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Comments on MUWATTA’ Ahadith
by Muhammad Saleem Dada
visit also:
www.m-saleemdada.com/
(Section-2)
C-Booklet of Manners & Attitudes (77 Ahadith)
C1-Hadith-3 (Manners & Attitudes)
Yahya related to me from Malik from Ibn Shihab from Anas ibn Malik that the Messenger of Allah, may Allah bless him and grant him peace, was brought some milk which was mixed with well-water. There was a Bedouin at his right side and Abu Bakr as-Siddiq on his left. He drank and then gave it to the Bedouin and said, "The right-hand to the right-hand."
When a person has taken something to drink, then comes the turn of the one at his right side and then the turn of the one who is again at the right side; this is when people are sitting with discipline but where such discipline is not observed, the bigger in rank by Islamic Knowledge is more worthy to get the drink first.
C2-Hadith-4 (Manners & Attitudes)
Yahya related to me from Malik from Ibn Shihab from Anas ibn Malik that the Messenger of Allah, may Allah bless him and grant him peace, said, "Do not be angry with each other and do not envy each other and do not turn away from each other, and be slaves of Allah, brothers. It is not halal for a Muslim to shun his brother for more than three nights."
There are two things that might become a burden or might become a blessing; wealth and true knowledge so if a person has any one of these, he must take care that he uses it in the way of Allah, spending the wealth on the poor & needy and guiding the seeker of Truth to the right way; here envy means jealousy that denotes a negative attitude; Muslims are brothers and they must care for each other with whatever blessings Allah has provided to them.
C3-Hadith-9 (Manners & Attitudes)
Yahya related to me from Malik from Ibn Shihab from Abdullah ibn Amir ibn Rabia that Umar ibn al-Khattab went out to ash-Sham. When he came to Sargh, near Tabuk, he heard that the plague had broken out in ash-Sham. Abd ar-Rahman ibn Awf told him that the Messenger of Allah, may Allah bless him and grant him peace, said, "If you hear that a land has a plague in it, do not go forward to it. If it comes upon a land which you are in, do not depart in flight from it." Umar ibn al-Khattab came back from Sargh.
When an epidemic hits an area, it is not feasible to leave the area because of it and it is also not right to go at such place at such time; it is true that Muslims must not ask for death but when it does come, they must welcome it with total peaceful attitude as even that would bring blessing of Allah to them insha-Allah and certainly all the true praise belongs only to Allah.
C4-Hadith-15 (Manners & Attitudes)
Yahya related to me from Malik from Ibn Shihab from Sai’d ibn al-Musayyab from Abu Hurayra that the Messenger of Allah, may Allah bless him and grant him peace, said, "No Muslim who has three children die will be touched by the Fire except to fulfil Allah's oath."
Bearing the death of even one minor child is a demanding task for sure and even the Prophet (PBUH) had tears in his eyes when he saw Ibrahim, his 16 or 17 months old child, dying in his hands; to bear such grief at the onset of the occurrence with total patience becomes a shield against the hell-fire and Allah know better.
C5-Hadith-16 (Manners & Attitudes)
Malik related to me from Ibn Shihab from Sai’d ibn al-Musayyab that Abu Hurayra said, "Had I seen a gazelle at Madina, I would have left it to graze and would not have frightened it. The Messenger of Allah, may Allah bless him and grant him peace, said, 'What is between the two tracts of black stones is Haram.' "
Madinah is also Haram like Makkah and it is not right to deny this; being sacred, it must be respected as such; trees & plants must not be cut there un-necessarily; even hunting there is to be avoided except killing the dangerous animals.
C6-Hadith-17 (Manners & Attitudes)
Yahya related to me from Malik from Ibn Shihab from Sai’d ibn al-Musayyab from Abu Hurayra that the Messenger of Allah, may Allah bless him and grant him peace, said, "A strong person is not the person who throws his adversaries to the ground. A strong person is the person who contains himself when he is angry."
Islam appreciates control of adverse feelings and asks to channelize them towards the righteousness; to control the tendency of “I” is highly praiseworthy and that shows more when the man is totally able to get even with someone who has done wrong to him yet he forgives him completely.
C7-Hadith-31 (Manners & Attitudes)
Yahya related to me from Malik from Ibn Shihab from Humayd ibn Abd arRahman ibn Awf from Abu Hurayra that whoever gives two of (similar) things in Sadaqah in the way of Allah, he would be called at Jannah ‘O slave of Allah, this is better’. So if he is of the (high) committer to Salah, he would be called by the door of Salah; if he is of the (high) committer to Jehad, he would be called by the door of Jehad; if he is of the (high) committer to Sadaqah, he would be called by the door of Sadaqah; if he is high committer to Saum (fasting), he would be called by the door Rayyan (the door of Saum). Abu-Bakr asked “whoever is called from any of these doors do not need anything else yet (please tell me) is there anyone that would be called by all of these doors?” He replied, “yes and I hope you would be among them”.
JANNAH has many doors and different doors are assigned for every big virtuous act that the Muslim performs with high quality in much quantity; these are for Dhikr of Allah, Salah, Zakah (Sadaqah), Saum, Hajj, Jehad, Tabligh; other of Virtues; there is a Marfu’ Hadith that tells that “Anyone performs Wudhu and makes it a perfect Wudhu and says that I bear witness that there is no god besides Allah who is the One, Who has no partner and I bear witness that Muhammad is His slave and (Last) Messenger; O Allah! Cause me to be among those who repent and cause me to be among those who purify their-selves, then all eight doors of Paradise are opened for him that he may enter by whichever door he chooses”; there certainly would be such persons who would be called from each & every door and Abu-Bakr-RA is among such high virtuous persons; this Hadith also informs in addition that even big sins might be erased if the man does repent on those sins by heart though he must ask mercy and blessing from Allah for this positon to occur that all his sins are washed away especially when he stands for Salah; and he must try all his best not to repeat the bad deeds he had done before; Al-Hamdu Lillah.
C8-Hadith-32 (Manners & Attitudes)
Yahya related to me from Malik from Abu'z Zinad from al-Araj from Abu Hurayra that the Messenger of Allah, may Allah bless him and grant him peace, said, "Were it not that I would be overburdening my Ummah I would have ordered them to use a tooth-stick (Miswak)."
There are two aspects of using Siwak that is also called Miswak (that is the wooden piece mostly made from the tree of Pilu used as tooth-brush); one is that it is appreciated by the Prophet (PBUH) and the second is that it cleans the teeth; this ease of not making it obligatory (as it is Sunnah Ghair-Muakkadah) is due to the care that the Prophet (PBUH) did not want to put his Ummah (whole of Muslims) into distress though for the Prophet (PBUH), it was Wajib like Tahajjud, the Salah at middle of night, that was Fardh for him while for us, it is Mustahab.
C9-Hadith-43 (Manners & Attitudes)
Yahya related to me from Malik from Ibn Shihab from Urwa ibn az-Zubayr that Aisha, the wife of the Prophet, may Allah bless him and grant him peace, said, "The Messenger of Allah, may Allah bless him and grant him peace, did not have to choose between two matters, but that he chose the easier of them as long as it was not a wrong action. If it was a wrong action, he was the furthest of people from it. The Messenger of Allah, may Allah bless him and grant him peace, did not take revenge for himself unless the limits of Allah were violated. Then he took revenge for it for Allah."
It is most appropriate to take the easiest way among available solutions (all being Mubah not challenging any of Islamic Teachings) to some problem that a Muslim person faces; the Prophet, may Allah bless him and grant him peace, cared highly for his Ummah caring not to put it into any trouble by giving commands that they find harsh to practice and he forgave people on issues that related to him personally.
C10-Hadith-62 (Manners & Attitudes)
Yahya related to me from Malik from Ibn Shihab from Abu Bakr ibn Ubaydullah ibn Abdullah ibn Umar from Abdullah ibn Umar that the Messenger of Allah, may Allah bless him and grant him peace, said, "When you eat, eat with your right hand and drink with your right hand. Shaytan eats with his left hand and drinks with his left hand."
The message here is clear and those who like to take fork and spoon must see what hand they are using to eat; left hand is for purification at the toilet (though the water-carrier, or the substitute, can be taken into the right hand) but eating food is a fine job that has to be done by the right hand.
C11-Hadith-63 (Manners & Attitudes)
Yahya related to me from Malik from Ibn Shihab from Abd al-Hamid ibn Abd ar-Rahman ibn Zayd ibn al-Khattab from Abdullah ibn Abdullah ibn al-Harith ibn Nawfal from Abdullah ibn Abbas that Umar ibn al-Khattab set out for ash Sham and when he was at Sargh, near Tabuk, the commanders of the army, Abu Ubayda ibn al-Jarrah and his companions, met him and told him that the plague had broken out in ash-Sham. Ibn Abbas said, "Umar ibn al-Khattab said, 'Call the first Muhajir unto me.' He assembled them and asked them for advice, informing them that the plague had broken out in ash Sham. They disagreed. Some said, 'You have set out for something, and we do not think that you should leave it.' Others said, 'You have the companions of the Prophet, may Allah bless him and grant him peace, and the rest of the people with you, and we do not think that you should send them towards this plague.' Umar said, 'Leave me.' Then he said, 'Summon the Ansar to me.' They were summoned and he asked them for advice. They acted as the Muhajirun had and disagreed as they had disagreed. He said, 'Leave me.' "Then he said, 'Summon to me whoever is here of the aged men of Quraysh from the Muhajirun of the conquest.' He summoned them and not one of them differed. They said, 'We think that you should withdraw the people and not send them towards the plague.' Umar called out to the people, 'I am leaving by camel in the morning,' so they set out. Abu Ubayda said, 'Is it flight from the decree of Allah?' Umar said, 'Better that someone other than you had said it, Abu Ubayda. Yes. We flee from the decree of Allah to the decree of Allah. What would you think if these camels had gone down into a valley which had two slopes, one of them fertile, and the other barren. If you pastured in the fertile part, wouldn't you pasture them by the decree of Allah? If you pastured them in the barren part, wouldn't you pasture them by the decree of Allah?' ''Abd ar-Rahman ibn Awf arrived and he had been off doing something and he said, 'I have some knowledge of this. I heard the Messenger of Allah, may Allah bless him and grant him peace, say, "If you hear about it in a land, do not go forward to it. If it comes upon a land and you are in it, then do not depart in flight from it." ' Umar praised Allah and then set off."
It is indicated here that when a plague hits a place, do not go there and if you are already there, do not leave the place, running away from plague; the reason is the Belief that even if the affliction is contagious, it is only the will of Allah that would bring it on; also note that Muslims must not ask for death but when it does come, they must welcome it with total peaceful attitude as even that would bring blessing of Allah to them insha-Allah and certainly all the true praise belongs only to Allah.
C12-Hadith-71 (Manners & Attitudes)
Yahya related to me from Malik from Ibn Shihab from Abbad ibn Tamim from his paternal uncle that he saw the Messenger of Allah, may Allah bless him and grant him peace, lying down in the mosque with one foot on top of the other. Yahya related to me from Malik from Ibn Shihab from Said ihn al-Musayyab that Umar ibn al Khattab and Uthman ibn Affan, may Allah be pleased with them, used to do the same.
When there is no threat of the opening of Satar (parts that are necessary to hide) then it is allowed to lie down with one foot placed over the other but that must not be routine as there is Marfu’ Hadith narrated by Jabir Ibn Abdullah RA recorded in Tirmidhi & Abu-Dawud that prohibits this posture that is explicit on the matter that it is not feasible to lie down in such position with only one garment on as that would presumably be the long Aba i.e. Arabic Long Cloak and there is some chance of the Satar to come to open lying in such posture; lying down on belly especially for persons coming to adolescence is not appreciable in Islam and also note that tight dresses even for men are prohibited (for women they are strictly prohibited as their whole physique is Satar except for face, hands & feet) and also postures that render movements difficult are not appreciable in Islam; Islam appreciates loose dresses that are capable to hide all the Satar totally well.
C13-Hadith-79 (Manners & Attitudes)
Yahya related to me from Malik from Ibn Shihab from Ata ibn Yazid al-Laythi from Abu Ayyub al-Ansari that the Messenger of Allah, may Allah bless him and grant him peace, said, "It is not halal for a muslim to shun his brother for more than three nights, that is they meet, and this one turns away and that one turns away. The better of the two is the one who says the greeting first."
Muslims are not allowed that they break relationship with each other just because of petty differences or because of difference in personal interests and the maximum period of such break if it does occur is 3 days; the better would be the one who initiates the restoration of the relationship; if a person does not talk to someone due to that person’s disrespect for Islamic Values, that is not accountable and in fact praiseworthy if he does take utmost care to fulfill Islamic Commands himself; even then it is better that he tries to bring him towards the care for Islamic Values as best as and as much as possible.
C14-Hadith-82 (Manners & Attitudes)
Malik related to me from Ibn Shihab from al-Araj from Abu Hurayra that the Messenger of Allah, may Allah bless him and grant him peace, said, "No one should prevent his neighbour from fixing a wooden peg in his wall." Then Abu Hurayra said, "Why do I see you turning away from it? By Allah! I shall keep on at you about it."
The point to note here is the guidance to all Muslims that generally Muslims must care for each other yet with the rule in mind that there is no obedience to the created ones where there is disobedience to the Creator; by this Hadith, it is asked on the basis of Ehsaan to people that they must not stop their neighbors to keep the edge of wood for their roof at their side-wall as presumably in those days, roofs were also made with hay and grass put on rough wooden frames.
C15-Hadith-83 (Manners & Attitudes)
Yahya related to me from Malik from Ibn Shihab from al-Araj that Abu Hurayra said, "The worst food is the food of a wedding feast to which the rich are invited and the poor are left out. If anyone rejects an invitation, he has rebelled against Allah and His Messenger."
Invitation for meals must be accepted especially where it seems clear that the inviter has asked in good-faith and not in pressure of customs but the inviter and the invited must see to their capacity as much as possible that nothing adverse to Islamic Teachings take place; if such adversity is obvious with the inviter forced to the occasion or he is uncaring about the obvious adversity then the invited person must omit such occasion; Al-Hamdu Lillah.
C16-Hadith-94 (Manners & Attitudes)
Yahya related to me from Malik from Muhammad ibn Abi Bakr ibn Amr ibn Hazm from his father from Abu'n-Nadr as-Salami that the Messenger of Allah, may Allah bless him and grant him peace, said, "If three of a muslim's children die, and he remains content with that, they will be a protection for him from the Fire." A woman who was with the Messenger of Allah, may Allah bless him and grant him peace, said, "Or two, Messenger of Allah?", and he said, "Or two."
The point to note here is that to bear the death of two minor children is a demanding task for sure and if that is tolerated with patience without complaint to Allah, they become protection for him from the fire of hell; there is Hadith that point-out that if a person bears the loss of even one minor child and does not complain of Allah’s will but bears it patiently, he also would get this protection insha-Allah.
C17-Hadith-103 (Manners & Attitudes)
Malik related to me from Muhammad ibn Amr ibn Alqama from his father from Bilal ibn al-Harith al-Muzani that the Messenger of Allah, may Allah bless him and grant him peace, said, "A man speaks what is pleasing to Allah and he does not suspect that it will have the result that it does, and Allah will write for him His good pleasure for it until the day when he meets Him. And a man speaks what excites the wrath of Allah and he does not suspect that it will have the result that it does, and Allah will write His wrath for him for it until the day when he meets Him."
Many Ahadith ask for some caution in speech as the tongue might become extremely troublesome if a person loses control over it and it is a notable point that the single thing that can even be the best & even be the worst is the tongue certainly; the Hadith here does not imply that if a person has spoken some wrong unintentionally, he is doomed to punishment but it means that words asking for anger of Allah are most dangerous yet if the Muslim person is pious and has uttered something wrong in carelessness, Allah would certainly give such person the chance to compensate for it and he must avail that chance with repentance; Al-Hamdu Lillah; this also means that he must go on evaluating himself time & again giving total respect to Islam in his speech too.
C18-Hadith-104 (Manners & Attitudes)
Yahya related to me from Malik from Abuz-Zubayr from Jabir ibn Abdullah as-Salami that the Messenger of Allah, may Allah bless him and grant him peace, forbade a man to eat with his left hand or walk in one sandal or wrap a single garment around his drawn-up legs exposing his genitals.
To wear some cloth in such fashion that it binds the hands is not allowed as that renders the person incapable to move fast in any emergency that might arise then; as for Ehteba that means to wear only a single cloth in the way that it causes the risk to uncover the private parts at postures (especially lying down) so that also is not allowed; both of these are disallowed yet if a person is capable to care that the adverse effect of these both do not take place for him then these both would remain Makruh-Tanzihi (somewhat detestable yet not high in nature) only.
C19-Hadith-107 (Manners & Attitudes)
Yahya related to me from Malik from Abuz-Zubayr al-Makki from Jabir ibn Abdullah that the Messenger of Allah, may Allah bless him and grant him peace, said, "Lock the door, tie the waterskin, turn the vessel over or cover it, and put out the lamp. Shaytan does not open a locked door or untie a tied knot, or uncover a vessel. The tiny Satan (a mouse) may set fire to people's houses about them."
The Prophet (PBUH) even cared for the physical safety of Muslims and this topic is an example for that; a mouse (termed as the tiny satan here) might disturb the house while a person is sleeping and might cause some harm; the covering of utensils and shutting the door is due to the fact that Jinn have many mischievous Jinn in them (and note that the term Shaytan actually refers to the mischievous Jinn but often this term is used loosely for all that cause evil) and they might cause unexpected trouble by utensils or by things of fire if they get an easy access to the house.
C20-Hadith-125 (Manners & Attitudes)
Malik related to me from Ishaq ibn Abdullah ibn Abi Talha that Rafi ibn Ishaq, the mawla of ash-Shifa informed him that he and Abdullah ibn Abi Talha had gone to visit Abu Said al-Khudri while he was ill. Abu Said said to them, "The Messenger of Allah, may Allah bless him and grant him peace, informed us, 'The angels do not enter a house which contains pictures or images.' " Ishaq was not sure which of them Abu Said said.
Islam does not appreciate making or taking pictures of living creatures even if it is by modern means due to this Hadith & others; however many of Ulama have allowed the use of Television if that use is kept in some necessary moral limit (and time-limit) with only a few number of women there that care very highly about morality; that ruling stands for the usage of the computer too that has to be for study, for the spread of Islamic Teachings and for such light entertainment that does not violate morality as asked by Islamic Teachings in any way; this prohibition was due to the fact that in the ancient times of Noah (AS) and after that people used to make pictures and statues of their fore-fathers and with elapse of time, these statues became objects of worship; due to Sadde-Zara’e which means stopping of means to evil, making and taking of pictures of living beings were prohibited that never ever any such adverse situation arises among Muslims; note also that in the current era, spread of pictures of living beings have put an adverse effect on the command of Hejab too but keeping to these Ahadith, the over-all guidance of Ulama does allow some exceptions here due to necessity that we all would study presently insha-Allah by points ahead; the first point is that they are put on floor and come in feet and places where their presence denotes disrespect to them; the second point is that they are so small (or so hazy if somewhat bigger in size) that it is difficult to judge their detail with naked eye; the third point is that they are among the play-things of children with some defect with crude presentation where physical features are not much evident but good enough to play; the fourth point is that they are to be taken for identity for official needs with reservation to the photographs of women that must not be asked and where extremely necessary due to uncaring attitude towards the Islamic Teachings of unworthy people at the administration, that must be given for necessity upto necessity with as much Hejab as humanly possible; so these are the exceptional places where pictures of living beings might be applied but please note well that Ulama do not appreciate photographs of women even for the official identity and it is due to extreme necessity that they tolerate it; it would certainly do well if the asking of identity is based upon the features of eyes and upon the prints of thumbs rather than the photograph of the face; it is futile to expect from the unworthy rulers that we have in general among Muslims presently to show some abhorrence for any of wrongs being done; we must make DUA to Allah for the betterment of the situation in all Salah for sure; Muslim women must see that they do not allow their photos to be taken even at different ceremonies and even at occasions of picnic; at necessity due to official needs they must dress as decently as possible with the scarf well-taken without putting even those official photos into open in any way as that is out of the Islamic etiquette certainly; Al-Hamdu Lillah.
C21-Hadith-126 (Manners & Attitudes)
Yahya related to me from Malik from Ishaq ibn Abdullah ibn Abi Talha from Abu Murra, the mawla of Aqil ibn Abi Talib from Abu Waqid al-Laythi that the Messenger of Allah, may Allah bless him and grant him peace, was sitting in the mosque with some people when three people came in. Two came toward the Messenger of Allah, may Allah bless him and grant him peace, and one went away. When the two stopped at the assembly of the Messenger of Allah, may Allah bless him and grant him peace, they gave the greeting. One of them saw a gap in the circle and sat in it. The other sat down behind the circle. The third turned away and left. When the Messenger of Allah, may Allah bless him and grant him peace, finished, he said, "Shall I tell you about three people? One of them sought shelter with Allah, so Allah gave him shelter. The other was shy, so Allah was shy to him. The other turned away, so Allah turned away from him."
The point to note here in this Hadith is the message in specific sense that when someone approaches the Prophet (PBUH) when he is giving sermon, he must try to hear it in ways possible then and not leave it due to lack of space at time or place; two of them did well though the second one got a place at behind the people yet he managed to stay getting his share of virtue while the third one became deprived of the blessing he could have got there; the Hadith asks to be enthusiastic to learn Ahadith with its understanding so as to practice the Sunnah well; Al-Hamdu Lillah.
C22-Hadith-131 (Manners & Attitudes)
Yahya related to me from Malik from Ayyub ibn Habib, the mawla of Sad ibn Abi Waqqas that Abul-Muthanna al-Juhani said, "I was with Marwan ibn al-Hakam and Abu Said al-Khudri came to him. Marwan ibn al-Hakam said to him, 'Have you heard that the Messenger of Allah, may Allah bless him and grant him peace, forbade blowing into drinks?' Abu Said said to him, 'Yes.' A man said to him, 'Messenger of Allah, I am not quenched from one breath.' The Messenger of Allah, may Allah bless him and grant him peace, said to him, 'Remove the cup from your mouth and then breathe.' He said, 'Sometimes I see something floating in it?' He said, 'Then pour it out.'"
Here, we see the Aadaab (Manners) of drinking water and this Hadith tells us the Karahat (dislike) of blowing inside a vessel or breathing into it though Ulama designate this dislike as Tanzihi (detestable to some extent) and not Tahrimi (highly detestable).
C23-Hadith-133 (Manners & Attitudes)
Yahya related to me from Malik from al-Ala ibn Abd ar-Rahman from his father from Abu Hurayra that the Messenger of Allah, may Allah bless him and grant him peace, went to the burial grounds and said, "Peace be upon you, home of a people who believe! We shall be among you, Allah willing. I wish that I had seen our brothers!" The people with him said, "Messenger of Allah! Are we not your brothers?" "No," he said, "You are my companions. Our brothers are those who have not yet come. And I will precede them to the Hawd. (The Hawd: the watering place of the Prophet, may Allah bless him and grant him peace, from which he will give to the people of his community on the day of rising.)" They asked him, "Messenger of Allah! How will you recognise those of your community who come after you?" He said, "Doesn't a man who has horses with white legs and white blazes on their foreheads among totally black horses recognise which ones are his own?" They said, "Of course, Messenger of Allah." He went on, "Even so will they come on the day of rising with white marks on their foreheads, hands and feet from wudu, and I will precede them to the Hawd. Some men will be driven away from the Hawd as if they were straying camels and I shall call out to them, 'Will you not come? Will you not come? Will you not come?' and someone will say, 'They changed things after you,' so I shall say, 'Then away with them, away with them, away with them!'"
The Hadith tells that some persons that were in the companions while the Prophet (PBUH) was at the world turned Murtad (means persons who leave Islam after accepting it) after the Prophet (PBUH) passed away; this tells that he was not aware of Muslims after his passing away and so is the case even at this moment of time; we Muslims must keep this in mind as there are persons who think that the Prophet (PBUH) is aware of our deeds; note that such notions about the Prophet (PBUH) do not increase his status and we all Muslims must totally avoid these notions to impress us in any way; note that it is an extremely high complement to all good Muslims that came after the time of the Prophet PBUH that he called them “our brothers”; note also that the innovators who changed things after the passing away of the Prophet PBUH are generally taken by Ulama to be those who turned Murtad in the Caliphate of Abu-Bakr, the first Caliph, refusing to pay Zakah and Allah knows better.
C24-Hadith-137 (Manners & Attitudes)
Yahya related to me from Malik from al-Ala ibn Abd ar-Rahman ibn Yaqub from his father from Abu Hurayra that the Messenger of Allah, may Allah bless him and grant him peace, said, “Allah says, ‘whoever did a deed making partner to Me, it is wholly for him and I am All-Powerful with no partner to Me’ (Al-Hamdu Lillah).”
The Holy Book Quran tells us that, “Surely Allah does not forgive that anything should be associated with Him, and He forgives what is besides this to whom He pleases; and whoever associates anything with Allah, he indeed strays off into a remote error” (Nisaa-116); it needs to ask extreme pardon for Sherk (to take any of creation as equal in power to Allah, the True Lord); then that person who asks such pardon from Allah must keep away from it always as Allah may forgive other of sins by giving Taufiq for goodness yet Sherk is only eliminated by total Taubah (asking extreme pardon) and keeping away from it always; if someone dies with Sherk, he has no chance at all for any mercy at Hashr (the first day of Akhirat when all persons have to account for what they believed & for their deeds); may Allah save all Muslims from this extreme grave sin that is the greatest of all sins; Al-Hamdu Lillah.
C25-Hadith-138 (Manners & Attitudes)
Yahya related to me from Malik from al-Ala ibn Abd ar-Rahman that his father said, "I asked Abu Said al-Khudri about the lower garment. He said that he would inform me with knowledge and that he had heard the Messenger of Allah, may Allah bless him and grant him peace, say, 'The lower garment of the Mumin should reach to the middle of his calves. There is no harm in what is between that and the ankles. What is lower than that is in the Fire. What is lower than that is in the Fire. On the Day of Rising, Allah will not look at a person who trails his lower garment in arrogance.'
Although it is necessary at the current times to concentrate more on Islamic Values yet necessary attention to appearance is also necessary so as to present the whole character as the symbol of Islamic Values; to keep beard that conveys the Islamic appearance is necessary yet to keep it to some specific measure is not among the essentials of Islam and just like this matter, it is not among the essentials to have the Izaar or the trousers above the ankles though avoidance of pride & haughtiness is necessary; it is highly noteworthy that at the Prophet’s times this was regarded as a symbol of pride and haughtiness yet at these current times, nobody thinks in this way; rather we get the idea from narrations on this topic that a person must not become proud on whatever edge he has over others at some personal skill in something or wealth or status etc.; another Hadith narrated by Abu-Dharr-RA is also notable here that the Prophet (PBUH) said, “There are three (kinds of) persons towards whom Alalh will not look (with mercy) on the Day of Resurrection and He will not make them pure and for them is a painful punishment”; He asked, “Who are they, O Messenger of Allah? Indeed they are frustrated and losers”; He said, “One who brags of his favours, one who drags his lower garment (wearing it below his ankles), and one who swears falsely when selling his wares” (Tirmidhi); note that these three kinds of persons that would receive painful punishment at AKHIRAT have one thing in common that they consider themselves something higher than others; one of them is that person who has provided amount to some needy person at his troubled time and so he asks that needy person verbally time & again with haughtiness to give him high status but he must understand that actually Allah is the True Provider and if he had not done good to that needy, someone else would have done so if Allah had willed for it; another of them in these three is the one who displays his pride & haughtiness by extending the garment below his ankles as at that time, this was taken as the sign of considering his own person as someone high among all the people; and the third one of these is the one who swears on his goods that his stocks of high quality can not be matched though he knows at heart that the better quality is available so his merchandise would sell but with load of fibs on him; please note that if someone does care to wear the Izaar or trousers above the ankles even in these current times, that certainly is highly praiseworthy being near to the manifest text of this Hadith; Al-Hamdu Lillah.
C26-Hadith-155 (Manners & Attitudes)
Yahya related to me from Malik from Khubayb ibn Abd ar-Rahman al-Ansari from Hafs ibn Asim that either Abu Said al-Khudri or Abu Hurayra said, "The Messenger of Allah, may Allah bless him and grant him peace, said, 'There are seven whom Allah will shade in His shade on the day on which there is no shade except His shade: a just imam, a youth who grows up worshipping Allah, a man whose heart is attached to the mosque when he leaves it until he returns to it, two men who love each other in Allah and meet for that and part for that, a man who remembers Allah when he is alone and his eyes overflow with tears, a man who refuses the approaches of a noble, beautiful woman, saying "I fear Allah," and a man who gives sadaqa and conceals it so that his left hand does not know what his right hand gives.'
The Hadith means that all good Muslims would get the shade provided by Allah in Akhirat as all of good Muslims would find a place here in the seven somewhere but the point to note is that here the Prophet (PBUH) intended to guide towards the high control over adverse temptations that lead to the high status at Akhirat; the just Imam (head of matters) controls the temptation to show his authority so as to display how powerful he is, the young man controls the temptation to attach him to unworthy worldly gains but always remembers Allah, the man who is attached to the Mosque while other places tempt him towards them, each of the two men that meet each other with care to keep their financial transaction fair with disregard to the temptation to get profits unfairly, the man that cries with total repentance on his wrongs committed on temptations from satan remembering Allah truly in silence asking for His Mercy and His Kindness intending to make things better in future (perhaps the best one among those that are mentioned here for he fights all of the adverse temptations then & there), the man whom a beautiful rich woman calls towards the extreme wrong and he declines her offer (note how difficult it is to fight out this temptation except in hope & fear of Allah with total love towards Him), the man who shuns the temptation to save his money and to spend only to get recognition among people but gives it in charity at the right place with as much secrecy as possible; these all good Muslims are highly praiseworthy as they have very good control over temptations; adverse temptations are unable to distract them from the righteousness they had accepted to live upon; Al-Hamdu Lillah.
C27-Hadith-165 (Manners & Attitudes)
Yahya related to me from Malik from Abdullah ibn Dinar from Abdullah ibn Umar that the Messenger of Allah, may Allah bless him and grant him peace, said, "A person who drags his garment in arrogance will not be looked at by Allah on the Day of Rising."
Those who considered themselves something high among the people used to wear their garment (included in it are the izaar, trousers etc.) lower below their ankles; Islam asks most strictly to avoid pride of being high among people even if some reason is provided to justify such arrogance; the Prophet (PBUH) forbade this strictly for men as the custom was related to them only; note that women are not only allowed but even commanded to wear most covering dresses by Islam; this command caused some anxiety to Abu-Bakr who had such a built that his izaar used to slide-off a bit to go below the ankles and so he asked the Prophet (PBUH) about that and the Prophet replied to him not to worry as he was not among the arrogant persons; however, due to many Ahadith that ask for its avoidance with grave warnings upon it, Ulama have become highly strict on the matter and they do not allow men to wear such izaar or trousers that extend below the ankles, without giving any attention to the reason for that practice at that time though they do admit it; this situation makes it difficult to comment on this Hadith at the topic though it does indicate clearly that all such acts that a person takes-up in pride to convey some high merit about his own-self are worthy of avoidance; also, the Muslim person must avoid to extend lower garment below his ankles taking this matter even at face-value except where it does happen without any conscious effort and Allah knows better.
C28-Hadith-180 (Manners & Attitudes)
Yahya related to me from Malik from Zayd ibn Aslam from Amr ibn Sad ibn Muadh from his grandmother that the Messenger of Allah, may Allah bless him and grant him peace, said, "O trusting women, none of you must consider even a roasted sheep's trotter too small to give to her neighbour."
Muslims have to show care among each other especially for the needy Muslim neighbor due to the physical proximity he has to them; Islam does ask to care for the needy especially if Muslims yet the notable point is that it appreciates and at times, even guides to care for the non-Muslims too that are in need; the sacrifice that does not affect one much adversely yet does good to the other highly is most appreciable i.e. Mustahab and at times of extreme need, even the quality in food must be sacrificed to the needed extent by adding water to the foods for having the quantity that might help the needy neighbor in his sustenance; even if trotter (hoof) of the Halal animal can be spared for the neighbor, it is most appreciable to do so.
C29-Hadith-185 (Manners & Attitudes)
Yahya related to me from Zayd ibn Aslam from a man of the Banu Damra that his father said, "The Messenger of Allah, may Allah bless him and grant him peace, was asked about the Aqiqa. He said, 'I do not like disobedience (uquq),' as if he disliked the name. He said, 'If anyone has a child born to him, and wants to sacrifice for his child, then let him do it.' "
AQIQA is an Islamic Command mentioned as Sunnah to give two of sheep in Sadaqah for the male child at his birth (preferably at the 7th day of the birth when his hair have to be shaved) and one only in Sadaqah for the female child; if the meaning of something is good and it might be mentioned in some bad sense too, the Muslim person must take it in the good meaning only.
C30-Hadith-188 (Manners & Attitudes)
Yahya related to me from Malik from Talha ibn Abi al-Malik al-Ayli from al-Qasim ibn Muhammad ibn as-Siddiq from A'isha that the Messenger of Allah, may Allah bless him and grant him peace, said, "Whoever vows to obey Allah, let him obey Him. Whoever vows to disobey Allah, let him not disobey Him."
The person in taking upon himself to do or give something if Allah does the needed for him must take an oath not only intending it but saying it verbally too and that vow must only be of something that is clearly taken as an act of worship to Allah; for example a person can say if this happens he would read this many Raka’ah of Salah in thanks to Allah or he can say that he would feed so many of the needy persons; he must not take an oath to do any sinful act if his want is fulfilled like drinking wine or committing theft as such vows do not take place; this Hadith indicates that if some vow is taken that is for sinful act it would be null and void so the matter to note is that there is no expiation on that as expiation could not be commanded for something that does not take place; but where the vow is valid and it is not fulfilled, then it needs expiation; it is mentioned in Surah Ma’edah, “Allah will not call you to account for what is futile in your oaths, but He will call you to account for your deliberate oaths; for expiation, feed ten indigent persons, on a scale of the average for the food of your families; or clothe them; or give a slave his freedom; if that is beyond your means, fast for three days; that is the expiation for the oaths you have sworn (and not kept in practice); but keep to your oaths; thus Allah makes clear to you His signs so that you may be grateful” (5:89).
C31-Hadith-205 (Manners & Attitudes)
Yahya related to me from Malik from Nafi from Abdullah ibn Umar that the Messenger of Allah, may Allah bless him and grant him peace, saw spittle on the wall of the qibla and scraped it off. Then he went up to the people and said, "Do not spit in front of you when you are praying, because Allah, the Blessed and Exalted, is in front of you when you pray."
Spitting in the mosque is against the respect of the mosque and it must be avoided; in the old days, the floor of mosques used to have sand so it absorbed the discharge and still it was taken as a thing that was out of the etiquette though at necessity it was allowed when care is taken to bury it at the sand but how bad it would be in the present times when the floor is usually made of tiles; today either a person must control himself till he finds some place to spit outside the mosque or either take up some tissue for this and discard it well according to the good etiquette.
C32-Hadith-217 (Manners & Attitudes)
Yahya related to me from Malik from Nafi from Abdullah ibn Umar that the Messenger of Allah, may Allah bless him and grant him peace, said, “Whoever takes weapon upon us (Muslims), he is not among us.”
It is obvious by many Ahadith that the Prophet (PBUH) was worried that after him there would come wars between his followers as this was a warrior nation that he had taught high morals and he knew well that those who had not been much in his care might cause high trouble; the teaching to refrain from wars with each other helped the Muslims generally to keep the teachings of the Prophet (PBUH) intact and made them rise to heights after he passed away; note that another Hadith has words the meaning of which sums up-to that when two Muslims fight each other and one of them kills the other, both of them are worthy to get Jahannum (hell); the killer because he killed his Muslim brother and the killed because he wanted to kill his Muslim brother; may Allah save all Muslims from this civil mutiny; Al-Hamdu Lillah.
C33-Hadith-218 (Manners & Attitudes)
Yahya related to me from Malik from Nafi from Abdullah ibn Umar that one time the Messenger of Allah, may Allah bless him and grant him peace, was speaking to Umar ibn al-Khattab while he was travelling with a troop and Umar swore by his father and he (the Messenger) said, "Allah forbids you to swear by your fathers. If anyone swears, let him swear by Allah or keep silent."
Note that it is not allowed for any person to swear by any name except by the name of Allah or any of His attribute; swearing by the Holy Book Quran is right as it is the Kalam (word) of Allah and so it is His attribute; Al-Hamdu Lillah; but swearing by the Holy Ka’aba is not right; the wrong person who swears by any name except Allah taking that person or thing equal in command to Allah by heart, that is actually the person who disbelieves in Allah as he associates that person or thing wrongfully to Him.
C34-Hadith-250 (Manners & Attitudes)
Malik related to me from Nafi from Abdullah ibn Umar that the Messenger of Allah, may Allah bless him and grant him peace, said, "When a slave gives good counsel to his master and worships Allah correctly, he has his reward twice over."
Such slave that has loyalty to his owner provided it is not against the obedience to Allah and he shows his total loyalty to the True Lord Allah, he is surely on high status; such man was respected even in the times when slavery prevailed and Ibn-Umar provided freedom to one of such slaves buying him from his owner.
C35-Hadith-252 (Manners & Attitudes)
Yahya related to me from Malik from Nafi from Abdullah ibn Umar that Umar ibn al-Khattab saw a silk robe at the door of the mosque. He said, "Messenger of Allah, would you buy this robe and wear it on jumua and when envoys come to you?" The Messenger of Allah, may Allah bless him and grant him peace, said, "Only a person who has no portion in the next world wears this." Then the Messenger of Allah, may Allah bless him and grant him peace, was brought some robes of the same material and gave Umar ibn al-Khattab one of the robes. Umar said, "Messenger of Allah, do you clothe me in it when you said what you said about the robe of Utarid?" The Messenger of Allah, may Allah bless him and grant him peace, said, "I did not give it to you to wear." Umar gave it to a brother of his in Makka who was still an idolater.
Muslim men are not allowed to wear silk except where extremely necessary that might arise due to some affliction to the body but even then only some small amount of silk is valid to use; gold is also forbidden for the Mulsim men though they might use one of teeth that is made of gold but today we have teeth made by fine material that hold well upto much time on the support of the natural teeth and as such gold in teeth is better to avoid; these both that are silk and gold are allowed for the Muslim women; this Hadith also tells that it is fine to make financial transactions near the mosque and also that a Muslim person might gift something to the non-Muslim person if that might impress him to appreciate the good morality of Muslims and there arises some hope of his coming to Islam.
C36-Hadith-258 (Manners & Attitudes)
Malik related to me from Nafi from Abdullah ibn Umar that the Messenger of Allah, may Allah bless him and grant him peace, said, "Two do not converse secretly to the exclusion of another.' "
It is not allowed for couple of persons in some small gathering to whisper among themselves as it would give the impression that they are talking something adverse about the other one or the other few members of the gathering present there even if that might not be the case and that might put some grief upon him/them; Islamic etiquette does not appreciate such things.
C37-Hadith-260 (Manners & Attitudes)
Malik related to me from Nafi from al-Qasim ibn Muhammad from Aisha, the wife of the Prophet, may Allah bless him and grant him peace, that she bought a cushion which had pictures on it. When the Messenger of Allah, may Allah bless him and grant him peace, saw it, he stopped at the door and did not enter. She recognised disapproval on his face and said, "Messenger of Allah, I turn in repentance to Allah and His Messenger. What have I done wrong?" The Messenger of Allah, may Allah bless him and grant him peace, said, "What is the meaning of this cushion?" She said, "I bought it for you to sit and recline on." The Messenger of Allah, may Allah bless him and grant him peace, said, "Those who make such pictures will be punished on the Day of Rising. It will be said to them, 'Bring to life what you have created'. Then he said, 'The angels do not enter a house in which there are pictures.' "
It is not allowed to make or take pictures of living things in Islam though this command is not being given the attention that it must receive in the present times; in the current times, due to modern gadgets that have come at fore by technological development, taking pictures even of living things is becoming common; Islam does not appreciate this as it channelizes human tendencies towards such outlets that neither lead to any injustice nor ask for any indecency especially the tendencies that are related to artistic sense; prohibition of making pictures of living beings basically was due to the stoppage of means to respect wrongfully the highly pious people of the past with this notion that they are powerful enough to make any impression they will on the lives of the living people or any-where; note that such power is only of Allah and of nobody else; Al-Hamdu Lillah; today, it has become more important to avoid making or even taking the pictures of the living beings as those who do not have any regards for Islamic moral values have made taking pictures into an industry of work and this time too their models are female persons; note that in the ancient times the statues that were made to worship were mostly female in gender; it is necessary keeping to the guidance given by Ahadith to guard against the trial that might come even through the Muslim women (and taking their photographs also leads to such trial except for genuine official needs with total decency) so they might not impress the society in such ways intentionally or unintentionally that lead to such Fitnah (situation of trial) that becomes difficult to eliminate with time even by sacrifice from the side of the Muslim men and Allah knows better.
C38-Hadith-263 (Manners & Attitudes)
Yahya related to me from Malik from Nafi from Safiyya bint Abi Ubayd from A'isha and Hafsa, the wives of the Prophet, may Allah bless him and grant him peace, that the Messenger of Allah, may Allah bless him and grant him peace, said, "It is not allowed for a woman in mourning for someone who has died, if she trusts in Allah and the Last Day, to grieve for more than three nights, except for (the death of) her husband."
This Hadith clarifies that only the husband is such person on whose death, a woman can mourn for four months and ten days (that is her Iddah) and she must not grieve over any other person for more than three days; everyone has to die and this fact must not be ignored any-time any-where; with its acceptance she must go on living a normal life; even when her partnership with her husband ends that might be a long one, she must go on living normal once her Iddah is over.
C39-Hadith-274 (Manners & Attitudes)
Yahya related to me from Malik from Salih ibn Kaysan from Ubaydullah ibn Abdullah ibn Utba ibn Masud that Zayd ibn Khalid al-Juhani said, "The Messenger of Allah, may Allah bless him and grant him peace, took the subh prayer with us at Hudaybiyya after it had rained in the night. When he had finished he went up to the people and said, 'Do you know what your Lord has said?' They said, 'Allah and His Messenger know best.' He said, 'Some of my slaves have begun the morning believing in Me, and others have begun it rejecting Me. As for those who say, 'We were rained on by the overflowing favour of Allah and His mercy,' they believe in Me and reject the stars. But as for those who say, 'We were rained on by such and such a star, they reject Me and believe in the stars.' "
Allah only is from ever to ever, He only is the truly Powerful, He only has all Good Attributes truly that are limitless in all the manner; whoever takes any of creatures as having power by its own is totally wrong; all Muslims must truly believe that Allah only has provided the power to any creature to impress other creatures up-to some limit; note this well here that even though we Muslims use Western calendar too yet we only pronounce the names of days to identify them and of-course we do not accept any such thing on which their names has been established as that has been allotted to them by infidels who did not believe in Allah truly, the Only True Lord, but they worshipped stars as having effect by their own and the names of which they gave to these days; at astronomy too, they addressed heavenly bodies as names that they worshipped; we Muslims certainly do not take them in such meaning but pronounce them only for identity; it is mentioned in Hadith, “Surely, deeds depend upon intentions”; Al-Hamdu Lillah.
C40-Hadith-290 (Manners & Attitudes)
Yahya related to me from Malik from Nafi and Abdullah ibn Dinar and Zayd ibn Aslam that all of them informed him from Abdullah ibn Umar that the Messenger of Allah, may Allah bless him and grant him peace, said, "On the Day of Rising, Allah will not look at a person who drags his garment in arrogance."
In those days it was customary for those men who thought of others as lower in any way than their own-selves to wear the garment long that even trailed at the ground; the Prophet (PBUH) forbade this strictly for men as the custom was related to them only; note that women are not only allowed but even commanded to wear most covering dresses by Islam; we find in narrations that Abu-Bakr-RA who had such a built that his Izaar used to slide-off a bit to go below the ankles had some anxiety upon this command and he asked the Prophet (PBUH) about that; the Prophet replied to him not to worry as he was not among the arrogant persons; note that the Prophet (PBUH) knew Abu-Bakr since a very long period so he said this about him; due to many Ahadith that ask for its avoidance with grave warnings upon it, Ulama have become highly strict on the matter and they do not allow men to wear such izaar or trousers that extend below the ankles taking the Hadith at face, without giving any of attention to the reason for that practice at that time.
C41-Hadith-292 (Manners & Attitudes)
Yahya related to me from Malik from Abdullah ibn Dinar that Abdullah ibn Umar said that the Messenger of Allah, may Allah bless him and grant him peace, said, "When a jew greets you, and says 'Death to you' (as-samu alaykum), you answer him, 'to you.' "
There is a narration reported in Tirmidhi that the Messenger of Allah, may Allah bless him and grant him peace, said, “Do not take precedence in greeting the Jews and the Christians; when you encounter any of them on the road compel him to go by a narrow path”; this means that Muslims must take such course of action where they have to deal with them that limits them in demonstrating their resentment in ways that are negative in effect to Muslims; it is noteworthy that today, mostly the people involved in the ignoble attitude towards the Last Prophet Muhammad PBUH like to present their-selves as most educated, sophisticated and decent of people; actually, they are among the narrow-minded persons with high prejudice; however, we must care for the non-Muslims living at Islamic lands that are called Zimmi and they must not be stopped by force to practice their belief; they must live in whatever style they like without challenging Muslims, the Islamic law of the land and the high morals that are appeciable all over the world.
C42-Hadith-294 (Manners & Attitudes)
Malik related to me from Abdullah ibn Dinar that Abdullah ibn Umar said, "When we took an oath of allegiance with him to hear and obey, the Messenger of Allah, may Allah bless him and grant him peace, said to us, 'In what you are able.' "
Sahaba had taken Bayat (oath of allegiance) at the hands of the Messenger of Allah, may Allah bless him and grant him peace; one of these oaths is Bayet-e-Ridhwan too that was taken for Shahadah (death on Islam if necessary) at Hudaybiyah as has been related in a Hadith.
C43-Hadith-295 (Manners & Attitudes)
Malik related to me from Abdullah ibn Dinar from Abdullah ibn Umar that the Messenger of Allah, may Allah bless him and grant him peace, said, "If a man calls his Muslim brother as kafir, it is true about one of them."
To designate the true Muslim as a disbeliever is equally wrong as to kill an innocent Muslim and note that if someone having some influence among Muslims designates the true Muslim as a disbeliever without giving any sound reason for such name then he would get out of the fold of Islam himself then & there.
C44-Hadith-298 (Manners & Attitudes)
Malik related to me from Abdullah ibn Dinar from Abdullah ibn Umar that the Messenger of Allah, may Allah bless him and grant him peace, said, "Amongst the trees, there is a tree, the leaves of which do not fall and is like a Muslim. Tell me the name of that tree." Everybody started thinking about the trees of the desert areas. And I thought of the date-palm tree. The others then asked, "Please inform us what is that tree, O Allah's Apostle?" He replied, "It is the date-palm tree." I told my father what had come to my mind and on that he said, "Had you said it I would have preferred it to such and such a thing that I might have had with me."
The praise for the date-tree is understandable as it is near to believers in attitude that as the believers try to provide whatever necessary for the benefit of all people it also does the same with everything that it has in its possession; Al-Hamdu Lillah; it is better for young men to learn rather than teach at the gathering where learned men of ripe age are present unless he is asked for it; he might convey some necessary matter of knowledge to someone better in knowledge so then that person might provide it ahead in the gathering if he finds substance in it.
C45-Hadith-318a (Manners & Attitudes)
Yahya related to me from Malik from Abdullah ibn Abi Bakr ibn Muhammad ibn Amr ibn Hazm from Humayd ibn Nafi that Zaynab bint Abi Salama related these three Ahadith to him (318a, 318b, 318c); Zaynab said, "I visited Umm Habiba, the wife of the Prophet, may Allah bless him and grant him peace, when her father Abu Sufyan ibn Harb had died. Umm Habiba called for a yellowy perfume perhaps khaluq or something else. She rubbed the perfume first on a slave-girl and she then wiped it on the sides of her face and said, 'By Allah! I have no need of perfume but I heard the Messenger of Allah, may Allah bless him and grant him peace, say, 'It is not halal for a woman who trusts in Allah and the Last Day to abstain from adornment in mourning for someone who has died, for more than three nights, except for four months and ten days for a husband.' "
This is part of the Hadith ahead at C45-318c and the comment to it is there.
C45-318b (Manners & Attitudes)
Zaynab bint Abi Salama said, "I went to the house of Zaynab bint Jahsh, the wife of the Prophet, may Allah bless him and grant him peace, when her brother had died. She called for perfume and put some on and said, 'By Allah! I have no need of perfume, but I heard the Messenger of Allah, may Allah bless him and grant him peace, say, 'It is not halal for a woman who trusts in Allah and the Last Day to abstain from adornment in mourning for someone who has died for more than three nights, except for four months and ten days for a husband.' "
This is part of the Hadith ahead at C45-318c and the comment to it is there.
C45-318c (Manners & Attitudes)
Zaynab bint Abi Salama said, "I heard my mother, Umm Salama, the wife of the Prophet, may Allah bless him and grant him peace, say that a woman came to the Messenger of Allah, may Allah bless him and grant him peace, and said, 'Messenger of Allah! My daughter's husband died, and her eyes are troubling her, can she put kohl on them?' The Messenger of Allah, may Allah bless him and grant him peace, said, 'No' two or three times. Then he said, 'It is only four months and ten days. In the Jahiliyya, none of you threw away the piece of dung until a year had passed.' " Humayd ibn Nafi said, "I asked Zaynab to explain what 'throwing away the piece of dung at the end of a year' meant. Zaynab said, 'In the Jahiliyya when a woman's husband died, she went into a small cell (Hifsh) and dressed in the worst of clothes. She did not touch perfume or anything until a year had passed. Then she was brought an animal - a donkey, a sheep, or a bird, and she would break her idda with it, by rubbing her body against it (taftaddu). Rarely did she break her idda with anything (by rubbing herself against it) but that it died. Then she would come out and would be given a piece of dung. She would throw it away and then return to whatever she wished of perfumes or whatever.' " Malik explained, 'Taftaddu' means to wipe her skin with it and ‘Hifsh’ means a small closed cell."
IDDAH on the death of a woman’s husband is four months and ten days for her counting the day of death as the day-one; Iddah is the waiting period after which the woman can re-marry if she proposes to someone who accepts it; note that widow is allowed to do so herself; or gets proposal that she accepts; if she is pregnant at the time then her Iddah would be upto the time she gives birth to the child, whether later than the specified period or lesser than it; Ahadith also clarify that only the husband is such a person on whose death, a woman can mourn for four months and ten days (that is her Iddah) and she must not grieve over any other person for more than three days; everyone has to die and this fact must not be ignored any-time any-where; with its acceptance she must go on living a normal life, even when her partnership with her husband ends that might be a long one, once her Iddah is over; this Hadith points out a practice that some woman used to do before the advent of Islam at Arabia when they completed the period of Iddah that they threw dung of camels with force in front of them after wiping them on their bodies that was accepted if some woman willed for it as a custom and this was taken an indication that filth has gone away from her now as after that only, she took a bath after the long time of Iddah while in Islam she must not refrain from bathing in Iddah.
C46-Hadith-350 (Manners & Attitudes)
Yahya related to me from Malik from Abuz-Zinad from al-Araj from Abu Hurayra that the Messenger of Allah, may Allah bless him and grant him peace, saw a man driving forward a camel which he was going to sacrifice, and he told him to ride it. The man said, "Messenger of Allah, it is an animal that I am going to sacrifice," and he replied, "Ride it, woe on you," either the second or the third time.
When the Prophet PBUH has clearly permitted something, it is not feasible to leave that ease and ask for some burden in practice; it is allowed to go for Hajj by riding an animal or by some vehicle or by foot; this Hadith provides the ease to ride on the animal that has been taken for sacrifice as that does not affect its sacrifice in any way; Al-Hamdu Lillah.
C47-Hadith-355 (Manners & Attitudes)
Malik related to me from Abuz-Zinad from al-Araj from Abu Hurayra that the Messenger of Allah, may Allah bless him and grant him peace, said, "Excess water is not withheld in order to prevent herbage from growing."
It is not allowed to sell the flowing water so when it flows through the land of some person, he has to make sure that the water is not stopped so as it passes from its land, people might benefit from that and other lands might get their share; also it is not right to sell water when it is asked for personal needs yet if a man has a well at his land with good water in it or stock of water that does not cause the flowing water any harm, if some water is asked for business needs from such reserve then it is allowed to sell it but the calculation of the quantity of water sold must be accurate or at least near to it so that the transaction does not become deceit; also a man must not forbade animals to graze in his land for the grass (called herbage here) that grows by rain by demanding that if the animals graze here the owners of animals would have to pay for the water they drink from here; this is to avoid any blame of not providing the grass that is not actually his asset strictly by Islam but it is going round to get profits; he would still have to provide water free of cost to the animals even if those animals graze there at his land and even if he has his own stock of water there though he has the right to prevent entrance to them when he has some crops of value cultivated there.
C48-Hadith-357 (Manners & Attitudes)
Malik related to me from Abuz-Zinad from al-Araj from Abu Hurayra that the Messenger of Allah, may Allah bless him and grant him peace, forbade mulamasa and munabadha, & forbade two dresses that a man wears one cloth only and sits with knees up (disclosing his private part) or wears one cloth only and one of his shoulders remains naked.
MULAMASA is when a man can feel a garment but is not allowed to unfold it or examine it properly & MUNABADHA is that a man throws the garment he is selling to another, and the other throws his price without either of them making any inspection and each one agrees to what he gets; this might lead to loss to one of parties wrongly that Islam disapproves; if the garment even if it is one, can cover the Satar (for men, it is from belly to knees & for women, it is all the body except for face, both hands & both feet), it is fine even for Salah; it is better that the man also covers his shoulders by some sheet other than the one garment that he wears to care about his Satar.
C49-Hadith-359 (Manners & Attitudes)
Yahya related to me from Malik from Abuz-Zinad from al-Araj from Abu Hurayra that the Messenger of Allah, may Allah bless him and grant him peace, said, "Do not wear one sandal. Wear both of them or go with both feet bare."
Note about the matter of shoes in dressing that we are asked to wear both of shoes and they must not convey pride or uneasiness yet to wear shoes necessarily or to take the same design in them as the Prophet wore is not something to put high attention to and it is not binding on the Muslim person; it is not right to walk wearing one sandal only and the better thing is that, if both sandals could not to be put together, then the wearing of both must be discarded; note also that there is a Hadith that guides about such shoes that have to be tied on the feet, that they must not be worn standing (as the person might fall injuring himself by such manner).
C50-Hadith-360 (Manners & Attitudes)
Yahya related to me from Malik from Abuz-Zinad from al-Araj from Abu Hurayra that the Messenger of Allah, may Allah bless him and grant him peace, said, "When you put on sandals, begin with the right foot. When you take them off, begin with the left foot. The right foot is the first to be put in the sandal and the last to be taken out."
The Prophet (PBUH) used to commence a task from the right side if sides were involved in its execution and used to reverse the order at putting them off; this Hadith points out this practice as he asked here to wear the right shoe first and when putting them off, he asked to take it off last.
C51-Hadith-363 (Manners & Attitudes)
Malik related to me from Abuz-Zinad from al-Araj from Abu Hurayra that the Messenger of Allah, may Allah bless him and grant him peace, said, "The head of kufr is towards the east. Boasting and pride is among people who have horses and camels. The loud-voiced people are the people of tents (the Bedouins). Tranquillity is with the people who have sheep."
The land of trials according to the indication of the Prophet (PBUH) is in the East from Madinah though it is better not to be specific on this; at those times mostly the rich had plenty of horses & camels that led many of them to pride; and mostly the poor had some sheep and many of them were content with that so they were satisfied with necessities only in the world that is praiseworthy.
C52-Hadith-364 (Manners & Attitudes)
Malik related to me from Abuz-Zinad from al-Araj from Abu Hurayra that the Messenger of Allah, may Allah bless him and grant him peace, said, "Let none of you complain about time, for Allah has appointed time (for everything)."
TAQDIR (Predestination) is the will of Allah (and to that this Hadith indicates by naming it “time”), the true Muslim must ask Allah to make things better without getting dismayed upon the time in which he lives in; note that according to Ibne-Abbas, Taqdir has two kinds; one is Muallaq (i.e. changeable and a person might know it by dreams or by knowledge of things) and the other is Mubram (i.e. certain to happen and nobody knows it except Allah); so the Muallaq does change by good deeds done with True Belief and then it is Mubram that would happen so whatever a person does, it is Taqdir all right; one of Hadith at Tirmidhi tells us that Abu Khizamah reported on the authority of his father that a man came to the Prophet PBUH and submitted asking “about the ruqyah that we blow (over the patient), the medicine that we take and the preventive measures that we adopt do they avert destiny in any way whatsoever?” He said, “They also are the manifestation of Allah’s decree”; this clarifies that even taufiq of DUA & its acceptance is included in Taqdir; Al-Hamdu Lillah.
C53-Hadith-365 (Manners & Attitudes)
Malik related to me from Abuz-Zinad from al-Araj from Abu Hurayra that the Messenger of Allah, may Allah bless him and grant him peace, said, "One of the most evil of people is the two-faced person who shows one face to these people and another face to those people."
Islamic Teachings tell us that Hypocrites are the worst of people and Muslims had to face such people much at Madinah; these persons are called two-faced because they are sweet at face but bitter inside intending quarrels to take place asking for break-up of good relationships just for the fun that it provides to them.
C54-Hadith-366 (Manners & Attitudes)
Yahya related to me from Malik from Abuz-Zinad from al-Araj from Abu Hurayra that the Messenger of Allah, may Allah bless him and grant him peace, said, "Beware of distrust (among each other) as distrust is the most untrue speech. Do not spy on each other and do not eavesdrop. Do not compete with each other and do not envy each other and do not hate each other and do not shun each other. Be slaves of Allah living as brothers."
Here everything is provided as an examination and not that a person gets totally involved in the worldly life by the wealth he gets here just by seeking competition in worldly matters while competition is asked only for getting ahead in matters that would be of use in Akhirat; Surah Baqarah, the second Surah, guides to get ahead in good deeds (verse 148) and Surah Aale-Imran, the third Surah, also tells to take up righteousness to get Mercy of Allah and to get Jannah (Paradise); there are many other verses too so the message of the Holy Book Quran and the Sunnah is to keep the world at “Necessity” and to keep Akhirat at “True Destination”, keeping to righteousness in Belief and the good deeds according to that; see also C2-Hadith-4.
C55-Hadith-382 (Manners & Attitudes)
Yahya related to me from Malik from Ubaydullah ibn Abd ar-Rahman that Ubayd ibn Hunayn, the mawla of the family of Zayd ibn al Khattab, said that he had heard Abu Hurayra say, "I was going along with the Messenger of Allah, may Allah bless him and grant him peace, when he heard a man reciting Surat al-Ikhlas (Sura 112). The Messenger of Allah, may Allah bless him and grant him peace, said, 'It is obligatory,' and I asked him, 'What is, Messenger of Allah?' and he said, 'The Garden.' I wanted to tell the man the good news but I was afraid that I would miss the midday meal with the Messenger of Allah, may Allah bless him and grant him peace, and I preferred to eat with the Messenger of Allah, may Allah bless him and grant him peace. When I went to the man afterwards I found that he had gone."
IKHLAS (Surah-112) tells that Allah is the Only True Authority and no-one is equal to Him in Power; it delivers the most important message that Allah has provided to the Man that he must keep away totally from considering anyone as his lord in issues of life but accept his lord by total heart the True Lord Allah; He only is the Creator of all and He only is the True Lord; Al-Hamdu Lillah.
C56-Hadith-415 (Manners & Attitudes)
Malik related to me from Sai’d ibn Abi Said al-Maqburi from Abu Hurayra that the Messenger of Allah, may Allah bless him and grant him peace, said, "It is not halal for a woman who believes in Allah and the Last Day to travel the distance of a day and night without a man who is her mahram."
MEHRAM for a woman are those men to whom her marriage is not allowed; that are her family members i.e. her father, her brothers etc. while Na-Mehram for her are those men to any of whom her marriage is allowed if she is or would have been un-married; the Hadith tells us that she is not allowed to travel alone without Mehram for a day and night or her husband; its text also indicates that the Muslim man must not remain alone for extensive time with a woman unrelated to him (i.e. Na-Mehram) and he must try his best to avoid such situations as much as possible even if it is for educational needs, medical needs or among the needs for some official work somewhere.
C57-Hadith-416 (Manners & Attitudes)
Yahya related to me from Malik from Sai’d ibn Abi Said al-Maqburi from Abu Shurayh al-Kabi that the Messenger of Allah, may Allah bless him and grant him peace, said, "Whoever believes in Allah and the Last Day, should be generous to his guest. His welcome is for a day and a night, and his hospitality is for three days. Whatever is more than that is sadaqa. It is not halal for a guest to stay with a man until he becomes a burden." Another version of this Hadith has this addition that “Whoever believes in Allah and the Last Day should speak good or be silent & Whoever believes in Allah and the Last Day should be generous to his neighbor.”
The Hadith here expresses care about guests and the guidance here is that a person should care about a guest who is a traveler to provide him lodging and meals at least for a day and night and guests should also care not to become a burden on the inviter; if this provision extends to 3 days & nights, it would be Ehsaan while beyond that, this provision is Sadaqa that means here a very high form of Ehsaan; a person fulfils his duty if he invites guests from some other place and provides a cash amount for them up-to the extent of his invitation so that they can take care of their stay and meals and this is said to be a better provision if the guests do not find any adversity in that; it is also mentioned that as there are three days extended for guests to come and stay so when the Prophet PBUH and his companions-RA used to conquer some place, they usually stayed there for three days after the conquest as the guests of the environment; this Hadith also tells us the evil of bad talk & back-biting; keeping silent is much better than to speak adversely of someone as such speech would put a bad mark in a man’s account except where it is necessary to tell the truth about someone to judge him in some important matter; the notable point here is that it is prohibited even to speak truth to degrade someone without any genuine reason.
C58-Hadith-419 (Manners & Attitudes)
Yahya related to me from Malik from Sai’d ibn Abi Said al-Maqburi from his father that Abu Hurayra said, "There are five things from the fitra: cutting the nails, trimming the moustache, removing the hair from the armpit, shaving the pubic region and circumcision."
There is another authentic Hadith reported by Sayyedah Ayesha that tells us that “Ten things are instinctive (natural); those are trimming the moustache, growing the beard, the siwak, rinsing the nose, clipping the nails, washing the back of fingers, plucking hair in the armpit, shaving the pubes, taharah by water,” (in this Hadith, the narrator Zakariya reported that Mus’ab said, “I have forgotten the tenth except that it should be rinsing the mouth)”; the difference of five and ten between these two narrations of Abu-Hurayrah (RA) and Sayyedah Ayesha (RA) is due to the difference in occasions of these both speeches and the former (that is mentioned here) has Circumcision included in the five that is not mentioned in the latter though it might be the tenth instead of rinsing of the mouth as the narrator Mus’ab had forgotten the tenth and guessed that it would be the rinsing of the mouth; all these things are part of physical cleanliness and indeed to remain neat and clean physically too is necessary while spiritual purity is even more important; note that some people who become highly educated by the present trends of education; remain totally unaware of many of basics of Islam; these people do take the things mentioned here as objects for cleanliness yet with that, they do not mind shaving the beard and usually they avoid its growth; note here that to grow the beard is an utmost necessity and note here that it is one of the special traits of Muslims; certainly education is useless if it does not guide a person near to Allah for that is how Islam takes the matter of education; the education must only ask to remain sincere to Islam without any external force whatsoever.
C59-Hadith-427 (Manners & Attitudes)
Malik related to me from Abun-Nasr that Ubaydullah ibn Abdullah ibn Utba ibn Masud went to visit Abu Talha al-Ansari when he was ill. He said, "I found Sahl ibn Hunayf with him. Abu Talha summoned a man and removed a rug which was under him. Sahl ibn Hunayf said to him, 'Why did you remove it?' He said, 'Because there were pictures on it, and the Messenger of Allah, may Allah bless him and grant him peace, said what you know about them.' Sahl replied, 'Didn't the Messenger of Allah, may Allah bless him and grant him peace, say, "except for markings on a garment?"' (A rug was considered a garment). He said, 'Yes, but it is more pleasing to myself.' "
Islam does not appreciate making or taking pictures of living creatures even if it is by modern means as the prohibition is general relating to all pictures of living-beings made by any means; many of Ulama, though not all of them, have allowed the use of Television if that use is kept in some necessary moral limit (and time-limit) with only a few number of women there that care very highly about morality; that ruling stands for the computer too that are better to keep to necessary study, spread of the Islamic Teachings and for such light entertainment that does not violate morality as asked by the Islamic Teachings in any way; the reason for this prohibition of pictures of living-beings at the time of the Prophet (PBUH) was that in the ancient times of Noah (AS) and after that people used to make pictures and statues of their fore-fathers; some of these that were depicted by statues were very good people; with time, these statues became objects of worship and so due to Sadde-Zarae (the stopping of means to evil), making and taking of pictures of living beings were prohibited that never ever any such adverse situation arises among Muslims; in this current era, spread and use of pictures of living beings have put an adverse effect on the command of Hejab too; the pictures that are not of living-beings are allowed to make and take unconditionally so that is not the issue here but prohibition is to the pictures of living-beings ; at few places they might be allowed so the study here would note these; the first is that they are put on floor and come in feet and places where their presence denotes disrespect to them; the second is that they are so small that it is difficult to judge their detail with naked eye; the third is that they are among the play-things of children with some defect that renders them some crude presentation where physical features are not much evident and size just good enough to play; the fourth is that they are to be taken for identity for official needs with reservation to the photographs of women that must better be avoided though might be tolerated for extreme necessity upto necessity with as much Hajab as humanly possible.
C60-Hadith-433 (Manners & Attitudes)
Yahya related to me from Malik from Sumayy, the mawla of Abu Bakr ibn Abd ar-Rahman from Abu Salih from Abu Hurayra that the Messenger of Allah, may Allah bless him and grant him peace, said, "A man who was walking along a road found a branch of thorns on the road and removed it, Allah appreciated him for doing it and forgave him." He also said, "Martyrs are five: the one killed by a plague, the one killed by a disease of the belly, the one who drowns, the one killed by a collapsing building, and the martyr in the path of Allah.' He also said, "If people knew what there was in the call to prayer and the first row, and they could find no other way except to draw lots for it, they would draw lots for it. And if they knew what there was in doing zuhr at its time, they would race each other to it. And if they knew what there was in the prayers of Isha and Fajr, they would come to them even if they had to crawl.
Even those virtuous actions that seem little in eyes of people but they do have the potential to save the common man from unexpected troubles, erase petty sins from the document of deeds of the Muslim person that does them with total attention towards Allah; about martyrs mentioned here, see the comment at I12-Hadith-301; here at this Hadith, the reward for calling to Salah by Adhan and the reward for the first row is also mentioned denoting these rewards as very high certainly; the Islamic Teachings ask to go ahead at front in matters of Akhirat (true life after this life) even if it asks for some trying competition but it asks to live simple in the world living on necessities and remaining always charitable as this is how the Prophet (PBUH) lived his life; the Holy Book Quran asks us to give away in charity all that we find more than our necessities (see Surah Baqarah, the second Surah, verse-219) while for Akhirat it says, “And vie one with another for forgiveness from your Lord, and for paradise as wide as are the heavens and the earth, prepared for those who ward off (evil)” (3:133); reading of all of Salah has merits and all of them have been mentioned as virtuous at Ahadith certainly; here, for Isha & Fajr, note that there is an Hadith reported by Tirmidhi that is narrated by Uthman Ibn Affan-RA that the Prophet PBUH said, “he who offers both the Isha and Fajr with the congregation is as though he was awake (remembering Allah) all through the night”.
C61-Hadith-434 (Manners & Attitudes)
Yahya related to me from Malik from Sumayy, the mawla of Abu Bakr from Abu Salih as-Samman from Abu Hurayra that the Messenger of Allah, may Allah bless him and grant him peace, said, "A man was walking on a road when he became very thirsty. He found a well and went into it and drank and came out. There was a dog panting and eating earth out of thirst. The man said, 'This dog has become as thirsty as I was.' He went down into the well and filled his shoe and then held it in his mouth until he climbed out and gave the dog water to drink. Allah appreciated him for it and forgave him." They said, "Messenger of Allah, do we have a reward for taking care of beasts?" He said, "There is a reward for every one with a moist liver."
Islam asks to care for animals too; Allah has created all and animals & birds & fish when they do not disturb the Man and keep to their habitat, he must not put any problems to them; note that it is a sinful act to cage flying birds (as perching on trees & buildings is their habitat where they sit and the space above is their habitat where they fly); it is sinful to set narrow boundaries to animals that are very narrow areas to them (as living within jungles when they are wild is their habitat and living within areas of human-beings when they are tamed is their habitat); it is not right even to limit fish to small glass cases (though they might be kept at extemely vast ponds) as their habitat is the vast amounts of water; the Man must not put any of these or any of other creatures to trial when they had not shown any adversity to the Man.
C62-Hadith-435 (Manners & Attitudes)
Malik related to me from Sumayy, the mawla of Abu Bakr from Abu Salih from Abu Hurayra that the Messenger of Allah, may Allah bless him and grant him peace, said, "Travelling is a portion of the torment. It denies you your sleep, food, and drink. When you have accomplished your purpose, you should hurry back to your family."
Without any valid reason, the Muslim person must not leave his birth-area or the area that is good by Islam that he has taken as his dwelling place; it is notable that travel used to be a trying task at those ancient days; today the travel is fast to many lands yet it must be taken as per necessity only and not as routine; as of now, the Muslim person must totally avoid living in those areas where people live by such lifestyle that is extremely challenging to Islamic Values; he must try to live within necessities at his own place rather than travel to challenging areas for better financial set-up; Al-Hamdu Lillah.
C63-Hadith-440 (Manners & Attitudes)
Yahya related to me from Malik from Suhayl ibn Abi Salih from his father from Abu Hurayra that the Messenger of Allah, may Allah bless him and grant him peace, said, "Whoever makes an oath and then sees that something else would be better than it, should do kaffara for his oath and do what is better."
Note that the person in taking upon himself to do or give something if Allah does the needed for him must take an oath not only intending it but saying it verbally too and it must only be of something that is clearly taken as an act of worship to Allah; for example a person can say if this happens he would read this many Raka’ah of Salah in thanks to Allah or he can say that he would feed so many of the needy persons; he must not take an oath to do any sinful act if his want is fulfilled like drinking wine or committing theft as such an oath does not take place; when a person sees that his oath though valid, might trouble someone unreasonably or there is much better option available at hand for the issue he has taken an oath upon, he must break his oath and do the better; it is good to accept the mistake committed rather than leave the goodness at hand; the expiation of breaking an oath that is valid is feeding of ten poor people that are in need of food, or clothing ten needy people giving each one the needed cloth that is able to cover him well, or freeing a Muslim slave; for the person who can not do any of these three, there is a fourth option that he should fast for three days in the compensation of the oath that he took and could not fulfill; the Holy Book Quran points out, “Allah will not call you to account for what is futile in your oaths, but He will call you to account for your deliberate oaths; for expiation, feed ten indigent persons, on a scale of the average for the food of your families; or clothe them; or give a slave his freedom; if that is beyond your means, fast for three days; that is the expiation for the oaths you have sworn (and not kept in practice); but keep to your oaths; thus Allah makes clear to you His signs so that you may be grateful” (5:89).
C64-Hadith-442 (Manners & Attitudes)
Malik related to me from Suhayl ibn Abu Salih from his father from Abu Hurayra that the Messenger of Allah, may Allah bless him and grant him peace, said, "When you hear a man say, 'The people are ruined,' he himself is the most ruined of them all."
It is wrong to blame people of wrongs while co-operating with them in all manners; those who are Muballigh (teachers that convey the teachings of Islam) must be highly knowledgable in Islam, humble, tolerant, patient to the adverse attitudes of people to whom they present Islam and must be truly practicing Muslims as much as possible in the environment they live in with total attention towards Allah; they must have concern for all the people to bring them to Islam without considering their-selves as very refined in Islam; they must thank Allah always for Taufiq that He gave them to follow the teachings of Islam; Al-Hamdu Lillah.
C65-Hadith-443 (Manners & Attitudes)
Yahya related to me from Malik from Suhayl ibn Abi Salih from his father from Abu Hurayra that the Messenger of Allah, may Allah bless him and grant him peace, said, "The doors of the Garden are opened on Monday and Thursday. Every Muslim slave who does not associate anything with Allah is forgiven except for the man who has enmity between him and his brother. It is said, 'Leave these two until they have made a reconciliation. Leave these two until they have made a reconciliation.' "
This Hadith tells us that Jannat and Jahannum both have their presence even now; Ahadith tell this clearly too that those Muslims who saved their-selves totally from taking anyone (or anything) equal in power to Allah, they would be granted forgiveness for petty sins and even major sins if they used to repent at the worldly life for those (if Allah willls) and would be permitted entrance to Jannah; they all must also be free of enemity of any of such persons that are truly Muslims, whenever they end their worldly lives.
C66-Hadith-457 (Manners & Attitudes)
Yahya related to me from Malik from Hisham ibn Urwa from his father that A'isha, the wife of the Prophet, may Allah bless him and grant him peace, said, "The (Mustahab) actions which the Messenger of Allah, may Allah bless him and grant him peace, loved most were those which were done most constantly."
It is better for the Muslim person to do the Mustahab (that are good but optional deeds) he has taken upon himself regularly; the message of the Hadith is that besides the Fardh, the Muslim person must take only such Mustahab that he is able to manage with ease & quality without leaving it half-way.
C67-Hadith-460 (Manners & Attitudes)
Yahya related to me from Malik from Hisham ibn Urwa from his father from A'isha, the wife of the Prophet, mayAllah bless him and grant him peace, that the Prophet, may Allah bless him and grant him peace, saw spittle, or mucus or phlegm, on the wall of the qibla and scraped it off.
The authentic book of Ahadith Sahih-Muslim has narrated by Abdullah Ibn Umar the words that Allah’s Messenger (PBUH) saw spittle on the wall towards Qibla, and scratched it away and then turning to the people said, “When any one of you prays, he must not spit in front of him, for Allah is in front of him when he is engaged in prayer”; all Muslims must avoid spitting in the mosque as this is against the respect of the mosque; in the old days, the floor of mosques used to have sand so it absorbed the discharge and still it was taken as a thing that was out of the etiquette though at necessity it was allowed with care taken to bury it at the sand but how bad it would be in the present times when the floor is usually made of tiles; today either a person must control himself till he finds some place to spit outside the mosque at sandy place or either take up some tissue for this and discard it well according to the good etiquette.
C68-Hadith-472 (Manners & Attitudes)
Yahya related to me from Malik from Hisham ibn Urwa from his father that Aisha, umm al-muminin said, "When the Messenger of Allah, may Allah bless him and grant him peace, came to Madina, Abu Bakr and Bilal came down with a fever. I visited them and said, 'Father, how are you? Bilal, how are you?'" She continued, "When Abu Bakr's fever worsened he would say, 'Every man is struck down among his people in the morning - death is nearer than the strap of his sandal.'" When it left Bilal, he raised his voice and said, 'Would that I knew whether I will spend a night at the valley of Makka with the idhkhir herb and jalil herb around me. Will I go one day to the waters of Majinna? Will the mountains of Shama and Tafil appear to me?' " Aisha continued, "I went to the Messenger of Allah, may Allah bless him and grant him peace, and informed him. He said, 'O Allah! Make us love Madina as much as we love Makka or even more. Make it sound and bless us in our sa’ and mudd. Remove its fever and put it in al-Juhfa.' "
Tirmidhi reports by Abdullah Ibn Umar-RA that he narrated a dream of the Prophet (PBUH) that he said, “I saw a black woman with unkempt hair; she went out of Madinah till she stopped at Mahya’ah which is Juhfa; I interpret it as the pestilence will transfer to Juhfa”; so the Prophet (PBUH) asked Allah to remove the fever towards Juhfa; the black woman with unkempt hair denoted diseases that went away from Madina to Juhfah, a place far from Madina, and the point to note is that Madina used to be a place of many diseases before the Hijrah of the Prophet (PBUH) and Muhajreen (RA; migrating Sahaba from Makkah), but after their arrival all the diseases ended from there totally within a short span of time; Al-Hamdu Lillah.
C69-Hadith-478 (Manners & Attitudes)
Yahya related to me from Malik from Hisham ibn Urwa from his father from Zaynab bint Abi Salama from Umm Salama, the wife of the Prophet, may Allah bless him and grant him peace, that the Messenger of Allah, may Allah bless him and grant him peace, said, "I am but a man to whom you bring your disputes. Perhaps one of you is more eloquent in his proof than the other, so I give judgement according to what I have heard from him. Whatever I decide for him which is part of the right of his brother, he must not take any of it, for I am granting him a portion of the Fire."
This Hadith tells that the Prophet (PBUH) had the probability to err as a human-being (but not sins); as Prophet, he was Masoom (i.e. the one who does not commit any sin); note that every sin is an error but every error is not a sin; human errors that are termed as Ijtehadi errors are possible even by Prophets yet they do not ever commit a sin and that is why the Prophet (PBUH) told Sahaba here that he might decide erraneously in favor of someone, and that would not become a sin to him certainly as he decides to the best of his knowledge hearing the arguments of all sides; even then it is not appropriate for the person who receives the favorable judgment to take what is clearly not his right as the actuality does not change by an erroneous judgment; so even if the judge makes a mistake in Adl, the man that had received the favorable decision erroneously must not leave the asking of Ehsaan.
C70-Hadith-485 (Manners & Attitudes)
Malik related to me from Hilal ibn Usama from Ata ibn Yasar that Umar ibn al-Hakam said, "I went to the Messenger of Allah, may Allah bless him and grant him peace, and said, 'Messenger of Allah, a slave girl of mine was tending my sheep. I came to her and one of the sheep was lost. I asked her about it and she said that a wolf had eaten it, so I became angry and I am one of the children of Adam, so I struck her on the face. As it happens, I have to set a slave free, shall I free her?' The Messenger of Allah, may Allah bless him and grant him peace, questioned her, 'Where is Allah?' She said, 'In heaven.' He said, 'Who am I?' She said, 'You are the Messenger of Allah.' The Messenger of Allah, may Allah bless him and grant him peace, said, 'Free her.' "
Note that Islam did not inititate slavery nor did it appreciate it; it is out of the life of the Man and insha-Allah would remain so; Islam did give commands for slaves i.e. for both male and female that led to their emancipation with time; here detail would not be possible yet please note in brief that Islam asked to treat slaves with respect when they had no say at the environment and asked to release them from slavery in compensation of some commands of Allah that the masters could not fulfill; if they were treated harshly, the actual compensation to such treatment was to free them then & there; it asked not to give female slaves to men for sexual reasons except by marriage (though their sale was allowed yet not appreciated); it asked to release the female slave if she became mother to the child of her master and then she could not be sold (if not freed, she was free at the death of her master); it asked not to stop them from becoming Mukatab i.e. those male and female slaves who asked release by paying-out some amount for their freedom and in addition to these, Islam asked in many other ways too to free slaves; with all this, it also asked not to make people slaves to the extent possible at those times and this was the best that could have been done at the situation of the custom of slavery at those times when women outnumbered men highly as men fell at battle-grounds in those days in scores while the number of battles was high too; please note well that slavery was and is alien to Islamic teachings; it was put onto it to deal with at the time Prophet Muhammad (PBUH), the last Messenger of Allah, started the teaching of Islam and no doubt that in that given situation at Arabia and in that given time, Islam that is based on the teachings of the Holy Book Quran and the Sunnah of the Prophet (PBUH), dealt with it beautifully; Al-Hamdu Lillah.
C71-Hadith-490 (Manners & Attitudes)
Yahya related to me from Malik from Yahya ibn Said from Muhammad ibn Ibrahim ibn al Harith at-Taymi from Abu Hazim at-Tammar from al Bayadi that the Messenger of Allah, may Allah bless him and grant him peace, came out to the people while they were praying and their voices were raised in the recitation. He said, "When you pray you are talking confidentially to your Lord. So look to what you confide to Him, and do not say the Qur'an out loud so that others hear it."
This Hadith asks for care in raising the voice in the recitation of the Holy Book Quran in Salah and even in general, so as not to trouble the persons around; note that Muslims must concentrate on the recitation of the Quran so it is not feasible to put on its recording at the market place or even at homes with high volume that might not get the due attention of others due to their works at hand; note that generally Ahadith prefer some balance, reading it neither in very high voice nor in very low voice, except where needed; Al-Hamdu Lillah.
C72-Hadith-496 (Manners & Attitudes)
Yahya related to me from Malik from Yahya ibn Said from Amra bint Abd ar-Rahman that A'isha, the wife of the Prophet, may Allah bless him and grant him peace, said, "If the Messenger of Allah, may Allah bless him and grant him peace, had seen what women do now, he would have forbidden them to go into the mosques, just as the women of the Bani Israil were forbidden." Yahya ibn Said said that he asked Amra, "Were the women of the Bani Israil forbidden to go into the mosques?" and she said, "Yes."
Although it was allowed for women to attend Salah at the times of the Prophet (PBUH) yet Ulama generally and explicitly disallow women now for such attendance due to general occurrence of Fitnah; note that just after the passing away of the Prophet (PBUH) many Sahaba that allowed such attendance revised their attitude and disallowed it as the times of Prophet (PBUH) were highly virtuous but they were seeing clearly that the people still had to learn Islam much, as means of communication were not high and whatever means were available they were not much sophisticated and with people getting into Islam in great numbers without getting fully aware of the Islamic Teachings did pose threat to the misunderstanding of Islamic Teachings; even when the women were allowed this attendance at the times of the Prophet (PBUH) they were told that it is better to read Salah at home and if they do come at mosque they must not take-up any kind of make up or such clothes that might attract men; with time, this attendance of women at mosques ceased in general and understandably, this outcome has taken place for the better for sure; Al-Hamdu Lillah.
C73-Hadith-505 (Manners & Attitudes)
Yahya related to me from Malik that Yahya ibn Said said, ''Ubada ibn al-Walid ibn Ubada ibn as-Samit informed me from his father that his grandfather (Ubada) said, 'We made a contract with the Messenger of Allah, may Allah bless him and grant him peace, to hear and obey in ease and hardship, enthusiasm and reluctance, and not to dispute with people in authority (when they do not command in disobedience to Allah) and to speak or establish the truth given by Allah wherever we were without worrying about criticism.'"
This Bayat actually represents the commitment of all Muslims to the Truth that Allah has provided to the Man; all Muslims must remain committed to Islam totally keeping to it in Belief and to the good deeds according to that Belief; Al-Hamdu Lillah.
C74-Hadith-509 (Manners & Attitudes)
Yahya related to me from Malik from Yahya ibn Said from Wafid ibn Amr ibn Said ibn Muadh from Nafi ibn Jubayr ibn Mutim from Masud ibn al-Hakam from Ali ibn Abi Talib that the Messenger of Allah, may Allah bless him and grant him peace, used to stand up when a funeral procession passed by; and then used to sit down (later).
This is among the Aadaab (ettiquette) that a man stands as the funeral procession passes-on if he is not attending that; he could go-on with his work as it goes-on at its way; to stand up for the funeral-procession is not necessary (as the words “then used to sit down later” have been taken to mean this too that later-on the Prophet PBUH did not necessaily stood-up for such procession) yet the Hadith does indicate that he has shown it as an admirable courtesy and as such, it is better to stand still as it passes-by; this courtesy would show that the Muslim person remembers well that certainly everyone has to die and he is no exception.
C75-Hadith-520 (Manners & Attitudes)
Yahya related to me from Malik from Yazid ibn Khusayfa that Urwa ibn az-Zubayr said that he heard Aisha, the wife of the Prophet, may Allah bless him and grant him peace, say, "The Messenger of Allah, may Allah bless him and grant him peace, said, 'When a mumin is afflicted by something, even a thorn, it removes (or effaces) his wrong actions.' " Yazid did not know which of them Urwa said.
The troubles that come to the sincere Muslim who bears them praising Allah even in his trouble, become expiation to his sins and Allah provides ways to the sincere Muslim to get His blessing by the advancement in his Belief and by the betterment in all his deeds; Allah gives him the way to tolerate troubles well and go ahead with life in the most beneficial manner; Al-Hamdu Lillah.
C76-Hadith-523 (Manners & Attitudes)
Yahya related to me from Malik from Abu Bakr ibn Nafi from his father Nafi, the mawla of Ibn Umar that Safiyya bint Abi Ubayd informed him that Umm Salama, the wife of the Prophet, may Allah bless him and grant him peace, said that when the lower garment of women was mentioned to the Messenger of Allah, he said, "She lets it down a handspan." Umm Salama said, "If it leaves her uncovered?" He said, "Then the length of a forearm and let her not increase it."
Islam asks most strictly to avoid pride of being high among people even if some reason is provided to justify such arrogance; in those days it was customary for those men who thought of others as lower in any way than their own-selves to wear the lower garment long that even trailed at the ground so the Prophet (PBUH) forbade this strictly for men as the custom was related to them only; note that women are not only allowed but even commanded to wear most covering dresses by Islam hiding even the ankles as much as possible; see also C25-Hadith-138.
C77-Hadith-527 (Manners & Attitudes)
Malik related to me from a reliable source of his from Bukayr ibn Abdullah ibn al-Ashajj from Basr ibn Said from Abu Said al-Khudri that Abu Musa al-Ashari said, "The Messenger of Allah, may Allah bless him and grant him peace, said, 'One asks permission three times. If you are given permission, then enter. If not, go away.' "
It is notable that the Muslim person must ask permission to enter somebody’s house even if closely related as Islam is strict in matters of Hejab; he might see any of Na-Mehram at the house unintentionally by his haste so he has to ask permission three times or return then to come at some other time; one of Ahadith at Tirmidhi narrates that Sayyidina Sahl ibn Sa’d Saidi (RA) reported that a man peeped into the room of the Prophet (PBUH) through on aperture; he had a comb with which he was scratching his hair and he said, “If I had known that you were peeping inside then I would have poked your eyes with it; seeking permission is initiated only because of the eyes”; may Allah save all good Muslims from all injustice & from all shameful acts; Al-Hamdu Lillah.
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D-Booklet of Hudud, Qisas & Diyat (15 Ahadith)
D1-Hadith-6 (Hudud, Qisas & Diyat)
Yahya related to me from Malik from Ibn Shihab that Sahl ibn Sad as-Saidi told him that Uwaymir al-Ajlani came to Asim ibn Adi al-Ansari and said to him, "Asim! What do you think a man who finds another man with his wife should do? Should he kill him and then be killed himself, or what should he do? Asim! ask the Messenger of Allah, may Allah bless him and grant him peace, about that for me." Asim asked the Messenger of Allah, may Allah bless him and grant him peace, about it. The Messenger of Allah, may Allah bless him and grant him peace, was revolted by the question and reproved until what he heard from the Messenger of Allah, may Allah bless him and grant him peace, was intolerable for Asim. When Asim returned to his people, Uwaymir came to him and said, " Asim! what did the Messenger of Allah, may Allah bless him and grant him peace, say to you?" Asim said to Uwaymir, "You didn't bring me any good. The Messenger of Allah, may Allah bless him and grant him peace, was revolted by the question which I asked him." Uwaymir said, "By Allah! I will not stop until I ask him about it!" Uwaymir stood up and went to the Messenger of Allah, may Allah bless him and grant him peace, in the middle of the people and said, "Messenger of Allah! What do you think a man who finds another man with his wife should do? Should he kill him and then be killed himself, or what should he do?" The Messenger of Allah, may Allah bless him and grant him peace, said, "Something has been sent down about you and your wife, so go and bring her." Sahl continued, "They mutually cursed one another in the presence of the Messenger, may Allah bless him and grant him peace, and I was present with the people. When they finished cursing each other, Uwaymir said, 'I shall have lied about her, Messenger of Allah, if I keep her,' and pronounced the divorce three times before the Messenger of Allah, may Allah bless him and grant him peace, ordered him to do it." Malik said that Ibn Shihab said, "That was how the sunna of a couple mutually cursing each other (Li’an) was established."
LI’AN means “to curse each other” and in the Islamic Jurisprudence when a man blames his wife with adultery then he would be asked to say four times keeping his own self in focus that he is truthful in his accusation and the fifth time he would say that if he has lied then the curse of Allah falls on him and then his wife who had been accused would say four times keeping her husband in focus that he is only a liar in his accusation and the fifth time she would say that if he has spoken the truth then the wrath of Allah falls on her (see Surah 24: verses 6 to 10); by these statements, the man keeps off the Hadd (specific punishment) of wrongly abusing a woman from him-self while the woman keeps off the Hadd of adultery from her-self and this matter is specifically related to the man & wife when no-one of them accepts the stance of the other; their marriage ends with no option to their marrying again ever.
D2-Hadith-19 (Hudud, Qisas & Diyat)
Yahya related to me from Malik from Ibn Shihab from Sai’d ibn al-Musayyab and Abu Salama ibn Abd ar-Rahman from Abu Hurayra that the Messenger of Allah, may Allah bless him and grant him peace, said, "The wound of an animal is of no account and no compensation is due for it. The well is of no account and no compensation is due for it. The mine is of no account and no compensation is due for it and a fifth is due for buried treasures."
Note that if someone gets wounded or even dies by the attack of animal, there is no compensation given or taken unless it is totally clear that there is criminal negligence on somebody’s part in the accident while if someone gets wounded or dies by falling into a man-made cavity at the land that is the well or a natural cavity at the land that is a mine there that also does not ask for any compensation unless it is totally clear that there is criminal negligence on somebody’s part in the accident; if someone finds a buried treasure at his land he has to pay the fifth part of it to the state treasury and he can keep the rest to his own self, the same ruling is valid if someone finds something of value at a mine on his land.
D3-Hadith-20 (Hudud, Qisas & Diyat)
Yahya related to me from Malik from ibn Shihab from Abu Salama ibn Abd ar-Rahman that Aisha, the wife of the Prophet, may Allah bless him and grant him peace, said, "The Messenger of Allah, may Allah bless him and grant him peace, was asked about mead, and he replied, 'Every drink which intoxicates is haram.'
Islamic Teachings tell us that anything that intoxicates is totally forbidden to take; first, intoxicants were mentioned as having more sin than benefit (the second Surah i.e. Baqarah-219) and then they were disallowed at the time of Prayers only (the fourth Surah An-Nisa-43) but then finally in Surah Ma’edah Verses 90 & 91) they were totally forbidden (most probably that was in the last of 6th year of Hijrat); the better thing seemingly here is that there are forty lashes for consumption of wine as its prescribed punishment; Al-Hamdu Lillah.
D4-Hadith-25 (Hudud, Qisas & Diyat)
Yahya related to me from Malik from Ibn Shihab from Abu Salama ibn Abd ar-Rahman ibn Awf from Abu Hurayra that a woman from the Hudhayl tribe threw a stone at a woman from the same tribe, and she had a miscarriage. The Messenger of Allah, may Allah bless him and grant him peace, gave a judgement that a slave or slave-girl of fair complexion and excellence should be given to her.
A woman caused the miscarriage of the fetus of another woman by hitting her hard with stone; these both women were the wives of one single husband and they both were not at good terms with each other so when one of them got pregnant with his child, the other woman hit her in such ways that she had a miscarriage; her Aaqilah (her tribe or those that were related to her closely) had to pay for Diyat to the affected woman (that was to be a slave-girl) and one of them did not like to pay for this showing his dislike by eloquence in speech yet speech by choice words could not prevent the punishment for the wrong done and so they had to comply.
D5-Hadith-41 (Hudud, Qisas & Diyat)
Yahya said from Malik from Ibn Shihab from Urwa ibn az-Zubayr that Aisha, the wife of the Prophet, may Allah bless him and grant him peace, said, "Utba ibn Abi Waqqas disclosed to his brother, Sa’d ibn Abi Waqqas, that he was the father of the son of the slave-girl of Zama, and made him promise to look after him (after his death). In the year of the conquest, Sa’d took him and said, 'He is the son of my brother. He covenanted with me about him.' Abd ibn Zama stood up and said, 'He is my brother and the son of my father's slave-girl. He was born on his bed.' They went to the Messenger of Allah, may Allah bless him and grant him peace. Sa’d said, 'Messenger of Allah! He is the son of my brother, he made a covenant with me about him.' Abd ibn Zama said, 'He is my brother and the son of my father's slave-girl and was born on my father's bed.' The Messenger of Allah, may Allah bless him and grant him peace, said, 'He is yours, Abd ibn Zama.' Then the Messenger of Allah, may Allah bless him and grant him peace, said, 'A child belongs to the household (where he was born) and the adulterer is stoned.' Then he told Sawda bint Zama, 'Veil yourself from him,' since he saw in him a resemblance to Utba ibn Abi Waqqas." Aisha added, "He did not see her until he met Allah, the Mighty, the Majestic!"
The notable point here is that if a child is claimed by someone as his by adultery while the woman that is involved is someone’s wife, the claimant would get the punishment for his doing (as he is confessing to adultery) while the woman would not be punished unless reliable authentic evidence is provided against her while her character must also be questionable; however precautionary steps due to the asking of such unscrupulous claim are quite valid even if the claim itself is rejected.
D6-Hadith-54 (Hudud, Qisas & Diyat)
Malik related to me from Ibn Shihab from Ubaydullah ibn Abdullah ibn Utba ibn Masud that Abu Hurayra and Zayd ibn Khalid al-Juhani informed him that two men brought a dispute to the Messenger of Allah, may Allah bless him and grant him peace. One of them said, "Messenger of Allah! Judge between us by the Book of Allah!" The other said, and he was the wiser of the two, "Yes, Messenger of Allah. Judge between us by the Book of Allah and give me permission to speak." He said, "Speak." He said, "My son was hired by this person and he committed fornication with his wife. He told me that my son deserved stoning, and I ransomed him for one hundred sheep and a slave-girl. Then I asked the people of knowledge and they told me that my son deserved to be flogged with one hundred lashes and exiled for a year, and they informed me that the woman deserved to be stoned." The Messenger of Allah, may Allah bless him and grant him peace, said, "By him in whose Hand myself is, I will judge between you by the Book of Allah. As for your sheep and slave girl, they should be returned to you. Your son should have one hundred lashes and be exiled for a year." He ordered Unays al-Aslami to go to the wife of the other man and to stone her if she confessed . She confessed and he stoned her.
The persons involved in adultery will be given 100 lashes each in public (men in front of men; women in front of women while the men involved in adultery might even additionally be exiled too) if they were not married; but if they were married and their respective spouses were with them without any indication of any obstruction in getting sexual satisfaction from their respective spouses when the crime was committed, their punishment is that they are stoned to death (or they might be shot in these current times in public as the bullets of guns have been given the same value in few matters of Islamic Fiqh as stones); however, if only 100 lashes are applied to both that commit this heinous sin/crime, it is feasible insha-Allah at these trying times; note that it needs confession for four times of the person that commits this sin or four eligible angelic eye-witnesses to prove it that have seen it without any doubts in clear terms whatsoever.
D7-Hadith-55 (Hudud, Qisas & Diyat)
Malik related to me from Ibn Shihab from Ubaydullah ibn Abdullah ibn Utba ibn Masud from Abu Hurayra and Zayd ibn Khalid al-Juhani that the Messenger of Allah, may Allah bless him and grant him peace, was asked about a slave-girl who committed fornication and was not muhsana. He said, "If she commits fornication, then flog her. If she commits fornication again, then flog her, and if she commits fornication again, then sell her, if only for a rope." Ibn Shihab added, "I don't know whether it was three or four times."
When slavery prevailed, the slaves were given half of the punishment in Hudud; they were given 50 of lashes in adultery when proved (married or unmarried, male or female); in today’s scenario, it is feasible to punish all the persons that are free as of now (married or unmarried) by 100 of lashes as specified at the beginning of Surah-Noor if adultery is proved upon them for certain even in spite of extremely strict demand for witnesses, in front of audience to it (men for men; women for women).
D8-Hadith-118 (Hudud, Qisas & Diyat)
Yahya related to me from Malik from Ishaq ibn Abdullah ibn Abi Talha that Anas ibn Malik said, "I was serving wine to Abu Ubayda ibn al-Jarrah and Abu Talha al-Ansari and Ubayy ibn Kab. The wine had been prepared from crushed ripe dates and dried dates. Someone came to them and said, 'Wine has been made haram.' Abu Talha ordered me to go and take the jugs and break them. I stood up and went to a mortar of ours and I struck them with the bottom of it until they broke."
Islamic Teachings tell us that anything that intoxicates is totally forbidden to take; wines and the intoxicants were finally forbidden in the Holy Book Quran by the verses 90 & 91 of Surah Ma’edah, the fifth Surah; before this final command, intoxicants were mentioned as having more sin than benefit (the second Surah i.e. Baqarah-219) and then they were disallowed at the time of Prayers only (the fourth Surah An-Nisa-43) but then finally in Surah Ma’edah they were totally forbidden (most probably that was in the last of 6th year of Hijrat) and at that final command, they were flowing at the streets of Madinah as Sahaba left them totally then & there; Al-Hamdu Lillah.
D9-Hadith-136 (Hudud, Qisas & Diyat)
Yahya related to me from Malik from al-Ala ibn Abd ar-Rahman ibn Yaqub from his father from Abu Hurayra that the Messenger of Allah, may Allah bless him and grant him peace, forbade preparing nabidh in a gourd or in a jug smeared with pitch.
Nabidh is dates soaked in water mixed with other items and grapes might be included with it; if such a mixture is put in jars or other such vessels and then left for quite a time, it might show an effect to intoxicate that asks for Hadd and so these vessels were not allowed for use for Nabidh; with time as the probability of drinking of intoxicating liquids became minimum due to these vessels, the Prophet (PBUH) did allow their use with care when Nabidh is used early or used regularly without getting to the effect to intoxicate; Islam has a concept that is named as Sadde-Zara’e (Stopping of Means) and this means that all those things that have a high probability to lead towards any big sin (especially shameful acts) must be avoided; the point to note here is that these vessels themselves were no problem when used with total care so they were allowed afterwards and this command was relaxed.
D10-Hadith-183 (Hudud, Qisas & Diyat)
Yahya related to me from Malik from Zayd ibn Aslam that Ibn Wala al-Misri asked Abdullah ibn Abbas about what is squeezed from the grapes. Ibn Abbas replied, "A man gave the Messenger of Allah, may Allah bless him and grant him peace, a small water-skin of wine. The Messenger of Allah, may Allah bless him and grant him peace, said to him, 'Don't you know that Allah has made it haram?' He said, 'No.' Then a man at his side whispered to him. The Messenger of Allah, may Allah bless him and grant him peace, asked what he had whispered, and the man replied, 'I told him to sell it.' The Messenger of Allah, may Allah bless him and grant him peace, said, 'The One who made drinking it haram has made selling it haram.' The man then opened the water-skins and poured out what was in them ."
Ahadith have indicated the high disapproval of the wine and have clarified that to deal in it in any way is totally Haraam; generally Ulama understand about wine as to relate to dates and grapes with this detail that anything that does intoxicate practically even if other than these, is also among the wine; there is some margin to use alcohol in medicine to them where necessary and in chemicals used in industries where works on cloth is taken-up (notably the textile industry) where necessary and so they allow its sale and purchase by this intention of use at such necessities if known well that its consumption would only relate to the medicine or chemicals; note this well that many Ulama of other schools of thought do have much reservation to this stance as they consider alcohol even for such transactions as invalid.
D11-Hadith-245 (Hudud, Qisas & Diyat)
Malik related to me from Nafi that Abdullah ibn Umar said, "The Jews came to the Messenger of Allah, may Allah bless him and grant him peace, and mentioned to him that a man and woman from among them had committed adultery. The Messenger of Allah, may Allah bless him and grant him peace, asked them, 'What do you find in the Torah about stoning?' They said, 'We make their wrong action known and flog them.' Abdullah ibn Salam said, 'You have lied! It has stoning for it, so bring the Torah.' They spread it out and one of them placed his hand over the ayat of stoning. Then he read what was before it and what was after it. Abdullah ibn Salam told him to lift his hand. He lifted his hand and there was the ayat of stoning. They said, 'He has spoken the truth, Muhammad. The ayat of stoning is in it.' So the Messenger of Allah, may Allah bless him and grant him peace, gave the order and they were stoned." Abdullah ibn Umar added, "I saw the man leaning over the woman to protect her from the stones."
Ahadith makes a distinction between the unmarried and the married adulterer, the first getting 100 lashes as the punishment to it and the second getting Rajm (stoning to death) as the punishment to the same respectively when the case stands proven; it might be considered in this issue whether their respective spouses were with them without any indication of any obstruction in getting sexual satisfaction from their respective spouses when the crime was committed; they might be shot in public as the bullets of guns have been given the same value in few matters of Islamic Fiqh as stones; It is clear by Ahadith that the Prophet PBUH decided for Rajm in all cases where married persons were involved yet that occurred when the accused himself or herself confessed to it four times; he even asked to waive-off the punishment if the convicted to it reversed his confession or any doubt incurred to that confession or to that testimony that was given by any of the witnesses therein and that even, after the relevant required confession; however, the Prophet PBUH mentioned words near to the effect when he first applied Rajm that was implemented to the Yahudi couple (and this Hadith tells that incident), that he is applying this Rajm as a revival to the relevant Command of Allah; it is better to seek the minimum application for this issue in these adverse times that is 100 lashes as mentioned by the Holy Book Quran in Surah-Noor with the relevant required confession by the accused person or with the relevant required testiomony given by four angelic witnesses against him; this approach is necessary as we have found ourselves totally unable to apply the Islamic Commands at any level in its true essence anywhere since a very long time; and Allah knows better.
D12-Hadith-246 (Hudud, Qisas & Diyat)
Malik related to me from Nafi from Abdullah ibn Umar that the Messenger of Allah, may Allah bless him and grant him peace, cut off the hand of a man who stole a shield whose price was three dirhams.
HADD when that is for a burglary of great valuables that is taken as not less in value than ten Dirhams due to an Hadith (though this Hadith sets it to a quarter of a Dinar that comes to around 3 Dirhams) that was the Silver in currency at that time; this amounts to 252 Ratti of Silver and as 96 Ratti of Silver equals one Tola as of now, the amount of 2.625 Tola (rounded to 3 Tola) of Silver at the market as of now is the value that asks for this grave punishment to this grave crime; for practical purpose as of now, it is much better certainly that the prominent Ulama gather on this matter and decide this amount as equivalent to the Nisab of Zakah in silver as of now that is the amount of 52.5 Tola silver at the market accepting it by Ijma’ rather than 3 Tola of Silver at the market for the designation of theft as this amount in today’s scenario is extremely meager; such an Ijma’ need not necessarily challenge the asking of the Hadith that relates to the amount here for theft as there are certainly other Ahadith to the effect that the hand of the thief is not to be cut due to extremely meager amount; the ‘Urf does count here; at few Ahadith related to commands, we all must see to its genuine asking rather than words only due to the genuine change in the situation around keeping to the Islamic Principles; an authentic Hadith asks us to save Muslims convicted in the matters relating to the punishments of Hudud where some high doubts do find place in the genuine sense; the Fiqh does note that there is some difference in the relevant amount to theft though all accepted relevant amounts are extremely meager in terms of today; with other conditions that make something a theft, some relaxation too related to amounts might do well and Allah knows better.
D13-Hadith-247 (Hudud, Qisas & Diyat)
Yahya related to me from Malik from Nafi from Abdullah ibn Umar that the Messenger of Allah, may Allah bless him and grant him peace, said "Whoever drinks wine in this world and does not turn from it in tawba, it is haram for him in the Next World."
Islamic Teachings tell us that anything that intoxicates is totally forbidden to take and it becomes hindrance to enter Jannah; wines and the intoxicants were finally forbidden in the Holy Book Quran by the verses 90 & 91 of Surah Ma’edah, the fifth Surah; before this final command, intoxicants were mentioned as having more sin than benefit (the second Surah i.e. Baqarah-219) and then they were disallowed at the time of Prayers only (the fourth Surah An-Nisa-43) but then finally in Surah Ma’edah they were totally forbidden (most probably that was in the last of 6th year of Hijrah).
D14-Hadith-441 (Hudud, Qisas & Diyat)
Yahya related to me from Malik from Suhayl ibn Abi Salih as-Samman from his father from Abu Hurayra that Sad ibn Ubada said to the Messenger of Allah, may Allah bless him and grant him peace, "What do you think if I find a man with my wife? Shall I grant him a respite until I bring four witnesses?" The Messenger of Allah, may Allah bless him and grant him peace, replied, "Yes."
If a man accuses his wife of adultery but has not got four witnesses to his accusation, he has to to take up Li’an that means that he would curse his wife at the court of the Islamic Land; for understanding of Li’an, see also D1-Hadith-6.
D15-Hadith-525 (Hudud, Qisas & Diyat)
Yahya related to me from Malik from Abu Layla ibn Abdullah ibn Abd ar-Rahman ibn Sahl from Sahl ibn Abi Hathma that some of the great men of his people informed him that Abdullah ibn Sahl and Muhayyisa went out to Khaybar because extreme poverty had overtaken them. Muhayyisa returned and said that Abdullah ibn Sahl had been killed and thrown in a shallow well or spring. The jews came and he said, "By Allah! You have killed him." They said, "By Allah! We have not killed him!" Then he made for his people and mentioned that to them. Then he, his brother Huwayyisa, who was older than him, and Abd ar-Rahman, set out. Muhayyisa began to speak, as he had been at Khaybar. The Messenger of Allah, may Allah bless him and grant him peace, said to him, "The greater first, the greater first," meaning in age. So Huwayyisa spoke and then Muhayyisa spoke. The Messenger of Allah, may Allah bless him and grant him peace, said, "Either they pay your companion's blood-money or we will declare war against them." The Messenger of Allah, may Allah bless him and grant him peace, wrote that to them and they wrote, "By Allah, we did not kill him!" The Messenger of Allah, may Allah bless him and grant him peace, said to Huwayyisa, Muhayyisa, and Abd ar-Rahman, "Do you swear and claim the blood of your companion?" They said, "No." He said, "Shall the jews swear to you?" They said, "But they are not Muslims." The Messenger of Allah, may Allah bless him and grant him peace, gave blood-money from his own property, and sent them one hundred camels to their house. Sahl added, "A red camel among them kicked me."
QASAMAH is a difficult subject that needs some explanation and interestingly there is some difference in its meaning and its application among the learned men in Fiqh (the Islamic Jurisprudence); for ease, note that Qasamah actually denotes taking oath by persons of repute when someone is found murdered in their specific vicinity (it must not be a common passage or a common area) and nobody has witnessed the killing; the condition for Qasamah is that the heirs clearly point out in definite terms that the man must have been killed by one of these inhabitants here; when the condition is fulfilled the judge at the Islamic court would rule that fifty persons of repute of that vicinity take oath saying, “By the name of Allah, we swear that we did not kill him and we do not even know who killed him”; however, if these men do not comply to saying the statement they would be kept in custody until they do say it or indicate the murderer or the murderer comes at fore by efforts of the state or by his own confession; with the statement of Qasamah, there would be no Qisas to be taken yet Diyat would be paid by contribution by each house at the vicinity to end up the matter; Al-Hamdu Lillah.
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E-Booklet of Business & Trade (25 Ahadith)
E1-Hadith-10 (Business & Trade)
Yahya related to me from Malik from Ibn Shihab from Malik ibn Aus ibn al-Hadathan an-Nasri that one time he asked to exchange 100 dinars. He said, "Talha ibn Ubaydullah called me over and we made a mutual agreement that he would make an exchange for me. He took the gold and turned it about in his hand, and then said, 'I can't do it until my treasurer brings the money to me from al-Ghaba.' Umar ibn al-Khattab was listening and Umar said, 'By Allah! Do not leave him until you have taken it from him!' Then he said, 'The Messenger of Allah, may Allah bless him and grant him peace, said, "Gold for silver is usury except hand to hand. Wheat for wheat is usury except hand to hand. Dates for dates is usury except hand to hand. Barley for barley is usury except hand to hand."
Commodities that have value for easy exchange to other commodities being standard, when they are exchanged by their own kind for some reason, they must be exchanged equally and hand to hand though exchange of valuables among themselves might be lower or higher yet that must also be hand-to-hand; now, when currency-notes are taken as the standard of exchange financially as they replace gold in value by economics, the exchange of local currency for foreign currency, unless equal in value and hand-to-hand, is not allowed and this means that dealing by the exchange-rates of Rupees to Dollars as specified by the market when they are exchanged hand-to-hand by cash or cheque is fine as that has to be taken as equal in value and quality counts not the quantity.
E2-Hadith-57 (Business & Trade)
Yahya related to me from Malik from Ibn Shihab from Abu Bakr ibn Abd ar-Rahman ibn al-Harith ibn Hisham from Abu Masud al-Ansari that the Messenger of Allah, may Allah bless him and grant him peace, forbade the sale price of a dog, the earnings of an adulteress and the earnings of a fortune teller. By the earnings of a prostitute he meant what a woman was given for fornication. The earnings of a fortune teller were what he was given to tell a fortune. Malik said, "I disapprove of the price of a dog, whether it is a hunting dog or otherwise because the Messenger of Allah, may Allah bless him and grant him peace, forbade the price of a dog."
As Islam does not allow keeping dogs as pets, the trading of dogs is wrong for that reason though when the purchase and sale of them is made for the protection of cattle or crop-field in today’s scenario (or for their training for the necessary detective work), the ruling to such trade is that it is allowed; making the slave-woman commit the grave sin of adultery to get money was extreme wrong that some of persons with extreme low scruples of those times used to do and such earning was certainly totally filthy as is clearly told in the Hadith here; the third thing is that if someone pays some amount to such person who claims to tell the future, the payment and the receipt of such amount both is totally wrong.
E3-Hadith-99 (Business & Trade)
Yahya related to me from Malik from Abuz-Zinad from al-Araj that Abu Hurayra said, "The Messenger of Allah, may Allah bless him and grant him peace, forbade two sales. Mulamasa (in which a man is obliged to buy whatever he touches without any choice in the matter), and munabadha (in which two men throw their garment to each other without either seeing the other's garment).
There was a custom at the market in those days that when the seller wanted to finalize the deal at hand, he used to throw his commodity towards the buyer (that was Munabadha) or he just lifted-up the commodity in his hand (that was Mulamasa) and these gestures become signals that the deal is finalized, there was an element of doubt as someone might take these gestures absent-mindedly & cause loss to any of the sides so the practice was prohibited; note also that sometimes Mulamasa included a lottery-system too that the seller kept bags of commodities and against the payment the buyer made, he just touched a bag randomly and whatever was there, the buyer got that without consideration what value it has and so there was a great chance of loss to any of sides so even this transaction that was rather a situation of gamble, was also designated as forbidden.
E4-Hadith-140 (Business & Trade)
Malik related to me from al-Ala ibn Abd ar-Rahman from Mabad ibn Kab as-Salami from his brother Abdullah ibn Kab ibn Malik al-Ansari from Abu Umama that the Messenger of Allah, may Allah bless him and grant him peace, said, "Whoever cuts off the right of a Muslim person by his oath, Allah forbids him the Garden and judges the Fire for him." They said, "Even if it is something insignificant, Messenger of Allah?" He said, "Even if it is a tooth-stick, even if it is a tooth-stick," repeating it three times.
To usurp someone’s property unlawfully is one of the greatest sins and such property leads the wrong-doer to the fire of hell in Akhirat; even in the world those who seize possessions of others unjustly, fall into such adversities that lots of money goes in useless charges that were never expected and they lose more due to their wrong-doing than whatever they had gained seemingly so this is the curse that falls by the wrong-doing in this matter; this also guides that the Business & Trade must be free of deceit to any side; in a sense, this Hadith has this message too that the Muslim person who has the true Belief and lives happily within his own worldly assets of necessity at hand is certainly one of the most fortunate persons; Al-Hamdu Lillah.
E5-Hadith-151 (Business & Trade)
Yahya related to me from Malik from Humayd at-Tawil from Anas ibn Malik that the Messenger of Allah, may Allah bless him and grant him peace, forbade selling fruit until it had become mellow. He was asked, "Messenger ofAllah! What do you mean by become mellow?" He said, "When it becomes rosy." The Messenger of Allah, may Allah bless him and grant him peace, added, "Allah may prevent the fruit from maturing, so how can you take payment from your brother for it."
When the fruit is on trees, it is not right to sell it taking the same fruit by weight in return; this is called Muzabana and likewise it is not allowed to sell wheat that has not yet cut in exchange of wheat that is cut taking that by weight; this is called Muhaqala; also dates that are of different kinds can not be exchanged in business transactions as the wet ones would dry and would become less in weight with time; some of Ulama say that the present is worthy to see at this business transaction of dates and so the transaction is allowed provided it is hand to hand and equal in weight and it is not to be seen in it what the future holds but former stance is more in accordance to the Hadith here; actually, the conditions are important here and the Hadith here means that when the seller and the buyer make the transaction of unripe fruits that are seen clearly at trees on condition that the buyer would take them after sometime so that they ripen well and until then they could remain at trees, this transaction is not allowed and clearly that is addressed here; but if such unripe fruits that are clearly seen at trees are sold on the condition that the buyer would take it now only, taking care to ripen it or to sell it unripe (some fruits are used unripe for pickles, for taste in foods and for medical reasons) then such transaction is allowed without any problem.
E6-Hadith-153 (Business & Trade)
Yahya related to me from Malik from Humayd ibn Qays al-Makki that Mujahid said, "I was with Abdullah ibn Umar and an artisan came to him and said, Abu Abdar Rahman - I fashion gold and then sell what I have made for more than its weight. I take an amount equivalent to the work of my hand.' Abdullah forbade him to do that, so the artisan repeated the question to him, and Abdullah continued to forbid him until he came to the door of the mosque or to an animal that he intended to mount. Then Abdullah ibn Umar said, 'A dinar for a dinar, and a dirham for a dirham. There is no increase between them. This is the command of our Prophet to us and our advice to you.'
The notable point here is that the Jeweller who works upon gold must give the gold according to the same weight (or clarify its price & pay the balance back if the gold is lessened by his work upon it); he must clarify his charges for work upon it separately keeping both the price-value of gold (or of silver) and the price-value of his labor upon it totally apart; there is high chance that his work falls to prohibition if he does not take the necessary care.
E7-Hadith-157 (Business & Trade)
Yahya related to me from Malik from Nafi from Abdullah ibn Umar from Zayd ibn Thabit that the Messenger of Allah, may Allah bless him and grant him peace, allowed the holder of an ariya to barter the dates on the palm for the amount of dried dates it was estimated that the palms would produce. Yahya related to me from Malik from Da'ud ibn al-Husayn from Abu Sufyan, the mawla of Ibn Abi Ahmad, from Abu Hurayra that the Messenger of Allah, may Allah bless him and grant him peace, allowed the produce of an ariya to be bartered for an estimation of what the produce would be when the crop was less than five awsuq or equal to five awsuq. Da'ud wasn't sure whether he said five awsuq or less than five. Malik said, ''Ariyas can be sold for an estimation of what amount of dried dates will be produced. The crop is examined and estimated while still on the palm. This is allowed because it comes into the category of delegation of responsibility, handing over rights, and involving a partner. Had it been like a form of sale, no one would have made someone else a partner in the produce until it was ready nor would he have renounced his right to any of it or put someone in charge of it until the buyer had taken possession."
ARIYA (or Araya) means such type of Muzabana that is allowed upto 5 Awsuq (that was the unit of measuremet at that time); this means that a man can sell fruits on trees (especially that man who has got it as a gift from the owner of the land) at his field upto 5 Awsuq against fruits that are cut and ready to eat; one Wasaq was then a unit of measurement (weight) equal to 60 Sa’ and as Sa’ comes to 3.2 Kgs as of today, Wasaq was equivalent to 192 Kgs (60 X 3.2); Araya has been allowed for 960 Kgs (192 X 5); Malik says that if someone who owns a garden gives fruits of some specific trees or of one specific tree to someone and due to that the man receiving that comes and stays at or around that garden with his family at the time fruits become ripe getting them according to his needs at daily basis; now, the owner feels uneasiness in work there due to the presence of that man and his family or he and his family feels uneasiness due to the coming again and again of the owner, so according to Malik the owner can give him ripe cut fruits against the fruits of trees that he has gifted him and that is Araya, a form of Muzabina that would be fine here in these circumstances.
E8-Hadith-158 (Business & Trade)
Yahya related to me from Malik from Daud ibn al-Husayn from Abu Sufyan, the mawla of Ibn Abi Ahmad, from Abu Said al-Khudri that the Messenger of Allah, may Allah bless him and grant him peace, forbade muzabana and muhaqala. Muzabana was selling fresh dates for dried dates while they were still on the trees. Muhaqala was renting land in exchange for wheat.
When the fruit is on trees, it is not right to sell it taking the same fruit by weight in return; this is called Muzabina and likewise it is not allowed to sell wheat that has not yet cut in exchange of wheat that is cut taking that by weight; this is called Muhaqala.
E9-Hadith-162 (Business & Trade)
Yahya related to me from Malik from Rabia ibn Abd ar-Rahman from Handhala ibn Qays az-Zuraqi from Rafi ibn Khadij that the Messenger of Allah, may Allah bless him and grant him peace, forbade renting out fields. Handhala said, "I asked Rafi ibn Khadij, about paying in gold and silver, and he said, 'There is no harm in it.' "
MUZARI’AH (or Mukhabira) means to give the field on rent expressing without specifying the trees that besides the rent, the fruit at couple of trees would also be his; this is wrong; but in this issue if trees are specified and the man taking it on rent agrees to it then the transaction is fine; Mukhabira is taken only as Makruh-Tanzihi as such transactions have been tolerated by the Prophet (PBUH) and it is said that in the land of Khaybar, he made this deal with Jews that whatever produce is got from the cultivation of the land, it would be shared half & half, both sides sharing equally but specification of a particular piece of the land by the owner that the produce here would be his share, is not allowed; also, if he fixes an amount of produce and not the ratio of the total then that also is not allowed; example for this prohibited transaction would be that the owner of the land asks the cultivator to give 2000 kg of the produce to him and the rest the cultivator could keep for him-self; note that this is not taken as rent here but a case in wrongful Mukhabara so this would clearly be a transaction that might cause harm to any one of sides making the transaction.
E10-Hadith-172 (Business & Trade)
Yahya related to me from Malik from Zayd ibn Aslam from Ata ibn Yasar that Abu Rafi, the mawla of the Messenger of Allah, may Allah bless him and grant him peace, said, "The Messenger of Allah, may Allah bless him and grant him peace, borrowed a young camel and then the camels of sadaqa came to him." Abu Rafi said, "He ordered me to repay the man his young camel. I said, 'I can only find a good camel in its seventh year in the camels.' The Messenger of Allah, may Allah bless him and grant him peace, said, 'Give it to him. The best of people are those who discharge their debts in the best manner.' "
This Hadith mentions that the return to the borrowed item was better and also tells that it is allowed for the borrower to pay the debt better than taken; it also tells that there is no problem in borrowing of camels though some of Ulama do not appreciate borrowing of animals as to them, it is difficult to provide the similar animal in return; Hadith here clarifies that animals might be borrowed if the return is somewhat better than taken.
E11-Hadith-234 (Business & Trade)
Yahya related to me from Malik from Nafi from Abdullah ibn Umar that the Messenger of Allah, may Allah bless him and grant him peace, said, "If palm trees are sold after they have been pollinated, the fruit belongs to the seller unless the buyer makes a stipulation about its inclusion."
The Hadith plainly clarifies that when a place with trees is sold, the fruits at trees is for the seller unless the buyer specifies that he is taking not only the trees but also their fruits in the payment he is giving and seller accepts.
E12-Hadith-235 (Business & Trade)
Yahya related to me from Malik from Nafi from Ibn Umar that the Messenger of Allah, may Allah bless him and grant him peace, forbade selling fruit until it had started to ripen. He forbade the transaction to both buyer and seller.
Note that when the seller and the buyer make the transaction of unripe fruits that are seen clearly at trees on condition that the buyer would take them after some of time has passed so that they ripen well and until then they could remain at trees, this transaction is not allowed; if such unripe fruits that are clearly seen at trees are sold on the condition that the buyer would take it now only, taking care to ripen it or to sell it unripe (some fruits are used unripe) then such transaction is allowed.
E13-Hadith-236 (Business & Trade)
Yahya related to me from Malik from Nafi from Abdullah ibn Umar that the Messenger of Allah, may Allah bless him and grant him peace, forbade muzabana. Muzabana was selling fresh dates for dried dates by measure, and selling grapes for raisins by measure.
When the date is on trees, it is not right to sell it taking the same fruit by weight in return; this is called Muzabinah and also it is not allowed to sell wheat that has not yet cut in exchange of wheat that is cut taking that by weight; this is called Muhaqalah; the notable point is that fresh & dry dates can not be exchanged in business transactions as the fresh ones would dry and would become less in weight with time.
E14-Hadith-238 (Business & Trade)
Yahya related to me from Malik from Nafi from Abdullah ibn Umar that the Messenger of Allah, may Allah bless him and grant him peace, said, "Someone who buys food, must not resell it until he takes delivery of it all."
It is necessary to have possession of that stock which a person has to sell; the best way to deal with stocks is the simple way of-course to get it at hand at some ware-house (or even at the seller’s own site where he keeps it aside with clarification that the buyer is now responsible for it and the buyer trusts him) and then sell it; if that commodity is at abundance in the society or it is of no basic needs but used for some specific need as it might be some part of some machine or some machine itself, then that would not amount to stock-hoarding too; the notable point is that it is not feasible to sell anything without getting its actual possession; it would also pose problem in its transfer to the buyer that purchased it.
E15-Hadith-240 (Business & Trade)
Yahya related to me from Malik from Nafi from Abdullah ibn Umar that the Messenger of Allah, may Allah bless him and grant him peace, forbade the transaction called habal-alhabala. It was a transaction which the people of Jahiliya practised. A man would buy the unborn offspring of the unborn offspring of a she-camel.
There was an amazing transaction that sometimes took place at those ancient times that was named as Habalal-Habalah; this meant that the owner sold the young of the off-spring that is still in the she-camel’s womb if that also is a she-camel when it comes to world and when it conceives that young; that would be the grand-young of the camel or the cow that carries that off-spring; strange; but we do have strange transactions in business even today and such often happens when people are given to the love of wealth much; this transaction was banned by the Prophet (PBUH) as it had many aspects that were liable to answer; the off-spring must be female, it must be physically fit to conceive as it grows well, it gives birth to a young that is physically-fit and of-course those who made the transaction must be around at the world to manage the deal for which the seller took the price; this all makes such transaction totally insecure; the lottery-system in selling things is also insecure transaction and invalid by Islamic Teachings that happens in fairs sometimes that someone takes a small sum of money and the buyer has to draw a slip so whatever is written there he gets that for the sum he has already paid; sometimes even nothing; another high example of this type of adverse transaction is “Insurance” as it is receiving of premiums on something that the buyer is not sure to get based on future aspects of circumstances and as such insurance is Haraam; another example of insecure transaction is where a person hits a thing with a ball or a ring and gets that thing with whatever sum of money he had paid and that is mostly at fairs too; even in ancient days this was done where stones were used instead of balls or rings and that might have been at fairs too; however, it is totally fine if someone announces a prize for some feat if he does not take any money against it but pays the prize on judgment of the competence of a person especially at tasks that are related to manly games.
E16-Hadith-241 (Business & Trade)
Yahya related to me from Malik from Nafi from Abdullah ibn Umar that the Messenger of Allah, may Allah bless him and grant him peace, said, "Both parties in a business transaction have the right of withdrawal as long as they have not separated, except in the transaction called khiyar."
For the matter to annul the transaction when the seller and the buyer are yet in one sitting even if they both have settled the deal, each one has the right to cancel it then and there; however if they agree that they might cancel the deal within this specific period, that also is valid condition; even after the transaction with some flaw in the commodity without specification of the period to cancel the deal, it is valid for the buyer to return it within good time that is generally taken as within three days of the transaction.
E17-Hadith-243 (Business & Trade)
Malik said, from Nafi from Abdullah ibn Umar that the Messenger of Allah, may Allah bless him and grant him peace, forbade najsh. Malik said, "Najash is to offer a man more than the worth of his goods when you do not mean to buy them and someone else follows you in bidding."
When a transaction among two sides is in progress, someone intervenes and bids a better price than the buyer there, that is not actually for buying the commodity but for the sake of providing material benefits to the seller tricking the buyer there into raising his bid, this approach is called Najash and it is certainly prohibited.
E18-Hadith-244 (Business & Trade)
Malik related to me from Nafi from Abdullah ibn Umar that the Messenger of Allah, may Allah bless him and grant him peace, said, "If a man frees his share of a slave and has enough money to cover the full price of the slave justly evaluated for him, he must buy him out of his partners so that the slave is completely freed. If he doesn't have the money, he has partially freed him.”
This Hadith tells about the rights of and obligations upon a slave and in the present era, this matter has become obsolete; Al-Hamdu Lillah; so comment is not necessary; the Hadith has been taken to mean that the slave, until and unless he is fully liberated from slavery because of being Mukatab or because of freedom allowed by one of the owners, would have the same rights and the same obligations that he has as a slave.
E19-Hadith-259 (Business & Trade)
Yahya related to me from Malik from Nafi from Abu Said al-Khudri that the Messenger of Allah, may Allah bless him and grant him peace, said, "Do not sell gold for gold except like for like and do not increase one part over another part. Do not sell silver for silver, except like for like and do not increase one part over another part. Do not sell some of it which is not there for some of it which is present."
Gold is not allowed for exchange but only equally and even then the transaction must be hand-to-hand; likewise, Silver is not allowed for exchange but only equally and even then the transaction must be hand-to-hand; these were the standard for exchange (and gold even today is the standard of exchange that is represented by paper-money & coins in our transactions); exchange of these both valuables among themselves might be lower or higher yet that must also be hand-to-hand.
E20-Hadith-288 (Business & Trade)
Yahya related to me from Malik from Abdullah ibn Dinar from Abdullah ibn Umar that a man mentioned to the Messenger of Allah, may Allah bless him and grant him peace, that he was always being cheated in business transactions. The Messenger of Allah, may Allah bless him and grant him peace, said, "When you enter a transaction, say, 'No trickery.' So whenever that man entered a transaction, he would say, 'No trickery.' "
Another version of this narration tells that the Prophet (PBUH) told him to tell the buyers even this too that he would have option for three days to cancel the transaction; note that the people of the Messenger Shoaib (Salam on him) were totally destroyed due to frauds and cheating in transactions by wrong countings of things that were sold by count and by wrong calculation of weight of things that were sold by weight; Ahadith have guided attention towards it so that people give every care to the matter of count and weight and try their best that nothing of the sort happens that might be termed as cheating even if that is unintenional on their part; Al-Hamdu Lillah.
E21-Hadith-289 (Business & Trade)
Malik related to me from Abdullah ibn Dinar from Abdullah ibn Umar that the Messenger of Allah, may Allah bless him and grant him peace, forbade selling or giving away the wala'.
WALA is the right to inheritance that the person gets on the property left by his or her freed slave if the slave has no relatives that would inherit; the one who frees the slave becomes Asbah that means in the Islamic Jurisprudence the one who is related to the deceased in such way that the one gets the inheritance inevitably when something of the property is still left by the deceased person after the distribution of rights to all the heirs; this right of Wala is non-transferrable by the possessor of it and that only is the owner that had freed him according to Ahadith so the one who gets this right of Wala can not sell it or make it a gift to someone.
E22-Hadith-353 (Business & Trade)
Malik related to me from Abuz-Zinad from al-Araj from Abu Hurayra that the Messenger of Allah, may Allah bless him and grant him peace, said, "Do not go out to meet the caravans for trade, do not bid against each other, outbidding in order to raise the price, and a townsman must not buy on behalf of a man of the desert, and do not tie up the udders of camels and sheep so that they appear to have a lot of milk, for a person who buys them after that has two recourses open to him after he milks them. If he is pleased with them, he keeps them and if he is displeased with them, he can return them along with a sa of dates."
It is not allowed that some trader from a place goes to some distributor of such commodity that resembles the commodity of his own at the market, to minimize the necessary competition; but if the distributor gives distribution of his goods to him with other distributors too that are already working at the place as distributors for the commodity then there is no problem as then there would be no monopoly; although the market was very limited at that time in comparison to today and even commodities too were limited yet the rulings and the guidelines that we get by the guidance of the Prophet (PBUH) are of utmost importance even today and it is clear by Ahadith at study here that no such measures must be taken that cause the prices of commodities that relate to basic necessities rise high; the trader that cares for his personal profits by business transactions (and he has every right to it) must also take care not to cheat the consumers in any manner; he must always try to give attention to benefits other than his own too necessarily that relate respectively to the person he has bought the goods from and of the person who is the buyer of the goods from him; that is how the market would remain to goodness that Islam asks of it; Al-Hamdu Lillah.
E23-Hadith-354 (Business & Trade)
Yahya related to me from Malik from Abuz-Zinad from al Araj from Abu Hurayra that the Messenger of Allah, may Allah bless him and grant him peace, said, "Delay in payment by a rich man is injustice, but when one of you is referred for payment to a wealthy man, let him be referred."
If there is some liability on a rich person for the man who is weak financially, he must not delay the payment as it is highly necessary to value needs of others and if that needy person asks someone, who is good at bargain or equally strong financially as the rich person that is his debtor, for loan against his amount he is liable to get from the rich person, his request must not be turned down (though the person asked has the option by Adl for it); this person strong in finances who has extended the loan must deal with the rich debtor of the person weak in finances on his behalf to settle the loan he has extended to him and must not trouble that weak person; it is transfer of the debt taken by the the weak person to his own debtor who is rich, so his creditor able to deal with strength must approach that debtor; please note that neither the person weak in finances nor the man strong in it are allowed to bargain with the rich debtor to take any more than the amount recievable from him by any name as that would be interest only.
E24-Hadith-380 (Business & Trade)
Yahya related to me from Malik from Abdullah ibn Yazid that Zayd ibn Ayyash told him that he had once asked Sa’d ibn Abi Waqqas about selling white wheat for a type of good barley. Sa’d asked him which was the better and when he told him the white wheat, he forbade the transaction. Sa’d said, "I heard the Messenger of Allah, may Allah bless him and grant him peace, being asked about selling dried dates for fresh dates, and the Messenger of Allah, may Allah bless him and grant him peace, said, 'Do the dates diminish in size when they become dry?' When he was told that they did, he forbade that."
It is not allowed to sell wheat that has not yet cut in exchange of wheat that is cut taking that by weight by assumption; this is called Muhaqalah; note that dates that are of different kinds can not be exchanged in business transactions as the wet ones would dry and would become less in weight with time and similar commodities must not be unequal in weight and must not be on credit; if unripe fruits that are clearly seen at trees are sold on the condition that the buyer would take it now only, taking care to ripen it or to sell it unripe (some fruits are used unripe for pickles, for taste in food and for medical reasons) then it is mentioned in general that Islam allows such transaction.
E25-Hadith-510 (Business & Trade)
Malik related to me from Yahya ibn Said from Abu Bakr ibn Muhammad ibn Amr ibn Hazm from Umar ibn Abdal-Aziz from Abu Bakr ibn Abd ar-Rahman ibn al-Harith ibn Hisham from Abu Hurayra that the Messenger of Allah, may Allah bless him and grant him peace, said, "If anyone goes bankrupt, and a man finds his own property intact with him, he is more entitled to it than anyone else."
The man who turns penniless (bankrupt) but does have some personal assets besides the provision for basic necessities then it is feasible for the Qadhi to sell that and to distribute the amount among his creditors according to the ratio of their loan in the total so that everyone does get something; if the bankrupt person had taken something and that is found with him intact in features even after the declaration of his bankruptcy, Qadhi would provide that to the specific creditor to whom it belonged while he would certainly sell all his other assets that he has besides his basic necessities; Al-Hamdu Lillah.
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F-Booklet of Marriage (15 Ahadith)
F1-Hadith-64 (Marriage)
Yahya related to me from Malik from Ibn Shihab from Abdullah and Hasan, the sons of Muhammad ibn Ali ibn Abi Talib from their father, may Allah be pleased with him, that the Messenger of Allah, may Allah bless him and grant him peace, forbade temporary marriage with women and the flesh of domestic donkeys on the Day of Khaybar.
MUTA was temporary marriage that was allowed when the Prophet (PBUH) started calling towards Islam and remained allowed till Ghazwa-Khaybar when the Prophet (PBUH) prohibited it; note that even when it was practiced before prohibition, its practice was limited and exceptional; now as salvery is also out of lives (Al-Hamdu Lillah), only the lawful marriage remains the righteous way to give outlet to the animal-desires; note also that most Ulama take the wild asses as Halal due to specific mention of domestic donkeys.
F2-Hadith-90 (Marriage)
Yahya related to me from Malik that Muhammad ibn Abd ar-Rahman ibn Nawfal said, ''Urwa ibn az-Zubayr informed me from A'isha umm al-muminin that Judama bint Wahb al-Asadiyya informed her that she heard the Messenger of Allah, may Allah bless him and grant him peace, say, 'I intended to prohibit ghila but I remembered that the Greeks and Persians do that without it causing any injury to their children.' " Malik explained, "Ghila is that a man has intercourse with his wife while she is suckling."
Note that it is Ja’ez to have sexual intercourse with the wife in that period when she is providing her milk to the infant; the doubt in this was due to the prohibition in the period of menses and there were Arabs at those times that used to think that perhaps this period is also avoidable; the Hadith provides the clarification that these both cases are not only different in nature but also in Hukm (command); here we find that understanding might be taken from the practice of the foreign people in some physical matter yet please note well that to follow any other people than Muslims in the spiritual matters is not allowed; we would see what physical concepts they have of value yet we would not take any moral or spiritual values from them for which we are the guides to them if they will to take guidance; it is their right on us though they must accept us at a better side for it then only we would go for it insha Allah (by the will of Allah) and then only they would receive the benefit of it Be-Idhn-Allah (by permission of Allah).
F3-Hadith-97 (Marriage)
Yahya related to me from Malik from Muhammad ibn Yahya ibn Habban from al Araj from Abu Hurayra that the Messenger of Allah, may Allah bless him and grant him peace, said, ‘No-one of you must propose a woman already proposed by your brother (in Islam).’
It is not allowed to intervene in a transaction that is already in good progress among two persons until that transaction is over; as marriage has also the aspect of an agreement between a man and a woman, it is not allowed to propose a girl knowing that the matter for her is in good progress with someone else; however, if the girl does not favor that proposal then after her rejection to it, another man is allowed to ask her Wali for her marriage to him (or if she is widow or divorced then asking her directly through someone knowing both so that she does not mind the proposal).
F4-Hadith-150 (Marriage)
Yahya related to me from Malik from Humayd at-Tawil from Anas ibn Malik that Abd ar-Rahman ibn Awf came to the Messenger of Allah, may Allah bless him and grant him peace, and he had a trace of yellow on him. The Messenger of Allah, may Allah bless him and grant him peace, asked about it. He told him that he had just been married. The Messenger of Allah, may Allah bless him and grant him peace, said, "How much did you hand over to her?" He said, "The weight of a date pit in gold." The Messenger of Allah, may Allah bless him and grant him peace, said to him, "Hold a feast, even if it is only with a sheep.”
Abdur-Rahman ibn Awf was one of Sahaba (companions of the Prophet PBUH) that were taken in high esteem; note that this narration has more text in Tirmidhi than reported here; it says in addition that the Prophet PBUH established fraternal ties between him and Sa’d ibn Rabi who said to him, “Come, I will apportion to you my wealth, half of it and I have two wives so I will divorce one of them and when she completes her waiting period, you may marry her”; but he said, “May Allah bless you in your family and your wealth; just guide me to the market”; so he led him to the market; that very day, he did not return but with some cheese and clarified butter which was his profit and then later he came to the Messenger of Allah, may Allah bless him and grant him peace, and he had a trace of yellow on him……; this narration has few interesting points for our study; first, the narrative denotes that if a person is courteous, his favor should be asked upto necessity only; second, women were mostly in marriages then and unmarried women were lesser in comparison to men asking for marriage then and this is appreciable in Islam as it permits a man to marry more than one woman (upto four) taking responsibility of their economic and spiritual needs in the best way possible for him; third, a person can fulfil his Ja’ez needs with some effort without asking for a high amount of wealth and he must try not to become a burden to anyone getting his necessity by his own hands; fourth, a man must not be particular to marry a woman of his own place (and even age is of no consequence; both being adults) and he can favor a Muslim woman from any other place for marriage; fifth, he must give her the amount of marriage Mehr according to his status and must not show miserliness in this (Abdur-Rahman gave Nawat of gold that is gold equal in weight to a seed of date that amounted to 4 Dirham at that time and he had achieved the status among rich persons then); sixth, he must give valimah (feast of marriage) to near ones as that would be a fair announcement of his marriage that is one of the requirements of Marriage; last but not the least, if someone marries and does not invite all of his acquaintance (the Prophet PBUH did not know that Abdur-Rahman has married and understood it by a mark on him), it is not at all a matter of complaint; this last point is much needed to understand at many places as these places have customs of marriages that mostly challenge Islamic Values from which even if one is omitted (and that being not of any importance at all), there arises a high protest by relatives and acquainted persons; not to invite anyone from the relatives even if it is genuine forgetfulness, is taken by him to be a matter of deliberate insult not to be forgiven; may Allah guide everyone towards the Righteousness.
F5-Hadith-161 (Marriage)
Yahya related to me from Malik from Rabia ibn Abi Abd ar-Rahman from Muhammad ibn Yahya ibn Habban that Ibn Muhayriz said, "I went into the mosque and saw Abu Said al-Khudri and so I sat by him and asked him about coitus interruptus. Abu Said al-Khudri said, 'We went out with the Messenger of Allah, may Allah bless him and grant him peace, on the expedition to the Banu al-Mustaliq. We took some Arabs prisoner, and we desired the women as celibacy was hard for us. We wanted the ransom, so we wanted to practise coitus interruptus. We said, 'Shall we practise coitus interruptus while the Messenger of Allah, may Allah bless him and grant him peace, is among us before we ask him?' We asked him about that and he said, 'You don't have any issue even if you do not do it. There is no self which is to come into existence up to the Day of Rising but that it will come into existence.' "
AZL (Coitus-Interruptus) though allowed at times is not appreciated in general by the Islamic Teachings and it must be avoided highly; Al-Hamdu Lillah; for women, no such means are allowed at any time except when there is high danger to her life at the child-birth that must be at least at the status of “most probably”; Islam appreciates the traditional roles of the man and the woman being the bread-winner and the bearer & rearer of the children respectively so it is not appreciable in Islam for women to take-up any method for prevention of pregnancy as a rule except when in Idhterar (situation of utmost necessity) where some filth in eating or drinking or taking-up any physical matter may be tolerated yet where the sanctity of someone is challenged at Idhtirar, death has to be accepted whole-heartedly; these include sanctity of human-beings especially women, as it does allow use of filth on extreme necessity upto necessity yet violation of sanctity of human-beings is not allowed even at such time so please note that the Muslim Woman must remain most cautious in taking the modern medical methods of cure as they are becoming most challenging to Islamic teachings nowadays, especially with high male medical staff among doctors and paramedical personnel at public hospitals caring but little about Hejab as Islam demands; may Allah give all of Muslim Women the patience & power to endure afflictions in such ways that they keep to Islamic Moral Values at all places and at all times by the blessing of Allah; Al-Hamdu Lillah.
F6-Hadith-230 (Marriage)
Yahya related to me from Malik from Nafi from Abdullah ibn Umar that the Messenger of Allah, may Allah bless him and grant him peace, forbade shighar, which meant one man giving his daughter in marriage to another man on the condition that the other gave his daughter to him in marriage without either of them paying the bride-price.
SHIGHAR means that a person marries a woman who is the sister or the daughter of the man who marries his sister or his daughter in return and they both do not pay Mehr to their respective wives; actually Mehr is the right of the woman and they must pay it but those were times of financial trial and so the Shighar also was one of customs of those days though not practiced much yet the Prophet (PBUH) prohibited it in clear words; the ruling to marriage needs consideration when both sides pay Mehr to their respective wives and the notable point here is that though that is fine by Adl yet not appreciable according to Ehsaan as the break of one’s marriage might lead to the break of other’s marriage.
F7-Hadith-352 (Marriage)
Yahya related to me from Malik from Abu'z-Zinad from al-Araj from Abu Hurayra that the Messenger of Allah, may Allah bless him and grant him peace, said "One cannot be married to a woman and her paternal aunt, or a woman and her maternal aunt at the same time."
Islam allows keeping four women in marriage at one time if the man is able to manage their rights well in all ways yet it does not allow the man to marry the aunt (paternal or maternal) of his wife except when by the will of Allah, his wife dies early; also Islam does not allow to marry two sisters at one time; so the limitation that Islam puts among others about marriage is that no more wives at one time than four, not marrying the aunt of the wife at her life, not marrying the sister-in-law at her life.
F8-Hadith-362 (Marriage)
Yahya related to me from Malik from Abuz-Zinad from al-Araj from Abu Hurayra that the Messenger of Allah, may Allah bless him and grant him peace, said, "A woman should not ask for the divorce of her sister to make her plate empty and in order to marry. She has what is decreed for her."
This Hadith tells that when the man has more than one wife they must try to live with peace and no one of them must scheme such ways that might lead to the divorce of any other wife; the phrase “to make her plate empty (or to fill up from her vessel)” means that a woman must not commit to such conspiratory ways that she becomes liable to get her share of the husband’s time and the physical fluid that the woman divorced used to have for her; it would only lead to her degradation in his eyes.
F9-Hadith-379 (Marriage)
Yahya related to me from Malik from Abdullah ibn Yazid, the mawla of al-Aswad ibn Sufyan from Abu Salama ibn Abd ar-Rahman ibn Awf from Fatima bint Qays that Abu Amr ibn Hafs divorced her absolutely while he was away in Syria. His agent sent her some barley and she was displeased with it, saying, "By Allah, I don't expect anything from you." She went to the Messenger of Allah, may Allah bless him and grant him peace, and mentioned it to him. He said, "You have no maintenance." He then ordered her to spend her idda in the house of Umm Sharik. Then he said, "This is a woman whom my companions visit. Spend the idda in the house of Ibn Umm Maktum. He is a blind man and you can undress at his home. When you are free to remarry, tell me." She continued, "When I was free to remarry, I mentioned to him that Muawiya ibn Abi Sufyan and Abu Jahm ibn Hisham had asked for me in marriage. The Messenger of Allah, may Allah bless him and grant him peace, said, 'As for Abu Jahm, he never puts down his stick from his shoulder (i.e. he is always travelling), and as for Muawiya he is a poor man with no property. Marry Usama ibn Zayd.' I objected to him and he said, 'Marry Usama ibn Zayd,' so I married him, and Allah put good in it and I was content with him."
The husband of Fatima bint Qays (RA) had gone away with the army to Yemen and finding no option to care about her, he divorced her three times so that there remains no chance for her return to him and so that she does not ask for it; spending and housing are required from the husband for his divorced wife if he can reverse his decision and keep her as his wife (that is if he has pronounced or written divorce to her one or two times by the tongue or the pen respectively) but if she is not permitted for him anymore (that is he has given him the divorce clarifying that it is for three times) then he does not have to provide her with spending and housing; this might seem severe to women but the difference of ADL and EHSAAN counts a lot here; it is higly virtuous for the man who has divorced his wife irrevocably that he cares for her physical and financial needs as much as possible giving her all the money she might need that could sustain her even for some months ahead if possible but that is totally on the basis of EHSAAN and by ADL he is not bound to it; the sad thing about the matter is that everyone has the good ability to talk about ADL here but nobody mentions EHSAAN; please note that high love for the wife is also the aspect of marriage and that perhaps is the most important aspect of it; Ibn-Umm-Maktum was a blind yet highly virtuous man and he is appreciated at the Holy Book Quran in few of the first verses at Surah Abas, the eightieth Surah; Usama (RA) was the son of Zaid ibn Haritha whom the Prophet (PBUH) took as his son and he also cared a lot for Usama.
F10-Hadith-381 (Marriage)
Malik related to me from Abdullah ibn al-Fadl from Nafi ibn Jubayr ibn Mutim from Abdullah ibn Abbas that the Messenger of Allah, may Allah bless him and grant him peace, said, "A woman who has been previously married is more entitled to her person than her guardian, and a virgin must be asked for her consent for herself, and her consent is her silence."
The girl might be in four positions when she is asked in marriage; young virgin (her father is authority over her in the matter of marriage); mature widow (she would decide for herself in this matter though she would ask advise from her near ones); mature virgin (the better stance according to Islam is that she is in the authority of her father); young widow (she does have the right to decide for herself yet as many Ulama take her too in the father’s authority, she must necessarily care to take his advise and accept it if there is no adversity seen by its acceptance).
F11-Hadith-390 (Marriage)
Yahya related to me from Malik from Abd ar-Rahman ibn al-Qasim from his father from Abd ar-Rahman and Mujamma the sons of Yazid ibn Jariya al-Ansari from Khansa bint Khidam al-Ansariya that her father gave her in marriage and she had been previously married. She disapproved of that, and went to the Messenger of Allah, may Allah bless him and grant him peace, and he revoked the marriage.
This Hadith is explicit on the issue that the widow would decide for herself for her marriage though she would ask advise from her near ones; though the father must ask for consent of the virgin daughter even when he intends to marry her to someone yet for that daughter that is widow (especially when mature), he has not much say in the issue except for the guidance to what he considers better for her as an advise to her; see also F10-Hadith-381.
F12-Hadith-396 (Marriage)
Yahya related to me from Malik from Abdu Rabbih ibn Sai’d ibn Qays that Abu Salama ibn Abd ar-Rahman said that Abdullah ibn Abbas and Abu Hurayra were asked when a pregnant woman whose husband had died could remarry. Ibn Abbas said, "At the end of two periods." Abu Hurayra said, "When she gives birth, she is free to marry." Abu Salama ibn Abd ar-Rahman visited Umm Salama, the wife of the Prophet, may Allah bless him and grant him peace, and asked her about it Umm Salama said, ''Subaya al-Aslamiya gave birth half a month after the death of her husband, and two men asked to marry her. One was young and the other was old. She preferred the young man and so the older man said, 'You are not free to marry yet.' Her family were away and he hoped that when her family came, they would give her to him. She went to the Messenger of Allah, may Allah bless him and grant him peace, and he said, 'You are free to marry, so marry whomever you wish.' "
IDDAH for the woman on the death of the woman’s husband is four months and ten days counting the day of death as the day-one; if she is pregnant at the time then her Iddah would be up-to the time she gives birth to the child, whether later than the specified period or lesser than it; the mature widow decides for herself in proposals she receives though it is among good manners to seek advise from the near ones; Ahadith also clarify that only the husband is such a person on whose death, a woman can mourn for four months and ten days (that is her Iddah; if pregnant, it is up-to the birth of the child) and she must not grieve over any other person for more than three days; everyone has to die and this fact must not be ignored any-time any-where; with its acceptance she must go on living a normal life, even when her partnership that ends with her husband might be a long one, once her Iddah is over.
F13-Hadith-411 (Marriage)
Yahya related to me from Malik from Malik from Abu Hazim ibn Dinar from Sahl ibn Sad as-Saidi that a woman came to the Messenger of Allah, may Allah bless him and grant him peace, and said, "Messenger of Allah! I have given myself to you." She stood for a long time, and then a man got up and said, "Messenger of Allah, marry her to me if you have no need of her." The Messenger of Allah, may Allah bless him and grant him peace, said, "Do you have anything to give her as a bride-price?" He said, "I possess only this lower garment of mine." The Messenger of Allah, may Allah bless him and grant him peace, said, "If you give it to her you will not have a garment to wear so look for something else." He said, "I have nothing else." He said, "Look for something else, even if it is only an iron ring." He looked, and found that he had nothing. The Messenger of Allah, may Allah bless him and grant him peace, said, "Do you know any of the Qur'an?" He said, "Yes. I know such-and-such a sura and such-and-such a sura," which he named. The Messengerof Allah, may Allah bless him and grant him peace, said to him, "I have married her to you for what you know of the Qur'an."
This Hadith is interesting in the sense that this woman presented herself to the Prophet (PBUH) for marriage and he did not ask her if she had been married before or not, being divorced or widow now; and if not, then does she have a guardian; from where had she come (as it was clear that nobody there knew her and she seemed to have come from out of Madinah); in fact, the Prophet (PBUH) did not present any questions to her, though he might have if the man from the gathering had not offered to marry her; the man who offered to marry her was poor indeed for he only had a lower garment on him with nothing at the body above and when he went to search at home for something that he could find to give the woman as her Mehr taking the time-out as commanded by the Prophet, even then he could not find anything to spare for her; here the assumption is fine that she was a virgin lady who had no guardian; the rule being that the girl who has no guardian at all, his guardian would be the head of the state; when the man told the Prophet (PBUH) that he only had this lower garment in his possession, the Prophet responded that certainly this would not do as then you would not even have anything necessary on you; however, the Prophet PBUH did marry him to her yet that was on the condition that he would teach her the Surah he knows from the Holy Book Quran.
F14-Hadith-412 (Marriage)
Malik related to me from Abu Hazim ibn Dinar from Sahl ibn Sad as-Saidi that the Messenger of Allah, may Allah bless him and grant him peace, said, "If ill-luck exists, it is in a horse, a woman, and a house."
ULAMA have clarified that actually this means that if something would have brought ill-luck, it would have been the horse (that is violent and not suitable to ride), the woman (who does not bear children), the house (that is far from mosque and with that has mischievous people at neighborhood); and Allah knows better.
F15-Hadith-493 (Marriage)
Yahya related to me from Malik from Yahya ibn Said from Sulayman ibn Yasar that Abdullah ibn Abbas and Abu Salama ibn Abd ar-Rahman ibn Awf differed on the question of a woman who gave birth a few nights after the death of her husband. Abu Salama said, "When she gives birth to the child she is carrying, she is free to marry." Ibn Abbas said, "At the end of two periods." Abu Hurayra came and said, "I am with my nephew", meaning Abu Salama. They sent Kurayb, a mawla of Abdullah ibn Abbas to Umm Salama, the wife of the Prophet, may Allah bless him and grant him peace, to ask her about it. He came back and told them that she had said that Subaya al-Aslamiya had given birth a few nights after the death of her husband, and she had brought the matter to the Messenger of Allah, may Allah bless him and grant him peace, and he had said, "You are free to marry, so marry whomever you wish."
This Hadith denotes that the Iddah for the preganant woman ends as she gives birth to the child irrespective of the actual period of Iddah that is 4 months & 10 days; it also denotes that the widow has the right to decide for herself in proposals she receives (and even has the right to send the proposal through some near-relative to the man she intends to marry) as Mature Widow is allowed that without any issue; see also F12-Hadith-396; Al-Hamdu Lillah.
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Continued at Muwatta-Ahadith-3