، فقال: إن القتلَ قد اسْتَحَرَّ يوم اليَمَامة بالناس، وإنِّي أخشى أنْ يَسْتَحِرَّ القتلُ بالقُرَّاء في المواطن، فيذهب كثيرٌ من القرآن إلَّا أنْ تجْمعوه، وإنِّي لأَرى أنْ تَجْمع القرآنَ. قال أبو بكر: قلتُ لعمر: «كيف أفعلُ شيئًا لم يفعله رسولُ الله صلى الله عليه وسلم ؟» فقال عمر: هو واللهِ خيرٌ. فلم يزَلْ عمر يُراجعني فيه حتى شَرَحَ اللهُ لذلك صَدري، ورأيتُ الذي رأى عمر، قال زيد بن ثابت: وعمرُ عنده جالسٌ لا يتكلَّم، فقال أبو بكر: إنك رجلٌ شابٌّ عاقلٌ، ولا نَتَّهِمُك، كنتَ تكتبُ الوحيَ لرسول الله صلى الله عليه وسلم ، فتَتَبَّعِ القرآنَ فاجْمعه، فواللهِ لو كلَّفني نَقْلَ جبل من الجبال ما كان أثقلَ عليَّ ممَّا أمرني به مِن جَمْعِ القرآن، قلت: كيف تفعلان شيئًا لم يفعله النبي صلى الله عليه وسلم ؟ فقال أبو بكر: هو واللهِ خيرٌ، فلم أزَلْ أراجعه حتى شرح اللهُ صدري للذي شرحَ اللهُ له صدرَ أبي بكر وعمر، فقمتُ فتتبَّعتُ القرآنَ أجمعُه من الرِّقَاع والأكتاف، والعُسُب وصدور الرجال، حتى وجدتُ من سورة التوبة آيتيْن مع خُزيمة الأنصاري لم أجدْهما مع أحد غيره، {لقد جاءكم رسولٌ من أنفسِكم عزيزٌ عليه ما عَنِتُّم حريصٌ عليكم} [التوبة: 128] إلى آخرهما، وكانت الصُّحُفُ التي جُمِعَ فيها القرآنُ عند أبي بكر حتى توفَّاه اللهُ، ثم عند عمر حتى توفَّاه الله، ثم عند حفصة بنت عمر.
10574 Zayd ibn Thābit al-Ansāri (may Allah be pleased with him) one of the scribes of the Qur'an, reported: Abu Bakr as-Siddīq sent for me when the people (of the battle) of Yamāmah were killed. I found ‘Umar ibn al-Khattāb sitting with him. Abu Bakr said: "‘Umar came to me and said: 'The death toll was heavy on the day of (the battle of) Yamāmah and I feared that many of the memorizers of the Qur'an would be killed on other battlefields, and a large part of the Qur'an might be lost unless you collect it. Can I suggest that you collect it?' I said to ‘Umar: 'How could I do something that the Messenger of Allah had not done?' ‘Umar said: 'By Allah, this is good.' ‘Umar kept on debating with me until Allah opened my heart to it and I accepted ‘Umar’s point of view." Then Abu Bakr said: "While ‘Umar was sitting with him silently: 'You are a wise young man and we do not have any suspicions about you. You used to write the revelation for the Messenger (may Allah's peace and blessings be upon him). So track down the Qur'an and collect it.' By Allah, had he ordered me to move one of the mountains, it would not have been harder on me than what he ordered me to do in collecting the Qur'an." I said to Abu Bakr: "How could you do something that the Messenger (may Allah's peace and blessings be upon him) had not done?" Abu Bakr replied: "By Allah, this is good." Abu Bakr kept on talking to me about it until Allah opened my heart to what He had opened the hearts of Abu Bakr and ‘Umar to. So I tracked down the Qur'an, collecting it (written) on parchment, shoulder blades, and palm stalks, and from the hearts of men, until I found these last two verses of Sūrat At-Tawbah from Khuzaymah al-Ansāri; I did not find them with anyone else: {There has certainly come to you a Messenger from among yourselves. Grievous to him is what you suffer, [he is] concerned over you...} until the end of the two verses [Sūrat At-Tawbah: 128-129]. The sheets on which the Qur'an was collected remained with Abu Bakr until he died, then with ‘Umar until he died, and then with Hafsah, the daughter of ‘Umar.
[Narrated by Bukhari]
HadeethEnc: [Authentic hadith] (صحيح)
Explanation
Zayd ibn Thābit al-Ansāri (may Allah be pleased with him) reported that Abu Bakr As-Siddīq summoned him during his caliphate, after the Companions of the Prophet had fought against Musaylimah the Liar in the battle of Yamāmah in 11 AH. The battle was sparked due to Musaylimah's claim to be a prophet and also due to the apostasy of many of the Arabs. Many of the Prophet's Companions were killed in those battles. Zayd went to Abu Bakr and found ‘Umar sitting with him. Abu Bakr told Zayd that ‘Umar had come to him and told him that many of the Companions had been killed in their battles with Musaylimah and he feared that more of the Qur'an memorizers would be killed in subsequent battles with the disbelievers, and consequently parts of the Qur'an could be lost. So ‘Umar had proposed that the Qur'an should be collected. Abu Bakr wondered how he could do something that the Messenger of Allah had not done. ‘Umar replied that collecting the Qur'an would be better than leaving it scattered around. Abu Bakr said that ‘Umar had talked to him about collecting the Qur'an until he had felt comfortable with the idea and decided to collect it. Zayd ibn Thābit commented that ‘Umar was sitting there, silently. Then Abu Bakr said to Zayd that he was an intelligent young man whom they could not accuse of lying or forgetfulness. As Zayd had written the revelation for the Messenger of Allah, they suggested that he should track down the Qur'an and collect it. The whole Qur'an had been written down during the Prophet's life, but it had not been collected in one place nor were the Sūrahs arranged in their current order. Zayd commented that moving a mountain would have been easier for him than collecting the Qur'an. He wondered how Abu Bakr and ‘Umar could do something that the Prophet had not done. Abu Bakr said that this would be good, and he continued to talk to Zayd about the benefits of collecting the Qur'an until he felt comfortable with the proposal and decided to collect the Qur'an for the public interest. Zayd collected the Qur'an written on parchments, shoulder blades, and palm stalks, and also from the hearts of men who had fully memorized it, such as Ubai ibn Ka‘b and Mu‘ādh ibn Jabal. In this way, the text that was written on parchment and shoulder blades would be further evidence to what had been memorized by the Companions. He only found the last two verses of Sūrat At-Tawbah written down by Khuzaymah ibn Thābit al-Ansāri. These are the verses that state: {There has certainly come to you a Messenger from among yourselves. Grievous to him is what you suffer, [he is] concerned over you...} until the end of the two verses [Sūrat At-Tawbah: 128-129]. The sheets on which the Qur'an were collected remained with Abu Bakr until he died, then with ‘Umar until he died, and then with Hafsah, ‘Umar’s daughter (may Allah be pleased with them all). The Shias objected to Abu Bakr's collection of the Qur'an, because he had done something that the Messenger of Allah (may Allah's peace and blessings be upon him) had not done. Abu Bakr did not do anything objectionable, as he embarked on this project for the sake of Allah, His Messenger, and His Book. The Prophet (may Allah's peace and blessings be upon him) had allowed this as in the Hadīth reported by Abu Sa‘īd: ''Do not write anything from me other than the Qur'an.'' [Muslim]. So Abu Bakr did nothing other than collecting the Qur'an that was already written. Thus, the Shias' objection to Abu Bakr's collection is baseless.
عَنْ أَبِي سَعِيدٍ الخُدْرِيَّ رَضِيَ اللَّهُ عَنْهُ -وَكَانَ غَزَا مَعَ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ ثِنْتَيْ عَشْرَةَ غَزْوَةً- قَالَ: سَمِعْتُ أَرْبَعًا مِنَ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، فَأَعْجَبْنَنِي، قَالَ: «لاَ تُسَافِرِ المَرْأَةُ مَسِيرَةَ يَوْمَيْنِ إِلَّا وَمَعَهَا زَوْجُهَا أَوْ ذُو مَحْرَمٍ، وَلاَ صَوْمَ فِي يَوْمَيْنِ: الفِطْرِ وَالأَضْحَى، وَلاَ صَلاَةَ بَعْدَ الصُّبْحِ حَتَّى تَطْلُعَ الشَّمْسُ، وَلاَ بَعْدَ العَصْرِ حَتَّى تَغْرُبَ، وَلاَ تُشَدُّ الرِّحَالُ إِلَّا إِلَى ثَلاَثَةِ مَسَاجِدَ: مَسْجِدِ الحَرَامِ، وَمَسْجِدِ الأَقْصَى، وَمَسْجِدِي هَذَا».
10603 Abu Sa‘īd al-Khudri (may Allah be pleased with him) - who fought along with the Prophet (may Allah's peace and blessings be upon him) in twelve battles - reported: I heard four things from the Prophet (may Allah's peace and blessings be upon him) that appealed to me. He said: "No woman should travel on a two-day-distant journey except with her husband or a Mahram. There should be no fasting on two days: Al-Fitr and Al-Ad'ha. There should be no prayer after the Fajr prayer until the sun rises nor after the ‘Asr prayer until the sun sets. No special journey should be made except to three mosques: the Sacred Mosque, the Aqsa Mosque, and this mosque of mine."
[Agreed upon]
HadeethEnc: [Authentic] (صحيح)
Explanation
The Prophet (may Allah's peace and blessings be upon him) forbade four things: First: Forbidding a woman from traveling on a two-day-distant journey without her husband or one of her Mahram men, those who are permanently forbidden to marry her from among her relatives like the son, father, nephew, maternal or paternal uncle, etc. Second: Forbidding fasting on the days of Eid al-Fitr and Eid al-Ad'ha, whether a Muslim fasts them in fulfillment of a vow, voluntarily, or as an expiation. Third: Forbidding voluntary prayer after the ‘Asr prayer until sunset and after the rise of dawn until sunrise. Fourth: Forbidding traveling to a certain place while believing in its merit and the multiplication of rewards therein except to these three mosques. So, no special journey should be made to other mosques to pray therein, as the reward is multiplied only in these three mosques, namely the Sacred Mosque, the Prophet's Mosque, and the Aqsa Mosque.
Benefits
It is impermissible for a woman to travel without a Mahram.
A woman cannot act as a Mahram for another woman in travel, as he said: "Her husband or a Mahram".
A woman is forbidden from whatever is called travel without her husband or a Mahram, and this Hadīth was according to the questioner's condition and homeland.
A woman's Mahram is her husband or one who is permanently forbidden to marry her by kinship like the father, son, paternal uncle, and maternal uncle; or by suckling like the foster (milk) father and the foster (milk) paternal uncle; or by marriage like the father-in-law. He should be Muslim, adult, sane, reliable, and trustworthy since the Mahram is expected to protect the woman, keep her safe, and look after her.
The Islamic Shariah cares about women, protecting them, and keeping them safe.
The invalidity of the unspecified voluntary prayer after the Fajr and ‘Asr prayers; however making up for missed obligatory prayers and voluntary prayers that have a cause like greeting the mosque and the like are excepted.
It is prohibited to offer prayer immediately after sunrise; rather, it should be when the sun has risen by the height of a spear, i.e., almost ten to fifteen minutes after sunrise.
The time of the ‘Asr prayer extends to sunset.
It is permissible to make a special journey to the three mosques.
The merit and advantage of the three mosques over other mosques.
It is impermissible to travel to visit graves, even the Prophet's grave, yet it is permissible for those in Madīnah or those who go there for a lawful or permissible purpose to visit it.
عن جابر بن عبد الله رضي الله عنهما قال: شهدتُ مع رسول الله صلى الله عليه وسلم الصلاة يوم العيد، فبدأ بالصلاة قبل الخُطبة، بغير أذان ولا إقامة، ثم قام مُتَوَكِّئاً على بلال، فأمر بتقوى الله، وحث على طاعته، وَوَعَظَ الناس وذَكَّرَهُم، ثم مَضَى حتى أتى النساء، فَوَعَظَهُن وذَكَّرَهُن، فقال: «تَصَدَّقْنَ، فإن أكثركُنَّ حَطَبُ جهنم»، فقامت امرأة من سِطَةِ النساء سَفْعَاءُ الْخَدَّيْنِ، فقالت: لم؟ يا رسول الله قال: «لأَنَّكُنَّ تُكْثِرْنَ الشَّكَاةَ، وَتَكْفُرْنَ الْعَشِيرَ»، قال: فجعلن يتصدقن من حُلِيِّهِنَّ، يُلْقِينَ في ثوب بلال من أَقْرِطَتِهِنَّ وَخَوَاتِمِهِنَّ.
10620 Jābir ibn ‘Abdullāh (may Allah be pleased with him) reported: I prayed with the Messenger of Allah (may Allah’s peace and blessings be upon him) on the day of Eid. He commenced with the prayer before the sermon, and did so without Adhān or Iqāmah. He then stood up leaning on Bilāl, and he commanded people to fear Allah and obey Him, and he preached to the people and reminded them. He then walked until he reached the women, and he preached to them, admonished them, and then said to them: "Give charity, for the majority of you will be the firewood of Hell." A woman in the center of the crowd, with dark spots on her cheeks, said: "Why is that so, O Messenger of Allah?" He said: "It is because you often complain and show ingratitude to your spouses." Thus, they began to donate their jewelry, like earrings and rings, throwing them in Bilāl's garment (that he had spread out).
[Narrated by Bukhari & Muslim]
HadeethEnc: [Authentic hadith] (صحيح)
Explanation
The Messenger of Allah (may Allah’s peace and blessings be upon him) led his Companions in the Eid prayer without announcing the Adhān or Iqāmah. When he completed the prayer, he delivered a sermon. He began by ordering them to fear Allah by performing what Allah has commanded and avoiding what He has prohibited, and to obey Allah in public and in secret. He also ordered them to remember the promise of Allah as well as His threat, thus admonishing them through hope and fear. Since the women were in a place separate from the men and were, thus, not able to listen to the sermon, and out of the Prophet's care and pity for the old and the young, he went to them with Bilāl. He preached to them and reminded them of the Hereafter, and he further instructed them with an advice tailored specifically for them. He told them that that they will constitute the majority of the Hellfire inhabitants, and that giving charity is their way for salvation, because it alleviates Allah's anger. A woman, who was sitting in the middle of the crowd, stood up and asked why most of the women will enter Hellfire, so that they may avoid doing whatever is leading to it. He said it is because women complain constantly, speak what is evil, and are ungrateful when their spouses fall short with them once. Since the female Companions (may Allah be pleased with him) had always been striving towards doing good and fleeing from what angers Allah, they immediately donated their jewelry that they were wearing, rings and earrings, and threw it into the lap of Bilāl. They did this out of love for Allah and seeking His pleasure and His reward.
عن عبد الله بن الشِّخِير رضي الله عنه قال: «رأيت رسول الله صلى الله عليه وسلم يُصَلِّي، وفي صَدره أَزِيزٌ كَأَزِيزِ الرَّحَى من البُكَاءِ صلى الله عليه وسلم ».
10653 ‘Abdullāh ibn Ash-Shikhkhīr (may Allah be pleased with him) reported: I saw the Messenger of Allah (may Allah's peace and blessings be upon him) praying and making a sound like the rumbling of a mill because of weeping.
[An-Nasaa’i - Narrated by Abu Daoud - Narrated by Ahmad]
HadeethEnc: [Authentic hadith] (صحيح)
Explanation
‘Abdullāh ibn Ash-Shikhkhīr (may Allah be pleased with him) said that he saw the Prophet (may Allah's peace and blessings be upon him) praying, and he could hear a sound from him similar to that of a mill. That sound made by the mill is produced by grinding. The Companion,(may Allah be pleased with him) likened the Prophet's weeping sound to the rumbling of the mill. This is how the Prophet (may Allah's peace and blessings be upon him) was with his Lord, though Allah has forgiven his previous and late sins. However, he was the most pious of people, the most conscious of Allah, and the one who feared Allah, the Exalted, the most owing to his perfect knowledge of his Lord.
عن عائشة وابن عباس رضي الله عنهم : «أنَّ النبيَّ صلى الله عليه وسلم لَبِثَ بمكَّة عشرَ سِنِين، يَنْزلُ عليه القرآنَ، وبالمدينة عشرًا».
10837 ‘Ā’ishah and Ibn ‘Abbās (may Allah be pleased with both of them) reported that the Prophet (may Allah's peace and blessings be upon him) stayed in Makkah for ten years and then in Madīnah for ten years, and the Qur’an was descending upon him (in both).
[Narrated by Bukhari]
HadeethEnc: [Authentic hadith] (صحيح)
Explanation
This Hadīth shows that the Prophet (may Allah's peace and blessings be upon him) stayed for ten years in Makkah, after having become a Prophet, and stayed for ten years in Madīnah as well, and that the Qur’an was sent down on him during that whole period. It is proved in other than this Hadīth that the Prophet (may Allah's peace and blessings be upon him) stayed in Makkah for thirteen years after he had been sent as a Prophet. Both traditions could be reconciled as follows: the Prophet (may Allah's peace and blessings be upon him) stayed for three years in Makkah without proclaiming his message. After that, the revelation was sent down successively. It is as if those who reported the ten-year-period did not count those three years, or they just rounded up the thirteen years to ten.
عن أبي هريرة رضي الله عنه ، قال: وفَدَت وفودٌ إلى معاوية وذلك في رمضان، فكان يصْنَع بعضُنا لبعض الطعام، فكان أبو هريرة مِمَّا يُكثِر أنْ يدْعُوَنا إلى رَحْلِه، فقلتُ: ألا أصْنَع طعامًا فأدْعُوهم إلى رَحْلي؟ فأَمَرتُ بطعام يُصنع، ثم لقيتُ أبا هريرة مِن العَشِيِّ، فقلتُ: الدعوةُ عندي الليلة، فقال: سَبَقْتَني، قلت: نعم، فدعَوْتُهم، فقال أبو هريرة: ألَا أُعْلِمُكم بحديث مِنْ حَديثِكم يا مَعْشَرَ الأنصار، ثم ذَكَرَ فتْحَ مكة، فقال: أقْبَلَ رسولُ الله صلى الله عليه وسلم حتى قَدِمَ مكة، فبَعَث الزُّبير على إحْدى المُجَنِّبَتَيْن، وبعث خالدًا على المُجَنِّبة الأُخْرى، وبعث أبا عُبيدة على الحُسَّر، فَأَخَذوا بَطْن الوادي، ورسول الله صلى الله عليه وسلم في كَتِيبة، قال: فَنَظَر فَرَآني، فقال أبو هريرة: قلتُ: لَبَّيْك يا رسول الله، فقال: «لا يَأْتِيني إلَّا أنصارِيّ»، -وفي رواية: فقال: «اهْتِفْ لي بالأنصار»-، قال: فأَطافوا به، ووَبَّشَت قريشٌ أوْباشًا لها وأتْباعًا، فقالوا: نُقدِّم هؤلاء، فإنْ كان لهُمْ شيء كنا معهم، وإن أُصِيبوا أَعْطَينا الذي سُئلنا، فقال رسول الله صلى الله عليه وسلم : «تَرون إلى أوْباش قريش، وأتباعهم»، ثم قال بيديْه إحداهما على الأخرى، ثم قال: «حتى تُوافوني بالصَّفا»، قال: فانطلَقْنا فما شاء أحدٌ مِنَّا أنْ يَقْتُلَ أحدًا إلَّا قتله، وما أحدٌ منهم يُوجِّه إلينا شيئًا، قال: فجاء أبو سفيان، فقال: يا رسول الله، أُبِيحت خَضْراء قريش، لا قريش بعد اليوم، ثم قال: «مَنْ دخَل دار أبي سفيان فهو آمن»، فقالت الأنصار بعضهم لبعض: أما الرجل فأَدْرَكَتْه رغْبَة في قريته، ورأْفَة بعشيرته، قال أبو هريرة: وجاء الوحي وكان إذا جاء الوحي لا يَخْفَى علينا، فإذا جاء فليس أحدٌ يرْفَع طَرْفَه إلى رسول الله صلى الله عليه وسلم حتى يَنْقَضي الوحي، فلما انْقَضَى الوحي، قال رسول الله صلى الله عليه وسلم : «يا مَعْشر الأنصار» قالوا: لبَّيْك يا رسول الله، قال: «قلتُم: أمَّا الرجل فأدْرَكَتْه رغْبَةٌ في قريته؟» قالوا: قد كان ذاك. قال: «كلَّا، إني عبدُ الله ورسوله، هاجرتُ إلى الله وإليكم، والمَحْيَا مَحْيَاكم والمَمَات مَماتُكم»، فأقْبَلوا إليه يبْكون ويقولون: والله، ما قلْنا الذي قلْنا إلَّا الضِّنَّ بالله وبرسوله، فقال رسول الله صلى الله عليه وسلم : «إنَّ اللهَ ورسولَه يُصَدِّقانِكم، ويَعْذُرانِكم»، قال: فأَقْبَل الناس إلى دار أبي سفيان، وأغلق الناسُ أبوابهم، قال: وأَقْبَل رسول الله صلى الله عليه وسلم حتى أَقْبَل إلى الحَجَر، فاسْتَلمه ثم طاف بالبيت، قال: فَأَتى على صَنَم إلى جنْب البيت كانوا يعبدونه، قال: وفي يد رسول الله صلى الله عليه وسلم قَوْس وهو آخِذ بسِيَةِ القوس، فلمَّا أتى على الصنم جعل يطْعَنُه في عيْنه، ويقول: {جاء الحقُّ وزَهَقَ الباطلُ} [الإسراء: 81]، فلمَّا فرَغ مِن طَوافه أتى الصَّفَا، فَعَلا عليه حتى نظر إلى البيت، ورفع يديْه فجعل يحمدُ اللهَ ويدعو بما شاء أن يدْعو.
10846 Abu Hurayrah (may Allah be pleased with him) reported: Many delegations came to Mu‘āwiyah in the month of Ramadan and we would prepare food for one another. Abu Hurayrah was one of those who frequently invited us to his dwellings. I said: "Should I not prepare food and invite them to my home?" So I ordered food to be prepared and when I met Abu Hurayrah in the evening I said: "I’m inviting you to my house this evening." He said: "You preempted me!" I said: ‘Yes.’ and invited them. (After they had eaten) Abu Hurayrah said: "Shall I tell you a tradition from your traditions, O you assembly of the Ansār?" He gave an account of the Conquest of Makkah and said that the Messenger of Allah (may Allah's peace and blessings be upon him) had proceeded until he reached Makkah. He dispatched Az-Zubayr on his right flank, Khālid on his left, and Abu ‘Ubaydah with a force that had no armor. They advanced to the interior of the valley. The Messenger of Allah (may Allah's peace and blessings be upon him) was in the middle of a large contingent of fighters. He saw me and said: “Abu Hurayrah.” I said: “I am here at your service, Messenger of Allah.” He said: “Let no one come to me except the Ansār; (only) call the Ansār to me." Abu Hurayrah continued: "So they gathered around him. The Quraysh also gathered their ruffians and their (lowly) followers, and said: 'We will send these (men) forward. If they get anything, we will be with them (to share it) and if misfortune befalls them, we will pay (as compensation) whatever we are asked for.' The Messenger of Allah (may Allah's peace and blessings be upon him) said (to the Ansār): 'You see the ruffians and the (lowly) followers of the Quraysh.' And he indicated by (striking) one of his hands over the other that they should be killed and said: 'Meet me at As-Safa.' Then we went on (and) if any one of us wanted a certain person to be killed, he was killed, and none of them could offer any resistance." Abu Hurayrah continued: "Then came Abu Sufyān and said: 'O Messenger of Allah, the blood of the Quraysh has become very cheap. There will be no Quraysh from this day on.' Then the Prophet (may Allah's peace and blessings be upon him) said: 'Whoever enters the house of Abu Sufyān, he will be safe.' Some of the Ansār whispered among themselves: 'Love for his city and sympathy for his clan have overpowered him.' Abu Hurayrah said: "A revelation came to the Prophet (may Allah's peace and blessings be upon him) and when he was going to receive the revelation, we understood it, and when he was receiving it, none of us would dare raise his eyes to the Messenger of Allah (may Allah's peace and blessings be upon him) until the revelation ended. When the revelation came to an end, the Messenger of Allah (may Allah's peace and blessings be upon him) said: 'O you assembly of the Ansār!' They said: 'Here we are at your service, Messenger of Allah.' He said: 'You were saying that ‘Love for his city and people has overpowered this man.'' They said: 'So it was.' He said: 'No, never. I am a slave of Allah and His Messenger. I migrated to Allah and to you. I will live with you and I will die with you.' So, they (the Ansār) turned towards him in tears, saying: 'By Allah, we said what we said because of our attachment to Allah and the deep desire to have His Messenger among us.' The Messenger of Allah (may Allah's peace and blessings be upon him) said: 'Surely, Allah and His Messenger testify to your assertions and accept your apology.'" The narrator continued: "People came to the house of Abu Sufyān and locked their doors. The Messenger of Allah (may Allah's peace and blessings be upon him) proceeded until he approached the (Black) Stone. He kissed it and circumambulated the Ka‘bah. He reached an idol by the side of the Ka‘bah that was worshiped by the people. The Messenger of Allah (may Allah's peace and blessings be upon him) had a bow in his hand that he was holding from a corner. When he came near the idol, he began to pierce its eyes with the bow, saying: {The Truth has come, and falsehood has perished} [Sūrat al-Isrā': 81]. When he had finished the circumambulation, he came to the Mount Safa, climbed it to a height from where he could see the Ka‘bah, raised his hands (in supplication), and began to praise Allah and prayed what he wished to pray.''
[Narrated by Muslim]
HadeethEnc: [Authentic hadith] (صحيح)
Explanation
Abu Hurayrah (may Allah be pleased with him) narrates that people went to Mu‘āwiyah ibn Abi Sufyān in the Levant during the month of Ramadan. The people would prepare food and eat together and Abu Hurayrah (may Allah be pleased with him) would often make food and invite people to eat. So ‘Abdullāh ibn Rabāh made the intention to prepare food and invite people to eat. He met Abu Hurayrah and invited him to dinner that night. Abu Hurayrah remarked that he had been preempted this time. When they gathered, Abu Hurayrah offered to tell them a tradition about the Ansār people. So he told them the story of the Conquest of Makkah. The Messenger of Allah (may Allah's peace and blessings be upon him) led the army that conquered Makkah and appointed Az-Zubayr ibn al-‘Awwām on one flank, Khālid ibn Walīd on another, and Abu ‘Ubaydah ibn al-Jarrāh heading a flank that wore no armor. They took the road to Makkah through the middle of the valley. The Messenger of Allah (may Allah's peace and blessings be upon him) led a brigade in the middle of the army. When he saw Abu Hurayrah, he told him to gather the Ansār for him, and that only they should come. They gathered around the Prophet (may Allah's peace and blessings be upon him). The Quraysh collected groups from different tribes and prepared them for the fight. They placed them in the front of the army, so if they won a victory, the Quraysh would share it with them. If they were defeated, the Quraysh would give the Prophet (may Allah's peace and blessings be upon him) whatever he wanted. The Prophet (may Allah's peace and blessings be upon him) told his Companions to kill the groups that the Quraysh had collected and to meet him at Mount Safa in Makkah. The Companions set out, killing these groups until they had eliminated them. None of the disbelievers could protect themselves. Abu Sufyān said to the Prophet (may Allah's peace and blessings be upon him) that the Quraysh was being eliminated. So the Prophet (may Allah's peace and blessings be upon him) said that anyone who entered the house of Abu Sufyān would be safe. On this, the Ansār said that the Prophet (may Allah's peace and blessings be upon him) was feeling sympathy for his tribe. The Ansār saw the Prophet showing mercy to the people of Makkah, and felt that was why he had stopped fighting them. They thought that he would return to Makkah and stay there forever, forsaking them and deserting Madīnah. Such a prospect was difficult for them to cope with. Allah sent a revelation to the Prophet (may Allah's peace and blessings be upon him) to tell him of this. The Prophet (may Allah's peace and blessings be upon him) then sent for the Ansār and asked them whether they had said what they had said. They said that they had. Indeed, this was one of the Prophet’s miracles. When the revelation came down to him, the Companions would realize it and so would not raise their eyes to him until the revelation had ended. When the Prophet (may Allah's peace and blessings be upon him) told them what they had said: they realized that he truly was the Messenger of Allah, and in this capacity, he could tell them the unseen in this situation and in others as well. So they had to trust everything he told them and know that he was the Slave and Messenger of Allah. he assured them that he migrated to Allah and to their city to settle there, and that he would not abandon the emigration that he had intended for Allah's sake. He told them that he would live with them until the end of his life. This was another of his miracles and when he said this to them, they cried and apologized to him. They said that they had said what they said out of a keenness for his perpetual companionship, so they could learn from him, seek his blessings, and follow his guidance on the straight path, because Allah says: {And indeed, [O Muhammad], you guide to a straight path} [Sūrat-Ash-Shūra: 52]. So, the Prophet (may Allah's peace and blessings be upon him) told them that Allah and His Messenger believed them and accepted their apology. When he said that anyone who entered the house of Abu Sufyān would be safe, some people came to the house of Abu Sufyān, while others closed their doors. The Prophet (may Allah's peace and blessings be upon him) then proceeded until he came to the Black Stone and kissed it and performed Tawāf around the Ka‘bah. When he came to a statue that the disbelievers used to worship next to the Ka‘bah, he poked it in the eyes with a bow, saying: {Truth has come, and falsehood has perished} [Sūrat al-Isrā': 81]. When the Prophet (may Allah's peace and blessings be upon him) finished his Tawāf, he went to Mount Safa, climbed it, and looked at the Ka‘bah. He raised his hands, praised Allah, and asked Him for whatever he wished.
عن أنس بن مالك رضي الله عنه أن رسول الله صلى الله عليه وسلم أتَاه جبريل صلى الله عليه وسلم وهو يَلْعَب مع الغِلمان، فأخَذَه فصَرَعه، فشقَّ عن قلبه، فاستَخْرَج القلب، فاستخرج منه عَلَقة، فقال: هذا حَظُّ الشيطان منك، ثم غَسَله في طَسْت مِن ذَهَب بماء زمزم، ثم لَأَمَهُ، ثم أعاده في مكانه، وجاء الغِلْمان يَسْعَون إلى أُمِّه -يعني ظِئْرِه- فقالوا: إن محمدًا قد قُتِل، فاستَقْبَلُوه وهو مُنْتَقِعُ اللَّوْن، قال أنس: «وقد كنتُ أَرَى أثر ذلك المِخيط في صدره».
10862 Anas ibn Mālik (may Allah be pleased with him) reported: Jibrīl came to the Messenger of Allah (may Allah's peace and blessings be upon him) while he was playing with his playmates. He took hold of him, laid him on the ground, split open his chest, took the heart out and then extracted a blood clot out of it and said: "That was the devil's share in you." Then he washed it with Zamzam water in a golden basin and then joined the wounded parts together after he restored the heart to its place. The boys came running to his mother, i.e. his wet nurse, and said: "Muhammad has been killed." They rushed to him and found his color was changed. Anas said: "I used to see the scar of this stitching on his chest."
[Narrated by Muslim]
HadeethEnc: [Authentic hadith] (صحيح)
Explanation
Jibrīl came to the Prophet (may Allah's peace and blessings be upon him) when he was a little child playing with his mates. He put him on his back on the ground, slit his heart and took out of it a clot of thick blood, which is the source of evils and sins in the heart. Jibrīl said that this would have been the devil's share in the Prophet if such a clot of blood had remained in him. Then, he washed his heart with Zamzam water in a golden basin. Then he fixed the split, put the heart back in its place, and stitched the wound. Children who were playing with the Prophet (may Allah's peace and blessings be upon him) rushed to his wet nurse Halīmah and told her that Muhammad was killed. They went to his place and found him pale. Anas, who narrated this Hadīth, did not witness the incident himself. Yet, he must have heard it from a trustworthy Companion or through continuous chain of narrators. Anas said that he used to see the scar of stitching visible on the Prophet's chest. This is another proof that splitting the chest was physical, not spiritual. One should take this Hadīth and similar ones at face value without interpreting them metaphorically. There is no need for a metaphorical interpretation, for the Hadīth is a report from the truthful Messenger about the power of Allah, the Omnipotent.
عن عائشة رضي الله عنها ، قالت: أُصِيب سعد يوم الخندق، رماه رجل من قريش، يقال له حبان بن الْعَرِقَةِ وهو حبان بن قيس، من بني معيص بن عامر بن لؤي رماه في الأَكْحَلِ ، فضرب النبي صلى الله عليه وسلم خَيمة في المسجد ليعوده من قريب، فلما رجع رسول الله صلى الله عليه وسلم من الخندق وضع السلاح واغتسل، فأتاه جبريل -عليه السلام- وهو ينفض رأسه من الغُبار، فقال: " قد وضعتَ السلاح، والله ما وضعتُه، اخرج إليهم، قال النبي صلى الله عليه وسلم : فأين فأشار إلى بني قُرَيظة " فأتاهم رسول الله صلى الله عليه وسلم فنزلوا على حُكمه، فردَّ الحُكمَ إلى سعد، قال: فإني أحكم فيهم: أن تُقتل المقاتِلة، وأن تُسبى النساء والذُّرِّية، وأن تُقسم أموالهم قال هشام، فأخبرني أبي، عن عائشة: أن سعدا قال: اللهم إنك تعلم أنه ليس أحد أحب إلي أن أُجاهدهم فيك، من قوم كذَّبوا رسولك صلى الله عليه وسلم وأخرجوه، اللهم فإني أظن أنك قد وضعتَ الحرب بيننا وبينهم، فإن كان بقي من حرب قريش شيء فأَبْقِني له، حتى أجاهدهم فيك، وإن كنتَ وضعتَ الحرب فافْجُرها واجعل موتتي فيها، فانفجرت من لَبَّته فلم يَرْعَهم، وفي المسجد خيمة من بني غِفَار، إلا الدم يسيل إليهم، فقالوا: يا أهل الخيمة، ما هذا الذي يأتينا من قبلكم؟ فإذا سعد يَغْذو جرحه دما، فمات منها رضي الله عنه .
10893 ‘Ā’ishah (may Allah be pleased with her) reported: Sa‘d was injured on the Day of the Trench by the arrow of man from Quraysh called Hibbān ibn al-‘Arqah (Hibbān ibn Qays) from the tribe of Banu Mu‘ayyis ibn ‘Āmir ibn Lu'ai who shot him in the median vein of the arm. So the Prophet (may Allah's peace and blessings be upon him) set up a tent for him in the mosque in order to visit him from nearby. When the Messenger of Allah (may Allah's peace and blessings be upon him) returned from the trench he placed his weapon down and washed up. Jibrīl (may peace be upon him) came to him while he was shaking the dust from his head and said: "Have you laid down weapons? By Allah! I have not laid it down! Go out to them!" The Prophet (may Allah's peace and blessings be upon him) said: "Where?" So he pointed to Banu Qurayzhah. The Messenger of Allah (may Allah's peace and blessings be upon him) went to them and they surrendered. He turned the judgment over to Sa‘d, and Sa‘d said: "I rule that their warriors be killed, their women and offspring be taken as captives, and that their wealth be divided." Hishām said: "My father informed me that ‘Ā’ishah reported that Sa‘d said: 'O Allah, Indeed, You know that there is no one that I love to battle in Your cause than a people who belied and drove out Your Messenger (may Allah's peace and blessings be upon him). O Allah, I think that You have ended the war between us and them, so if there remains any war against the Quraysh, then keep me alive so that I may battle them in Your cause; and if You have indeed ended the war, then let the blood flow and make my death therein." So his wound erupted from his throat. There was a tent in the mosque belonging to Banu Ghifār, and they were scared at the sight of blood flowing towards them. They said: "O people of this tent, what is it that is coming to us from your side?" And Sa‘d's wound continued to bleed, and he died from it (may Allah be pleased with him). [Al-Bukhāri]
[Narrated by Bukhari & Muslim]
HadeethEnc: [Authentic hadith] (صحيح)
Explanation
The noble Hadīth shows merits of Sa‘d ibn Mu‘ādh, a grand companion of the Prophet. A tent was set up for him in the mosque in order for the Prophet to visit him after he had sustained injuries in Jihad. Also, he passed a judgment on Banu Qurayzhah that came in accordance with the divine Judgment: to kill their men, take their women and offspring as captives, and to take their wealth. Indeed, Jews had betrayed Muslims, breached their covenant, and taken advantage of the circumstances of the battle of the Trench, when Quraysh mustered on the outskirts of Madīnah. Further to his merits, Sa‘d's prayer was accepted, resulting in his martyrdom. He prayed that Allah keep him alive, if Muslims still had to fight Quraysh or that Allah let him die from wounds, if the war was over.
عن عائشة رضي الله عنها أن أبا بكر رضي الله عنه ، دخل عليها وعندها جاريتان في أيام منى تُدَفِّفَانِ، وتضربان، والنبي صلى الله عليه وسلم مُتَغَشٍّ بثوبه، فانتهرهما أبو بكر، فكشف النبي صلى الله عليه وسلم عن وجهه، فقال: «دعهما يا أبا بكر؛ فإنها أيام عيد»، وتلك الأيام أيام منى، وقالت عائشة: رأيت النبي صلى الله عليه وسلم يسترني وأنا أنظر إلى الحبشة وهم يلعبون في المسجد، فزجرهم عمر، فقال النبي صلى الله عليه وسلم : «دعهم أَمْنًا بني أَرْفِدَة».
10894 ‘Ā’ishah (may Allah be pleased with her) reported that during the days of Mina, Abu Bakr came to her while there where two girls with her; they were beating drums, and the Prophet (may Allah's peace and blessings be upon him) was covering himself with his garment (while he was lying down). Abu Bakr rebuked the two girls, but the Prophet uncovered his face and said: "O Abu Bakr, leave them, for these are the days of Eid." Those were the days of Mina, ‘Ā’ishah added: "I was being screened by the Prophet while I was watching the Ethiopians playing in the Mosque." ‘Umar rebuked them, but the Prophet (may Allah's peace and blessings be upon him) said: "Leave them, O Banu Arfida, play; it is safe."
[Narrated by Bukhari & Muslim]
HadeethEnc: [Authentic hadith] (صحيح)
Explanation
This Hadīth displays the ease and kindness of this religion. It shows how its methodology contradicts that of extremists, who believe the religion to be harsh and violent. This Hadīth proves the permissibility of beating the drum and singing on the days of Eid based on the actions of the two girls in the presence of Prophet Muhammad (may Allah's peace and blessings be upon him) besides his reprimand to the one who reprimanded the two girls. The same goes for playing with spears and the likes. Ethiopians naturally love playing and beating drums. So the Prophet (may Allah's peace and blessings be upon him) allowed them to do what they wanted in the mosque, targeting to (clarify) a state policy. It is asserted in some of the Hadīth's wordings. This policy includes: 1. Announcing to non-Muslim groups who are afraid to embrace Islam because they assume that it is harsh and violent that Islam is a religion of kindness, peace, and pardon, especially amongst sects like the Jews, who are remote from it and prevent people from it. For this reason, some narrations of the Hadīth report that ‘Umar reprimanded the Ethiopians, but the Prophet (may Allah's peace and blessings be upon him) said: "Leave them alone, so that the Jews will know that there is ease in our religion and that I was sent with the pure and kind religion." 2. They played on the day of Eid, which are days of happiness and pleasure and indulging oneself with permissible practices. 3. It is a manly game featuring enthusiasm and courage.
عن بريدة رضي الله عنه قال: «إنَّ رسولَ الله صلى الله عليه وسلم تَفَلَ في رِجْل عمرو بن مُعاذ حِين قُطِعتْ رِجْلُه، فبَرأَ».
10953 Buraydah reported: The Messenger of Allah (may Allah's peace and blessings be upon him) spat on the leg of ‘Amr ibn Mu‘ādh when his leg was cut off, so he was healed.
[Narrated by Ibn Hebban]
HadeethEnc: [Authentic hadith] (صحيح)
Explanation
When the leg of ‘Amr ibn Mu‘ādh,(may Allah be pleased with him) was cut off, the Prophet (may Allah's peace and blessings be upon him) spat his pure saliva on it, so ‘Amr was recovered and healed by Allah's permission. This was an evident miracle of the Prophet (may Allah's peace and blessings be upon him).
عن سَلَمة بن الأَكْوع رضي الله عنه قال: غَزَوْنا مع رسول الله صلى الله عليه وسلم حُنَينًا، فلما واجَهْنا العدوَّ تقدَّمتُ فأَعْلُو ثَنِيَّة، فاستَقْبَلَني رجُل من العدو، فَأَرْمِيه بسَهْم فتَوَارَى عَني، فما دَرَيت ما صَنَع، ونظرتُ إلى القوم فإذا هُمْ قد طَلَعوا من ثَنِيَّة أخرى، فالتَقَوْا هُمْ وصَحابة النبي صلى الله عليه وسلم ، فولَّى صحابة النبي صلى الله عليه وسلم وأَرجِعُ مُنْهَزِمًا، وعليَّ بُرْدَتان مُتَّزِرًا بإحداهما مُرْتَدِيًا بالأخرى، فاستُطلِق إِزاري فجَمَعْتُهما جميعا، ومررتُ على رسول الله صلى الله عليه وسلم مُنْهَزِمًا وهو على بَغْلَتِه الشَّهْباء، فقال رسول الله صلى الله عليه وسلم : «لقد رَأَى ابنُ الأكْوَع فَزَعًا»، فلما غَشَوا رسول الله صلى الله عليه وسلم نَزَل عن البَغْلة، ثم قَبَضَ قَبْضَة مِن ترابٍ مِن الأرض، ثم استقْبَلَ به وجوههم، فقال: «شاهَت الوجوه»، فما خَلَق الله منهم إنسانًا إلا مَلَأَ عيْنَيْه ترابًا بِتِلك القبْضَة، فَوَلَّوا مُدْبِرين، فَهَزَمَهم الله عز وجل ، وقَسَّم رسول الله صلى الله عليه وسلم غَنائِمهم بين المسلمين.
10954 Salamah ibn al-Akwa‘ (may Allah be pleased with him) reported: We fought with the Messenger of Allah (may Allah's peace and blessings be upon him) in Hunayn. When we encountered the enemy, I advanced and ascended a mountain pass. A man from the enemy turned towards me and I shot him with an arrow. He hid himself from me. I did not know what he did, but (all of a sudden) I saw that a group of people appeared from the other mountain pass. They and the Companions of the Prophet (may Allah's peace and blessings be upon him) met in combat, but the Companions of the Prophet (may Allah's peace and blessings be upon him) turned back and I too turned back in retreat. I had two mantles, one of which I was wrapping around the waist (covering the lower part of my body) and the other I was putting around my shoulders. My waist-wrapper got loose and I held the two mantles together. (In this downcast condition) I passed by the Messenger of Allah (may Allah's peace and blessings be upon him) who was riding on his white mule. He said: "The son of Al-Akwa‘ has seen terror." When they (the disbelievers) gathered around him from all sides, the Messenger of Allah (may Allah's peace and blessings be upon him) got down from his mule, picked up a handful of dust from the ground, threw it at their faces and said: 'May these faces be deformed.' There was none among them whose eyes were not filled with dust from this handful. So they turned back fleeing. Allah, Exalted and Glorified, defeated them, and the Messenger of Allah (may Allah's peace and blessings be upon him) distributed their booty among the Muslims.
[Narrated by Muslim]
HadeethEnc: [Authentic hadith] (صحيح)
Explanation
Salamah ibn al-Akwa‘ reports that he fought with the Messenger of Allah (may Allah's peace and blessings be upon him) in the battle of Hunayn in which the Prophet (may Allah's peace and blessings be upon him) fought the two tribes of Hawāzin and Thaqīf. When the Muslims engaged with the disbelievers in fight, Salamah emerged from a way between two mountains. He saw a man from the enemies and shot him with an arrow. The man hid himself, and Salamah did not know if he had killed him or not. The disbelievers came from another way between two mountains. When they met the Companions of the Prophet (may Allah's peace and blessings be upon him) the Companions, including Salamah, were defeated. Salamah was wearing two pieces, one on his upper body and another on his lower body. The waistcoat was loosened because he was running in a hurry, so he tucked the two pieces together. He passed by the Prophet (may Allah's peace and blessings be upon him) riding his white mule. On seeing him, the Prophet (may Allah's peace and blessings be upon him) remarked that Salamah ibn al-Akwa‘ had seen great terror. When the disbelievers got closer to the Prophet (may Allah's peace and blessings be upon him) he dismounted, got some dust in his hand and threw them at their faces, invoking deformation on them. So, Allah, the Almighty, filled the eyes of the disbelievers with such dust and they fled. Allah defeated them, and the Messenger of Allah (may Allah's peace and blessings be upon him) divided their properties, which they left behind, among the Muslims.
عن أبي زيد بن أخْطَب رضي الله عنه قال: «مَسَح رسول الله صلى الله عليه وسلم يده على وجْهِي ودَعا لي» قال عَزْرَةُ: إنه عاش مائة وعشرين سنَة وليس في رأسه إلا شُعيْرات بِيض.
10955 Abu Zayd ibn Akhtab (may Allah be pleased with him) reported: The Messenger of Allah (may Allah’s peace and blessings be upon him) wiped my face with his hand and supplicated for me. ‘Azrah (one of the narrators) said: "He lived for one hundred and twenty years and only had a few little grey hairs on his head.”
[Narrated by At-Termedhy - Narrated by Ahmad]
HadeethEnc: [Authentic hadith] (صحيح)
Explanation
The Messenger of Allah (may Allah’s peace and blessings be upon him) wiped over the face of Abu Zayd ibn Akhtab al-Ansāri (may Allah be pleased with him) with his hand and supplicated for him. According to another narration, the supplication made by the Prophet (may Allah's peace and blessings be upon him) was: "O Allah, make him beautiful, and make his beauty lasting", meaning: O Allah, make his beauty last throughout his life. ‘Azrah, one of the narrators, said that Abu Zayd al-Ansāri lived for one hundred and twenty years, and only a few little grey hairs were visible on his head till his death. In another narration, it was reported that Abu Zayd’s facial skin was smooth and wrinkle-free until the last day of his life, thanks to the Prophet's blessed supplication and his wipe over Abu Zayd's face.
عن علي بن أبي طالب رضي الله عنه قال: «ما رَمِدْتُ ولا صُدِعْتُ منذ مَسَحَ رسول الله صلى الله عليه وسلم وجْهي، وتَفَل في عيْنِي يوم خَيْبر حِين أعْطاني الرَّايَة».
10956 ‘Ali ibn Abi Tālib (may Allah be pleased with him) reported: I never had sore eyes nor a headache since the Messenger of Allah (may Allah's peace and blessings be upon him) wiped my face and spat in my eyes on the Day of Khaybar when he gave me the standard.
[Abu Ya‘laa - Narrated by Ahmad]
HadeethEnc: [Good hadith] (حسن)
Explanation
During the battle of Khaybar, ‘Ali ibn Abi Tālib (may Allah be pleased with him) had sore eyes. So, the Prophet (may Allah's peace and blessings be upon him) summoned him. He wiped his face and spat into his eyes so his eyes recovered by Allah's permission. The Prophet (may Allah's peace and blessings be upon him) then gave him the standard, and Allah granted Muslims victory in conquering the fortress of Khaybar at the hands of ‘Ali. ‘Ali (may Allah be pleased with him) says that he never had sore eyes nor a headache after the Prophet (may Allah's peace and blessings be upon him) had wiped his face and spat in his eyes during the battle of Khaybar. This is an evident miracle of the Prophet (may Allah's peace and blessings be upon him).
عن أبي العَلاء بن عُمير رضي الله عنه ، قال: كنتُ عند قَتادة بن مِلْحان حين حُضِر، فمرَّ رجل في أقْصى الدَّار، قال: فأبْصرْتُه في وجْهِ قتادة، قال: وكنتُ إذا رأيتُه كأنَّ على وجْهِه الدِّهان، قال: «وكان رسول الله صلى الله عليه وسلم مَسَح على وجْهِه».
10958 Abu al-‘Alā ibn ‘Umayr (may Allah be pleased with him) reported: I was with Qatādah ibn Milhān when he was in the throes of death. A man passed in a distant place in the house, so I saw him in the face of Qatādah. Whenever I saw him [in the past], his face as if had oil on it. The Messenger of Allah (may Allah's peace and blessings be upon him) had wiped over his face.
[Narrated by Ahmad]
HadeethEnc: [Authentic hadith] (صحيح)
Explanation
Abu al-‘Alā ibn ‘Umayr was in the presence of Qatādah ibn Milhān (may Allah be pleased with him) when death came upon him. A man passed in a distant place in the house, so Abu al-‘Alā saw him in the face of Qatādah, for his face was like a mirror. Whenever he saw him [in the past], his face was as if it was coated with oil, because it was clear, bright, and shiny. The Messenger of Allah (may Allah's peace and blessings be upon him) had wiped over the face of Qatādah. Hence, he earned such brightness and shininess because of the blessing of the Prophet wiping over his face.
عن عائشة رضي الله عنها ، قالت: «قُبِض رسولُ الله صلى الله عليه وسلم ورأسُه بين سَحْري ونَحْري»، قالت: «فلمَّا خَرَجَتْ نفْسُه، لم أَجِدْ ريحا قَطُّ أطْيَبَ منها».
10959 ‘Ā'ishah (may Allah be pleased with her) reported: The Messenger of Allah (may Allah’s peace and blessings be upon him) died with his head resting between my chest and my neck. When his soul departed (his body), it smelled like the best scent I have ever smelled.
[Narrated by Ahmad]
HadeethEnc: [Authentic hadith] (صحيح)
Explanation
‘Ā'ishah (may Allah be pleased with her) tells that the Prophet (may Allah’s peace and blessings be upon him) died while leaning against her chest, and that when his soul departed his body, it smelled like the best scent she has ever smelled.
عن يَزيد بن الأسْود رضي الله عنه : أنَّه صلَّى مع النبي صلى الله عليه وسلم الصبح، فذَكر الحديث. قال: ثم ثار الناسُ يأخذون بيده يمْسَحون بها وجوههم، قال: فأخذتُ بيده فمسحتُ بها وجهي، فوجدتُها أَبْرَد من الثلج، وأطْيَبَ ريحًا من المِسْك».
10960 Yazīd ibn al-Aswad (may Allah be pleased with him) reported that he once performed the Fajr prayer with the Prophet (may Allah's peace and blessings be upon him) and he then mentioned the Hadīth. He said: "(After the prayer) the people got up hurriedly and took the Prophet’s hand and rubbed their faces with it. I too took his hand and rubbed my face with it. It was cooler than ice and smelled better than musk."
[Narrated by Ahmad]
HadeethEnc: [Authentic hadith] (صحيح)
Explanation
Yazīd ibn al-Aswad (may Allah be pleased with him) once performed the Fajr prayer with the Prophet (may Allah’s peace and blessings be upon him). After the prayer, he saw the people heading hurriedly towards the Messenger of Allah (may Allah’s peace and blessings be upon him) to take his hand and rub their faces with it, seeking its blessing. Yazīd, may Allah be pleased with him, also took the hand of the Prophet (may Allah's peace and blessings be upon him) and rubbed his face with it. According to his description, the hand of the Prophet was cooler than ice and smelled better than musk.
عن أنس بن مالك رضي الله عنه ، قال: دخَل علينا النبي صلى الله عليه وسلم فَقَالَ عِنْدَنا، فعَرِقَ، وجاءت أمِّي بقَارُورَة، فَجَعَلَتْ تَسْلُتُ العَرَق فيها، فاستَيْقَظ النبي صلى الله عليه وسلم فقال: «يا أمَّ سُليم ما هذا الذي تَصْنَعِين؟» قالت: هذا عَرَقُك نَجْعَله في طِيبِنا، وهو مِنْ أَطْيَب الطِّيبِ.
10961 Anas ibn Mālik (may Allah be pleased with him) reported: The Prophet (may Allah's peace and blessings be upon him) once came to our house and had a siesta. While sleeping, there was perspiration upon his body. My mother brought a bottle and kept collecting the sweat in it. This awakened the Prophet (may Allah's peace and blessings be upon him) who asked her: "What are you doing, O Umm Sulaym?" She answered: "This is your sweat, we mix it with our perfume, as it is from the best perfumes."
[Narrated by Muslim]
HadeethEnc: [Authentic hadith] (صحيح)
Explanation
Anas ibn Mālik (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) once entered their house in the afternoon and had a siesta there. While sleeping, the mother of Anas (may Allah be pleased with her) brought a glass bottle and collected the sweat of the Prophet (may Allah's peace and blessings be upon him) in it. The Prophet (may Allah's peace and blessings be upon him) got up and asked her about the purpose of collecting his sweat. Thereupon, she answered that she mixes his sweat with her perfume, as it is among the best perfumes.
عن علي بن أبي طالب رضي الله عنه ، قال: لما غَسَّل النبيَّ صلى الله عليه وسلم ذَهَبَ يَلْتَمِسُ منه ما يُلتمس مِن الميِّت، فلم يَجِدْه، فقال: «بأبي الطيِّب، طِبتَ حيًّا، وطِبتَ ميتًا».
10962 ‘Ali ibn Abi Tālib (may Allah be pleased with him) reported: When he washed the body of the Prophet (may Allah's peace and blessings be upon him) he looked for what is usually found on the dead person’s body (i.e. dirt), but found nothing. Therefore, He said: "May my father be sacrificed for you, you are pure alive and dead."
[Narrated by Ibn Majah]
HadeethEnc: [Authentic hadith] (صحيح)
Explanation
When ‘Ali (may Allah be pleased with him) washed the body of the Messenger of Allah (may Allah’s peace and blessings be upon him) he went on looking for things that are usually looked for on the deceased like urine, excrement, and the like. Such things usually come out of the corpse as a result of joints’ relaxation. Nevertheless, ‘Ali (may Allah be pleased with him) found nothing. So, he said: May my father be sacrificed for you, you are the pure one; you were pure when alive and you are pure when dead.
عن الجعْد، قال: سمعتُ السَّائِب بن يَزيد، يقول: ذهبتْ بي خالتي إلى النبي صلى الله عليه وسلم فقالت: يا رسول الله، إنَّ ابنَ أختي وَجِعٌ. فمَسَح رأسي ودعا لي بالبَرَكة، ثم توضَّأ، فشربتُ من وَضوئه، ثم قمتُ خَلْف ظهره، فنَظَرتُ إلى خاتَم النبوة بيْن كتِفَيْه، مثل زِرِّ الحَجَلَة.
10963 Al-Ja‘d reported that he heard As-Sā’ib ibn Yazīd say: "My maternal aunt took me to the Prophet (may Allah's peace and blessings be upon him) and said: 'O Messenger of Allah, my nephew is ailing.' So he wiped over my head and invoked blessings upon me. Then he performed ablution and I drank from the water of his ablution. After that, I stood behind his back and looked at the seal of prophet-hood between his two shoulder blades, and it resembled the egg of a pigeon."
[Narrated by Bukhari & Muslim]
HadeethEnc: [Authentic hadith] (صحيح)
Explanation
In this Hadīth, As-Sā’ib ibn Yazīd explains that his maternal aunt took him to the Prophet (may Allah's peace and blessings be upon him) and told him that he was ailing. So the Prophet (may Allah's peace and blessings be upon him) wiped over his head and invoked blessings upon him. Then he performed ablution, and As-Sā’ib drank from the water dripping from his blessed organs during ablution. Later, As-Sā’ib stood behind the back of the Prophet (may Allah's peace and blessings be upon him) and looked at the seal of prophet-hood between his two shoulder blades, which resembled a pigeon's egg.
عن أبي زيد الأنصاري رضي الله عنه قال: قال لي رسول الله صلى الله عليه وسلم : «اقتَرِب منِّي»، فاقتربتُ منه، فقال: «أَدْخِلْ يدك فامْسَح ظهري» ، قال: فأدْخلتُ يدي في قميصه، فمسَحتُ ظهْره، فَوَقَع خاتَم النبوة بين إصبعي، قال: فسُئل عن خاتَم النبوة، فقال: «شَعْرات بيْن كتِفيْه».
10964 Abu Zayd al-Ansāri (may Allah be pleased with him) reported: The Messenger of Allah (may Allah’s peace and blessings be upon him) once said to me: "Get near to me," and I did. Hence, he asked me to put my hand (underneath his shirt) to massage his back. When I began massaging his back, my fingers accidentally touched the seal of prophet-hood. He (Abu Zayd) was asked about the seal of prophet-hood and replied: "It consisted of hair between his shoulders."
[Narrated by Ahmad]
HadeethEnc: [Authentic hadith] (صحيح)
Explanation
The Messenger of Allah (may Allah's peace and blessings be upon him) asked Abu Zayd al-Ansāri to get near to him. When Abu Zayd did that, the Messenger of Allah (may Allah’s peace and blessings be upon him) asked him to put his hand underneath his shirt in order to massage his back. Abu Zayd,(may Allah be pleased with him) put his hand underneath the shirt of the Prophet (may Allah's peace and blessings be upon him) and massaged his back. When he began massaging, his fingers accidentally touched the seal of prophet-hood. He was asked what the seal of prophet-hood was like and replied that it consisted of hair between the shoulders of the Prophet (may Allah’s peace and blessings be upon him).
عن عبد الله بن سَرْجس، قال: رأيتُ النبي صلى الله عليه وسلم وأكلتُ معه خُبْزا ولحْمًا، أو قال ثَرِيدًا، قال فقلتُ له: أَسْتَغْفَرَ لك النبي صلى الله عليه وسلم ؟ قال: نعم، ولك، ثم تَلا هذه الآية {وَاسْتَغْفِرْ لِذَنْبِكَ وَلِلْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ} [محمد: 19] قال: ثم دُرْتُ خَلْفَه فنَظَرْتُ إلى خاتَم النُّبوة بين كَتِفَيْه، عند ناغِض كَتِفِه اليُسْرى، جُمْعًا، عَلَيْه خِيلانٌ كأمْثال الثَّآلِيلِ.
10965 ‘Abdullāh ibn Sarjis reported: I saw the Prophet (may Allah's peace and blessings be upon him) and ate bread and meat with him - or he said Tharīd (bread soaked in soup). I said to him: "Did the Prophet (may Allah's peace and blessings be upon him) ask forgiveness for you?" He said: "Yes, and for you, and he then recited this verse: {...ask forgiveness for your sin and for the believing men and believing women...} [Sūrat Muhammad: 19] I then went behind him and saw the seal of prophet-hood between his shoulders on the top of his left shoulder, like a clenched fist with spots on it, resembling moles.
[Narrated by Muslim]
HadeethEnc: [Authentic hadith] (صحيح)
Explanation
In this Hadīth, the Companion ‘Abdullāh ibn Sarjis (may Allah be pleased with him) explains that he saw the Prophet (may Allah's peace and blessings be upon him) and ate bread and meat with him. His disciple then asked him: "Did the Prophet (may Allah's peace and blessings be upon him) ask forgiveness for you?" He answered in the affirmative and added that he even asked forgiveness for his disciple and all believers, since Allah, the Almighty commanded him to do so in the Qur’an: {...ask forgiveness for your sin and for the believing men and believing women...} [Sūrat Muhammad: 19] After that, ‘Abdullāh ibn Sarjis told his disciple that he went behind the Prophet (may Allah's peace and blessings be upon him) and saw the seal of prophet-hood between his shoulders on top of his left shoulder, like a clenched fist with spots on it, colored differently from the rest of the skin. This description does not contradict the other narrations that described the seal of prophet-hood as a collection of hairs or likened it to a pigeon's egg. All these narrations are correct and reconcilable.
عن أنس، قال: قال رسول الله صلى الله عليه وسلم : «لقد أُخِفتُ في الله وما يُخافُ أحد، ولقد أُوذيت في الله وما يُؤذَى أحد، ولقد أَتَتْ عليَّ ثلاثون مِن بيْن يوم وليلة وما لي ولِبِلال طعامٌ يَأْكُلُه ذُو كَبِد إلا شيءٌ يُوارِيه إبطُ بلال».
10966 Anas (may Allah be pleased with him) reported that the Messenger of Allah (may Allah’s peace and blessings be upon him) said: "I have been intimidated in the path of Allah at a time when no one else was intimidated, and I have been harmed for the sake of Allah at a time when no one else was harmed, and I once spent thirty days and nights wherein I and Bilāl had nothing a living being can eat except a little that was kept under Bilāl's armpit."
[Narrated by Ibn Majah - Narrated by At-Termedhy - Narrated by Ahmad]
HadeethEnc: [Authentic hadith] (صحيح)
Explanation
In this Hadīth, the Prophet (may Allah's peace and blessings be upon him) says that he was alone when he started proclaiming the message of Islam, and that the disbelievers intimidated him and harmed him because of that. At that time, he was alone with no support in the face of this harm other than the help, protection, and guidance of Allah, the Almighty. The Prophet (may Allah's peace and blessings be upon him) also says that he lacked money, food, and provisions at that phase to the extent that he once spent thirty days with no food but a little something that Bilāl (may Allah be pleased with him) used to carry under his armpit, because they did not even have a pot for keeping food. This Hadīth refers to the period when the Prophet (may Allah's peace and blessings be upon him) fled from Makkah.
عن أنس رضي الله عنه ، أنَّ امرأةً كان في عَقْلها شيء، فقالت: يا رسول الله إنَّ لي إليْك حاجة، فقال: «يا أمَّ فُلان انظُري أيَّ السِّكَك شِئتِ، حتى أقضيَ لكِ حاجَتَكِ» فخَلا معها في بعض الطُّرُق، حتى فَرَغتْ مِنْ حاجَتِها.
10968 Anas (may Allah be pleased with him) reported that a woman with some sort of mental disorder said: "O Messenger of Allah, I need your help in a certain matter." He said: "O Mother of so-and-so, choose which road you would like (to meet me on) so that I may give you the help you need." He then stood aside with her on some road until she finished telling him what she needed.
[Narrated by Muslim]
HadeethEnc: [Authentic hadith] (صحيح)
Explanation
A woman known to be mentally unstable said to the Prophet (may Allah's peace and blessings be upon him) that she needed his help. He asked her to choose a road on which they can meet so that he would help her with what she needed. He then stood aside with her on a much-trodden road until he gave her the help she needed. Needless to say, this was not forbidden seclusion with a non-Mahram woman, because the Prophet (may Allah's peace and blessings be upon him) stood aside with her on a much-trodden road where people could see them both but without hearing the woman’s speech (out of respect for her privacy). This behavior shows how humble and compassionate the Prophet (may Allah's peace and blessings be upon him) was towards his followers.
عن أنس بن مالك رضي الله عنه ، قال: حَجَّ النبي صلى الله عليه وسلم على رَحْلٍ رَثٍّ، وقَطِيفة تُساوي أربعة دراهم، أو لا تُساوي، ثم قال: «اللهمَّ حَجَّة لا رِياءَ فيها، ولا سُمْعَة».
10969 Anas ibn Mālik (may Allah be pleased with him) reported: The Prophet (may Allah's peace and blessings be upon him) performed Hajj on an old saddle, covered by a sheet worth four dirhams or less. Then he said: "O Allah, grant me a Hajj in which no showing off is intended nor reputation sought."
[Narrated by Ibn Majah]
HadeethEnc: [Authentic hadith] (صحيح)
Explanation
According to this Hadīth, the Prophet (may Allah's peace and blessings be upon him) performed Hajj on a she-camel with an old worn-out saddle, covered by a piece of cloth, the value of which was four dirhams or even less. Then he said: O Allah, I perform this Hajj only for Your sake, hoping that you would be pleased with me, not to show off or seek to be seen or heard by the people.
عن أنس رضي الله عنه ، قال: «لم يكن شخصٌ أَحَبَّ إليهم مِن رسول الله -صلى الله عليه وسلم، وكانوا إذا رَأَوْه لم يقوموا لِمَا يَعْلَمون مِن كَرَاهِيَته لذلك».
10970 Anas (may Allah be pleased with him) reported: There was no person more beloved to them (the Companions) than the Messenger of Allah (may Allah’s peace and blessings be upon him). Nevertheless, they would not stand up when they saw him, knowing his dislike for that.
[Narrated by At-Termedhy]
HadeethEnc: [Authentic hadith] (صحيح)
Explanation
In this Hadīth, Anas (may Allah be pleased with him) explains that no one was dearer to the honorable Companions than the Messenger of Allah (may Allah’s peace and blessings be upon him). Nevertheless, they would not stand up when they saw him coming towards them because they knew that he hated to see anyone stand up for him.
عن جابر رضي الله عنه قال: «جاءني النبيُّ صلى الله عليه وسلم يَعُودُني، ليس بِرَاكبٍ بَغْل ولا بِرْذَوْن».
10971 Jābir ibn ‘Abdullāh (may Allah be pleased with him) reported: The Prophet (may Allah's peace and blessings be upon him) visited me during my illness, riding neither a mule nor a horse.
[Narrated by Bukhari]
HadeethEnc: [Authentic hadith] (صحيح)
Explanation
In this Hadīth, Jābir ibn ‘Abdullāh (may Allah be pleased with him) tells that the Messenger of Allah (may Allah’s peace and blessings be upon him) visited him once when he got ill, and he went to him walking, riding neither a mule nor a horse.
عن يوسف بن عبد الله بن سلام رضي الله عنهما قال: «سَمَّاني رسول الله صلى الله عليه وسلم يوسف، وأَجْلَسَنِي في حِجْره».
10972 Yūsuf ibn ‘Abdullāh ibn Salām (may Allah be pleased with him) reported: The Messenger of Allah (may Allah’s peace and blessings be upon him) named me Yūsuf and seated me on his lap.
[Narrated by Ahmad]
HadeethEnc: [Authentic hadith] (صحيح)
Explanation
In this Hadīth, Yūsuf ibn ‘Abdullāh ibn Salām (may Allah be pleased with him) tells that the Messenger of Allah (may Allah’s peace and blessings be upon him) was the one who named him Yūsuf, and he seated him on his lap. This Hadīth demonstrates the noble morals of the Prophet (may Allah's peace and blessings be upon him) and his modesty and mercy with little children.
عن عائشة رضي الله عنها ، أنها سُئلتْ ما كان رسول الله صلى الله عليه وسلم يَعْمل في بيته؟ قالت: «كان بشرًا مِن البشر يَفْلي ثوبَه، ويَحْلِب شاتَه، ويَخْدِم نفْسَه».
10973 ‘Ā’ishah (may Allah be pleased with her) reported: I was asked: "What did the Messenger of Allah (may Allah’s peace and blessings be upon him) usually do at home?" I replied: "He was a human being like any other; he would clean his garment, milk his ewe, and serve himself."
[Narrated by Ahmad]
HadeethEnc: [Authentic hadith] (صحيح)
Explanation
‘Ā’ishah was asked about what the Messenger of Allah (may Allah’s peace and blessings be upon him) usually did at home, and she mentioned that he used to behave like any man in his house. She gave some examples, including that he would clean his garment from harmful insects, milk his ewe, and serve himself.
عَن أَبي عَبْدِ اللهِ الْجَدَلِيِّ قَالَ: سَأَلْتُ عَائِشَةَ أُمِّ المؤْمنينَ رَضيَ اللهُ عنها عَنْ خُلُقِ رَسُولِ اللهِ صلى الله عليه وسلم فَقَالَتْ: لَمْ يَكُنْ فَاحِشًا وَلَا مُتَفَحِّشًا وَلَا صَخَّابًا فِي الْأَسْوَاقِ، وَلَا يَجْزِي بِالسَّيِّئَةِ السَّيِّئَةَ وَلَكِنْ يَعْفُو وَيَصْفَحُ.
10974 Abu ‘Abdullah al-Jadali reported: I asked ‘Ā’ishah, Mother of the Believers, (may Allah be pleased with her) about the morals of the Messenger of Allah (may Allah's peace and blessings be upon him) and she said: He was neither obscene nor indecent, nor was he loud-voiced in the markets. He did not repay evil with evil; rather, he would pardon and forgive.
[Narrated by At-Tirmidhi and Ahmad]
HadeethEnc: [Authentic] (صحيح)
Explanation
The Mother of the Believers, ‘Ā’ishah (may Allah be pleased with her), was asked about the morals of the Prophet (may Allah's peace and blessings be upon him). She replied: He was not by nature obscene or vulgar in his words or actions, nor did he force himself to be so or do this deliberately. He did not shout or raise his voice in the markets, nor did he repay evil with evil. Instead, he responded with goodness, forgiving inwardly and overlooking and turning away outwardly.
Benefits
Highlighting the noble character of the Prophet (may Allah's peace and blessings be upon him) and his avoidance of reprehensible morals.
Encouraging the adoption of good morals and the avoidance of bad morals.
Criticizing the act of speaking with obscene or foul language.
Criticizing the act of raising one's voice at people and shouting at them.
Encouraging the act of responding to wrongdoing with kindness, pardon, and forgiveness.
عن ابن عباس رضي الله عنهما قال: «بُعِث رسولُ الله صلى الله عليه وسلم لِأَربعين سَنَة، فَمَكَثَ بِمكة ثلاثَ عشرة سنة يوحَى إليه، ثم أُمِرَ بالهِجْرة فَهاجَر عشر سِنِين، ومات وهو ابنُ ثَلاثٍ وستِّين».
10975 Ibn ‘Abbās (may Allah be pleased with him) reported: The Messenger of Allah (may Allah’s peace and blessings be upon him) was sent as a Messenger of Allah at the age of forty. Then he stayed in Makkah for thirteen years receiving the divine revelation. Afterwards, he was commanded to emigrate (to Madīnah where he lived) for ten years, and he died at the age of sixty-three.
[Narrated by Bukhari & Muslim]
HadeethEnc: [Authentic hadith] (صحيح)
Explanation
According to this Hadīth, the Messenger of Allah (may Allah’s peace and blessings be upon him) started receiving divine revelation at the age of forty. He stayed in Makkah for thirteen years, receiving divine revelation. Afterwards, Allah, the Almighty, commanded him to emigrate from Makkah to Madīnah, where he lived for ten years and then died. Accordingly, the Prophet (may Allah's peace and blessings be upon him) was sixty-three years old when he died.
عن أنس رضي الله عنه قال: «آخِرُ نَظْرة نَظَرْتُها إلى رسول الله صلى الله عليه وسلم كَشَف السِّتارة والناسُ صُفوف خَلْف أبي بكر رضي الله عنه ، فأراد أبو بكر أنْ يَرْتَدَّ، فأشار إليهم أَنِ امكثُوا وأَلْقى السِّجْفَ، وتُوفِّي مِن آخِرِ ذلك اليوم، وذلك يومَ الإثنين».
10976 Anas (may Allah be pleased with him) reported: The last glance I had of the Messenger of Allah (may Allah’s peace and blessings be upon him) was when he uncovered the curtain while the people were in rows behind Abu Bakr (may Allah be pleased with him). Abu Bakr wanted to step back, but he gestured to them to stay as they were and let the curtain drop. He died at the end of that day, and that was Monday.
[An-Nasaa’i - Narrated by Muslim]
HadeethEnc: [Authentic hadith] (صحيح)
Explanation
The last time Anas (may Allah be pleased with him) saw the Prophet (may Allah's peace and blessings be upon him) was when he uncovered the curtain separating his house from the mosque. The Prophet (may Allah's peace and blessings be upon him) saw the people praying in rows behind Abu Bakr (may Allah be pleased with him). Upon noticing this, Abu Bakr thought that the Prophet (may Allah's peace and blessings be upon him) wanted to come out to lead the people in prayer. Therefore, he was about to step back to join the rows and make room for the Prophet. However, the Prophet (may Allah's peace and blessings be upon him) gestured to the people, ordering them to stay as they were and to complete their prayer. Then he let the curtain fall and died at the end of that day, which was Monday.
عن عائشة رضي الله عنها قالت: «ما أَغْبِطُ أحدًا بهَوْنٍ موتٍ بَعْدَ الذي رَأَيتُ مِنْ شدَّة مَوْت رسول الله صلى الله عليه وسلم ».
10979 ‘Ā'ishah reported: I do not covet someone to have an easy death, after seeing the difficult death of the Messenger of Allah (may Allah's peace and blessings be upon him).
[Narrated by At-Termedhy]
HadeethEnc: [Authentic hadith] (صحيح)
Explanation
‘Ā'ishah says that she would not be happy for anyone, even herself, to have an easy death, as she had seen the difficult death of the Prophet (may Allah's peace and blessings be upon him). The point here is that a difficult death is not evidence of a bad ending and an easy death is not a sign of a noble end, otherwise, the Prophet (may Allah's peace and blessings be upon him) would be the most deserving of that. So a hard death should not be disliked nor an easy death be rejoiced.
عن عائشة رضي الله عنها ، قالت: لما مات النبيُّ صلى الله عليه وسلم قالوا: أين يُدْفنُ؟ فقال أبو بكر: في المكان الذي مات فيه.
10980 ‘Ā’ishah (may Allah be pleased with her) reported: When the Prophet (may Allah's peace and blessings be upon him) died, the people said: "Where is he to be buried?" Abu Bakr said: "In the place where he died."
[Ibn Sa‘d - Narrated by At-Termedhy]
HadeethEnc: [Authentic hadith] (صحيح)
Explanation
When the Prophet (may Allah's peace and blessings be upon him) died, his Companions differed on where they should bury him. Abu Bakr As-Siddīq said that he should be buried where he died. In some versions, Abu Bakr heard the Prophet (may Allah's peace and blessings be upon him) say that no Prophet had ever died except in the place where he liked to be buried.
عن عائشة رضي الله عنها ، أنَّ أبا بكر دَخَل على النبي صلى الله عليه وسلم بعد وفاته، فَوَضَع فَمَهُ بَيْن عيْنَيْه، ووَضَعَ يديْه على صُدْغَيه، وقال: «وَانَبِيَّاهُ، وَاخَليلاهُ، وَاصَفِيَّاهُ».
10982 ‘Ā’ishah (may Allah be pleased with her) reported: Abu Bakr entered upon the Messenger of Allah (may Allah's peace and blessings be upon him) after his death. He put his mouth between his eyes, put his hands on his temples, and said: "O my Prophet, O my close friend, O my bosom friend."
[Narrated by Ahmad]
HadeethEnc: [Good hadith] (حسن)
Explanation
After the death of the Prophet (may Allah's peace and blessings be upon him) Abu Bakr (may Allah be pleased with him) entered the room in which he was, kissed him between his eyes, put his hands on his temples, and said: "O my Prophet, O my close friend, O my bosom friend." In other words, Abu Bakr (may Allah be pleased with him) was sorrowing and grieving over the Prophet's death, describing him as his sincere friend, whom he loved most of all and favored over all people, including himself. What Abu Bakr (may Allah be pleased with him) did here is known as lamentation, which is allowable as long as the heart harbors no objection or impatience to the affliction. Also, the voice must not be loud, unlike that of the women who shriek and keen (the well-known chanting of women when they wail and lament a dead person).
عن أنس بن مالك رضي الله عنه ، قال: «لمَّا كان اليوم الذي دَخَل فيه رسول الله صلى الله عليه وسلم المدينةَ أضاءَ منها كلُّ شيء، فلمَّا كان اليوم الذي مات فيه أَظْلَم منها كلُّ شيء، وما نَفَضْنا عن رسول الله صلى الله عليه وسلم الأيْدِي وإنَّا لفي دَفْنِه حتى أَنْكَرْنا قلوبَنا».
10983 Anas ibn Mālik (may Allah be pleased with him) reported: On the day the Messenger of Allah (may Allah's peace and blessings be upon him) entered Madīnah, everything therein became illuminated. Then on the day he passed away, everything therein became dark. We had not even shaken the dust off our hands after burying the Messenger of Allah (may Allah's peace and blessings be upon him) and we already began to feel the change in our hearts.
[Narrated by Ibn Majah - Narrated by At-Termedhy - Narrated by Ahmad]
HadeethEnc: [Authentic hadith] (صحيح)
Explanation
Anas ibn Mālik (may Allah be pleased with him) explains that when the Prophet (may Allah's peace and blessings be upon him) entered Madīnah as an immigrant from Makkah, everything in Madīnah started shining with light. When he died, everything started getting dark therein. The light and darkness are metaphorical. When the Companions were done burying the Prophet (may Allah's peace and blessings be upon him) they did not find their hearts in the same state which they had experienced during the Prophet's life. The light, compassion, and amicability receded because the divine revelation had stopped, and they were no longer blessed with the Prophet's Companionship.
عن أبي هريرة رضي الله عنه أن رسول الله صلى الله عليه وسلم قال: «لا يَقْتَسِمُ وَرَثَتي دينارًا ولا درهمًا، ما تَرَكْتُ بَعْدَ نَفَقَة نسائي، ومئونَة عامِلي فهو صَدَقة».
10986 Abu Hurayrah (may Allah be pleased with him) reported: The Messenger of Allah (may Allah’s peace and blessings be upon him) said: "My heirs should not take a dinar or dirham. Whatever I leave behind, excluding the provision for my wives and my employees, should be spent in charity."
[Narrated by Bukhari & Muslim]
HadeethEnc: [Authentic hadith] (صحيح)
Explanation
This Hadīth indicates that the Prophet’s heirs should not take a dinar or dirham from his property after his death, because he was a prophet, and prophets did not bequeath any wealth, as they did not pursue worldly gains. Their mission and chief concern was to guide people to the truth. If he left any money, it was to be used to support his wives and the succeeding leader or whoever oversaw the Muslims’ affairs. Anything beyond that was to be spent in charity.
عن عائشة رضي الله عنها ، قالت: «ما تَرَك رسولُ الله صلى الله عليه وسلم دينارًا، ولا درهمًا، ولا شاةً، ولا بَعِيرًا، ولا أَوْصى بشيء».
10987 ‘Ā'ishah (may Allah be pleased with her) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) left no dinar, dirham, sheep, or camels, and he did not bequeath anything.
[Narrated by Muslim]
HadeethEnc: [Authentic hadith] (صحيح)
Explanation
‘Ā'ishah (may Allah be pleased with her) informed that the Prophet (may Allah's peace and blessings be upon him) did not leave any money after his death, neither a large or a small amount, nor did he leave any sheep or camels, nor did he make a will regarding anything, in terms of wealth or property. Indeed, if anyone has some property to be inherited they will make a will, but the Prophet (may Allah's peace and blessings be upon him) left nothing to make a will or bequest about. He did however make a bequest about other matters, among which he enjoined Muslims to observe the prayer regularly and expel the Jews and Christians from the Arabian Peninsula.
عن عائشة قالت: كان النبي صلى الله عليه وسلم يقول وهو صحيح: «إنَّه لم يُقبض نبيٌّ حتى يرى مقعدَه من الجنة، ثم يُخَيَّر» فلمَّا نزل به، ورأسه على فخِذي غُشِي عليه، ثم أفاق فأشْخَصَ بصرَه إلى سقف البيت، ثم قال: «اللهمَّ الرَّفِيقَ الأعلى». فقلتُ: إذًا لا يختارنا، وعرفتُ أنَّه الحديثُ الذي كان يحدِّثنا وهو صحيح، قالت: فكانت آخر كلمة تكلَّم بها: «اللهمَّ الرَّفِيقَ الأعلى».
10988 ‘Ā'ishah (may Allah be pleased with her) reported that when the Prophet (may Allah's peace and blessings be upon him) was healthy, he used to say: "No prophet dies until he is shown his place in Paradise and is then given the choice." "No prophet dies until he is shown his place in Paradise and is then given the choice."When he was sick, while his head was resting on my thigh, he fell unconscious. Then he came back to consciousness and fixed his eyes on the ceiling of the house and said: "O Allah, the highest Companion." I said (to myself): "So, he is not going to choose us." I then realized that it was what he used to tell us when he was healthy. The last words he spoke were: "O Allah, the highest Companion."
[Narrated by Bukhari & Muslim]
HadeethEnc: [Authentic hadith] (صحيح)
Explanation
‘Ā'ishah (may Allah be pleased with her) says that the Messenger of Allah (may Allah's peace and blessings be upon him) used to say while he was in good health before his final sickness that no prophet died until Allah showed him his place in Paradise and gave him the choice to either stay in the world or go to his place in Paradise. Then when he became sick just before his death, while his head was resting on ‘Ā'ishah's thigh, he fell consciousness then recovered. He looked at the ceiling of the house and said: ''O Allah, the highest Companion,'' i.e. I choose to be with the prophets who live in the highest of high places. ‘Ā'ishah remarked that if Allah gave the Prophet (may Allah's peace and blessings be upon him) the choice between this world and the Hereafter, he would choose the Hereafter and would not choose them. She realized that this was exactly what he used to say when he was healthy. The last words he spoke were: "O Allah, the highest Companion."
عن عُروة بن الزبير، قال: سألتُ عبد الله بن عمرو عن أشد ما صنع المشركون برسول الله صلى الله عليه وسلم ، قال: رأيتُ عُقبة بن أبي مُعَيْط جاء إلى النبي صلى الله عليه وسلم وهو يصلي، فوضع رداءه في عنقه فخنقه به خنقًا شديدًا، فجاء أبو بكر حتى دفعه عنه، فقال: {أَتَقْتُلُونَ رَجُلًا أَنْ يَقُولَ رَبِّيَ اللَّهُ وَقَدْ جَاءَكُمْ بِالْبَيِّنَاتِ مِنْ رَبِّكُمْ} [غافر: 28].
11159 ‘Urwah ibn Az-Zubayr reported: I asked ‘Abdullāh ibn ‘Amr about the worst thing the polytheists did to the Messenger of Allah (may Allah's peace and blessings be upon him). He said: "I saw ‘Uqbah ibn Abi Mu‘ayt coming to the Prophet (may Allah's peace and blessings be upon him) while he was praying. ‘Uqbah wrapped his garment around the Prophet's neck and strangled him therewith severely. Abu Bakr came and pulled ‘Uqbah away from the Prophet (may Allah's peace and blessings be upon him) and said: '{Do you kill a man [merely] because he says: 'My Lord is Allah' while he has brought you clear proofs from your Lord?} [Sūrat Ghāfir: 28]'"
[Narrated by Bukhari]
HadeethEnc: [Authentic hadith] (صحيح)
Explanation
‘Urwah ibn Az-Zubayr ibn al-‘Awwām (may Allah have mercy upon him) asked ‘Abdullāh ibn ‘Amr ibn al-‘Ās (may Allah be pleased with him) about the worst harm and persecution the polytheists had ever done to the Messenger of Allah (may Allah's peace and blessings be upon him). He told him that he saw ‘Uqbah ibn Abi Mu‘ayt approaching the Prophet (may Allah's peace and blessings be upon him) while he was praying in the Hijr of the Ka‘bah. He wrapped the Prophet's neck with his garment or that of the Prophet, and squeezed it severely. Abu Bakr (may Allah be pleased with him) came and pushed him away while crying and said: "{Do you kill a man [merely] because he says: 'My Lord is Allah' while he has brought you clear proofs from your Lord?} [Sūrat Ghāfir: 28]" This was the worst thing ‘Abdullāh (may Allah be pleased with him) had ever seen. ‘Urwah found out that there was a severer persecution as in the report he narrated from ‘Ā'ishah (may Allah be pleased with her) the Prophet's wife where she said that she asked the Prophet (may Allah's peace and blessings be upon him): "Have you ever encountered a day harder than the day of the battle of Uhud?" The Prophet (may Allah's peace and blessings be upon him) replied: "Your people have troubled me a lot, and the worst trouble was what I experienced on the Day of ‘Aqabah when I presented myself to Ibn ‘Abd Yālīl ibn ‘Abd Kulāl and he did not respond to my call. So I departed, overwhelmed with excessive sorrow, and proceeded on, and could not recover till I found myself at Qarn Ath-Tha‘ālib where I lifted my head towards the sky to see a cloud shading me unexpectedly. I looked up and saw Jibrīl in it. He called me saying: 'Allah heard what your people had said to you, and what they had said in response to your call. He has sent the angel of the mountains to you, so that you may order him to do whatever you wish him to do to these people.' The angel of the mountains called and greeted me, and then said: 'O Muhammad! Order what you wish. If you like, I will let Al-Akhshabayn (i.e. two mountains) fall upon them.' The Prophet (may Allah's peace and blessings be upon him) said: 'No but I hope that Allah will let them beget children who will worship Allah alone, and worship none besides Him.'" [Al-Bukhāri and Muslim]
عن أبي هريرة رضي الله عنه قال: كنتُ مع رسول الله صلى الله عليه وسلم في سوق من أسواق المدينة، فانصرف فانصرفتُ، فقال: «أين لُكَعُ -ثلاثا- ادعُ الحسن بن علي». فقام الحسن بن علي يمشي وفي عنقه السِّخَاب، فقال النبي صلى الله عليه وسلم بيده هكذا، فقال الحسن بيده هكذا، فالتزمه فقال: «اللهم إني أُحبه فأَحبَّه، وأَحبَّ من يحبه». وقال أبو هريرة: فما كان أحد أحب إليَّ من الحسن بن علي، بعد ما قال رسول الله صلى الله عليه وسلم ما قال.
11171 Abu Hurayrah (may Allah be pleased with him) reported: I was accompanying the Messenger of Allah (may Allah's peace and blessings be upon him) in one of the markets of Madīnah. He left and so did I. He said: "Where is Luka‘?" He repeated this three times and then said: "Call Al-Hasan ibn ‘Ali." Al-Hasan got up and walked [towards him] and he had a necklace round his neck. The Prophet (may Allah's peace and blessings be upon him) had his hand like this and Al-Hasan’s hand was the same and he hugged him and said: "O Allah, I do love him. So love him and love whoever loves him." Abu Hurayrah said: "There is none more beloved to me than Al-Hasan ibn ‘Ali." He said that after he heard the Messenger of Allah (may Allah's peace and blessings be upon him) had said what he said about him.
[Narrated by Bukhari & Muslim]
HadeethEnc: [Authentic hadith] (صحيح)
Explanation
Abu Hurayrah (may Allah be pleased with him) was with the Messenger of Allah (may Allah's peace and blessings be upon him) in one of the markets of Madīnah. The Messenger of Allah (may Allah's peace and blessings be upon him) left the market and so did Abu Hurayrah. he went to the house of Fātimah, (may Allah be pleased with her) and asked about Al-Hasan,(may Allah be pleased with him) asking: "Where is Luka‘?" He meant: where is the little child? He then said: "Call him for me." Al-Hasan got up and walked towards the Prophet wearing a necklace around his neck. The Prophet (may Allah's peace and blessings be upon him) stretched his hand out to hug Al-Hasan and he did the same thing. They hugged each other. The Prophet (may Allah's peace and blessings be upon him) said: "O Allah, I do love Al-Hasan. So love him and love whoever loves him." Abu Hurayrah commented: "There was none more beloved to me than Al-Hasan ibn ‘Ali. He said that after he heard the Messenger of Allah (may Allah's peace and blessings be upon him) had said what he said about him.
عن عائشة رضي الله عنها قالت: ما غِرْتُ على نساء النبي صلى الله عليه وسلم إلا على خديجة، وإني لم أُدركها، قالت: وكان رسول الله صلى الله عليه وسلم إذا ذبح الشاة، فيقول: «أرسلوا بها إلى أصدقاء خديجة»، قالت: فأغضبتُه يوما، فقلتُ: خديجة، فقال رسول الله صلى الله عليه وسلم : «إني قد رُزِقْتُ حُبَّها».
11175 ‘Ā'ishah (may Allah be pleased with her) reported: I never felt jealous of any of the Prophet's wives except for Khadījah although I did not (have the privilege to) see her. She further added that whenever the Messenger of Allah (may Allah's peace and blessings be upon him) slaughters a sheep, he says: "Send some of it to the companions of Khadījah." She said: "But one day I annoyed him and said: (It is) Khadījah (only that you mention often)!" Thereupon the Messenger of Allah (may Allah's peace and blessings be upon her) said: "My love of her has been planted in my heart (by Allah)."
[Narrated by Muslim]
HadeethEnc: [Authentic hadith] (صحيح)
Explanation
‘Ā'ishah (may Allah be pleased with her) informs that she did not feel jealous of any of the Prophet's wives except Khadījah, may Allah be pleased with her although Khadījah had died before the Prophet (may Allah's peace and blessings be upon him) married ‘Ā'ishah. Whenever the Messenger of Allah (may Allah's peace and blessings be upon him) slaughtered a sheep, he would send some of it to Khadījah's friends. ‘Ā'ishah angered the Prophet (may Allah's peace and blessings be upon him) one day by telling him that he mentions Khadījah very often, but he replied that Allah has made him to love her in this way.
عن عائشة رضي الله عنها ، قالت: «لم يتزوج النبي صلى الله عليه وسلم على خديجة حتى ماتت».
11176 ‘Ā'ishah (may Allah be pleased with her) reported: The Prophet (may Allah's peace and blessings be upon him) did not take a second wife until Khadījah died.
[Narrated by Muslim]
HadeethEnc: [Authentic hadith] (صحيح)
Explanation
The Prophet (may Allah's peace and blessings be upon him) did not get married while Khadījah bint Khuwaylid (may Allah be please with her) was his wife until after she died. This attitude implies how much the Prophet (may Allah's peace and blessings be upon him) cherished Khadījah, his first wife.
عن عائشة رضي الله عنها قالت: قال رسول الله صلى الله عليه وسلم يومًا: «يا عائش، هذا جبريل يُقرِئك السلام» فقلت: وعليه السلام ورحمة الله وبركاته، تَرى ما لا أَرى. تريد رسول الله صلى الله عليه وسلم .
11178 ‘Ā'ishah (may Allah be pleased with her) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) said: "O ‘Ā'ish, this is Jibrīl greeting you with peace." I said: "May the peace, mercy, and blessings of Allah be upon him. You see what I can not see," referring to the Messenger of Allah (may Allah's peace and blessings be upon him).
[Narrated by Bukhari & Muslim]
HadeethEnc: [Authentic hadith] (صحيح)
Explanation
The Prophet (may Allah's peace and blessings be upon him) told ‘Ā'ishah that Jibrīl greets her with the greetings of peace. She returned the greeting by invoking Allah's peace, mercy, and blessings upon him. She also told the Prophet (may Allah's peace and blessings be upon him) that he saw what she could not see, in reference to his seeing Jibrīl.
عن أبي موسى رضي الله عنه قال: قال رسول الله صلى الله عليه وسلم : «كَمُل من الرجال كثير، ولم يَكمُل من النساء: إلا آسية امرأة فرعون، ومريم بنت عِمران، وإنَّ فضلَ عائشة على النساء كفضل الثَّرِيد على سائر الطعام».
11179 Abu Mūsa (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) said: "Many men attained perfection, but of women none attained perfection except Āsiyah, the wife of Pharaoh, and Maryam, the daughter of ‘Imrān. Indeed, the superiority of ‘Ā'ishah to other women is like the superiority of Tharīd to other meals."
[Narrated by Bukhari & Muslim]
HadeethEnc: [Authentic hadith] (صحيح)
Explanation
The men who attained religious and moral perfection are many. Some reached the common level of perfection such as scholars, righteous men, and pious allies of Allah. Others reached the most sublime levels of perfection such as the prophets. However, there are very few women who attained perfection; on top of which were Āsiyah bint Muzāhim, the wife of Pharaoh. Allah presented her as an example of perfect faith in the Qur'an: {And Allah presents an example of those who believed: the wife of Pharaoh, when she said: "My Lord, build for me near You a house in Paradise and save me from Pharaoh and his deeds and save me from the wrongdoing people"} [Sūrat At-Tahrīm:11]. She believed in Mūsa (peace be upon him) when he overcame the magicians of Pharaoh. When Pharaoh found out about her conversion, he tortured her severely until she died adhering to her faith. The other perfect lady was Maryam, the daughter of ‘Imrān. Allah presented her as an example of chastity and perfect worship in the Qur'an. Finally, the Prophet (may Allah's peace and blessings be upon him) said that the merit of ‘Ā'ishah over women is like the merit of Tharīd over all other food. Tharīd is the most delicious food for Arabs. It is made of bread and meat. So, ‘Ā'ishah is the best of women, just as the Tharīd is the best of food.
عن عائشة رضي الله عنها قالت: قال لي رسول الله صلى الله عليه وسلم : «إنِّي لأعلمُ إذا كنتِ عنِّي راضيةً، وإذا كنتِ عليَّ غَضْبَى». قالت: فقلتُ: مِن أين تَعْرف ذلك؟ فقال: «أمَّا إذا كنتِ عني راضيةً، فإنكِ تقولين: لا وربِّ محمد، وإذا كنتِ علي غَضبى، قلتِ: لا وربِّ إبراهيم». قالت: قلتُ: أجل والله يا رسول الله، ما أهْجُرُ إلَّا اسمَك.
11180 ‘Ā'ishah (may Allah be pleased with her) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) said to me: "I know it when you are pleased with me or angry with me." I said: "Whence do you know that?" He said: "When you are pleased with me, you say: 'No, by the Lord of Muhammad,' but when you are angry with me, you say: 'No, by the Lord of Ibrahīm.'" Thereupon I said: "Yes, by Allah, O Messenger of Allah; I only forsake your name."
[Narrated by Bukhari & Muslim]
HadeethEnc: [Authentic hadith] (صحيح)
Explanation
‘Ā'ishah (may Allah be pleased with her) said that the Messenger of Allah (may Allah's peace and blessings be upon him) told her that he knew it when she was pleased with him or angry with him. She asked him how he knew that and he replied: "When you are pleased with me, you say: 'No, by the Lord of Muhammad,' so you mention my name in your oath. But when you are angry with me because of one of the worldly aspects of our marital life, you say: 'No, by the Lord of Ibrahīm.' So you drop my name and mention, instead, the name of Ibrahīm. Thereupon, she said that it was true; she only refrained from mentioning his name for the duration of her anger, but her love for him was always firm in her heart.
عن أنس بن مالك رضي الله عنه قال: «ما رأيتُ أحدا كان أرحم بالعِيال من رسول الله صلى الله عليه وسلم »، قال: «كان إبراهيم مُسْتَرضَعًا له في عَوَالي المدينة، فكان ينطلق ونحن معه، فيدخل البيت وإنه ليُدَخَّن، وكان ظِئْره قَيْنًا، فيأخذه فيُقبِّله، ثم يرجع». قال عمرو: فلما تُوفي إبراهيم قال رسول الله صلى الله عليه وسلم : «إن إبراهيم ابني، وإنه مات في الثَّدي، وإن له لظِئْرين تُكمِلان رضاعه في الجنة».
11188 Anas ibn Mālik (may Allah be pleased with him) reported: I have never seen anyone more merciful to children than the Messenger of Allah (may Allah's peace and blessings be upon him). (His son) Ibrahīm was sent to a wet nurse on the outskirts of Madīnah. So he used to go there, and we would accompany him, and he would enter the house, which was filled with smoke for Ibrahīm's foster father was a blacksmith, and he would take Ibrahīm and kiss him then return." ‘Amr said: "When Ibrahīm died, the Messenger of Allah (may Allah's peace and blessings be upon him) said: 'Ibrahīm is my son, and he died as a suckling infant, and, verily, he has two wet nurses in Paradise completing his suckling period.'"
[Narrated by Muslim]
HadeethEnc: [Authentic hadith] (صحيح)
Explanation
Anas ibn Mālik (may Allah be pleased with him) reported that he had never seen anyone more merciful to children than the Messenger of Allah (may Allah's peace and blessings be upon him). His son, Ibrahīm, was suckled by a wet nurse living in the suburb of Madīnah. Hence, he used to go there with some of his Companions to visit his son. He used to enter the house that would be filled with smoke because the wet nurse's husband was a blacksmith. He would take Ibrahīm, kiss him and then return home. On Ibrahīm's death, the Messenger of Allah (may Allah's peace and blessings be upon him) said: Ibrahīm is my son, and he died as a suckling infant, and he has two wet nurses in Paradise to complete his suckling period until he reaches the age of two. Ibrahīm died when he was sixteen or seventeen months old. So, he was to be suckled until completing the suckling period, which is two years according to what is stated in the Qur'an. This was done to honor the Prophet (may Allah's peace and blessings be upon him) and his son.
عن البراء رضي الله عنه قال: لما تُوفِّي إبراهيم -عليه السلام-، قال رسول الله صلى الله عليه وسلم : «إنَّ له مُرْضِعًا في الجنة».
11189 Al-Barā' (may Allah be pleased with him) reported: When Ibrahīm died, the Messenger of Allah (may Allah's peace and blessings be upon him) said: "There is a wet nurse for him in Paradise."
[Narrated by Bukhari]
HadeethEnc: [Authentic hadith] (صحيح)
Explanation
Ibrahīm, the son of the Messenger of Allah (may Allah's peace and blessings be upon him) from Māriyah the Copt, died when he was eighteen months old. So the Prophet (may Allah's peace and blessings be upon him) informed us that Allah, the Almighty, had prepared someone in Paradise to breastfeed him until his suckling period would be completed.
عن أبي سَلمة بن عبد الرحمن، أنه أخْبَره: أنه سَأل عائشة رضي الله عنها ، كيف كانت صلاة رسول الله صلى الله عليه وسلم في رمضان؟ فقالت: «ما كان رسول الله صلى الله عليه وسلم يَزيد في رمضان ولا في غَيره على إحدى عَشرة ركعة يصلِّي أربعا، فلا تَسَل عن حُسْنِهِنَّ وَطُولِهِنَّ، ثم يصلِّي أربعا، فلا تَسَل عن حُسْنِهِنَّ وَطُولِهِنَّ، ثم يصلَّي ثلاثا». قالت عائشة: فقلت يا رسول الله: أتنام قبل أن توتر؟ فقال: «يا عائشة إن عَيْنَيَّ تَنَامَانِ ولا يَنام قَلْبِي»
11268 Abu Salamah ibn ‘Abdur-Rahmān (may Allah have mercy upon him) reported that he asked ‘Ā'ishah (may Allah be pleased with her) how the Prophet's prayer was in Ramadan. She said: "Neither in Ramadan, nor in any other month, did the Messenger of Allah (may Allah's peace and blessings be upon him) exceed the eleven Rak‘ahs of prayer. He would pray four – and do not ask about their beauty and length; then he would pray another four, and do not ask about their beauty and length either, then he would pray three." ‘Ā'ishah then added: "I asked him: 'O Messenger of Allah, do you sleep before performing the Witr prayer?' he said: 'O ‘Ā'ishah, indeed, my eyes sleep but my heart does not sleep.'"
[Narrated by Bukhari & Muslim]
HadeethEnc: [Authentic hadith] (صحيح)
Explanation
It is well-known that the Prophet (may Allah's peace and blessings be upon him) used to perform the voluntary night prayer during Ramadan and outside Ramadan. Hence, Abu Salamah (may Allah be pleased with him) asked about the voluntary night prayer to be offered in Ramadan; he wondered whether the prayer of the Prophet (may Allah's peace and blessings be upon him) during the nights of Ramadan was like his prayer outside it, in terms of the number of Rak‘ahs, or it was different. ‘Ā'ishah (may Allah be pleased with her) replied that there was no difference between his prayers during Ramadan or otherwise, since throughout the whole year he used to perform eleven Rak‘ahs and no more. Then, she clarified for him the manner in which they were performed, saying: "He would pray four", meaning: he would perform two Rak‘ahs and make Taslīm, then two more Rak‘ahs and make Taslīm, as ‘Ā'ishah (may Allah be pleased with her) clarified and explained in detail the summary of this Hadīth in another narration attributed to her in Sahīh Muslim, where she said: "In the time between the ‘Ishā' prayer and the Fajr prayer, the Messenger of Allah (may Allah's peace and blessings be upon him) used to perform eleven Rak‘ahs of prayer, making Taslīm after every two Rak‘ahs, and concluding them with one Rak‘ah, i.e. the Witr prayer." This is in addition to his statement: "The voluntary night prayer is performed in pairs of Rak‘ahs." [Al-Bukhāri and Muslim] "And do not ask about their beauty and length", meaning: do not ask about their manner (of performance), because they were the epitome of beauty and perfection, in terms of the quality of recitation and the length of standing, bowing, and prostrating. Likewise, the last four Rak‘ahs that were performed two by two; do not ask about their beauty and perfection, in terms of the quality of recitation and the length of standing, bowing, and prostrating. "Then he would pray three", meaning: what is apparently understood is that he would perform them altogether without separation. Then he would make Taslīm in the last Rak‘ah. However, another narration attributed to ‘Ā'ishah clarifies that he would make Taslīm after two Rak‘ahs, followed by a single Rak‘ah which is Witr. This is explicitly stated through her words: "He would make Taslīm after every two Rak‘ahs, followed by one Rak‘ah." This indicates that he would separate the (last) three Rak‘ahs by the Taslīm, which he made after the first two Rak‘ahs thereof. "O Messenger of Allah, do you sleep before performing the Witr prayer?" meaning: how do you sleep before performing the Witr prayer? "He said: 'O ‘Ā'ishah, indeed my eyes sleep but my heart does not sleep'", meaning: his heart is never inattentive although his eyes are sleeping. Rather, his heart is aware and feels everything, such as consideration of time and precise determination of it. That is why the visions of the prophets are considered part of the revelation.
عن عائشة رضي الله عنها ، قالت: «إنْ كان رسول الله صلى الله عليه وسلم لَيَدَعُ العمل، وهو يُحِبُّ أن يعملَ به خَشْيَة أن يعملَ به الناس، فَيُفْرَضَ عليهم، وما سَبَّح رسول الله صلى الله عليه وسلم سُبْحَة الضُّحى قَطُّ وإنِّي لَأُسَبِّحُهَا».
11282 ‘Ā’ishah (may Allah be pleased with her) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) would give up a deed, even though he liked to perform it, for fear that people would follow him and perform it, and it would thus become obligatory for them. The Prophet (may Allah's peace and blessings be upon him) never prayed the Duha prayer, but I offer it.
[Narrated by Bukhari & Muslim]
HadeethEnc: [Authentic hadith] (صحيح)
Explanation
‘Ā’ishah (may Allah be pleased with her) relates that the Prophet (may Allah's peace and blessings be upon him) would give up a deed, even though he liked to perform it, for fear that people would follow him and perform it, and it would thus become obligatory for them, and this might prove difficult for them. Then, she says that the Prophet would not perform the Duha prayer, but the scholars took this negation to refer to lack of regular performance; that is the Prophet would offer it sometimes, for its merit, and abandon it at other times lest it might beccome obligatory for people, as she mentions early in the Hadīth.
عن عبيد الله بن عبد الله بن عتبة، قال: دخلت على عائشة فقلت: ألا تحدثيني عن مرض رسول الله صلى الله عليه وسلم ؟ قالت: بلى، ثَقُلَ النبي صلى الله عليه وسلم فقال: «أصلى الناس؟» قلنا: لا، هم ينتظرونك، قال: «ضعوا لي ماء في الْمِخْضَبِ ». قالت: ففعلنا، فاغتسل، فذهب لِيَنُوءَ فأغمي عليه، ثم أفاق، فقال صلى الله عليه وسلم : «أصلى الناس؟» قلنا: لا، هم ينتظرونك يا رسول الله، قال: «ضعوا لي ماء في الْمِخْضَبِ » قالت: فقعد فاغتسل، ثم ذهب لينوء فأغمي عليه، ثم أفاق، فقال: «أصلى الناس؟» قلنا: لا، هم ينتظرونك يا رسول الله، فقال: «ضعوا لي ماء في الْمِخْضَبِ »، فقعد، فاغتسل، ثم ذهب لِيَنُوءَ فأغمي عليه، ثم أفاق فقال: «أصلى الناس؟» فقلنا: لا، هم ينتظرونك يا رسول الله، والناس عُكُوفٌ في المسجد، ينتظرون النبي عليه السلام لصلاة العشاء الآخرة، فأرسل النبي صلى الله عليه وسلم إلى أبي بكر بأن يصلي بالناس، فأتاه الرسول فقال: إن رسول الله صلى الله عليه وسلم يأمرك أن تصلي بالناس، فقال أبو بكر - وكان رجلا رقيقا -: يا عمر صل بالناس، فقال له عمر: أنت أحق بذلك، فصلى أبو بكر تلك الأيام، ثم إن النبي صلى الله عليه وسلم وجد من نفسه خِفَّةً ، فخرج بين رجلين أحدهما العباس لصلاة الظهر وأبو بكر يصلي بالناس، فلما رآه أبو بكر ذهب ليتأخر، فَأَوْمَأَ إليه النبي صلى الله عليه وسلم بأن لا يتأخر، قال: أجلساني إلى جنبه، فأجلساه إلى جنب أبي بكر، قال: فجعل أبو بكر يصلي وهو يأتم بصلاة النبي صلى الله عليه وسلم ، والناس بصلاة أبي بكر، والنبي صلى الله عليه وسلم قاعد، قال عبيد الله: فدخلت على عبد الله بن عباس فقلت له: ألا أعرض عليك ما حدثتني عائشة عن مرض النبي صلى الله عليه وسلم ، قال: هات، فعرضت عليه حديثها، فما أنكر منه شيئا غير أنه قال: أسمت لك الرجل الذي كان مع العباس قلت: لا، قال: هو علي بن أبي طالب رضي الله عنه .
11294 ‘Ubaydullāh ibn ‘Abdullāh ibn ‘Utbah reported: I went to ‘Ā’ishah and asked her to describe to me the Messenger's illness. ‘Ā’ishah said: "Yes. The Prophet became seriously ill and asked whether the people had prayed. We replied: 'No, O Messenger of Allah! They are waiting for you.' He added: 'Put water for me in a trough.'" ‘Ā’ishah added: "We did so. He took a bath and tried to get up but fainted. When he recovered, he again asked whether the people had prayed. We said: 'No, they are waiting for you, O Messenger of Allah!' He again said: 'Put water in a trough for me.' He sat down and took a bath and tried to get up but fainted again. Then he recovered and said: 'Have the people prayed?' We replied: 'No, they are waiting for you, O Messenger of Allah!' He said: 'Put water for me in the trough.' Then he sat down and washed himself and tried to get up but he fainted. When he recovered, he asked: 'Have the people prayed?' We said: 'No, they are waiting for you, O Messenger of Allah! The people were in the mosque waiting for the Prophet (may Allah's peace and blessings be upon him) for the ‘Ishā' prayer. The Prophet sent for Abu Bakr to lead the people in the prayer. The Prophet's messenger went to Abu Bakr and said: 'The Messenger orders you to lead the people in the prayer.' Abu Bakr was a softhearted man, so he asked ‘Umar to lead the prayer but ‘Umar replied: 'You are more rightful.' So Abu Bakr led the prayer in those days. When the Prophet felt a bit better, he came out for the Zhuhr prayer with the help of two persons one of whom was Al-‘Abbās, while Abu Bakr was leading the people in the prayer. When Abu Bakr saw him, he wanted to retreat but the Prophet beckoned him not to do so and asked them to make him sit beside Abu Bakr and they did so. Abu Bakr was following the Prophet (in the prayer) and the people were following Abu Bakr. The Prophet (prayed) sitting." ‘Ubaydullāh added: "I went to ‘Abdullāh ibn ‘Abbās and said: 'Shall I tell you what ‘Ā’ishah has told me about the fatal illness of the Prophet?' Ibn ‘Abbās said: 'Go ahead.' I told him her narration and he did not deny anything of it but asked whether ‘Ā’ishah told me the name of the second person (who helped the Prophet along with Al-‘Abbās. I said. 'No.' He said: 'He was ‘Ali (ibn Abi Tālib).'"
[Narrated by Bukhari]
HadeethEnc: [Authentic hadith] (صحيح)
Explanation
This noble Hadīth illustrates some of what happened during the Prophet's last illness. It specifically relates that when the Prophet became so ill, he asked those around him as to whether the people had prayed, and the reply came in the negative, and so he asked for a vessel, made ablution, yet fainted. When he regained his consciousness, he asked again and made ablution, yet fainted once more. This occurred for three times, after which he ordered that Abu Bakr lead the people in prayer. When he received the Prophet's messenger with this order, Abu Bakr asked ‘Umar to lead the people in prayer, but he refused and made Abu Bakr come forward, for he was more worthy of that. Then, the Prophet (may Allah's peace and blessings be upon him) felt better, and so he came out being supported by Al-‘Abbās and ‘Ali. In the meantime, Abu Bakr was leading the people in Zhuhr prayer. When he saw the Prophet, he wanted to step back, but the Prophet pointed to him to remain in his place and he sat next to him. Thus, Abu Bakr was following the Prophet in the prayer, and the people were following Abu Bakr.
عن أنس: «أن النبي صلى الله عليه وسلم كان يطوف على نسائه بِغُسْلٍ واحد».
58102 Anas (may Allah be pleased with him) reported: The Prophet (may Allah's peace and blessings be upon him) would approach all of his wives and then take one ritual bath.
[Narrated by Bukhari & Muslim]
HadeethEnc: [Authentic hadith] (صحيح)
Explanation
This Hadīth tells about the Prophet's good treatment to his wives. He would have sexual intercourse with all of them during one night so as to please them all. Meanwhile, he would have only one ritual bath, because washing is not obligatory between two incidents of sexual intercourse, whether it takes place with the same wife or another one, as indicated by the Hadīth.
عن صفية بنت شيبة رضي الله عنها قالت: «أَوْلَمَ النبي صلى الله عليه وسلم على بعض نسائه بِمُدَّيْنِ من شعير».
58116 Safiyyah bint Shaybah (may Allah be pleased with her) reported: 'The Prophet (may Allah's peace and blessings be upon him) held a wedding dinner for his marriage to one of his wives with two Mudds of barley.
[Narrated by Bukhari]
HadeethEnc: [Authentic hadith] (صحيح)
Explanation
This Hadīth informs us that the Prophet (may Allah's peace and blessings be upon him) married one of the Mothers of the Believers and held a wedding dinner, for which just two Mudds of barley were cooked; nothing else was available, and this signifies the Prophet's limited resources. Nevertheless, he did not neglect this Sunnah, despite his difficult situation. And this proves that a wedding dinner can be held with less than a sheep, and also that it is valid to hold a wedding dinner with the food that is available, as one is required to offer what is within one’s ability.
عن أنس بن مالك رضي الله عنه قال: أقام النبي صلى الله عليه وسلم بين خيبر والمدينة ثلاث ليال يُبْنَى عليه بصفية، فدعوتُ المسلمين إلى وليمته، وما كان فيها من خبز ولا لحم، وما كان فيها إلا أن أمر بلالا بالأنْطَاعِ فَبُسِطَتْ، فألقى عليها التمر والأقِطَ والسَّمْنَ، فقال المسلمون: إحدى أمهات المؤمنين، أو ما مَلَكَتْ يمينه؟ قالوا: إن حَجَبَهَا فهي إحدى أمهات المؤمنين، وإن لم يحجبها فهي مما ملكت يمينه، فلما ارتحل وَطَّأَ لها خَلْفَهُ، ومَدَّ الحِجَابَ.
58117 Anas ibn Mālik (may Allah be pleased with him) reported: The Prophet (may Allah's peace and blessings be upon him) stayed for three nights between Khaybar and Madīnah when he married Safiyyah. I invited the Muslims to his wedding dinner and there was neither meat nor bread served in that dinner. Instead, the Prophet ordered Bilāl to spread out the leather mats and place dates, dried yogurt and butter on them. The Muslims asked: "Will she (i.e. Safiyyah) be one of the Mothers of the Believers (i.e. a wife of the Prophet), or just what his right-hand possesses (i.e. a concubine)?" Some of them said: "If the Prophet veils her, she will be one of the Mothers of the Believers, but if he doesn't, she will be his concubine." So when he departed, he prepared a place for her behind him and extended a screen around her.
[Al-Bukhari and Muslim. This is the wording of Al-Bukhari]
HadeethEnc: [Authentic hadith] (صحيح)
Explanation
The Prophet (may Allah's peace and blessings be upon him) traveled and stayed at a place between Khaybar and Madīnah for three days and three nights with the Mother of the Believers, Safiyyah (may Allah be pleased with her), when he married her. He arranged a wedding dinner and told Anas (may Allah be pleased with him) to invite people to eat. There was no meat or bread served at the dinner, due to the Prophet’s poor financial situation. So, mats were spread out and dates, dried yogurt, and the like were served. The people ate and wondered if Safiyyah had been taken as a wife or a concubine by the Prophet. Then they said: If the Prophet (may Allah's peace and blessings be upon him) screened Safiyyah, she would be one of the Mothers of the Believers, because veiling was obligatory upon them, but if he didn't, she would be a concubine. They were assured that she was a wife of the Prophet when he screened her and assigned a wide space for her behind him on his camel.
عن أمَّ سَلَمَة رضي الله عنها أن رسول الله صلى الله عليه وسلم لمَّا تزوَّجها أقام عندها ثلاثا، وقال: «إنه ليس بِكِ على أَهْلِكِ هَوَانٌ، إنْ شئْتِ سَبَّعْتُ لكِ، وإنْ سَبَّعْتُ لكِ، سَبَّعْتُ لِنِسائي».
58127 Umm Salamah (may Allah be pleased with her) reported that when the Messenger of Allah (may Allah's peace and blessings be upon him) married her, he stayed three nights with her and said: "Indeed, you are not inferior in the sight of your family. If you wish, I can stay seven (nights) with you, but if I stay seven with you, I will also stay seven with my (other) wives."
[Narrated by Muslim]
HadeethEnc: [Authentic hadith] (صحيح)
Explanation
Umm Salamah (may Allah be pleased with her) mentioned that when the Prophet (may Allah's peace and blessings be upon him) married her, he gave her two options to choose from. He would either stay seven nights with her and then stay the same number of nights with each of his other wives, or he would stay only three nights with her and then give each of his wives their normal nightly turns. Before giving her the choice, the Prophet preambled his excuse for the three-night option by informing Umm Salamah that she was dear to him, and that in no way was she inferior in his sight; so the three-night option was not because she had any deficiency, but because it was the right thing to do.
عن عائشة، قالت: كان رسول الله صلى الله عليه وسلم يحِبُّ الحَلْواء والعسل، فكان إذا صلَّى العصر دارَ على نسائه، فَيَدْنُو منهنَّ، فدَخَل على حفصة، فَاحْتَبَسَ عندها أكثرَ ممَّا كان يحْتَبِس، فسألتُ عن ذلك، فقيل لي: أهْدَتْ لها امرأة من قومها عُكَّةً من عسل، فسَقَتْ رسول الله صلى الله عليه وسلم منه شرْبة، فقلتُ: أمَا والله لنَحْتالَنَّ له، فذكرتُ ذلك لسَوْدَة، وقلتُ: إذا دخل عليكِ، فإنه سَيَدْنُو منكِ، فقولي له: يا رسول الله، أَكَلْتَ مَغَافِيرَ؟ فإنه سيقول لك: «لا»، فقولي له: ما هذه الرِّيح؟ وكان رسول الله صلى الله عليه وسلم يشْتَدُّ عليه أنْ يوجد منه الريح، فإنه سيقول لك: «سَقَتْني حفصة شربة عسل»، فقولي له: جَرَسَتْ نَحْلُهُ الْعُرْفُطَ، وسأقول ذلك له، وقولِيه أنتِ يا صفية، فلما دخَل على سودة قالت: تقول سودة: والذي لا إله إلا هو لقد كدتُ أن أبادئه بالذي قلتِ لي، وإنه لعلى البابِ فرقًا منكِ، فلما دَنا رسول الله صلى الله عليه وسلم ، قالت: يا رسول الله، أَكَلْتَ مَغَافِيرَ؟ قال: «لا»، قالت: فما هذه الريح؟ قال: «سَقَتْني حفصة شربة عسل»، قالت: جَرَسَتْ نَحْلُهُ الْعُرْفُطَ، فلما دخل عليَّ، قلتُ له: مثل ذلك، ثم دخل على صفية، فقالت بمثل ذلك، فلما دخل على حفصة، قالت: يا رسول الله، ألا أسْقِيك منه؟ قال: «لا حاجةَ لي به»، قالت: تقول سودة: سبحان الله، والله لقد حَرَمْنَاهُ، قالت: قلتُ لها: اسْكُتِي.
58130 ‘Ā’ishah (may Allah be pleased with her) reported: The Messenger of Allah (may Allah’s peace and blessings be upon him) liked sweets and honey, and whenever he finished the ‘Asr prayer, he would visit his wives and stay closely with them, one after another. He once visited Hafsah and remained with her for longer than usual. I inquired about it, and it was said to me: ‘A woman from her tribe gifted her a leather vessel containing honey, and she gave some of it to the Messenger of Allah (may Allah’s peace and blessings be upon him) to drink.’ I said: "By Allah, we will play a trick on him." So I mentioned the story to Sawdah and said to her: "When he visits you, he will come near you, whereupon you should say to him: 'O Messenger of Allah, have you eaten Maghafīr (bad-smelling gum)?' He will say: 'No.' Then say to him: 'What about this smell then?' It was very hard on the Messenger of Allah (may Allah’s peace and blessings be upon him) that a bad smell would emit from him. He will say: 'Hafsah has given me a drink of honey.' Then say to him: 'Its bees must have sucked from ‘Urfut (a foul-smelling plant).' I too will tell him the same. And you, O Safiyyah, also say the same.’ When the Prophet (may Allah's peace and blessings be upon him) visited Sawdah, the following happened, as related by Sawdah, who said: 'By the One other than Whom there is no god, I was about to tell him what you had told me while he was still at the door, out of fear from you.’ But when the Messenger (may Allah's peace and blessings be upon him) came near her, she said to him: ‘O Messenger of Allah, have you eaten Maghāfīr?’ He replied: ‘No.’ ‘I said: 'What about this smell then?' He said: 'Hafsah has given me a drink of honey.' I said: 'Its bees must have sucked ‘Urfut.'’ When he visited me, I told him the same, and when he visited Safiyyah, she too said the same. When he visited Hafsah again, she said to him: ‘O Messenger of Allah, shall I give you a drink of it (the honey)?’ He said: ‘I have no desire for it.’ Sawdah said: ‘Glory be to Allah! By Allah, we have deprived him of it.’ I said to her: ‘Keep quiet!’”
[Narrated by Bukhari & Muslim]
HadeethEnc: [Authentic hadith] (صحيح)
Explanation
In this Hadīth, ‘Ā’ishah (may Allah be pleased with her) mentioned that the Messenger of Allah (may Allah’s peace and blessings be upon him) liked all sweet foods and honey, and that when he finished the ‘Asr prayer, he would visit his wives, one after another, and approach each of them, kissing and caressing her. She goes on to relate that the Prophet (may Allah's peace and blessings be upon him) once visited Hafsah (may Allah be pleased with her) and stayed with her for longer than usual. ‘Ā’ishah asked about the reason and learned that one of Hafsah’s female relatives had given her a small vessel of honey as a gift and that she gave the Prophet (may Allah's peace and blessings be upon him) a drink of it. ‘Ā’ishah (may Allah be pleased with her) felt jealous and planned, together with Sawdah and Safiyyah, that when the Prophet (may Allah's peace and blessings be upon him) visited any of them, she would ask him whether he had eaten Maghāfīr, which is a foul-smelling gum. The noble Prophet (may Allah's peace and blessings be upon him) hated that any unpleasant odor should ever emit from him. So when he visited Hafsah (may Allah be pleased with her) again and she offered honey to him, he declined it. In another version: “He swore that he would never drink it again.” Different versions of this Hadīth differ over who gave the Prophet (may Allah's peace and blessings be upon him) the drink of honey. It has been mentioned that he had drunk it in the apartment of Zaynab or Sawdah. Some scholars deemed it more likely that Zaynab was the one who gave him the drink of honey and that Hasfah was ‘Ā’ishah’s partner in the plan. Some scholars proposed that the different versions might refer to more than one story.
عن عائشة رضي الله عنها أن رسول الله صلى الله عليه وسلم كان يَسْأَلُ في مرضه الذي مات فيه، يقول: «أيْن أنا غَدًا، أيْن أنا غَدًا» يُريد يوم عائشة، فأَذِنَ له أزواجه يكون حيث شاء، فكان في بيْت عائشة حتى مات عندها، قالت عائشة: فمات في اليوم الذي كان يدور عليَّ فيه، في بيتي، فَقَبَضَه الله وإنَّ رأسه لَبَيْنَ نَحْري وسَحْري، وخَالَطَ رِيقُه رِيقِي، ثم قالت: دخَل عبد الرحمن بن أبي بكر ومعَه سِواك يَسْتَنُّ به، فنظر إليه رسول الله صلى الله عليه وسلم ، فقلت له: أعْطِني هذا السواك يا عبد الرحمن، فَأَعْطَانِيه، فَقَضَمْتُه، ثم مَضَغْتُه، فأعْطَيته رسول الله صلى الله عليه وسلم فاسْتَنَّ به، وهو مُسْتَنِد إلى صدري.
58131 ‘Ā'ishah (may Allah be pleased with her) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) used to ask in his final illness: "Where will I be tomorrow? Where will I be tomorrow?" He was looking forward to ‘Ā'ishah's turn [to stay with her]. So, his wives allowed him to stay wherever he wished. He stayed at ‘Ā'ishah's house till he died there. ‘Ā'ishah added: "He died on the day of my turn in my house, and he was taken unto Allah while his head was between my chest and neck, and his saliva mixed with mine." ‘Ā'ishah then said: "‘Abdur-Rahmān ibn Abu Bakr came in carrying a tooth-stick that he was cleaning his teeth with. The Messenger of Allah (may Allah's peace and blessings be upon him) looked at it, so I said to him: 'O ‘Abdur-Rahmān, give me this tooth-stick.' He gave it to me and I cut it, chewed it (its end) and gave it to the Messenger of Allah (may Allah's peace and blessings be upon him) who cleaned his teeth with it while he was resting against my chest.”
[Narrated by Bukhari & Muslim]
HadeethEnc: [Authentic hadith] (صحيح)
Explanation
‘Ā'ishah (may Allah be pleased with her) tells us about the last days in the life of the Messenger of Allah (may Allah's peace and blessings be upon him). During his last illness, he used to ask: "Where will I be tomorrow? Where will I be tomorrow?" This question was intended as a gentle, indirect request by the Prophet (may Allah's peace and blessings be upon him) to his wives to stay at ‘Ā'ishah's house. They understood this and granted him permission to stay with her. He stayed in her house until he died. ‘Ā'ishah (may Allah be pleased with her) mentioned that he died on the day of her turn. Allah, the Exalted, took his life when his head was between her chest and neck. She added that his saliva was mixed with hers because of the tooth-stick. The story goes that ‘Ā'ishah's brother, ‘Abdur-Rahmān ibn Abu Bakr (may Allah be pleased with him) entered holding a tooth-stick whilst the Prophet (may Allah's peace and blessings be upon him) was in the throes of death. When the Prophet (may Allah's peace and blessings be upon him) saw the tooth-stick, he looked at it as if he wanted it. ‘Ā'ishah understood the look, took it from her brother, chopped the top off, chewed it to make it palatable, and then handed it to the Prophet (may Allah's peace and blessings be upon him). He took it and used it. After his death, ‘Ā'ishah (may Allah be pleased with her) would always be envied, because the Prophet (may Allah's peace and blessings upon him) died whilst his head was resting against her chest.
عن عائشة رضي الله عنها قالت: «كان النبي صلى الله عليه وسلم إذا أراد أَنْ يَخْرُج أَقْرَعَ بَيْن نِسائه، فأيَّتُهُنَّ يَخْرُج سَهْمُها خَرَج بها النبي صلى الله عليه وسلم ، فَأَقْرَعَ بَيْنَنَا في غَزْوَةٍ غَزَاها، فَخَرج فيها سَهْمِي، فخَرَجْتُ مع النبي صلى الله عليه وسلم بَعْد ما أُنْزِلَ الحِجابُ».
58132 ‘Ā'ishah (may Allah be pleased with her) reported: Whenever the Prophet (may Allah's peace and blessings be upon him) intended to go on a journey, he would cast lots among his wives and would take the one on whom the lot fell. Once, before setting out for a battle, he drew lots among us and the lot fell to me; so I went with the Prophet, may Allah's peace and blessings be upon him; and that happened after the revelation of (the verse on) Hijāb.
[Narrated by Bukhari & Muslim]
HadeethEnc: [Authentic hadith] (صحيح)
Explanation
‘Ā'ishah (may Allah be pleased with her) reported in this Hadīth that the Prophet (may Allah's peace and blessings be upon him) would cast lots to pick one of his wives to accompany him whenever he wanted to go on a journey. This was to ensure perfect justice and grant assurance and comfort to his wives' hearts. In one of his battles, the Banu al-Mustaliq Battle, the Prophet drew lots and ‘Ā'ishah's name came out so she traveled with him. She mentioned that this took place after Allah, the Almighty, had prescribed Hijāb. It is obvious that the Prophet (may Allah's peace and blessings be upon him) would cast lots the next time he would go on a journey among the remaining wives, as the one who accompanied him in the previous journey had already taken her share. When only one remained, he would take her without casting lots.
عن علي بن أبي طالب رضي الله عنه أنه قال: «أنا أَوَّلُ من يَجْثُو بين يَدَيِ الرحمن للخُصُومة يوم القيامة» وقال قيس بن عباد: وفيهم أُنْزِلَتْ : {هذان خصمان اخْتَصَمُوا في ربهم} [الحج: 19] قال: "هم الذين تَبَارَزُوا يوم بَدْرٍ: حمزة، وعلي، وَعُبَيْدَةُ، أو أبو عبيدة بن الحارث، وَشَيْبَةُ بن رَبِيعَةَ، وعتبة بن رَبِيعَةَ، والوليد بن عُتْبَةُ".
64607 ‘Ali ibn Abi Tālib (may Allah be pleased with him) reported: I will be the first to kneel before the Most-Merciful on the Day of Resurrection for the dispute. Qays ibn ‘Abbād said that this verse: {These two opponents (believers and disbelievers) dispute with each other about their Lord} [Sūrat al-Hajj: 19] was revealed in connection with those who dueled on the day of Badr, meaning: Hamzah, ‘Ali, ‘Ubaydah or Abu ‘Ubaydah ibn al-Hārith, Shaybah ibn Rabī‘ah, ‘Utbah ibn Rabī‘ah, and Al-Walīd ibn ‘Utbah.
Narrated by Bukhari
HadeethEnc: Authentic hadith (صحيح)
Explanation
This tradition is reported by ‘Ali (may Allah be pleased with him) who says about himself that he will be the first person to kneel before the Lord of the worlds on the Day of Resurrection for the dispute and that Verse 19 of Sūrat al-Hajj was revealed concerning himself, Hamzah, and Abu ‘Ubaydah (may Allah be pleased with them) when they dueled with the heads of disbelief during the battle of Badr: Shaybah ibn Rabī‘ah, ‘Utbah ibn Rabī‘ah, and Al-Walīd ibn ‘Utbah. This indicates that it is permissible to duel with the swords before the battle starts.
عن عبد الرحمن بن غنم، قال: رَابَطْنا مدينة قِنَّسْرِين مع شُرَحْبِيل بن السِّمْط، فلما فَتَحها أصابَ فيها غَنَما وبَقرا، فقَسَم فِينا طائفةً مِنها وجعل بَقِيَّتها في المَغنم، فلقيتُ معاذَ بنَ جبل فحدَّثْتًه، فقال معاذ: «غزَوْنا مع رسول الله صلى الله عليه وسلم خَيبر فأصبْنا فيها غَنَما، فَقَسَم فِينا رسول الله صلى الله عليه وسلم طائفة، وجَعَل بَقِيَّتَها في المَغْنَم».
64627 ‘Abdur-Rahmān ibn Ghanm reported: We were stationed at the frontiers of the city of Qinnasrīn with Shurahbīl ibn As-Simt. When he conquered it, he seized sheep and cows there. He distributed some of them among us, and deposited the rest of them in the spoils of war. I met Mu‘ādh ibn Jabal and mentioned that to him. Mu‘ādh said: "We went to the battle of Khaybar along with the Messenger of Allah (may Allah's peace and blessings be upon him) and got spoils there. The Messenger of Allah divided them among us and placed the rest of them with the booty."
[Narrated by Abu Daoud]
HadeethEnc: [Good hadith] (حسن)
Explanation
‘Abdur-Rahmān ibn Ghanm says that he was stationed at the frontiers in the army of Shurahbīl ibn As-Simt in the city of Qinnasrīn, Syria. Once the city had been conquered, ‘Abdur-Rahmān seized cows and sheep as booty. He divided some of them among the fighters and kept the rest to be divided among the rest of the army. He also says that he met Mu‘ādh,(may Allah be pleased with him) and asked him about that, so he told him that the Prophet (may Allah's peace and blessings be upon him) did the same when Allah, the Almighty, granted him victory in Khaybar. This is called Tanfīl, which means giving more to those who did well.
عَنِ ابْنِ عَبَّاسٍ رَضِيَ اللهُ عَنْهُمَا قَالَ: أُنْزِلَ عَلَى رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَهُوَ ابْنُ أَرْبَعِينَ، فَمَكَثَ بِمَكَّةَ ثَلَاثَ عَشْرَةَ سَنَةً، ثُمَّ أُمِرَ بِالْهِجْرَةِ، فَهَاجَرَ إِلَى الْمَدِينَةِ، فَمَكَثَ بِهَا عَشْرَ سِنِينَ، ثُمَّ تُوُفِّيَ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ.
65050 Ibn ‘Abbās (may Allah be pleased with him) reported: The Messenger of Allah (may Allah’s peace and blessings be upon him) received divine revelation at the age of forty. He spent 13 years in Makkah. Then, he was commanded to immigrate, and he immigrated to Madīnah, where he stayed for 10 years. Then, he (may Allah’s peace and blessings be upon him) passed away.
[Agreed upon]
HadeethEnc: [Authentic] (صحيح)
Explanation
Ibn ‘Abbās (may Allah be pleased with him) reports that revelation was sent down to the Messenger of Allah (may Allah's peace and blessings be upon him) and his prophetic mission began at the age of forty, and he stayed in Makkah for 13 years after the revelation. Thereafter, he was commanded to immigrate to Madīnah, where he stayed for 10 years. Then, he (may Allah's peace and blessings be upon him) passed away at the age of sixty-three.
Benefits
The Hadīth shows the Companions' interest in the Prophet's biography.
عَنْ جَابِرِ بْنِ سَمُرَةَ رَضيَ اللهُ عَنْهُ: أَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ كَانَ إِذَا صَلَّى الفَجْرَ جَلَسَ فِي مُصَلَّاهُ حَتَّى تَطْلُعَ الشَّمْسُ حَسَنًا، وَقَالَ: كَانَ لَا يَقُومُ مِنْ مُصَلَّاهُ الَّذِي يُصَلِّي فِيهِ الصُّبْحَ أَوِ الغَدَاةَ، حَتَّى تَطْلُعَ الشَّمْسُ، فَإِذَا طَلَعَتِ الشَّمْسُ قَامَ، وَكَانُوا يَتَحَدَّثُونَ فَيَأْخُذُونَ فِي أَمْرِ الجَاهِلِيَّةِ، فَيَضْحَكُونَ وَيَتَبَسَّمُ.
65411 Jābir ibn Samurah (may Allah be pleased with him) reported: The Prophet (ﷺ), when he performed the Fajr prayer, would remain seated in his prayer place until the sun rose brightly. He said: He would not leave the spot where he prayed Fajr or the Morning prayer until the sun had risen. When the sun rose, he would stand up. During that time, the people would talk about matters from the pre-Islamic days of ignorance; they would laugh and he would smile.
[Narrated by Muslim]
HadeethEnc: [Authentic] (صحيح)
Explanation
It was from the Sunnah of the Prophet (ﷺ) that when he performed the Fajr prayer, he would remain seated in his prayer place until the sun rose high. He would not leave his place of prayer where he had performed Fajr until the sun had risen. When the sun had risen, he would stand up, and they would begin talking, mentioning some matters from their pre-Islamic days while he remained silent. They would laugh, and he would sometimes smile with them.
Benefits
It is recommended to engage in remembrance of Allah after the Fajr prayer until the sun rises and to remain in one's place of prayer unless there is a valid excuse.
This shows the noble character and gentle nature of the Prophet (ﷺ), as he would sit with his Companions, listen to their conversations and stories, and smile at what they shared.
The permissibility of talking and mentioning events from the pre-Islamic days (Jāhiliyyah) in the mosque.
The permissibility of laughing and smiling, as what is forbidden is excessive laughter.
عَنْ أَنَسٍ رَضِيَ اللَّهُ عَنْهُ: أَنَّ نَبِيَّ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ كَتَبَ إِلَى كِسْرَى، وَإِلَى قَيْصَرَ، وَإِلَى النَّجَاشِيِّ، وَإِلَى كُلِّ جَبَّارٍ يَدْعُوهُمْ إِلَى اللهِ تَعَالَى، وَلَيْسَ بِالنَّجَاشِيِّ الَّذِي صَلَّى عَلَيْهِ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ.
65789 Anas (may Allah be pleased with him) reported: The Prophet of Allah (ﷺ) wrote to Khosrow, Caesar, the Negus, and every other tyrant, calling them to Allah Almighty. And this Negus was not the same one over whom the Prophet (ﷺ) performed the funeral prayer.
[Narrated by Muslim]
HadeethEnc: [Authentic] (صحيح)
Explanation
Anas ibn Mālik (may Allah be pleased with him) informed that the Prophet (ﷺ), before his death, sent letters to the kings of the nations around him, inviting them to Islam. He wrote a letter to Khosrow (a title for every ruler of Persia), to Caesar (a title for every ruler of the Romans), and to the Negus (a title for the kings of Abyssinia). He also wrote to every tyrannical king who subjugated and oppressed people. Anas (may Allah be pleased with him) clarified that the Negus to whom the letter was sent was not the same Negus who had embraced Islam, passed away, and for whom the Prophet (ﷺ) performed the absentee funeral prayer.
Benefits
The legitimacy of inviting non-Muslims to Islam, including their kings and rulers.
The legitimacy of using written documents and letters.
عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ: قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «اللهُمَّ إِنَّمَا أَنَا بَشَرٌ، فَأَيُّمَا رَجُلٍ مِنَ المُسْلِمِينَ سَبَبْتُهُ أَوْ لَعَنْتُهُ أَوْ جَلَدْتُهُ فَاجْعَلْهَا لَهُ زَكَاةً وَرَحْمَةً».
65812 Abu Hurayrah (may Allah be pleased with him) reported: The Messenger of Allah (ﷺ) said: "O Allah, I am only human. Any Muslim man whom I insulted, cursed, or flogged, make it a means of purification and mercy for him."
[Agreed upon]
HadeethEnc: [Authentic] (صحيح)
Explanation
The Prophet (ﷺ) supplicated, saying: O Allah, I am only human. I become angry as humans do. So, any believer whom I have harmed, insulted, reviled, cursed, prayed to be expelled from Your mercy, or flogged and struck, make that a source of purification, a means of nearness to You, an expiation, and a mercy by which You show him mercy.
Benefits
The noble character of the Prophet (ﷺ).
Ibn Hajar said: This Hadīth indicates the perfection of his compassion (ﷺ) for his Ummah, his beautiful character, and his noble nature, as he intended to compensate for what occurred from him with reparation and honor.
An-Nawawi said: If it is asked: How could he (the Prophet) supplicate against someone who does not deserve it, or insult him, or curse him, and so forth? The answer is what the scholars have provided, summarized in two points: 1. The intended meaning is that the person is not deserving of that in the sight of Allah Almighty and in the unseen reality of the matter. However, based on outward appearances, he was deserving of it. An indication according to Shariah made it apparent to the Prophet (ﷺ) that the person deserved that, while in the unseen reality, he was not truly deserving. The Prophet (ﷺ) was commanded to judge by outward appearances, and hidden aspects are entrusted to Allah. 2. The insults, curses, and the like that occurred were not intended for their literal meaning. Rather, they were phrases that had become customary in Arabic speech to connect sentences without specific intent, such as saying: May your right hand be covered with dust, ‘Aqra Halqa (expressions of exasperation), and in this Hadīth: May you not grow old!" And in the Hadīth of Mu‘āwiyah: May Allah not fill your stomach, and similar phrases. They did not intend the literal meaning of the supplication in any of these instances. The Prophet (ﷺ) feared that any of these might coincidentally be answered (by Allah), so he asked his Lord, the Majestic and Exalted, and beseeched Him to make that a mercy, an expiation, a means of drawing near (to Allah), a purification, and a reward for the person. But this only occurred from him rarely and on exceptional occasions, and the Prophet (ﷺ) was neither indecent nor one who intentionally used foul language, nor was he someone who cursed others or sought revenge for himself.
عَنْ عَائِشَةَ أُمِّ المُؤْمِنينَ رَضِيَ اللَّهُ عَنْهَا قَالَتْ: مَا أَكَلَ آلُ مُحَمَّدٍ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَكْلَتَيْنِ فِي يَوْمٍ إِلَّا إِحْدَاهُمَا تَمْرٌ.
65815 ‘Ā’ishah, the Mother of the Believers (may Allah be pleased with her), reported: The family of Muhammad (ﷺ) never ate two meals in a day except that one of them was dates.
[Agreed upon]
HadeethEnc: [Authentic] (صحيح)
Explanation
The Mother of the Believers, ‘Ā’ishah (may Allah be pleased with her), reported that the members of the Prophet's (ﷺ) household never ate two full meals in a single day unless one of those two meals was dates.
Benefits
The humility of the Prophet (ﷺ) and his household, for sometimes they would not find more than one meal in a day.
Dates were more readily available to them than other foods.
The virtue of asceticism and contentment with little sustenance, and that it is among the morals of the prophets and the way of the Master of the Messengers.
Eating twice in a single day is among the permissible and allowed matters, and it was a known custom of the Arabs. They used to eat two meals a day: a lunch meal and a dinner meal.
عَنْ عَائِشَةَ أُمِّ المُؤْمِنينَ رَضِيَ اللَّهُ عَنْهَا قَالَتْ: مَا شَبِعَ آلُ مُحَمَّدٍ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مُنْذُ قَدِمَ المَدِينَةَ مِنْ طَعَامِ البُرِّ ثَلاَثَ لَيَالٍ تِبَاعًا، حَتَّى قُبِضَ.
65816 ‘Ā’ishah, the Mother of the Believers (may Allah be pleased with her), reported: The family of Muhammad (ﷺ) never ate their fill of wheat bread for three consecutive nights from the time he arrived in Madīnah until he passed away.
[Agreed upon]
HadeethEnc: [Authentic] (صحيح)
Explanation
The Mother of the Believers, ‘Ā’ishah (may Allah be pleased with her), reported that the members of the Prophet's household (ﷺ) never ate their fill of wheat bread for three consecutive days from the time they arrived in Madīnah until he (ﷺ) passed away.
Benefits
It illustrates the modest livelihood of the Prophet (ﷺ) and his family, for the true life is the life of the Hereafter.
Ibn Hajar said: What appears to be the case is that the reason they were often not full was mostly due to the scarcity of food available to them, although they might sometimes have had food but preferred to give it to others over themselves.
عَنْ عَائِشَةَ أُمِّ المُؤْمِنينَ رَضِيَ اللَّهُ عَنْهَا قَالَتْ: كَانَ فِرَاشُ رَسُولِ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مِنْ أَدَمٍ، وَحَشْوُهُ مِنْ لِيفٍ، وَلِمُسلمٍ: كَانَ وِسَادَةُ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ الَّتِي يَتَّكِئُ عَلَيْهَا مِنْ أَدَمٍ حَشْوُهَا لِيفٌ.
65820 ‘Ā’ishah, the Mother of the Believers (may Allah be pleased with her), reported: The bedding of the Messenger of Allah (ﷺ) was made of leather stuffed with palm fiber. In the version of Muslim: The pillow of the Messenger of Allah (ﷺ), which he reclined against, was made of leather stuffed with palm fiber.
[Agreed upon]
HadeethEnc: [Authentic] (صحيح)
Explanation
The Mother of the Believers, ‘Ā’ishah (may Allah be pleased with her), reported that the bed on which the Messenger of Allah (ﷺ) slept was made of tanned leather and stuffed with palm fiber, and likewise, his pillow, which he leaned against, was the same.
Benefits
It illustrates the asceticism and renunciation of worldly pleasures that the Prophet (ﷺ) practiced, even though Allah Almighty had empowered him to enjoy them if he had wished to do so.
The permissibility of using beds and pillows, and sleeping or reclining on them.
A Muslim should reflect on his own condition and way of living in light of the condition of his Prophet (ﷺ), for he is the best example to follow. Whoever follows in his footsteps will be rightly guided and successful in this world and the Hereafter.
Keenness on being prepared for the Hereafter, and for the believer to be content with what helps him obey Allah in this world, without being preoccupied with amassing its pleasures. Allah condemned a people who did so, saying: {Competition for worldly gains distracts you [from Allah], until you come to your graves.} [Surat at-Takāthur: 1-2]
عَنْ عَمْرِو بْنِ الحَارِثِ خَتَنِ رَسُولِ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَخِي أُمِّ المؤمِنين جُوَيْرِيَةَ بِنْتِ الحَارِثِ رَضِيَ اللَّهُ عَنْهُم، قَالَ: مَا تَرَكَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ عِنْدَ مَوْتِهِ دِرْهَمًا وَلاَ دِينَارًا وَلاَ عَبْدًا وَلاَ أَمَةً وَلاَ شَيْئًا، إِلَّا بَغْلَتَهُ البَيْضَاءَ، وَسِلاَحَهُ، وَأَرْضًا جَعَلَهَا صَدَقَةً.
65821 ‘Amr ibn al-Hārith, the brother-in-law of the Messenger of Allah (ﷺ) and the brother of the Mother of the Believers, Juwayriyah bint al-Hārith (may Allah be pleased with them), reported: The Messenger of Allah (ﷺ) did not leave behind at his death a single dirham or dinar, nor a male or female servant, nor anything else—except his white mule, his weapon, a piece of land—which he declared as charity.
[Narrated by Al-Bukhāri]
HadeethEnc: [Authentic] (صحيح)
Explanation
The Prophet (ﷺ) passed away without leaving behind a single silver dirham or gold dinar, nor a male or female slave, nor a sheep, camel, or any worldly possession—except his white mule, which he used to ride, his weapon which he used to carry, and a piece of land he had endowed during his lifetime for the wayfarer.
Benefits
Prophets do not leave inheritance.
Clarifying what the Prophet (ﷺ) left after his death.
He (ﷺ) passed away without leaving behind anything of worldly value—a reflection of his generosity, spending, and benevolence.
Al-Kirmāni said: The pronoun in his statement “which he declared” refers to all three— the mule, the weapon, and the land—not to the land alone.
Al-khatan: the brother of one's wife, and Al-akhtān refers to the in-laws on the wife's side.
عَنْ عَلِيٍّ رَضِيَ اللَّهُ عَنْهُ قَالَ: بَعَثَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ سَرِيَّةً فَاسْتَعْمَلَ رَجُلًا مِنَ الأَنْصَارِ، وَأَمَرَهُمْ أَنْ يُطِيعُوهُ، فَغَضِبَ، فَقَالَ: أَلَيْسَ أَمَرَكُمُ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنْ تُطِيعُونِي؟ قَالُوا: بَلَى، قَالَ: فَاجْمَعُوا لِي حَطَبًا، فَجَمَعُوا، فَقَالَ: أَوْقِدُوا نَارًا، فَأَوْقَدُوهَا، فَقَالَ: ادْخُلُوهَا، فَهَمُّوا، وَجَعَلَ بَعْضُهُمْ يُمْسِكُ بَعْضًا، وَيَقُولُونَ: فَرَرْنَا إِلَى النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مِنَ النَّارِ، فَمَا زَالُوا حَتَّى خَمَدَتِ النَّارُ، فَسَكَنَ غَضَبُهُ، فَبَلَغَ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، فَقَالَ: «لَوْ دَخَلُوهَا مَا خَرَجُوا مِنْهَا إِلَى يَوْمِ القِيَامَةِ؛ الطَّاعَةُ فِي المَعْرُوفِ».
66184 ‘Ali (may Allah be pleased with him) reported: The Prophet (ﷺ) sent out a detachment and appointed a man from the Ansār as their leader, instructing them to obey him. He became angry and said: Did not the Prophet (ﷺ) command you to obey me? They replied: Yes. He said: Then gather some firewood for me. So they gathered it. He then said: Light a fire, and they did. Then he said: Enter it. They were about to do so, but some held back the others, saying: We fled to the Prophet (ﷺ) to escape from the Fire. They remained like that until the fire went out and his anger subsided. When the Prophet (ﷺ) was informed of this, he said: "Had they entered it, they would never have come out of it until the Day of Judgment. Obedience is only in what is right."
[Agreed upon]
HadeethEnc: [Authentic] (صحيح)
Explanation
The Prophet (ﷺ) sent out an army and appointed a man from the Ansār as their leader, instructing them to obey him. The leader became angry with them and said: Did not the Prophet (ﷺ) command you to obey me? They said: Yes. He said: Then I command you to gather firewood, light a fire, and enter it. So they gathered the firewood and lit the fire, but when they were about to enter it, they began looking at one another. And they said: We only followed the Prophet (ﷺ) to escape from the Fire—so should we enter it? While they were in this state, the flames of the fire went out, and the leader's anger subsided. When the Prophet (ﷺ) was informed of this, he said: Had they obeyed him and entered the fire they had kindled, they would have been tormented therein and would not have come out of it until the existence of this world. There is no obedience to a created being in disobedience to the Creator; obedience is only required in what is right, not in sin.
Benefits
This shows that obedience is only in what is right and not in sin, even if the one giving the command is someone whose obedience is obligatory.
The sinning monotheist is threatened with Hellfire, yet Allah may forgive him.
The legitimacy of appointing a leader during military expeditions, as well as during travel.
عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ: قِيلَ: يَا رَسُولَ اللهِ ادْعُ عَلَى المُشْرِكِينَ قَالَ: «إِنِّي لَمْ أُبْعَثْ لَعَّانًا، وَإِنَّمَا بُعِثْتُ رَحْمَةً».
66272 Abu Hurayrah (may Allah be pleased with him) reported: It was said: O Messenger of Allah, supplicate against the polytheists. He said: "I have not been sent as an invoker of curses; rather, I have been sent as a mercy."
[Narrated by Muslim]
HadeethEnc: [Authentic] (صحيح)
Explanation
The Prophet (ﷺ) was asked to supplicate against those who associated partners with Allah, but he said: I was not sent by Allah as one who curses—invoking exclusion and expulsion from His mercy and cutting people off from good. I was not sent for that; rather, I was sent to be a source of goodness and mercy for all people, especially for the believers.
Benefits
The perfection of the Prophet's (ﷺ) character.
The importance of keeping one's tongue pure from swearing and cursing, following the example of the Prophet (ﷺ).
It indicates the prohibition of cursing.
Encouragement to show mercy to people.
عَنْ عَائِشَةَ أُمِّ المُؤْمِنِينَ رَضِيَ اللَّهُ عَنْها أَنَّهَا قَالَتْ: أَوَّلُ مَا بُدِئَ بِهِ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مِنَ الوَحْيِ الرُّؤْيَا الصَّالِحَةُ فِي النَّوْمِ، فَكَانَ لاَ يَرَى رُؤْيَا إِلَّا جَاءَتْ مِثْلَ فَلَقِ الصُّبْحِ، ثُمَّ حُبِّبَ إِلَيْهِ الخَلاَءُ، وَكَانَ يَخْلُو بِغَارِ حِرَاءٍ فَيَتَحَنَّثُ فِيهِ -وَهُوَ التَّعَبُّدُ- اللَّيَالِيَ ذَوَاتِ العَدَدِ قَبْلَ أَنْ يَنْزِعَ إِلَى أَهْلِهِ، وَيَتَزَوَّدُ لِذَلِكَ، ثُمَّ يَرْجِعُ إِلَى خَدِيجَةَ فَيَتَزَوَّدُ لِمِثْلِهَا، حَتَّى جَاءَهُ الحَقُّ وَهُوَ فِي غَارِ حِرَاءٍ، فَجَاءَهُ المَلَكُ فَقَالَ: اقْرَأْ، قَالَ: «مَا أَنَا بِقَارِئٍ» قَالَ: «فَأَخَذَنِي فَغَطَّنِي حَتَّى بَلَغَ مِنِّي الجَهْدَ ثُمَّ أَرْسَلَنِي، فَقَالَ: اقْرَأْ، قُلْتُ: مَا أَنَا بِقَارِئٍ، فَأَخَذَنِي فَغَطَّنِي الثَّانِيَةَ حَتَّى بَلَغَ مِنِّي الجَهْدَ ثُمَّ أَرْسَلَنِي، فَقَالَ: اقْرَأْ، فَقُلْتُ: مَا أَنَا بِقَارِئٍ، فَأَخَذَنِي فَغَطَّنِي الثَّالِثَةَ ثُمَّ أَرْسَلَنِي، فَقَالَ: {اقْرَأْ بِاسْمِ رَبِّكَ الَّذِي خَلَقَ خَلَقَ الإِنْسَانَ مِنْ عَلَقٍ اقْرَأْ وَرَبُّكَ الأَكْرَمُ}»، [العلق:1-3] فَرَجَعَ بِهَا رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَرْجُفُ فُؤَادُهُ، فَدَخَلَ عَلَى خَدِيجَةَ بِنْتِ خُوَيْلِدٍ رَضِيَ اللَّهُ عَنْهَا، فَقَالَ: «زَمِّلُونِي، زَمِّلُونِي» فَزَمَّلُوهُ حَتَّى ذَهَبَ عَنْهُ الرَّوْعُ، فَقَالَ لِخَدِيجَةَ وَأَخْبَرَهَا الخَبَرَ: «لَقَدْ خَشِيتُ عَلَى نَفْسِي» فَقَالَتْ خَدِيجَةُ: كَلَّا وَاللَّهِ مَا يُخْزِيكَ اللَّهُ أَبَدًا، إِنَّكَ لَتَصِلُ الرَّحِمَ، وَتَحْمِلُ الكَلَّ، وَتَكْسِبُ المَعْدُومَ، وَتَقْرِي الضَّيْفَ، وَتُعِينُ عَلَى نَوَائِبِ الحَقِّ، فَانْطَلَقَتْ بِهِ خَدِيجَةُ حَتَّى أَتَتْ بِهِ وَرَقَةَ بْنَ نَوْفَلِ بْنِ أَسَدِ بْنِ عَبْدِ العُزَّى، ابْنَ عَمِّ خَدِيجَةَ، وَكَانَ امْرَأً تَنَصَّرَ فِي الجَاهِلِيَّةِ، وَكَانَ يَكْتُبُ الكِتَابَ العِبْرَانِيَّ، فَيَكْتُبُ مِنَ الإِنْجِيلِ بِالعِبْرَانِيَّةِ مَا شَاءَ اللَّهُ أَنْ يَكْتُبَ، وَكَانَ شَيْخًا كَبِيرًا قَدْ عَمِيَ، فَقَالَتْ لَهُ خَدِيجَةُ: يَا ابْنَ عَمِّ، اسْمَعْ مِنَ ابْنِ أَخِيكَ، فَقَالَ لَهُ وَرَقَةُ: يَا ابْنَ أَخِي، مَاذَا تَرَى؟ فَأَخْبَرَهُ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ خَبَرَ مَا رَأَى، فَقَالَ لَهُ وَرَقَةُ: هَذَا النَّامُوسُ الَّذِي نَزَّلَ اللَّهُ عَلَى مُوسَى، يَا لَيْتَنِي فِيهَا جَذَعًا، لَيْتَنِي أَكُونُ حَيًّا إِذْ يُخْرِجُكَ قَوْمُكَ، فَقَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «أَوَ مُخْرِجِيَّ هُمْ؟»، قَالَ: نَعَمْ، لَمْ يَأْتِ رَجُلٌ قَطُّ بِمِثْلِ مَا جِئْتَ بِهِ إِلَّا عُودِيَ، وَإِنْ يُدْرِكْنِي يَوْمُكَ أَنْصُرْكَ نَصْرًا مُؤَزَّرًا. ثُمَّ لَمْ يَنْشَبْ وَرَقَةُ أَنْ تُوُفِّيَ، وَفَتَرَ الوَحْيُ.
66303 ‘Ā’ishah, Mother of the Believers, (may Allah be pleased with her) reported: The first thing the Messenger of Allah (may Allah's peace and blessings be upon him) started to experience from the revelation was the good vision in his sleep. He never saw a vision except that it came true like the break of dawn. Then seclusion was endeared to him, and he used to retreat to the Cave of Hirā’, where he would engage in Tahannuth-which is worship—for several nights before returning to his family and taking provisions for this. He would then go back to Khadījah to take provisions again for a similar number of nights until the truth came to him while he was in the Cave of Hirā’. The Angel came to him and said: Read! He said: "I do not know how to read." He said: "He took hold of me and pressed me forcefully until I could no longer bear it and then released me, saying: Read! I said: I do not know how to read. He took hold of me and pressed me forcefully for the second time until I could no longer bear it and then released me, saying: Read! I said: I do not know how to read. He took hold of me and pressed me forcefully for the third time and then released me, saying: {Read in the name of your Lord Who created, created man from a clinging clot. Read, and your Lord is the Most Generous.}" [Surat al-‘Alaq: 1-3] The Messenger of Allah (may Allah's peace and blessings be upon him) returned with these while his heart was trembling. He entered upon Khadījah bint Khuwaylid (may Allah be pleased with her) and said: "Cover me! Cover me!" They covered him until the shock of fear was gone from him. Then he informed Khadījah of what had happened and said to her: "Indeed, I feared for myself." Khadījah said: No, by Allah, Allah will never fail you. Verily, you maintain kinship ties, help those in need, support the destitute, provide the guests with food and shelter, and assist those affected by calamities. Khadījah took him to her cousin Waraqah ibn Nawfal ibn Asad ibn ‘Abdul-‘Uzza, who had embraced Christianity in the pre-Islamic period and used to write the Scripture in Hebrew. He would write from the Gospel in Hebrew as much as Allah wished him to write. He was an old man and had lost his eyesight. Khadījah said to him: O my cousin, listen to what your nephew has to say. Waraqah said to him: O my nephew, what have you seen? The Messenger of Allah (may Allah's peace and blessings be upon him) informed him of what he had seen. Waraqah said to him: This is the same Nāmūs (i.e., the angel) whom Allah had sent to Moses. I wish I were young and could live until the time when your people would drive you out. The Messenger of Allah (may Allah's peace and blessings be upon him) said: "Would they drive me out?" Waraqah said: Yes. No one has ever come with something like what you have brought without being treated with hostility. If I should live until that day, I would support you strongly. Soon after, Waraqah passed away, and the revelation paused.
[Agreed upon]
HadeethEnc: [Authentic] (صحيح)
Explanation
‘Ā’ishah, Mother of the Believers, (may Allah be pleased with her) informed that the first thing the Messenger of Allah (may Allah's peace and blessings be upon him) started to experience of the revelation was the true vision in sleep. He never saw in his sleep a vision except that it came true and clear like daylight. Then seclusion was endeared to him, and he used to retreat in the Cave of Hirā’, where he would engage in worship for several nights before returning to his family and taking provisions for it. He would then go back to Khadījah, Mother of the Believers (may Allah be pleased with her), to take provisions again for a similar number of nights until the truth came to him while he was in the Cave of Hirā’. Angel Gabriel (peace be upon him) came to him and said: Read! He (may Allah's peace and blessings be upon him) said: I do not know how to read. He said: So, he took hold of me, embraced me, and squeezed me until I could no longer bear it and then released me, saying: Read! I said: I do not know how to read. He took hold of me and pressed me forcefully for the second time until I could no longer bear it and then released me, saying: Read! I said: I do not know how to read. He took hold of me and pressed me forcefully for the third time and then released me, saying: {Read in the name of your Lord Who created, created man from a clinging clot. Read, and your Lord is the Most Generous.}" [Surat al-‘Alaq: 1-3] He (may Allah's peace and blessings be upon him) returned with these verses while his heart was trembling out of fear of death. He entered upon Khadījah bint Khuwaylid, Mother of the Believers, (may Allah be pleased with her) and said: Wrap me in clothes, wrap me in clothes. They wrapped him in clothes until his fear went away. Then he informed Khadījah of what had happened and said to her: Indeed, I feared death for myself. Khadījah said: No, by Allah, Allah will never fail you. You maintain kinship ties, help the weak who cannot manage on their own, and provide for the poor and destitute by giving them what they cannot find elsewhere. You honor the guest and assist in times of hardship. Khadījah took him to her cousin Waraqah ibn Nawfal ibn Asad ibn ‘Abdul-‘Uzza, a man who had renounced Jāhiliyyah (the pre-Islamic era of ignorance) and became Christian. He used to write from the Gospel in Hebrew as much as Allah wished him to write. He was an old man and had lost his eyesight. Khadījah said to him: O my cousin, listen to what your nephew has to say. Waraqah said to him: O my nephew, what have you seen? The Messenger of Allah (may Allah's peace and blessings be upon him) informed him of what he had seen. Waraqah said to him: This is Jibrīl (Gabriel), whom Allah had sent to His Prophet Moses (peace be upon him). I wish I were young and could live until the time when your people would drive you out. He (may Allah's peace and blessings be upon him) said: Would they drive me out? He said: Yes. No man has ever come with something like what you have brought without being harmed and treated with hostility. If I should live until your day, I would support you strongly. Then shortly after, Waraqah passed away and the revelation was delayed for some time.
Benefits
Clarifying the beginning of the revelation to the Prophet (may Allah's peace and blessings be upon him).
The visions of the Prophet (may Allah's peace and blessings be upon him) are among the categories of the revelation.
The legitimacy of taking provisions, and that it does not contradict reliance on Allah, as the master of those who place their trust in Allah, the Prophet (may Allah's peace and blessings be upon him), also took provisions.
The perfection of His generosity, Exalted be He, is that He taught His slaves what they did not know and transferred them from the darkness of ignorance to the light of knowledge.
The virtue of writing lies in its countless great benefits; through it, knowledge was recorded, rulings were preserved, the history of the early generations was documented, the revealed books of Allah were safeguarded, and the affairs of both religion and the world were upheld.
The first thing revealed of the Qur’an was {Read in the name of your Lord Who created} [Surat al-‘Alaq: 1]
Noble morals and virtuous qualities are a means of protection from bad outcomes and various hardships. Whoever abounds in goodness will have a favorable end, and both his religious and worldly affairs are hoped to remain safe.
It is permissible to praise a person to his face for a valid benefit.
We should reassure the one who has become fearful, give him glad tidings, and mention the reasons for his safety.
The greatest proof and most eloquent argument for the perfection of Khadijah (may Allah be pleased with her), the soundness of her opinion, her strong character, and her profound understanding as she combined in her description of the Prophet (may Allah's peace and blessings be upon him) all the fundamentals and principles of noble virtues. This is because kindness is either toward relatives or strangers, either through physical effort or wealth, either to those capable of managing their affairs or those who are not. She elaborated appropriately with eloquence, fitting the situation where detailed praise was necessary.
Whoever is faced with a matter, it is recommended that he inform someone whose advice and sound judgment he trusts.
عَنْ أبي سَلَمَةَ بْنِ عَبْدِ الرَّحْمَنِ أَنَّ جَابِرَ بْنَ عَبْدِ اللَّهِ الأَنْصَارِيِّ رَضِيَ اللَّهُ عَنْهُمَا قَالَ: وَهُوَ يُحَدِّثُ عَنْ فَتْرَةِ الوَحْيِ، فَقَالَ فِي حَدِيثِهِ: «بَيْنَا أَنَا أَمْشِي إِذْ سَمِعْتُ صَوْتًا مِنَ السَّمَاءِ، فَرَفَعْتُ بَصَرِي، فَإِذَا المَلَكُ الَّذِي جَاءَنِي بِحِرَاءٍ جَالِسٌ عَلَى كُرْسِيٍّ بَيْنَ السَّمَاءِ وَالأَرْضِ، فَرُعِبْتُ مِنْهُ، فَرَجَعْتُ فَقُلْتُ: زَمِّلُونِي، فَأَنْزَلَ اللَّهُ تَعَالَى: {يَا أَيُّهَا المُدَّثِّرُ1 قُمْ فَأَنْذِرْ} [المدثر: 2] إِلَى قَوْلِهِ {وَالرُّجْزَ فَاهْجُرْ} [المدثر: 5]. فَحَمِيَ الوَحْيُ وَتَتَابَعَ».
66304 Abu Salamah ibn ‘Abdur-Rahmān reported that Jābir ibn ‘Abdullah al-Ansāri (may Allah be pleased with him and his father) said: While narrating about the halt in revelation, he said in his Hadīth: "While I was walking, I heard a voice from the sky. I looked up, and there was the angel who had come to me at Hirā’, sitting on a chair between the heaven and the earth. I was terrified of him, so I returned and said: Cover me! Then Allah Almighty revealed: {O you covered [in your cloak], arise and warn} [Surat al-Muddaththir: 1-2] until His saying: {and shun idol worshiping.} [Surat al-Muddaththir: 5] After that, the revelation became intense and continuous."
[Agreed upon]
HadeethEnc: [Authentic] (صحيح)
Explanation
The Prophet (ﷺ), while recounting the halt in revelation at the beginning of his mission, said: As I was walking through the alleys of Makkah, I suddenly heard a voice from the sky. I looked up, and there was the angel Jibrīl (Gabriel)—the same one who had come to me in the cave of Hirā’—sitting on a chair between the sky and the earth. I was filled with fear and dread of him, so I returned to my family and said: Wrap me in a cloak. So Allah Almighty revealed: {O you covered} in your cloak, {arise} to call people to the message, {and warn} those who have not yet believed in your message. {And your Lord}—your only true God—{proclaim His greatness} and praise and exalt Him. {And your garments} and clothes {purify them} and clean them from impurities. {And shun the filth}, i.e., the worship of idols and false gods, {and keep away from it} completely. After that, the revelation became strong and continuous.
Benefits
The revelation to the Prophet (ﷺ) ceased for a short period after the descent of Allah's word: {Read}.
It is permissible for a person to speak about the hardships he experienced after they have passed, as an expression of gratitude to Allah Almighty.
The first revelation after: {Read in the name of your Lord Who created} was Allah's saying: {O you covered [in your cloak]}.
The grace of Allah Almighty upon His Prophet (ﷺ) is shown in that He continuously bestowed revelation upon him without interruption until the Prophet (ﷺ) departed from this world.
The obligation to call to Allah Almighty, warning those who turn away, and giving glad tidings to those who obey.
The obligation to purify one's clothes for prayer, as inferred from Allah's saying: {And purify your garments}.
The obligation to believe in the angels and in what Allah has empowered them to do of tasks and other matters.
عَنْ أَنَسٍ رَضيَ اللهُ عنه قَالَ: كَانَتْ عَامَّةُ وَصِيَّةِ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ حِينَ حَضَرَهُ الْمَوْتُ: «الصَّلَاةَ وَمَا مَلَكَتْ أَيْمَانُكُمْ، الصَّلَاةَ وَمَا مَلَكَتْ أَيْمَانُكُمْ»، حَتَّى جَعَلَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يُغَرْغِرُ بِهَا صَدْرُهُ، وَمَا يَكَادُ يُفِيضُ بِهَا لِسَانُهُ.
66359 Anas (may Allah's peace and blessings be upon him) reported: The main advice of the Messenger of Allah (may Allah's peace and blessings be upon him) when death approached him was: "The prayer and what your right hands possess, the prayer and what your right hands possess." The Messenger of Allah (may Allah's peace and blessings be upon him) continued to repeat it until his chest was gurgling with it, and his tongue could barely utter it.
[Narrated by An-Nasā’i in Al-Kubra and by Ibn Mājah]
HadeethEnc: [Authentic] (صحيح)
Explanation
The Prophet's main advice to his Ummah while he was in the throes of death was: Adhere to the prayer, observe it, and do not neglect it. Likewise, fulfill the rights of those whom your right hands possess, including slaves and bondmaids, and treat them kindly. He kept repeating this until his throat gurgled with it, and his tongue could barely articulate it.
Benefits
The significance of the prayer and the rights of those in one's possession, as the Prophet (may Allah's peace and blessings be upon him) gave advice about them in his final advice.
Prayer is among the greatest rights of Allah upon His slaves, and fulfilling the rights of the people—especially the weak and those under one's care who are not from one's offspring—is among the greatest rights owed to the people.