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Comments on MUWATTA’ Ahadith
by Muhammad Saleem Dada
visit also:
www.m-saleemdada.com/
(Section-3)
G-Booklet of Issues (140 Ahadith)
(Purification, Sadaqa, DUA, Suckling, Foods, Inheritance, Different)
G1-Hadith-34 (Issues-Purification)
Yahya related to me from Malik from Ibn Shihab from Urwa ibn az-Zubayr from A'isha, umm al-muminin, that the Messenger of Allah, may Allah bless him and grant him peace, used to do ghusl for major ritual impurity from a vessel which contained a Faraq.
Note that Mudd was the measuring unit of that time that comes to nearly 800 grams of today (796 grams to be exact); Sa’ is the higher unit in the same sequence that comprises of four Mudd so that is around 3200 grams (i.e. three Kg and two hundred grams); the lesser unit is Ratal that is half of Mudd, two of them making Mudd in the sequence and eight of them making Sa’; as for Faraq, it is mentioned differently but here in this Hadith, it is taken as equal to three Sa’ (3200X3=9600 in grams) that is its usual measurement; however, there is a Hadith narrated by Sayyidinah Safinah (RA) in Jami’ Tirmidhi where according to his observation, he tells us that the Messenger of Allah, may Allah bless him and grant him peace, used to make the Wudhu by a Mudd of water and the purifying bath by only a Sa’ of it; this tells the minimum water that has the ability to purify though even more than that is not disallowed when & where needed.
G2-Hadith-56 (Issues-Purification)
Yahya related to me from Malik from Ibn Shihab from Ubaydullah ibn Abdullah ibn Utba ibn Masud from Umm Qays ibn Mihsan that she brought a baby boy of hers who was not yet eating food to the Messenger of Allah, may Allah bless him and grant him peace, and he sat it in his arms and it urinated on his garment, so the Messenger of Allah, may Allah bless him and grant him peace, called for some water and sprinkled over it but did not wash it.
It is better to clean the urine of the child, male or female, that has not yet started taking other foods than the mother’s milk by washing it well yet it is even feasible to sprinkle some water only over the urine of such male child according to the Hadith here; the urine of those who come to other foods, male or female, has to be washed well without difference.
G3-Hadith-75 (Issues-Purification)
Yahya related to me from Ibn Shihab from Abu Idris al-Khawlani from Abu Hurayra that the Messenger of Allah, may Allah bless him and grant him peace, said, "When you do wudu, snuff water into your nose and blow it out, and if you use stones (sandy-pebbles) to clean your private parts use an odd number."
On the basis of this Hadith, rinsing the mouth and snuffing up water in the nose well in Wudhu & even in bathing is taken as Fardh by some Ulema & Sunnah by others; also note that at that time it was common to use sandy-pebbles for cleansing the site of filth and that is even allowed today if cleansing is done properly; it is better to take three sandy-pebbles for it or any odd number higher than that though note this well that cleansing is important and taking exact odd number is not necessary.
G4-Hadith-95 (Issues-Purification)
Yahya related to me from Malik from Muhammad ibn Umara from Muhammad ibn Ibrahim that the mother of the son of Ibrahim ibn Abd ar-Rahman ibn Awf questioned Umm Salama, the wife of the Prophet, may Allah bless him and grant him peace, and said, "I am a woman who wears a long skirt and I walk in dirty places." Umm Salama replied, "The Messenger of Allah, may Allah bless him and grant him peace, said, 'What follows (i.e. clean places) purifies it.'
If someone walks on dry filth and he is with Wudhu that would not affect his Wudhu (and the reasoning given by the Prophet PBUH is for ease not to have un-necessary worry about it) but this narration is not taken to apply to the wet kind of filth especially if it is in some notable quantity as that must be washed well; if Salah is read with such wet filth in some quantity at the cloth or the body then it would have to be revised.
G5-Hadith-123 (Issues-Purification)
Yahya related to me from Malik from Ishaq ibn Abdullah ibn Abi Talha from Humayda bint Abi Ubayda ibn Farwa that her maternal aunt Kabsha bint Kab ibn Malik, who was the wife of the son of Abu Qatada al-Ansari, told her that once Abu Qatada was visiting her and she poured out some water for him to do wudu with. Just then a cat came to drink from it, so he tilted the vessel towards it to let it drink. Kabsha continued, "He saw me looking at him and said, 'Are you surprised, daughter of my brother?' I said, 'Yes.' He replied that the Messenger of Allah, may Allah bless him and grant him peace, said, cats are not impure. They intermingle with you .' " Yahya said that Malik said, "There is no harm in that unless one sees impurities on the cat's mouth."
Although, Wudhu from the water in which a dog has put its mouth is not valid but Wudhu from the water of the vessel by which a cat has drunk some water, is allowed due to the Hadith presented here though some of reputed Ulama indicate Karahat-Tanzihi in such Wudhu even but that practically does not affect much making Wudhu from it as the Hadith notes.
G6-Hadith-124 (Issues-Purification)
Yahya related to me from Malik from Ishaq ibn Abdullah ibn Abi Talha that Rafiibn Ishaq, a mawla of the family of ash-Shifa who was known as the mawla of Abu Talha, heard Abu Ayyub al-Ansari, one of the companions of the Messenger of Allah, may Allah bless him and grant him peace, say, while he was in Egypt, "By Allah! I don't know how to deal with these lavatories." The Messenger of Allah, may Allah bless him and grant him peace, said, "When you go to defecate or urinate, do not expose your genitals towards the Qiblah, and do not put your back to it”.
This is a verbal command that has been recorded by all the books of Sahah-Sittah; there are narrations reported by Jabir-RA and Ibne-Umar- RA that provide some concession in this issue as the former reports seeing the Prophet PBUH facing the Qiblah at the natural call and the latter reports seeing him with his back to it; it is obvious that the verbal command has to be taken here as the observation might be wrong as these both were seeing the Prophet (PBUH) from some distance (and this was an unintentional view and it is understandable that they both turned away almost immediately) and there is high probability that there might be a slack in their judgment of his position at that specific time.
G7-Hadith-206 (Issues-Purification)
Yahya related to me from Malik from Nafi that Abdullah ibn Umar used to say that men and their wives used to do wudu together in the time of the Messenger of Allah.
When the water for Wudhu is present in a big vessel that might be a big tub, there are three ways the man and his wife can make Wudhu from it; one is that they both make Wudhu together, the second is that the man makes his Wudhu and then his wife makes her Wudhu and the third is that the woman makes her Wudhu and then ther husband makes his Wudhu; these all ways are fine when the used water is not added to the water at the big tub though some of Ulema do have some reservation for the third way; however, the man and wife may use the running water with ease in any manner; note that it is not appropriate that a man uses unrelated woman’s remaining water for Wudhu and that a woman uses unrelated man’s remaining water for Wudhu (this is Makruh; normally Tanzihi yet becomes Tahrimi for those who find some perverted pleasure in it).
G8-Hadith-264 (Issues-Purification)
Yahya related to me from Malik from one of the Ansar that his father related to him that the Messenger of Allah, may Allah bless him and grant him peace, forbade defecating or urinating while facing the Qiblah.
The Prophet (PBUH) gave the guidance even for the wash-room and that is also one of the beauties of teachings of Ahadith for sure; note that Tirmidhi reports that Abu-Ayub-Ansari-RA has reported that Allah's Messenger, may Allah bless him and grant him peace, said, “When you go to the toilet, do not face the kiblah while passing stool or urine nor turn your backs to it, but turn to the east or west (from Madina)”; this is the clear guidance on this issue; see also G6-Hadith-124.
G9-Hadith-272 (Issues-Purification)
Yahya related to me from Malik from Safwan ibn Sulaym from Sai’d ibn Salama of the Bani Azraq from al-Mughira ibn Abi Burda of Bani Abd ad-Dar that he had heard Abu Hurayra speak about a man who came to the Messenger of Allah, may Allah bless him and grant him peace, and said, "Messenger of Allah! We travel by sea and we do not carry much fresh water with us so if we do wudu with it we go thirsty. Can we do wudu with seawater?" The Messenger of Allah, may Allah bless him and grant him peace, replied, "lts water is pure, and its dead creatures are halal."
The Prophet (PBUH) answered in such way that it becomes clear that the sea-water is purifying even for your bath and for your clothes and for your Wudhu etc. (though it’s a point to note that to make picnic with that water bathing for fun only with it is not appreciable by Islam); he even clarified by his answer that fish even if it is dead (recently, not eaten by any other animal), is totally fine to eat.
G10-Hadith-280 (Issues-Purification)
Yahya related to me from Malik from Abdullah ibn Dinar that Abdullah ibn Umar related that Umar ibn al-Khattab mentioned to the Messenger of Allah, may Allah bless him and grant him peace, that he would sometimes become junub in the night. The Messenger of Allah, may Allah bless him and grant him peace, said to him, "Do wudu and wash your penis, and then sleep."
Although it is not appreciable to keep in the state of need for Ghusl (Bathing) for long when a person can easily manage Ghusl yet some delay is allowed; such person must make Wudhu washing the private part if the need of Ghusl occurs at the night and then he may sleep and make his Ghusl in the morning; if during the day such need occurs and he delays the Ghusl, he must try to maintain his Wudhu until he takes the Ghusl before the next Salah.
G11-Hadith-304 (Issues-Purification)
Yahya related to me from Malik that Abdullah ibn Abi Bakr ibn Muhammad ibn Amr ibn Hazim heard Urwa ibn az-Zubayr saying, "I went to see Marwan ibn al-Hakam and we talked about what you had to do wudu for, and Marwan said, 'You have to do wudu if you touch your penis.' Urwa said, 'I didn't know that.' Marwan ibn al-Hakam said that Busra bint Safwan had told him that she heard the Messenger of Allah, may Allah bless him and grant him peace, say, 'If any of you touches his penis he should do wudu.'
This is a matter of preference because the Prophet (PBUH) has asked for Wudhu in this matter and has been lenient too so it might be Mustahab and not necessary; it depends on what was the last guidance of the Prophet (PBUH) in this matter but that is not known for sure; it is of-course better to revise the Wudhu at the time of Salah in such case so as no doubt to it occurs to the person.
G12-Hadith-319 (Issues-Purification)
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 wake up from sleep to pray, wash your hands before you put them in the wudu water, for you do not know where your hands have spent the night."
The guidance is clear and so after waking from sleep at any time as sleep of the night is not a condition here, a person must wash his hands before putting it into any vessel (that might be like some ordinary spacious vessel that we use often today) though the water would not become impure in ruling if he does put his hands in it without washing it first if he finds nothing objectionable at his hand; this guidance is Mustahab.
G13-Hadith-320 (Issues-Purification)
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, “Whenever someone of you does wudu, he should put water inside his nose and thoroughly rinse it, and whoever gets purity by sandy pebbles after relieving himself, he must use odd sandy pebbles.”
According to Hadith, the person must rinse the mouth and snuff up water in the nose well in Wudhu (though if short of time to Jama’ah, he might omit it) & even in bathing, he must rinse the mouth and snuff water up the nostrils well; at that time it was common to use sandy-pebbles for cleansing the site of filth (and that is even allowed today if cleansing is done properly with at least three sandy-pebbles though cleansing is important and taking less or more than this number is not necessary yet taking odd number is better according to the Hadith here); the Prophet (PBUH) has prohibited using dung and bones for Istinja (cleansing the site after passing urine or stool) instead of sandy-pebbles.
G14-Hadith-322 (Issues-Purification)
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, "If a dog drinks from your vessel, wash it seven times."
The water of the vessel in which dog has put its mouth is taken as unclean and it must be cleaned by washing it seven times; the first time (or the last time) it is better to rub it well to clean it well & proper.
G15-Hadith-384 (Issues-Purification)
Yahya related to me from Malik from Abd arRahman ibn al-Qasim from his father that A'isha umm al-muminin said, "We went out on a journey with the Messenger of Allah, may Allah bless him and grant him peace, and, when we came to Bayda' or Dhat al-Jaysh, a necklace of mine broke. The Messenger of Allah, may Allah bless him and grant him peace, stopped to look for it and the people stopped with him. There was no water nearby and the people were not carrying any with them, so they came to Abu Bakr as-Siddiq and said, 'Don't you see what A'isha has done? She has made the Messenger of Allah, may Allah bless him and grant him peace, and the people stop when there is no water nearby and they are not carrying any with them.' " A'isha continued, "Abu Bakr came and the Messenger of Allah, may Allah bless him and grant him peace, had fallen asleep with his head on my thigh . Abu Bakr said, 'You have made the Messenger of Allah, may Allah bless him and grant him peace, and the people stop when there is no water nearby and they are not carrying any with them ' " She continued, "Abu Bakr remonstrated with me and said whatever Allah willed him to say, and began to poke me in the waist. The only thing that stopped me from moving was that the Messenger of Allah, may Allah bless him and grant him peace, had his head on my thigh. The Messenger of Allah, may Allah bless him and grant him peace, slept until morning found him with no water. Allah, the Blessed and Exalted, sent down the ayat of tayammum and so they did tayammum. Usayd ibn Hudayr said, 'This is not the first baraka from you, O family of Abu Bakr.'" A'isha added, "We roused the camel I had been on and found the necklace under it."
TAYAMMUM means to get cleanliness by pure sand if water is not available and to ask for cleanliness becomes necessary; it literally means to make intention for (something); Tayammum was allowed most probably at Ghazwa Bani-Mustalaq and that was when the necklace of Bibi Ayesha was lost (that was in or around 4th year of Hijrah) and the procession had to stop for its search while water was scarce; Tayammum is one of specific attributes of Muslim Ummah; in Tayammum only hands and face are wiped with two beats of both hands one by one and in them, one is for the face and the other for hands.
G16-Hadith-401 (Issues-Purification)
Yahya related to me from Malik from Amr ibn Yahya al-Mazini that his father once asked Abdullah ibn Zayd ibn Asim, who was the grandfather of Amr ibn Yahya al-Mazini and one of the companions of the Messenger of Allah, may Allah bless him and grant him peace, if he could show him how the Messenger of Allah, may Allah bless him and grant him peace, did wudu. Abdullah ibn Zayd ibn Asim agreed to do so and asked for water to do wudu. He poured some out on to his hand and washed each hand twice and then rinsed his mouth and snuffed water up his nose and blew it out three times.Then he washed his face three times and both of his arms up to the elbows twice. He then wiped his head with both hands, taking his hands from his forehead to the nape of his neck and then bringing them back to where he had begun. Then he washed his feet.
Here we have the total Wudhu near to perfection and this is how Wudhu is performed generally since many centuries upto this time; Al-Hamdu Lillah (all praise is for Allah); there is another narration reported by Tirmidhi by Ali-RA that is Ali (RA) performed Wudhu; he washed his both hands thoroughly, rinsed his mouth thrice, snuffed water up his nostrils thrice, washed his face thrice, washed both arms including elbows thrice, wiped head once and washed both feet including ankles (thrice); then he stood up and drank the remaining water saying, “I wished to show you how the Prophet (PBUH) performed his Wudhu.”
G17-Hadith-420 (Issues-Purification)
Yahya related to me from Malik from Abu'n Nadr, the mawla of Abdullah ibn Ubaydullah, from Sulayman ibn Yasar from alMiqdad ibn al-Aswad that Ali ibn Abi Talib told him to ask the Messenger of Allah, may Allah bless him and grant him peace, what a man should do, who, when close to his wife, had a flow of prostatic fluid. Ali explained that the daughter of the Messenger of Allah, may Allah bless him and grant him peace, was living with him then and he was too shy to ask for himself. Al-Miqdad said, "I asked the Messenger of Allah, may Allah bless him and grant him peace, about it, and he said, 'When you find that, wash your genitals with water and do wudu as for prayer.'"
Ali-RA asked Miqdad-RA to ask the Prophet (PBUH) about Mazi (the sticky fluid that is like seminal fluid yet it is not that but comes before it or even independently sometimes) as the daughter of the Prophet (PBUH) was in Ali’s marriage and he felt shame to ask this matter himself that was afflicting distress on him at the time; according to Hadith here, the matter is clear that Wudhu is enough to achieve purification with it but wherever its impression is felt that site must be washed well and good (some of Ulama have taken fine to wash that even lightly as enough) but at the emission of seminal fluid (that is called Mani) by the nocturnal dream, bathing becomes obligatory.
G18-Hadith-439 (Issues-Purification)
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, "A Muslim slave (or a trusting slave) does wudu and as he washes his face every wrong action he has seen with his eyes leaves with the water (or the last drop of water). As he washes his hands every wrong action he has done with his hands leaves with the water (or the last drop of water). And as he washes his feet every wrong action his feet have walked to, leaves with the water (or the last drop of water) so that he comes away purified of wrong actions."
The Hadith points out that the person gets free from petty sins with the completion of his Wudhu; the Hadith also points out that the person must ask Allah for mercy towards him and also ask for His blessing to better all things at the environment he lives in.
G19-Hadith-449 (Issues-Purification)
Yahya related to me from Malik from Hisham ibn Urwa from his father from A'isha, umm al-muminin, that whenever the Messenger of Allah, may Allah bless him and grant him peace, did ghusl for major ritual impurity, he would begin by washing his hands, and then do wudu as for prayer. He would then put his fingers in the water and rub the roots of his hair with them. Then he would pour as much water as two hands can hold on to his head three times, and over the entire surface of his skin.
Due to Ahadith at this topic, Ulama have mentioned the complete manner of necessary bath that first, hands must be washed (by some mug or washing them by pouring water onto them without putting any of them into the water) before putting them into the bathing water that is in the vessel; second, the private part must be washed well with the bathing water; third, Wudhu must be made except for washing the feet (though the Hadith narrated here by Bibi Ayesha-RA omits this mention); fourth, the bathing water should be poured at whole of the body from the head (might be with hands but if available, then preferably with some clean mug) three times and fifth, the feet must be washed well moving a little pouring water over them; this is the complete manner of bath that cleanses the physique of a person totally well for sure; Al-Hamdu Lillah.
G20-Hadith-450 (Issues-Purification)
Yahya related to me from Malik from Hisham ibn Urwa from his father from A'isha, umm al-muminin, that I and the Messenger of Allah, may Allah bless him and grant him peace, did ghusl with the same vessel.
If the water runs from the tap or the shower, there is no problem if the husband takes the necessary bath and then his wife does so or even if it is the other way round; when the water is present in a big vessel and not running from the tap or the shower, then also it is well if the wife uses the water left-over from her husband for her necessary bath; many of Ulama do not mind even if the husband uses the water left-over by his wife for his necessary bath, though some do have reservation for this matter.
G21-Hadith-451 (Issues-Purification)
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, "Fatima bint Abu Hubaysh said, 'Messenger of Allah, I never become pure – should I leave prayer?' The Messenger of Allah, may Allah bless him and grant him peace, said, 'That is a vein, not menstruation. So when your period approaches, leave off the prayer, and when its grip leaves, wash the blood from yourself and pray.' "
“ISTIHADHA” means flow of blood even after the normal days of menstruation or continuous flow of blood from the site that might be due to some affliction; though there are different kinds of this affliction yet mostly the women afflicted with it are Mo’tadah (who knows her normal days of menses) and the ruling of that is addressed in the Hadith here; there were few women that were afflicted with this problem in the days of the Prophet (PBUH) and they were worried about how to read their Salah with this problem as they do not get clean from blood; Ahadith generally present two ways to deal with this matter and all clarify that the woman afflicted with Istihadha has to say her Salah certainly even with blood flowing as that is not menses but the blood that flows in a disorderly manner from some vein inside; the first way (that is normally accepted in practice in such case) is that the woman with such affliction determine the normal days of the menses by an idea of previous periods and then take the obligatory bath and consider her-self clean; then make Wudhu for each Salah and go on reading Salah in the normal routine as other women do until she gathers after specific days that now the period of menses has commenced ; the second way is to delay Zuhr reading it in last of its time and advance Asr reading it in the first of its time, saying them with one bath and to do the same with Maghrib & Isha; she has to make a separate bath for the morning Salah i.e. Fajr and though somewhat trying, this way of dealing the matter is mentioned as preferred upon the previous by Ahadith; all such women may omit the Nafl-Salah if they will, saying the Fardh-Salah with all care possible and Allah knows better.
G22-Hadith-477 (Issues-Purification)
Yahya related to me from Malik from Hisham ibn Urwa from his father from Zaynab bint Abi Salama that Umm Salama, the wife of the Prophet, may Allah bless him and grant him peace, said, "Umm Sulaym, the wife of Abu Talha al-Ansari, came to the Messenger of Allah, may Allah bless him and grant him peace, and said, 'Messenger of Allah! Allah is not ashamed of the truth-does a woman have to do ghusl if she has had an erotic dream?' He said, 'Yes, if she sees any fluid.' "
To understand the Hadith here, note that seeing nocturnal dream that is sexual in nature is not enough to make bath obligatory but if the dreamer (male or female) finds some moisture at the clothes then he or she must take bath necessarily; if the person is totally sure that this is not the impression by the emission then he or she might omit taking bath and it would not affect the purity of the body at all.
G23-Hadith-480 ((Issues-Purification)
Yahya related to me from Malik from Hisham ibn Urwa from his father from Fatima bint al-Mundhir ibn az-Zubayr that Asma bint Abu Bakr as-Siddiq said, "A woman questioned the Messenger of Allah, may Allah bless him and grant him peace, saying, 'If menstrual blood gets onto our clothes how do you think we should deal with it?' The Messenger of Allah, may Allah bless him and grant him peace, said, 'If menstrual blood gets onto your clothes you should wash them, and sprinkle them with water before you pray in them.' "
For reading Salah, the body, the clothes, the place all have to be clean from filth by the available clean water (see also A6-Hadith-12); the blood by menstruation is filthy in ruling and it has to be removed well from the cloth worn for Salah.
G24-Hadith-502 (Issues-Purification)
Yahya related to me from Malik from Yahya ibn Said from Muhammad ibn Yahya ibn Habban from his paternal uncle, Wasi ibn Habban, that Abdullah ibn Umar said, "People say, 'When you sit to relieve yourself, do not face the qibla or the Bayt al-Maqdis.' " Abdullah continued, "I went upon top of a house of ours and saw the Messenger of Allah, may Allah bless him and grant him peace, (squatting) on two unfired bricks facing the Bayt al-Maqdis, relieving himself." Ibn Umar added, "Perhaps you are one of those who pray folded on their haunches." Wasi replied, "I don't know, by Allah!" Malik said that he meant someone who, when he prostrated, kept his body close to the ground.
The Prophet (PBUH) gave the guidance even for the wash-room and that also is one of the beauties of teachings of Ahadith for sure; note that Tirmidhi reports that Abu-Ayub-Ansari-RA has reported that Allah's Messenger, may Allah bless him and grant him peace, said, “When you go to the toilet, do not face the kiblah while passing stool or urine nor turn your backs to it, but turn to the east or west (from Madina)”; this is the clear guidance on this issue; it is obvious that the verbal command has to be taken here as the observation of Ibn-Umar might have been wrong as he was seeing the Prophet (PBUH) from some distance and this was an unintentional view; it is understandable that he turned away almost immediately and there might have been a slack in his judgment of the position of the Prophet PBUH at that specific time.
G25-Hadith-33 (Issues-Sadaqa)
Yahya related to us from Malik from Ibn Shihab from Humayd ibn Abd ar-Rahman ibn Awf and from Muhammad ibn an-Numan ibn Bashir that they related to him that an-Numan ibn Bashir said that his father Bashir brought him to the Messenger of Allah, may Allah bless him and grant him peace, and said, "I have given this son of mine one of my slaves." The Messenger of Allah, may Allah bless him and grant him peace, said, "Have you given each of your children the same as this?" He said, "No." The Messenger of Allah, may Allah bless him and grant him peace, said, "Then take the slave back."
It is necessary that the father gives equal shares to all his offspring, whether male or female, from something that he gifts them though with the consent of all, it’s allowed for him to give more than the share to one or two of them; if very near to the end of life as is clear by his condition, then the father is not allowed to gift anything to his offspring as that is Wasiyat (Will) that he can not pronounce for any of those who get his possessions after his demise (here the son gets the double of what the daughter receives); every Muslim person must spend his life avoiding all types of shameful things and all sorts of injustice; Al-Hamdu Lillah.
G26-Hadith-51 (Issues-Sadaqa)
Yahya related to me from Malik from Ibn Shihab from Ubaydullah ibn Abdullah ibn Utba ibn Masud from Abdullah ibn Abbas that Sad ibn Ubada questioned the Messenger of Allah, may Allah bless him and grant him peace, and said,"My mother died while she still had a vow which she had not fulfilled." The Messenger of Allah, may Allah bless him and grant him peace, said, "Fulfill it for her."
Note that the person in taking upon himself to do or give something if Allah does the needed for him that is Mubah or Mustahab, he 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 the needy persons; also note that 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 some oath is taken by some close relative before death that is Mubah or Mustahab, that oath might be fulfilled by one of heirs and it is mentioned by some commentators at this Hadith that the mother of Sa’ad ibn Ubadah (RA) had taken an oath to free a slave and Sa’ad fulfilled that oath by setting a slave free then.
G27-Hadith-78 (Issues-Sadaqa)
Malik related to me from Malik from Ibn Shihab from Ata ibn Yazid al-Laythi from Abu Said al-Khudri that some people of the Ansar asked the Messenger of Allah, may Allah bless him and grant him peace, and he gave to them. Then they asked him again, and he gave to them until he used up what he had. Then he said, "What wealth I have, I will not hoard from you. Whoever has forbearance, Allah will help him. Whoever tries to be independent, Allah will enrich him. Whoever tries to be patient, Allah will give him patience, and no one is given a better or vaster gift than patience."
Live on necessities in the world is the message that this Hadith tells us as other Ahadith also tell the message; there is a Hadith that has words “the upper hand is better than the lower” and it also implies that a Muslim person must give a special attention to needs of those that are under his supervision dependant on him for their basic worldly needs; of course the upper hand that provides not only for the self but for others too is much better than the lower one that is of the person who asks for his needs from unrelated persons as he can not provide even for himself the necessities of life.
G28-Hadith-116 (Issues-Sadaqa)
Malik related to me that Ishaq ibn Abdullah ibn Abi Talha heard Anas ibn Malik say, "Abu Talha had the greatest amount of property in palm-trees among the Ansar in Madina. The dearest of his properties to him was Bayruha which was in front of the mosque. The Messenger of Allah, may Allah bless him and grant him peace, used to go into it and drink from the pleasant water which was in it." Anas continued, "When this ayat was sent down --- 'You will not obtain rightness of action until you expend of what you love,' (3,92) --- Abu Talha went to the Messenger of Allah, may Allah bless him and grant him peace, and said, 'Messenger of Allah! Allah, the Blessed, the Exalted, has said, "You will not obtain until you expend of what you love." The property which I love the best is Bayruha. It is sadaqa for Allah. I hope for its good and for it to be stored up with Allah. Place it wherever you wish, Messengerof Allah.' " "The Messenger of Allah, may Allah bless him and grant him peace, said, 'Well done! That is property which profits! That is property which profits. I have heard what you have said about it and I think that you should give it to your relatives.' Abu Talha said, 'I will do it, Messenger of Allah!' Abu Talha therefore divided it among his relatives and the children of his paternal uncle."
Except for the desendants (children and grand-children) and the preceding generation (father and grand-father) plus the spouse, it is allowed to pay Zakah to relatives that are needy; in fact that is much more preferable than paying it to some other needy; other Sadaqah must also be given especially to relatives as much as possible as Islam does not appreciate gathering wealth except for what is necessary; a Muslim person has been given the right to judge his needs by himself but he has to be prudent with care to the environment he lives in, in his judgment rather than judging his needs lavishly; he must give other amounts in charity where and when necessary as much as possible if he has been blessed with wealth by Allah as the deposits for Akhirat are much better than the deposits that are made for the worldly life; another version of this narration tells us that Abu-Talha gave his garden in Sadaqah at the descent of Ayah-245 of Surah Baqarah that says, --- “Who is he that would give a loan to Allah a fine loan” --- its possible that both the verses descended near to each other when he decided for the Sadaqah; the Holy Book Quran also says in this Surah Baqarah, “They question you about strong drink and games of chance; Say that in both is great sin and (some worldly) utility for men; but the sin of them is greater than their utility; and they ask you what they ought to spend so answer ‘that which you may spare’; so in this way, Allah makes clear the revelations to you that you might reflect well” (2:219).
G29-Hadith-168 (Issues-Sadaqa)
Yahya related to me from Zayd ibn Aslam that his father said that he had heard Umar ibn al-Khattab say, "I once gave a noble horse to carry somebody in the way of Allah, and the man neglected it. I wished to buy it back from him and I thought that he would sell it cheaply. I asked the Messenger of Allah, may Allah bless him and grant him peace, about it and he said, 'Do not buy it, even if he gives it to you for one dirham, for someone who takes back his sadaqa is like a dog swallowing its own vomit.' "
Note that it is not right to take back something that is given as Sadaqa or gift to someone as the Hadith here indicates; some Ulama do allow taking back of the gift given to the son by the father due to another Hadith that has been narrated on this topic if he wills but this is an exception; some of Ulama even allow other providers of gifts too to ask their gifts back if there are not any of many reasons that stop it yet the better and simple stance for the provider of the gift is simply not to ask the gift back other than the father if he wills, as the Hadith here clearly indicates.
G30-Hadith-174 (Issues-Sadaqa)
Yahya related to me from Malik from Zayd ibn Aslam from Ata ibn Yasar that a man of the Banu Asad said, "My family and I dismounted to rest at Baqi. My family said to me, 'Go to the Messenger of Allah, may Allah bless him and grant him peace, and ask him for something that we can eat,' and they began to mention their need. I went to the Messenger of Allah, may Allah bless him and grant him peace, and found that a man was asking for something, and the Messenger of Allah, may Allah bless him and grant him peace, was saying, 'I do not have anything to give you.' The man turned away from him in anger, saying, 'By my life! You give to whomever you wish.' The Messenger of Allah, may Allah bless him and grant him peace, said, 'He is angry with me because I do not have anything to give him. Whoever asks of you while he has an uqiya or its like, has asked with importunity.' " The man continued, "I said to myself about a camel that we had, 'It is better than an uqiya.' (Malik explained that an uqiya was forty dirhams.) So I returned and did not ask him for anything, and the Messenger of Allah, may Allah bless him and grant him peace, sent me barley and raisins after that. He gave us from his share until Allah, the Mighty, the Majestic gave us relief."
It is not allowed to ask for anything from someone even if he is near to the asking one if he can manage the sustenance of his own and his family though with some difficulty; this also tells that objection upon the judgment provided by Hadith of the Prophet without reasoning by other Ahadith leads to high misfortune that afflicts such persons for certain; may Allah save all true Muslims from such wrongful attitude; Al-Hamdu Lillah.
G31-Hadith-249 (Issues-Sadaqa)
Malik related to me from Nafi from Abdullah ibn Umar that the Messenger of Allah, may Allah bless him and grant him peace, said, "It is the duty of a Muslim man who has something to be given as a bequest not to spend two nights without writing a will about it."
The person if he intends, can make Wasiyat for a third part of his property as Sadaqa (as gift) to someone and not any more as that would adversely affect the heirs; the expense made on the funeral can also be taken out from the money the deceased has left though useless expense must totally be avoided; the will made for the heirs would not be applicable as their shares are fixed by the Holy Book Quran; if Musi makes it for more than third, his Wasiyat above third is void unless all the heirs agree to leave their respective shares for it; if a man has high debts more than his assets even, his Wasiyat is void then; it is not necessary that he makes Wasiyat as it is better to leave all he has for his heirs behind especially when they are needy.
G32-Hadith-255 (Issues-Sadaqa)
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 from the Mimbar when mentioning sadaqa and refraining from asking, "The upper hand is better than the lower hand. The upper hand is the one which provides (the poor), and the lower one is the one which asks."
Live on necessities in the world is the message repeated here as mentioned in many other Ahadith and this Hadith tell us to give a special attention to needs of those that are under our supervision dependant on us for their basic worldly needs; of-course the upper hand that provides not only for the self but for others too is much better than the lower one that is of the person who asks for his needs from unrelated persons as he does not put efforts to provide even for himself the basic necessities of life.
G33-Hadith-369 (Issues-Sadaqa)
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, "The very poor are not the people who constantly walk from person to person and are given one or two morsels, and one or two dates." They said, "Who are the very poor, Messenger of Allah?" He said, "People who do not find enough for themselves and other people are not aware of them to give sadaqa to them, and they do not start begging from other people."
The Hadith has the message that when a man has enough for him for few days or when he can earn for his sustenance then he must not beg for his sustenance; today if a person has amounts equal to Nisaab after keeping the cash for his necessities aside, he is fine in finance able to give charity and not liable to it; however, a family man if he is jobless or even with a job he is highly short of funds for necessities and obligations he has upon him, he is among the needy; note that it is said in a Hadith that nobody has eaten better than he who has eaten by the efforts of his hands and yet another Hadith tells us that the upper-hand is better than the lower-hand; it is the duty of the Government to see to extreme needy persons to provide for their sustenance but Muslims in general must also see that there are no such persons at the Islamic Society that do not even have their basic necessities available there helping them out at their troubles even by other of Sadaqah than Zakah; all Muslims must ask Allah for the betterment of everyone that no-one remains deprived of the basic economic necessities at the world, whether a Muslim or a non-Muslim and Allah knows better.
G34-Hadith-370 (Issues-Sadaqa)
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, “The best of Sadaqa is the female-camel that provides lots of milk & also is near to giving birth when it is given as gift; and that sheep that fills a vessel by its milk in the morning & a vessel in the evening.”
This Hadith tells clearly that the best of Sadaqah is edibles which benefits the person getting that benefits for much time ahead; animals such as camels and sheep had high value then and having them in plenty provided the sustenance with ease; they provided milk and at times, they were slaughtered for meat to fulfill the need for the food for all members of the family.
G35-Hadith-447 (Issues-Sadaqa)
Yahya related to me from Malik from Suhayl ibn Abi Salih from his father that Abu Hurayra said, "When people saw the first fruits of the season, they brought them to the Messenger of Allah, may Allah bless him and grant him peace. The Messenger of Allah, may Allah bless him and grant him peace, took them and said, 'O Allah! Bless us in our fruits. Bless us in our city. Bless us in our sa and bless us in our mudd. O Allah! Ibrahim is Your slave, Your Khalil and Your Prophet. I am Your slave and Your Prophet. He prayed to You for Makka. I pray to You for Madina for the like of what He prayed to You for Makka, and the like of it with it.' Then he called the smallest child he saw and gave him the fruits."
The Hadith tells that it is better to give the first fruits of the trees to some small child; it also tells that Muslims must care for each other asking Allah for goodness for all Muslims time and again; see also G79-Hadith-85.
G36-Hadith-471 (Issues-Sadaqa)
Malik related to me from Hisham ibn Urwa from his father from Aisha, the wife of the Prophet, may Allah bless him and grant him peace, that a man said to the Messenger of Allah, may Allah bless him and grant him peace, "My mother died suddenly, and I think that had she spoken, she would have given sadaqa. Shall I give sadaqa for her?" The Messenger of Allah, may Allah bless him and grant him peace, said, "Yes."
This needs some explanation as it is clear totally that worship of Allah that is physical has to be made by every Muslim by his own self for his own; among the five pillars of Islam are the recitation of the words of belief accepting them by heart (Kalimah), to read Salah and to keep Saum (fast) are physical deeds that a person has to perform himself and that can not be done by any other on his or her behalf; as for the payment of Zakah, it is the deed related to wealth and finance and this might be compensated by some other person paying it on his behalf if he dies before the payment; the matter of Hajj is somewhat complicated in this respect as it comprises of both physical and financial aspects and though the ruling accepted is that it might be compensated by some other person for a man who had not performed it (naming it Hajj-Badl) yet Hajj involves more than anything else a physical exertion, that is about 80% if not more in all matters of Hajj, and in that clearly, no other person can replace or substitute another person; it means that if Hajj-Badl is performed it would be highly deficient for the man for whom it is performed and the right thing seems that it is only to ask Allah to give the deceased person some part of the good returns that a man has received by the performance of his own Hajj that is besides the obligatory without lessening any of the performer’s returns; it is fine to pay amounts in compensation for the Saum that is named as Fidyah (amount in compensation for the Saum that are missed by the deceased) and it does not mean keeping Saum for the deceased actually; the point to note in the issue in consideration is that if someone performs a good deed that is not obligatory on him and he asks Allah to give some of its goodness to a deceased Muslim person, insha-Allah that deceased person would also receive a part of that without any deficit to his own self; asking Allah for the transmission of goodness (Eesale-Thawab) is allowed towards a living Muslim person too; the bottom-line is that for Zakah and for Saum, payment of cash to poor and needy is allowed on behalf of the deceased Muslim person by one of his heirs or by anyone close to him and hopefully Allah would be merciful to that person for deficit in these but there can be no compensation physically for any of the pillars of Islam (the mentioned two also included; for other three even no cash-payments would do); one has to see to all these high obligations for one’s own self or pay the consequence and Allah knows better; Al-Hamdu Lillah.
G37-Hadith-26 (Issues-DUA)
Yahya related to me from Malik from Ibn Shihab from Abu Abdullah al-Agharr and from Abu Salama from Abu Hurayra that the Messenger of Allah, may Allah bless him and grant him peace, said, "Our Lord, the Blessed and Exalted, descends every night to the heaven of this world when the last third of the night is still to come and says, 'Who will call on Me so that I may answer him? Who will ask Me so that I may give him? Who will ask forgiveness of Me so that I may forgive him?' "
At nights, Allah grants His mercy and His blessing to the person asking for it but note that due to our limitation, we are not allowed to try to understand anything said in such way about Allah as descending or ascending for He is not bound to time and space; also note that where the Holy Book Quran uses terms like the hand of Allah and His face (see 3:26 and 2:115) etc., the better thing is to take the clear meaning which such verses indicate leaving the literal meaning and leaving the terms unexplained saying Allah knows better; the clear meaning here at Hadith is that Allah’s mercy and blessing is easy to get by application of self towards Him at nights and the needed attitude here is that this opportunity must be availed; Al-Hamdu Lillah.
G38-Hadith-42 (Issues-DUA)
Yahya related to me from Malik from Ibn Shihab from Urwa ibn az-Zubayr from Aisha that the Messenger of Allah, may Allah bless him and grant him peace, when he had a complaint, would recite the last three suras of the Quran, over himself and blow. She said, "When his pain was great, I would recite it over him and wipe him with his right hand hoping for its blessing."
Note that if a person makes a habit of reciting four things from the Holy Book Quran that are Surah Fatiha & Aayatul-Kursi & the last ayat of Surah Baqarah & the Maudhatayn (the last two Surah), he would insha Allah remain safe from every big physical affliction till the last moment of his life; for making it a habit, its better reciting these four at-least 10 times after Fajr (early morning; beginning of the day) and at-least 10 times after Maghrib (beginning of the night) and that would insha Allah suffice against all physical and even spiritual ailments.
G39-Hadith-74 (Issues-DUA)
Yahya related to me from Malik from Ibn Shihab from Abu Ubayd, the mawla of Ibn Azhar, from Abu Hurayra that the Messenger of Allah, may Allah bless him and grant him peace, said, "You will be answered as long as you are not impatient and say, 'I have made a dua and I have not been answered .'
Note that DUA to Allah of Ibrahim and Ismael to raise a Prophet from their descendants who reads and teaches the verses from the Book of Allah and clarifies them well to all was answered after 2500 years in Muhammad (PBUH), the last Messenger of Allah; if DUA is not answered of a good Muslim here in the world and he does not complain but asks Allah for mercy towards him and for His blessing, he would get high rewards for it at Akhirat insha Allah.
G40-Hadith-110 (Issues-DUA)
Yahya related to me from Malik from Abu'zZubayr al-Makki from Tawus al-Yamani from Abdullah ibn Abbas that the Messenger of Allah, may Allah bless him and grant him peace, used to teach this dua in the same way that he would teach them a sura of the Qur'an, "O Allah, I seek refuge in You from the torment of Jahannam, and I seek refuge in You from the trial of the Dajjal, and I seek refuge in You from the trial of life and death." Allahumma inniy audhu bika min adhabi jahannama, wa audhu bika min adhabi'l-qabri, wa audhu bika min fitnati'l-mahya wa mamati.
Muslims must always seek refuge from torments of Jahannam and that means that they must always ask Taufiq of good deeds & of avoidance from all evil deeds; when the Muslim person asks for goodness and tries his best to avoid all wrongs, he does get safety from all troubles may they be at this worldly life or at the true life after it; the best DUA is to ask the goodness of the worldly life and of the true life at Akhirat asking the refuge from the fire of Jahannam (see Surah-Baqarah – 201); note that Ulama have told about Dajjal that his actions would be clearly against Humanity and there could remain no doubt for any faithful person by his activities that he is totally ungrateful to Allah; note that the system of life Dajjal would try to implement would ask for attention towards calling the laws by which Allah has created everything as the Natural Laws not mentioning the True Creator; towards caring about worldly life only trying to avoid even the mention of Akhirat; towards maintaining the physical health never taking up even a petty discussion over the necessity of the spiritual health as Islam clarifies; this is Dajjali-Fitnah (trial from Dajjal) and the stage is totally set today for such a person to rise who by the scientific technology would seemingly do the feats that Isa-AS did by the permission of Allah; in-fact, he could be anyone of the Jewish leaders in whom his people would find a high attraction as he does not need magic to do an extraordinary show of power; this imposter would show by the scientific advancement in medicine & surgery not necessarily by doing them personally that a man dying without any hope of life can come to life and a man with a cut in the chest even with his heart out of his body can come to life after surgical process and a man dying suddenly can be put to test then it can be told what he had eaten or drunk before his death with accuracy and a man afflicted with leprosy and even with other deadly infectious diseases can be cured well and even the barren land can be put to use by modern methods and artificial rain getting an amazing amount of harvest for the people from that barren land; he would put these things at fore as a challenge to Allah but these things have an obvious source behind them while Jesus Christ (Isa-AS) showed his amazing feats as Miracles performed by the permission of Allah; as Dajjal would misguide people telling them to have any attention towards Allah as obsolete due to advancement in science & technology, he would be a challenger to Allah and all His Commands; this difference between Miracles and scientific achievements without care for morality would be clear to every good Muslim as the characters of those who go by Dajjal’s way would tell clearly that Dajjal and his people are far away from righteousness; it is yet to be seen how he rises and presents the wrongful tasks but he would not be without challenge by men of Allah, insha Allah.
G41-Hadith-111 (Issues-DUA)
Yahya related to me from Malik from Abu'z Zubayr al-Makki from Tawus al-Yamani from Abdullah ibn Abbas that the Messenger of Allah, may Allah bless him and grant him peace, used to say, when he rose for prayer in the middle of the night, "O Allah, praise belongs to You. You are the light of the heavens and the earth and praise belongs to You. You are the Sustainer of the heavens and the earth and praise belongs to You. You are the Lord of the heavens and the earth and whoever is in them. You are the Truth, and Your words are true. Your promise is true, and the meeting with You is true. The Garden is true and the Fire is true and the Hour is true. O Allah, I submit to You and I accept You and I trust in You and I turn to You and I argue by You and I summon to You for judgement. Forgive me what I have sent before me and what I have left behind, what I have kept secret and what I have proclaimed, You are my god - there is no god but You." Allahumma laka'l-hamdu anta nuru's-samawati wa'l-ardi, wa laka'l-hamdu anta qayamu's-Samawati wa'l-ardi, wa laka'l-hamdu anta rabbu's-Samawati wa'l-ardi,wamanfihina.Anta'l-haqqu,waqawluka'lhaqqu, wa waduka'l-haqqu, wa liqa'uka haqqun, wa jannatu haqqun, wa naru haqqun, wa sactu haqqun. Allahumma laka aslamtu, wa bikaamantu, waalayka tawakaltu, wa ilayka anabtu, wa bika khasamtu, wa ilayka hakamtu, fa'ghfirliy ma qadamtu wa akhartu wa asrartu, wa alantu. Anta ilahiy, la ilaha illa anth.
DUA is accepted by Allah at the silence of the night when the Muslim person praises Allah and thanks Him for all His blessings with total humble attitude; it is especially accepted by Allah at the last hour of every night i.e. the hour just before the time of Fajr as clarified in Ahadith; at an Hadith-Qudsi, the Prophet PBUH has told us, ----- “Our Lord comes down every night to the heaven over earth in the last one-third of the night; He says, ‘Is there anyone to pray to Me that I may answer him? Who will ask Me that I may grant him? Who will seek forgiveness from me that I may forgive him?’----- the words must not be taken in the literal sense certainly as the presence of Allah of-course is not bound to any time or place; He is the truly Powerful certainly; all that is between the earth and skies are His creation; the Sun, the Moon, the stars, the earth, all the skies and everything in-between is the creation of Allah; He is the only Creator and the only True Authority; Al-Hamdu-Lillah.
G42-Hadith-335 (Issues-DUA)
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, "Every prophet is given a supplication (dua), and I wish to preserve my dua as intercession for my community in the next world.”
The Prophet PBUH cared highly for the Ummah and as such he intended to save all Muslims that had kept their good Belief intact, saving them completely from the dread of the deadly hell-fire; note that intercession (Shafa’at) would be allowed to the highly righteous Muslim persons for the pardon of highly wrongful persons who had saved their Belief yet their deeds have much wrongful acts that had made them liable to enter the hell-fire; may Allah save all good Muslims from the hell-fire; Al-Hamdu Lillah.
G43-Hadith-336 (Issues-DUA)
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 are making dua do not say; 'O Allah, forgive me if You wish. O Allah, forgive me if you wish.' You should be firm in your asking, for there is no compelling Him."
Allah is at the head of all matters and everything is going on in accordance to His Will so it is absurd to say in DUA to Allah ‘if You will’ as whatever He gives or takes would certainly be as He intends; Allah is the only True Creator and the only True Authority totally powerful certainly; only His Power is QADEEM (from ever to ever) ASL (actual) and LA-MEHDUD (without any limits); Al-Hamdu Lillah.
G44-Hadith-431 (Issues-DUA)
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, "Whoever says 'There is no god but Allah, alone, without any partner. The Kingdom and praise belong to Him and He has power over everything' (La ilaha illa'llah, wahdahu la sharika lah, lahu'l mulku wa lahu'l hamd, wa huwa ala kulli shay'in qadir) one hundred times a day, it is the same for him as freeing ten slaves. One hundred good actions are written for him and one hundred wrong actions (petty sins) are erased from him, and it is a protection from Shaytan for that day until the night. No-one does anything more excellent than what he does except someone who does more than that." This Hadith also has the addition that the Messenger of Allah, may Allah bless him and grant him peace, said, "Whoever says, 'Glory be to Allah and with His praise' (Subhana'llah wa bi-hamdihi) one hundred times in a day will have his wrong actions (petty sins) taken away from him, even if they are as abundant as the foam on the sea."
By recitation of these words mentioned at the Hadith that are the words of Dhikr i.e. the rememberance of Allah, Muslim persons get high good returns as they denote the Whole Truth; there is a Hadith at Tirmidhi narrated by Ibn Mas’ud that Allah’s Messenger (PBUH) informed that I met Ibrahim-AS on the night of Miraj (ascension to the heavens) and he said to me, “O Muhammad! Convey to your Ummah Salaam from me and inform them that Paradise has an excellent soil and sweet water, and (for some that prove their-selves rightful to get it), it is even plain and its trees are (planted by repeating the recitation of) Subhan-Allah (TASBIH), Al-Hamdu Lillah (TAHMID), la ilaha illa Allah that means there is no god but Allah (TAHLIL) and Allahu-Akbar (TAKBIR)”; note here that to ask cure by reciting the words of the Quran is allowed as that is nothing of spell but denote Tawakkul (trust) on Allah at a high level; also the use of words narrated in authentic Ahadith for the specific results is Mubah but other recitations must be avoided; Al-Hamdu Lillah.
G45-Hadith-444 (Issues-DUA)
Yahya related to me from Malik from Suhayl ibn Abi Salih from his father from Abu Hurayra that a man of the Aslam tribe said, "I did not sleep last night." The Messenger of Allah, may Allah bless him and grant him peace, said to him, "For what reason?" He said, "A scorpion bit me." The Messenger of Allah, may Allah bless him and grant him peace, said, "Had you said in the evening, 'I seek refuge with the complete words of Allah from the evil of what He has created, 'it would not have happened." Audhu bi kalimati'llahi't-tammati min sharri ma khalaq.
Although the Quranic verses are cure to everything for which a person intends and takes the specific verses that are known to put effect on the disease he intends to attack yet they are especially good for a poisonous bite (of snake or scorpion), evil eye (a bad effect had from eyes of a person who detests the subject, intentionally or unintentionally) and small pustules; the words noted here are wonderful as they tell that the man saying them is totally attentive to Allah and puts his care to Him; Al-Hamdu Lillah; the Verses of the Holy Book Quran that combat many of spiritual & physical afflictions highly are the first Surah Al-Fatiha, the last two Surah that are named together as Maudhatayn and Aayatul-Kursi; if the good Muslim person makes a habit of reciting four things daily a few times at Fajr and Maghrib from the Holy Book Quran that are Surah Fatiha, Aayatul-Kursi, the last Aayat of Surah Baqarah & the Maudhatayn, he would insha Allah remain safe from every big spiritual affliction and every big physical affliction till the last moment of his life insha-Allah.
G46-Hadith-448 (Issues-DUA)
Yahya related to me from Malik from Sharik ibn Abdullah ibn Abi Namir that Anas ibn Malik said, "A man came to the Messenger of Allah, may Allah bless him and grant him peace, and said, 'Messenger of Allah, our animals are dying and our camels are too weak to travel, so make dua to Allah.' The Messenger of Allah, may Allah bless him and grant him peace, made dua, and it rained on us from one jumua to the next." Anas continued, "Then a man came to the Messenger of Allah, may Allah bless him and grant him peace, and said, 'Messenger of Allah, our houses have fallen down, the paths are blocked, and our flocks are dying.' The Messenger of Allah, may Allah bless him and grant him peace, said, 'O Allah, (only) the mountain and hill-tops, the valley bottoms, and the places where trees grow.' " Anas added, "It cleared away from Madina like a garment being removed."
Stoppage of the Rainfall is either punishment to the people at the area or it is either trial for them so that they take-up the righteous Belief and make their deeds better in good time (they must especially care about the needy at that place); the Hadith here also tells that it is not improper to ask for rainfall at some limited specific area so as to avoid any disturbance it might cause to the well settled life of the place that cares about Islamic Values.
G47-Hadith-483 (Issues-DUA)
Yahya related to me from Malik from Hisham ibn Urwa from Abbad ibn Abdullah ibn az-Zubayr that A'isha, the wife of the Prophet, may Allah bless him and grant him peace, told him that she had heard the Messenger of Allah, may Allah bless him and grant him peace, say before he died, while he was leaning on her breast and she was listening to him, "O Allah, forgive me and have mercy on me and join me with the highest company."
The notable point here is that as Prophet, the Messenger of Allah, may Allah bless him and grant him peace, was Masoom (i.e. the one who does not commit any sin); still he used to ask Allah for forgiveness & mercy and that proved his humbleness in the court of Allah though he had the outstanding status among all good peoples of the world; by asking Allah for forgiveness & mercy at the last moments of his worldly life, he has guided us all to remain attentive to Allah always; another notable point is that the Prophet PBUH has certainly died as even though the Last Messenger of Allah, he was a man though he does have such life that if Allah wills, he does hear Salam given by heart at his resting place at Madina; from other places, angels do take the Salam to him; he had told just at the beginning of his mission of spreading Islam that he was not able to save anyone who does not take-up the Belief & the practice in Islam and that message always remains noteworthy; Al-Hamdu Lillah.
G48-Hadith-519 (Issues-DUA)
Yahya related to me from Malik from Yazid ibn Khusayfa that Amr ibn Abdullah ibn Kab as-Salami told him that Nafi ibn Jubayr told him that Uthman ibn Abi al-As came to the Messenger of Allah, may Allah bless him and grant him peace. Uthman said that he had a pain which was enough to kill him. The Messenger of Allah, may Allah bless him and grant him peace, said, "Rub it with your right hand seven times and say, 'I take refuge with the might of Allah and His power from the evil of what I feel.' " Uthman added, "I said that, and Allah removed what I had. I still command my family and others to say it."
Although it is allowed to take-up such valid cures to diseases that do not challenge Islamic Teachings in any way yet with that the notable thing is that the good words, that the good Muslim utters that are from the Holy Book Quran or as provided by the authentic Ahadith, have the good power to become soothing treatment for all diseases certainly; Al-Hamdu Lillah.
G49-Hadith-39 (Issues-Suckling)
Yahya related to me from Malik from Ibn Shihab from Urwa ibn az-Zubayr that Aisha umm al-muminin told him that Aflah, the brother of Abul-Quays came and asked permission to visit her after the veil had been lowered, and he was her paternal uncle by suckling. She said, "I refusedto give him permission to enter. When the Messenger of Allah, may Allah bless him and grant him peace, came, I told him about what I had done, and he ordered me to give him permission to enter."
Such relations that take place due to suckling become Mehram (relatives that can not be married) and it is allowed for the Mehram man to visit his woman relative; note that Islam does not appreciate for the woman even to talk with unrelated men unnecessarily and it also does not appreciate for the man to make any visit to a woman that is not his Mehram and if there is some high necessity for a man to visit some Na-Mehram woman, she must have a Mehram relative with her at the time and must try to keep to Hejab as much as possible.
G50-Hadith-40 (Issues-Suckling)
Yahya related to me from Malik from Ibn Shihab that he was asked about the suckling of an older person. He said, ''Urwa ibn az-Zubayr informed me that Abu Hudhayfa ibn Utba ibn Rabia, one of the companions of the Messenger of Allah, may Allah bless him and grant him peace, who was present at Badr, adopted Salim (who is called Salim, the mawla of Abu Hudhayfa) as the Messenger of Allah, may Allah bless him and grant him peace, adopted Zayd ibn Haritha. He thought of him as his son, and Abu Hudhayfa married him to his brother's sister, Fatima bint al-Walid ibn Utba ibn Rabia, who was at that time among the first emigrants. She was one of the best unmarried women of the Quraysh. When Allah the Exalted sent down in His Book what He sent down about Zayd ibn Haritha, 'Call them after their true fathers. That is more equitable in the sight of Allah. If you do not know who their fathers were then they are your brothers in the deen and your mawali,' (Sura 33, ayat 5) people in this position were traced back to their fathers. When the father was not known, they were traced to their mawla. "Sahla bint Suhayl who was the wife of Abu Hudhayfa, and one of the tribe of Amr ibn Luayy, came to the Messenger of Allah, may Allah bless him and grant him peace, and said, 'Messenger of Allah! We think of Salim as a son and he comes in to see me while I am uncovered. We only have one room, so what do you think about the situation?' The Messenger of Allah, may Allah bless him and grant him peace, said, 'Give him five drinks of your milk and he will be mahram by it.' She then saw him as a foster son. A'isha umm al-muminin took that as a precedent for whatever men she wanted to be able to come to see her. She ordered her sister, Umm Kulthum bint Abi Bakr as-Siddiq and the daughters of her brother to give milk to whichever men she wanted to be able to come in to see her. The rest of the wives of the Prophet, may Allah bless him and grant him peace, refused to let anyone come in to them by such nursing. They said, 'No! By Allah! We think that what the Messenger of Allah, may Allah bless him and grant him peace, ordered Sahla bint Suhayl to do was only an indulgence concerning the nursing of Salim alone. No! By Allah! No one will come in upon us by such nursing!' "This is what the wives of the Prophet, may Allah bless him and grant him peace, thought about the suckling of an older person."
The point to note here is that Radha’at (Suckling) is valid upto two years of the child; after that if a woman gives her milk to the child, it would not cause him to become Mehram to her due to suckling; note also that the Prophet PBUH made the case of Sahla bint Suhayl exceptional by his guidance about suckling to her that was related to her only; note also here that the adopted son has to be related in ruling to his actual father for certain.
G51-Hadith-310 (Issues-Suckling)
Yahya related to me from Malik from Abdullah ibn Abi Bakr from Amra bint Abd ar-Rahman that A'isha, umm al-muminin informed her that the Messenger of Allah, may Allah bless him and grant him peace, was with her and she heard the voice of a man asking permission to enter the room of Hafsa. A'isha said that she had said, "Messenger of Allah! There is a man asking permission to enter your house!" The Messenger of Allah, may Allah bless him and grant him peace, said, "I think it is so-and-so" (referring to a paternal uncle of Hafsa by suckling). A'isha said, "Messenger of Allah! If so-and-so were alive (referring to her paternal uncle by suckling) could he enter where I am?" The Messenger of Allah, may Allah bless him and grant him peace, said, "Yes. Suckling makes haram as birth makes haram."
Such relations that take place due to suckling become Mehram (relatives that can not be married) and it is allowed for the Mehram man to visit his woman relative; note that Islam does not appreciate for the man to make any visit to a woman that is not his Mehram and if there is some high necessity for a man to visit some Na-Mehram woman, she must have her Mehram relative or her husband with her at the time he visits her.
G52-Hadith-311 (Issues-Suckling)
Yahya related to me from Malik from Abdullah ibn Abi Bakr ibn Hazm from Amra bint Abd ar-Rahman that A'isha, the wife of the Prophet, may Allah bless him and grant him peace, said, "Amongst what was sent down of the Qur'an was 'ten known sucklings make haram' - then it was abrogated by 'five known sucklings'. When the Messenger of Allah, may Allah bless him and grant him peace, died, it was what is now recited of the Qur'an." Yahya said that Malik said, "One does not act on this."
There are two Aayah that are mentioned as not recited yet their ruling is accepted; one only Ayesha-RA has reported that is presented here about sucklings but her statement was never accepted by the majority of Ulema due to valid reasons; among these reasons is that even if Allah has revised the ruling for something (and He knows better), He has kept the Aayah that has the changed ruling still at the Holy Book Quran; for the other Aayah, only Umar-RA reported that the Aayah of Rajm was included in the text (but that is taken to mean Torah and not the Holy Book Quran); there are actually only five Aayah that have the changed rulings according to many Ulama of repute due to other Aayah and for these Aayah, the rule stands firm that the recitation of both the Aayah, one that is changed in some aspect in respect to the command it provides and one that changes it, is present clearly in the Holy Book Quran for reference, study and understanding; Al-Hamdu Lillah.
G53-Hadith-469 (Issues-Suckling)
Yahya related to me from Malik from Hisham ibn Urwa from his father that Aisha, umm al-muminin said, "My paternal uncle by suckling came to me and I refused to give him permission to enter until I had 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, came and I asked him about it. He said, 'He is your paternal uncle, so give him permission.' So I said, 'Messenger of Allah! The woman nursed me not the man.' He said, 'He is your paternal uncle, so let him enter.' " Aisha said, "That was after the veil had been imposed on us." Aisha added, "What is haram by birth is made haram by suckling."
Such relations that take place due to suckling become Mehram (relatives that can not be married) and it is allowed for the Mehram man to visit his woman relative; note that Islam does not appreciate for the man to make any visit to a woman that is not his Mehram.
G54-Hadith-70 (Issues-Foods)
Malik related to me from Ibn Shihab from Abu Umama ibn Sahl ibn Hunayf from Abdullah ibn Abbas that Khalid ibn al-Walid ibn al-Mughira entered the house of Maimuna, the wife of the Prophet, may Allah bless him and grant him peace, with the Messenger of Allah, may Allah bless him and grant him peace, and he was brought a roasted lizard. The Messenger of Allah, may Allah bless him and grant him peace, stretched his hand toward it. One of the women who was in Maimuna's house said, "Tell the Messenger of Allah, may Allah bless him and grant him peace, what he means to eat." Someone said, "It is a lizard, Messenger of Allah." He withdrew his hand. Khalid said, "Is it haram, Messenger of Allah?" He said, "No, but there were none in my people's land, and I find that I feel uneasiness to them (as it stinks)." Khalid added, "I chewed and ate it while the Messenger of Allah, may Allah bless him and grant him peace, was looking."
SOSMAR, as it is called in Urdu, is a very big lizard with great strength, especially at its tail, and this one is addressed here in Hadith; it has a long life and it takes a very small amount of water, mostly found in Africa at deserts; the prophet (PBUH) did not mark it to be Haraam (understandably, as generally food was scarce in Arabia then) but he refrained from eating it; note that Khalid ibn Walid (RA) ate this type of Lizard in front of the Prophet (PBUH) and he did not prohibit it; it was not usually found in the areas near Madinah and according to Ibne-Abbas, the Prophet (PBUH) felt some filth in it.
G55-Hadith-76 (Issues-Foods)
Yahya related to me from Malik from Ibn Shibab from Abu Idris al-Khawlani from Abu Tha’laba al-Khushani that the Messenger of Allah, may Allah bless him and grant him peace, said, "It is haraam to eat animals with fangs ".
The hunting-birds and animals are not allowed to eat according to this Hadith & according to other Ahadith that guide us well on this issue.
G56-Hadith-105 (Issues-Foods)
Yahya related to me from Malik from Abu'z-Zubayr al-Makki from Jabir ibn Abdullah that the Messenger of Allah, may Allah bless him and grant him peace, forbade that the meat from sacrificial animals be eaten after three days. Then later he said, "Eat, give sadaqa, provide for yourselves and store up."
Note that the society at Madinah was in need of provisions of food then and people that made the sacrifice of animals were few so they were ordered not to stock the meat of the sacrifice giving it all finishing it within three days; with time as things grew better generally, the Prophet (PBUH) gave the permission to store it for future use according to will and the administrative order was withdrawn in the best interest of the society.
G57-Hadith-113 (Issues-Foods)
Yahya related to me from Malik from Ismail ibn Abi Hakim from Abiyda ibn Sufyan al-Hadrami from Abu Hurayra that the Messenger of Allah, may Allah bless him and grant him peace, said, "Eating animals with fangs is haram. " Malik said, "According to this, is the custom among us."
The notable point here is that those beasts that are built to hunt and get their food by eating the meat of the prey they hunt (this includes the animals that live on the meat of other animals even if they do not hunt them by their-selves), they are not Halal to eat.
G58-Hadith-173 (Issues-Foods)
Yahya related to me from Malik, from Zayd ibn Aslam, that Ata ibn Yasar had told him, from Abu Qatada, the hadith about the wild ass as that of Abu'n-Nadr, except that in the hadith of Zayd ibn Aslam the Messenger of Allah, may Allah bless him and grant him peace, said, "Do you still have any of its meat?". The hadith that is referred to here is that “Abu Qatada was once with the Messenger of Allah, may Allah bless him and grant him peace. When they got to one of the roads to Makka he fell behind with some companions of his who were muhrim, while he was not. Then he saw a wild ass, so he got on his mount and asked his companions to give him his whip but they refused. Then he asked them for his spear and they refused to give it to him. So he took hold of it and attacked the ass and killed it. Some of the companions of the Messenger of Allah, may Allah bless him and grant him peace, ate from it, and others refused. When they had caught up with the Messenger of Allah, may Allah bless him and grant him peace, they asked him about it and he said, "It is food that Allah has fed you with."
The Hadith points out the ruling about the hunted animals when the person is with Muhrim persons or is himself a Muhrim; if the Muhrim hunts an animal, it is not allowed to eat it neither for him nor for others; its ruling is like the dead animal found that is prohibited to eat; if someone who is not Muhrim hunts an animal for the Muhrim that also is not allowed; Ahadith here provide basis to both the viewpoints but there is a third situation too that if someone hunts some animal and that is for himself and others that are not at the state of Ihram before Hajj, it is allowed even for Muhrim to eat it as they did not ask for it so the Hadith here tells clearly, “It is food that Allah has fed you with”; note this too that the eating of the fish is allowed even at the state of Ihram as it belongs to water and needs no slaughter.
G59-Hadith-251 (Issues-Foods)
Malik related to me from Nafi from Ibn Umar that the Messenger of Allah, may Allah bless him and grant him peace, said, "No one should milk someone else's cow without his permission. Would any of you like someone to come to his apartment, break into his larder, and take his food? The udders of cows guard their food for their owners, so no one should milk someone else's cow without his permission."
It depends on the usual practice of the area that might allow a person to take milk out of udders at extreme hunger without permission of the owner but that is after calling for three times to gain access to the owner for permission; or to eat from the fruits that fall from trees without any permission even for taste if the prevailing custom i.e. Urf does allow it there; the notable point here at the Hadith is that it guides that it is not feasible to take the milk from udders without any permission where hunger might be controlled just for taste & enjoyment.
G60-Hadith-262 (Issues-Foods)
Yahya related to me from Malik from Nafi from Zayd ibn Abdullah ibn Umar ibn al-Khattab from Abdullah ibn Abd ar-Rahman ibn Abi Bakras-Siddiq 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, "A person who drinks from a silver vessel brings the fire of Jahannam into his belly."
Islam is against pride of being someone unique, other than all, and it asks to compete in acts of virtues but not in worldly matters competing in wealth; to eat or drink in gold or silver utensils is not allowed in Islam and due to this Hadith, Ulama generally take using of such pots and plates as Naja’ez (Disallowed); silk has kinds like ordinary silk & brocade, difference in them being thin and thick silk respectively and both are disallowed for men but not for the women though they need to care about Hejab; note that the wine & the gold vessels are good things at Jannah (Paradise) but here in the world, they are disallowed.
G61-Hadith-265 (Issues-Foods)
Yahya related to me from Malik from Nafi from a man of the Ansar from Muadh ibn Sad or Sad ibn Muadh that a slave-girl of Kab ibn Malik was herding some sheep at Sal (a mountain near Madina). One of the sheep was about to die, so she went over to it and slaughtered it with a stone. The Messenger of Allah, may Allah bless him and grant him peace, was asked about that, and he said, "There is no harm in it, so eat it."
If a Muslim woman slaughters an animal that is Halal to eat by the name of Allah, it is valid to eat from it; also note that anything that makes the blood flow by the slaughter of that animal by a Muslim by the name of Allah, is well certainly to eat for all Muslims; Al-Hamdu Lillah.
G62-Hadith-309 (Issues-Foods)
Yahya related to me from Malik from Abdullah ibn Abi Bakr that Abdullah ibn Waqid said, "The Messenger of Allah, may Allah bless him and grant him peace, forbade eating the meat from sacrificial animals after three days." Abdullah ibn Abi Bakr said, "I mentioned that to Amra bint Abd ar-Rahman, and she affirmed that he had spoken the truth as she had heard A'isha, the wife of the Prophet, may Allah bless him and grant him peace, say, 'Some people from the desert came at the time of the sacrifice in the time of the Messenger of Allah, may Allah bless him and grant him peace, so the Messenger of Allah, may Allah bless him and grant him peace, said, 'Store up for three days, and give what is left over as sadaqa.' " She said that afterwards some one said to the Messenger of Allah, may Allah bless him and grant him peace, that people had been accustomed to make use of their sacrificial animals, melting the fat and curing the skins. The Messenger of Allah, may Allah bless him and grant him peace, said, "What about that?" They said, "You have forbidden the meat of sacrificial animals after three days." The Messenger of Allah, may Allah bless him and grant him peace, said, "I only forbade you for the sake of the people who were coming to you. Eat, give sadaqa and store up." By these people, he meant the poor people who were coming to Madina.
This Hadith tells us about not keeping the meat of sacrifice for more than three days but this was a Mustahab command related to management of affairs of the society and it was not among the religious commands of Islam as was clarified by the attitude of the Prophet (PBUH) towards it; the society was in need of provisions of food then and people that made sacrifice were few so they were ordered not to stock the meat of the sacrifice giving it all finishing it within three days; with time as things grew better generally, the Prophet (PBUH) gave the permission to store it for future use according to will and the administrative order was withdrawn in the best interest of the society.
G63-Hadith-367 (Issues-Foods)
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, said, 'The Muslim eats in one intestine, and the kafir eats in seven!' "
The Hadith here makes the point that a person who is not Muslim, really only cares about the worldly goods and is devoted to it; the term one intestine and seven intestines are just an expression to make the point that an infidel eats much more than a Muslim, as intestine is actually one vast organ (or two if the large intestine is counted too) present in folds at the stomach but as it holds the food eaten hence the expression used; the attention towards the worldly things makes an infidel a demanding person for such things but to the Muslim, it is clear that these things have no true value as he keeps this truth always in sight that such things would depart as soon as the worldly life ends and so the man is born not for these; they are to have but for necessity; the only aim of life is to attain the pleasure of Allah; Al-Hamdu Lillah.
G64-Hadith-368 (Issues-Foods)
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, "The food of two is enough for three, and the food of three is enough for four."
Allah likes sacrifice keeping the Islamic Principles in view and this Hadith guides to share the food with others who are in need but have’nt got enough to satisfy their hunger; to care about all Muslims and in fact all needy, is one of the basic teachings of Islam; see also G63-Hadith-367.
G65-Hadith-413 (Issues-Foods)
Yahya related to me from Malik from Abu Hazim ibn Dinar from Sahl ibn Sad al-Ansari that the Messenger of Allah, may Allah bless him and grant him peace, was brought a drink and he drank some of it. There was a boy at his right and some old men on his left. He said to the boy, "Will you give me permission to give it to these people?" The boy said, "No, Messenger of Allah, I will not prefer anyone to get my portion from you." He said, "So the Messenger of Allah, may Allah bless him and grant him peace, placed it in his 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 of the drink first.
G66-Hadith-445 (Issues-Foods)
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, gave hospitality to a kafir guest. The Messenger of Allah, may Allah bless him and grant him peace, ordered a sheep to be brought for him and it was milked. He drank its milk. Then another came, and he drank it. Then another came and he drank it until he had drunk the milk of seven sheep. In the morning he became Muslim, and the Messenger of Allah, may Allah bless him and grant him peace, ordered a sheep for him. It was milked and he drank its milk. Then he ordered another for him and he could not finish it. The Messenger of Allah, may Allah bless him and grant him peace, said, "The Mumin drinks in one intestine, and the kafir drinks in seven intestines."
The Hadith here makes the point that a person who is not a Muslim, really only cares about the worldly goods and is devoted to it; the terms one intestine and seven intestines are just an expression to make the point that an infidel eats much more than a Muslim, as intestine is actually one vast organ (or two if you count the large intestine too) present in folds at the stomach but as it holds the food eaten hence the expression used; the attention towards the worldly things makes an infidel a demanding person for such things but to a Muslim, it is clear that these things have no true value as he keeps this truth always in sight that such things would depart as soon as the worldly life ends and so the man is born not for these; they are to have but for necessity; the only aim of life is to attain the pleasure of Allah; Al-Hamdu Lillah.
G67-Hadith-492 (Issues-Foods)
Yahya related to me from Malik that Yahya ibn Said al-Ansari said that Muhammad ibn Ibrahim ibn al-Harith at-Taymi told him from Isa ibn Talha ibn Ubaydullah, fromUmayr ibn Salama ad-Damri, from al-Bahzi, that the Messenger of Allah, may Allah bless him and grant him peace, set out once for Makka while in ihram. When they had reached ar-Rawha, they unexpectedly came upon a wounded wild ass. Someone mentioned it to the Messenger of Allah, may Allah bless him and grant him peace, and he said, "Leave it. The man to whom it belongs is about to come." Then al-Bahzi, who was the man, came to the Prophet, may Allah bless him and grant him peace, and said, "Messenger of Allah, do whatever you want with this ass,' and the Messenger of Allah, may Allah bless him and grant him peace, told Abu Bakr to divide it up among the company. Then they went on until they came to the well of al-Uthaba, which was between ar-Ruwaytha and al-Arj (between Makka and Madina), where they unexpectedly came upon a gazelle with an arrow in it, lying on its side in some shade. He claimed that the Messenger of Allah, may Allah bless him and grant him peace, told someone to stand by it to make sure no one disturbed it until everyone had passed by.
The Prophet (PBUH) prohibited eating domestic asses (mules included) though the wild asses are allowed to eat; ghazelle also are allowed to eat yet here the mention is about the wounded ghazelle that has been hit by some hunter; like the consent received for the wounded wild ass, its usage too needed the consent from the hunter who had hit it and was taken as the owner to it; note also about those animals that are tied so that they can not run away to save themselves and are targeted for the fun of it or for any reason whatsoever, it is not allowed to eat them.
G68-Hadith-526 (Issues-Foods)
Yahya related to me from Malik from a reliable source from Bukayr ibn Abdullah ibn al-Ashajj from Abd ar-Rahman ibn al-Hubab al-Ansari from Abu Qatada al-Ansari that the Messenger of Allah, may Allah bless him and grant him peace, forbade making nabidh from dates and raisins together, and nearly ripe dates and fresh dates together.
NABIDH is dates soaked in water mixed with other items and grapes might be included with it; Islam has a concept that is named as Sadde-Zarae’ (Stopping of Means) and this means that all those things that have the high probability to lead towards any big sin (especially shameful acts) must be avoided and the point to note here is that the viscous liquids prepared from Nabidh putting Dates & Resins in it might turn to an intoxicant liquid if not taken early; this guidance shows to take care about such conversion of it to prohibited drink; in itself, Nabidh is Halal; see also D9-Hadith-136.
G69-Hadith-21 (Issues-Inheritance)
Malik related to me from Ibn Shihab from Abu Salama ibn Abd ar-Rahman ibn Awf from Jabir ibn Abdullah al-Ansari that the Messenger of Allah, may Allah bless him and grant him peace, said, "If someone is given a life pension (Umraa), for him and his posterity, it belongs to the person to whom it has been given. It never reverts to the one who gave it because he gave a gift and the rules of inheritance apply to it."
Umraa meant in Jahiliyyah (i.e. the time of ignorance that was before the Prophet PBUH called towards Islam) as to give a place of residence to someone for the whole life but it returned to the donor at his death; the Prophet (PBUH) ended this practice by saying what a person has given to someone by calling it Umraa then he has no claim to it and it is totally a gift from him to the receiver on which the heirs of the receiver only would have the right.
G70-Hadith-44 (Issues-Inheritance)
Malik related to me from Ibn Shihab from Urwa ibn az-Zubayr from Aisha, umm al-muminin that when the Messenger of Allah, may Allah bless him and grant him peace, died, the wives of the Prophet, may Allah bless him and grant him peace, wanted to send Uthman ibn Affan to Abu Bakr as-Siddiq to ask him about their inheritance from the Messenger of Allah, may Allah bless him and grant him peace A'isha said to them, "Didn't the Messenger of Allah, may Allah bless him and grant him peace, say, 'No one inherits from us. What we leave is sadaqa.'
The Prophet (PBUH) had left some land at Fidak when he passed away and considering it his left property, some of his wives RA thought to claim their inheritance for it; Ayesha-RA & even Abu-Bakr-RA who was the Caliph guided that the Prophet (PBUH) had said that his property would not be inherited and it meant that all his property has to be designated as Sadaqah.
G71-Hadith-65 (Issues-Inheritance)
Yahya related to me from Malik from Ibn Shihab from Ali ibn Husayn ibn Ali from Umar ibn Uthman ibn Affan from Usama ibn Zayd that the Messenger of Allah, may Allah bless him and grant him peace, said, "A muslim does not inherit from a kafir."
Ahadith are clear on this point that a Muslim would not be a heir to a disbeliever and a disbeliever would not be given anything from his property though he might be a near-relative but that would not be taken into account then.
G72-Hadith-68 (Issues-Inheritance)
Malik related to me from Ibn Shihab from Amir ibn Sad ibn Abi Waqqas that his father said, "The Messenger of Allah, may Allah bless him and grant him peace, came to me to treat me for a pain which became hard to bear in the year of the farewell hajj. I said, 'Messenger of Allah, you can see how far the pain has reached me. I have property and only my daughter inherits from me. Shall I give two thirds of my property as sadaqa?' The Messenger of Allah, may Allah bless him and grant him peace, said, 'No.' I said, 'Half?' He said, 'No.' Then the Messenger of Allah, may Allah bless him and grant him peace, said, 'A third, and a third is a lot. Leaving your heirs rich is better than leaving them poor to beg from people. You never spend anything on maintenance desiring the Face of Allah by it, but that you are rewarded for it, even what you appoint for your wife.' Sad said, 'Messenger of Allah, will I be left here in Makka after my companions have departed for Madina?' The Messenger of Allah, may Allah bless him and grant him peace, said, 'If you are left behind, and do sound deeds you will increase your degree and elevation by them. Perhaps you will be left behind so that some people may benefit by you and others may be harmed by you. O Allah! complete their hijra for my companions, and do not turn them back on their heels. The unfortunate one is Sa’d ibn Khawla.' The Messenger of Allah, may Allah bless him and grant him peace, was distressed on his account for Sa’d ibn Khawla had died at Makka."
The man leaving the world must make his will clearly that must remain upto one-third of his possessions as the other two-third would go to his heirs for whom he is not allowed to will, their shares being clearly specified in the Holy Book Quran; note that it is better that he leaves all his possessions to his heirs if they are in need as will for anything at his possession is not necessary; the will must be for good things as the will made for some evil would not be applicable; the Prophet (PBUH) told Sa’d Ibn Abi-Waqas that insha Allah he would live-on and Muslims in general would benefit from him; note that Sa’d Ibn Abi-Waqas (who had the Kuniyah of Abu-Ishaq and had fought at Badr where he lost his younger brother Umayr who was martyred and at Uhud too besides the Prophet PBUH) was one of the early Muslims at Mecca; he lived-on then and is known as the conqueror of the land of Persia too; Al-Hamdu Lillah.
G73-Hadith-160 (Issues-Inheritance)
Yahya related to me from Malik from Rabia ibn Abi Abd ar-Rahman from al-Qasim ibn Muhammad that A'isha umm al-muminin, said, "There were three sunnas established in connection with Barira: firstly was that when she was set free she was given her choice about her (slave) husband, secondly, the Messenger of Allah, may Allah bless him and grant him peace, said about her, 'The right of inheritance belongs to the person who has set a person free,' thirdly, the Messenger of Allah, may Allah bless him and grant him peace, came in and there was a pot with meat on the boil. Bread and condiment were brought to him from the stock of the house. The Messenger of Allah, may Allah bless him and grant him peace, said, 'Didn't I see a pot with meat in it?' They said, 'Yes, Messenger of Allah. That is meat which was given as sadaqa for Barira, and you do not eat sadaqa.' The Messenger of Allah, may Allah bless him and grant him peace, said, 'It is sadaqa for her, and it is a gift for us.' "
The matter reported here has some interesting features; these are that Barira (RA) was the slave-girl of Sayyidah Ayesha (RA) whom she had allowed freedom; her husband Mughith (RA) was a slave, black in color, to some other people at the time Barira was set free; a slave was considered unworthy to become husband to a free woman then so she was given the option if she would remain in her marriage or not; if he had been a free man, she would not have got the option to accept or reject him ; she very understandably took the option to leave him according to the custom of the day and that grieved him highly; in other version of this Hadith, we have that she was asked by the Prophet (PBUH) to revise her decision and accept him and she enquired if that was the Prophet’s command or his recommendation so when the Prophet (PBUH) told her that it was his recommendation only so she did not revise her decision and left Mughith; aftewards, Mugith was also freed yet the damage was done to him as Barira had already rejected him and the choice was only given at the initial time at her freedom; she stood by Sayyidah Ayesha (RA) when Sayyidah was blamed very wrongly with highly shameful act (and it is strange that there always are some unscrupulous people present in the environment who do blurt-out much wrongs about pious women as even Marium, Salam on her, was not spared) and Surah Noor, the twenty-fourth Surah, defended Sayyidah casting-away all evil talk about her at the time; Al-Hamdu Lillah; note that the female owners wanted to get the inheritance in the event of Barira’s death and the Prophet (PBUH) told Sayyidah Ayesha to go ahead in assisting Barira without worrying about conditions as Sayyidah Ayesha only would be liable to get the Wala (inheritance by Barira) as she is providing her the liberty that she wants; note also that the Prophet PBUH was not allowed to consume Sadaqa but he did accept gifts and the meat was Sadaqa to Barira but it was gifted by her to the household.
G74-Hadith-372 (Issues-Inheritance)
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, "My inheritance is not divided up by the dinar. What I leave apart from the maintenance of my wives and provision for my servant is sadaqa."
Due to the Hadith at the topic that tells whatever the Prophet (PBUH) leaves would be Sadaqa, claim to any of his possessions after his death were discarded; it is sad that such scholarly differences led to cause such high political differences between Muslims that even after centuries they are not resolved; there took place some other incidents too that made these differences between Sunni & Shi’a Muslims grow yet without giving any weight to such incidents now, the best thing to take-up in the given situation is to ask for high tolerance with acceptance that these differences are here to stay unless Allah eliminates them by His Power; we must care for each other as brothers and ask Allah that He helps all good Muslims in all their good endeavors to reconcile all issues of difference among them to such extent that they both wish well only of each other by total heart; Al-Hamdu Lillah.
G75-Hadith-47 (Issues-Different)
Yahya related to me from Malik from Ibn Shihab from Urwa ibn az-Zubayr that Abd ar-Rahman ibn Abd al-Qari said that he had heard Umar ibn al-Khattab say, "I heard Hisham ibn Hakim ibn Hizam reciting Surat al-Furqan (Sura 25) differently from me, and it was the Messenger of Allah, may Allah bless him and grant him peace, who had recited it to me. I was about to rush up to him but I granted him a respite until he had finished his prayer. Then I grabbed him by his cloak and took him to the Messenger of Allah, may Allah bless him and grant him peace, and said, 'Messenger of Allah, I heard this man reciting Surat al-Furqan differently from the way you recited it to me.' The Messenger of Allah, may Allah bless him and grant him peace, said, 'Let him go.' Then he said, 'Recite, Hisham,' and Hisham recited as I had heard him recite. The Messenger of Allah, may Allah bless him and grant him peace, said, 'It was sent down like that.' Then he said to me, 'Recite' and I recited the sura, and he said, 'It was sent down like that. This Qur'an was sent down in seven (different) ways, so recite from it whatever is easy for you .'
This denotes the way of saying very few words of the Holy Book Quran in Arabic with some difference and though meanings do not change by that yet there were places where the dialect used to be different then; there were two authentic words at extremely few places then (where any of the two words were allowed to be recited) but the only word that is taken in recitation now at these extremely few places are the way Quraysh recognized them for the simple reason that the Prophet (PBUH) belonged to the tribe of Quraysh so if some other word had been used too at any of such extremely few places with the accepted word as of now at the time just after the Prophet PBUH, those words are not in recitation today (though known still and they work as clarification to the text where they were secondary then); note that Uthman-RA settled the actual words for recitation officially at such extremely few places with the advice of Sahaba-RA so the secondary words fell out of recitation though they did not change the meaning while at few other places, only the way of pronunciation is different that is sometimes practiced even now by those that are adept as the Qaari (Reciters of the Quran) and that neither affects the spelling of the word nor the meaning related to it; Al-Hamdu Lillah.
G76-Hadith-52 (Issues-Different)
Yahya related to me from Malik from Ibn Shihab from Ubaydullah ibn Abdullah ibn Utba ibn Masud that Abdullah ibn Abbas said, "The Messenger of Allah, may Allah bless him and grant him peace, passed by a dead sheep which had been given to a mawla of his wife, Maimuna. He said, 'Aren't you going to use its skin?' They said, 'Messenger of Allah, but it is carrion. 'The Messenger of Allah, may Allah bless him and grant him peace, said, 'Only eating it is haram.'
The skin of an animal that is valid to eat is fine to use even if it is not slaughtered yet dies in some natural manner; to cut the wooly hair for use at clothes from the sheep that is alive is also allowed.
G77-Hadith-61 (Issues-Different)
Malik related to me from Malik from Ibn Shihab from Hamza and Salim the sons of Abdullah ibn Umar from Abdullah ibn Umar that the Messenger of Allah, may Allah bless him and grant him peace, said, "Ill luck is in a house, a woman and a horse."
ULAMA have clarified that this means that if something had any of ill-luck, it would have been women (who do not bear children), house (that is far from mosque having mischievous people at neighborhood) and horse (that is violent and not suitable to ride with ease).
G78-Hadith-72 (Issues-Different)
Yahya related to me from Malik from Ibn Shihab that Abd ar-Rahman ibn Kab ibn Malik al-Ansari told him that his father, Kab ibn Malik, used to relate that the Messenger of Allah, may Allah bless him and grant him peace, said, "The ruh of the mumin is a bird that sits in the trees of the Garden until Allah returns it to his body on the day He raises him."
It is difficult to intrerpret this Hadith and Ulama have remarked that we don’t exactly know how in the shape of (white or green) birds the souls of martyrs would live after death but by Hadith, this is understood that they would be at ease and free to move living at Jannah enjoying its blessings so the narration might have the meaning that they would be LIKE green jolly carefree birds living at Jannah; after death there is a period of Barzakh but it is not specific place according to Ulama of repute and it actually means that the spirit of a person lives on at a different plane of life according to his status then whether it is just above the grave or at some place that is neither trying nor rewarding or at some wretched place of punishment that is highly trying (called Sijjin that literally means “prison”) or at some blessed place that is highly rewarding being peaceful (that is named as Iliyyin that literally means the place that is elevated & honorable) or even at Jannah (Paradise) as told here; the notable point is that the different of dead might lose their lives totally at different times after death to wake-up certainly with life again at Hashr (the first day of Akhirat) and Allah knows better.
G79-Hadith-85 (Issues-Different)
Yahya related to me from Malik from Muhammad ibn al-Munkadir from Jabir ibn Abdullah that a Bedouin took an oath of allegiance in Islam with the Messenger of Allah, may Allah bless him and grant him peace. A fever befell the Bedouin at Madina. He came to the Messenger of Allah, and said, "Messenger of Allah, release me from my pledge." The Messenger of Allah, may Allah bless him and grant him peace, refused. Then he came to him again and said, "Release me from my pledge." The Messenger of Allah may Allah bless him and grant him peace, refused. Then he came again and said, "Release me from my pledge." He refused. Then he came again and said, "Release me from my pledge." He refused. The Bedouin left and the Messenger of Allah, may Allah bless him and grant him peace, said, "Madina is like the blacksmith's furnace. It removes the impurities and purifies the good."
There are many of merits that are mentioned in Ahadith for Madinah; like Makkah, it also is Haram and is highly respectable; the Prophet PBUH lived for more than 10 years there and it became the first place in his authority that lived by the Islamic Teachings; there is another Hadith about Madina (see also H20-Hadith-270) that Allah’s Messenger (PBUH) said, 'There are angels at the entries of Madina, and neither plague nor the Dajjal will enter it, (Insha Allah)” Al-Hamdu Lillah.
G80-Hadith-93 (Issues-Different)
Yahya related to me from Malik that Muhammad ibn Abdullah ibn Abi Sasa’a said that he heard Abul-Hubab Sai’d ibn Yasar say that he had heard Abu Hurayra say, "The Messenger of Allah, may Allah bless him and grant him peace, said, 'Allah afflicts the one for whom He desires good.' "
Allah raises the good status of the Muslim caring for and practicing Islam highly, due to any physical illness or mental agony that afflicts him by Allah’s will; a good deed is written for him on that and one of his minor sins is also eliminated from his work-sheet; there is another Hadith reported by Tirmidhi that the Prophet PBUH said, “Nothing afflicts a Believer like fatigue, grief, chronic illness or worry that worries him but Allah expiates with that his sins”; this tells clearly that a righteous person might have four troubles; two of them are at the physical side that are fatigue from an acute illness and affliction from a chronic disease and two are at the spiritual side that is the grief on the wrongs done and the worry that such things might occur in the future; all these troubles become expiation to his sins and Allah provides ways to him if he is a sincere Muslim to get His blessing by the advancement in his Belief and by the betterment in all his deeds; Al-Hamdu Lillah.
G81-Hadith-101 (Issues-Different)
Yahya related to me from Malik from Muhammad ibn Amr ibn Halhalaad-Dili from Mabad ibn Kab ibn Malik that Abu Qatada ibn Ribi used to relate that a funeral procession passed by the Messenger of Allah, may Allah bless him and grant him peace, and he said, "One is relieved and another, others are relieved from." They said, "Who is the one relieved and the one from whom others are relieved?" He said, "A slave who is mumin is the one who is relieved from the exhaustion and suffering of this world to the mercy of Allah, and a wrong-acting slave is the one from whom people, towns, trees and animals are relieved."
There is another Hadith too that is complementary to this one and it also tells us that it is better to hurry in the proceedings of burying the dead; Sayyidina Abu Hurayrah (RA) reported that the Prophet (PBUH) commanded, “Hasten with the funeral; for, if he was pious, send him soon to a better place; and, if he was evil, relieve your necks of him”; this Hadith narrated by Abu Hurayrah (RA) also points-out like few other Ahadith that the pleasure or the torment of the grave after death is certain to take place.
G82-Hadith-102 (Issues-Different)
Yahya related to me from Malik from Muhammad ibn Amr ibn Halhala ad-Dili from Muhammad ibn lmran al-Ansari that his father said that Abdullah ibn Umar came upon him while he stopped for a rest under a tall tree on the road to Makka, and he said, "What has made you stop under this tall tree?" He replied that he sought it's shade. Abdullah ibn Umar said, "Anything besides that?" and he said, "No, that was the only reason he stopped for a rest," and Abdullah ibn Umar said, "The Messenger of Allah, may Allah bless him and grant him peace, said, 'If you are between al-Akhshabayn (which are two mountains) near Mina,' indicating the east with his outspread hand, 'you will find a valley called as-Surar with a tree in it beneath which the umbilical cords of seventy prophets have been cut'; (this is the only narration in MUWATTA’ that is totally out of place here as Muhammad Ibn lmran al-Ansari is mentioned as an extremely weak narrator of Ahadith while his father is also unknown & obscure narrator).
I, MSD, would refrain from providing any comment on this narration that seems to be totally out of place in MUWATTA’ that is one of the most authentic books of Ahadith as this narration presents such text that is totally vague with such couple of narrators that are untrustworthy and fairly obscure respectively.
G83-Hadith-106 (Issues-Different)
Yahya related to me from Malik from Abu'z-Zubayr al-Makki that Jabir ibn Abdullah said, "We sacrificed with the Messenger of Allah, may Allah bless him and grant him peace, in the year of Hudaybiya, a camel between seven people, and a cow between seven people."
Seven persons can take part in the big animals like the cow or the camel though for the camel, many of learned Ulama accept ten shares too; also there are learned Ulama that even take one goat or one sheep enough for the whole house-hold in sacrifice, no matter how many occupy the house; the Muslim person must take the usual practice at the place he lives in without challenging it unreasonably.
G84-Hadith-114 (Issues-Different)
Yahya related to me from Malik from Ishaq ibn Abdullah ibn Abi Talha that Anas ibn Malik said, "I saw the Messenger of Allah, may Allah bless him and grant him peace, on one occasion when the asr prayer was at hand . Everyone was looking for water for wudu but no-one could find any. Then the Messenger of Allah, may Allah bless him and grant him peace, brought some water in a vessel . He put his hand into the vessel and then he told them all to do wudu from it." Anas added, "I saw water coming out from his fingers. Then all of them to the last man did wudu."
This was the Barakah of the Prophet PBUH that little water was enough for the Wudhu of many persons there; this Barakah we find even at other Ahadith too; Al-Hamdu Lillah.
G85-Hadith-119 (Issues-Different)
Yahya related to me from Malik that Ishaq ibn Abdullah ibn Abi Talha heard Anas ibn Malik say that Abu Talha had said to Umm Sulaym, "I have just been listening to the Messenger of Allah, may Allah bless him and grant him peace, and his voice was very weak. I recognised hunger in it, so, do you have anything?" She replied, "Yes," and brought out some barley loaves. She took her long head scarf and wrapped up the bread with part of it and put it into my (Anas's) hand and gave me part of it to wear. Then she sent me to the Messenger of Allah, may Allah bless him and grant him peace." Anas continued, "I took it, and I found the Messenger of Allah, may Allah bless him and grant him peace, sitting in the mosque with some people. I watched them. The Messenger of Allah, may Allah bless him and grant him peace, said, 'Did Abu Talha send you?' I replied, 'Yes.' He said, 'For food?' I said, 'Yes.' The Messenger of Allah, may Allah bless him and grant him peace, said to those with him, 'Let us go.' He set off and I went among them until I came to Abu Talha and told him. Abu Talha said, 'Umm Sulaym! The Messenger of Allah, may Allah bless him and grant him peace, has brought people and we have no food. What shall we give them to eat?' She said, 'Allah and His Messenger know best.' " Anas continued, "Abu Talha went out and met the Messenger of Allah, may Allah bless him and grant him peace, and the Messenger of Allah, may Allah bless him and grant him peace, approached with Abu Talha until they entered. The Messenger of Allah, may Allah bless him and grant him peace, said, 'Come now, Umm Sulaym, what have you got?' She brought out bread. The Messenger of Allah, may Allah bless him and grant him peace, ordered it to be broken into pieces, and Umm Sulaym squeezed out onto it a container of clarified butter which she had seasoned. Then the Messenger of Allah, may Allah bless him and grant him peace, said whatever Allah wished him to say, and said, 'Will you give permission for ten of them to come in?' He gave them permission, and they ate until they were full and then left. He said, 'Give permission to ten more.' He gave them permission, and they ate until they were full and left. Then he said, 'Give permission to ten more.' He gave them permission and they ate until they were full and left. Then he said, 'Give permission to ten more.' He gave permission and they ate until they were full and left. There were seventy or eighty men."
This was the Barakah of the Prophet PBUH that the little food was enough to feed many of Sahaba that numbered seventy or eighty; Al-Hamdu Lillah; note that there is an authentic narration that Sayyidina lbn Umar (RA) has related that the Prophet (PBUH) used to deliver the sermon standing by a trunk; when he took the pulpit (to deliver it), the trunk cried till he went to it and embraced it then it quietened down; sometimes impression of hope & fear affect even rocks and wood too and it is said in the Holy Book Quran narrating some incidents about the children of Israel, “Then your hearts hardened after that, so that they were like rocks, rather worse in hardness; and surely there are some rocks from which streams burst forth, and surely there are some of them which split asunder so water issues out of them, and surely there are some of them which fall down for fear of Allah, and Allah is not at all heedless of what you do” (2:74).
G86-Hadith-120 (Issues-Different)
Yahya ibn Yahya related to me from Ishaq ibn Abdullah ibn Abi Talha al-Ansari from Anas ibn Malik that the Messenger of Allah, may Allah bless him and grant him peace, said, "O Allah! Bless them in their measure, and bless them in their sa’ and mudd." He meant the people of Madina.
Madinah was the first city-state of Islam under the authority of the Prophet PBUH; the Prophet had asked at the visitors to Kabah at Makkah after the death of Abu-Talib if any tribe would extend its co-operation for Islam and the delegation of those who had embraced Islam from the city of Yathrab i.e. Madinah (as they had heard from Jews at Yathrab that a Messenger is to come soon at some area close to them and they recognized him to be that; the city of Yathrab being 250 miles away from Makkah) offered their homes and welcomed all Muslims to live in the safety of their city; they specially wanted the Prophet to bring peace to their city torn by tribal feuds and unrest; the Prophet PBUH accepted the offer and this was the Hijrat, the Migration; it was the turning point in the history of the Man as that was the time by which the Hijrah Calendar began in 622 AD and from that time in the coming few years, Yathrab became the first great Islamic City-State from where the light of Islam spread all over the known world of that time; it became known as Madinah (city) of the Prophet and to this day, it is usually called by the same name.
G87-Hadith-121 (Issues-Different)
Yahya related to me from Malik from Ishaq ibn Abdullah ibn Abi Talha al-Ansari from Anas ibn Malik that the Messenger of Allah, may Allah bless him and grant him peace, said, "The good dream of a man who is salih (righteous) is a forty-sixth part of prophecy." Yahya related the like of that to me from Malik from Abuz-Zinad from al-Araj from Abu Hurayra from the Messenger of Allah, may Allah bless him and grant him peace.
Interpretation of dreams that are given much importance in Psychology today do tell about the future and Islamic teachings appreciate good judgment in such interpretation; a part of Prophethood does not mean that it is actually any part of it but it is way of expressing the fact that as Prophets of Allah tell about the future by the will of Allah so dreams of a highly truthful person also does tell about it too though at much lesser degree by the will of Allah; the dreamer must only narrate his dream that seems good, to a well-wisher knowledgable in interpretation of dreams and not to all; if a persons sees a bad dream he should spit at the left side three times as he wakes up (he can just blow at the air three times turning the head to the left and that would suffice) and ask Allah for protection by reading something from the Holy Book Quran with intention of seeking this protection; Ibne-Sirin, who is one of good narrators in many chains of narrations, was one of the masters in the art of interpretation of dreams and his book written centuries ago is still the best on the topic; the teaching of Istikhara also guides towards dreams and though the actual asking for it is in Arabic yet if a Muslim person just turns towards Allah asking in any language for guidance in some matter, he is sure to get some indication by dream on the matter asked; note that Salah has to be in Arabic but DUA that is not inside any Salah can be made to Allah in any language and Istikhara is DUA but such matter on which Istikhara is sought, must only be such where the Muslim person has an option to take or leave; Al-Hamdu Lillah; also Istishara helps that is to ask advice from persons who care to follow Islam, in some important matter open to debate with total heart and insha Allah their advice would also serve to decide the matter in a better way; indeed the only aim of life is to worship Allah living humbly remembering Him always; Al-Hamdu Lillah.
G88-Hadith-127 (Issues-Different)
Yahya related to me from Malik from Ishaq ibn Abdullah ibn Abi Talha from Zufar ibn Sasa’a from his father from Abu Hurayra that when the Messenger of Allah, may Allah bless him and grant him peace, left the morning prayer, he would say, "Has any of you had a dream last night? All that remains of prophecy after me is the true dream."
True dreams are informed to be 46th part of the Prophethood and this means that as the Prophet can tell about the future by Allah’s will, the righteous dreamer of a dream can tell the coming events to him to some extent by that dream by Allah’s will; seeing chains at the feet means that the person would be steadfast on the Islamic way of life he believes in to get Jannah (Paradise) and seeing fetters at the neck means that he has picked up the load of sins going towards Jahannum (Hell); nothing can tell the future events now except for true dreams because there is no prophet to come now, Prophet Muhammad (PBUH) being the last Messenger of Allah; see also G87-Hadith-121.
G89-Hadith-129 (Issues-Different)
Yahya related to me from Malik from Ayyub ibn Abi Tamima as-Sakhtayani from Muhammad ibn Sirin that Umm Atiyya al-Ansariyya said, "The Messenger of Allah, may Allah bless him and grant him peace, came to us when his daughter died and said, 'Wash her three times, or five, or more than that if you think it necessary, with water and lotus leaves, and at the end put on some camphor, or a little camphor, and when you have finished let me know.' When we finished we told him, and he gave us his waist-wrapper and said, 'Shroud her with this.' "
The daughter of the Prophet (PBUH) mentioned at the Hadith is Zaynab (RA) and the Prophet gave the waist-wrapper for ease at the grave for her as the pleasure or the torment both commence from the grave; hair of the deceased woman if long must be brought in front and left; she has to be shrouded in five clothes that are long Kameez, lower garment, a long sheet of cloth, a cloth as scarf binding the hair and a cloth that ties over the chest, all in white.
G90-Hadith-134 (Issues-Different)
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, "Shall I tell you the things by which Allah erases wrong actions and by which he raises ranks: the complete and correct performance of wudu in adverse conditions, a great number of steps towards the mosque,and waiting after one prayer for the next prayer. That is the firm hold (Ribat; for preparation to Jihad), that is the firm hold, that is the firm hold."
Note that Salah erases the petty sins when performed with good Wudhu even when it seems tough as in Fajr i.e. the Salah before dawn, when the weather is somewhat cold; going to the Mosque at such times when some entertaining sports is on also erases the petty sins; even waiting enthusiastically for the next Salah erases the petty sins; Ahadith clarify that both Wudhu and Salah erase sins and the Holy Book Quran says in Surah Hud, “And establish regular prayers at the two ends of the day and at the approaches of the night as those things that are good remove those that are evil; be that the word of remembrance to those who remember (their Lord)” (11:114); Ribat means to guard the frontiers of the Muslim land from the ill-wishers of Islam so care about Wudhu and Salah is a matter that is very near to this position on an individual plane as when a person cares about his Wudhu & his Salah in all conditions, he does not give any chance to satan to cause trouble so he is at the guard of his good deeds (frontiers) to keep them unharmed; that provides for his good belief (the whole land) to remain intact; Al-Hamdu Lillah.
G91-Hadith-152 (Issues-Different)
Malik related to me from Humayd at-Tawil that Anas ibn Malik said, "The Messenger of Allah, may Allah bless him and grant him peace, was cupped. Abu Tayba cupped him, and the Messenger of Allah, may Allah bless him and grant him peace, ordered him to be given a sa’ of dates and ordered his family to lessen what he paid them for his kitaba or kharaj."
Here, we find clearly that cupping is allowed as there are Ahadith that prohibit cupping; note that cupper means the person who used to cure people of different diseases by sucking-out blood from the site of affliction by his mouth; this needed force in sucking and it did make things better many times for the afflicted people so it was an accepted way of cure in those times but it did cause bad blood to fill the mouth of the cupper at times and that was not appreciable; sometimes it became necessary in few afflictions at those times for cure so it was even appreciable if the cupper took care that the blood he sucks does not enter his stomach; this tells us that cupping is only Makruh-Tanzihi and it can be taken-up at high necessity; note that there are some of cures in the modern times that are not allowed to take even at some necessity mostly relating to genetics; also asking for cure is not allowed at all such times where features of highly shameful nature by Islam are taken-up without any care at all; Kitabah was the commitment between the slave & his master to free that slave taking some good amount of money from him so that he can live as a free man and practice Islamic Values without any reservation; Kharaj means here the money that was asked by masters from their slaves to earn on daily basis; Sa’ was the measuring unit of that time equivalent to some 3.2 Kg of today.
G92-Hadith-154 (Issues-Different)
Yahya related to me from Malik from Khubayb ibn Abd ar-Rahman from Hafs ibn Asim from Abu Hurayra or from Abu Said al-Khudri that the Messenger of Allah, may Allah bless him and grant him peace, said, "What is between my house and my mimbar is one of the meadows of the Garden, and my mimbar is on my watering-place (al-Hawd)."
This area (Riyadhul-Jannah) is very special at Masjide-Nabawi in Madinah in this sense that this is the place from where the Prophet PBUH used to give sermons and address Sahaba to guide them; this is the place whence Islam spread all over the world with time; Al-Hamdu Lillah.
G93-Hadith-159 (Issues-Different)
Yahya related to me from Malik that Rabia ibn Abi Abd ar-Rahman heard Anas ibn Malik say, "The Messenger of Allah, may Allah bless him and grant him peace, was not excessively tall or short. He was not very pallid nor dark. He did not have curly hair. Allah commissioned him at the age of forty. He stayed in Makka ten years and at Madina for ten years and Allah the Mighty, the Majestic made him die when he was sixty. There were not twenty white hairs in his hair or beard, may Allah bless him and grant him peace."
Muhammad PBUH, the last Messenger of Allah, was a mercy to the universe; his life ever shines as a symbol of light and guidance for all times and for all peoples; he gave the message of Allah comprising of three most important points; first is that attention must totally remain towards Allah at all times and at all places because He is the only True Authority so everyone must worship Him only that means everyone must have total obedience to Him only understanding well that obedience to others is subject to the rule that if there is disobedience to Allah, there would be no obedience to anyone; second is that Hashr (the first day of Akhirat), the day when everyone would rise from dead and would have to answer about how he or she spent the life given in this world clarifying about his or her belief & deeds, would surely take place; third is that Allah sent His Messengers to guide towards the Truth with the addition that Muhammad (PBUH) is the last Messenger of Allah who is giving the same message of Allah that other Messengers gave before him; being the last Prophet, the fundamentals of the Word of Allah came into practice for all times and all places for everyone to see, believe and practice and to follow him is to obey Allah who is the only One to be worshipped; Al-Hamdu Lillah; he was born in the harsh desert land of Arabia in April 572 A.D. or about that period in Rabiul-Awwal, the third month of the Lunar Calendar, almost 600 years after Jesus, Salam on him, in the city of Makkah, located in a deep valley surrounded by a curtain of brown and black jagged mountains; he was an orphan as his father died before he was born; he was raised in the desert according to the Arab custom and then by the age of six, his mother Amena also died and he was left alone to be brought up by his grandfather Abdal-Mutallib and when he died after two years, by his paternal uncle Abu-Talib; Makkah was an important & famous city primarily because within it stood the Holy Ka’bah, the First House ever set up for mankind to glorify the one True Lord Allah that was constructed around two thousand five hundred years earlier by the Prophet Ibrahim (Salam on him) with the help of his son Ismael (Salam on him); it was here in this deserted and barren valley that Ibrahim according to the will of Allah had settled his wife Hajirah along with their child Ismael; with the passage of time, Makkah gradually became a city of pilgrimage and a flourishing center of culture and trade through which passed the great trade caravans between Syria in the north and Yemen in the south; Muhammad PBUH, the last Prophet, was a direct descendant of Abraham (AS) through Ismail (AS) belonging to the noble and renowned family of Bani-Hashim; as a shepherd-boy, he used to tend the sheep and goats around the hills of Makkah, under the bright burning sun; as a young man, Muhammad PBUH became known to everybody as Al-Amin (the trustworthy), because of his honesty and noble character; his uncle Abu-Talib loved him dearly and would take him on trading journeys to Syria in 682 AD and after; this gave him the opportunity to learn the ways of trade and how to earn a living; he managed the trade well and though relatively poor, his truthfulness and generous nature made him trusted by everyone who knew him; there in Makkah was one the most honorable of ladies Khadija-RA for whom Muhammad PBUH had worked for, taking her goods of trade to places and who gave him an indirect proposal of marriage; he was at the age of about twenty four in 596 AD and she was much senior around forty years and twice widowed when Muhammad PBUH accepted her proposal; they were married and she bore him two sons (Qasim & Abdullah both of whom died in infancy) and four daughters (Zainab, Ruqayyah, Umme-Kulthum & Fatima), and as they lived a blissfully perfect family life for more than 25 years, it proved to be an ideal marriage; he never married any other woman during that period; his company and wise counsel were greatly sought after and he was an exceptional person never getting involved in any of the vices that were around him; Arabs of his time had many great qualities as they were brave, generous, loyal and fierce fighters but they were often involved in petty feuds fighting fiercely for years and had little respect for the weak, orphans & widows included, and frequently indulged in heavy drinking and frivolity; because of the important status given to men and low status given to women, there were few such fathers even, who buried their daughters at birth but at the root of all evils, lay polytheism and worshipping idols; the everlasting religion, the word of Allah, which was preached by all Messengers including Adam, Noah, Abraham, Moses, Jesus (Salam on all) before Muhammad PBUH, had been forgotten with time; over the years, some 360 idols had been installed in the Holy Ka’bah and even the followers of Moses & Jesus that still had Torah with them (though changed a lot by additions at translations), had diverged from the pure true faith of Abraham and had divided themselves into many separate sects then; Muhammad PBUH, the last of Messengers, was an exceptional figure as he did not take part in any of wrong practices and he used to retreat to an isolated cave in the nearby mountain called Hira to meditate in search of Truth and with no sound but the stirring wind, he would contemplate; here he got the first Revelation of the Holy Book Quran from Allah in the month of Ramadhan that told him to ----- “Read by the name of your True Lord that created you” ----- that occurred most probably in 611 AD or about it and by the teaching of the Holy Book Quran, about 22 years ahead, he changed for the better whole of Arabia and set the pace to better all of the known world of that time; SALLA-ALLAHU-ALAIHE-WA-SALLAM (i.e. PBUH); in the 11th year of Hijrah on Monday 12th Rabi-ul-Awwal that came at one of the first ten days of June 632; he passed away in Madinah with the world at his feet yet not a Dirham in his savings; the message that he had to give at the command of READ that included also the explanation of the Holy Book Quran, he did give it in total with quality that remains with us and his Sunnah guides us towards a very high morality; this message enlightened the world then in that period of utmost Jahiliyat (ignorance to morality and righteousness) and no doubt it is the only thing that can prove to be the great light of Guidance in this time of darkness too, the second Jahiliyat; may Allah guide us all towards the Truth, give us Taufiq to accept it and enable us to live practically according to it; Al-Hamdu Lillah.
G94-Hadith-163 (Issues-Different)
Malik related to me from Rabia ibn Abi Abd ar-Rahman from Yazid, the mawla of al-Munbaith that Zayd ibn Khalid al-Juhani said, "A man came to the Messenger of Allah, may Allah bless him and grant him peace, and asked him about finds. He said, 'Memorize the characteristics of the object found, then publicise it for a year. If the owner comes, give it to him. If not, then it is your business.' He said, 'What about lost sheep, Messenger of Allah?' He said, 'They are yours, your brother's or the wolf's.' He said, 'And the lost camel?' He said, 'It's none of your concern. It has its water and its feet. It will reach water and eat trees until its owner finds it.' "
LUQTA means something that is found lying idle somewhere andif it is picked-up, it is necessary to announce about it so that its owner could be found; Islam does not appreciate the idea that the finder is the keeper; here some questions are to be answered and the first among them is that what lying thing might be taken into custody; second is that for how much time it must be announced; third is that when is it allowed to use it if the owner does not turn-up; fourth is that if the finder does use it and then the owner turns-up so then what should he do and the last but not the least, if he has used it and the owner never turns up, would he be a sinner; the respective answers to questions are that when a man that fears Allah sees something that is of some good value lying idle, he must pick it up if he sees that it might fall in wrong hands; anything that is not much valuable or he sees that the owner would certainly come at this site searching for it without any adverse effect to it, then he must leave it alone; answer to the second question is that the finder must announce Luqta for at least one year as the requirement of Adl (justice) though he might continue to announce it for even more on basis of Ehsaan; answer to the third question is that if the finder is needy he can use it after one year of announcement but he would have to return its compensation if the rightful owner turns-up even after a year when the finder has used it; if the finder is extremely needy at the time when he got Luqta and that could do fine to fulfil his extreme need, he can use it then and there with the intention to return its compensation as its owner turns-up; the finder must not use it even after a year if he is well-off keeping it aside at safety though its usage is allowed even for a prosperous finder after that time if he so intends with intention to provide the compensation for the usage; answer to the fourth question is that if the finder has used it and its owner turns up, the finder has to pay the compensation and consideration would be given neither to the length of owner’s absence nor to the prosperity or poverty of the finder; the owner has the right to designate it as Sadaqa if he intends seeing the status of the finder; answer to the last question is that the finder if he uses the Luqta after a year, insha-Allah he would not be a sinner as the Prophet (PBUH) has clearly put this period of a year as a limit to wait with the intention that he would return it if that is needed; the thing of use must come in use when the period to wait for the owner expires without any intention to defy his right in any way and Allah knows better.
G95-Hadith-164 (Issues-Different)
Malik related to me from Zayd ibn Aslam that Abdullah ibn Umar said, "Two men from the east stood up and spoke, and people were amazed at their eloquence. The Messenger of Allah, may Allah bless him and grant him peace, said, 'Some eloquence is sorcery,' or he said, 'Part of eloquence is sorcery.' "
It is praiseworthy for a person to develop modesty in attitude and talk only when needed up-to the need and that would affect his Faith most positively; when needed for Islam, the Muslim person must speak in its favor as much as possible to clarify its Truth because the only aim of life is to worship Allah; this would do well to get His Pleasure and every asset available has to be used in this work for sure.
G96-Hadith-178 (Issues-Different)
Yahya related to me from Malik from Zayd ibn Aslam from Abu Salih as-Samman from Abu Hurayra that the Messenger of Allah, may Allah bless him and grant him peace, said, "Horses are a reward for one man, a protection for another, a burden for another. The one who has them as a reward is the one who dedicates them for use in the way of Allah, and tethers them in a meadow or grassland. Whatever the horse enjoys of the grassland or meadow in the length of its tether are good deeds for him. If it breaks its tether and goes over a hillock or two, its tracks and droppings are good deeds for him. If it crosses a river and drinks from it while he did not mean to allow it to drink it, that counts as good deeds for him, and the horse is a reward for him. Another man uses his horse to gain self reliance and up-standingness and does not forget Allah's right on their necks and backs (i.e. he does not ill treat or over-work them). Horses are a protection for him . Another man uses them out of pride to show them off and in hostility to the people of Islam. They are a burden on that man." The Messenger of Allah, may Allah bless him and grant him peace, was asked about donkeys, and he said, "Nothing has been revealed to me about them except this single all-inclusive ayat, 'Whoever does an atom of good will see it, and whoever does an atom of evil, will see it.' " (Sura 99 Ayats 7,8) .
In my language Urdu, there is a verse of poetry that means those who have exceptional status have exceptional difficulties too; Muslims are commanded to use the good things they are blessed with in the way of Allah and not in any other way as then that would cause them to become sinful; the Hadith here gives the same message that who does possess assets of high value must take care to put them into use in the way of Allah else that would become burden to them; in those times tamed animals were the most valuable assets like goats & sheep, herd of cows, horses and camels so we are told that horses are good when those are used in the way of Allah for Jehad and they would not be of any trouble if they are used in any good work to earn a decent living; but if they are not used in the two mentioned ways then they become a burden to the person for which the person would have to answer on the Day of Judgment.
G97-Hadith-182 (Issues-Different)
Malik related to me from Zayd ibn Aslam from Ibn Wala al-Misri from Abdullah ibn Abbas that the Messenger of Allah, may Allah bless him and grant him peace, said, "A skin when it is tanned is pure."
The animal that had been slaughtered in the name of Allah, when its skin is tanned it is good to use and to take benefit from; however there is difference of view about the use of skin of the recently dead animal (but not that had been dead for quite some time as its skin is not fine to use) even if it is among those that are edibles; many of Ulama take the skin of even such an edible animal that has recently died as quite fine to use and take benefit therefrom when it has been tanned properly according to the Hadith mentioned here.
G98-Hadith-187 (Issues-Different)
Yahya related to me from Malik from Ziyad ibn Sad from Amr ibn Muslim that Tawus al-Yamani said, "I found some of the companions of the Messenger of Allah, may Allah bless him and grant him peace, saying 'Everything is by decree.' " Tawus added, "I heard Abdullah ibn Umar say that The Messenger of Allah, may Allah bless him and grant him peace. said, 'Everything is by decree - even incapacity and ability,' (or 'ability and incapacity')."
Before the birth of a person, four necessary things are written for him then & there (this is some intangible writing on the physique copied from the Book of Destiny i.e. Taqdir-Muallaq and that he might change for the better by being totally attentive to Allah only); these four things are mentioned in another authentic Hadith that “Allah sends to him an angel who blows into him the soul and is commanded (to write upon him) four words; he records his sustenance, his life term, his deeds and whether he will be miserable or fortunate”; Allah says in the Holy Book Quran about His Own-Self that “for Him is to create and for Him is to command”; Al-Hamdu Lillah.
G99-Hadith-203 (Issues-Different)
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, "A man who knows the Qur'an well is like a man who has a hobbled camel. If he takes care of it, he keeps it, and if he lets it go, it gets away."
This Hadith means that a person who is learned in the Holy Book Quran must put his knowledge to practice; if he does not do it remembering it in theory and forgetting it in practice being a hypocrite then he has committed a grave sin certainly; note that the narration here is not related to memorizing and then forgetting the verses though every Hafiz (the person who memorizes the Holy Book Quran by heart) must care to revise it time and again as not to forget his memorized verses yet that he must take up as a rule on the level of Ehsaan to keep hold of it totally.
G100-Hadith-207 (Issues-Different)
Yahya related to me from Malik from Nafi that Abdullah ibn Umar said that the Messenger of Allah, may Allah bless him and grant him peace, said, "When you die, your place will be shown to you in the morning and the evening. If you are one of the people of the Garden, then you will be with the people of the Garden, and if you are one of the people of the Fire, then you will be with the people of the Fire. You will be told, 'This is your place of waiting until Allah raises you on the day of rising.' "
The pleasure and the torment after death at the grave is totally a fact and that all Muslims must believe, even if they do not understand its nature totally; the grave is either a part of Jannah (Paradise) or a part of Jahannum (Hell); note here that when grave is mentioned as a place of pleasure or torment, it actually means the time after the death of a person with a clear connection to his physique in some way, dying by any reason in whatever condition so that is after the end of this worldly time of life upto when Allah wills; Allah might end it early at the life of grave or late as He wills and everyone that had ever lived at the world would then be collected at Hashr; Ulama have clarified this concept well and there are many good works done in this respect yet the clearest evidence is of course the Holy Book Quran that says, “And the most evil punishment overtook Pharaoh’s people; the fire; they shall be brought before it (every) morning and evening and on the day when the hour shall come to pass; (it would be commanded) make Pharaoh’s people enter the severest chastisement” (Surah Momen-46) and in the sixth Surah where the scene of the death of unjust persons is narrated it is said, “And if you had seen when the unjust shall be in the agonies of death and the angels shall spread forth their hands; Give up your souls; today shall you be recompensed with an ignominious punishment because you spoke against Allah other than the truth and (because) you showed pride against His revealed verses” (Surah Anaam-93); Surah Taubah, the ninth Surah, also has a verse on this and it reads, “And from among those who are round about you of the dwellers of the desert there are hypocrites, and from among the people of Madinah (also); they are stubborn in hypocrisy; you do not know them; We know them; We will punish them twice (i.e. punishment at the worldly life and at the life ahead before Hashr) then shall they be turned back to a grievous chastisement (in Akhirat)” (Surah Taubah-101); certainly this happens yet how this happens is a question on which comment is not feasible due to the limitation in our understanding in this matter and where Ahadith point out that the grave becomes vast to provide ease to a person or becomes extremely narrow for his distress, that actually means that the person really feels the pleasure or the torment at the life of the grave.
G101-Hadith-233 (Issues-Different)
Yahya related to me from Malik from Nafi that Abdullah ibn Umar divorced his wife while she was menstruating in the time of the Messenger of Allah, may Allah bless him and grant him peace, Umar ibn al-Khattab 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, said, "Go and tell him to take her back and keep her until she is purified and then has a period and then is purified. Then if he wishes, he an keep her, and if he wishes he should divorce her before he has intercourse with her. That is the idda which Allah has commanded for women who are divorced."
Islam highly disapproves of divorce; it is said that even when it is allowed at utmost necessity, it is the most loathsome among the allowed things by Islam; the word used in Arabic for divorce is Thalaq which means “to release some bondage”; if there remains no option but to go for that after consideration of the matter for quite a while from every aspect, then the best Sunnah way is to pronounce the divorce once to the wife when the wife is in the state of physical purity and the man has not committed sexual intercourse with her in that purity; she would then pass her Iddah of three months and the good thing about this bad matter of divorce is that he can reverse the decision during or even after the Iddah without asking consent of his wife (she gave it when she married him) and keep her as his wife though one pronouncement of divorce ends for him and now there remains two only for the whole life as the man has the right of three pronouncements of divorce in total; if he wants to leave her it is not necessary that he does pronounce the other two divorces too to end-up the matter and the woman has the right to marry someone else after she has passed her Iddah now being out of his bondage with only the one divorce that he had pronounced initially and he loses the two others for good; the divorce that is given irrevocably by pronouncing the words of divorce three times at once is Bid’ah (that means any such practice that challenges the teachings of Sunnah) though it would take place and also the divorce that is given at the period of menses to the wife is also Bid’ah though that divorce is single in counting and as such it is revocable it must be revoked as told in this Hadith; the notable points are that the man only has the right to divorce; the second point to note is that according to Islamic teachings the expression of divorce in words by the man to his wife puts the divorce in effect and he has the right to pronounce the divorce three times so he can keep the marriage intact with his wife if he has pronounced the divorce upto two times; the third point to note is that the divorce that is pronounced once or twice is Raj’ai (revocable) and he can still keep his wife in his marriage but if the words to divorce are expressed three times that divorce becomes Mughallaza (irrevocable) and they would no longer remain man and wife; the fourth point to note is that if the divorce is given by some vague words as for saying to the wife that ‘your matter has ended with me’ or words like that then the intention of the man values a lot so if he says he intended nothing but said those words to mean that he was not happy with his wife’s attitude towards him so it is nothing and if he says that he intended divorce by that then her wife would get one of divorces from him that is revocable if he intends; the fifth point to note is that if the husband says such words that render the choice of divorce to the wife saying words like ‘the matter of our marriage is in your hands so it would be as you decide’ then it would depend on her choice to remain with him or leave him by putting divorce on her own self and that would only be one even if she pronounces it many times upon her own self on behalf of her husband so her husband would lose one of divorces he has the right to and he could still keep her as his wife if he wills; the sixth point to note is that there is a very serious debate at present times on the issue if the man has used the words to divorce his wife in one sitting a number of times yet he clarifies that he intended only one divorce and the repetition was just to make the point clear so how should the matter be taken; the Ulama in general take such divorce as Mughallaza giving no space to the man’s intention while the Ulama of Ahle-Hadith consider it as one divorce that is Raj’ai accepting the stance of the man totally if he takes it as single so the man can keep his wife still into his marriage by this viewpoint (this viewpoint is based at the Hadith narrated by Rukana); the seventh point to note is that provisions for sustenance and shelter has to be provided by the husband necessarily to the woman whom he has divorced in any manner in her Iddah though in Mughallazah, he must provide separate lodging to her during her Iddah; there is some difference of view among Ulama for this seventh point yet the best thing is that I, MSD, have stated plainly here; Al-Hamdu Lillah.
G102-Hadith-253 (Issues-Different)
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, "I dreamt at night that I was at the Kaba, and I saw a dark man like the most handsome of dark men you have ever seen. He had hair reaching to between his ears and his shoulders like the most excellent of such hair that you have seen. He had combed his hair, and water was dripping from it. He was leaning on two men or on the shoulders of two men doing tawaf around Kaba. I asked, 'Who is this?' It was said, 'al-Masih ibn Maryam.' Then we were with a man with wiry hair and blind in his right eye, as if it was a floating grape. I asked 'Who is this?' It was said to me, 'This is al-Masih ad-Dajjal.' "
The birth of Jesus was an amazing incident (and he talked when he was just an infant) and like his birth, his departure from the world was amazing too as he was taken to heavens alive and that is how we all Muslims believe; he was a Prophet and a Messenger of Allah who was born to Marium (Mary) without any father; that is why she is the only woman named in the Holy Book Quran so that Jesus Christ could be called “Isa ibn Marium” according to customs of Arabia; Allah has told in the Holy Book Quran; “Surely the likeness of Isa is at the court of Allah as the likeness of Adam; He created him from dust, then said to him, Be, and he was” (Nisa-59); this applies literally too as the Holy Book Quran mentions Jesus-AS by his name 25 times and mentions Adam-AS too by his name 25 times; in the meaning too, this applies well as Allah created Adam when there was not a single human-being by saying “Be” and it was; And He created Jesus from a woman without any aid of man just by saying “Be” and it was; He is Truly Powerful for certain; Al-Hamdu Lillah; note that Dajjal would rise from the jew and he is an imposter who would get power by the aid of wrongful people and demonstrate strange feats that might seem to be as the miracles of Jesus Christ, by application of scientific knowledge & technology; he would be blind in one eye that would be ugly in looks and even the other one, by which he would be able to see, would be horrible; we have many things that clearly represent the system of Dajjal at this time and it seems that Qiyamat is not much far away; note that Surah Kahaf is medicine to Dajjali-Fitnah (trials from Dajjal) as it guides attention towards the true authority of Allah; towards the futility of the worldly life asking to keep attention towards the worthiness of Akhirat; towards baseness of caring totally about physical health asking to keep attention towards the worthiness of the spiritual purity by good words that praise Allah, the True Lord; Al-Hamdu-Lillah.
G103-Hadith-254 (Issues-Different)
Yahya related to me from Malik from Hisham ibn Urwa from his father that the Messenger of Allah, may Allah bless him and grant him peace, said, "Fever is from the vehemence of the heat of Jahannam, so cool it with water." Malik related to me from Nafi from Ibn Umar that the Messenger of Allah, may Allah bless him and grant him peace, said, "Fever is from the vehemence of the heat of Jahannam, so put it out with water."
The guidance is given here to make things better both by physical and spiritual effort and this is best to tackle problems; do whatever you can and then have trust in Allah for results; this in actual is Tawakkul (to have total trust in Allah); the guidance here is to cool the fever by putting clean water (and here in Pakistan, many person do keep a cloth soaked with clean water onto the forehead in such cases) and ask Allah for betterment in condition.
G104-Hadith-256 (Issues-Different)
Malik related to me from Nafi from Abdullah ibn Umar that the Messenger of Allah, may Allah bless him and grant him peace, said, "Whoever acquires a dog other than a sheepdog or hunting dog, will have two qirats deducted from the reward of his good actions every day."
The keeping of dogs as pets is not allowed though they might be tamed for prey of edible animals, the care of sheep and crop-field; they may even be trained for genuine police-work; whoever takes dogs as pets, their good deeds would be subtracted daily by some quantity (Qirat or two; this was the standard measure to calculate quantity of things at those times) and as such, this keeping of dogs is totally avoidable.
G105-Hadith-257 (Issues-Different)
Malik related to me from Nafi from Abdullah ibn Umar that the Messenger of Allah, may Allah bless him and grant him peace, ordered dogs to be killed.
Note that the Prophet (PBUH) had a high respect to all kinds of life and this also conveys his tolerance in general; Sahaba (companions of the Prophet) were killing dogs due to the Hadith at the topic and the Prophet (PBUH) checked his command and told them to limit to killing of dogs that were totally black; Ahadith are explicit that the dogs that are totally black have to be eliminated and it has a subtle message that once this kind of dogs disappear from some place they would not return; apart from these totally black dogs, it is not feasible to kill any of dogs.
G106-Hadith-261 (Issues-Different)
Yahya related to me from Malik from Nafi from Ibrahim ibn Abdullah ibn Hunayn from his father from Ali ibn Abi Talib that the Messenger of Allah, may Allah bless him and grant him peace, forbade wearing the qassi (an Egyptian garment, striped with silk), wearing gold rings, and reciting the Qur'an in ruku.
Note that wearing of silk and pure red or pure yellow garments is prohibited for the Muslim Man; the recitation of the Holy Book Quran must be done standing at Salah and not at Ruku (the bowing posture); about wearing of rings, there are some points to understand well as most Ulama have indicated due to the study of Ahadith; first is that it is not commendable for men to wear any sort of rings and please note here that the first ring that the Prophet (PBUH) wore was made as a stamping-tool on the letters he sent to different rulers around the land of Arabia inviting them to Islam as he was told that they do not read letters without the impression of a royal stamp; second is that if a Muslim man does wear a ring he should take a silver ring rather than of any other material but he must care that the highest quantity of silver that a Muslim man might use is only according to a silver ring that he wears though even in that it must not have been used lavishly; third is that he must not inscribe any religious message on that as some disrespect might be caused to it unintentionally ; fourth is that if he does wear it then he must wear it only in the little finger of the right hand though wearing it in the little finger of the left hand is allowed too; fifth is that he must take-off the ring he wears leaving it outside whenever he attends the wash-room without forgetting this practice ever; these are points to remember for wearing of rings and Allah knows better.
G107-Hadith-275 (Issues-Different)
Malik related to me from Safiyy, the mawla of Ibn Aflah that Abus-Saib, the mawla of Hisham ibn Zuhra said, "I went to Abu Said al-Khudri and found him praying. I sat to wait for him until he finished the prayer. I heard a movement under a bed in his room, and it was a snake. I stood up to kill it, and Abu Said gestured to me to sit. When he was finished he pointed to a room in the house and said, 'Do you see this room?' I said, 'Yes.' He said, 'There was a young boy in it who had just got married. He went out with the Messenger of Allah, may Allah bless him and grant him peace, to al-Khandaq, (the ditch which the muslims dug in the 5th year of the Hijra to defend Madina against the Quraysh and their allies). When he was there, the youth came and asked his permission, saying, "Messenger of Allah. Give me permission to return to my family." The Messenger of Allah, may Allah bless him and grant him peace, gave him permission and said, "Take your weapons with you, for I fear the Banu Quraydha tribe. They may harm you." The youth went to his family and found his wife standing between the two doors. He lifted his spear to stab her as jealousy had been aroused in him. She said, "Don't be hasty until you go in and see what is in your house." He entered and found a snake coiled up on his bed. He transfixed it with his spear and then went out with it and pitched it into the house. The snake stirred on the end of the spear and the youth fell dead. No one knew which of them died first, the snake or the youth. That was mentioned to the Messenger of Allah, may Allah bless him and grant him peace, and he said, "There are jinn in Madina who have become muslim. When you see one of them, call out to it for three days. If it appears after that, then kill it, for it is a shaytan." '
Snakes are also created by Allah and by Islamic stance, they also do have the right to life as all creatures of Allah; the modern notion to animal life conforms to the Islamic stance yet in addition, it tells that life of all such birds and animals must especially be cared for that might be at the brink of extinction; note here that this addition that the modern notion tells for the animal life, some adjustment is necessary; the point to note keeping to Ahadith here is that when obnoxious creatures especially those that are highly poisonous among them leave their natural habitat making trouble for human-beings, they would be killed when found but if they do not seem much poisonous then they would be warned even if that is by human speech and would be given time to take the advice; if they do not avail the allowance given to them then they must be killed as they are transgressors that might affect human beings adversely by the evil use of whatever small poison they have; this point assumes clearly that these deadly animals do have a natural instinct to live away from the man and also that they do understand the meaning of the warning not necessarily by the speech given to them yet by the posture and the gesture of a person addressing them; there are words about such creatures that indicate to their inclination towards hiding from men; “serpent” in English has come from Latin word “creeping”; in Urdu the word that we have for the ordinary lizard literally means “the hidden branch”; in Arabic we have words Jinnan-ul-Buyut in some narrations that mean the hidden creatures especially snakes that hide in homes; most probably other languages too indicate such inclination about these obnoxious creatures; the Holy Book Quran says in Surah Naml where Allah tells about His address to Musa, “And cast down your staff; so when he saw it in motion as if it were a serpent, he turned back retreating and did not return; O Musa! Fear not; surely the messengers shall not fear in My presence” (27:10); the Arabic word used for serpent is Jaann that comes from the root that is used for hidden things; for the second point about care for these obnoxious creatures so that they do not get extinct, the clear thing to understand is that there is not even a remote chance for their extinction as every creature takes care about its survival and almost all of these do live in their natural habitat mostly hidden where they are not to be pursued; note also that reptiles are known to be one of the most ancient of animals on earth.
G108-Hadith-279 (Issues-Different)
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, used to visit Quba on foot & riding too (as convenient).
Masjid-Quba is near Madinah (in fact now in Madinah) where reading of two Raka’ah as Nafl has high returns; it is a small yet beautiful mosque at the place named Quba and Muslims attend it from far and wide especially after Hajj when they visit Madinah; the Prophet PBUH used to visit it mostly on Saturdays at some specific period at Madinah.
G109-Hadith-293 (Issues-Different)
Malik related to me from Abdullah ibn Dinar that Abdullah ibn Umar said, "I saw the Messenger of Allah, may Allah bless him and grant him peace, pointing at the east and saying, 'The cause of dissension is here. The cause of dissension is here, from where the helpers of shaytan arise.' "
The indicated area is taken as the portion of Iraq that has seen high turmoil at its history; Iraq has been a target of deadly feuds from the times when Ali (RA) and afterwards his son Hussain (RA) were martyred there in the very first century after the Prophet Muhammad (PBUH), the last Messenger of Allah; among this turmoil, there is the destruction of Baghdad (1258 AD) and even the recent turmoil that it has faced due to deadly wars against it; the sad incidents that took place leading Hussain-RA to Karbala in Muharrum 61 AH where he fell achieving Shahadah defending the values of Islam with many of his family members, who also achieved Shahadah with him, is one of the very grievous chapters in the history of Muslims; even after many centuries, the after-effects of that incident are felt in Muslims; may Allah put His curse on those at Akhirat who were responsible for the bloody murder of the grandson of the Prophet (PBUH) and his family members at Karbala, causing the division among Muslims to get to that stage where it seems irreparable now and Allah knows better; Al-Hamdu Lillah.
G110-Hadith-300 (Issues-Different)
Yahya related to me from Malik that Abdullah ibn Abdullah ibn Jabir ibn Atik said that Abdullah ibn Umar had come to them in Bani Muawiya, one of the villages of the Ansar, and said, "Do you know where the Messenger of Allah, may Allah bless him and grant him peace, prayed in this mosque of yours? "I told him, "Yes," and I pointed out a place near where he was. He said, "Do you know the three things for which he made dua here?" I said "Yes." He said, "Tell me them then." I said, "He asked that He would not make an enemy from among the non-believers triumph over the believers and that He would not destroy the believers by bad harvests, and he was given both these things. And he asked that He would not make the believers fight among themselves, and that was refused." Ibn Umar said, "You have told the truth," and he added, "Turmoil will not cease until the day of rising."
This Hadith foretells that two adverse things would not happen to Muslims i.e. they would not perish completely by matters named as natural disasters (especially famine and these all are caused by the Will of Allah) and no enemy would be able to hold control over them to make them totally subject to its way of life annihilating them totally taking them into their fold; we Muslims have seen that this has happened as foretold; the third thing that was not granted to the Muslim Ummah (Muslims collectively) was that no conflicts take place between them and certainly we Muslims have had many deadly wars between us Muslims in the ancient times and even in the recent times but the imperialism that came to suppress the Muslims in the recent past had to run away in a century or so; the people that ruled by imperialism would still not be able to fight Muslims insha Allah, once the Muslims make their ties strong to the Holy Book Quran and the Sunnah; Al-Hamdu Lillah.
G111-Hadith-307 (Issues-Different)
Yahya related to me from Malik from Abdullah ibn Abi Bakr from Abbad ibn Tamim that Abu Bashir al-Ansari told him that he was with the Messenger of Allah, may Allah bless him and grant him peace, on one of his journeys. He related, "The Messenger of Allah, may Allah bless him and grant him peace, sent a messenger." (Abdullah ibn Abi Bakr said I think that he said it was while the people were in their resting place). He said, "Do not let a single-string necklace, or any necklace, remain unbroken on the neck of a camel." Yahya said, "I heard Malik say, 'I think that was because of the evil eye.' "
It is possible that a person gets afflicted by someone’s sight as eyes do have power that might affect adversely and we all know this fact today due to the effects of hypnotism; note that it is allowed by Ahadith to recite the Verses of the Holy Book Quran to combat such affliction; it is wonderful remedy to make the habit of reciting four things from the Holy Book Quran that are Surah Fatiha & Aayatul-Kursi & the last ayat of Surah Baqarah & the Maudhatayn; such reciter would insha Allah remain safe from every big physical affliction till the last moment of his life and with the recitation of these four things, he would insha Allah remain safe even from any spell that is put onto him intentionally; Al-Hamdu Lillah.
G112-Hadith-316 (Issues-Different)
Yahya related to me from Malik from Abdullah ibn Abi Bakr from his father that Amra bint Abd ar-Rahman told him that she had heard A'isha, the umm al-muminin, say (when it was mentioned to her that Abdullah ibn Umar used to say, "The dead are tormented by the weeping of the living"), "May Allah forgive Abu Abd ar-Rahman. Of course he has not lied, but he has forgotten, or made a mistake. The Messenger of Allah, may Allah bless him and grant him peace, passed by a jewish woman whose family were crying over her and he said, 'You are crying over her, and she is being tormented in her grave.' "
It is disallowed to cry screamingly over some deceased person creating a commotion though tears that come to eyes due to high emotions without complaint and any voice are not blameworthy; at the times of Jahiliyyah (the era before the Prophet PBUH invited towards Islam), there were people who made a fuss on the death of someone in the family especially women (that even were asked to create such havoc) and beat their heads and chests indecently; note that such shrieking is named as Rannatu-Shaytan and such voices are highly wrong to make as Islam asks for high sobriety at times especially when emotions run high; this even includes the shrieking & screaming of female persons at Music concerts or picnic occasions or ceremonies; the Hadith tells that Sayyidah Ayesha (RA) took it a misunderstanding on the part of Ibne-Umar (RA) that “The dead are tormented by the weeping of the living” as she had understood the matter in this way that a Jew woman (or a Jew man) was being punished at his grave when the Prophet (PBUH) saw that her relatives are crying screamingly over her so he mentioned the situation in statement of the fact that they are crying over her and she is being punished; there are narrations by other Sahaba too conveying the same message that Ibne-Umar has narrated but this complexity is not difficult to resolve as the deceased person if he used to be happy on the crying screamingly of people over deceased persons and this same thing happens at his own dead body, he would be tormented for his own acceptance of this wrong yet if he was not happy with this and had shown his disapproval at his life, he would not receive any punishment at all insha-Allah and Allah knows better.
G113-Hadith-317 (Issues-Different)
Yahya related to me from Malik from Abdullah ibn Abi Bakr ibn Muhammad ibn Amr ibn Hazm from his father from Abdullah ibn Amr ibn Uthman from ibn Abu Amra al-Ansari from Zayd ibn Khalid al-Juhani that the Messenger of Allah, may Allah bless him and grant him peace, said, "Shall I not tell you who is the best of witnesses? The one who brings his testimony before he is asked for it, or tells his testimony before he is asked for it."
The valid testimony is of a person who is Muslim, adult, sane, just and who is neither under pressure nor a convict who had received official punishment in some severe crime (whether a cruelty or a shameful act) and he does have validity to testify due to his timely presence at the scene of crime; also, he must not be harboring enemity towards the one against whom he is giving testimony and he must also not be sympathetic to one of sides involved; there is a Hadith that tells that it is not right to give testimony before call and that seems in conflict to the Hadith here but there is a difference at both situations; if a person knows something that he must disclose to save someone from trouble but the troubled one does not know about it, it is better that he informs the troubled one about his knowledge so that the troubled one can benefit from that knowledge and might save himself from troubles ahead but a person should not present himself for testimony at normal situations unless he is asked for it clearly.
G114-Hadith-321 (Issues-Different)
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, "Were it not that I might overburden the people or the Muslim community, I would have ordered them to use the 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; use of Tooth-Brush with paste of choice does fulfil the latter aspect yet the former aspect that is Sunnah (though not emphatic according to the Hadith here), can only be fulfilled by specific use of Miswak; this ease of not making it obligatory is due to the care that the Prophet (PBUH) did not want to put his Ummah into any distress.
G115-Hadith-337 (Issues-Different)
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 man said to his family that he had never done a good action, and that when he died they were to burn him and then scatter half of him on the land and half of him on the sea, and by Allah, if Allah destined it for him He would punish him with a punishment which He had not punished anyone else with in all the worlds. When the man died, they did as he had told them. Then Allah told the land to collect everything that was in it, and told the sea to collect everything that was in it, and then He said to the man, 'Why did you do this?' and he said, 'From fear of You, Lord, and You know best.' " Abu Hurayra added, "And He forgave him."
The narration here seems to tell about someone who is righteous in Belief yet has wrongful major sins in his document of deeds; it is just a matter of eloquence to say that Allah asked the man about his act, as He certainly knows all; there is some difficulty to interpret this narration due to the last part that seems to tell that Allah forgave him if that is taken unconditionally; that part seems to challenge the justice of Allah that He has mentioned in the Holy Book Quran; Al-Hamdu Lillah; as the narration clarifies that he gave advice to burn his body after death to flee from the wrath of Allah (that in itself manifests flaw in his understanding of the Power of Allah) and that advise was executed, then for certain, the last part is reported erroneously and it might even be the words of Abu-Hurayra that Allah forgave him; the forgiveness mentioned here for him might be correctly reported if it means that Allah did not reject his belief and after the extreme torment at the hell-fire for all his wrongs in his deeds, he was forgiven (although the speech denotes that the account of his action is connected to the past yet in actual, it expresses that happening which is related to the future); and Allah knows better.
G116-Hadith-338 (Issues-Different)
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, "Every child is born on the fitrah and it is his parents who make him a jew or a christian. Just as a camel is born whole - do you perceive any defect?" They said, "Messenger of Allah, what happens to people who die when they are (very) young?" He said, "Allah knows best what they would have done."
The Holy Book Quran mentions that Allah took an oath from all Human Beings to recognize Him as their Only True Lord and all must obey His Word only; this is the only aim of life and all the creation except for Human Beings and Jinn are at His worship all the time without any free-will; these two are Mukallaf (they have the free-will) by which they have to obey the Word of Allah; all of the human-being have taken an oath at the Aalam-Arwah (the world of spirits; see Surah Aaraf-172) that Allah only is our True Lord and we all have the recognition of this oath somewhere in our make-up; this makes us highly liable to judgment about our belief and our deeds in view; that is why nobody takes telling lies, using authority to do injustice, making fun of good people, leaning towards immorality in general as a plus point and in fact when such injustice or shameful attitude does take place, he tries to defend himself rightly or wrongly; here in the Hadith the attention is guided towards this fact that everyone has this recognition of the provided standard but due to misleading parents or guardians, the child takes an attitude of indifference to this and this also guides us Muslims to say the Truth plainly as it is, so that it awakens the inside voice of all those who come in touch to it so that they come to it; Tabligh (communicating the Truth) in today’s world is many times more necessary than challenging the enemy at the battle-field though if the enemy initiates a war or retaliates to some injustice done to it with injustice blaming those Muslims too that are not responsible for it, then we Muslims certainly are not liable for what comes to us and what comes to them; the Hadith also deals with the children that die before their age of judgment of Truth and its acceptance, that Allah knows better about them what they would have done if they had lived.
G117-Hadith-339 (Issues-Different)
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, "The Hour will not come until a man passes by the grave of another and says, 'If only I were in his place.' "
The Hadith here tells the situation as the fact of matter at trials that such would become the situation for some with low tolerance to face the trouble and it does not ask Muslims to wish for death; it might also mean that the good Muslim finding him incapable for collecting good deeds with ease, feels at such times without any complaint to Allah that it would have been better if he already had spent his life and had died with good Belief & deeds before these trying times; 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.
G118-Hadith-340 (Issues-Different)
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, "Allah, the Blessed and Exalted, said, 'If My slave longs to meet Me, I long to meet him, and if he is averse to meeting Me, I am averse to meeting him.' "
This Hadith asks the Muslim person to remain firm on his True Belief and Righteous Deeds according to it as that proves that he is anxious to meet Allah and intends to be in those persons who are good persons in His court; Al-Hamdu Lillah; those persons who do not care to remain on the True Path of Islam are the rejected persons at Hashr and they surely would be dejected then; Al-Hamdu Lillah.
G119-Hadith-341 (Issues-Different)
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, "The earth eats all of the son of Adam except the coccyx. He was created from it, and on it he is built."
The Hadith tells clearly that all persons would be raised-up at Hashr by what remains of their respecive bodies; that clearly has to be some bone and that is coccyx, the last part of the back-bone; the point to note is that the bodies of the Prophets remain intact and not eaten by the earth; Al-Hamdu Lillah.
G120-Hadith-361 (Issues-Different)
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, "Adam and Musa argued and Adam got the better of Musa. Musa rebuked Adam, 'You are Adam who led people astray and brought them out of the Garden.' Adam said to him, 'You are Musa to whom Allah gave knowledge of everything and whom he chose above people with His message.' He said, 'Yes.' He said, 'Do you then censure me for a matter which was decreed for me before I was created?' "
Actually it is not allowed to put Taqdir (destiny) as a reason for a wrong done but this matter did not take place at this world; it rather happened in Aalam-Arwah (the world of spirits) where this argument seems valid as the presence at that world denotes that the period for the Righteous Belief and good deeds has ended now for which presence at the physical world is necessary; Adam and Eve, Salam on both, were pardoned on their error of taking the prohibited fruit and the Command Allah gave them to go down to the Earth as punishment changed status (as the Command of Allah in actual does not change once given except for Muallaq as He intends that Himself) to an examination to see whether a person is really worthy of Jannah (Paradise) or not; now it would not be gifted but would have to be gained by the True Belief and the righteous deeds according to it, though even now the Blessing of Allah is necessary for the guidance to the True Belief and the righteous deeds; Al-Hamdu Lillah.
G121-Hadith-373 (Issues-Different)
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, "We are that have come last yet are first at the Day of Rising in spite of that they have received the book before us & we got it after them; this is the day (Friday) that was specified to them so they differed upon it and Allah guided us towards it; so the people are followers to us in it; the (sacred) day for Jews is tomorrow and for Christians, it is day after tomorrow.”
UMMAH of the Prophet Muhammad (PBUH), the last Messenger of Allah, came in the last of peoples after Jews and Christians; but they would rise at the day of Rising before these two and Friday, the sacred day of us Muslims falls before their sacred days that are Saturday and Sunday respectively; this is an indication to the high acceptance of true Muslims at the court of Allah; Al-Hamdu Lillah.
G122-Hadith-374 (Issues-Different)
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 fire of the children of Adam which they kindle is a seventieth part of the fire of Jahannam." They said, "Messenger of Allah, (even) this fire is certainly enough." He said, "That fire is sixty nine times greater."
The Hadith here means that the fire of Jahannum has the most extreme heat that a person can imagine or that might be found normally at the fire here; it asks every one to care highly for righteousness in Belief and deeds to save himself/herself from Jahannum.
G123-Hadith-377 (Issues-Different)
Yahya related to me from Malik from Abdullah ibn Yazid, the mawla of al Aswad ibn Sufyan, from Abu Salama ibn Abd ar Rahman that Abu Hurayra recited al-Inshiqaq (Sura 84) to them and prostrated in it. When he had finished he told them that the Messenger of Allah, may Allah bless him and grant him peace, had prostrated in it.
Surah Inshiqaq has a verse (Ayat-21) that asks for Sajdah; it says “But what is the matter with them that they do not believe; And when the Quran is recited to them they do not make obeisance? Nay! those who disbelieve give the lie to the truth; And Allah knows best what they hide; So announce to them a painful punishment; Except those who believe and do good; for them is a reward that shall never be cut off” (Ayaat - 20 to 25)
G124-Hadith-393 (Issues-Different)
Malik related to me from Abd ar-Rahman ibn Abd ar-Rahman ibn Sasa’a from his father that Abu Sai’d al-Khudri said that the Messenger of Allah, may Allah bless him and grant him peace, said, "It will soon happen that the best property of a Muslim will be sheep which he takes to the peaks of the mountains and the valleys, fleeing with his deen from trials."
At the time of Fitnah (such trial where Muslims are unable to practice some necessary commands of Islam with ease), Muslims must fight to change the world to better place for the practice of Islamic Values; if that is not possible for them, they must retire taking their simple assets of value to country-side or mountains where they can at-least care about the Islamic Values as much as possible; it is the message of “Safety First” that if you are not able to change people to betterment you must at least keep yourself to the righteousness; this Hadith is valid reasoning for the attitude to keep away from the Western ways; it is better to avoid hot wars at the present times as that would certainly cause loss of innocent lives at both sides and would certainly cause such disaster that even according to Islam, might not keep it Jehad to end fitnah in the long run but might become fitnah in itself for all peoples of the world without any intention to wrongs; many peoples at the West today fear Islam due to its adverse presentation by some of its ill-wishers as some kind of monster that might gobble them up and certainly we also have not laid fears aside about the actions they might take physically against us due to the negative attitude they have shown in the past; in such situation it is much better to keep away from the West totally; even from those among them who do respect Islam understanding it well; if this attitude is not taken up today it would have to be taken up tomorrow after much loss; both sides have fears and both are good at their defence, they physically and we spiritually by the blessing of Allah; addition to this is that each of these both do not have any trust on the other at all so without any hard feelings, both must keep away from each other.
G125-Hadith-403 (Issues-Different)
Yahya related to me from Malik from Amr, the mawla of al-Muttalib from Anas ibn Malik that the Messenger of Allah, may Allah bless him and grant him peace, saw Uhud and said, "This is a mountain which loves us and we love it. O Allah! Ibrahim made Makka Haram, and I make what is between the two tracts of black stones (in Madina) a Haram."
Madinah is mentioned as Haram (sacred) like Makkah in few other Ahadith too (see also C5-Hadith-16) and its respect is necessary for all Muslims; being sacred, it must be respected highly and trees & plants must not be cut there un-necessarily; even hunting there is to be avoided except killing the dangerous animals there.
G126-Hadith-405 (Issues-Different)
Malik related to me from Alqama ibn Abi Alqama that his mother said that she had heard A'isha, 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, rose one night and put on his clothes and then went out. I ordered my slave-girl, Barira, to follow him, and she followed him until he got to al-Baqi. He stood near it as long as Allah willed and then he left. Barira arrived back before him and told me and I did not say anything to him until morning, and then I mentioned it to him and he explained, 'I was sent out to the people of al-Baqi to pray for them.' "
It is mentioned that just after this incident, the Prophet PBUH got the physical affliction that led to his death; it is also mentioned that this was the night of 15th Sha’ban then, though these both issues are not totally established as facts; however, this night i.e. 15th Sha’ban of the hijrah year is named as of Bar’at (freedom) i.e. the night in which Allah provides mercy to all those who ask for it with total heart, forgiving their sins; Al-Hamdu Lillah.
G127-Hadith-407 (Issues-Different)
Yahya related to me from Malik from Sai’d ibn Ishaq ibn Kab ibn Ujra from his paternal aunt, Zaynab bint Kab ibn Ujra that al-Furaya bint Malik ibn Sinan, the sister of Abu Said al-Khudri, informed her that she went to the Messenger of Allah, may Allah bless him and grant him peace, and asked to be able to return to her people among the Banu Khudra since her husband had gone out in search of some of his slaves who had run away and he had caught up with them near al-Qudum, (which is 6 miles from Madina), and they had killed him. She said, "I asked the Messenger of Allah, may Allah bless him and grant him peace, if I could return to my people in the Banu Khudra, as my husband had not left me in a dwelling which belonged to him, and had left me no maintenance. The Messenger of Allah, may Allah bless him and grant him peace, said,'Yes.' So I left. When I was in the courtyard, the Messenger of Allah, may Allah bless him and grant him peace, called me or summoned me, and I answered him. He said, 'What did you say?' I repeated the story about my husband. He said, 'Stay in your house until what is written reaches its term.' I did the idda in the house for four months and ten days." She added, "When Uthman ibn Affan sent for me, I told him that, and he followed it and made decisions by it."
The woman should pass her Iddah when her husband dies at the husband’s place that is her own residence too, except when the place is not owned by her husband (or by the woman herself) and the family-member who owns it does not let her pass her Iddah there; also she is not liable to ask for her sustenance as widow from the husband’s assets as she would surely get her due share from the husband’s property if he has any; if she is pregnant then there is some difference among the Ulama of old times and she might additionally be provided the sustenance from the husband’s assets uptil the child-birth; here, in this narration at the topic, the Prophet (PBUH) called the lady back as first he could not understand properly what she intended to say and then hearing the matter for the second time, he told her to pass the Iddah at her husband’s place as that seemed no problem to the family members of the husband.
G128-Hadith-414 (Issues-Different)
Yahya related to me from Malik from Abu Hazim ibn Dinar that Abu Idris al-Khawlani said, "I entered the Damascus mosque and there was a young man with a beautiful mouth and white teeth sitting with some people. When they disagreed about something, they referred it to him and proceeded from his statement. I inquired about him, and it was said, 'This is Muadh ibn Jabal.' The next day I went to the noon-prayer, and I found that he had preceded me to the noon prayer and I found him praying." Abu Idris continued, "I waited for him until he had finished the prayer. Then I came to him from in front of him and greeted him and said, 'By Allah! I love you for Allah!' He said, 'By Allah?' I said, 'By Allah.' He said, 'By Allah?' I said, 'By Allah.' He said, 'By Allah?' I said, 'By Allah.' " He continued, "He took me by the upper part of my cloak and pulled me to him and said, 'Rejoice! I heard the Messenger of Allah, may Allah bless him and grant him peace, say, "Allah, the Blessed and Exalted, said, 'My love is obliged for those who love each other for Me, and those who sit with each other for Me, and those who visit each other for Me, and those who give to each other generously for Me.' "
The person needing to say something to any of Ulama, must wait till he seems free to converse at ease with him; note also that it is praiseworthy that the person asks company of such virtuous person that might lead him to righteousness in issues of life when needed; all Muslims must respect the Ulama that guide towards the Truth without any intention to worldly benefits; Al-Hamdu Lillah.
G129-Hadith-446 (Issues-Different)
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, "If Allah loves a slave, he says to Jibril, 'I love so-and-so, so love him,' so Jibril loves him and then calls out to the people of heaven, 'Allah loves so-and-so, so love him,' and the people of heaven love him, and then acceptance is placed in the Earth for him." When Allah is angry with a slave, Malik said, "I consider that he says the like of that about His anger."
When the Muslim remembers Allah truly in all his matters then Allah appreciates that and He shows His appreciation by such care to him that even in the worldly life, he is taken most praiseworthy among all good persons that know him anywhere at that time; nothing of such adversity that is unbearable to him falls upon him and he is not only protected from physical adversities but Allah helps him to save himself from all major sins; Al-Hamdu Lillah.
G130-Hadith-458 (Issues-Different)
Yahya related to me from Malik from Hisham ibn Urwa from his father from A'isha, the wife of the Prophet, may Allah bless him and grant him peace, that al-Harith ibn Hisham asked the Messenger of Allah, may Allah bless him and grant him peace, "How does the revelation come to you?" and the Messenger of Allah, may Allah bless him and grant him peace, said, "Sometimes it comes to me like the ringing of a bell, and that is the hardest for me, and when it leaves me I remember what it has said. And sometimes the angel appears to me in the likeness of a man and talks to me and I remember what he says." A'isha added, "I saw it coming down on him on an intensely cold day, and when it had left him his forehead was dripping with sweat."
Allah spoke with the Messengers in three manners as told at Surah Shura-51; the Prophet PBUH told about his state when the Wahi came to him; angel Jibra’el has the capability to come at the human form and in Ahadith, there is an authentic Hadith named as Hadith-Jibra’el that narrates that Jibra’el came in the human form and asked the Prophet PBUH questions that might convey to all about Islamic Teachings; Al-Hamdu Lillah.
G131-Hadith-462 (Issues-Different)
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, "I used to comb the head of the Messenger of Allah, may Allah bless him and grant him peace, while I was menstruating."
During the period of menses, it is not disallowed that the woman cooks food or eats that with her family; she might also care about the husband’s necessary grooming as these things do not matter even though that state asks to keep away from reading Salah or from keeping Saum; however, her husband has to refrain from sexual relationship with her during her menses.
G132-Hadith-463 (Issues-Different)
Yahya related to me from Malik from Hisham ibn Urwa from his father from A'isha, 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, was shrouded in three pure white cotton garments, none of which was a long shirt or a turban.
The body of the man has to be shrouded by three clothes that are long Kameez, lower garment and a long sheet of cloth, all in white; the body of the woman has to be shrouded in five clothes adding two more to the man’s shroud and they are long Kameez, lower garment, a long sheet of cloth, a cloth as scarf binding the hair and a cloth that ties over the chest, all in white; bathing of the dead body must start from the right proceeding slowly with all the parts with as much covering of the private parts as possible; men that give bath to the man’s body must insert hand beneath the cloth for washing the private parts and the women that give bath to the woman’s body must also care about it; that water must be scented with camphor; the application of musk after the body had been shrouded with the necessary clothing is quite well; the shroud must be white & clean and also inexpensive.
G133-Hadith-482 (Issues-Different)
Yahya related to me from Malik from Hisham ibn Urwa from Fatima bint al-Mundhir that whenever a woman who had a fever, was brought to Asma bint Abi Bakr, she made dua for her and took water and poured it inside her collar. She said, "The Messenger of Allah, may Allah bless him and grant him peace, ordered us to cool it with water."
Here the guidance is to cool the fever with putting clean water at the body and this might be done by a cloth soaked with clean water onto the forehead; it is better to take Zam-Zam for cooling fever though if unavailable or difficult to get, ordinary clean water would suffice; Ulama have also preferred to give water in Sadaqah as a remedy to fever due to this Hadith; this can be done in a better way today by distribution of cold water-bottles in Sadaqah to all, especially at Iftar in Ramadhan and on the days of Hajj; Al-Hamdu Lillah.
G134-Hadith-484 (Issues-Different)
Yahya said, Malik related to us from Hisham ibn Hisham ibn Utba ibn Abi Waqqas from Abdullah ibn Nistas from Jabir ibn Abdullah al-Ansari that the Messenger of Allah, may Allah bless him and grant him peace, said, 'If someone swears a false oath near this mimbar of mine, he will take his seat in the fire.' "
Swearing a false oath is always a major sin yet to swear that near the Minbar of the Prophet PBUH makes its badness increase manifold; it is not appropriate to take anyone to some sacred place or to wait for some sacred time for taking an oath from him as this is a form of forced morality that Islam disapproves.
G135-Hadith-491 (Issues-Different)
Yahya related to me from Malik from Yahya ibn Said from Muhammad ibn Ibrahim ibn al-Harith at-Taymi from Abu Salama ibn Abd ar Rahman that Abu Said said that he had heard the Messenger of Allah, may Allah bless him and grant him peace, say, "A group of people will appear among you whose prayer, fasting and deeds will make you think little of your own prayer, fasting and deeds. They will recite the Quran, but it will not get past their throats, and they will pass through the deen like an arrow passes through game. You look at the arrowhead, and you see nothing, and you look at the shaft, and you see nothing, and you look at the flights, and you see nothing. And you are in doubt about the notch."
If someone reads the Holy Book Quran with such haste that he completes it in a few days without understanding of anything at such recitation, that is not good as the Prophet (PBUH) read two of Surah maximum in one Raka’ah; the hasty man does not get the true meaning of the Holy Book Quran; the Hadith here also indicates that those who just read the Holy Book Quran giving it other meanings than what it truly conveys and practice wrongful deeds (even if those are with the rightful deeds of Salah & Saum) by the name of the teachings of Quran, they are of no worth at Akhirat even though the people around or they their-selves take them as some highly virtuous persons.
G136-Hadith-498 (Issues-Different)
Yahya related to me from Malik from Yahya ibn Said that Amra bint Abd ar-Rahman told him from Habiba bint Sahl al-Ansari that she had been married to Thabit ibn Qays ibn Shammas. The Messenger of Allah, may Allah bless him and grant him peace, went out for the dawn prayer, and found Habiba bint Sahl at his door in the darkness. The Messenger of Allah, may Allah bless him and grant him peace, asked her, "Who is this?" She said, "I am Habiba bint Sahl, Messenger of Allah." He asked, "What do you want?" She replied, "That Thabit ibn Qays and I separate." When her husband, Thabit ibn Qays, came, the Messenger of Allah, may Allah bless him and grant him peace, said to him, "This is Habiba bint Sahl. She has mentioned what Allah willed that she mention." Habiba said, "Messenger of Allah, I have all that he has given me!" The Messenger of Allah, may Allah bless him and grant him peace, said to Thabit ibn Qays, "Take it from her." He took it from her and she stayed in the house of her family."
When the woman demands her husband to end the relationship between them surrendering the amount of Mehr that she had received from him giving it back to him to leave her; that is named as Khula’; it means literally “to dispose-off”; when the husband accepts the demand of Khula’ or when it is put in effect by some official authority, that would cause the divorce (revocable) to take place and so the woman would have to see to her Iddah of three months; Habibah bint Sahl was the wife of Thabit Ibn Qays and that man was very strict; she was asked to spend her Iddah at her parent’s home except for the first month that she had to spend at the place of Thabit Ibn Qays; few Ahadith tell this clearly that it is not fine to ask Khula’ by the woman except for extreme necessity and if that demand is not due to extreme necessity then such women are mentioned as most blameworthy who would be punished at Akhirat.
G137-Hadith-501 (Issues-Different)
Yahya related to me from Malik from Yahya ibn Said from Bushayr ibn Yasar that Abu Burda ibn Niyar sacrificed an animal before the Messenger of Allah, may Allah bless him and grant him peace, sacrificed on the Day of Sacrifice. He asserted that the Messenger of Allah, may Allah bless him and grant him peace, ordered him to sacrifice another animal, and he, Abu Burda, said, "What if I can only find an animal less than one year old, Messenger of Allah?" He had said, "If you can only find a young animal, then sacrifice it."
It is disallowed to sacrifice the animal before the Eid-Salah has taken place at Eidul-Adha; when the sheep is not of one year old yet looks as if it is, its sacrifice is well at the Eidul-Adha; the permission of sacrifice of presumably some very young animal mentioned here pertained exclusively to Abu-Barda only.
G138-Hadith-513 (Issues-Different)
Yahya related to me from Malik from Ibn Himas from his paternal uncle from Abu Hurayra that the Messenger of Allah, may Allah bless him and grant him peace, said, "Madina will be left in the best way that it is until a dog or wolf enters it and urinates on one of the pillars of the mosque or on the mimbar." They asked, "Messenger of Allah! Who will have the fruit at that time?" He replied, "Animals seeking food, birds and wild beasts."
By the text, this Hadith seems to tell that before the last day of the world, some calamity has to struck Madinah; however, it might only be simple statement about domestic (and even wild) animals & birds that their number would highly increase near the last day of the world and Madinah would have their huge quantity nearby.
G139-Hadith-515 (Issues-Different)
Yahya related to me from Malik from Yazid ibn Abdullah ibn al-Had from Muhammad ibn Ibrahim ibn al-Harith at-Taymi from Abu Salama ibn Abd ar-Rahman ibn Awf that Abu Hurayra said, "I went out to at-Tur (Mount Sinai) and met Kab al Ahbar and sat with him. He related to me things from the Tawrah and I related to him things from the Messenger of Allah, may Allah bless him and grant him peace. Among the things I related to him was that the Messenger of Allah, may Allah bless him and grant him peace, said, 'The best of days on which the sun rises is the day of jumua. In it Adam was created, and in it he fell from the Garden. In it he was forgiven, and in it he died. In it the Hour occurs, and every moving thing listens from morning till sunset in apprehension of the Hour except jinn and men. In it is a time when Allah gives to a muslim slave standing in prayer whatever he asks for.' Kab said, 'That is one day in every year.' I said, 'No, in every jumua.' Then Kab recited the Tawrah and said, 'The Messenger of Allah has spoken the truth.' " Abu Hurayra continued, "I met Basra ibn Abi Basra al-Ghiffari and he said, 'Where have you come from?' I said, 'From at-Tur.' He said, 'If I had seen you before you left, you would not have gone. I heard the Messenger of Allah, may Allah bless him and grant him peace, say, "Only make a special journey to three mosques: the mosque of the Haram (Makka), this mosque (Madina), and the mosque of Ilya or the Bait al-Maqdis (two names of Jerusalem)." ' " (He was not sure which expression was used.) Abu Hurayra continued, "Then I met Abdullah ibn Salam and I told him that I had sat with Kabal-Ahbar, and I mentioned what I had related to him about the day of jumua, and told him that Kab had said, 'That is one day in every year.' Abdullah ibn Salam said, 'Kab lied,' and I added, 'Kab then recited the Tawrah and said, "No, it is in every jumua.'' ' Abdullah ibn Salam said, 'Kab spoke the truth. 'Then Abdullah ibn Salam said, 'I know what time that is.' " Abu Hurayra continued, "I said to him, 'Let me know it - don't keep it from me.' Abdullah ibn Salam said, 'It is the last period of time in the day of jumua.' " Abu Hurayra continued, "I said, 'How can it be the last period of time in the day of jumua, when the Messenger of Allah, may Allah bless him and grant him peace, said, "a muslim slave standing in prayer", and that is a time when there is no prayer?' Abdullah ibn Salam replied, 'Didn't the Messenger of Allah, may Allah bless him and grant him peace, say, "Whoever sits waiting for the prayer is in prayer until he prays?" "' Abu Hurayra added, "I said, 'Of course.' He said, 'Then it is that.' "
If someone goes to any mosque other than these three (that are mentioned in the Hadith here) by intention in vacation that is disallowed though going somewhere by intention and then visiting mosques there is not the topic here as that is no problem; in other words, journey by intention for any mosque is not allowed except for these three mentioned here as the good return for Salah is very high in each of these three mosques; note that there is some little time between Asr and Maghrib on Friday which is said to be the time when Allah accepts all rightful DUA; some have mentioned it to commence from the time the Imam sits for Khutbah till the end of Jumu’ah-Salah; the Prophet (PBUH) has informed that whoever waits for Salah at the mosque is just like the one in merits who reads Salah in the mosque.
G140-Hadith-521 (Issues-Different)
Yahya related to me from Malik from Yazid ibn Ziyad that Muhammad ibn Kab al-Quradhi said, ''Muawiya ibn Abi Sufyan said from the mimbar, 'O people! Nothing keeps away what Allah gives and nothing gives what Allah keeps away. The earnestness of the earnest one does not profit him. When Allah desires good for him, he gives him understanding in Deen.' Then Muawiya said, 'I heard these words from the Messenger of Allah, may Allah bless him and grant him peace, on these blocks of wood.' "
The only true aim of life is to worship Allah sincerely to achieve His pleasure; so to gain the basic knowledge of the Holy Book Quran and Sunnah (that inform about the Commands of Allah) is necessary for all Muslims so that they can live according to it in fulfillment of the true aim of life while there must always be few persons in the society adept in understanding of the Holy Book Quran and Sunnah having the Islamic Knowledge in all fields of life not only for their-selves but to provide guidance to Muslims when and where necessary; even the knowledge of techniques of modern war and war-weapons having a necessary force to combat that could provide safety from the enemy and even the knowledge to fulfill the demands of Tabligh (communication of Islamic Teachings) is also necessary but the knowledge that is gained by the modern education that could make the worldly economic life easy is not necessary but only Mubah and so it could be taken up (yet not at the expense of the true knowledge of Islamic Teachings); this modern education does have its worth when it could be used for the betterment of all Muslims as a nation; this Hadith here clearly denote the high status of the understanding of the Holy Book Quran and Sunnah; Surah Baqarah tells at its verse-269, “He gives wisdom to whom He wills and he to whom wisdom is given, he truly hath received abundant good; but none remember except men of understanding”; Al-Hamdu Lillah.
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H-Booklet of Additional (66 Ahadith)
H1-Hadith-87 (Additional)
Yahya related to me from Malik from Muhammad ibn al-Munkadir and from Salim ibn Abin-Nadr, the mawla of Umar ibn Ubaydullah that Amir ibn Sad ibn Abi Waqqas heard his father ask Usama ibn Zayd, "Have you heard anything from the Messenger of Allah, may Allah bless him and grant him peace, about the plague?" Usama said, "The Messenger of Allah, may Allah bless him and grant him peace, said, 'The plague is a punishment that was sent down on a party of the Banu Israil or whoever was before them. When you hear of it in a land, do not enter it. If it comes upon a land and you are in it, do not depart in flight from it.' " Malik said that Abu'n-Nadr said, "That is, do not depart with no other intention but flight."
See C3-Hadith-9 for comment on this Hadith.
H2-Hadith-88 (Additional)
Yahya related to me from Malik, from Abu'l-Aswad Muhammad ibn 'Abd ar-Rahman, from Urwa ibn az-Zubayr, from A'isha, umm al-muminin, that the Messenger of Allah, may Allah bless him and grant him peace, did hajj letting it remain single (IFRAD without Umra).
See B36-Hadith-67 for comment on this Hadith.
H3-Hadith-89 (Additional)
Yahya related to me from Malik, from Abu'l-Aswad Muhammad ibn Abd ar-Rahman, fromUrwa ibn az-Zubayr, that A'isha, the wife of the Prophet, may Allah bless him and grant him peace, said, "We set out with the Messenger of Allah, may Allah bless him and grant him peace, in the year of the farewell hajj, and some of us went into ihram to do umra, some of us went into ihram to do hajj and umra, and some of us went into ihram to do hajj on its own. The Messenger of Allah, may Allah bless him and grant him peace, went into ihram to do hajj on its own. Those who had gone into ihram to do umra came out of ihram (after doing umra). Those who had gone into ihram to do hajj (on its own), or to do both hajj and umra, did not come out of ihram until the day of the sacrifice."
See B36-Hadith-67 for comment on this Hadith.
H4-Hadith-109 (Additional)
Yahya related to me from Malik from Abu'z Zubayr al-Makki from Sai’d ibn Jubayr that Abdullah ibn Abbas said, "The Messenger of Allah, may Allah bless him and grant him peace, prayed dhuhr and asr together and maghrib and isha together, not out of fear nor because of travelling."
See A27-Hadith-108 for comment on this Hadith.
H5-Hadith-181 (Additional)
Yahya related to me from Malik from Zayd ibn Aslam from Ibn Bujayd (formerly al-Ansari) from his grandmother that the Messenger of Allah, may Allah bless him and grant him peace, said, "Give to the very poor, even if only a roasted hoof."
See C28-Hadith-180 for comment on this Hadith.
H6-Hadith-191 (Additional)
Yahya related to me from Malik from Musa ibn Maysara from Abu Murra, the mawla of Aqil ibn Abi Talib, that Umm Hani bint Abi Talib told him that in the year of the conquest the Messenger of Allah, may Allah bless him and grant him peace, prayed eight rakas, covering himself with one garment.
See A6-Hadith-12 for comment on this Hadith.
H7-Hadith-192 (Additional)
Yahya related to me from Malik from Musa ibn Abi Tamim from Abu'l Hubab Sai’d ibn Yasar from Abu Hurayra that the Messenger of Allah, may Allah bless him and grant him peace, said, "A dinar for a dinar, a dirham for a dirham, no excess between the two."
See E1-Hadith-10 for comment on this Hadith.
H8-Hadith-196 (Additional)
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, "You should not intend to pray either at sunrise or sunset."
See A26-Hadith-96 for comment on this Hadith.
H9-Hadith-201 (Additional)
Yahya related to me from Malik from Nafi from Abdullah ibn Umar that Hafsa, the wife of the Prophet, may Allah bless him and grant him peace, told him that the Messenger of Allah, may Allah bless him and grant him peace, used to pray two quick rakas when the muadhdhin had finished the adhan for the subh prayer, before the iqama was said for the prayer.
See A49-Hadith-200 for comment on this Hadith.
H10-Hadith-202 (Additional)
Yahya related to me from Malik from Nafi and Abdullah ibn Umar that a man asked the Messenger of Allah, may Allah bless him and grant him peace, about night prayers. The Messenger of Allah, may Allah bless him and grant him peace, said, "Night prayers are two by two, and when you are afraid that dawn is approaching, pray one raka to make what you have prayed odd."
See A43-Hadith-193 for comment on this Hadith.
H11-Hadith-214 (Additional)
Yahya related to me from Malik from Nafi from Abdullah ibn Umar that Umaribnal-Khattab gave a horse to carry some one in the way of Allah, and then he wished to buy it back. So he asked the Messenger of Allah, may Allah bless him and grant him peace, about it, and he said, "Do not buy or take back your sadaqa." Yahya said that Malik was asked about whether a man who gave some sadaqa, and then found it being offered back to him for sale by some one other than the man to whom he had given it, could buy it or not, and he said, "I prefer that he leaves it."
See G29-Hadith-168 for comment on this Hadith.
H12-Hadith-221 (Additional)
Yahya related to me from Malik from Abdullah ibn Umar that the talbiya of the Messenger of Allah, may Allah bless him and grant him peace, was, "I am at Your service, O Allah, I am at Your service. You have no partner. I am at Your service. Praise and blessing belong to You, and the Kingdom. You have no partner." (Labayk, Allahumma labayk, la sharika laka labayk. Inna'l-hamda wa'n-nimata laka wa'l-mulk, la sharika lak). Malik said that Abdullah ibn Umar used to add, "I am at Your service, I am at Your service. I am at Your service and at Your call. Good is in Your hands, and I am at Your service. Our desire is for You, and our action ." (Labayk, labayk, labayk wa sadayka wa'l-khayr biyadayka labayk wa'r-raghba'u ilayka wa'l-amalu).
See B38-Hadith-100 for comment on this Hadith.
H13-Hadith-229 (Additional)
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, "Do not ask for a woman in marriage when another muslim has already done so." Malik said, "The explanation of the statement of the Messenger of Allah, may Allah bless him and grant him peace, according to what we think - and Allah knows best - is that 'Do not ask for a woman in marriage when another muslim has already done so' means that when a man has asked for a woman in marriage, and she has inclined to him and they have agreed on a bride-price, which she has suggested and with which they are mutually satisfied, it is forbidden for another man to ask for that woman in marriage. It does not mean that when a man has asked for a woman in marriage, and his suit does not agree with her and she does not incline to him that no one else can ask for her in marriage. That is a door to misery for people."
See F3-Hadith-97 for comment on this Hadith.
H14-Hadith-231 (Additional)
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, "When you are invited to a wedding feast, you must go to it."
See C15-Hadith-83 for comment on this Hadith.
H15-Hadith-232 (Additional)
Yahya related to me from Malik from Nafi from Abdullah ibn Umar that a man cursed his wife in the time of the Messenger of Allah, may Allah bless him and grant him peace, and disowned her child. The Messenger of Allah, may Allah bless him and grant him peace, separated them and gave the child to the woman.
Note on this Hadith by Malik
Malik said, "Allah the Blessed, the Exalted, said, 'The testimony of men who accuse their wives but do not have any witnesses except themselves is to testify by Allah four times that he is being truthful, and a fifth time, that the curse of Allah will be upon him, if he should be a liar. She will avoid punishment if she testifies by Allah four times that he is a liar, and a fifth time, that the wrath of Allah shall be upon her, if he should be telling the truth. ' "(Sura 24 ayat 6). Malik said, "The sunna with us is that those who curse each other are never to be remarried. If the man calls himself a liar, (i.e. takes back his accusation), he is flogged with the hadd-punishment, and the child is given to him, and his wife can never return to him. There is no doubt or dispute about this sunna among us. " Malik said, "If a man separates from his wife by an irrevocable divorce by which he cannot return to her, and then he denies the paternity of the child she is carrying, whilst she claims that he is the father, and it is possible by the timing, that he be so, he must curse her, and the child is not recognised as his." Malik said, "That is what is done among us, and it is what I have heard from the people of knowledge." Malik said that a man who accused his wife after he had divorced her trebly while she was pregnant, and he had at first accepted being the father but then claimed that he had seen her committing adultery before he separated from her, was flogged with the hadd-punishment, and did not curse her. If he denied the paternity of her child after he had divorced her trebly, and he had not previously accepted it, then he cursed her. Malik said, "This is what I have heard." Malik said, "The slave is in the same position as the free man as regards making accusations and invoking mutual curses (lian). He acts in the lian as the free man acts although there is no hadd applied for slandering a female-slave." Malik said, "The muslim slave-girl and the christian and jewish free woman also do lian when a free muslim marries one of them and has intercourse with her. That is because Allah the Exalted said in His Book, 'As for those who accuse their wives,' and they are their wives. This is what is done among us. Malik said that a man who did the lian with his wife, and then stopped and called himself a liar after one or two oaths and he had not cursed himself in the fifth one, had to be flogged with the hadd-punishment, but they did not have to be separated. Malik said that if a man divorced his wife and then after three months the woman said, "I am pregnant," and he denied paternity, then he had to do lian. Malik said that the husband of a female slave who pronounced the lian on her and then bought her, was not to have intercourse with her, even if he owned her. The sunna which had been handed down about a couple who mutually cursed each other in the lian was that they were never to return to each other. Malik said that when a man pronounced the li’an against his wife before he had consummated the marriage, she only had half of the bride price.
See D1-Hadith-6 for comment on this Hadith.
H16-Hadith-237 (Additional)
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 owner of dates-trees to sell dates on them by his reckoning.
See E7-Hadith-157 for comment on this Hadith.
H17-Hadith-239 (Additional)
Yahya related to me from Malik from Nafi that Abdullah ibn Umar said, "In the time of the Messenger of Allah, may Allah bless him and grant him peace, we used to buy food. He sent orders for us to move our purchases from the place in which we purchased them to another place before we re-sold them."
See E14-Hadith-238 for comment on this Hadith.
H18-Hadith-242 (Additional)
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, "Do not let anyone of you bid in ongoing transaction against the other."
See F3-Hadith-97 for comment on this Hadith.
H19-Hadith-248 (Additional)
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, addressed the people in one of his raids. Abdullah ibn Umar said, "I went towards him, but he finished before I reached him. I asked about what he had said. Someone said to me, 'He forbade preparing nabidh in a gourd or in a jug smeared with pitch.' "
See D9-Hadith-136 for comment on this Hadith.
H20-Hadith-270 (Additional)
Yahya related to me from Malik from Nuaym ibn Abdullah al-Mujmir that Abu Hurayra said, "The Messenger of Allah, may Allah bless him and grant him peace, said, 'There are angels at the entries of Madina, and neither plague nor the Dajjal will enter it.' "
See G79-Hadith-85 for comment on this Hadith.
H21-Hadith-271 (Additional)
Yahya related to me from Malik from Safwan ibn Sulaym from Ata ibn Yasar from Abu Said al-Khudri that the Messenger of Allah, may Allah bless him and grant him peace, said, "Ghusl on the day of Jumua is necessary on every male who has reached puberty."
See A50-Hadith-204 for comment on this Hadith.
H22-Hadith-283 (Additional)
Ziyad 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. "Search for Laylat al-Qadr in the last seven days."
See B17-Hadith-210 for comment on this Hadith.
H23-Hadith-284 (Additional)
Yahya related to me from Malik from 'Abdullah ibn Dinar that Abdullah ibn Umar said, "The Messenger of Allah, may Allah bless him and grant him peace, forbade anyone in ihram to wear a garment which had been dyed with saffron or yellow dye, and said, 'Anyone that cannot find sandals can wear leather socks, but he should cut them off below the ankles.' "
See B48-Hadith-219 for comment on this Hadith.
H24-Hadith-285 (Additional)
Yahya related to me from Malik from Abdullah ibn Dinar that Abdullah ibn Umar said, "The Messenger of Allah, may Allah bless him and grant him peace, told the people of Madina to enter ihram at Dhu'l-Hulayfa, the people of Syria to do so at al-Juhfa, and the people of Najd to do so at Qarn." Abdullah ibn Umar said in addition, "I heard these three from the Messenger of Allah, may Allah bless him and grant him peace. I was also told that the Messenger of Allah, may Allah bless him and grant him peace, said, 'The people of Yemen should enter ihram at Yalamlam.' "
See B49-Hadith-220 for comment on this Hadith.
H25-Hadith-286 (Additional)
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,"There are five (kinds of) animal which it is not wrong for some one in ihram to kill: scorpions, rats and mice, crows, kites and wild dogs."
See B52-Hadith-224 for comment on this Hadith.
H26-Hadith-287 (Additional)
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, "Someone who buys food, must not sell it until he takes possession of it."
See E14-Hadith-238 for comment on this Hadith.
H27-Hadith-291 (Additional)
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, used to wear a gold ring. Then the Messenger of Allah, may Allah bless him and grant him peace, stood up and threw it away and said, "I will never wear it." He said, "So the people threw away their rings too."
See G106-Hadith-261 for comment on this Hadith.
H28-Hadith-296 (Additional)
Malik related to me from Abdullah ibn Dinar saying, "Abdullah ibn Umar and I were at the house of Khalid ibn Uqba who was away at the market. A man came who wanted to speak to Abdullah ibn Umar and I was the only other person present Abdullah ibn Umar called another man so that we were four and said to me and the man whom he had called to go a little way off together, because I have heard the Messenger of Allah, may Allah bless him and grant him peace, say, "Two do not converse secretly to the exclusion of another.' "
See C36-Hadith-258 for comment on this Hadith.
H29-Hadith-297 (Additional)
Malik related to me from Abdullah ibn Dinar from Abdullah ibn Umar that a man called the Messenger of Allah and said, "Messenger of Allah, what do you think about lizards?" The Messenger of Allah, may Allah bless him and grant him peace, said, "I do not eat them, and I do not forbid them."
See G54-Hadith-70 for comment on this Hadith.
H30-Hadith-303 (Additional)
Yahya related to me from Malik from Abdullah ibn Abd ar-Rahman ibn Mamar from Abul-Hubab Sai’d ibn Yasar that Abu Hurayra said, "The Messenger of Allah, may Allah bless him and grant him peace, said, 'Allah, the Blessed, the Exalted, will say on the Day of Rising', "Where are those who loved each other for My majesty? Today I will shade them in My shade on the day when there is no shade except My shade." "
See C26-Hadith-155 for comment on this Hadith.
H31-Hadith-306 (Additional)
Yahya related to me from Malik from Abdullah ibn Abi Bakr from Abbad ibn Tamim from Abdullah ibn Zayd al-Mazini that the Messenger of Allah, may Allah bless him and grant him peace, said, "What is between my house and my mimbar is one of the meadows of the Garden."
See G92-Hadith-154 for comment on this Hadith.
H32-Hadith-313 (Additional)
Yahya related to me from Malik from Abdullah ibn Abi Bakr ibn Hazim from his father that Amr ibn Sulaym az-Zuraqi said, "Abu Humayd as-Saidi told me that they asked the Messenger of Allah, may Allah bless him and grant him peace, how they were to ask for blessings upon him and he replied that they should say, 'O Allah, bless Muhammad and his wives and his descendants as You blessed the family of Ibrahim, and give baraka to Muhammad and his wives and his descendants as You gave baraka to the family of Ibrahim. You are worthy of Praise and Glorious.'" (Allahumma salli ala Muhammad wa azwajihi wa zuriyatehi kama sallaita ala alei Ibrahim, wa barek ala Muhammad wa azwajihi wa zuriyatehi kama barakta ala alei Ibrahim, innaka Hamidu'm-Majid).
See A53-Hadith-268 for comment on this Hadith.
H33-Hadith-344 (Additional)
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 wisal - Beware of wisal." They said, "But you practise wisal, Messenger of Allah." He replied, "I am not the same as you. My Lord feeds me and gives me to drink."
See B16-Hadith-209 for comment on this Hadith.
H34-Hadith-351 (Additional)
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, ‘No-one of you must propose a woman already proposed by your brother (in Islam).’
See F3-Hadith-97 for comment on this Hadith.
H35-Hadith-356 (Additional)
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, “Wound by cattle asks no consequence, wound by mine asks no consequence, wound by well asks no consequence and buried treasure found asks for its fifth part.” (Consequence means that no returns for damage are due on the owner of the cattle, mine or the well if he has not asked or permitted the victim to see to any work relating to that).
See D2-Hadith-19 for comment on this Hadith.
H36-Hadith-358 (Additional)
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, "On the Day of Rising, Allah the Blessed, the Exalted, will not look at a person who drags his lower garment in arrogance."
See C27-Hadith-165 for comment on this Hadith.
H37-Hadith-371 (Additional)
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, "By Him in whose hand myself is! To take your rope and gather firewood on your back is better for you than that you come to a man to whom Allah has given some of His favour and ask him, so he gives to you or refuses."
See G33-Hadith-369 for comment on this Hadith.
H38-Hadith-375 (Additional)
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, "The good dream of a man who is salih is a forty-sixth part of prophecy."
See G87-Hadith-121 for comment on this Hadith.
H39-Hadith-385 (Additional)
Yahya related to me from Malik, from Abd ar-Rahman ibn al-Qasim, from his father, from A'isha, umm al-muminin, that the Messenger of Allah, may Allah bless him and grant him peace, did hajj-ifrad.
See B36-Hadith-67 for comment on this Hadith.
H40-Hadith-388 (Additional)
Yahya related to me from Malik from Abd ar-Rahman ibn al-Qasim from his father that A'isha umm al-muminin, said, that Safiyya bint Huyy had her period and she (A'isha) mentioned it to the Messenger of Allah, may Allah bless him and grant him peace. Upon that he said, "Perhaps she will delay us." Then it was said, "Messenger of Allah, she has done tawaf," and the Messenger of Allah, may Allah bless him and grant him peace, said, "Then she will not delay us."
See B60-Hadith-387 for comment on this Hadith.
H41-Hadith-391 (Additional)
Yahya related to me from Malik from Abd ar-Rahman ibn Abdullah ibn Sasa’a from his father from Abu Sai’d al-Khudri that a man heard another man reciting Surat al-Ikhlas (Sura 112), repeating it over and over again. In the morning that listening person went to the Messenger of Allah, may Allah bless him and grant him peace, and mentioned it to him, as if he thought little of it. The Messenger of Allah, may Allah bless him and grant him peace, said, "By the One in whose hand my soul is, it is equal to one third of the Quran."
See C55-Hadith-382 for comment on this Hadith.
H42-Hadith-394 (Additional)
Yahya related to me from Malik from Abd al-Hamid ibn Suhayl ibn Abd ar-Rahman ibn Awf from Sai’d ibn al-Musayyab from Abu Sai’d al-Khudri and from Abu Hurayra that the Messenger of Allah, may Allah bless him and grant him peace, appointed a man as an agent in Khaybar, and he brought him some excellent dates. The Messenger of Allah, may Allah bless him and grant him peace, said to him, "Are all the dates of Khaybar like this?" He said,"No. By Allah, Messenger of Allah! We take a sa of this kind for two sa or two sa for three." The Messenger of Allah, may Allah bless him and grant him peace, said, "Do not do that. Sell the assorted ones for dirhams and then buy the good ones with the dirhams."
See E24-Hadith-380 for comment on this Hadith.
H43-Hadith-395 (Additional)
Yahya related to me from Malik from Abd Rabbih ibn Sai’d from Abu Bakr ibn Abd ar-Rahman ibn al-Harith ibn Hisham from A'isha and Umm Salama, the wives of the Prophet, may Allah bless him and grant him peace, that the Prophet, may Allah bless him and grant him peace, used to get up in the morning junub from intercourse, not a dream, in Ramadan, and then he would fast."
See B20-Hadith-302 for comment on this Hadith.
H44-Hadith-406 (Additional)
Yahya related to me from Malik from Qatan ibn Wahb ibn Umayr ibn al-Ajda that Yuhannas, the mawla of az-Zubayr ibn al-Awwam informed him that he was sitting with Abdullah ibn Umar during the troubles (at the time of al-Hajaj ibn Yusuf) . A female mawla of his came and greeted him. She said, "I want to leave, Abu Abd ar-Rahman. The time is harsh for us." Abdullah ibn Umar said to her, "Sit down, O you with little knowledge, for I have heard the Messenger of Allah, may Allah bless him and grant him peace, say, 'No one will be patient in hunger and hardship in it (Madina) except that I will be a witness or intercede for him on the Day of Rising.' "
See G79-Hadith-85 for comment on this Hadith.
H45-Hadith-436 (Additional)
Yahya related to me from Malik from Sumayy, the mawla of Abu Bakr, from Abu Bakr ibn Abd ar-Rahman that A'isha and Umm Salama, the wives of the Prophet, may Allah bless him and grant him peace, said, "The Messengerof Allah, may Allah bless him and grant him peace, used to get up in the morning junub from intercourse, not a dream, and would then fast."
See B20-Hadith-302 for comment on this Hadith.
H46-Hadith-454 (Additional)
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 Messenger of Allah, may Allah bless him and grant him peace, prayed while he was ill. He prayed sitting, and some people prayed behind him standing, and he indicated to them to sit down. When he left, he said, 'The imam is only appointed to be followed. When he goes into ruku, go into ruku and when he rises, rise and if he prays sitting, pray sitting .' "
See A1-Hadith-1 for comment on this Hadith.
H47-Hadith-455 (Additional)
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, told him that she had never seen the Messenger of Allah, may Allah bless him and grant him peace, doing night prayers sitting down until he was getting on in years. He would recite sitting down until when he wanted to go into ruku, he would stand up and recite about thirty or forty ayats and then go into ruku.
See A74-Hadith-378 for comment on this Hadith.
H48-Hadith-461 (Additional)
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, "An infant boy was brought to the Messenger of Allah, may Allah bless him and grant him peace, and it urinated on him. The Messenger of Allah, may Allah bless him and grant him peace, called for some water and rubbed over the urine with it."
See G2-Hadith-56 for comment on this Hadith.
H49-Hadith-465 (Additional)
Yahya related to me from Malik from Hisham ibn Urwa from his father from A'isha that Hamza ibn Amr al-Aslami once said to the Messenger of Allah, may Allah bless him and grant him peace, "Messenger of Allah, I am a man who fasts. Can I fast when travelling?" The Messenger of Allah, may Allah bless him and grant him peace, said, "If you want you can fast, and if you want you can break the fast."
See B26-Hadith-438 for comment on this Hadith.
H50-Hadith-468 (Additional)
Yahya related to me from Malik from Hisham ibn Urwa from his father that A'isha umm al-muminin, said, that Safiyya bint Huyy had her period and she (A'isha) mentioned it to the Messenger of Allah, may Allah bless him and grant him peace. Upon that he said, "Perhaps she will delay us." Then it was said, "Messenger of Allah, she has done tawaf," and the Messenger of Allah, may Allah bless him and grant him peace, said, "Then she will not delay us." Urwa said that A'isha added, "We do publicize that, so why do people make their women stay on to their inconvenience? If it were as they say, more than six thousand menstruating women would still be in Mina in the morning, all of them having already done the tawaf al-ifada.' "
See B60-Hadith-387 for comment on this Hadith.
H51-Hadith-470 (Additional)
Malik related to me from Hisham ibn Urwa from his father that Aisha, the wife of the Prophet, may Allah bless him and grant him peace, said, "Barira came to me and said, 'I have written myself as mukatab for my people for nine uqiyas, one uqiya per year, so help me.' Aisha said, 'If your people agree that I pay it all to them for you, and that if I pay it, your wala' is mine, then I will do it.' Barira went to her owners and told them that and they didn't agree. She came back from them while the Messenger of Allah, may Allah bless him and grant him peace, was sitting. She said to Aisha, 'I offered that to them and they refused me unless they had the wala.' The Messenger of Allah, may Allah bless him and grant him peace, heard that and asked her about it A'isha told him and the Messenger of Allah, may Allah bless him and grant him peace, said, 'Take her and stipulate that the wala' is yours, for the wala is for the one who sets free.' So Aisha did that and then the Messenger of Allah, may Allah bless him and grant him peace, stood up in front of the people, and praised Allah and gave thanks to Him. Then he said, 'What is wrong with the people who make conditions which are not in the Book of Allah? Any condition which is not in the Book of Allah is invalid even if it is a hundred conditions. The decree of Allah is truer and the conditions of Allah are firmer, and the wala' only belongs to the one who sets free.' "
See G73-Hadith-160 for comment on this Hadith.
H52-Hadith-474 (Additional)
Yahya related to me from Malik from Hisham ibn Urwa from his father that al-Miswar ibn Makhrama told him that Subaya al-Aslamiya gave birth a few nights after the death of her husband. She came to the Messenger of Allah, may Allah bless him and grant him peace (to ask), and he permitted her, "You are free to marry, so marry whomever you wish."
See F12-Hadith-396 for comment on this Hadith.
H53-Hadith-475 (Additional)
Yahya related to me from Malik from Hisham ibn Urwa from his father that Umar ibn Abi Salama saw the Messenger of Allah, may Allah bless him and grant him peace, praying in one garment in the house of Umm Salama. He was covered by it, and had put both ends over his shoulders.
See A6-Hadith-12 for comment on this Hadith.
H54-Hadith-479 (Additional)
Malik related to me from Hisham ibn Urwa from his father from Abdullah ibn az-Zubayr that Sufyan ibn Abi Zuhayr said, "I heard the Messenger of Allah, may Allah bless him and grant him peace, say, 'Yemen will be conquered and the people will be attracted to it, taking their families and whoever obeys them. Madina would have been better for them, had they but known. Ash-Sham will be conquered and people will be attracted to it, taking their families and whoever obeys them. Madina would have been better for them, had they but known. Iraq will be conquered and people will be attracted to it, taking their families and whoever obeys them. Madina would have been better for them, had they but known.' "
See G79-Hadith-85 for comment on this Hadith.
H55-Hadith-488 (Additional)
Yahya related to me from Malik from Yahya ibn Said from Adi ibn Thabit al-Ansari that Abdullah ibn Yazid al-Khatmi told him that Abu Ayyub al-Ansari told him that he prayed maghrib and isha together at Muzdalifa during the farewell hajj, with the Messenger of Allah, may Allah bless him and grant him peace.
See B68-Hadith-473 for comment on this Hadith.
H56-Hadith-489 (Additional)
Yahya related to me from Malik from Yahya ibn Said from Abd ar-Rahman ibn Hurmuz that Abdullah ibn Buhayna said, "The Messengerof Allah, may Allah bless him and grant him peace, prayed dhuhr with us and he stood straight up after two rakas without sitting. When he had finished the prayer, he did two sajdas and then said the taslim after that."
See A12-Hadith-24 & A23-Hadith-81 for comment on this Hadith.
H57-Hadith-495 (Additional)
Yahya related to me from Malik from Yahya ibn Said from 'Amra bint Abd ar-Rahman from A'isha, the wife of the Prophet, may Allah bless him and grant him peace, that a jewish woman came to beg from her and said, "May Allah give you refuge from the punishment of the grave." So A'isha asked the Messenger of Allah, may Allah bless him and grant him peace, "Are people punished in their graves?", and the Messenger of Allah, may Allah bless him and grant him peace, took refuge in Allah from that. Then one morning the Messenger of Allah, may Allah bless him and grant him peace, went out on a journey and there was an eclipse of the sun, and he returned in the late morning and passed through his apartments. Then he stood and prayed, and the people stood behind him. He stood for a long time, and then went into ruku for a long time. Then he rose and stood for a long time, though less than the first time, and then went into ruku for a long time, though less than the first time. Then he rose, and went down into sajda. Then he stood for a long time, though less than the time before, and then went into ruku for a long time, though less than the time before. Then he rose and stood for a long time, though less than the time before, and then went into ruku for a long time, though less than the time before. Then he rose, and went down into sajda. When he had finished he said what Allah willed him to say, and then he told them to seek protection for themselves from the punishment of the grave."
See G81-Hadith-101 & A38-Hadith-171 for comment on this Hadith.
H58-Hadith-497 (Additional)
Yahya related to me from Malik that Yahya ibn Said said that Amra bint Abd ar-Rahman told him that she had heard A'isha, umm al-muminin, saying, "We set out with the Messenger of Allah, may Allah bless him and grant him peace, when there were five nights left in Dhu'l-Qada and we assumed that we must be setting out for hajj. When we got near to Makka, the Messenger of Allah, may Allah bless him and grant him peace, told everyone that did not have a sacrificial animal with them to leave ihram after they had done tawaf of the House and sa’i between Safa and Marwa." A'isha added, "We were sent some beef on the day of sacrifice. I asked what it was and they said that the Messenger of Allah, may Allah bless him and grant him peace, had sacrificed for his wives." Yahya ibn Said said, "I mentioned this hadith to Qasim ibn Muhammad and he said, 'She has given you the complete hadith, by Allah.' "
See B31-Hadith-38 & B36-Hadith-67 for comment on this Hadith.
H59-Hadith-499 (Additional)
Yahya related to me from Malik from Yahya ibn Said from Amra bint Abd ar-Rahman that Aisha, the wife of the Prophet, may Allah bless him and grant him peace, said, "It has not been a long time for me and I have not forgotten. A thief's hand is cut off for a quarter of a dinar and upwards."
See D12-Hadith-246 for comment on this Hadith.
H60-Hadith-500 (Additional)
Yahya related to me from Malik from Yahya ibn Said from Bushayr ibn Yasar, the mawla of the Bani Haritha, that Suwayd ibn an-Numan told him that he went with the Messenger of Allah, may Allah bless him and grant him peace, on the expedition to Khaybar. When they reached as-Suhba, which was near Khaybar, the Messenger of Allah, may Allah bless him and grant him peace, stopped and prayed asr. He asked for provisions but only parched barley was brought, so he asked for it to be moistened. The Messenger of Allah, may Allah bless him and grant him peace, ate and the people ate with him. Then he got up to do maghrib and rinsed his mouth out and they rinsed out theirs. Then he prayed without doing wudu.
See A37-Hadith-170 for comment on this Hadith.
H61-Hadith-511 (Additional)
Malik related to me that Yahya ibn Said said, "I heard Abu'l-Hubab Said ibn Yasar say that he heard Abu Hurayra say that he heard the Messenger of Allah, may Allah bless him and grant him peace, say, 'I was ordered to a town which will eat up towns. They used to say, 'Yathrib,' but it is Madina. It removes the bad people like the blacksmith's furnace removes impurities from the iron.' "
See C5-Hadith-16 & G79-Hadith-85 for comment on this Hadith.
H62-Hadith-512 (Additional)
Yahya related to me from Malik from Yahya ibn Said that Abu Salama ibn Abd ar-Rahman said, "I heard Abu Qatada ibn Ribiyy say that he heard the Messenger of Allah, may Allah bless him and grant him peace, say, 'The good dream is from Allah, and the bad dream is from shaytan. When you see what you dislike, spit to your left side three times when you wake up, and seek refuge with Allah from its evil. It will not harm you then, Allah willing.' " Abu Salama said, "I would see dreams which weighed on me more heavily than a mountain. When I heard this hadith, I was not concerned about it."
See G87-Hadith-121 for comment on this Hadith.
H63-Hadith-517 (Additional)
Yahya related to me from Malik from Yazid ibn Abdullah ibn Qusayt from Muhammad ibn Abd ar-Rahman ibn Thawban from his mother that A'isha, the wife of the Prophet, said that the Messenger of Allah, may Allah bless him and grant him peace, ordered that the skins of carrion be used after being tanned.
See G97-Hadith-182 for comment on this Hadith.
H64-Hadith-518 (Additional)
Malik related to me from Yazid ibn Khusayfa that as-Saib ibn Yazid informed him that he heard Sufyan ibn Abi Zuhayr who was from the Azd Shanua tribe and among the companions of the Messenger of Allah, may Allah bless him and grant him peace, speaking with some people who were with him at the door of the mosque. He said, "I heard the Messenger of Allah, may Allah bless him and grant him peace, say, 'If anyone acquires a dog which he does not use as a sheepdog or for hunting, a qirat will be deducted from the reward of his good deeds each day.' " He was asked, "Did you hear this from the Messenger of Allah, may Allah bless him and grant him peace?" He said, "Yes, by the Lord of this mosque."
See G104-Hadith-256 for comment on this Hadith.
H65-Hadith-522 (Additional)
Yahya related to me from Malik from Abu Bakr ibn Umar that Said ibn Yasar said, ''I was travelling with Abdullah ibn Umar on the road to Makka, and fearing that it was nearly dawn. I dismounted and prayed witr. Abdullah said, 'Is there not a model for you in the Messenger of Allah, may Allah bless him and grant him peace?' I said, 'Of course, by Allah!' He said, 'The Messenger of Allah, may Allah bless him and grant him peace, used to pray witr on his camel.'
See A79-Hadith-400 & A97-Hadith-503 for comment on this Hadith.
H66-Hadith-524 (Additional)
Yahya related to me from Malik from Abu Bakr ibn Nafi from his father Nafi from ibn Umar that the Messenger of Allah, may Allah bless him and grant him peace, ordered the moustache to be trimmed & the beard to be left.
See C25-Hadith-138 & C58-Hadith-419 for comment on this Hadith.
Al-Hamdu Lillah
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I-Booklet of Jehad (23 Ahadith)
I1-Hadith-2 (Jehad)
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, entered Makka, in the Year of Victory, wearing a helmet, and when he took it off a man came to him and said, "Messenger of Allah, Ibn Khatl is clinging to the covers of the Kaba,'' and the Messenger of Allah, may Allah bless him and grant him peace, said, "Kill him." Malik commented, "The Messenger of Allah, may Allah bless him and grant him peace, was not in ihram at the time, and Allah knows best."
The Prophet PBUH did make whatever preparation was necessary and feasible to face the enemy with caliber and Ahadith brought here convey that all that is necessary to face a war in a given situation must be taken-up well as the Islamic concept of Tawakkul (trust in Allah) is that you do whatever you can to the utmost limit of your strength and then ask Allah to help; this is in accordance to Surah Anfaal-60; note that Ibn-Khatl was among the very few men that were killed as an exception on the day of the conquest of Makkah as general amnesty had been announced by the Prophet (PBUH) on that day; Ibn-Khatl used to abuse the Prophet (PBUH) and appreciated verses of poetry that spread that abuse and that is why Ulama have said that such ill-wishers of Islam who openly abuse the Prophet (PBUH) would not be treated by tolerance.
I2-Hadith-117 (Jehad)
Yahya related to me from Malik from Ishaq ibn Abdullah ibn Abi Talha that Anas ibn Malik had said that when the Messenger of Allah, may Allah bless him and grant him peace, went to Quba, he visited Umm Haram bint Milhan and she fed him. Umm Haram was the wife of Ubada ibn as-Samit. One day the Messenger of Allah, may Allah bless him and grant him peace, had called on her and she had fed him, and sat down to delouse his hair. The Messenger of Allah, may Allah bless him and grant him peace, had dozed and woke up smiling. Umm Haram said, "What is making you smile, Messenger of Allah?" He said, "Some of my community were presented to me, raiding in the way of Allah. They were riding in the middle of the sea, kings on thrones, or like kings on thrones." (Ishaq wasn't sure). She said, "O Messenger of Allah! Ask Allah to put me among them!" So he had made a dua for her, and put his head down and slept. Then he had woken up smiling, and she said to him, "Messenger of Allah, why are you smiling?" He said, "Some of my community were presented to me, raiding in the way of Allah. They were kings on thrones or like kings on thrones," as he had said in the first one. She said, "O Messenger of Allah! Ask Allah to put me among them!" He said, "You are among the first." Ishaq added, "She travelled on the sea in the time of Muawiya, and when she landed, she was thrown from her mount and killed."
The message of the narration is that the Prophet (PBUH) due to his dream told her that there was going to be Jehad by the sea and that happened when Muslims invaded Cyprus by the sea-route as he told her and she was among the few women that attended that war; she could not attend the second war by the sea that was the attack at Constantinople (Istanbul, the largest city of Turkey though it was not conquered at that time) that the Prophet (PBUH) had seen in the continuation of his dream as when they came to land at the war of Cyprus, she fell from the animal she was riding and attained Shahadat.
I3-Hadith-141 (Jehad)
Yahya related to me from Malik from Thawr ibn Zayd ad-Dili from Abu'l-Ghayth Salim, the mawla of ibn Muti that Abu Hurayra said, "We went out with the Messenger of Allah, may Allah bless him and grant him peace, in the year of Khaybar. We did not capture any gold or silver except for personal effects, clothes, and baggage. Rifaa ibn Zayd presented a black slave boy to the Messenger of Allah, may Allah bless him and grant him peace, whose name was Midam. The Messenger of Allah, may Allah bless him and grant him peace, made for Wadi'l-Qura, and when he arrived there, Midam was unsaddling the camel of the Messenger of Allah, may Allah bless him and grant him peace, when a stray arrow struck and killed him. The people said, 'Good luck to him! The Garden!' The Messenger of Allah said, 'No! By He in whose hand my self is! The cloak which he took from the spoils on the Day of Khaybar before they were distributed will blaze with fire on him.' When the people heard that, a man brought a sandal-strap or two sandal-straps to the Messenger of Allah, may Allah bless him and grant him peace. The Messenger of Allah, may Allah bless him and grant him peace, said, 'A sandal-strap or two sandal-straps of fire!'
ULAMA have mentioned that the spoils of wars were not allowed to use before the Prophet (PBUH) and so this was one of the unique features of Muslims that they were and are allowed to use the spoils got from wars; note that a person could only use anything of the spoils when allotted to him clearly by the commander at authority and before that or without that, its usage was extremely wrong as the Hadith clarifies.
14-Hadith-149 (Jehad)
Yahya related to me from Malik from Humayd at-Tawil from Anas ibn Malik that when the Messenger of Allah, may Allah bless him and grant him peace, went out to Khaybar, he arrived there at night, and when he came upon a people by night, he did not attack until morning. In the morning, the jews came out with their spades and baskets. When they saw him, they said, "Muhammad! By Allah, Muhammad and his army!" The Messenger of Allah, may Allah bless him and grant him peace, said "Allah is greatest! Khaybar is destroyed. When we come to a people, it is an evil morning for those who have been warned."
Note that though it is allowed where necessary going by the martial tactic to attack at the night yet the Prophet (PBUH) did wait till morning at Khaybar where he saw that it would not be much profitable to attack at the night and innocent people might become target unintentionally; it is interesting to note that the people at Khaybar did not even know till the morning that the Prophet (PBUH) had come near their forts at that night to attack and when they were going to works as routine in the morning then they came to know of it; the Prophet (PBUH) remarked at this carefree attitude that Khaybar is ruined due to our unexpected arrival that had made these people awe-struck.
I5-Hadith-166 (Jehad)
Yahya related to me from Malik from Zayd ibn Aslam that Jabir ibn Abdullah al-Ansari said, "We went out with the Messenger of Allah, may Allah bless him and grant him peace, in the raid on the Banu Anmar tribe." Jabir said, "I was resting under a tree when the Messenger of Allah, may Allah bless him and grant him peace, came. I said, 'Messenger of Allah; come to the shade.' So the Messenger of Allah, may Allah bless him and grant him peace, sat down, and I stood up and went to a sack of ours. I looked in it for something and found a small cucumber and broke it. Then I brought it to the Messenger of Allah, may Allah bless him and grant him peace. He said, 'From where did you get this?' I said, 'We brought it from Madina, Messenger of Allah.' " Jabir continued, "We had a friend of ours with us whom we used to equip to go out to guard our mounts. I gave him what was necessary and then he turned about to go to the mounts and he was wearing two threadbare cloaks of his. The Messenger of Allah, may Allah bless him and grant him peace, looked at him and said, 'Does he have two garments other than these?' I said, 'Yes, Messenger of Allah. He has two garments in the bag.' I gave them to him. He said, 'Let him go and put them on.' I let him go to put them on. As he turned to go, the Messenger of Allah, may Allah bless him and grant him peace, exclaimed, 'May Allah strike his neck. Isn't that better for him?' That man said (taking him literally), 'O Messenger of Allah, (do you mean) in the way of Allah?.' The Messenger of Allah, may Allah bless him and grant him peace, said, 'In the way of Allah.' " Jabir (then) added, "The man was killed in the way of Allah."
Note that whatever is available, that must be presented to the honorable guest that happens to visit; to wear torn or insufficient clothes is not the symbol of piety but to wear clean clothes that are not much expensive, living within necessities, is the symbol of that; the Prophet PBUH also gave the poor man good tidings of Shahadat that soothed him and that he achieved soon; Al-Hamdu Lillah.
I6-Hadith-167 (Jehad)
Yahya related to me from Malik from Zayd ibn Aslam from his father that the Messenger of Allah, may Allah bless him and grant him peace, was on one of his journeys, and one night Umar ibn al-Khattab, who was travelling with him, asked him about something, but he did not answer him. He asked him again, but he did not answer him. Then he asked him again, and again he did not answer him. Umar said, "May your mother be bereaved of you, Umar. Three times you have importuned the Messenger of Allah, may Allah bless him and grant him peace, with a question and he has not answered you at all." Umar continued, "I got my camel moving until, when I was in front of the people, I feared that a piece of Qur'an was being sent down about me. It was not long before I heard a crier calling for me, and I said that I feared that a piece of Qur'an had been sent down about me." He continued, "I came to the Messenger of Allah, may Allah bless him and grant him peace, and said, 'Peace be upon you' to him, and he said, 'A sura has been sent down to me this night that is more beloved to me than anything on which the sun rises.' Then he recited al-Fath (Sura 48).
AL-FATH descended to comfort Muslims on the treaty of Hudaybia that it seems in text against Muslims yet in actual, it is in favor of Muslims; time ahead showed that this treaty proved high blessing of Allah to Muslims who were able to convey the message of Islam to all the known world of the time due to peace accorded by this treaty; the Surah also indicated the conquest of Khyber; the narration here tells that when a knowledgeable person does not answer a question, that does not mean his dislike to questions as he might have other of valid reasons to keep silent on some given issue; Al-Hamdu Lillah.
I7-Hadith-212 (Jehad)
Yahya related to me from Malik from Nafi that Abdullah ibn Umar said that the Messenger of Allah, may Allah bless him and grant him peace, forbade travelling with a Qur'an in the land of the enemy. Malik commented, "That is out of fear that the enemy will get hold of it."
If there is danger that the enemy would show disrespect to the Holy Book Quran, it is not allowed to take its copy at the land of enemy with the travel’s luggage; nowadays, as there is no such danger, the Muslim person travelling anywhere might keep it available for reading, study & guidance; Al-Hamdu Lillah.
I8-Hadith-213 (Jehad)
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, sent a raiding party which included Abdullah ibn Umar near Najd. They plundered many camels and their portions were twelve or eleven camels each. They divided it up camel by camel.
The age of adulthood for a boy is 15 years except when some clear feature tells that he has come to adolescence before that age; as there is share in the booty for all fighters, Abdullah ibn Umar (RA) also got his share in the camels that they got from that Jehad from the commander (who only is liable to distribute it and then only use of it is allowed); note that it is allowed to attack the enemy if there is genuine danger from it and the resources are available to fight it well; there are five pre-requisites for the inititative to Jehad; one is that Muslims have conveyed the Islamic Teachings well to the enemy; second is to take-up Jehad under a compatible commander appointed by the Ameer or accepted in general by Muslim persons; third is each of the warrior himself is such Muslim who avoids all major sins with commitment to Islam; fourth is Muslim warriors have necessary physical strength in weaponry that is able to match the enemy’s force in arms with caliber; fifth is that the enemy has not only rejected Islam but also the offer to make a respectable pact with Muslims; these five are necessary requirement for attack on the enemy yet Jehad in defence has to see no conditions except to defend the Islamic Teachings well; all good Muslims must fight that defensive Jehad with as much caliber as possible at the time and at the place they are challenged; Al-Hamdu Lillah.
I9-Hadith-215 (Jehad)
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, "Blessing is in the forelocks of horses until the Day of Rising."
By this Hadith, Ulama have reasoned that Jehad has to continue in some form till the last day of the world or till very near to that time; note that the most prominent use of horses at that time was for the war and these words also signify the high value of Jehad as other Ahadith have pointed out too; but now the initiation of Jehad is not much of an option for Muslims and its better to refrain from that though defensive Jehad has to be taken-up when and where necessary even in the absence of the compatible commander and even with meager equipment to combat; Al-Hamdu Lillah.
I10-Hadith-216 (Jehad)
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, held a race between horses which had been made frail in shape by training (that are named as Mudammar making them better for Jehad), from al-Hafya to Thaniyatul-Wada. He held a race between horses which had not been made frail from the Thaniya (a mountain pass near Madina) to the mosque of the Banu Zurayq. Abdullah ibn Umar was among those who raced them.
MUDAMMAR horses were those that were put on specific diet especially for some cause like Jehad or for sale for it to keep them in shape; these horses were stronger in facing trials than other horses and their race was held for 6 miles space while those that were not Mudammar, their race was held for 1 mile space; between the respective places named; note that prizes even might be given in achievements at those entertaining feats in which there is some display of manly features that expresses some awe to the enemy; Islam does not appreciate such competitive sports that might lead to useless tussle among men because competition is not commendable according to its teachings except in the matters of Akhirat; also such deadly sports that might lead to sudden death in the name of daring entertainment; also such unworthy sports that might lead to waste of time being clash to earn money, fame, impression on women and useless records in the game; also such unscrupulous sports that might lead to putting wounds on animals that might even kill them; also such grave sports that might lead to having long-standing grudges ahead among the participants; these all certainly are bad and these all must be avoided by good Muslims as much as possible.
I11-Hadith-227 (Jehad)
Yahya related to me from Malik from Nafi from Abdullah ibn Umar that when the Messenger of Allah, may Allah bless him and grant him peace, returned from a military expedition or a hajj or an umra, he used to say three takbirs on every elevated part of the land, and then he used to say, "There is no god but Allah, alone, without partner. To Him belongs the Kingdom and to Him belongs the praise and He has power over everything. Returning, making tawba, serving, prostrating, praising our Lord. Allah has promised truly and given His slave victory and defeated the tribes alone."
The Hadith tells about the recitation of the Prophet (PBUH) that was in the praise of Allah at uneven places to mark the point that whatever trouble we face treading the pathway of Islam we would bear it keeping the attention towards Allah only; successes upon the unbelievers would not make us leave humbleness as we know that the True Lord is Allah only and not our power but His Will is providing us these high successes; Al-Hamdu Lillah.
I12-Hadith-301 (Jehad)
Yahya related to me from Malik from Abdullah ibn Abdullah ibn Jabir ibn Atik that Atik ibn al-Harith, the grandfather of Abdullah ibn Abdullah ibn Jabir on his mother's side, told him that Jabir ibn Atik had told him that the Messenger of Allah, may Allah bless him and grant him peace, came to visit Abdullah ibn Thabit and found him in his death-throes. He called to him but he did not reply. The Messenger of Allah, may Allah bless him and grant him peace, said, "We belong to Allah, and to Him we are returning," and added, "You are being taken from us, Abu'r-Rabi.'' The women cried out and wept, and Jabir began to silence them. The Messenger of Allah, may Allah bless him and grant him peace, said, "Leave them, and when the necessary time comes, none of the women should cry." They said, "Messenger of Allah, what is the necessary time?", and he replied, "When he dies." The dying man's daughter said, "By Allah, I hope that you will be a martyr, for you have completed your preparations for battle," and the Messenger of Allah, may Allah bless him and grant him peace, said, "Allah has made his reward fall according to his intention. What do you consider dying a martyr to be?" They said, "Death in the way of Allah." The Messenger of Allah, may Allah bless him and grant him peace, said, "There are seven kinds of martyr other than those killed in the way of Allah. Someone who is killed by the plague is a martyr, someone who drowns is a martyr, someone who dies of pleurisy is a martyr, someone who dies of a disease of the belly is a martyr, someone who dies by fire is a martyr, someone who dies under a falling building is a martyr and a woman who dies in childbirth is a martyr."
There are five persons mentioned at other Hadith as Shaheed (it does not include death by pleurisy and death in childbirth); note that the actual Shaheed (one who gives life fighting in the way of Allah) is the one that is killed by the enemy while fighting Jehad in the way of Allah yet the others are said to be Shaheed in Hukm; this means that they would get the good-returns of Shaheed without getting the status of Shaheed who might face death without any warning at combat with the enemy and this is where others are like him as they face a sudden death so they are like Shaheed due to similarity in one or two things; note that even when they die a sudden death, there is a necessary condition for them to get good returns like the Shaheed; that is that such persons must be practicing Muslims as the Islamic teachings tell clearly that even in tough illness where the person is incapable to do the good deeds he normally did at health, he would get the same amount of good returns as he used to get when totally capable; so for these persons who are practicing Muslims always ready to meet Allah, the True Lord, and then receive sudden death that ends their lives much before expectation, they only would be Shaheed in ruling and would get good returns accordingly.
I13-Hadith-345 (Jehad)
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 "Someone who does jehad in the way of Allah is like someone who fasts and prays constantly and who does not slacken from his prayer and fasting until he returns."
Islam places a high value on all the three attitudes that Muslims have to take in the dealing with non-Mulsims; the first is to call them towards Islam by Tabligh i.e. clear presentation of Islamic Teachings in the best way possible; if they do not accept Islam after such clear presentation giving them ample time for thoughtful musing then the second is to make some respectable pact with them that refrains them from challenging the Islamic Values; if they do not take this second option too rejecting it plainly without leaving any space for their acceptance of Islam or without opting for any decent reconciliation with Muslims posing threat to their Islamic way of life clearly then Muslims have no option but to challenge them openly for combat in the command of a courageous commander; this is the holy war that is named Jehad in Islamic Teachings that has to be taken-up to execute the punishment for the rebellious attitude against Allah and it is not to force them to accept Islam; it has high merits as mentioned here; the Muslims challenge those by force who do not accept Allah as the True Lord because they are the force of Allah on earth; note that who still do comply to any of the first two options after the combat to accept Islam or to pay Jizyah taking up an agreement now are to be left on their own; they would live in accordance with their belief and their way of life under the Muslims’ protection if they pay Jizyah though they would be called towards Islam time and again; even without Jizyah, a respectable pact with them is worthy to consider.
I14-Hadith-346 (Jehad)
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, " If solely for jihad and due to trust in Allah’s promise that brings a Mujahid out of his house, Allah guarantees him whoever makes jihad in His way either the Garden or a safe return to his home with whatever he has obtained of reward or booty."
It is important to note that all the big decisions that have taken place in the history of mankind have been written by the blood of the strong or by the tears of the weak when they were in the making; whenever these flowed in the cause of Islam, decision in favor of the rise of Muslims did come from Allah; there is an Hadith that tells words to effect that the blood and the tears that flow in the path of Allah, both are barriers against the fire of hell and this Hadith is complementary to it; we must challenge those even with force where necessary who do not want us Muslims to live by Islam taking it as a complete code of life but only a religion and must answer them with some strength at peace or at war whatever it takes having attention towards Allah only; we also must shed our tears in repentance having attention towards Allah only due to the low status Muslims have come to in the present times by our uncaring attitude for the defense of Islam.
I15-Hadith-347 (Jehad)
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, "By He in whose hand my self is! I would like to fight in the way of Allah and be killed, then be brought to life again so I could be killed, and then be brought to life again so I could be killed." Abu Hurayra said three times, "I testify to it by Allah!"
This tells that even a Messenger of Allah might be killed at the battle-field if Allah wills; this also tells that Jehad has amazingly high returns; the good Muslim must intend to fight and die for Islam if the situation does ask for it; Al-Hamdu Lillah.
I16-Hadith-348 (Jehad)
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, "Allah blesses two men (that fight each other). Though one of them kills the other, each of them would enter the Jannah; one that fought in the way of Allah is killed but then (after a time) Allah turns (with mercy) to that killer (when he repents truly) and so he fights (in the way of Allah) and also becomes a martyr."
These two men mentioned here are those that fought each other, one a Muslim and the other an infidel; the latter killed the Muslim then but afterwards he became a good Muslim repenting on his past life and did righteous deeds with the True Belief; Allah does accept such repentance and so both are liable to enter Jannah; Al-Hamdu Lillah.
I17-Hadith-349 (Jehad)
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, "By He in whose hand my self is! None of you is wounded in the way of Allah - and Allah knows best who is wounded in His Way - but that when the Day of Rising comes, blood will gush forth from his wound. It will be the colour of blood, but its scent will be that of musk."
This Hadith tells us that when some deed is taken up for the freedom to take-up righteous actions then that is most praiseworthy and Muslims must assist such persons who commit to that for sure; these are the warriors in the path of Allah who fight to keep Muslims at liberty to practice Islamic Values as they will; note that Jehad against the challenging enemy if it becomes necessary and Muslims have enough strength to take it up leads to the high blessing from Allah as it ensures ease in living at Islam for all Muslims that leads them to the true peace in life; Al-Hamdu Lillah.
I18-Hadith-421 (Jehad)
Yahya related to me from Malik from Abu'n Nadr, the mawla of Umar ibn Ubaydullah, that Abu Murra, the mawla of Aqil ibn Abi Talib, told him that he had heard Umm Hani bint Abi Talib say, "I went to the Messenger of Allah, may Allah bless him and grant him peace, in the year of the conquest and found him doing ghusl while his daughter Fatima, was screening him with a garment. I said to him, 'Peace be upon you' and he said, 'Who is that?' I replied, 'Umm Hani bint Abi Talib,' and he said, 'Welcome, Umm Hani!' When he had finished his ghusl, he stood and prayed eight rakas, covering himself with one garment, and then came away. I said, 'Messenger of Allah, the son of my mother, Ali, says that he is determined to kill so-and-so, son of Hubayra, a man I have placed under my protection.' The Messenger of Allah, may Allah bless him and grant him peace, said, 'We give protection to whoever you have given protection to, Umm Hani.' " Umm Hani related that this incident happened (at Chasht) in the morning.
The Prophet (PBUH), while he was having a bath at the time of Chaasht at Makkah presumably with some necessary cloth on and the screen that Sayyidah Fatima held for him seems to have been managed by tying one end of the long sheet of cloth to some post and taking the other by hands keeping the back towards him; Umm-Hani, the first cousin of the Prophet (PBUH) who was a Na-Mehram to the Prophet PBUH, came for a visit at that time and neither he needed to tell her to wait outside (in fact he said Marhaba that means welcome) nor Umm-Hani felt such need; such strong positive attitude was present to deal with the opposite gender without any negative thought whatsoever at that time; though in the environment we live today, avoidance of such situation is not only better but obligatory due to “Sadd-Zarae’’ (stopping of means that might lead to shameful acts); this narration also does point-out how much we have to learn today in this respect; note that Muslim women might give shelter to a person that is of the enemy but it is necessary for her (like all other Muslims that give protection to any person of the enemy) to get the approval of the commander or the Amir of the place for this step she has taken who might accept the shelter given by her or reject that if he sees that this protection seems totally harmful to Muslims in general.
I19-Hadith-486 (Jehad)
Yahya related to me from Malik from Wahb ibn Kaysan that Jabir ibn Abdullah said, "The Messenger of Allah, may Allah bless him and grant him peace, sent a delegation to the coast. Abu Ubayda ibn al-Jarrah was in command of them. There were 300 people and I was among them. We went out until we had gone part of the way and our provisions were finished. Abu Ubayda ordered that the provisions of the army be gathered up and they amounted to two containers of dates. He used to give us a little provision from it each day until it was finished, and we used to have only a single date each. I said, 'What use is one date?' He said, 'We will certainly feel its loss when they are finished.' " Jabir continued, "Then we reached the sea and there was a fish like a small mountain. The army ate from it for eighteen nights. Then Abu Ubayda ordered two ribs from it to be set up. Then he commanded that a camel be ridden underneath them and it did not touch them."
This Hadith tells about the trying times of hunger that Sahaba had faced and has the message in it that success in good tasks does ask for sacrifice; note that it is not only allowed to see to the fulfillment of necessities at the worldly life but obligatory as Mehrumi (state of deprivation of necessities) is not appreciated by Islam; also note that Islam does not appreciate keeping such wealth too that is uselessly kept without any care for the needy; so living at necessities in this world is the best status to live upon (and the Prophet PBUH took up this status by choice and asked his Sahaba too to take it up for higher status in Islam so for all of Muslims this one is the most excellent); next comes living comparatively better with some savings and then comes living wealthy caring about the needy by Zakah and also by Sadaqa as much as possible; both of these being allowed too yet at lesser degree of virtue than the status of living at necessities; Al-Hamdu Lillah.
I20-Hadith-504 (Jehad)
Yahya related to me from Malik from Yahya ibn Said from Muhammad ibn Yahya ibn Habban from Ibn Abi Amra that Zayd ibn Khalid al-Juhani said, "A man died on the day of Khyber, and they mentioned him to the Messenger of Allah, may Allah bless him and grant him peace." Zayd claimed that the Messenger of Allah, may Allah bless him and grant him peace, said, "You pray over your companion." (i.e. he would not pray himself). The people's faces dropped at that. Zayd claimed that the Messenger of Allah, may Allah bless him and grant him peace, said, "Your companion stole from the spoils taken in the way of Allah." Zayd said, "So we opened up his baggage and found some Jews' beads worth about two dirhams."
Islam disallowed to take anything from the spoils of war after winning it before the commander distributes it; then only its custody is valid; that is why even slaves, men or women, could not become the property of anyone unless distributed by the Commander or the Ameer; the matter is so much worthy of care that the Prophet (PBUH) ordered the discard of the food being cooked from the spoils before distribution as eating from it would have caused injustice to all the attendants at war collectively.
I21-Hadith-506 (Jehad)
Yahya related to me from Malik from Yahya ibn Said from Abu Salih as-Samman from Abu Hurayra that the Messenger of Allah, may Allah bless him and grant him peace, said, "Had I not been concerned for my community, I would have liked never to stay behind a raiding party going out in the way of Allah. However, I do not find the means to carry them to it, nor do they find anything on which to ride out and it is grievous for them that they should stay behind me. I would like to fight in the way of Allah and be killed, then brought to life so I could be killed and then brought to life so I could be killed."
JEHAD is virtuous yet Muslims warriors have to take care that they do not kill innocent persons; if there is very high probability to this, Jehad in attack is better to avoid remaining most cautious of the enemy; if the enemy attacks then every man has to fight it up-to his total capability; Jehad does not represent any personal motives but it actually is a manner to punish those people who after getting clearly the message of Islam, the collection of commands of Allah, reject it; Muslim Warriors put this punishment to them because they are the appointed force of Allah in the world; this attitude is not to impose the viewpoint of Islam on others as when and where it becomes clear that the mischievous people that have been presented the Islamic Teachings clearly would not accept it and in addition, would not make a respectable pact of peace with Muslims that is highly preferable according to Islam rather than making a war, then Muslims have to take action ultimately for their punishment challenging them openly clarifying that Muslims are commanded to fight those who are a threat to the Islamic Way of Life in the world being the appointed force of Allah upon the Earth; note that the basic stance of Muslims for the relationship towards all that are not Muslims is of Neutrality; the Muslims have to ask them to come towards the Belief in Allah and to put His Commands only into practice with time; the stance ahead depends on the response they give to this Tabligh; see also I8-Hadith-213; Al-Hamdu Lillah.
I22-Hadith-507 (Jehad)
Yahya related to me from Malik from Yahya ibn Said from Said al-Maqburi from Abdullah ibn Abi Qatada that his father had said that a man came to the Messenger of Allah, may Allah bless him and grant him peace, and said, "O Messenger of Allah! If I am killed in the way of Allah, expectant for reward, sincere, advancing, and not retreating, will Allah pardon my faults?" The Messenger of Allah, may Allah bless him and grant him peace, said, "Yes." When the man turned away, the Messenger of Allah, may Allah bless him and grant him peace, called him - or commanded him and he was called to him. The Messenger of Allah, may Allah bless him and grant him peace, said to him, "What did you say?" He repeated his words to him, and the Prophet, may Allah bless him and grant him peace, said to him, "Yes, except for the debt. Jibril said that to me."
Good deeds eliminate the bad deeds and to achieve Shahadat is one of the most virtuous things; however it does not write-off debts unless the creditor relaxes it to him by his own will; the notable thing here is that besides the Holy Book Quran, the Prophet PBUH received guidance to practical issues and this tells clearly that the Sunnah of the Prophet PBUH is the second source of getting the Islamic Commands; Al-Hamdu Lillah.
I23-Hadith-508 (Jehad)
Yahya related to me from Malik from Yahya ibn Said from Amr ibn Kathir ibn Aflah from Abu Muhammad, the mawla of Abu Qatada that Abu Qatada ibn Ribi said, "We went out with the Messenger of Allah, may Allah bless him and grant him peace, in the year of Hunayn. When the armies met, the Muslims were put in disarray. I saw a man from the idol worshippers who had got the better of one of the Muslims, so I circled round and came up behind him, and struck him with a sword on his shoulder-blade. He turned to me and grabbed me so hard that I felt the smell of death in it. Then death overcame him, and he let go of me." He continued, "I met Umar ibn al-Khattab and said to him, 'What's going on with the people?' He replied, 'The Command of Allah.' Then the people took hold of the battle and the Messenger of Allah, may Allah bless him and grant him peace, said, 'Whoever has killed one of the dead and can prove it, can strip him of his personal effects.' I stood up and said, 'Who will testify for me?' and then I sat down. The Messenger of Allah repeated, 'Whoever has killed one of the dead and can prove it, can strip him of his personal effects.' I stood up and said, 'Who will testify for me?' then I sat down. Then he repeated his statement a third time, so I stood up, and the Messenger of Allah, may Allah bless him and grant him peace, said, 'What's the matter with you, Abu Qatada?' So I related my story to him. A man said, 'He has spoken the truth, Messenger of Allah. I have the effects of that slain person with me, so give him compensation for it, Messenger of Allah.' Abu Bakr said, 'No, by Allah! He did not intend that one of the lions of Allah should fight for Allah and His Messenger and then give you his spoils.' The Messenger of Allah, may Allah bless him and grant him peace, said, 'He has spoken the truth, hand it over to him.' He gave it to me, and I sold the breast-plate and I bought a garden in the area of the Banu Salima with the money. It was my first property that I acquired it in Islam."
The commander or the Ameer has the authority to decide how to distribute the spoils of war that has been won; to buy resources that do well for the sustenance is fine though they must better be up-to necessity; the narration here also tells us that the righteous person (especially if he has some good authority) must stand for the person who needs to get his rightful asset but has not got enough strength to get it; it also guides those who do get custody of something that actually belongs to others that they must provide it to them in safe & sound condition; Al-Hamdu Lillah.
Completed “Comments on MUWATTA’ Ahadith”
at Monday 16th of January 2017; near to 10 AM
Muhammad Saleem Dada
Al-Hamdu Lillah
by Muhammad Saleem Dada
visit also:
www.m-saleemdada.com/
(Section-3)
G-Booklet of Issues (140 Ahadith)
(Purification, Sadaqa, DUA, Suckling, Foods, Inheritance, Different)
G1-Hadith-34 (Issues-Purification)
Yahya related to me from Malik from Ibn Shihab from Urwa ibn az-Zubayr from A'isha, umm al-muminin, that the Messenger of Allah, may Allah bless him and grant him peace, used to do ghusl for major ritual impurity from a vessel which contained a Faraq.
Note that Mudd was the measuring unit of that time that comes to nearly 800 grams of today (796 grams to be exact); Sa’ is the higher unit in the same sequence that comprises of four Mudd so that is around 3200 grams (i.e. three Kg and two hundred grams); the lesser unit is Ratal that is half of Mudd, two of them making Mudd in the sequence and eight of them making Sa’; as for Faraq, it is mentioned differently but here in this Hadith, it is taken as equal to three Sa’ (3200X3=9600 in grams) that is its usual measurement; however, there is a Hadith narrated by Sayyidinah Safinah (RA) in Jami’ Tirmidhi where according to his observation, he tells us that the Messenger of Allah, may Allah bless him and grant him peace, used to make the Wudhu by a Mudd of water and the purifying bath by only a Sa’ of it; this tells the minimum water that has the ability to purify though even more than that is not disallowed when & where needed.
G2-Hadith-56 (Issues-Purification)
Yahya related to me from Malik from Ibn Shihab from Ubaydullah ibn Abdullah ibn Utba ibn Masud from Umm Qays ibn Mihsan that she brought a baby boy of hers who was not yet eating food to the Messenger of Allah, may Allah bless him and grant him peace, and he sat it in his arms and it urinated on his garment, so the Messenger of Allah, may Allah bless him and grant him peace, called for some water and sprinkled over it but did not wash it.
It is better to clean the urine of the child, male or female, that has not yet started taking other foods than the mother’s milk by washing it well yet it is even feasible to sprinkle some water only over the urine of such male child according to the Hadith here; the urine of those who come to other foods, male or female, has to be washed well without difference.
G3-Hadith-75 (Issues-Purification)
Yahya related to me from Ibn Shihab from Abu Idris al-Khawlani from Abu Hurayra that the Messenger of Allah, may Allah bless him and grant him peace, said, "When you do wudu, snuff water into your nose and blow it out, and if you use stones (sandy-pebbles) to clean your private parts use an odd number."
On the basis of this Hadith, rinsing the mouth and snuffing up water in the nose well in Wudhu & even in bathing is taken as Fardh by some Ulema & Sunnah by others; also note that at that time it was common to use sandy-pebbles for cleansing the site of filth and that is even allowed today if cleansing is done properly; it is better to take three sandy-pebbles for it or any odd number higher than that though note this well that cleansing is important and taking exact odd number is not necessary.
G4-Hadith-95 (Issues-Purification)
Yahya related to me from Malik from Muhammad ibn Umara from Muhammad ibn Ibrahim that the mother of the son of Ibrahim ibn Abd ar-Rahman ibn Awf questioned Umm Salama, the wife of the Prophet, may Allah bless him and grant him peace, and said, "I am a woman who wears a long skirt and I walk in dirty places." Umm Salama replied, "The Messenger of Allah, may Allah bless him and grant him peace, said, 'What follows (i.e. clean places) purifies it.'
If someone walks on dry filth and he is with Wudhu that would not affect his Wudhu (and the reasoning given by the Prophet PBUH is for ease not to have un-necessary worry about it) but this narration is not taken to apply to the wet kind of filth especially if it is in some notable quantity as that must be washed well; if Salah is read with such wet filth in some quantity at the cloth or the body then it would have to be revised.
G5-Hadith-123 (Issues-Purification)
Yahya related to me from Malik from Ishaq ibn Abdullah ibn Abi Talha from Humayda bint Abi Ubayda ibn Farwa that her maternal aunt Kabsha bint Kab ibn Malik, who was the wife of the son of Abu Qatada al-Ansari, told her that once Abu Qatada was visiting her and she poured out some water for him to do wudu with. Just then a cat came to drink from it, so he tilted the vessel towards it to let it drink. Kabsha continued, "He saw me looking at him and said, 'Are you surprised, daughter of my brother?' I said, 'Yes.' He replied that the Messenger of Allah, may Allah bless him and grant him peace, said, cats are not impure. They intermingle with you .' " Yahya said that Malik said, "There is no harm in that unless one sees impurities on the cat's mouth."
Although, Wudhu from the water in which a dog has put its mouth is not valid but Wudhu from the water of the vessel by which a cat has drunk some water, is allowed due to the Hadith presented here though some of reputed Ulama indicate Karahat-Tanzihi in such Wudhu even but that practically does not affect much making Wudhu from it as the Hadith notes.
G6-Hadith-124 (Issues-Purification)
Yahya related to me from Malik from Ishaq ibn Abdullah ibn Abi Talha that Rafiibn Ishaq, a mawla of the family of ash-Shifa who was known as the mawla of Abu Talha, heard Abu Ayyub al-Ansari, one of the companions of the Messenger of Allah, may Allah bless him and grant him peace, say, while he was in Egypt, "By Allah! I don't know how to deal with these lavatories." The Messenger of Allah, may Allah bless him and grant him peace, said, "When you go to defecate or urinate, do not expose your genitals towards the Qiblah, and do not put your back to it”.
This is a verbal command that has been recorded by all the books of Sahah-Sittah; there are narrations reported by Jabir-RA and Ibne-Umar- RA that provide some concession in this issue as the former reports seeing the Prophet PBUH facing the Qiblah at the natural call and the latter reports seeing him with his back to it; it is obvious that the verbal command has to be taken here as the observation might be wrong as these both were seeing the Prophet (PBUH) from some distance (and this was an unintentional view and it is understandable that they both turned away almost immediately) and there is high probability that there might be a slack in their judgment of his position at that specific time.
G7-Hadith-206 (Issues-Purification)
Yahya related to me from Malik from Nafi that Abdullah ibn Umar used to say that men and their wives used to do wudu together in the time of the Messenger of Allah.
When the water for Wudhu is present in a big vessel that might be a big tub, there are three ways the man and his wife can make Wudhu from it; one is that they both make Wudhu together, the second is that the man makes his Wudhu and then his wife makes her Wudhu and the third is that the woman makes her Wudhu and then ther husband makes his Wudhu; these all ways are fine when the used water is not added to the water at the big tub though some of Ulema do have some reservation for the third way; however, the man and wife may use the running water with ease in any manner; note that it is not appropriate that a man uses unrelated woman’s remaining water for Wudhu and that a woman uses unrelated man’s remaining water for Wudhu (this is Makruh; normally Tanzihi yet becomes Tahrimi for those who find some perverted pleasure in it).
G8-Hadith-264 (Issues-Purification)
Yahya related to me from Malik from one of the Ansar that his father related to him that the Messenger of Allah, may Allah bless him and grant him peace, forbade defecating or urinating while facing the Qiblah.
The Prophet (PBUH) gave the guidance even for the wash-room and that is also one of the beauties of teachings of Ahadith for sure; note that Tirmidhi reports that Abu-Ayub-Ansari-RA has reported that Allah's Messenger, may Allah bless him and grant him peace, said, “When you go to the toilet, do not face the kiblah while passing stool or urine nor turn your backs to it, but turn to the east or west (from Madina)”; this is the clear guidance on this issue; see also G6-Hadith-124.
G9-Hadith-272 (Issues-Purification)
Yahya related to me from Malik from Safwan ibn Sulaym from Sai’d ibn Salama of the Bani Azraq from al-Mughira ibn Abi Burda of Bani Abd ad-Dar that he had heard Abu Hurayra speak about a man who came to the Messenger of Allah, may Allah bless him and grant him peace, and said, "Messenger of Allah! We travel by sea and we do not carry much fresh water with us so if we do wudu with it we go thirsty. Can we do wudu with seawater?" The Messenger of Allah, may Allah bless him and grant him peace, replied, "lts water is pure, and its dead creatures are halal."
The Prophet (PBUH) answered in such way that it becomes clear that the sea-water is purifying even for your bath and for your clothes and for your Wudhu etc. (though it’s a point to note that to make picnic with that water bathing for fun only with it is not appreciable by Islam); he even clarified by his answer that fish even if it is dead (recently, not eaten by any other animal), is totally fine to eat.
G10-Hadith-280 (Issues-Purification)
Yahya related to me from Malik from Abdullah ibn Dinar that Abdullah ibn Umar related that Umar ibn al-Khattab mentioned to the Messenger of Allah, may Allah bless him and grant him peace, that he would sometimes become junub in the night. The Messenger of Allah, may Allah bless him and grant him peace, said to him, "Do wudu and wash your penis, and then sleep."
Although it is not appreciable to keep in the state of need for Ghusl (Bathing) for long when a person can easily manage Ghusl yet some delay is allowed; such person must make Wudhu washing the private part if the need of Ghusl occurs at the night and then he may sleep and make his Ghusl in the morning; if during the day such need occurs and he delays the Ghusl, he must try to maintain his Wudhu until he takes the Ghusl before the next Salah.
G11-Hadith-304 (Issues-Purification)
Yahya related to me from Malik that Abdullah ibn Abi Bakr ibn Muhammad ibn Amr ibn Hazim heard Urwa ibn az-Zubayr saying, "I went to see Marwan ibn al-Hakam and we talked about what you had to do wudu for, and Marwan said, 'You have to do wudu if you touch your penis.' Urwa said, 'I didn't know that.' Marwan ibn al-Hakam said that Busra bint Safwan had told him that she heard the Messenger of Allah, may Allah bless him and grant him peace, say, 'If any of you touches his penis he should do wudu.'
This is a matter of preference because the Prophet (PBUH) has asked for Wudhu in this matter and has been lenient too so it might be Mustahab and not necessary; it depends on what was the last guidance of the Prophet (PBUH) in this matter but that is not known for sure; it is of-course better to revise the Wudhu at the time of Salah in such case so as no doubt to it occurs to the person.
G12-Hadith-319 (Issues-Purification)
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 wake up from sleep to pray, wash your hands before you put them in the wudu water, for you do not know where your hands have spent the night."
The guidance is clear and so after waking from sleep at any time as sleep of the night is not a condition here, a person must wash his hands before putting it into any vessel (that might be like some ordinary spacious vessel that we use often today) though the water would not become impure in ruling if he does put his hands in it without washing it first if he finds nothing objectionable at his hand; this guidance is Mustahab.
G13-Hadith-320 (Issues-Purification)
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, “Whenever someone of you does wudu, he should put water inside his nose and thoroughly rinse it, and whoever gets purity by sandy pebbles after relieving himself, he must use odd sandy pebbles.”
According to Hadith, the person must rinse the mouth and snuff up water in the nose well in Wudhu (though if short of time to Jama’ah, he might omit it) & even in bathing, he must rinse the mouth and snuff water up the nostrils well; at that time it was common to use sandy-pebbles for cleansing the site of filth (and that is even allowed today if cleansing is done properly with at least three sandy-pebbles though cleansing is important and taking less or more than this number is not necessary yet taking odd number is better according to the Hadith here); the Prophet (PBUH) has prohibited using dung and bones for Istinja (cleansing the site after passing urine or stool) instead of sandy-pebbles.
G14-Hadith-322 (Issues-Purification)
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, "If a dog drinks from your vessel, wash it seven times."
The water of the vessel in which dog has put its mouth is taken as unclean and it must be cleaned by washing it seven times; the first time (or the last time) it is better to rub it well to clean it well & proper.
G15-Hadith-384 (Issues-Purification)
Yahya related to me from Malik from Abd arRahman ibn al-Qasim from his father that A'isha umm al-muminin said, "We went out on a journey with the Messenger of Allah, may Allah bless him and grant him peace, and, when we came to Bayda' or Dhat al-Jaysh, a necklace of mine broke. The Messenger of Allah, may Allah bless him and grant him peace, stopped to look for it and the people stopped with him. There was no water nearby and the people were not carrying any with them, so they came to Abu Bakr as-Siddiq and said, 'Don't you see what A'isha has done? She has made the Messenger of Allah, may Allah bless him and grant him peace, and the people stop when there is no water nearby and they are not carrying any with them.' " A'isha continued, "Abu Bakr came and the Messenger of Allah, may Allah bless him and grant him peace, had fallen asleep with his head on my thigh . Abu Bakr said, 'You have made the Messenger of Allah, may Allah bless him and grant him peace, and the people stop when there is no water nearby and they are not carrying any with them ' " She continued, "Abu Bakr remonstrated with me and said whatever Allah willed him to say, and began to poke me in the waist. The only thing that stopped me from moving was that the Messenger of Allah, may Allah bless him and grant him peace, had his head on my thigh. The Messenger of Allah, may Allah bless him and grant him peace, slept until morning found him with no water. Allah, the Blessed and Exalted, sent down the ayat of tayammum and so they did tayammum. Usayd ibn Hudayr said, 'This is not the first baraka from you, O family of Abu Bakr.'" A'isha added, "We roused the camel I had been on and found the necklace under it."
TAYAMMUM means to get cleanliness by pure sand if water is not available and to ask for cleanliness becomes necessary; it literally means to make intention for (something); Tayammum was allowed most probably at Ghazwa Bani-Mustalaq and that was when the necklace of Bibi Ayesha was lost (that was in or around 4th year of Hijrah) and the procession had to stop for its search while water was scarce; Tayammum is one of specific attributes of Muslim Ummah; in Tayammum only hands and face are wiped with two beats of both hands one by one and in them, one is for the face and the other for hands.
G16-Hadith-401 (Issues-Purification)
Yahya related to me from Malik from Amr ibn Yahya al-Mazini that his father once asked Abdullah ibn Zayd ibn Asim, who was the grandfather of Amr ibn Yahya al-Mazini and one of the companions of the Messenger of Allah, may Allah bless him and grant him peace, if he could show him how the Messenger of Allah, may Allah bless him and grant him peace, did wudu. Abdullah ibn Zayd ibn Asim agreed to do so and asked for water to do wudu. He poured some out on to his hand and washed each hand twice and then rinsed his mouth and snuffed water up his nose and blew it out three times.Then he washed his face three times and both of his arms up to the elbows twice. He then wiped his head with both hands, taking his hands from his forehead to the nape of his neck and then bringing them back to where he had begun. Then he washed his feet.
Here we have the total Wudhu near to perfection and this is how Wudhu is performed generally since many centuries upto this time; Al-Hamdu Lillah (all praise is for Allah); there is another narration reported by Tirmidhi by Ali-RA that is Ali (RA) performed Wudhu; he washed his both hands thoroughly, rinsed his mouth thrice, snuffed water up his nostrils thrice, washed his face thrice, washed both arms including elbows thrice, wiped head once and washed both feet including ankles (thrice); then he stood up and drank the remaining water saying, “I wished to show you how the Prophet (PBUH) performed his Wudhu.”
G17-Hadith-420 (Issues-Purification)
Yahya related to me from Malik from Abu'n Nadr, the mawla of Abdullah ibn Ubaydullah, from Sulayman ibn Yasar from alMiqdad ibn al-Aswad that Ali ibn Abi Talib told him to ask the Messenger of Allah, may Allah bless him and grant him peace, what a man should do, who, when close to his wife, had a flow of prostatic fluid. Ali explained that the daughter of the Messenger of Allah, may Allah bless him and grant him peace, was living with him then and he was too shy to ask for himself. Al-Miqdad said, "I asked the Messenger of Allah, may Allah bless him and grant him peace, about it, and he said, 'When you find that, wash your genitals with water and do wudu as for prayer.'"
Ali-RA asked Miqdad-RA to ask the Prophet (PBUH) about Mazi (the sticky fluid that is like seminal fluid yet it is not that but comes before it or even independently sometimes) as the daughter of the Prophet (PBUH) was in Ali’s marriage and he felt shame to ask this matter himself that was afflicting distress on him at the time; according to Hadith here, the matter is clear that Wudhu is enough to achieve purification with it but wherever its impression is felt that site must be washed well and good (some of Ulama have taken fine to wash that even lightly as enough) but at the emission of seminal fluid (that is called Mani) by the nocturnal dream, bathing becomes obligatory.
G18-Hadith-439 (Issues-Purification)
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, "A Muslim slave (or a trusting slave) does wudu and as he washes his face every wrong action he has seen with his eyes leaves with the water (or the last drop of water). As he washes his hands every wrong action he has done with his hands leaves with the water (or the last drop of water). And as he washes his feet every wrong action his feet have walked to, leaves with the water (or the last drop of water) so that he comes away purified of wrong actions."
The Hadith points out that the person gets free from petty sins with the completion of his Wudhu; the Hadith also points out that the person must ask Allah for mercy towards him and also ask for His blessing to better all things at the environment he lives in.
G19-Hadith-449 (Issues-Purification)
Yahya related to me from Malik from Hisham ibn Urwa from his father from A'isha, umm al-muminin, that whenever the Messenger of Allah, may Allah bless him and grant him peace, did ghusl for major ritual impurity, he would begin by washing his hands, and then do wudu as for prayer. He would then put his fingers in the water and rub the roots of his hair with them. Then he would pour as much water as two hands can hold on to his head three times, and over the entire surface of his skin.
Due to Ahadith at this topic, Ulama have mentioned the complete manner of necessary bath that first, hands must be washed (by some mug or washing them by pouring water onto them without putting any of them into the water) before putting them into the bathing water that is in the vessel; second, the private part must be washed well with the bathing water; third, Wudhu must be made except for washing the feet (though the Hadith narrated here by Bibi Ayesha-RA omits this mention); fourth, the bathing water should be poured at whole of the body from the head (might be with hands but if available, then preferably with some clean mug) three times and fifth, the feet must be washed well moving a little pouring water over them; this is the complete manner of bath that cleanses the physique of a person totally well for sure; Al-Hamdu Lillah.
G20-Hadith-450 (Issues-Purification)
Yahya related to me from Malik from Hisham ibn Urwa from his father from A'isha, umm al-muminin, that I and the Messenger of Allah, may Allah bless him and grant him peace, did ghusl with the same vessel.
If the water runs from the tap or the shower, there is no problem if the husband takes the necessary bath and then his wife does so or even if it is the other way round; when the water is present in a big vessel and not running from the tap or the shower, then also it is well if the wife uses the water left-over from her husband for her necessary bath; many of Ulama do not mind even if the husband uses the water left-over by his wife for his necessary bath, though some do have reservation for this matter.
G21-Hadith-451 (Issues-Purification)
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, "Fatima bint Abu Hubaysh said, 'Messenger of Allah, I never become pure – should I leave prayer?' The Messenger of Allah, may Allah bless him and grant him peace, said, 'That is a vein, not menstruation. So when your period approaches, leave off the prayer, and when its grip leaves, wash the blood from yourself and pray.' "
“ISTIHADHA” means flow of blood even after the normal days of menstruation or continuous flow of blood from the site that might be due to some affliction; though there are different kinds of this affliction yet mostly the women afflicted with it are Mo’tadah (who knows her normal days of menses) and the ruling of that is addressed in the Hadith here; there were few women that were afflicted with this problem in the days of the Prophet (PBUH) and they were worried about how to read their Salah with this problem as they do not get clean from blood; Ahadith generally present two ways to deal with this matter and all clarify that the woman afflicted with Istihadha has to say her Salah certainly even with blood flowing as that is not menses but the blood that flows in a disorderly manner from some vein inside; the first way (that is normally accepted in practice in such case) is that the woman with such affliction determine the normal days of the menses by an idea of previous periods and then take the obligatory bath and consider her-self clean; then make Wudhu for each Salah and go on reading Salah in the normal routine as other women do until she gathers after specific days that now the period of menses has commenced ; the second way is to delay Zuhr reading it in last of its time and advance Asr reading it in the first of its time, saying them with one bath and to do the same with Maghrib & Isha; she has to make a separate bath for the morning Salah i.e. Fajr and though somewhat trying, this way of dealing the matter is mentioned as preferred upon the previous by Ahadith; all such women may omit the Nafl-Salah if they will, saying the Fardh-Salah with all care possible and Allah knows better.
G22-Hadith-477 (Issues-Purification)
Yahya related to me from Malik from Hisham ibn Urwa from his father from Zaynab bint Abi Salama that Umm Salama, the wife of the Prophet, may Allah bless him and grant him peace, said, "Umm Sulaym, the wife of Abu Talha al-Ansari, came to the Messenger of Allah, may Allah bless him and grant him peace, and said, 'Messenger of Allah! Allah is not ashamed of the truth-does a woman have to do ghusl if she has had an erotic dream?' He said, 'Yes, if she sees any fluid.' "
To understand the Hadith here, note that seeing nocturnal dream that is sexual in nature is not enough to make bath obligatory but if the dreamer (male or female) finds some moisture at the clothes then he or she must take bath necessarily; if the person is totally sure that this is not the impression by the emission then he or she might omit taking bath and it would not affect the purity of the body at all.
G23-Hadith-480 ((Issues-Purification)
Yahya related to me from Malik from Hisham ibn Urwa from his father from Fatima bint al-Mundhir ibn az-Zubayr that Asma bint Abu Bakr as-Siddiq said, "A woman questioned the Messenger of Allah, may Allah bless him and grant him peace, saying, 'If menstrual blood gets onto our clothes how do you think we should deal with it?' The Messenger of Allah, may Allah bless him and grant him peace, said, 'If menstrual blood gets onto your clothes you should wash them, and sprinkle them with water before you pray in them.' "
For reading Salah, the body, the clothes, the place all have to be clean from filth by the available clean water (see also A6-Hadith-12); the blood by menstruation is filthy in ruling and it has to be removed well from the cloth worn for Salah.
G24-Hadith-502 (Issues-Purification)
Yahya related to me from Malik from Yahya ibn Said from Muhammad ibn Yahya ibn Habban from his paternal uncle, Wasi ibn Habban, that Abdullah ibn Umar said, "People say, 'When you sit to relieve yourself, do not face the qibla or the Bayt al-Maqdis.' " Abdullah continued, "I went upon top of a house of ours and saw the Messenger of Allah, may Allah bless him and grant him peace, (squatting) on two unfired bricks facing the Bayt al-Maqdis, relieving himself." Ibn Umar added, "Perhaps you are one of those who pray folded on their haunches." Wasi replied, "I don't know, by Allah!" Malik said that he meant someone who, when he prostrated, kept his body close to the ground.
The Prophet (PBUH) gave the guidance even for the wash-room and that also is one of the beauties of teachings of Ahadith for sure; note that Tirmidhi reports that Abu-Ayub-Ansari-RA has reported that Allah's Messenger, may Allah bless him and grant him peace, said, “When you go to the toilet, do not face the kiblah while passing stool or urine nor turn your backs to it, but turn to the east or west (from Madina)”; this is the clear guidance on this issue; it is obvious that the verbal command has to be taken here as the observation of Ibn-Umar might have been wrong as he was seeing the Prophet (PBUH) from some distance and this was an unintentional view; it is understandable that he turned away almost immediately and there might have been a slack in his judgment of the position of the Prophet PBUH at that specific time.
G25-Hadith-33 (Issues-Sadaqa)
Yahya related to us from Malik from Ibn Shihab from Humayd ibn Abd ar-Rahman ibn Awf and from Muhammad ibn an-Numan ibn Bashir that they related to him that an-Numan ibn Bashir said that his father Bashir brought him to the Messenger of Allah, may Allah bless him and grant him peace, and said, "I have given this son of mine one of my slaves." The Messenger of Allah, may Allah bless him and grant him peace, said, "Have you given each of your children the same as this?" He said, "No." The Messenger of Allah, may Allah bless him and grant him peace, said, "Then take the slave back."
It is necessary that the father gives equal shares to all his offspring, whether male or female, from something that he gifts them though with the consent of all, it’s allowed for him to give more than the share to one or two of them; if very near to the end of life as is clear by his condition, then the father is not allowed to gift anything to his offspring as that is Wasiyat (Will) that he can not pronounce for any of those who get his possessions after his demise (here the son gets the double of what the daughter receives); every Muslim person must spend his life avoiding all types of shameful things and all sorts of injustice; Al-Hamdu Lillah.
G26-Hadith-51 (Issues-Sadaqa)
Yahya related to me from Malik from Ibn Shihab from Ubaydullah ibn Abdullah ibn Utba ibn Masud from Abdullah ibn Abbas that Sad ibn Ubada questioned the Messenger of Allah, may Allah bless him and grant him peace, and said,"My mother died while she still had a vow which she had not fulfilled." The Messenger of Allah, may Allah bless him and grant him peace, said, "Fulfill it for her."
Note that the person in taking upon himself to do or give something if Allah does the needed for him that is Mubah or Mustahab, he 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 the needy persons; also note that 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 some oath is taken by some close relative before death that is Mubah or Mustahab, that oath might be fulfilled by one of heirs and it is mentioned by some commentators at this Hadith that the mother of Sa’ad ibn Ubadah (RA) had taken an oath to free a slave and Sa’ad fulfilled that oath by setting a slave free then.
G27-Hadith-78 (Issues-Sadaqa)
Malik related to me from Malik from Ibn Shihab from Ata ibn Yazid al-Laythi from Abu Said al-Khudri that some people of the Ansar asked the Messenger of Allah, may Allah bless him and grant him peace, and he gave to them. Then they asked him again, and he gave to them until he used up what he had. Then he said, "What wealth I have, I will not hoard from you. Whoever has forbearance, Allah will help him. Whoever tries to be independent, Allah will enrich him. Whoever tries to be patient, Allah will give him patience, and no one is given a better or vaster gift than patience."
Live on necessities in the world is the message that this Hadith tells us as other Ahadith also tell the message; there is a Hadith that has words “the upper hand is better than the lower” and it also implies that a Muslim person must give a special attention to needs of those that are under his supervision dependant on him for their basic worldly needs; of course the upper hand that provides not only for the self but for others too is much better than the lower one that is of the person who asks for his needs from unrelated persons as he can not provide even for himself the necessities of life.
G28-Hadith-116 (Issues-Sadaqa)
Malik related to me that Ishaq ibn Abdullah ibn Abi Talha heard Anas ibn Malik say, "Abu Talha had the greatest amount of property in palm-trees among the Ansar in Madina. The dearest of his properties to him was Bayruha which was in front of the mosque. The Messenger of Allah, may Allah bless him and grant him peace, used to go into it and drink from the pleasant water which was in it." Anas continued, "When this ayat was sent down --- 'You will not obtain rightness of action until you expend of what you love,' (3,92) --- Abu Talha went to the Messenger of Allah, may Allah bless him and grant him peace, and said, 'Messenger of Allah! Allah, the Blessed, the Exalted, has said, "You will not obtain until you expend of what you love." The property which I love the best is Bayruha. It is sadaqa for Allah. I hope for its good and for it to be stored up with Allah. Place it wherever you wish, Messengerof Allah.' " "The Messenger of Allah, may Allah bless him and grant him peace, said, 'Well done! That is property which profits! That is property which profits. I have heard what you have said about it and I think that you should give it to your relatives.' Abu Talha said, 'I will do it, Messenger of Allah!' Abu Talha therefore divided it among his relatives and the children of his paternal uncle."
Except for the desendants (children and grand-children) and the preceding generation (father and grand-father) plus the spouse, it is allowed to pay Zakah to relatives that are needy; in fact that is much more preferable than paying it to some other needy; other Sadaqah must also be given especially to relatives as much as possible as Islam does not appreciate gathering wealth except for what is necessary; a Muslim person has been given the right to judge his needs by himself but he has to be prudent with care to the environment he lives in, in his judgment rather than judging his needs lavishly; he must give other amounts in charity where and when necessary as much as possible if he has been blessed with wealth by Allah as the deposits for Akhirat are much better than the deposits that are made for the worldly life; another version of this narration tells us that Abu-Talha gave his garden in Sadaqah at the descent of Ayah-245 of Surah Baqarah that says, --- “Who is he that would give a loan to Allah a fine loan” --- its possible that both the verses descended near to each other when he decided for the Sadaqah; the Holy Book Quran also says in this Surah Baqarah, “They question you about strong drink and games of chance; Say that in both is great sin and (some worldly) utility for men; but the sin of them is greater than their utility; and they ask you what they ought to spend so answer ‘that which you may spare’; so in this way, Allah makes clear the revelations to you that you might reflect well” (2:219).
G29-Hadith-168 (Issues-Sadaqa)
Yahya related to me from Zayd ibn Aslam that his father said that he had heard Umar ibn al-Khattab say, "I once gave a noble horse to carry somebody in the way of Allah, and the man neglected it. I wished to buy it back from him and I thought that he would sell it cheaply. I asked the Messenger of Allah, may Allah bless him and grant him peace, about it and he said, 'Do not buy it, even if he gives it to you for one dirham, for someone who takes back his sadaqa is like a dog swallowing its own vomit.' "
Note that it is not right to take back something that is given as Sadaqa or gift to someone as the Hadith here indicates; some Ulama do allow taking back of the gift given to the son by the father due to another Hadith that has been narrated on this topic if he wills but this is an exception; some of Ulama even allow other providers of gifts too to ask their gifts back if there are not any of many reasons that stop it yet the better and simple stance for the provider of the gift is simply not to ask the gift back other than the father if he wills, as the Hadith here clearly indicates.
G30-Hadith-174 (Issues-Sadaqa)
Yahya related to me from Malik from Zayd ibn Aslam from Ata ibn Yasar that a man of the Banu Asad said, "My family and I dismounted to rest at Baqi. My family said to me, 'Go to the Messenger of Allah, may Allah bless him and grant him peace, and ask him for something that we can eat,' and they began to mention their need. I went to the Messenger of Allah, may Allah bless him and grant him peace, and found that a man was asking for something, and the Messenger of Allah, may Allah bless him and grant him peace, was saying, 'I do not have anything to give you.' The man turned away from him in anger, saying, 'By my life! You give to whomever you wish.' The Messenger of Allah, may Allah bless him and grant him peace, said, 'He is angry with me because I do not have anything to give him. Whoever asks of you while he has an uqiya or its like, has asked with importunity.' " The man continued, "I said to myself about a camel that we had, 'It is better than an uqiya.' (Malik explained that an uqiya was forty dirhams.) So I returned and did not ask him for anything, and the Messenger of Allah, may Allah bless him and grant him peace, sent me barley and raisins after that. He gave us from his share until Allah, the Mighty, the Majestic gave us relief."
It is not allowed to ask for anything from someone even if he is near to the asking one if he can manage the sustenance of his own and his family though with some difficulty; this also tells that objection upon the judgment provided by Hadith of the Prophet without reasoning by other Ahadith leads to high misfortune that afflicts such persons for certain; may Allah save all true Muslims from such wrongful attitude; Al-Hamdu Lillah.
G31-Hadith-249 (Issues-Sadaqa)
Malik related to me from Nafi from Abdullah ibn Umar that the Messenger of Allah, may Allah bless him and grant him peace, said, "It is the duty of a Muslim man who has something to be given as a bequest not to spend two nights without writing a will about it."
The person if he intends, can make Wasiyat for a third part of his property as Sadaqa (as gift) to someone and not any more as that would adversely affect the heirs; the expense made on the funeral can also be taken out from the money the deceased has left though useless expense must totally be avoided; the will made for the heirs would not be applicable as their shares are fixed by the Holy Book Quran; if Musi makes it for more than third, his Wasiyat above third is void unless all the heirs agree to leave their respective shares for it; if a man has high debts more than his assets even, his Wasiyat is void then; it is not necessary that he makes Wasiyat as it is better to leave all he has for his heirs behind especially when they are needy.
G32-Hadith-255 (Issues-Sadaqa)
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 from the Mimbar when mentioning sadaqa and refraining from asking, "The upper hand is better than the lower hand. The upper hand is the one which provides (the poor), and the lower one is the one which asks."
Live on necessities in the world is the message repeated here as mentioned in many other Ahadith and this Hadith tell us to give a special attention to needs of those that are under our supervision dependant on us for their basic worldly needs; of-course the upper hand that provides not only for the self but for others too is much better than the lower one that is of the person who asks for his needs from unrelated persons as he does not put efforts to provide even for himself the basic necessities of life.
G33-Hadith-369 (Issues-Sadaqa)
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, "The very poor are not the people who constantly walk from person to person and are given one or two morsels, and one or two dates." They said, "Who are the very poor, Messenger of Allah?" He said, "People who do not find enough for themselves and other people are not aware of them to give sadaqa to them, and they do not start begging from other people."
The Hadith has the message that when a man has enough for him for few days or when he can earn for his sustenance then he must not beg for his sustenance; today if a person has amounts equal to Nisaab after keeping the cash for his necessities aside, he is fine in finance able to give charity and not liable to it; however, a family man if he is jobless or even with a job he is highly short of funds for necessities and obligations he has upon him, he is among the needy; note that it is said in a Hadith that nobody has eaten better than he who has eaten by the efforts of his hands and yet another Hadith tells us that the upper-hand is better than the lower-hand; it is the duty of the Government to see to extreme needy persons to provide for their sustenance but Muslims in general must also see that there are no such persons at the Islamic Society that do not even have their basic necessities available there helping them out at their troubles even by other of Sadaqah than Zakah; all Muslims must ask Allah for the betterment of everyone that no-one remains deprived of the basic economic necessities at the world, whether a Muslim or a non-Muslim and Allah knows better.
G34-Hadith-370 (Issues-Sadaqa)
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, “The best of Sadaqa is the female-camel that provides lots of milk & also is near to giving birth when it is given as gift; and that sheep that fills a vessel by its milk in the morning & a vessel in the evening.”
This Hadith tells clearly that the best of Sadaqah is edibles which benefits the person getting that benefits for much time ahead; animals such as camels and sheep had high value then and having them in plenty provided the sustenance with ease; they provided milk and at times, they were slaughtered for meat to fulfill the need for the food for all members of the family.
G35-Hadith-447 (Issues-Sadaqa)
Yahya related to me from Malik from Suhayl ibn Abi Salih from his father that Abu Hurayra said, "When people saw the first fruits of the season, they brought them to the Messenger of Allah, may Allah bless him and grant him peace. The Messenger of Allah, may Allah bless him and grant him peace, took them and said, 'O Allah! Bless us in our fruits. Bless us in our city. Bless us in our sa and bless us in our mudd. O Allah! Ibrahim is Your slave, Your Khalil and Your Prophet. I am Your slave and Your Prophet. He prayed to You for Makka. I pray to You for Madina for the like of what He prayed to You for Makka, and the like of it with it.' Then he called the smallest child he saw and gave him the fruits."
The Hadith tells that it is better to give the first fruits of the trees to some small child; it also tells that Muslims must care for each other asking Allah for goodness for all Muslims time and again; see also G79-Hadith-85.
G36-Hadith-471 (Issues-Sadaqa)
Malik related to me from Hisham ibn Urwa from his father from Aisha, the wife of the Prophet, may Allah bless him and grant him peace, that a man said to the Messenger of Allah, may Allah bless him and grant him peace, "My mother died suddenly, and I think that had she spoken, she would have given sadaqa. Shall I give sadaqa for her?" The Messenger of Allah, may Allah bless him and grant him peace, said, "Yes."
This needs some explanation as it is clear totally that worship of Allah that is physical has to be made by every Muslim by his own self for his own; among the five pillars of Islam are the recitation of the words of belief accepting them by heart (Kalimah), to read Salah and to keep Saum (fast) are physical deeds that a person has to perform himself and that can not be done by any other on his or her behalf; as for the payment of Zakah, it is the deed related to wealth and finance and this might be compensated by some other person paying it on his behalf if he dies before the payment; the matter of Hajj is somewhat complicated in this respect as it comprises of both physical and financial aspects and though the ruling accepted is that it might be compensated by some other person for a man who had not performed it (naming it Hajj-Badl) yet Hajj involves more than anything else a physical exertion, that is about 80% if not more in all matters of Hajj, and in that clearly, no other person can replace or substitute another person; it means that if Hajj-Badl is performed it would be highly deficient for the man for whom it is performed and the right thing seems that it is only to ask Allah to give the deceased person some part of the good returns that a man has received by the performance of his own Hajj that is besides the obligatory without lessening any of the performer’s returns; it is fine to pay amounts in compensation for the Saum that is named as Fidyah (amount in compensation for the Saum that are missed by the deceased) and it does not mean keeping Saum for the deceased actually; the point to note in the issue in consideration is that if someone performs a good deed that is not obligatory on him and he asks Allah to give some of its goodness to a deceased Muslim person, insha-Allah that deceased person would also receive a part of that without any deficit to his own self; asking Allah for the transmission of goodness (Eesale-Thawab) is allowed towards a living Muslim person too; the bottom-line is that for Zakah and for Saum, payment of cash to poor and needy is allowed on behalf of the deceased Muslim person by one of his heirs or by anyone close to him and hopefully Allah would be merciful to that person for deficit in these but there can be no compensation physically for any of the pillars of Islam (the mentioned two also included; for other three even no cash-payments would do); one has to see to all these high obligations for one’s own self or pay the consequence and Allah knows better; Al-Hamdu Lillah.
G37-Hadith-26 (Issues-DUA)
Yahya related to me from Malik from Ibn Shihab from Abu Abdullah al-Agharr and from Abu Salama from Abu Hurayra that the Messenger of Allah, may Allah bless him and grant him peace, said, "Our Lord, the Blessed and Exalted, descends every night to the heaven of this world when the last third of the night is still to come and says, 'Who will call on Me so that I may answer him? Who will ask Me so that I may give him? Who will ask forgiveness of Me so that I may forgive him?' "
At nights, Allah grants His mercy and His blessing to the person asking for it but note that due to our limitation, we are not allowed to try to understand anything said in such way about Allah as descending or ascending for He is not bound to time and space; also note that where the Holy Book Quran uses terms like the hand of Allah and His face (see 3:26 and 2:115) etc., the better thing is to take the clear meaning which such verses indicate leaving the literal meaning and leaving the terms unexplained saying Allah knows better; the clear meaning here at Hadith is that Allah’s mercy and blessing is easy to get by application of self towards Him at nights and the needed attitude here is that this opportunity must be availed; Al-Hamdu Lillah.
G38-Hadith-42 (Issues-DUA)
Yahya related to me from Malik from Ibn Shihab from Urwa ibn az-Zubayr from Aisha that the Messenger of Allah, may Allah bless him and grant him peace, when he had a complaint, would recite the last three suras of the Quran, over himself and blow. She said, "When his pain was great, I would recite it over him and wipe him with his right hand hoping for its blessing."
Note that if a person makes a habit of reciting four things from the Holy Book Quran that are Surah Fatiha & Aayatul-Kursi & the last ayat of Surah Baqarah & the Maudhatayn (the last two Surah), he would insha Allah remain safe from every big physical affliction till the last moment of his life; for making it a habit, its better reciting these four at-least 10 times after Fajr (early morning; beginning of the day) and at-least 10 times after Maghrib (beginning of the night) and that would insha Allah suffice against all physical and even spiritual ailments.
G39-Hadith-74 (Issues-DUA)
Yahya related to me from Malik from Ibn Shihab from Abu Ubayd, the mawla of Ibn Azhar, from Abu Hurayra that the Messenger of Allah, may Allah bless him and grant him peace, said, "You will be answered as long as you are not impatient and say, 'I have made a dua and I have not been answered .'
Note that DUA to Allah of Ibrahim and Ismael to raise a Prophet from their descendants who reads and teaches the verses from the Book of Allah and clarifies them well to all was answered after 2500 years in Muhammad (PBUH), the last Messenger of Allah; if DUA is not answered of a good Muslim here in the world and he does not complain but asks Allah for mercy towards him and for His blessing, he would get high rewards for it at Akhirat insha Allah.
G40-Hadith-110 (Issues-DUA)
Yahya related to me from Malik from Abu'zZubayr al-Makki from Tawus al-Yamani from Abdullah ibn Abbas that the Messenger of Allah, may Allah bless him and grant him peace, used to teach this dua in the same way that he would teach them a sura of the Qur'an, "O Allah, I seek refuge in You from the torment of Jahannam, and I seek refuge in You from the trial of the Dajjal, and I seek refuge in You from the trial of life and death." Allahumma inniy audhu bika min adhabi jahannama, wa audhu bika min adhabi'l-qabri, wa audhu bika min fitnati'l-mahya wa mamati.
Muslims must always seek refuge from torments of Jahannam and that means that they must always ask Taufiq of good deeds & of avoidance from all evil deeds; when the Muslim person asks for goodness and tries his best to avoid all wrongs, he does get safety from all troubles may they be at this worldly life or at the true life after it; the best DUA is to ask the goodness of the worldly life and of the true life at Akhirat asking the refuge from the fire of Jahannam (see Surah-Baqarah – 201); note that Ulama have told about Dajjal that his actions would be clearly against Humanity and there could remain no doubt for any faithful person by his activities that he is totally ungrateful to Allah; note that the system of life Dajjal would try to implement would ask for attention towards calling the laws by which Allah has created everything as the Natural Laws not mentioning the True Creator; towards caring about worldly life only trying to avoid even the mention of Akhirat; towards maintaining the physical health never taking up even a petty discussion over the necessity of the spiritual health as Islam clarifies; this is Dajjali-Fitnah (trial from Dajjal) and the stage is totally set today for such a person to rise who by the scientific technology would seemingly do the feats that Isa-AS did by the permission of Allah; in-fact, he could be anyone of the Jewish leaders in whom his people would find a high attraction as he does not need magic to do an extraordinary show of power; this imposter would show by the scientific advancement in medicine & surgery not necessarily by doing them personally that a man dying without any hope of life can come to life and a man with a cut in the chest even with his heart out of his body can come to life after surgical process and a man dying suddenly can be put to test then it can be told what he had eaten or drunk before his death with accuracy and a man afflicted with leprosy and even with other deadly infectious diseases can be cured well and even the barren land can be put to use by modern methods and artificial rain getting an amazing amount of harvest for the people from that barren land; he would put these things at fore as a challenge to Allah but these things have an obvious source behind them while Jesus Christ (Isa-AS) showed his amazing feats as Miracles performed by the permission of Allah; as Dajjal would misguide people telling them to have any attention towards Allah as obsolete due to advancement in science & technology, he would be a challenger to Allah and all His Commands; this difference between Miracles and scientific achievements without care for morality would be clear to every good Muslim as the characters of those who go by Dajjal’s way would tell clearly that Dajjal and his people are far away from righteousness; it is yet to be seen how he rises and presents the wrongful tasks but he would not be without challenge by men of Allah, insha Allah.
G41-Hadith-111 (Issues-DUA)
Yahya related to me from Malik from Abu'z Zubayr al-Makki from Tawus al-Yamani from Abdullah ibn Abbas that the Messenger of Allah, may Allah bless him and grant him peace, used to say, when he rose for prayer in the middle of the night, "O Allah, praise belongs to You. You are the light of the heavens and the earth and praise belongs to You. You are the Sustainer of the heavens and the earth and praise belongs to You. You are the Lord of the heavens and the earth and whoever is in them. You are the Truth, and Your words are true. Your promise is true, and the meeting with You is true. The Garden is true and the Fire is true and the Hour is true. O Allah, I submit to You and I accept You and I trust in You and I turn to You and I argue by You and I summon to You for judgement. Forgive me what I have sent before me and what I have left behind, what I have kept secret and what I have proclaimed, You are my god - there is no god but You." Allahumma laka'l-hamdu anta nuru's-samawati wa'l-ardi, wa laka'l-hamdu anta qayamu's-Samawati wa'l-ardi, wa laka'l-hamdu anta rabbu's-Samawati wa'l-ardi,wamanfihina.Anta'l-haqqu,waqawluka'lhaqqu, wa waduka'l-haqqu, wa liqa'uka haqqun, wa jannatu haqqun, wa naru haqqun, wa sactu haqqun. Allahumma laka aslamtu, wa bikaamantu, waalayka tawakaltu, wa ilayka anabtu, wa bika khasamtu, wa ilayka hakamtu, fa'ghfirliy ma qadamtu wa akhartu wa asrartu, wa alantu. Anta ilahiy, la ilaha illa anth.
DUA is accepted by Allah at the silence of the night when the Muslim person praises Allah and thanks Him for all His blessings with total humble attitude; it is especially accepted by Allah at the last hour of every night i.e. the hour just before the time of Fajr as clarified in Ahadith; at an Hadith-Qudsi, the Prophet PBUH has told us, ----- “Our Lord comes down every night to the heaven over earth in the last one-third of the night; He says, ‘Is there anyone to pray to Me that I may answer him? Who will ask Me that I may grant him? Who will seek forgiveness from me that I may forgive him?’----- the words must not be taken in the literal sense certainly as the presence of Allah of-course is not bound to any time or place; He is the truly Powerful certainly; all that is between the earth and skies are His creation; the Sun, the Moon, the stars, the earth, all the skies and everything in-between is the creation of Allah; He is the only Creator and the only True Authority; Al-Hamdu-Lillah.
G42-Hadith-335 (Issues-DUA)
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, "Every prophet is given a supplication (dua), and I wish to preserve my dua as intercession for my community in the next world.”
The Prophet PBUH cared highly for the Ummah and as such he intended to save all Muslims that had kept their good Belief intact, saving them completely from the dread of the deadly hell-fire; note that intercession (Shafa’at) would be allowed to the highly righteous Muslim persons for the pardon of highly wrongful persons who had saved their Belief yet their deeds have much wrongful acts that had made them liable to enter the hell-fire; may Allah save all good Muslims from the hell-fire; Al-Hamdu Lillah.
G43-Hadith-336 (Issues-DUA)
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 are making dua do not say; 'O Allah, forgive me if You wish. O Allah, forgive me if you wish.' You should be firm in your asking, for there is no compelling Him."
Allah is at the head of all matters and everything is going on in accordance to His Will so it is absurd to say in DUA to Allah ‘if You will’ as whatever He gives or takes would certainly be as He intends; Allah is the only True Creator and the only True Authority totally powerful certainly; only His Power is QADEEM (from ever to ever) ASL (actual) and LA-MEHDUD (without any limits); Al-Hamdu Lillah.
G44-Hadith-431 (Issues-DUA)
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, "Whoever says 'There is no god but Allah, alone, without any partner. The Kingdom and praise belong to Him and He has power over everything' (La ilaha illa'llah, wahdahu la sharika lah, lahu'l mulku wa lahu'l hamd, wa huwa ala kulli shay'in qadir) one hundred times a day, it is the same for him as freeing ten slaves. One hundred good actions are written for him and one hundred wrong actions (petty sins) are erased from him, and it is a protection from Shaytan for that day until the night. No-one does anything more excellent than what he does except someone who does more than that." This Hadith also has the addition that the Messenger of Allah, may Allah bless him and grant him peace, said, "Whoever says, 'Glory be to Allah and with His praise' (Subhana'llah wa bi-hamdihi) one hundred times in a day will have his wrong actions (petty sins) taken away from him, even if they are as abundant as the foam on the sea."
By recitation of these words mentioned at the Hadith that are the words of Dhikr i.e. the rememberance of Allah, Muslim persons get high good returns as they denote the Whole Truth; there is a Hadith at Tirmidhi narrated by Ibn Mas’ud that Allah’s Messenger (PBUH) informed that I met Ibrahim-AS on the night of Miraj (ascension to the heavens) and he said to me, “O Muhammad! Convey to your Ummah Salaam from me and inform them that Paradise has an excellent soil and sweet water, and (for some that prove their-selves rightful to get it), it is even plain and its trees are (planted by repeating the recitation of) Subhan-Allah (TASBIH), Al-Hamdu Lillah (TAHMID), la ilaha illa Allah that means there is no god but Allah (TAHLIL) and Allahu-Akbar (TAKBIR)”; note here that to ask cure by reciting the words of the Quran is allowed as that is nothing of spell but denote Tawakkul (trust) on Allah at a high level; also the use of words narrated in authentic Ahadith for the specific results is Mubah but other recitations must be avoided; Al-Hamdu Lillah.
G45-Hadith-444 (Issues-DUA)
Yahya related to me from Malik from Suhayl ibn Abi Salih from his father from Abu Hurayra that a man of the Aslam tribe said, "I did not sleep last night." The Messenger of Allah, may Allah bless him and grant him peace, said to him, "For what reason?" He said, "A scorpion bit me." The Messenger of Allah, may Allah bless him and grant him peace, said, "Had you said in the evening, 'I seek refuge with the complete words of Allah from the evil of what He has created, 'it would not have happened." Audhu bi kalimati'llahi't-tammati min sharri ma khalaq.
Although the Quranic verses are cure to everything for which a person intends and takes the specific verses that are known to put effect on the disease he intends to attack yet they are especially good for a poisonous bite (of snake or scorpion), evil eye (a bad effect had from eyes of a person who detests the subject, intentionally or unintentionally) and small pustules; the words noted here are wonderful as they tell that the man saying them is totally attentive to Allah and puts his care to Him; Al-Hamdu Lillah; the Verses of the Holy Book Quran that combat many of spiritual & physical afflictions highly are the first Surah Al-Fatiha, the last two Surah that are named together as Maudhatayn and Aayatul-Kursi; if the good Muslim person makes a habit of reciting four things daily a few times at Fajr and Maghrib from the Holy Book Quran that are Surah Fatiha, Aayatul-Kursi, the last Aayat of Surah Baqarah & the Maudhatayn, he would insha Allah remain safe from every big spiritual affliction and every big physical affliction till the last moment of his life insha-Allah.
G46-Hadith-448 (Issues-DUA)
Yahya related to me from Malik from Sharik ibn Abdullah ibn Abi Namir that Anas ibn Malik said, "A man came to the Messenger of Allah, may Allah bless him and grant him peace, and said, 'Messenger of Allah, our animals are dying and our camels are too weak to travel, so make dua to Allah.' The Messenger of Allah, may Allah bless him and grant him peace, made dua, and it rained on us from one jumua to the next." Anas continued, "Then a man came to the Messenger of Allah, may Allah bless him and grant him peace, and said, 'Messenger of Allah, our houses have fallen down, the paths are blocked, and our flocks are dying.' The Messenger of Allah, may Allah bless him and grant him peace, said, 'O Allah, (only) the mountain and hill-tops, the valley bottoms, and the places where trees grow.' " Anas added, "It cleared away from Madina like a garment being removed."
Stoppage of the Rainfall is either punishment to the people at the area or it is either trial for them so that they take-up the righteous Belief and make their deeds better in good time (they must especially care about the needy at that place); the Hadith here also tells that it is not improper to ask for rainfall at some limited specific area so as to avoid any disturbance it might cause to the well settled life of the place that cares about Islamic Values.
G47-Hadith-483 (Issues-DUA)
Yahya related to me from Malik from Hisham ibn Urwa from Abbad ibn Abdullah ibn az-Zubayr that A'isha, the wife of the Prophet, may Allah bless him and grant him peace, told him that she had heard the Messenger of Allah, may Allah bless him and grant him peace, say before he died, while he was leaning on her breast and she was listening to him, "O Allah, forgive me and have mercy on me and join me with the highest company."
The notable point here is that as Prophet, the Messenger of Allah, may Allah bless him and grant him peace, was Masoom (i.e. the one who does not commit any sin); still he used to ask Allah for forgiveness & mercy and that proved his humbleness in the court of Allah though he had the outstanding status among all good peoples of the world; by asking Allah for forgiveness & mercy at the last moments of his worldly life, he has guided us all to remain attentive to Allah always; another notable point is that the Prophet PBUH has certainly died as even though the Last Messenger of Allah, he was a man though he does have such life that if Allah wills, he does hear Salam given by heart at his resting place at Madina; from other places, angels do take the Salam to him; he had told just at the beginning of his mission of spreading Islam that he was not able to save anyone who does not take-up the Belief & the practice in Islam and that message always remains noteworthy; Al-Hamdu Lillah.
G48-Hadith-519 (Issues-DUA)
Yahya related to me from Malik from Yazid ibn Khusayfa that Amr ibn Abdullah ibn Kab as-Salami told him that Nafi ibn Jubayr told him that Uthman ibn Abi al-As came to the Messenger of Allah, may Allah bless him and grant him peace. Uthman said that he had a pain which was enough to kill him. The Messenger of Allah, may Allah bless him and grant him peace, said, "Rub it with your right hand seven times and say, 'I take refuge with the might of Allah and His power from the evil of what I feel.' " Uthman added, "I said that, and Allah removed what I had. I still command my family and others to say it."
Although it is allowed to take-up such valid cures to diseases that do not challenge Islamic Teachings in any way yet with that the notable thing is that the good words, that the good Muslim utters that are from the Holy Book Quran or as provided by the authentic Ahadith, have the good power to become soothing treatment for all diseases certainly; Al-Hamdu Lillah.
G49-Hadith-39 (Issues-Suckling)
Yahya related to me from Malik from Ibn Shihab from Urwa ibn az-Zubayr that Aisha umm al-muminin told him that Aflah, the brother of Abul-Quays came and asked permission to visit her after the veil had been lowered, and he was her paternal uncle by suckling. She said, "I refusedto give him permission to enter. When the Messenger of Allah, may Allah bless him and grant him peace, came, I told him about what I had done, and he ordered me to give him permission to enter."
Such relations that take place due to suckling become Mehram (relatives that can not be married) and it is allowed for the Mehram man to visit his woman relative; note that Islam does not appreciate for the woman even to talk with unrelated men unnecessarily and it also does not appreciate for the man to make any visit to a woman that is not his Mehram and if there is some high necessity for a man to visit some Na-Mehram woman, she must have a Mehram relative with her at the time and must try to keep to Hejab as much as possible.
G50-Hadith-40 (Issues-Suckling)
Yahya related to me from Malik from Ibn Shihab that he was asked about the suckling of an older person. He said, ''Urwa ibn az-Zubayr informed me that Abu Hudhayfa ibn Utba ibn Rabia, one of the companions of the Messenger of Allah, may Allah bless him and grant him peace, who was present at Badr, adopted Salim (who is called Salim, the mawla of Abu Hudhayfa) as the Messenger of Allah, may Allah bless him and grant him peace, adopted Zayd ibn Haritha. He thought of him as his son, and Abu Hudhayfa married him to his brother's sister, Fatima bint al-Walid ibn Utba ibn Rabia, who was at that time among the first emigrants. She was one of the best unmarried women of the Quraysh. When Allah the Exalted sent down in His Book what He sent down about Zayd ibn Haritha, 'Call them after their true fathers. That is more equitable in the sight of Allah. If you do not know who their fathers were then they are your brothers in the deen and your mawali,' (Sura 33, ayat 5) people in this position were traced back to their fathers. When the father was not known, they were traced to their mawla. "Sahla bint Suhayl who was the wife of Abu Hudhayfa, and one of the tribe of Amr ibn Luayy, came to the Messenger of Allah, may Allah bless him and grant him peace, and said, 'Messenger of Allah! We think of Salim as a son and he comes in to see me while I am uncovered. We only have one room, so what do you think about the situation?' The Messenger of Allah, may Allah bless him and grant him peace, said, 'Give him five drinks of your milk and he will be mahram by it.' She then saw him as a foster son. A'isha umm al-muminin took that as a precedent for whatever men she wanted to be able to come to see her. She ordered her sister, Umm Kulthum bint Abi Bakr as-Siddiq and the daughters of her brother to give milk to whichever men she wanted to be able to come in to see her. The rest of the wives of the Prophet, may Allah bless him and grant him peace, refused to let anyone come in to them by such nursing. They said, 'No! By Allah! We think that what the Messenger of Allah, may Allah bless him and grant him peace, ordered Sahla bint Suhayl to do was only an indulgence concerning the nursing of Salim alone. No! By Allah! No one will come in upon us by such nursing!' "This is what the wives of the Prophet, may Allah bless him and grant him peace, thought about the suckling of an older person."
The point to note here is that Radha’at (Suckling) is valid upto two years of the child; after that if a woman gives her milk to the child, it would not cause him to become Mehram to her due to suckling; note also that the Prophet PBUH made the case of Sahla bint Suhayl exceptional by his guidance about suckling to her that was related to her only; note also here that the adopted son has to be related in ruling to his actual father for certain.
G51-Hadith-310 (Issues-Suckling)
Yahya related to me from Malik from Abdullah ibn Abi Bakr from Amra bint Abd ar-Rahman that A'isha, umm al-muminin informed her that the Messenger of Allah, may Allah bless him and grant him peace, was with her and she heard the voice of a man asking permission to enter the room of Hafsa. A'isha said that she had said, "Messenger of Allah! There is a man asking permission to enter your house!" The Messenger of Allah, may Allah bless him and grant him peace, said, "I think it is so-and-so" (referring to a paternal uncle of Hafsa by suckling). A'isha said, "Messenger of Allah! If so-and-so were alive (referring to her paternal uncle by suckling) could he enter where I am?" The Messenger of Allah, may Allah bless him and grant him peace, said, "Yes. Suckling makes haram as birth makes haram."
Such relations that take place due to suckling become Mehram (relatives that can not be married) and it is allowed for the Mehram man to visit his woman relative; note that Islam does not appreciate for the man to make any visit to a woman that is not his Mehram and if there is some high necessity for a man to visit some Na-Mehram woman, she must have her Mehram relative or her husband with her at the time he visits her.
G52-Hadith-311 (Issues-Suckling)
Yahya related to me from Malik from Abdullah ibn Abi Bakr ibn Hazm from Amra bint Abd ar-Rahman that A'isha, the wife of the Prophet, may Allah bless him and grant him peace, said, "Amongst what was sent down of the Qur'an was 'ten known sucklings make haram' - then it was abrogated by 'five known sucklings'. When the Messenger of Allah, may Allah bless him and grant him peace, died, it was what is now recited of the Qur'an." Yahya said that Malik said, "One does not act on this."
There are two Aayah that are mentioned as not recited yet their ruling is accepted; one only Ayesha-RA has reported that is presented here about sucklings but her statement was never accepted by the majority of Ulema due to valid reasons; among these reasons is that even if Allah has revised the ruling for something (and He knows better), He has kept the Aayah that has the changed ruling still at the Holy Book Quran; for the other Aayah, only Umar-RA reported that the Aayah of Rajm was included in the text (but that is taken to mean Torah and not the Holy Book Quran); there are actually only five Aayah that have the changed rulings according to many Ulama of repute due to other Aayah and for these Aayah, the rule stands firm that the recitation of both the Aayah, one that is changed in some aspect in respect to the command it provides and one that changes it, is present clearly in the Holy Book Quran for reference, study and understanding; Al-Hamdu Lillah.
G53-Hadith-469 (Issues-Suckling)
Yahya related to me from Malik from Hisham ibn Urwa from his father that Aisha, umm al-muminin said, "My paternal uncle by suckling came to me and I refused to give him permission to enter until I had 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, came and I asked him about it. He said, 'He is your paternal uncle, so give him permission.' So I said, 'Messenger of Allah! The woman nursed me not the man.' He said, 'He is your paternal uncle, so let him enter.' " Aisha said, "That was after the veil had been imposed on us." Aisha added, "What is haram by birth is made haram by suckling."
Such relations that take place due to suckling become Mehram (relatives that can not be married) and it is allowed for the Mehram man to visit his woman relative; note that Islam does not appreciate for the man to make any visit to a woman that is not his Mehram.
G54-Hadith-70 (Issues-Foods)
Malik related to me from Ibn Shihab from Abu Umama ibn Sahl ibn Hunayf from Abdullah ibn Abbas that Khalid ibn al-Walid ibn al-Mughira entered the house of Maimuna, the wife of the Prophet, may Allah bless him and grant him peace, with the Messenger of Allah, may Allah bless him and grant him peace, and he was brought a roasted lizard. The Messenger of Allah, may Allah bless him and grant him peace, stretched his hand toward it. One of the women who was in Maimuna's house said, "Tell the Messenger of Allah, may Allah bless him and grant him peace, what he means to eat." Someone said, "It is a lizard, Messenger of Allah." He withdrew his hand. Khalid said, "Is it haram, Messenger of Allah?" He said, "No, but there were none in my people's land, and I find that I feel uneasiness to them (as it stinks)." Khalid added, "I chewed and ate it while the Messenger of Allah, may Allah bless him and grant him peace, was looking."
SOSMAR, as it is called in Urdu, is a very big lizard with great strength, especially at its tail, and this one is addressed here in Hadith; it has a long life and it takes a very small amount of water, mostly found in Africa at deserts; the prophet (PBUH) did not mark it to be Haraam (understandably, as generally food was scarce in Arabia then) but he refrained from eating it; note that Khalid ibn Walid (RA) ate this type of Lizard in front of the Prophet (PBUH) and he did not prohibit it; it was not usually found in the areas near Madinah and according to Ibne-Abbas, the Prophet (PBUH) felt some filth in it.
G55-Hadith-76 (Issues-Foods)
Yahya related to me from Malik from Ibn Shibab from Abu Idris al-Khawlani from Abu Tha’laba al-Khushani that the Messenger of Allah, may Allah bless him and grant him peace, said, "It is haraam to eat animals with fangs ".
The hunting-birds and animals are not allowed to eat according to this Hadith & according to other Ahadith that guide us well on this issue.
G56-Hadith-105 (Issues-Foods)
Yahya related to me from Malik from Abu'z-Zubayr al-Makki from Jabir ibn Abdullah that the Messenger of Allah, may Allah bless him and grant him peace, forbade that the meat from sacrificial animals be eaten after three days. Then later he said, "Eat, give sadaqa, provide for yourselves and store up."
Note that the society at Madinah was in need of provisions of food then and people that made the sacrifice of animals were few so they were ordered not to stock the meat of the sacrifice giving it all finishing it within three days; with time as things grew better generally, the Prophet (PBUH) gave the permission to store it for future use according to will and the administrative order was withdrawn in the best interest of the society.
G57-Hadith-113 (Issues-Foods)
Yahya related to me from Malik from Ismail ibn Abi Hakim from Abiyda ibn Sufyan al-Hadrami from Abu Hurayra that the Messenger of Allah, may Allah bless him and grant him peace, said, "Eating animals with fangs is haram. " Malik said, "According to this, is the custom among us."
The notable point here is that those beasts that are built to hunt and get their food by eating the meat of the prey they hunt (this includes the animals that live on the meat of other animals even if they do not hunt them by their-selves), they are not Halal to eat.
G58-Hadith-173 (Issues-Foods)
Yahya related to me from Malik, from Zayd ibn Aslam, that Ata ibn Yasar had told him, from Abu Qatada, the hadith about the wild ass as that of Abu'n-Nadr, except that in the hadith of Zayd ibn Aslam the Messenger of Allah, may Allah bless him and grant him peace, said, "Do you still have any of its meat?". The hadith that is referred to here is that “Abu Qatada was once with the Messenger of Allah, may Allah bless him and grant him peace. When they got to one of the roads to Makka he fell behind with some companions of his who were muhrim, while he was not. Then he saw a wild ass, so he got on his mount and asked his companions to give him his whip but they refused. Then he asked them for his spear and they refused to give it to him. So he took hold of it and attacked the ass and killed it. Some of the companions of the Messenger of Allah, may Allah bless him and grant him peace, ate from it, and others refused. When they had caught up with the Messenger of Allah, may Allah bless him and grant him peace, they asked him about it and he said, "It is food that Allah has fed you with."
The Hadith points out the ruling about the hunted animals when the person is with Muhrim persons or is himself a Muhrim; if the Muhrim hunts an animal, it is not allowed to eat it neither for him nor for others; its ruling is like the dead animal found that is prohibited to eat; if someone who is not Muhrim hunts an animal for the Muhrim that also is not allowed; Ahadith here provide basis to both the viewpoints but there is a third situation too that if someone hunts some animal and that is for himself and others that are not at the state of Ihram before Hajj, it is allowed even for Muhrim to eat it as they did not ask for it so the Hadith here tells clearly, “It is food that Allah has fed you with”; note this too that the eating of the fish is allowed even at the state of Ihram as it belongs to water and needs no slaughter.
G59-Hadith-251 (Issues-Foods)
Malik related to me from Nafi from Ibn Umar that the Messenger of Allah, may Allah bless him and grant him peace, said, "No one should milk someone else's cow without his permission. Would any of you like someone to come to his apartment, break into his larder, and take his food? The udders of cows guard their food for their owners, so no one should milk someone else's cow without his permission."
It depends on the usual practice of the area that might allow a person to take milk out of udders at extreme hunger without permission of the owner but that is after calling for three times to gain access to the owner for permission; or to eat from the fruits that fall from trees without any permission even for taste if the prevailing custom i.e. Urf does allow it there; the notable point here at the Hadith is that it guides that it is not feasible to take the milk from udders without any permission where hunger might be controlled just for taste & enjoyment.
G60-Hadith-262 (Issues-Foods)
Yahya related to me from Malik from Nafi from Zayd ibn Abdullah ibn Umar ibn al-Khattab from Abdullah ibn Abd ar-Rahman ibn Abi Bakras-Siddiq 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, "A person who drinks from a silver vessel brings the fire of Jahannam into his belly."
Islam is against pride of being someone unique, other than all, and it asks to compete in acts of virtues but not in worldly matters competing in wealth; to eat or drink in gold or silver utensils is not allowed in Islam and due to this Hadith, Ulama generally take using of such pots and plates as Naja’ez (Disallowed); silk has kinds like ordinary silk & brocade, difference in them being thin and thick silk respectively and both are disallowed for men but not for the women though they need to care about Hejab; note that the wine & the gold vessels are good things at Jannah (Paradise) but here in the world, they are disallowed.
G61-Hadith-265 (Issues-Foods)
Yahya related to me from Malik from Nafi from a man of the Ansar from Muadh ibn Sad or Sad ibn Muadh that a slave-girl of Kab ibn Malik was herding some sheep at Sal (a mountain near Madina). One of the sheep was about to die, so she went over to it and slaughtered it with a stone. The Messenger of Allah, may Allah bless him and grant him peace, was asked about that, and he said, "There is no harm in it, so eat it."
If a Muslim woman slaughters an animal that is Halal to eat by the name of Allah, it is valid to eat from it; also note that anything that makes the blood flow by the slaughter of that animal by a Muslim by the name of Allah, is well certainly to eat for all Muslims; Al-Hamdu Lillah.
G62-Hadith-309 (Issues-Foods)
Yahya related to me from Malik from Abdullah ibn Abi Bakr that Abdullah ibn Waqid said, "The Messenger of Allah, may Allah bless him and grant him peace, forbade eating the meat from sacrificial animals after three days." Abdullah ibn Abi Bakr said, "I mentioned that to Amra bint Abd ar-Rahman, and she affirmed that he had spoken the truth as she had heard A'isha, the wife of the Prophet, may Allah bless him and grant him peace, say, 'Some people from the desert came at the time of the sacrifice in the time of the Messenger of Allah, may Allah bless him and grant him peace, so the Messenger of Allah, may Allah bless him and grant him peace, said, 'Store up for three days, and give what is left over as sadaqa.' " She said that afterwards some one said to the Messenger of Allah, may Allah bless him and grant him peace, that people had been accustomed to make use of their sacrificial animals, melting the fat and curing the skins. The Messenger of Allah, may Allah bless him and grant him peace, said, "What about that?" They said, "You have forbidden the meat of sacrificial animals after three days." The Messenger of Allah, may Allah bless him and grant him peace, said, "I only forbade you for the sake of the people who were coming to you. Eat, give sadaqa and store up." By these people, he meant the poor people who were coming to Madina.
This Hadith tells us about not keeping the meat of sacrifice for more than three days but this was a Mustahab command related to management of affairs of the society and it was not among the religious commands of Islam as was clarified by the attitude of the Prophet (PBUH) towards it; the society was in need of provisions of food then and people that made sacrifice were few so they were ordered not to stock the meat of the sacrifice giving it all finishing it within three days; with time as things grew better generally, the Prophet (PBUH) gave the permission to store it for future use according to will and the administrative order was withdrawn in the best interest of the society.
G63-Hadith-367 (Issues-Foods)
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, said, 'The Muslim eats in one intestine, and the kafir eats in seven!' "
The Hadith here makes the point that a person who is not Muslim, really only cares about the worldly goods and is devoted to it; the term one intestine and seven intestines are just an expression to make the point that an infidel eats much more than a Muslim, as intestine is actually one vast organ (or two if the large intestine is counted too) present in folds at the stomach but as it holds the food eaten hence the expression used; the attention towards the worldly things makes an infidel a demanding person for such things but to the Muslim, it is clear that these things have no true value as he keeps this truth always in sight that such things would depart as soon as the worldly life ends and so the man is born not for these; they are to have but for necessity; the only aim of life is to attain the pleasure of Allah; Al-Hamdu Lillah.
G64-Hadith-368 (Issues-Foods)
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, "The food of two is enough for three, and the food of three is enough for four."
Allah likes sacrifice keeping the Islamic Principles in view and this Hadith guides to share the food with others who are in need but have’nt got enough to satisfy their hunger; to care about all Muslims and in fact all needy, is one of the basic teachings of Islam; see also G63-Hadith-367.
G65-Hadith-413 (Issues-Foods)
Yahya related to me from Malik from Abu Hazim ibn Dinar from Sahl ibn Sad al-Ansari that the Messenger of Allah, may Allah bless him and grant him peace, was brought a drink and he drank some of it. There was a boy at his right and some old men on his left. He said to the boy, "Will you give me permission to give it to these people?" The boy said, "No, Messenger of Allah, I will not prefer anyone to get my portion from you." He said, "So the Messenger of Allah, may Allah bless him and grant him peace, placed it in his 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 of the drink first.
G66-Hadith-445 (Issues-Foods)
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, gave hospitality to a kafir guest. The Messenger of Allah, may Allah bless him and grant him peace, ordered a sheep to be brought for him and it was milked. He drank its milk. Then another came, and he drank it. Then another came and he drank it until he had drunk the milk of seven sheep. In the morning he became Muslim, and the Messenger of Allah, may Allah bless him and grant him peace, ordered a sheep for him. It was milked and he drank its milk. Then he ordered another for him and he could not finish it. The Messenger of Allah, may Allah bless him and grant him peace, said, "The Mumin drinks in one intestine, and the kafir drinks in seven intestines."
The Hadith here makes the point that a person who is not a Muslim, really only cares about the worldly goods and is devoted to it; the terms one intestine and seven intestines are just an expression to make the point that an infidel eats much more than a Muslim, as intestine is actually one vast organ (or two if you count the large intestine too) present in folds at the stomach but as it holds the food eaten hence the expression used; the attention towards the worldly things makes an infidel a demanding person for such things but to a Muslim, it is clear that these things have no true value as he keeps this truth always in sight that such things would depart as soon as the worldly life ends and so the man is born not for these; they are to have but for necessity; the only aim of life is to attain the pleasure of Allah; Al-Hamdu Lillah.
G67-Hadith-492 (Issues-Foods)
Yahya related to me from Malik that Yahya ibn Said al-Ansari said that Muhammad ibn Ibrahim ibn al-Harith at-Taymi told him from Isa ibn Talha ibn Ubaydullah, fromUmayr ibn Salama ad-Damri, from al-Bahzi, that the Messenger of Allah, may Allah bless him and grant him peace, set out once for Makka while in ihram. When they had reached ar-Rawha, they unexpectedly came upon a wounded wild ass. Someone mentioned it to the Messenger of Allah, may Allah bless him and grant him peace, and he said, "Leave it. The man to whom it belongs is about to come." Then al-Bahzi, who was the man, came to the Prophet, may Allah bless him and grant him peace, and said, "Messenger of Allah, do whatever you want with this ass,' and the Messenger of Allah, may Allah bless him and grant him peace, told Abu Bakr to divide it up among the company. Then they went on until they came to the well of al-Uthaba, which was between ar-Ruwaytha and al-Arj (between Makka and Madina), where they unexpectedly came upon a gazelle with an arrow in it, lying on its side in some shade. He claimed that the Messenger of Allah, may Allah bless him and grant him peace, told someone to stand by it to make sure no one disturbed it until everyone had passed by.
The Prophet (PBUH) prohibited eating domestic asses (mules included) though the wild asses are allowed to eat; ghazelle also are allowed to eat yet here the mention is about the wounded ghazelle that has been hit by some hunter; like the consent received for the wounded wild ass, its usage too needed the consent from the hunter who had hit it and was taken as the owner to it; note also about those animals that are tied so that they can not run away to save themselves and are targeted for the fun of it or for any reason whatsoever, it is not allowed to eat them.
G68-Hadith-526 (Issues-Foods)
Yahya related to me from Malik from a reliable source from Bukayr ibn Abdullah ibn al-Ashajj from Abd ar-Rahman ibn al-Hubab al-Ansari from Abu Qatada al-Ansari that the Messenger of Allah, may Allah bless him and grant him peace, forbade making nabidh from dates and raisins together, and nearly ripe dates and fresh dates together.
NABIDH is dates soaked in water mixed with other items and grapes might be included with it; Islam has a concept that is named as Sadde-Zarae’ (Stopping of Means) and this means that all those things that have the high probability to lead towards any big sin (especially shameful acts) must be avoided and the point to note here is that the viscous liquids prepared from Nabidh putting Dates & Resins in it might turn to an intoxicant liquid if not taken early; this guidance shows to take care about such conversion of it to prohibited drink; in itself, Nabidh is Halal; see also D9-Hadith-136.
G69-Hadith-21 (Issues-Inheritance)
Malik related to me from Ibn Shihab from Abu Salama ibn Abd ar-Rahman ibn Awf from Jabir ibn Abdullah al-Ansari that the Messenger of Allah, may Allah bless him and grant him peace, said, "If someone is given a life pension (Umraa), for him and his posterity, it belongs to the person to whom it has been given. It never reverts to the one who gave it because he gave a gift and the rules of inheritance apply to it."
Umraa meant in Jahiliyyah (i.e. the time of ignorance that was before the Prophet PBUH called towards Islam) as to give a place of residence to someone for the whole life but it returned to the donor at his death; the Prophet (PBUH) ended this practice by saying what a person has given to someone by calling it Umraa then he has no claim to it and it is totally a gift from him to the receiver on which the heirs of the receiver only would have the right.
G70-Hadith-44 (Issues-Inheritance)
Malik related to me from Ibn Shihab from Urwa ibn az-Zubayr from Aisha, umm al-muminin that when the Messenger of Allah, may Allah bless him and grant him peace, died, the wives of the Prophet, may Allah bless him and grant him peace, wanted to send Uthman ibn Affan to Abu Bakr as-Siddiq to ask him about their inheritance from the Messenger of Allah, may Allah bless him and grant him peace A'isha said to them, "Didn't the Messenger of Allah, may Allah bless him and grant him peace, say, 'No one inherits from us. What we leave is sadaqa.'
The Prophet (PBUH) had left some land at Fidak when he passed away and considering it his left property, some of his wives RA thought to claim their inheritance for it; Ayesha-RA & even Abu-Bakr-RA who was the Caliph guided that the Prophet (PBUH) had said that his property would not be inherited and it meant that all his property has to be designated as Sadaqah.
G71-Hadith-65 (Issues-Inheritance)
Yahya related to me from Malik from Ibn Shihab from Ali ibn Husayn ibn Ali from Umar ibn Uthman ibn Affan from Usama ibn Zayd that the Messenger of Allah, may Allah bless him and grant him peace, said, "A muslim does not inherit from a kafir."
Ahadith are clear on this point that a Muslim would not be a heir to a disbeliever and a disbeliever would not be given anything from his property though he might be a near-relative but that would not be taken into account then.
G72-Hadith-68 (Issues-Inheritance)
Malik related to me from Ibn Shihab from Amir ibn Sad ibn Abi Waqqas that his father said, "The Messenger of Allah, may Allah bless him and grant him peace, came to me to treat me for a pain which became hard to bear in the year of the farewell hajj. I said, 'Messenger of Allah, you can see how far the pain has reached me. I have property and only my daughter inherits from me. Shall I give two thirds of my property as sadaqa?' The Messenger of Allah, may Allah bless him and grant him peace, said, 'No.' I said, 'Half?' He said, 'No.' Then the Messenger of Allah, may Allah bless him and grant him peace, said, 'A third, and a third is a lot. Leaving your heirs rich is better than leaving them poor to beg from people. You never spend anything on maintenance desiring the Face of Allah by it, but that you are rewarded for it, even what you appoint for your wife.' Sad said, 'Messenger of Allah, will I be left here in Makka after my companions have departed for Madina?' The Messenger of Allah, may Allah bless him and grant him peace, said, 'If you are left behind, and do sound deeds you will increase your degree and elevation by them. Perhaps you will be left behind so that some people may benefit by you and others may be harmed by you. O Allah! complete their hijra for my companions, and do not turn them back on their heels. The unfortunate one is Sa’d ibn Khawla.' The Messenger of Allah, may Allah bless him and grant him peace, was distressed on his account for Sa’d ibn Khawla had died at Makka."
The man leaving the world must make his will clearly that must remain upto one-third of his possessions as the other two-third would go to his heirs for whom he is not allowed to will, their shares being clearly specified in the Holy Book Quran; note that it is better that he leaves all his possessions to his heirs if they are in need as will for anything at his possession is not necessary; the will must be for good things as the will made for some evil would not be applicable; the Prophet (PBUH) told Sa’d Ibn Abi-Waqas that insha Allah he would live-on and Muslims in general would benefit from him; note that Sa’d Ibn Abi-Waqas (who had the Kuniyah of Abu-Ishaq and had fought at Badr where he lost his younger brother Umayr who was martyred and at Uhud too besides the Prophet PBUH) was one of the early Muslims at Mecca; he lived-on then and is known as the conqueror of the land of Persia too; Al-Hamdu Lillah.
G73-Hadith-160 (Issues-Inheritance)
Yahya related to me from Malik from Rabia ibn Abi Abd ar-Rahman from al-Qasim ibn Muhammad that A'isha umm al-muminin, said, "There were three sunnas established in connection with Barira: firstly was that when she was set free she was given her choice about her (slave) husband, secondly, the Messenger of Allah, may Allah bless him and grant him peace, said about her, 'The right of inheritance belongs to the person who has set a person free,' thirdly, the Messenger of Allah, may Allah bless him and grant him peace, came in and there was a pot with meat on the boil. Bread and condiment were brought to him from the stock of the house. The Messenger of Allah, may Allah bless him and grant him peace, said, 'Didn't I see a pot with meat in it?' They said, 'Yes, Messenger of Allah. That is meat which was given as sadaqa for Barira, and you do not eat sadaqa.' The Messenger of Allah, may Allah bless him and grant him peace, said, 'It is sadaqa for her, and it is a gift for us.' "
The matter reported here has some interesting features; these are that Barira (RA) was the slave-girl of Sayyidah Ayesha (RA) whom she had allowed freedom; her husband Mughith (RA) was a slave, black in color, to some other people at the time Barira was set free; a slave was considered unworthy to become husband to a free woman then so she was given the option if she would remain in her marriage or not; if he had been a free man, she would not have got the option to accept or reject him ; she very understandably took the option to leave him according to the custom of the day and that grieved him highly; in other version of this Hadith, we have that she was asked by the Prophet (PBUH) to revise her decision and accept him and she enquired if that was the Prophet’s command or his recommendation so when the Prophet (PBUH) told her that it was his recommendation only so she did not revise her decision and left Mughith; aftewards, Mugith was also freed yet the damage was done to him as Barira had already rejected him and the choice was only given at the initial time at her freedom; she stood by Sayyidah Ayesha (RA) when Sayyidah was blamed very wrongly with highly shameful act (and it is strange that there always are some unscrupulous people present in the environment who do blurt-out much wrongs about pious women as even Marium, Salam on her, was not spared) and Surah Noor, the twenty-fourth Surah, defended Sayyidah casting-away all evil talk about her at the time; Al-Hamdu Lillah; note that the female owners wanted to get the inheritance in the event of Barira’s death and the Prophet (PBUH) told Sayyidah Ayesha to go ahead in assisting Barira without worrying about conditions as Sayyidah Ayesha only would be liable to get the Wala (inheritance by Barira) as she is providing her the liberty that she wants; note also that the Prophet PBUH was not allowed to consume Sadaqa but he did accept gifts and the meat was Sadaqa to Barira but it was gifted by her to the household.
G74-Hadith-372 (Issues-Inheritance)
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, "My inheritance is not divided up by the dinar. What I leave apart from the maintenance of my wives and provision for my servant is sadaqa."
Due to the Hadith at the topic that tells whatever the Prophet (PBUH) leaves would be Sadaqa, claim to any of his possessions after his death were discarded; it is sad that such scholarly differences led to cause such high political differences between Muslims that even after centuries they are not resolved; there took place some other incidents too that made these differences between Sunni & Shi’a Muslims grow yet without giving any weight to such incidents now, the best thing to take-up in the given situation is to ask for high tolerance with acceptance that these differences are here to stay unless Allah eliminates them by His Power; we must care for each other as brothers and ask Allah that He helps all good Muslims in all their good endeavors to reconcile all issues of difference among them to such extent that they both wish well only of each other by total heart; Al-Hamdu Lillah.
G75-Hadith-47 (Issues-Different)
Yahya related to me from Malik from Ibn Shihab from Urwa ibn az-Zubayr that Abd ar-Rahman ibn Abd al-Qari said that he had heard Umar ibn al-Khattab say, "I heard Hisham ibn Hakim ibn Hizam reciting Surat al-Furqan (Sura 25) differently from me, and it was the Messenger of Allah, may Allah bless him and grant him peace, who had recited it to me. I was about to rush up to him but I granted him a respite until he had finished his prayer. Then I grabbed him by his cloak and took him to the Messenger of Allah, may Allah bless him and grant him peace, and said, 'Messenger of Allah, I heard this man reciting Surat al-Furqan differently from the way you recited it to me.' The Messenger of Allah, may Allah bless him and grant him peace, said, 'Let him go.' Then he said, 'Recite, Hisham,' and Hisham recited as I had heard him recite. The Messenger of Allah, may Allah bless him and grant him peace, said, 'It was sent down like that.' Then he said to me, 'Recite' and I recited the sura, and he said, 'It was sent down like that. This Qur'an was sent down in seven (different) ways, so recite from it whatever is easy for you .'
This denotes the way of saying very few words of the Holy Book Quran in Arabic with some difference and though meanings do not change by that yet there were places where the dialect used to be different then; there were two authentic words at extremely few places then (where any of the two words were allowed to be recited) but the only word that is taken in recitation now at these extremely few places are the way Quraysh recognized them for the simple reason that the Prophet (PBUH) belonged to the tribe of Quraysh so if some other word had been used too at any of such extremely few places with the accepted word as of now at the time just after the Prophet PBUH, those words are not in recitation today (though known still and they work as clarification to the text where they were secondary then); note that Uthman-RA settled the actual words for recitation officially at such extremely few places with the advice of Sahaba-RA so the secondary words fell out of recitation though they did not change the meaning while at few other places, only the way of pronunciation is different that is sometimes practiced even now by those that are adept as the Qaari (Reciters of the Quran) and that neither affects the spelling of the word nor the meaning related to it; Al-Hamdu Lillah.
G76-Hadith-52 (Issues-Different)
Yahya related to me from Malik from Ibn Shihab from Ubaydullah ibn Abdullah ibn Utba ibn Masud that Abdullah ibn Abbas said, "The Messenger of Allah, may Allah bless him and grant him peace, passed by a dead sheep which had been given to a mawla of his wife, Maimuna. He said, 'Aren't you going to use its skin?' They said, 'Messenger of Allah, but it is carrion. 'The Messenger of Allah, may Allah bless him and grant him peace, said, 'Only eating it is haram.'
The skin of an animal that is valid to eat is fine to use even if it is not slaughtered yet dies in some natural manner; to cut the wooly hair for use at clothes from the sheep that is alive is also allowed.
G77-Hadith-61 (Issues-Different)
Malik related to me from Malik from Ibn Shihab from Hamza and Salim the sons of Abdullah ibn Umar from Abdullah ibn Umar that the Messenger of Allah, may Allah bless him and grant him peace, said, "Ill luck is in a house, a woman and a horse."
ULAMA have clarified that this means that if something had any of ill-luck, it would have been women (who do not bear children), house (that is far from mosque having mischievous people at neighborhood) and horse (that is violent and not suitable to ride with ease).
G78-Hadith-72 (Issues-Different)
Yahya related to me from Malik from Ibn Shihab that Abd ar-Rahman ibn Kab ibn Malik al-Ansari told him that his father, Kab ibn Malik, used to relate that the Messenger of Allah, may Allah bless him and grant him peace, said, "The ruh of the mumin is a bird that sits in the trees of the Garden until Allah returns it to his body on the day He raises him."
It is difficult to intrerpret this Hadith and Ulama have remarked that we don’t exactly know how in the shape of (white or green) birds the souls of martyrs would live after death but by Hadith, this is understood that they would be at ease and free to move living at Jannah enjoying its blessings so the narration might have the meaning that they would be LIKE green jolly carefree birds living at Jannah; after death there is a period of Barzakh but it is not specific place according to Ulama of repute and it actually means that the spirit of a person lives on at a different plane of life according to his status then whether it is just above the grave or at some place that is neither trying nor rewarding or at some wretched place of punishment that is highly trying (called Sijjin that literally means “prison”) or at some blessed place that is highly rewarding being peaceful (that is named as Iliyyin that literally means the place that is elevated & honorable) or even at Jannah (Paradise) as told here; the notable point is that the different of dead might lose their lives totally at different times after death to wake-up certainly with life again at Hashr (the first day of Akhirat) and Allah knows better.
G79-Hadith-85 (Issues-Different)
Yahya related to me from Malik from Muhammad ibn al-Munkadir from Jabir ibn Abdullah that a Bedouin took an oath of allegiance in Islam with the Messenger of Allah, may Allah bless him and grant him peace. A fever befell the Bedouin at Madina. He came to the Messenger of Allah, and said, "Messenger of Allah, release me from my pledge." The Messenger of Allah, may Allah bless him and grant him peace, refused. Then he came to him again and said, "Release me from my pledge." The Messenger of Allah may Allah bless him and grant him peace, refused. Then he came again and said, "Release me from my pledge." He refused. Then he came again and said, "Release me from my pledge." He refused. The Bedouin left and the Messenger of Allah, may Allah bless him and grant him peace, said, "Madina is like the blacksmith's furnace. It removes the impurities and purifies the good."
There are many of merits that are mentioned in Ahadith for Madinah; like Makkah, it also is Haram and is highly respectable; the Prophet PBUH lived for more than 10 years there and it became the first place in his authority that lived by the Islamic Teachings; there is another Hadith about Madina (see also H20-Hadith-270) that Allah’s Messenger (PBUH) said, 'There are angels at the entries of Madina, and neither plague nor the Dajjal will enter it, (Insha Allah)” Al-Hamdu Lillah.
G80-Hadith-93 (Issues-Different)
Yahya related to me from Malik that Muhammad ibn Abdullah ibn Abi Sasa’a said that he heard Abul-Hubab Sai’d ibn Yasar say that he had heard Abu Hurayra say, "The Messenger of Allah, may Allah bless him and grant him peace, said, 'Allah afflicts the one for whom He desires good.' "
Allah raises the good status of the Muslim caring for and practicing Islam highly, due to any physical illness or mental agony that afflicts him by Allah’s will; a good deed is written for him on that and one of his minor sins is also eliminated from his work-sheet; there is another Hadith reported by Tirmidhi that the Prophet PBUH said, “Nothing afflicts a Believer like fatigue, grief, chronic illness or worry that worries him but Allah expiates with that his sins”; this tells clearly that a righteous person might have four troubles; two of them are at the physical side that are fatigue from an acute illness and affliction from a chronic disease and two are at the spiritual side that is the grief on the wrongs done and the worry that such things might occur in the future; all these troubles become expiation to his sins and Allah provides ways to him if he is a sincere Muslim to get His blessing by the advancement in his Belief and by the betterment in all his deeds; Al-Hamdu Lillah.
G81-Hadith-101 (Issues-Different)
Yahya related to me from Malik from Muhammad ibn Amr ibn Halhalaad-Dili from Mabad ibn Kab ibn Malik that Abu Qatada ibn Ribi used to relate that a funeral procession passed by the Messenger of Allah, may Allah bless him and grant him peace, and he said, "One is relieved and another, others are relieved from." They said, "Who is the one relieved and the one from whom others are relieved?" He said, "A slave who is mumin is the one who is relieved from the exhaustion and suffering of this world to the mercy of Allah, and a wrong-acting slave is the one from whom people, towns, trees and animals are relieved."
There is another Hadith too that is complementary to this one and it also tells us that it is better to hurry in the proceedings of burying the dead; Sayyidina Abu Hurayrah (RA) reported that the Prophet (PBUH) commanded, “Hasten with the funeral; for, if he was pious, send him soon to a better place; and, if he was evil, relieve your necks of him”; this Hadith narrated by Abu Hurayrah (RA) also points-out like few other Ahadith that the pleasure or the torment of the grave after death is certain to take place.
G82-Hadith-102 (Issues-Different)
Yahya related to me from Malik from Muhammad ibn Amr ibn Halhala ad-Dili from Muhammad ibn lmran al-Ansari that his father said that Abdullah ibn Umar came upon him while he stopped for a rest under a tall tree on the road to Makka, and he said, "What has made you stop under this tall tree?" He replied that he sought it's shade. Abdullah ibn Umar said, "Anything besides that?" and he said, "No, that was the only reason he stopped for a rest," and Abdullah ibn Umar said, "The Messenger of Allah, may Allah bless him and grant him peace, said, 'If you are between al-Akhshabayn (which are two mountains) near Mina,' indicating the east with his outspread hand, 'you will find a valley called as-Surar with a tree in it beneath which the umbilical cords of seventy prophets have been cut'; (this is the only narration in MUWATTA’ that is totally out of place here as Muhammad Ibn lmran al-Ansari is mentioned as an extremely weak narrator of Ahadith while his father is also unknown & obscure narrator).
I, MSD, would refrain from providing any comment on this narration that seems to be totally out of place in MUWATTA’ that is one of the most authentic books of Ahadith as this narration presents such text that is totally vague with such couple of narrators that are untrustworthy and fairly obscure respectively.
G83-Hadith-106 (Issues-Different)
Yahya related to me from Malik from Abu'z-Zubayr al-Makki that Jabir ibn Abdullah said, "We sacrificed with the Messenger of Allah, may Allah bless him and grant him peace, in the year of Hudaybiya, a camel between seven people, and a cow between seven people."
Seven persons can take part in the big animals like the cow or the camel though for the camel, many of learned Ulama accept ten shares too; also there are learned Ulama that even take one goat or one sheep enough for the whole house-hold in sacrifice, no matter how many occupy the house; the Muslim person must take the usual practice at the place he lives in without challenging it unreasonably.
G84-Hadith-114 (Issues-Different)
Yahya related to me from Malik from Ishaq ibn Abdullah ibn Abi Talha that Anas ibn Malik said, "I saw the Messenger of Allah, may Allah bless him and grant him peace, on one occasion when the asr prayer was at hand . Everyone was looking for water for wudu but no-one could find any. Then the Messenger of Allah, may Allah bless him and grant him peace, brought some water in a vessel . He put his hand into the vessel and then he told them all to do wudu from it." Anas added, "I saw water coming out from his fingers. Then all of them to the last man did wudu."
This was the Barakah of the Prophet PBUH that little water was enough for the Wudhu of many persons there; this Barakah we find even at other Ahadith too; Al-Hamdu Lillah.
G85-Hadith-119 (Issues-Different)
Yahya related to me from Malik that Ishaq ibn Abdullah ibn Abi Talha heard Anas ibn Malik say that Abu Talha had said to Umm Sulaym, "I have just been listening to the Messenger of Allah, may Allah bless him and grant him peace, and his voice was very weak. I recognised hunger in it, so, do you have anything?" She replied, "Yes," and brought out some barley loaves. She took her long head scarf and wrapped up the bread with part of it and put it into my (Anas's) hand and gave me part of it to wear. Then she sent me to the Messenger of Allah, may Allah bless him and grant him peace." Anas continued, "I took it, and I found the Messenger of Allah, may Allah bless him and grant him peace, sitting in the mosque with some people. I watched them. The Messenger of Allah, may Allah bless him and grant him peace, said, 'Did Abu Talha send you?' I replied, 'Yes.' He said, 'For food?' I said, 'Yes.' The Messenger of Allah, may Allah bless him and grant him peace, said to those with him, 'Let us go.' He set off and I went among them until I came to Abu Talha and told him. Abu Talha said, 'Umm Sulaym! The Messenger of Allah, may Allah bless him and grant him peace, has brought people and we have no food. What shall we give them to eat?' She said, 'Allah and His Messenger know best.' " Anas continued, "Abu Talha went out and met the Messenger of Allah, may Allah bless him and grant him peace, and the Messenger of Allah, may Allah bless him and grant him peace, approached with Abu Talha until they entered. The Messenger of Allah, may Allah bless him and grant him peace, said, 'Come now, Umm Sulaym, what have you got?' She brought out bread. The Messenger of Allah, may Allah bless him and grant him peace, ordered it to be broken into pieces, and Umm Sulaym squeezed out onto it a container of clarified butter which she had seasoned. Then the Messenger of Allah, may Allah bless him and grant him peace, said whatever Allah wished him to say, and said, 'Will you give permission for ten of them to come in?' He gave them permission, and they ate until they were full and then left. He said, 'Give permission to ten more.' He gave them permission, and they ate until they were full and left. Then he said, 'Give permission to ten more.' He gave them permission and they ate until they were full and left. Then he said, 'Give permission to ten more.' He gave permission and they ate until they were full and left. There were seventy or eighty men."
This was the Barakah of the Prophet PBUH that the little food was enough to feed many of Sahaba that numbered seventy or eighty; Al-Hamdu Lillah; note that there is an authentic narration that Sayyidina lbn Umar (RA) has related that the Prophet (PBUH) used to deliver the sermon standing by a trunk; when he took the pulpit (to deliver it), the trunk cried till he went to it and embraced it then it quietened down; sometimes impression of hope & fear affect even rocks and wood too and it is said in the Holy Book Quran narrating some incidents about the children of Israel, “Then your hearts hardened after that, so that they were like rocks, rather worse in hardness; and surely there are some rocks from which streams burst forth, and surely there are some of them which split asunder so water issues out of them, and surely there are some of them which fall down for fear of Allah, and Allah is not at all heedless of what you do” (2:74).
G86-Hadith-120 (Issues-Different)
Yahya ibn Yahya related to me from Ishaq ibn Abdullah ibn Abi Talha al-Ansari from Anas ibn Malik that the Messenger of Allah, may Allah bless him and grant him peace, said, "O Allah! Bless them in their measure, and bless them in their sa’ and mudd." He meant the people of Madina.
Madinah was the first city-state of Islam under the authority of the Prophet PBUH; the Prophet had asked at the visitors to Kabah at Makkah after the death of Abu-Talib if any tribe would extend its co-operation for Islam and the delegation of those who had embraced Islam from the city of Yathrab i.e. Madinah (as they had heard from Jews at Yathrab that a Messenger is to come soon at some area close to them and they recognized him to be that; the city of Yathrab being 250 miles away from Makkah) offered their homes and welcomed all Muslims to live in the safety of their city; they specially wanted the Prophet to bring peace to their city torn by tribal feuds and unrest; the Prophet PBUH accepted the offer and this was the Hijrat, the Migration; it was the turning point in the history of the Man as that was the time by which the Hijrah Calendar began in 622 AD and from that time in the coming few years, Yathrab became the first great Islamic City-State from where the light of Islam spread all over the known world of that time; it became known as Madinah (city) of the Prophet and to this day, it is usually called by the same name.
G87-Hadith-121 (Issues-Different)
Yahya related to me from Malik from Ishaq ibn Abdullah ibn Abi Talha al-Ansari from Anas ibn Malik that the Messenger of Allah, may Allah bless him and grant him peace, said, "The good dream of a man who is salih (righteous) is a forty-sixth part of prophecy." Yahya related the like of that to me from Malik from Abuz-Zinad from al-Araj from Abu Hurayra from the Messenger of Allah, may Allah bless him and grant him peace.
Interpretation of dreams that are given much importance in Psychology today do tell about the future and Islamic teachings appreciate good judgment in such interpretation; a part of Prophethood does not mean that it is actually any part of it but it is way of expressing the fact that as Prophets of Allah tell about the future by the will of Allah so dreams of a highly truthful person also does tell about it too though at much lesser degree by the will of Allah; the dreamer must only narrate his dream that seems good, to a well-wisher knowledgable in interpretation of dreams and not to all; if a persons sees a bad dream he should spit at the left side three times as he wakes up (he can just blow at the air three times turning the head to the left and that would suffice) and ask Allah for protection by reading something from the Holy Book Quran with intention of seeking this protection; Ibne-Sirin, who is one of good narrators in many chains of narrations, was one of the masters in the art of interpretation of dreams and his book written centuries ago is still the best on the topic; the teaching of Istikhara also guides towards dreams and though the actual asking for it is in Arabic yet if a Muslim person just turns towards Allah asking in any language for guidance in some matter, he is sure to get some indication by dream on the matter asked; note that Salah has to be in Arabic but DUA that is not inside any Salah can be made to Allah in any language and Istikhara is DUA but such matter on which Istikhara is sought, must only be such where the Muslim person has an option to take or leave; Al-Hamdu Lillah; also Istishara helps that is to ask advice from persons who care to follow Islam, in some important matter open to debate with total heart and insha Allah their advice would also serve to decide the matter in a better way; indeed the only aim of life is to worship Allah living humbly remembering Him always; Al-Hamdu Lillah.
G88-Hadith-127 (Issues-Different)
Yahya related to me from Malik from Ishaq ibn Abdullah ibn Abi Talha from Zufar ibn Sasa’a from his father from Abu Hurayra that when the Messenger of Allah, may Allah bless him and grant him peace, left the morning prayer, he would say, "Has any of you had a dream last night? All that remains of prophecy after me is the true dream."
True dreams are informed to be 46th part of the Prophethood and this means that as the Prophet can tell about the future by Allah’s will, the righteous dreamer of a dream can tell the coming events to him to some extent by that dream by Allah’s will; seeing chains at the feet means that the person would be steadfast on the Islamic way of life he believes in to get Jannah (Paradise) and seeing fetters at the neck means that he has picked up the load of sins going towards Jahannum (Hell); nothing can tell the future events now except for true dreams because there is no prophet to come now, Prophet Muhammad (PBUH) being the last Messenger of Allah; see also G87-Hadith-121.
G89-Hadith-129 (Issues-Different)
Yahya related to me from Malik from Ayyub ibn Abi Tamima as-Sakhtayani from Muhammad ibn Sirin that Umm Atiyya al-Ansariyya said, "The Messenger of Allah, may Allah bless him and grant him peace, came to us when his daughter died and said, 'Wash her three times, or five, or more than that if you think it necessary, with water and lotus leaves, and at the end put on some camphor, or a little camphor, and when you have finished let me know.' When we finished we told him, and he gave us his waist-wrapper and said, 'Shroud her with this.' "
The daughter of the Prophet (PBUH) mentioned at the Hadith is Zaynab (RA) and the Prophet gave the waist-wrapper for ease at the grave for her as the pleasure or the torment both commence from the grave; hair of the deceased woman if long must be brought in front and left; she has to be shrouded in five clothes that are long Kameez, lower garment, a long sheet of cloth, a cloth as scarf binding the hair and a cloth that ties over the chest, all in white.
G90-Hadith-134 (Issues-Different)
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, "Shall I tell you the things by which Allah erases wrong actions and by which he raises ranks: the complete and correct performance of wudu in adverse conditions, a great number of steps towards the mosque,and waiting after one prayer for the next prayer. That is the firm hold (Ribat; for preparation to Jihad), that is the firm hold, that is the firm hold."
Note that Salah erases the petty sins when performed with good Wudhu even when it seems tough as in Fajr i.e. the Salah before dawn, when the weather is somewhat cold; going to the Mosque at such times when some entertaining sports is on also erases the petty sins; even waiting enthusiastically for the next Salah erases the petty sins; Ahadith clarify that both Wudhu and Salah erase sins and the Holy Book Quran says in Surah Hud, “And establish regular prayers at the two ends of the day and at the approaches of the night as those things that are good remove those that are evil; be that the word of remembrance to those who remember (their Lord)” (11:114); Ribat means to guard the frontiers of the Muslim land from the ill-wishers of Islam so care about Wudhu and Salah is a matter that is very near to this position on an individual plane as when a person cares about his Wudhu & his Salah in all conditions, he does not give any chance to satan to cause trouble so he is at the guard of his good deeds (frontiers) to keep them unharmed; that provides for his good belief (the whole land) to remain intact; Al-Hamdu Lillah.
G91-Hadith-152 (Issues-Different)
Malik related to me from Humayd at-Tawil that Anas ibn Malik said, "The Messenger of Allah, may Allah bless him and grant him peace, was cupped. Abu Tayba cupped him, and the Messenger of Allah, may Allah bless him and grant him peace, ordered him to be given a sa’ of dates and ordered his family to lessen what he paid them for his kitaba or kharaj."
Here, we find clearly that cupping is allowed as there are Ahadith that prohibit cupping; note that cupper means the person who used to cure people of different diseases by sucking-out blood from the site of affliction by his mouth; this needed force in sucking and it did make things better many times for the afflicted people so it was an accepted way of cure in those times but it did cause bad blood to fill the mouth of the cupper at times and that was not appreciable; sometimes it became necessary in few afflictions at those times for cure so it was even appreciable if the cupper took care that the blood he sucks does not enter his stomach; this tells us that cupping is only Makruh-Tanzihi and it can be taken-up at high necessity; note that there are some of cures in the modern times that are not allowed to take even at some necessity mostly relating to genetics; also asking for cure is not allowed at all such times where features of highly shameful nature by Islam are taken-up without any care at all; Kitabah was the commitment between the slave & his master to free that slave taking some good amount of money from him so that he can live as a free man and practice Islamic Values without any reservation; Kharaj means here the money that was asked by masters from their slaves to earn on daily basis; Sa’ was the measuring unit of that time equivalent to some 3.2 Kg of today.
G92-Hadith-154 (Issues-Different)
Yahya related to me from Malik from Khubayb ibn Abd ar-Rahman from Hafs ibn Asim from Abu Hurayra or from Abu Said al-Khudri that the Messenger of Allah, may Allah bless him and grant him peace, said, "What is between my house and my mimbar is one of the meadows of the Garden, and my mimbar is on my watering-place (al-Hawd)."
This area (Riyadhul-Jannah) is very special at Masjide-Nabawi in Madinah in this sense that this is the place from where the Prophet PBUH used to give sermons and address Sahaba to guide them; this is the place whence Islam spread all over the world with time; Al-Hamdu Lillah.
G93-Hadith-159 (Issues-Different)
Yahya related to me from Malik that Rabia ibn Abi Abd ar-Rahman heard Anas ibn Malik say, "The Messenger of Allah, may Allah bless him and grant him peace, was not excessively tall or short. He was not very pallid nor dark. He did not have curly hair. Allah commissioned him at the age of forty. He stayed in Makka ten years and at Madina for ten years and Allah the Mighty, the Majestic made him die when he was sixty. There were not twenty white hairs in his hair or beard, may Allah bless him and grant him peace."
Muhammad PBUH, the last Messenger of Allah, was a mercy to the universe; his life ever shines as a symbol of light and guidance for all times and for all peoples; he gave the message of Allah comprising of three most important points; first is that attention must totally remain towards Allah at all times and at all places because He is the only True Authority so everyone must worship Him only that means everyone must have total obedience to Him only understanding well that obedience to others is subject to the rule that if there is disobedience to Allah, there would be no obedience to anyone; second is that Hashr (the first day of Akhirat), the day when everyone would rise from dead and would have to answer about how he or she spent the life given in this world clarifying about his or her belief & deeds, would surely take place; third is that Allah sent His Messengers to guide towards the Truth with the addition that Muhammad (PBUH) is the last Messenger of Allah who is giving the same message of Allah that other Messengers gave before him; being the last Prophet, the fundamentals of the Word of Allah came into practice for all times and all places for everyone to see, believe and practice and to follow him is to obey Allah who is the only One to be worshipped; Al-Hamdu Lillah; he was born in the harsh desert land of Arabia in April 572 A.D. or about that period in Rabiul-Awwal, the third month of the Lunar Calendar, almost 600 years after Jesus, Salam on him, in the city of Makkah, located in a deep valley surrounded by a curtain of brown and black jagged mountains; he was an orphan as his father died before he was born; he was raised in the desert according to the Arab custom and then by the age of six, his mother Amena also died and he was left alone to be brought up by his grandfather Abdal-Mutallib and when he died after two years, by his paternal uncle Abu-Talib; Makkah was an important & famous city primarily because within it stood the Holy Ka’bah, the First House ever set up for mankind to glorify the one True Lord Allah that was constructed around two thousand five hundred years earlier by the Prophet Ibrahim (Salam on him) with the help of his son Ismael (Salam on him); it was here in this deserted and barren valley that Ibrahim according to the will of Allah had settled his wife Hajirah along with their child Ismael; with the passage of time, Makkah gradually became a city of pilgrimage and a flourishing center of culture and trade through which passed the great trade caravans between Syria in the north and Yemen in the south; Muhammad PBUH, the last Prophet, was a direct descendant of Abraham (AS) through Ismail (AS) belonging to the noble and renowned family of Bani-Hashim; as a shepherd-boy, he used to tend the sheep and goats around the hills of Makkah, under the bright burning sun; as a young man, Muhammad PBUH became known to everybody as Al-Amin (the trustworthy), because of his honesty and noble character; his uncle Abu-Talib loved him dearly and would take him on trading journeys to Syria in 682 AD and after; this gave him the opportunity to learn the ways of trade and how to earn a living; he managed the trade well and though relatively poor, his truthfulness and generous nature made him trusted by everyone who knew him; there in Makkah was one the most honorable of ladies Khadija-RA for whom Muhammad PBUH had worked for, taking her goods of trade to places and who gave him an indirect proposal of marriage; he was at the age of about twenty four in 596 AD and she was much senior around forty years and twice widowed when Muhammad PBUH accepted her proposal; they were married and she bore him two sons (Qasim & Abdullah both of whom died in infancy) and four daughters (Zainab, Ruqayyah, Umme-Kulthum & Fatima), and as they lived a blissfully perfect family life for more than 25 years, it proved to be an ideal marriage; he never married any other woman during that period; his company and wise counsel were greatly sought after and he was an exceptional person never getting involved in any of the vices that were around him; Arabs of his time had many great qualities as they were brave, generous, loyal and fierce fighters but they were often involved in petty feuds fighting fiercely for years and had little respect for the weak, orphans & widows included, and frequently indulged in heavy drinking and frivolity; because of the important status given to men and low status given to women, there were few such fathers even, who buried their daughters at birth but at the root of all evils, lay polytheism and worshipping idols; the everlasting religion, the word of Allah, which was preached by all Messengers including Adam, Noah, Abraham, Moses, Jesus (Salam on all) before Muhammad PBUH, had been forgotten with time; over the years, some 360 idols had been installed in the Holy Ka’bah and even the followers of Moses & Jesus that still had Torah with them (though changed a lot by additions at translations), had diverged from the pure true faith of Abraham and had divided themselves into many separate sects then; Muhammad PBUH, the last of Messengers, was an exceptional figure as he did not take part in any of wrong practices and he used to retreat to an isolated cave in the nearby mountain called Hira to meditate in search of Truth and with no sound but the stirring wind, he would contemplate; here he got the first Revelation of the Holy Book Quran from Allah in the month of Ramadhan that told him to ----- “Read by the name of your True Lord that created you” ----- that occurred most probably in 611 AD or about it and by the teaching of the Holy Book Quran, about 22 years ahead, he changed for the better whole of Arabia and set the pace to better all of the known world of that time; SALLA-ALLAHU-ALAIHE-WA-SALLAM (i.e. PBUH); in the 11th year of Hijrah on Monday 12th Rabi-ul-Awwal that came at one of the first ten days of June 632; he passed away in Madinah with the world at his feet yet not a Dirham in his savings; the message that he had to give at the command of READ that included also the explanation of the Holy Book Quran, he did give it in total with quality that remains with us and his Sunnah guides us towards a very high morality; this message enlightened the world then in that period of utmost Jahiliyat (ignorance to morality and righteousness) and no doubt it is the only thing that can prove to be the great light of Guidance in this time of darkness too, the second Jahiliyat; may Allah guide us all towards the Truth, give us Taufiq to accept it and enable us to live practically according to it; Al-Hamdu Lillah.
G94-Hadith-163 (Issues-Different)
Malik related to me from Rabia ibn Abi Abd ar-Rahman from Yazid, the mawla of al-Munbaith that Zayd ibn Khalid al-Juhani said, "A man came to the Messenger of Allah, may Allah bless him and grant him peace, and asked him about finds. He said, 'Memorize the characteristics of the object found, then publicise it for a year. If the owner comes, give it to him. If not, then it is your business.' He said, 'What about lost sheep, Messenger of Allah?' He said, 'They are yours, your brother's or the wolf's.' He said, 'And the lost camel?' He said, 'It's none of your concern. It has its water and its feet. It will reach water and eat trees until its owner finds it.' "
LUQTA means something that is found lying idle somewhere andif it is picked-up, it is necessary to announce about it so that its owner could be found; Islam does not appreciate the idea that the finder is the keeper; here some questions are to be answered and the first among them is that what lying thing might be taken into custody; second is that for how much time it must be announced; third is that when is it allowed to use it if the owner does not turn-up; fourth is that if the finder does use it and then the owner turns-up so then what should he do and the last but not the least, if he has used it and the owner never turns up, would he be a sinner; the respective answers to questions are that when a man that fears Allah sees something that is of some good value lying idle, he must pick it up if he sees that it might fall in wrong hands; anything that is not much valuable or he sees that the owner would certainly come at this site searching for it without any adverse effect to it, then he must leave it alone; answer to the second question is that the finder must announce Luqta for at least one year as the requirement of Adl (justice) though he might continue to announce it for even more on basis of Ehsaan; answer to the third question is that if the finder is needy he can use it after one year of announcement but he would have to return its compensation if the rightful owner turns-up even after a year when the finder has used it; if the finder is extremely needy at the time when he got Luqta and that could do fine to fulfil his extreme need, he can use it then and there with the intention to return its compensation as its owner turns-up; the finder must not use it even after a year if he is well-off keeping it aside at safety though its usage is allowed even for a prosperous finder after that time if he so intends with intention to provide the compensation for the usage; answer to the fourth question is that if the finder has used it and its owner turns up, the finder has to pay the compensation and consideration would be given neither to the length of owner’s absence nor to the prosperity or poverty of the finder; the owner has the right to designate it as Sadaqa if he intends seeing the status of the finder; answer to the last question is that the finder if he uses the Luqta after a year, insha-Allah he would not be a sinner as the Prophet (PBUH) has clearly put this period of a year as a limit to wait with the intention that he would return it if that is needed; the thing of use must come in use when the period to wait for the owner expires without any intention to defy his right in any way and Allah knows better.
G95-Hadith-164 (Issues-Different)
Malik related to me from Zayd ibn Aslam that Abdullah ibn Umar said, "Two men from the east stood up and spoke, and people were amazed at their eloquence. The Messenger of Allah, may Allah bless him and grant him peace, said, 'Some eloquence is sorcery,' or he said, 'Part of eloquence is sorcery.' "
It is praiseworthy for a person to develop modesty in attitude and talk only when needed up-to the need and that would affect his Faith most positively; when needed for Islam, the Muslim person must speak in its favor as much as possible to clarify its Truth because the only aim of life is to worship Allah; this would do well to get His Pleasure and every asset available has to be used in this work for sure.
G96-Hadith-178 (Issues-Different)
Yahya related to me from Malik from Zayd ibn Aslam from Abu Salih as-Samman from Abu Hurayra that the Messenger of Allah, may Allah bless him and grant him peace, said, "Horses are a reward for one man, a protection for another, a burden for another. The one who has them as a reward is the one who dedicates them for use in the way of Allah, and tethers them in a meadow or grassland. Whatever the horse enjoys of the grassland or meadow in the length of its tether are good deeds for him. If it breaks its tether and goes over a hillock or two, its tracks and droppings are good deeds for him. If it crosses a river and drinks from it while he did not mean to allow it to drink it, that counts as good deeds for him, and the horse is a reward for him. Another man uses his horse to gain self reliance and up-standingness and does not forget Allah's right on their necks and backs (i.e. he does not ill treat or over-work them). Horses are a protection for him . Another man uses them out of pride to show them off and in hostility to the people of Islam. They are a burden on that man." The Messenger of Allah, may Allah bless him and grant him peace, was asked about donkeys, and he said, "Nothing has been revealed to me about them except this single all-inclusive ayat, 'Whoever does an atom of good will see it, and whoever does an atom of evil, will see it.' " (Sura 99 Ayats 7,8) .
In my language Urdu, there is a verse of poetry that means those who have exceptional status have exceptional difficulties too; Muslims are commanded to use the good things they are blessed with in the way of Allah and not in any other way as then that would cause them to become sinful; the Hadith here gives the same message that who does possess assets of high value must take care to put them into use in the way of Allah else that would become burden to them; in those times tamed animals were the most valuable assets like goats & sheep, herd of cows, horses and camels so we are told that horses are good when those are used in the way of Allah for Jehad and they would not be of any trouble if they are used in any good work to earn a decent living; but if they are not used in the two mentioned ways then they become a burden to the person for which the person would have to answer on the Day of Judgment.
G97-Hadith-182 (Issues-Different)
Malik related to me from Zayd ibn Aslam from Ibn Wala al-Misri from Abdullah ibn Abbas that the Messenger of Allah, may Allah bless him and grant him peace, said, "A skin when it is tanned is pure."
The animal that had been slaughtered in the name of Allah, when its skin is tanned it is good to use and to take benefit from; however there is difference of view about the use of skin of the recently dead animal (but not that had been dead for quite some time as its skin is not fine to use) even if it is among those that are edibles; many of Ulama take the skin of even such an edible animal that has recently died as quite fine to use and take benefit therefrom when it has been tanned properly according to the Hadith mentioned here.
G98-Hadith-187 (Issues-Different)
Yahya related to me from Malik from Ziyad ibn Sad from Amr ibn Muslim that Tawus al-Yamani said, "I found some of the companions of the Messenger of Allah, may Allah bless him and grant him peace, saying 'Everything is by decree.' " Tawus added, "I heard Abdullah ibn Umar say that The Messenger of Allah, may Allah bless him and grant him peace. said, 'Everything is by decree - even incapacity and ability,' (or 'ability and incapacity')."
Before the birth of a person, four necessary things are written for him then & there (this is some intangible writing on the physique copied from the Book of Destiny i.e. Taqdir-Muallaq and that he might change for the better by being totally attentive to Allah only); these four things are mentioned in another authentic Hadith that “Allah sends to him an angel who blows into him the soul and is commanded (to write upon him) four words; he records his sustenance, his life term, his deeds and whether he will be miserable or fortunate”; Allah says in the Holy Book Quran about His Own-Self that “for Him is to create and for Him is to command”; Al-Hamdu Lillah.
G99-Hadith-203 (Issues-Different)
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, "A man who knows the Qur'an well is like a man who has a hobbled camel. If he takes care of it, he keeps it, and if he lets it go, it gets away."
This Hadith means that a person who is learned in the Holy Book Quran must put his knowledge to practice; if he does not do it remembering it in theory and forgetting it in practice being a hypocrite then he has committed a grave sin certainly; note that the narration here is not related to memorizing and then forgetting the verses though every Hafiz (the person who memorizes the Holy Book Quran by heart) must care to revise it time and again as not to forget his memorized verses yet that he must take up as a rule on the level of Ehsaan to keep hold of it totally.
G100-Hadith-207 (Issues-Different)
Yahya related to me from Malik from Nafi that Abdullah ibn Umar said that the Messenger of Allah, may Allah bless him and grant him peace, said, "When you die, your place will be shown to you in the morning and the evening. If you are one of the people of the Garden, then you will be with the people of the Garden, and if you are one of the people of the Fire, then you will be with the people of the Fire. You will be told, 'This is your place of waiting until Allah raises you on the day of rising.' "
The pleasure and the torment after death at the grave is totally a fact and that all Muslims must believe, even if they do not understand its nature totally; the grave is either a part of Jannah (Paradise) or a part of Jahannum (Hell); note here that when grave is mentioned as a place of pleasure or torment, it actually means the time after the death of a person with a clear connection to his physique in some way, dying by any reason in whatever condition so that is after the end of this worldly time of life upto when Allah wills; Allah might end it early at the life of grave or late as He wills and everyone that had ever lived at the world would then be collected at Hashr; Ulama have clarified this concept well and there are many good works done in this respect yet the clearest evidence is of course the Holy Book Quran that says, “And the most evil punishment overtook Pharaoh’s people; the fire; they shall be brought before it (every) morning and evening and on the day when the hour shall come to pass; (it would be commanded) make Pharaoh’s people enter the severest chastisement” (Surah Momen-46) and in the sixth Surah where the scene of the death of unjust persons is narrated it is said, “And if you had seen when the unjust shall be in the agonies of death and the angels shall spread forth their hands; Give up your souls; today shall you be recompensed with an ignominious punishment because you spoke against Allah other than the truth and (because) you showed pride against His revealed verses” (Surah Anaam-93); Surah Taubah, the ninth Surah, also has a verse on this and it reads, “And from among those who are round about you of the dwellers of the desert there are hypocrites, and from among the people of Madinah (also); they are stubborn in hypocrisy; you do not know them; We know them; We will punish them twice (i.e. punishment at the worldly life and at the life ahead before Hashr) then shall they be turned back to a grievous chastisement (in Akhirat)” (Surah Taubah-101); certainly this happens yet how this happens is a question on which comment is not feasible due to the limitation in our understanding in this matter and where Ahadith point out that the grave becomes vast to provide ease to a person or becomes extremely narrow for his distress, that actually means that the person really feels the pleasure or the torment at the life of the grave.
G101-Hadith-233 (Issues-Different)
Yahya related to me from Malik from Nafi that Abdullah ibn Umar divorced his wife while she was menstruating in the time of the Messenger of Allah, may Allah bless him and grant him peace, Umar ibn al-Khattab 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, said, "Go and tell him to take her back and keep her until she is purified and then has a period and then is purified. Then if he wishes, he an keep her, and if he wishes he should divorce her before he has intercourse with her. That is the idda which Allah has commanded for women who are divorced."
Islam highly disapproves of divorce; it is said that even when it is allowed at utmost necessity, it is the most loathsome among the allowed things by Islam; the word used in Arabic for divorce is Thalaq which means “to release some bondage”; if there remains no option but to go for that after consideration of the matter for quite a while from every aspect, then the best Sunnah way is to pronounce the divorce once to the wife when the wife is in the state of physical purity and the man has not committed sexual intercourse with her in that purity; she would then pass her Iddah of three months and the good thing about this bad matter of divorce is that he can reverse the decision during or even after the Iddah without asking consent of his wife (she gave it when she married him) and keep her as his wife though one pronouncement of divorce ends for him and now there remains two only for the whole life as the man has the right of three pronouncements of divorce in total; if he wants to leave her it is not necessary that he does pronounce the other two divorces too to end-up the matter and the woman has the right to marry someone else after she has passed her Iddah now being out of his bondage with only the one divorce that he had pronounced initially and he loses the two others for good; the divorce that is given irrevocably by pronouncing the words of divorce three times at once is Bid’ah (that means any such practice that challenges the teachings of Sunnah) though it would take place and also the divorce that is given at the period of menses to the wife is also Bid’ah though that divorce is single in counting and as such it is revocable it must be revoked as told in this Hadith; the notable points are that the man only has the right to divorce; the second point to note is that according to Islamic teachings the expression of divorce in words by the man to his wife puts the divorce in effect and he has the right to pronounce the divorce three times so he can keep the marriage intact with his wife if he has pronounced the divorce upto two times; the third point to note is that the divorce that is pronounced once or twice is Raj’ai (revocable) and he can still keep his wife in his marriage but if the words to divorce are expressed three times that divorce becomes Mughallaza (irrevocable) and they would no longer remain man and wife; the fourth point to note is that if the divorce is given by some vague words as for saying to the wife that ‘your matter has ended with me’ or words like that then the intention of the man values a lot so if he says he intended nothing but said those words to mean that he was not happy with his wife’s attitude towards him so it is nothing and if he says that he intended divorce by that then her wife would get one of divorces from him that is revocable if he intends; the fifth point to note is that if the husband says such words that render the choice of divorce to the wife saying words like ‘the matter of our marriage is in your hands so it would be as you decide’ then it would depend on her choice to remain with him or leave him by putting divorce on her own self and that would only be one even if she pronounces it many times upon her own self on behalf of her husband so her husband would lose one of divorces he has the right to and he could still keep her as his wife if he wills; the sixth point to note is that there is a very serious debate at present times on the issue if the man has used the words to divorce his wife in one sitting a number of times yet he clarifies that he intended only one divorce and the repetition was just to make the point clear so how should the matter be taken; the Ulama in general take such divorce as Mughallaza giving no space to the man’s intention while the Ulama of Ahle-Hadith consider it as one divorce that is Raj’ai accepting the stance of the man totally if he takes it as single so the man can keep his wife still into his marriage by this viewpoint (this viewpoint is based at the Hadith narrated by Rukana); the seventh point to note is that provisions for sustenance and shelter has to be provided by the husband necessarily to the woman whom he has divorced in any manner in her Iddah though in Mughallazah, he must provide separate lodging to her during her Iddah; there is some difference of view among Ulama for this seventh point yet the best thing is that I, MSD, have stated plainly here; Al-Hamdu Lillah.
G102-Hadith-253 (Issues-Different)
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, "I dreamt at night that I was at the Kaba, and I saw a dark man like the most handsome of dark men you have ever seen. He had hair reaching to between his ears and his shoulders like the most excellent of such hair that you have seen. He had combed his hair, and water was dripping from it. He was leaning on two men or on the shoulders of two men doing tawaf around Kaba. I asked, 'Who is this?' It was said, 'al-Masih ibn Maryam.' Then we were with a man with wiry hair and blind in his right eye, as if it was a floating grape. I asked 'Who is this?' It was said to me, 'This is al-Masih ad-Dajjal.' "
The birth of Jesus was an amazing incident (and he talked when he was just an infant) and like his birth, his departure from the world was amazing too as he was taken to heavens alive and that is how we all Muslims believe; he was a Prophet and a Messenger of Allah who was born to Marium (Mary) without any father; that is why she is the only woman named in the Holy Book Quran so that Jesus Christ could be called “Isa ibn Marium” according to customs of Arabia; Allah has told in the Holy Book Quran; “Surely the likeness of Isa is at the court of Allah as the likeness of Adam; He created him from dust, then said to him, Be, and he was” (Nisa-59); this applies literally too as the Holy Book Quran mentions Jesus-AS by his name 25 times and mentions Adam-AS too by his name 25 times; in the meaning too, this applies well as Allah created Adam when there was not a single human-being by saying “Be” and it was; And He created Jesus from a woman without any aid of man just by saying “Be” and it was; He is Truly Powerful for certain; Al-Hamdu Lillah; note that Dajjal would rise from the jew and he is an imposter who would get power by the aid of wrongful people and demonstrate strange feats that might seem to be as the miracles of Jesus Christ, by application of scientific knowledge & technology; he would be blind in one eye that would be ugly in looks and even the other one, by which he would be able to see, would be horrible; we have many things that clearly represent the system of Dajjal at this time and it seems that Qiyamat is not much far away; note that Surah Kahaf is medicine to Dajjali-Fitnah (trials from Dajjal) as it guides attention towards the true authority of Allah; towards the futility of the worldly life asking to keep attention towards the worthiness of Akhirat; towards baseness of caring totally about physical health asking to keep attention towards the worthiness of the spiritual purity by good words that praise Allah, the True Lord; Al-Hamdu-Lillah.
G103-Hadith-254 (Issues-Different)
Yahya related to me from Malik from Hisham ibn Urwa from his father that the Messenger of Allah, may Allah bless him and grant him peace, said, "Fever is from the vehemence of the heat of Jahannam, so cool it with water." Malik related to me from Nafi from Ibn Umar that the Messenger of Allah, may Allah bless him and grant him peace, said, "Fever is from the vehemence of the heat of Jahannam, so put it out with water."
The guidance is given here to make things better both by physical and spiritual effort and this is best to tackle problems; do whatever you can and then have trust in Allah for results; this in actual is Tawakkul (to have total trust in Allah); the guidance here is to cool the fever by putting clean water (and here in Pakistan, many person do keep a cloth soaked with clean water onto the forehead in such cases) and ask Allah for betterment in condition.
G104-Hadith-256 (Issues-Different)
Malik related to me from Nafi from Abdullah ibn Umar that the Messenger of Allah, may Allah bless him and grant him peace, said, "Whoever acquires a dog other than a sheepdog or hunting dog, will have two qirats deducted from the reward of his good actions every day."
The keeping of dogs as pets is not allowed though they might be tamed for prey of edible animals, the care of sheep and crop-field; they may even be trained for genuine police-work; whoever takes dogs as pets, their good deeds would be subtracted daily by some quantity (Qirat or two; this was the standard measure to calculate quantity of things at those times) and as such, this keeping of dogs is totally avoidable.
G105-Hadith-257 (Issues-Different)
Malik related to me from Nafi from Abdullah ibn Umar that the Messenger of Allah, may Allah bless him and grant him peace, ordered dogs to be killed.
Note that the Prophet (PBUH) had a high respect to all kinds of life and this also conveys his tolerance in general; Sahaba (companions of the Prophet) were killing dogs due to the Hadith at the topic and the Prophet (PBUH) checked his command and told them to limit to killing of dogs that were totally black; Ahadith are explicit that the dogs that are totally black have to be eliminated and it has a subtle message that once this kind of dogs disappear from some place they would not return; apart from these totally black dogs, it is not feasible to kill any of dogs.
G106-Hadith-261 (Issues-Different)
Yahya related to me from Malik from Nafi from Ibrahim ibn Abdullah ibn Hunayn from his father from Ali ibn Abi Talib that the Messenger of Allah, may Allah bless him and grant him peace, forbade wearing the qassi (an Egyptian garment, striped with silk), wearing gold rings, and reciting the Qur'an in ruku.
Note that wearing of silk and pure red or pure yellow garments is prohibited for the Muslim Man; the recitation of the Holy Book Quran must be done standing at Salah and not at Ruku (the bowing posture); about wearing of rings, there are some points to understand well as most Ulama have indicated due to the study of Ahadith; first is that it is not commendable for men to wear any sort of rings and please note here that the first ring that the Prophet (PBUH) wore was made as a stamping-tool on the letters he sent to different rulers around the land of Arabia inviting them to Islam as he was told that they do not read letters without the impression of a royal stamp; second is that if a Muslim man does wear a ring he should take a silver ring rather than of any other material but he must care that the highest quantity of silver that a Muslim man might use is only according to a silver ring that he wears though even in that it must not have been used lavishly; third is that he must not inscribe any religious message on that as some disrespect might be caused to it unintentionally ; fourth is that if he does wear it then he must wear it only in the little finger of the right hand though wearing it in the little finger of the left hand is allowed too; fifth is that he must take-off the ring he wears leaving it outside whenever he attends the wash-room without forgetting this practice ever; these are points to remember for wearing of rings and Allah knows better.
G107-Hadith-275 (Issues-Different)
Malik related to me from Safiyy, the mawla of Ibn Aflah that Abus-Saib, the mawla of Hisham ibn Zuhra said, "I went to Abu Said al-Khudri and found him praying. I sat to wait for him until he finished the prayer. I heard a movement under a bed in his room, and it was a snake. I stood up to kill it, and Abu Said gestured to me to sit. When he was finished he pointed to a room in the house and said, 'Do you see this room?' I said, 'Yes.' He said, 'There was a young boy in it who had just got married. He went out with the Messenger of Allah, may Allah bless him and grant him peace, to al-Khandaq, (the ditch which the muslims dug in the 5th year of the Hijra to defend Madina against the Quraysh and their allies). When he was there, the youth came and asked his permission, saying, "Messenger of Allah. Give me permission to return to my family." The Messenger of Allah, may Allah bless him and grant him peace, gave him permission and said, "Take your weapons with you, for I fear the Banu Quraydha tribe. They may harm you." The youth went to his family and found his wife standing between the two doors. He lifted his spear to stab her as jealousy had been aroused in him. She said, "Don't be hasty until you go in and see what is in your house." He entered and found a snake coiled up on his bed. He transfixed it with his spear and then went out with it and pitched it into the house. The snake stirred on the end of the spear and the youth fell dead. No one knew which of them died first, the snake or the youth. That was mentioned to the Messenger of Allah, may Allah bless him and grant him peace, and he said, "There are jinn in Madina who have become muslim. When you see one of them, call out to it for three days. If it appears after that, then kill it, for it is a shaytan." '
Snakes are also created by Allah and by Islamic stance, they also do have the right to life as all creatures of Allah; the modern notion to animal life conforms to the Islamic stance yet in addition, it tells that life of all such birds and animals must especially be cared for that might be at the brink of extinction; note here that this addition that the modern notion tells for the animal life, some adjustment is necessary; the point to note keeping to Ahadith here is that when obnoxious creatures especially those that are highly poisonous among them leave their natural habitat making trouble for human-beings, they would be killed when found but if they do not seem much poisonous then they would be warned even if that is by human speech and would be given time to take the advice; if they do not avail the allowance given to them then they must be killed as they are transgressors that might affect human beings adversely by the evil use of whatever small poison they have; this point assumes clearly that these deadly animals do have a natural instinct to live away from the man and also that they do understand the meaning of the warning not necessarily by the speech given to them yet by the posture and the gesture of a person addressing them; there are words about such creatures that indicate to their inclination towards hiding from men; “serpent” in English has come from Latin word “creeping”; in Urdu the word that we have for the ordinary lizard literally means “the hidden branch”; in Arabic we have words Jinnan-ul-Buyut in some narrations that mean the hidden creatures especially snakes that hide in homes; most probably other languages too indicate such inclination about these obnoxious creatures; the Holy Book Quran says in Surah Naml where Allah tells about His address to Musa, “And cast down your staff; so when he saw it in motion as if it were a serpent, he turned back retreating and did not return; O Musa! Fear not; surely the messengers shall not fear in My presence” (27:10); the Arabic word used for serpent is Jaann that comes from the root that is used for hidden things; for the second point about care for these obnoxious creatures so that they do not get extinct, the clear thing to understand is that there is not even a remote chance for their extinction as every creature takes care about its survival and almost all of these do live in their natural habitat mostly hidden where they are not to be pursued; note also that reptiles are known to be one of the most ancient of animals on earth.
G108-Hadith-279 (Issues-Different)
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, used to visit Quba on foot & riding too (as convenient).
Masjid-Quba is near Madinah (in fact now in Madinah) where reading of two Raka’ah as Nafl has high returns; it is a small yet beautiful mosque at the place named Quba and Muslims attend it from far and wide especially after Hajj when they visit Madinah; the Prophet PBUH used to visit it mostly on Saturdays at some specific period at Madinah.
G109-Hadith-293 (Issues-Different)
Malik related to me from Abdullah ibn Dinar that Abdullah ibn Umar said, "I saw the Messenger of Allah, may Allah bless him and grant him peace, pointing at the east and saying, 'The cause of dissension is here. The cause of dissension is here, from where the helpers of shaytan arise.' "
The indicated area is taken as the portion of Iraq that has seen high turmoil at its history; Iraq has been a target of deadly feuds from the times when Ali (RA) and afterwards his son Hussain (RA) were martyred there in the very first century after the Prophet Muhammad (PBUH), the last Messenger of Allah; among this turmoil, there is the destruction of Baghdad (1258 AD) and even the recent turmoil that it has faced due to deadly wars against it; the sad incidents that took place leading Hussain-RA to Karbala in Muharrum 61 AH where he fell achieving Shahadah defending the values of Islam with many of his family members, who also achieved Shahadah with him, is one of the very grievous chapters in the history of Muslims; even after many centuries, the after-effects of that incident are felt in Muslims; may Allah put His curse on those at Akhirat who were responsible for the bloody murder of the grandson of the Prophet (PBUH) and his family members at Karbala, causing the division among Muslims to get to that stage where it seems irreparable now and Allah knows better; Al-Hamdu Lillah.
G110-Hadith-300 (Issues-Different)
Yahya related to me from Malik that Abdullah ibn Abdullah ibn Jabir ibn Atik said that Abdullah ibn Umar had come to them in Bani Muawiya, one of the villages of the Ansar, and said, "Do you know where the Messenger of Allah, may Allah bless him and grant him peace, prayed in this mosque of yours? "I told him, "Yes," and I pointed out a place near where he was. He said, "Do you know the three things for which he made dua here?" I said "Yes." He said, "Tell me them then." I said, "He asked that He would not make an enemy from among the non-believers triumph over the believers and that He would not destroy the believers by bad harvests, and he was given both these things. And he asked that He would not make the believers fight among themselves, and that was refused." Ibn Umar said, "You have told the truth," and he added, "Turmoil will not cease until the day of rising."
This Hadith foretells that two adverse things would not happen to Muslims i.e. they would not perish completely by matters named as natural disasters (especially famine and these all are caused by the Will of Allah) and no enemy would be able to hold control over them to make them totally subject to its way of life annihilating them totally taking them into their fold; we Muslims have seen that this has happened as foretold; the third thing that was not granted to the Muslim Ummah (Muslims collectively) was that no conflicts take place between them and certainly we Muslims have had many deadly wars between us Muslims in the ancient times and even in the recent times but the imperialism that came to suppress the Muslims in the recent past had to run away in a century or so; the people that ruled by imperialism would still not be able to fight Muslims insha Allah, once the Muslims make their ties strong to the Holy Book Quran and the Sunnah; Al-Hamdu Lillah.
G111-Hadith-307 (Issues-Different)
Yahya related to me from Malik from Abdullah ibn Abi Bakr from Abbad ibn Tamim that Abu Bashir al-Ansari told him that he was with the Messenger of Allah, may Allah bless him and grant him peace, on one of his journeys. He related, "The Messenger of Allah, may Allah bless him and grant him peace, sent a messenger." (Abdullah ibn Abi Bakr said I think that he said it was while the people were in their resting place). He said, "Do not let a single-string necklace, or any necklace, remain unbroken on the neck of a camel." Yahya said, "I heard Malik say, 'I think that was because of the evil eye.' "
It is possible that a person gets afflicted by someone’s sight as eyes do have power that might affect adversely and we all know this fact today due to the effects of hypnotism; note that it is allowed by Ahadith to recite the Verses of the Holy Book Quran to combat such affliction; it is wonderful remedy to make the habit of reciting four things from the Holy Book Quran that are Surah Fatiha & Aayatul-Kursi & the last ayat of Surah Baqarah & the Maudhatayn; such reciter would insha Allah remain safe from every big physical affliction till the last moment of his life and with the recitation of these four things, he would insha Allah remain safe even from any spell that is put onto him intentionally; Al-Hamdu Lillah.
G112-Hadith-316 (Issues-Different)
Yahya related to me from Malik from Abdullah ibn Abi Bakr from his father that Amra bint Abd ar-Rahman told him that she had heard A'isha, the umm al-muminin, say (when it was mentioned to her that Abdullah ibn Umar used to say, "The dead are tormented by the weeping of the living"), "May Allah forgive Abu Abd ar-Rahman. Of course he has not lied, but he has forgotten, or made a mistake. The Messenger of Allah, may Allah bless him and grant him peace, passed by a jewish woman whose family were crying over her and he said, 'You are crying over her, and she is being tormented in her grave.' "
It is disallowed to cry screamingly over some deceased person creating a commotion though tears that come to eyes due to high emotions without complaint and any voice are not blameworthy; at the times of Jahiliyyah (the era before the Prophet PBUH invited towards Islam), there were people who made a fuss on the death of someone in the family especially women (that even were asked to create such havoc) and beat their heads and chests indecently; note that such shrieking is named as Rannatu-Shaytan and such voices are highly wrong to make as Islam asks for high sobriety at times especially when emotions run high; this even includes the shrieking & screaming of female persons at Music concerts or picnic occasions or ceremonies; the Hadith tells that Sayyidah Ayesha (RA) took it a misunderstanding on the part of Ibne-Umar (RA) that “The dead are tormented by the weeping of the living” as she had understood the matter in this way that a Jew woman (or a Jew man) was being punished at his grave when the Prophet (PBUH) saw that her relatives are crying screamingly over her so he mentioned the situation in statement of the fact that they are crying over her and she is being punished; there are narrations by other Sahaba too conveying the same message that Ibne-Umar has narrated but this complexity is not difficult to resolve as the deceased person if he used to be happy on the crying screamingly of people over deceased persons and this same thing happens at his own dead body, he would be tormented for his own acceptance of this wrong yet if he was not happy with this and had shown his disapproval at his life, he would not receive any punishment at all insha-Allah and Allah knows better.
G113-Hadith-317 (Issues-Different)
Yahya related to me from Malik from Abdullah ibn Abi Bakr ibn Muhammad ibn Amr ibn Hazm from his father from Abdullah ibn Amr ibn Uthman from ibn Abu Amra al-Ansari from Zayd ibn Khalid al-Juhani that the Messenger of Allah, may Allah bless him and grant him peace, said, "Shall I not tell you who is the best of witnesses? The one who brings his testimony before he is asked for it, or tells his testimony before he is asked for it."
The valid testimony is of a person who is Muslim, adult, sane, just and who is neither under pressure nor a convict who had received official punishment in some severe crime (whether a cruelty or a shameful act) and he does have validity to testify due to his timely presence at the scene of crime; also, he must not be harboring enemity towards the one against whom he is giving testimony and he must also not be sympathetic to one of sides involved; there is a Hadith that tells that it is not right to give testimony before call and that seems in conflict to the Hadith here but there is a difference at both situations; if a person knows something that he must disclose to save someone from trouble but the troubled one does not know about it, it is better that he informs the troubled one about his knowledge so that the troubled one can benefit from that knowledge and might save himself from troubles ahead but a person should not present himself for testimony at normal situations unless he is asked for it clearly.
G114-Hadith-321 (Issues-Different)
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, "Were it not that I might overburden the people or the Muslim community, I would have ordered them to use the 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; use of Tooth-Brush with paste of choice does fulfil the latter aspect yet the former aspect that is Sunnah (though not emphatic according to the Hadith here), can only be fulfilled by specific use of Miswak; this ease of not making it obligatory is due to the care that the Prophet (PBUH) did not want to put his Ummah into any distress.
G115-Hadith-337 (Issues-Different)
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 man said to his family that he had never done a good action, and that when he died they were to burn him and then scatter half of him on the land and half of him on the sea, and by Allah, if Allah destined it for him He would punish him with a punishment which He had not punished anyone else with in all the worlds. When the man died, they did as he had told them. Then Allah told the land to collect everything that was in it, and told the sea to collect everything that was in it, and then He said to the man, 'Why did you do this?' and he said, 'From fear of You, Lord, and You know best.' " Abu Hurayra added, "And He forgave him."
The narration here seems to tell about someone who is righteous in Belief yet has wrongful major sins in his document of deeds; it is just a matter of eloquence to say that Allah asked the man about his act, as He certainly knows all; there is some difficulty to interpret this narration due to the last part that seems to tell that Allah forgave him if that is taken unconditionally; that part seems to challenge the justice of Allah that He has mentioned in the Holy Book Quran; Al-Hamdu Lillah; as the narration clarifies that he gave advice to burn his body after death to flee from the wrath of Allah (that in itself manifests flaw in his understanding of the Power of Allah) and that advise was executed, then for certain, the last part is reported erroneously and it might even be the words of Abu-Hurayra that Allah forgave him; the forgiveness mentioned here for him might be correctly reported if it means that Allah did not reject his belief and after the extreme torment at the hell-fire for all his wrongs in his deeds, he was forgiven (although the speech denotes that the account of his action is connected to the past yet in actual, it expresses that happening which is related to the future); and Allah knows better.
G116-Hadith-338 (Issues-Different)
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, "Every child is born on the fitrah and it is his parents who make him a jew or a christian. Just as a camel is born whole - do you perceive any defect?" They said, "Messenger of Allah, what happens to people who die when they are (very) young?" He said, "Allah knows best what they would have done."
The Holy Book Quran mentions that Allah took an oath from all Human Beings to recognize Him as their Only True Lord and all must obey His Word only; this is the only aim of life and all the creation except for Human Beings and Jinn are at His worship all the time without any free-will; these two are Mukallaf (they have the free-will) by which they have to obey the Word of Allah; all of the human-being have taken an oath at the Aalam-Arwah (the world of spirits; see Surah Aaraf-172) that Allah only is our True Lord and we all have the recognition of this oath somewhere in our make-up; this makes us highly liable to judgment about our belief and our deeds in view; that is why nobody takes telling lies, using authority to do injustice, making fun of good people, leaning towards immorality in general as a plus point and in fact when such injustice or shameful attitude does take place, he tries to defend himself rightly or wrongly; here in the Hadith the attention is guided towards this fact that everyone has this recognition of the provided standard but due to misleading parents or guardians, the child takes an attitude of indifference to this and this also guides us Muslims to say the Truth plainly as it is, so that it awakens the inside voice of all those who come in touch to it so that they come to it; Tabligh (communicating the Truth) in today’s world is many times more necessary than challenging the enemy at the battle-field though if the enemy initiates a war or retaliates to some injustice done to it with injustice blaming those Muslims too that are not responsible for it, then we Muslims certainly are not liable for what comes to us and what comes to them; the Hadith also deals with the children that die before their age of judgment of Truth and its acceptance, that Allah knows better about them what they would have done if they had lived.
G117-Hadith-339 (Issues-Different)
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, "The Hour will not come until a man passes by the grave of another and says, 'If only I were in his place.' "
The Hadith here tells the situation as the fact of matter at trials that such would become the situation for some with low tolerance to face the trouble and it does not ask Muslims to wish for death; it might also mean that the good Muslim finding him incapable for collecting good deeds with ease, feels at such times without any complaint to Allah that it would have been better if he already had spent his life and had died with good Belief & deeds before these trying times; 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.
G118-Hadith-340 (Issues-Different)
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, "Allah, the Blessed and Exalted, said, 'If My slave longs to meet Me, I long to meet him, and if he is averse to meeting Me, I am averse to meeting him.' "
This Hadith asks the Muslim person to remain firm on his True Belief and Righteous Deeds according to it as that proves that he is anxious to meet Allah and intends to be in those persons who are good persons in His court; Al-Hamdu Lillah; those persons who do not care to remain on the True Path of Islam are the rejected persons at Hashr and they surely would be dejected then; Al-Hamdu Lillah.
G119-Hadith-341 (Issues-Different)
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, "The earth eats all of the son of Adam except the coccyx. He was created from it, and on it he is built."
The Hadith tells clearly that all persons would be raised-up at Hashr by what remains of their respecive bodies; that clearly has to be some bone and that is coccyx, the last part of the back-bone; the point to note is that the bodies of the Prophets remain intact and not eaten by the earth; Al-Hamdu Lillah.
G120-Hadith-361 (Issues-Different)
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, "Adam and Musa argued and Adam got the better of Musa. Musa rebuked Adam, 'You are Adam who led people astray and brought them out of the Garden.' Adam said to him, 'You are Musa to whom Allah gave knowledge of everything and whom he chose above people with His message.' He said, 'Yes.' He said, 'Do you then censure me for a matter which was decreed for me before I was created?' "
Actually it is not allowed to put Taqdir (destiny) as a reason for a wrong done but this matter did not take place at this world; it rather happened in Aalam-Arwah (the world of spirits) where this argument seems valid as the presence at that world denotes that the period for the Righteous Belief and good deeds has ended now for which presence at the physical world is necessary; Adam and Eve, Salam on both, were pardoned on their error of taking the prohibited fruit and the Command Allah gave them to go down to the Earth as punishment changed status (as the Command of Allah in actual does not change once given except for Muallaq as He intends that Himself) to an examination to see whether a person is really worthy of Jannah (Paradise) or not; now it would not be gifted but would have to be gained by the True Belief and the righteous deeds according to it, though even now the Blessing of Allah is necessary for the guidance to the True Belief and the righteous deeds; Al-Hamdu Lillah.
G121-Hadith-373 (Issues-Different)
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, "We are that have come last yet are first at the Day of Rising in spite of that they have received the book before us & we got it after them; this is the day (Friday) that was specified to them so they differed upon it and Allah guided us towards it; so the people are followers to us in it; the (sacred) day for Jews is tomorrow and for Christians, it is day after tomorrow.”
UMMAH of the Prophet Muhammad (PBUH), the last Messenger of Allah, came in the last of peoples after Jews and Christians; but they would rise at the day of Rising before these two and Friday, the sacred day of us Muslims falls before their sacred days that are Saturday and Sunday respectively; this is an indication to the high acceptance of true Muslims at the court of Allah; Al-Hamdu Lillah.
G122-Hadith-374 (Issues-Different)
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 fire of the children of Adam which they kindle is a seventieth part of the fire of Jahannam." They said, "Messenger of Allah, (even) this fire is certainly enough." He said, "That fire is sixty nine times greater."
The Hadith here means that the fire of Jahannum has the most extreme heat that a person can imagine or that might be found normally at the fire here; it asks every one to care highly for righteousness in Belief and deeds to save himself/herself from Jahannum.
G123-Hadith-377 (Issues-Different)
Yahya related to me from Malik from Abdullah ibn Yazid, the mawla of al Aswad ibn Sufyan, from Abu Salama ibn Abd ar Rahman that Abu Hurayra recited al-Inshiqaq (Sura 84) to them and prostrated in it. When he had finished he told them that the Messenger of Allah, may Allah bless him and grant him peace, had prostrated in it.
Surah Inshiqaq has a verse (Ayat-21) that asks for Sajdah; it says “But what is the matter with them that they do not believe; And when the Quran is recited to them they do not make obeisance? Nay! those who disbelieve give the lie to the truth; And Allah knows best what they hide; So announce to them a painful punishment; Except those who believe and do good; for them is a reward that shall never be cut off” (Ayaat - 20 to 25)
G124-Hadith-393 (Issues-Different)
Malik related to me from Abd ar-Rahman ibn Abd ar-Rahman ibn Sasa’a from his father that Abu Sai’d al-Khudri said that the Messenger of Allah, may Allah bless him and grant him peace, said, "It will soon happen that the best property of a Muslim will be sheep which he takes to the peaks of the mountains and the valleys, fleeing with his deen from trials."
At the time of Fitnah (such trial where Muslims are unable to practice some necessary commands of Islam with ease), Muslims must fight to change the world to better place for the practice of Islamic Values; if that is not possible for them, they must retire taking their simple assets of value to country-side or mountains where they can at-least care about the Islamic Values as much as possible; it is the message of “Safety First” that if you are not able to change people to betterment you must at least keep yourself to the righteousness; this Hadith is valid reasoning for the attitude to keep away from the Western ways; it is better to avoid hot wars at the present times as that would certainly cause loss of innocent lives at both sides and would certainly cause such disaster that even according to Islam, might not keep it Jehad to end fitnah in the long run but might become fitnah in itself for all peoples of the world without any intention to wrongs; many peoples at the West today fear Islam due to its adverse presentation by some of its ill-wishers as some kind of monster that might gobble them up and certainly we also have not laid fears aside about the actions they might take physically against us due to the negative attitude they have shown in the past; in such situation it is much better to keep away from the West totally; even from those among them who do respect Islam understanding it well; if this attitude is not taken up today it would have to be taken up tomorrow after much loss; both sides have fears and both are good at their defence, they physically and we spiritually by the blessing of Allah; addition to this is that each of these both do not have any trust on the other at all so without any hard feelings, both must keep away from each other.
G125-Hadith-403 (Issues-Different)
Yahya related to me from Malik from Amr, the mawla of al-Muttalib from Anas ibn Malik that the Messenger of Allah, may Allah bless him and grant him peace, saw Uhud and said, "This is a mountain which loves us and we love it. O Allah! Ibrahim made Makka Haram, and I make what is between the two tracts of black stones (in Madina) a Haram."
Madinah is mentioned as Haram (sacred) like Makkah in few other Ahadith too (see also C5-Hadith-16) and its respect is necessary for all Muslims; being sacred, it must be respected highly and trees & plants must not be cut there un-necessarily; even hunting there is to be avoided except killing the dangerous animals there.
G126-Hadith-405 (Issues-Different)
Malik related to me from Alqama ibn Abi Alqama that his mother said that she had heard A'isha, 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, rose one night and put on his clothes and then went out. I ordered my slave-girl, Barira, to follow him, and she followed him until he got to al-Baqi. He stood near it as long as Allah willed and then he left. Barira arrived back before him and told me and I did not say anything to him until morning, and then I mentioned it to him and he explained, 'I was sent out to the people of al-Baqi to pray for them.' "
It is mentioned that just after this incident, the Prophet PBUH got the physical affliction that led to his death; it is also mentioned that this was the night of 15th Sha’ban then, though these both issues are not totally established as facts; however, this night i.e. 15th Sha’ban of the hijrah year is named as of Bar’at (freedom) i.e. the night in which Allah provides mercy to all those who ask for it with total heart, forgiving their sins; Al-Hamdu Lillah.
G127-Hadith-407 (Issues-Different)
Yahya related to me from Malik from Sai’d ibn Ishaq ibn Kab ibn Ujra from his paternal aunt, Zaynab bint Kab ibn Ujra that al-Furaya bint Malik ibn Sinan, the sister of Abu Said al-Khudri, informed her that she went to the Messenger of Allah, may Allah bless him and grant him peace, and asked to be able to return to her people among the Banu Khudra since her husband had gone out in search of some of his slaves who had run away and he had caught up with them near al-Qudum, (which is 6 miles from Madina), and they had killed him. She said, "I asked the Messenger of Allah, may Allah bless him and grant him peace, if I could return to my people in the Banu Khudra, as my husband had not left me in a dwelling which belonged to him, and had left me no maintenance. The Messenger of Allah, may Allah bless him and grant him peace, said,'Yes.' So I left. When I was in the courtyard, the Messenger of Allah, may Allah bless him and grant him peace, called me or summoned me, and I answered him. He said, 'What did you say?' I repeated the story about my husband. He said, 'Stay in your house until what is written reaches its term.' I did the idda in the house for four months and ten days." She added, "When Uthman ibn Affan sent for me, I told him that, and he followed it and made decisions by it."
The woman should pass her Iddah when her husband dies at the husband’s place that is her own residence too, except when the place is not owned by her husband (or by the woman herself) and the family-member who owns it does not let her pass her Iddah there; also she is not liable to ask for her sustenance as widow from the husband’s assets as she would surely get her due share from the husband’s property if he has any; if she is pregnant then there is some difference among the Ulama of old times and she might additionally be provided the sustenance from the husband’s assets uptil the child-birth; here, in this narration at the topic, the Prophet (PBUH) called the lady back as first he could not understand properly what she intended to say and then hearing the matter for the second time, he told her to pass the Iddah at her husband’s place as that seemed no problem to the family members of the husband.
G128-Hadith-414 (Issues-Different)
Yahya related to me from Malik from Abu Hazim ibn Dinar that Abu Idris al-Khawlani said, "I entered the Damascus mosque and there was a young man with a beautiful mouth and white teeth sitting with some people. When they disagreed about something, they referred it to him and proceeded from his statement. I inquired about him, and it was said, 'This is Muadh ibn Jabal.' The next day I went to the noon-prayer, and I found that he had preceded me to the noon prayer and I found him praying." Abu Idris continued, "I waited for him until he had finished the prayer. Then I came to him from in front of him and greeted him and said, 'By Allah! I love you for Allah!' He said, 'By Allah?' I said, 'By Allah.' He said, 'By Allah?' I said, 'By Allah.' He said, 'By Allah?' I said, 'By Allah.' " He continued, "He took me by the upper part of my cloak and pulled me to him and said, 'Rejoice! I heard the Messenger of Allah, may Allah bless him and grant him peace, say, "Allah, the Blessed and Exalted, said, 'My love is obliged for those who love each other for Me, and those who sit with each other for Me, and those who visit each other for Me, and those who give to each other generously for Me.' "
The person needing to say something to any of Ulama, must wait till he seems free to converse at ease with him; note also that it is praiseworthy that the person asks company of such virtuous person that might lead him to righteousness in issues of life when needed; all Muslims must respect the Ulama that guide towards the Truth without any intention to worldly benefits; Al-Hamdu Lillah.
G129-Hadith-446 (Issues-Different)
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, "If Allah loves a slave, he says to Jibril, 'I love so-and-so, so love him,' so Jibril loves him and then calls out to the people of heaven, 'Allah loves so-and-so, so love him,' and the people of heaven love him, and then acceptance is placed in the Earth for him." When Allah is angry with a slave, Malik said, "I consider that he says the like of that about His anger."
When the Muslim remembers Allah truly in all his matters then Allah appreciates that and He shows His appreciation by such care to him that even in the worldly life, he is taken most praiseworthy among all good persons that know him anywhere at that time; nothing of such adversity that is unbearable to him falls upon him and he is not only protected from physical adversities but Allah helps him to save himself from all major sins; Al-Hamdu Lillah.
G130-Hadith-458 (Issues-Different)
Yahya related to me from Malik from Hisham ibn Urwa from his father from A'isha, the wife of the Prophet, may Allah bless him and grant him peace, that al-Harith ibn Hisham asked the Messenger of Allah, may Allah bless him and grant him peace, "How does the revelation come to you?" and the Messenger of Allah, may Allah bless him and grant him peace, said, "Sometimes it comes to me like the ringing of a bell, and that is the hardest for me, and when it leaves me I remember what it has said. And sometimes the angel appears to me in the likeness of a man and talks to me and I remember what he says." A'isha added, "I saw it coming down on him on an intensely cold day, and when it had left him his forehead was dripping with sweat."
Allah spoke with the Messengers in three manners as told at Surah Shura-51; the Prophet PBUH told about his state when the Wahi came to him; angel Jibra’el has the capability to come at the human form and in Ahadith, there is an authentic Hadith named as Hadith-Jibra’el that narrates that Jibra’el came in the human form and asked the Prophet PBUH questions that might convey to all about Islamic Teachings; Al-Hamdu Lillah.
G131-Hadith-462 (Issues-Different)
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, "I used to comb the head of the Messenger of Allah, may Allah bless him and grant him peace, while I was menstruating."
During the period of menses, it is not disallowed that the woman cooks food or eats that with her family; she might also care about the husband’s necessary grooming as these things do not matter even though that state asks to keep away from reading Salah or from keeping Saum; however, her husband has to refrain from sexual relationship with her during her menses.
G132-Hadith-463 (Issues-Different)
Yahya related to me from Malik from Hisham ibn Urwa from his father from A'isha, 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, was shrouded in three pure white cotton garments, none of which was a long shirt or a turban.
The body of the man has to be shrouded by three clothes that are long Kameez, lower garment and a long sheet of cloth, all in white; the body of the woman has to be shrouded in five clothes adding two more to the man’s shroud and they are long Kameez, lower garment, a long sheet of cloth, a cloth as scarf binding the hair and a cloth that ties over the chest, all in white; bathing of the dead body must start from the right proceeding slowly with all the parts with as much covering of the private parts as possible; men that give bath to the man’s body must insert hand beneath the cloth for washing the private parts and the women that give bath to the woman’s body must also care about it; that water must be scented with camphor; the application of musk after the body had been shrouded with the necessary clothing is quite well; the shroud must be white & clean and also inexpensive.
G133-Hadith-482 (Issues-Different)
Yahya related to me from Malik from Hisham ibn Urwa from Fatima bint al-Mundhir that whenever a woman who had a fever, was brought to Asma bint Abi Bakr, she made dua for her and took water and poured it inside her collar. She said, "The Messenger of Allah, may Allah bless him and grant him peace, ordered us to cool it with water."
Here the guidance is to cool the fever with putting clean water at the body and this might be done by a cloth soaked with clean water onto the forehead; it is better to take Zam-Zam for cooling fever though if unavailable or difficult to get, ordinary clean water would suffice; Ulama have also preferred to give water in Sadaqah as a remedy to fever due to this Hadith; this can be done in a better way today by distribution of cold water-bottles in Sadaqah to all, especially at Iftar in Ramadhan and on the days of Hajj; Al-Hamdu Lillah.
G134-Hadith-484 (Issues-Different)
Yahya said, Malik related to us from Hisham ibn Hisham ibn Utba ibn Abi Waqqas from Abdullah ibn Nistas from Jabir ibn Abdullah al-Ansari that the Messenger of Allah, may Allah bless him and grant him peace, said, 'If someone swears a false oath near this mimbar of mine, he will take his seat in the fire.' "
Swearing a false oath is always a major sin yet to swear that near the Minbar of the Prophet PBUH makes its badness increase manifold; it is not appropriate to take anyone to some sacred place or to wait for some sacred time for taking an oath from him as this is a form of forced morality that Islam disapproves.
G135-Hadith-491 (Issues-Different)
Yahya related to me from Malik from Yahya ibn Said from Muhammad ibn Ibrahim ibn al-Harith at-Taymi from Abu Salama ibn Abd ar Rahman that Abu Said said that he had heard the Messenger of Allah, may Allah bless him and grant him peace, say, "A group of people will appear among you whose prayer, fasting and deeds will make you think little of your own prayer, fasting and deeds. They will recite the Quran, but it will not get past their throats, and they will pass through the deen like an arrow passes through game. You look at the arrowhead, and you see nothing, and you look at the shaft, and you see nothing, and you look at the flights, and you see nothing. And you are in doubt about the notch."
If someone reads the Holy Book Quran with such haste that he completes it in a few days without understanding of anything at such recitation, that is not good as the Prophet (PBUH) read two of Surah maximum in one Raka’ah; the hasty man does not get the true meaning of the Holy Book Quran; the Hadith here also indicates that those who just read the Holy Book Quran giving it other meanings than what it truly conveys and practice wrongful deeds (even if those are with the rightful deeds of Salah & Saum) by the name of the teachings of Quran, they are of no worth at Akhirat even though the people around or they their-selves take them as some highly virtuous persons.
G136-Hadith-498 (Issues-Different)
Yahya related to me from Malik from Yahya ibn Said that Amra bint Abd ar-Rahman told him from Habiba bint Sahl al-Ansari that she had been married to Thabit ibn Qays ibn Shammas. The Messenger of Allah, may Allah bless him and grant him peace, went out for the dawn prayer, and found Habiba bint Sahl at his door in the darkness. The Messenger of Allah, may Allah bless him and grant him peace, asked her, "Who is this?" She said, "I am Habiba bint Sahl, Messenger of Allah." He asked, "What do you want?" She replied, "That Thabit ibn Qays and I separate." When her husband, Thabit ibn Qays, came, the Messenger of Allah, may Allah bless him and grant him peace, said to him, "This is Habiba bint Sahl. She has mentioned what Allah willed that she mention." Habiba said, "Messenger of Allah, I have all that he has given me!" The Messenger of Allah, may Allah bless him and grant him peace, said to Thabit ibn Qays, "Take it from her." He took it from her and she stayed in the house of her family."
When the woman demands her husband to end the relationship between them surrendering the amount of Mehr that she had received from him giving it back to him to leave her; that is named as Khula’; it means literally “to dispose-off”; when the husband accepts the demand of Khula’ or when it is put in effect by some official authority, that would cause the divorce (revocable) to take place and so the woman would have to see to her Iddah of three months; Habibah bint Sahl was the wife of Thabit Ibn Qays and that man was very strict; she was asked to spend her Iddah at her parent’s home except for the first month that she had to spend at the place of Thabit Ibn Qays; few Ahadith tell this clearly that it is not fine to ask Khula’ by the woman except for extreme necessity and if that demand is not due to extreme necessity then such women are mentioned as most blameworthy who would be punished at Akhirat.
G137-Hadith-501 (Issues-Different)
Yahya related to me from Malik from Yahya ibn Said from Bushayr ibn Yasar that Abu Burda ibn Niyar sacrificed an animal before the Messenger of Allah, may Allah bless him and grant him peace, sacrificed on the Day of Sacrifice. He asserted that the Messenger of Allah, may Allah bless him and grant him peace, ordered him to sacrifice another animal, and he, Abu Burda, said, "What if I can only find an animal less than one year old, Messenger of Allah?" He had said, "If you can only find a young animal, then sacrifice it."
It is disallowed to sacrifice the animal before the Eid-Salah has taken place at Eidul-Adha; when the sheep is not of one year old yet looks as if it is, its sacrifice is well at the Eidul-Adha; the permission of sacrifice of presumably some very young animal mentioned here pertained exclusively to Abu-Barda only.
G138-Hadith-513 (Issues-Different)
Yahya related to me from Malik from Ibn Himas from his paternal uncle from Abu Hurayra that the Messenger of Allah, may Allah bless him and grant him peace, said, "Madina will be left in the best way that it is until a dog or wolf enters it and urinates on one of the pillars of the mosque or on the mimbar." They asked, "Messenger of Allah! Who will have the fruit at that time?" He replied, "Animals seeking food, birds and wild beasts."
By the text, this Hadith seems to tell that before the last day of the world, some calamity has to struck Madinah; however, it might only be simple statement about domestic (and even wild) animals & birds that their number would highly increase near the last day of the world and Madinah would have their huge quantity nearby.
G139-Hadith-515 (Issues-Different)
Yahya related to me from Malik from Yazid ibn Abdullah ibn al-Had from Muhammad ibn Ibrahim ibn al-Harith at-Taymi from Abu Salama ibn Abd ar-Rahman ibn Awf that Abu Hurayra said, "I went out to at-Tur (Mount Sinai) and met Kab al Ahbar and sat with him. He related to me things from the Tawrah and I related to him things from the Messenger of Allah, may Allah bless him and grant him peace. Among the things I related to him was that the Messenger of Allah, may Allah bless him and grant him peace, said, 'The best of days on which the sun rises is the day of jumua. In it Adam was created, and in it he fell from the Garden. In it he was forgiven, and in it he died. In it the Hour occurs, and every moving thing listens from morning till sunset in apprehension of the Hour except jinn and men. In it is a time when Allah gives to a muslim slave standing in prayer whatever he asks for.' Kab said, 'That is one day in every year.' I said, 'No, in every jumua.' Then Kab recited the Tawrah and said, 'The Messenger of Allah has spoken the truth.' " Abu Hurayra continued, "I met Basra ibn Abi Basra al-Ghiffari and he said, 'Where have you come from?' I said, 'From at-Tur.' He said, 'If I had seen you before you left, you would not have gone. I heard the Messenger of Allah, may Allah bless him and grant him peace, say, "Only make a special journey to three mosques: the mosque of the Haram (Makka), this mosque (Madina), and the mosque of Ilya or the Bait al-Maqdis (two names of Jerusalem)." ' " (He was not sure which expression was used.) Abu Hurayra continued, "Then I met Abdullah ibn Salam and I told him that I had sat with Kabal-Ahbar, and I mentioned what I had related to him about the day of jumua, and told him that Kab had said, 'That is one day in every year.' Abdullah ibn Salam said, 'Kab lied,' and I added, 'Kab then recited the Tawrah and said, "No, it is in every jumua.'' ' Abdullah ibn Salam said, 'Kab spoke the truth. 'Then Abdullah ibn Salam said, 'I know what time that is.' " Abu Hurayra continued, "I said to him, 'Let me know it - don't keep it from me.' Abdullah ibn Salam said, 'It is the last period of time in the day of jumua.' " Abu Hurayra continued, "I said, 'How can it be the last period of time in the day of jumua, when the Messenger of Allah, may Allah bless him and grant him peace, said, "a muslim slave standing in prayer", and that is a time when there is no prayer?' Abdullah ibn Salam replied, 'Didn't the Messenger of Allah, may Allah bless him and grant him peace, say, "Whoever sits waiting for the prayer is in prayer until he prays?" "' Abu Hurayra added, "I said, 'Of course.' He said, 'Then it is that.' "
If someone goes to any mosque other than these three (that are mentioned in the Hadith here) by intention in vacation that is disallowed though going somewhere by intention and then visiting mosques there is not the topic here as that is no problem; in other words, journey by intention for any mosque is not allowed except for these three mentioned here as the good return for Salah is very high in each of these three mosques; note that there is some little time between Asr and Maghrib on Friday which is said to be the time when Allah accepts all rightful DUA; some have mentioned it to commence from the time the Imam sits for Khutbah till the end of Jumu’ah-Salah; the Prophet (PBUH) has informed that whoever waits for Salah at the mosque is just like the one in merits who reads Salah in the mosque.
G140-Hadith-521 (Issues-Different)
Yahya related to me from Malik from Yazid ibn Ziyad that Muhammad ibn Kab al-Quradhi said, ''Muawiya ibn Abi Sufyan said from the mimbar, 'O people! Nothing keeps away what Allah gives and nothing gives what Allah keeps away. The earnestness of the earnest one does not profit him. When Allah desires good for him, he gives him understanding in Deen.' Then Muawiya said, 'I heard these words from the Messenger of Allah, may Allah bless him and grant him peace, on these blocks of wood.' "
The only true aim of life is to worship Allah sincerely to achieve His pleasure; so to gain the basic knowledge of the Holy Book Quran and Sunnah (that inform about the Commands of Allah) is necessary for all Muslims so that they can live according to it in fulfillment of the true aim of life while there must always be few persons in the society adept in understanding of the Holy Book Quran and Sunnah having the Islamic Knowledge in all fields of life not only for their-selves but to provide guidance to Muslims when and where necessary; even the knowledge of techniques of modern war and war-weapons having a necessary force to combat that could provide safety from the enemy and even the knowledge to fulfill the demands of Tabligh (communication of Islamic Teachings) is also necessary but the knowledge that is gained by the modern education that could make the worldly economic life easy is not necessary but only Mubah and so it could be taken up (yet not at the expense of the true knowledge of Islamic Teachings); this modern education does have its worth when it could be used for the betterment of all Muslims as a nation; this Hadith here clearly denote the high status of the understanding of the Holy Book Quran and Sunnah; Surah Baqarah tells at its verse-269, “He gives wisdom to whom He wills and he to whom wisdom is given, he truly hath received abundant good; but none remember except men of understanding”; Al-Hamdu Lillah.
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H-Booklet of Additional (66 Ahadith)
H1-Hadith-87 (Additional)
Yahya related to me from Malik from Muhammad ibn al-Munkadir and from Salim ibn Abin-Nadr, the mawla of Umar ibn Ubaydullah that Amir ibn Sad ibn Abi Waqqas heard his father ask Usama ibn Zayd, "Have you heard anything from the Messenger of Allah, may Allah bless him and grant him peace, about the plague?" Usama said, "The Messenger of Allah, may Allah bless him and grant him peace, said, 'The plague is a punishment that was sent down on a party of the Banu Israil or whoever was before them. When you hear of it in a land, do not enter it. If it comes upon a land and you are in it, do not depart in flight from it.' " Malik said that Abu'n-Nadr said, "That is, do not depart with no other intention but flight."
See C3-Hadith-9 for comment on this Hadith.
H2-Hadith-88 (Additional)
Yahya related to me from Malik, from Abu'l-Aswad Muhammad ibn 'Abd ar-Rahman, from Urwa ibn az-Zubayr, from A'isha, umm al-muminin, that the Messenger of Allah, may Allah bless him and grant him peace, did hajj letting it remain single (IFRAD without Umra).
See B36-Hadith-67 for comment on this Hadith.
H3-Hadith-89 (Additional)
Yahya related to me from Malik, from Abu'l-Aswad Muhammad ibn Abd ar-Rahman, fromUrwa ibn az-Zubayr, that A'isha, the wife of the Prophet, may Allah bless him and grant him peace, said, "We set out with the Messenger of Allah, may Allah bless him and grant him peace, in the year of the farewell hajj, and some of us went into ihram to do umra, some of us went into ihram to do hajj and umra, and some of us went into ihram to do hajj on its own. The Messenger of Allah, may Allah bless him and grant him peace, went into ihram to do hajj on its own. Those who had gone into ihram to do umra came out of ihram (after doing umra). Those who had gone into ihram to do hajj (on its own), or to do both hajj and umra, did not come out of ihram until the day of the sacrifice."
See B36-Hadith-67 for comment on this Hadith.
H4-Hadith-109 (Additional)
Yahya related to me from Malik from Abu'z Zubayr al-Makki from Sai’d ibn Jubayr that Abdullah ibn Abbas said, "The Messenger of Allah, may Allah bless him and grant him peace, prayed dhuhr and asr together and maghrib and isha together, not out of fear nor because of travelling."
See A27-Hadith-108 for comment on this Hadith.
H5-Hadith-181 (Additional)
Yahya related to me from Malik from Zayd ibn Aslam from Ibn Bujayd (formerly al-Ansari) from his grandmother that the Messenger of Allah, may Allah bless him and grant him peace, said, "Give to the very poor, even if only a roasted hoof."
See C28-Hadith-180 for comment on this Hadith.
H6-Hadith-191 (Additional)
Yahya related to me from Malik from Musa ibn Maysara from Abu Murra, the mawla of Aqil ibn Abi Talib, that Umm Hani bint Abi Talib told him that in the year of the conquest the Messenger of Allah, may Allah bless him and grant him peace, prayed eight rakas, covering himself with one garment.
See A6-Hadith-12 for comment on this Hadith.
H7-Hadith-192 (Additional)
Yahya related to me from Malik from Musa ibn Abi Tamim from Abu'l Hubab Sai’d ibn Yasar from Abu Hurayra that the Messenger of Allah, may Allah bless him and grant him peace, said, "A dinar for a dinar, a dirham for a dirham, no excess between the two."
See E1-Hadith-10 for comment on this Hadith.
H8-Hadith-196 (Additional)
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, "You should not intend to pray either at sunrise or sunset."
See A26-Hadith-96 for comment on this Hadith.
H9-Hadith-201 (Additional)
Yahya related to me from Malik from Nafi from Abdullah ibn Umar that Hafsa, the wife of the Prophet, may Allah bless him and grant him peace, told him that the Messenger of Allah, may Allah bless him and grant him peace, used to pray two quick rakas when the muadhdhin had finished the adhan for the subh prayer, before the iqama was said for the prayer.
See A49-Hadith-200 for comment on this Hadith.
H10-Hadith-202 (Additional)
Yahya related to me from Malik from Nafi and Abdullah ibn Umar that a man asked the Messenger of Allah, may Allah bless him and grant him peace, about night prayers. The Messenger of Allah, may Allah bless him and grant him peace, said, "Night prayers are two by two, and when you are afraid that dawn is approaching, pray one raka to make what you have prayed odd."
See A43-Hadith-193 for comment on this Hadith.
H11-Hadith-214 (Additional)
Yahya related to me from Malik from Nafi from Abdullah ibn Umar that Umaribnal-Khattab gave a horse to carry some one in the way of Allah, and then he wished to buy it back. So he asked the Messenger of Allah, may Allah bless him and grant him peace, about it, and he said, "Do not buy or take back your sadaqa." Yahya said that Malik was asked about whether a man who gave some sadaqa, and then found it being offered back to him for sale by some one other than the man to whom he had given it, could buy it or not, and he said, "I prefer that he leaves it."
See G29-Hadith-168 for comment on this Hadith.
H12-Hadith-221 (Additional)
Yahya related to me from Malik from Abdullah ibn Umar that the talbiya of the Messenger of Allah, may Allah bless him and grant him peace, was, "I am at Your service, O Allah, I am at Your service. You have no partner. I am at Your service. Praise and blessing belong to You, and the Kingdom. You have no partner." (Labayk, Allahumma labayk, la sharika laka labayk. Inna'l-hamda wa'n-nimata laka wa'l-mulk, la sharika lak). Malik said that Abdullah ibn Umar used to add, "I am at Your service, I am at Your service. I am at Your service and at Your call. Good is in Your hands, and I am at Your service. Our desire is for You, and our action ." (Labayk, labayk, labayk wa sadayka wa'l-khayr biyadayka labayk wa'r-raghba'u ilayka wa'l-amalu).
See B38-Hadith-100 for comment on this Hadith.
H13-Hadith-229 (Additional)
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, "Do not ask for a woman in marriage when another muslim has already done so." Malik said, "The explanation of the statement of the Messenger of Allah, may Allah bless him and grant him peace, according to what we think - and Allah knows best - is that 'Do not ask for a woman in marriage when another muslim has already done so' means that when a man has asked for a woman in marriage, and she has inclined to him and they have agreed on a bride-price, which she has suggested and with which they are mutually satisfied, it is forbidden for another man to ask for that woman in marriage. It does not mean that when a man has asked for a woman in marriage, and his suit does not agree with her and she does not incline to him that no one else can ask for her in marriage. That is a door to misery for people."
See F3-Hadith-97 for comment on this Hadith.
H14-Hadith-231 (Additional)
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, "When you are invited to a wedding feast, you must go to it."
See C15-Hadith-83 for comment on this Hadith.
H15-Hadith-232 (Additional)
Yahya related to me from Malik from Nafi from Abdullah ibn Umar that a man cursed his wife in the time of the Messenger of Allah, may Allah bless him and grant him peace, and disowned her child. The Messenger of Allah, may Allah bless him and grant him peace, separated them and gave the child to the woman.
Note on this Hadith by Malik
Malik said, "Allah the Blessed, the Exalted, said, 'The testimony of men who accuse their wives but do not have any witnesses except themselves is to testify by Allah four times that he is being truthful, and a fifth time, that the curse of Allah will be upon him, if he should be a liar. She will avoid punishment if she testifies by Allah four times that he is a liar, and a fifth time, that the wrath of Allah shall be upon her, if he should be telling the truth. ' "(Sura 24 ayat 6). Malik said, "The sunna with us is that those who curse each other are never to be remarried. If the man calls himself a liar, (i.e. takes back his accusation), he is flogged with the hadd-punishment, and the child is given to him, and his wife can never return to him. There is no doubt or dispute about this sunna among us. " Malik said, "If a man separates from his wife by an irrevocable divorce by which he cannot return to her, and then he denies the paternity of the child she is carrying, whilst she claims that he is the father, and it is possible by the timing, that he be so, he must curse her, and the child is not recognised as his." Malik said, "That is what is done among us, and it is what I have heard from the people of knowledge." Malik said that a man who accused his wife after he had divorced her trebly while she was pregnant, and he had at first accepted being the father but then claimed that he had seen her committing adultery before he separated from her, was flogged with the hadd-punishment, and did not curse her. If he denied the paternity of her child after he had divorced her trebly, and he had not previously accepted it, then he cursed her. Malik said, "This is what I have heard." Malik said, "The slave is in the same position as the free man as regards making accusations and invoking mutual curses (lian). He acts in the lian as the free man acts although there is no hadd applied for slandering a female-slave." Malik said, "The muslim slave-girl and the christian and jewish free woman also do lian when a free muslim marries one of them and has intercourse with her. That is because Allah the Exalted said in His Book, 'As for those who accuse their wives,' and they are their wives. This is what is done among us. Malik said that a man who did the lian with his wife, and then stopped and called himself a liar after one or two oaths and he had not cursed himself in the fifth one, had to be flogged with the hadd-punishment, but they did not have to be separated. Malik said that if a man divorced his wife and then after three months the woman said, "I am pregnant," and he denied paternity, then he had to do lian. Malik said that the husband of a female slave who pronounced the lian on her and then bought her, was not to have intercourse with her, even if he owned her. The sunna which had been handed down about a couple who mutually cursed each other in the lian was that they were never to return to each other. Malik said that when a man pronounced the li’an against his wife before he had consummated the marriage, she only had half of the bride price.
See D1-Hadith-6 for comment on this Hadith.
H16-Hadith-237 (Additional)
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 owner of dates-trees to sell dates on them by his reckoning.
See E7-Hadith-157 for comment on this Hadith.
H17-Hadith-239 (Additional)
Yahya related to me from Malik from Nafi that Abdullah ibn Umar said, "In the time of the Messenger of Allah, may Allah bless him and grant him peace, we used to buy food. He sent orders for us to move our purchases from the place in which we purchased them to another place before we re-sold them."
See E14-Hadith-238 for comment on this Hadith.
H18-Hadith-242 (Additional)
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, "Do not let anyone of you bid in ongoing transaction against the other."
See F3-Hadith-97 for comment on this Hadith.
H19-Hadith-248 (Additional)
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, addressed the people in one of his raids. Abdullah ibn Umar said, "I went towards him, but he finished before I reached him. I asked about what he had said. Someone said to me, 'He forbade preparing nabidh in a gourd or in a jug smeared with pitch.' "
See D9-Hadith-136 for comment on this Hadith.
H20-Hadith-270 (Additional)
Yahya related to me from Malik from Nuaym ibn Abdullah al-Mujmir that Abu Hurayra said, "The Messenger of Allah, may Allah bless him and grant him peace, said, 'There are angels at the entries of Madina, and neither plague nor the Dajjal will enter it.' "
See G79-Hadith-85 for comment on this Hadith.
H21-Hadith-271 (Additional)
Yahya related to me from Malik from Safwan ibn Sulaym from Ata ibn Yasar from Abu Said al-Khudri that the Messenger of Allah, may Allah bless him and grant him peace, said, "Ghusl on the day of Jumua is necessary on every male who has reached puberty."
See A50-Hadith-204 for comment on this Hadith.
H22-Hadith-283 (Additional)
Ziyad 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. "Search for Laylat al-Qadr in the last seven days."
See B17-Hadith-210 for comment on this Hadith.
H23-Hadith-284 (Additional)
Yahya related to me from Malik from 'Abdullah ibn Dinar that Abdullah ibn Umar said, "The Messenger of Allah, may Allah bless him and grant him peace, forbade anyone in ihram to wear a garment which had been dyed with saffron or yellow dye, and said, 'Anyone that cannot find sandals can wear leather socks, but he should cut them off below the ankles.' "
See B48-Hadith-219 for comment on this Hadith.
H24-Hadith-285 (Additional)
Yahya related to me from Malik from Abdullah ibn Dinar that Abdullah ibn Umar said, "The Messenger of Allah, may Allah bless him and grant him peace, told the people of Madina to enter ihram at Dhu'l-Hulayfa, the people of Syria to do so at al-Juhfa, and the people of Najd to do so at Qarn." Abdullah ibn Umar said in addition, "I heard these three from the Messenger of Allah, may Allah bless him and grant him peace. I was also told that the Messenger of Allah, may Allah bless him and grant him peace, said, 'The people of Yemen should enter ihram at Yalamlam.' "
See B49-Hadith-220 for comment on this Hadith.
H25-Hadith-286 (Additional)
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,"There are five (kinds of) animal which it is not wrong for some one in ihram to kill: scorpions, rats and mice, crows, kites and wild dogs."
See B52-Hadith-224 for comment on this Hadith.
H26-Hadith-287 (Additional)
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, "Someone who buys food, must not sell it until he takes possession of it."
See E14-Hadith-238 for comment on this Hadith.
H27-Hadith-291 (Additional)
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, used to wear a gold ring. Then the Messenger of Allah, may Allah bless him and grant him peace, stood up and threw it away and said, "I will never wear it." He said, "So the people threw away their rings too."
See G106-Hadith-261 for comment on this Hadith.
H28-Hadith-296 (Additional)
Malik related to me from Abdullah ibn Dinar saying, "Abdullah ibn Umar and I were at the house of Khalid ibn Uqba who was away at the market. A man came who wanted to speak to Abdullah ibn Umar and I was the only other person present Abdullah ibn Umar called another man so that we were four and said to me and the man whom he had called to go a little way off together, because I have heard the Messenger of Allah, may Allah bless him and grant him peace, say, "Two do not converse secretly to the exclusion of another.' "
See C36-Hadith-258 for comment on this Hadith.
H29-Hadith-297 (Additional)
Malik related to me from Abdullah ibn Dinar from Abdullah ibn Umar that a man called the Messenger of Allah and said, "Messenger of Allah, what do you think about lizards?" The Messenger of Allah, may Allah bless him and grant him peace, said, "I do not eat them, and I do not forbid them."
See G54-Hadith-70 for comment on this Hadith.
H30-Hadith-303 (Additional)
Yahya related to me from Malik from Abdullah ibn Abd ar-Rahman ibn Mamar from Abul-Hubab Sai’d ibn Yasar that Abu Hurayra said, "The Messenger of Allah, may Allah bless him and grant him peace, said, 'Allah, the Blessed, the Exalted, will say on the Day of Rising', "Where are those who loved each other for My majesty? Today I will shade them in My shade on the day when there is no shade except My shade." "
See C26-Hadith-155 for comment on this Hadith.
H31-Hadith-306 (Additional)
Yahya related to me from Malik from Abdullah ibn Abi Bakr from Abbad ibn Tamim from Abdullah ibn Zayd al-Mazini that the Messenger of Allah, may Allah bless him and grant him peace, said, "What is between my house and my mimbar is one of the meadows of the Garden."
See G92-Hadith-154 for comment on this Hadith.
H32-Hadith-313 (Additional)
Yahya related to me from Malik from Abdullah ibn Abi Bakr ibn Hazim from his father that Amr ibn Sulaym az-Zuraqi said, "Abu Humayd as-Saidi told me that they asked the Messenger of Allah, may Allah bless him and grant him peace, how they were to ask for blessings upon him and he replied that they should say, 'O Allah, bless Muhammad and his wives and his descendants as You blessed the family of Ibrahim, and give baraka to Muhammad and his wives and his descendants as You gave baraka to the family of Ibrahim. You are worthy of Praise and Glorious.'" (Allahumma salli ala Muhammad wa azwajihi wa zuriyatehi kama sallaita ala alei Ibrahim, wa barek ala Muhammad wa azwajihi wa zuriyatehi kama barakta ala alei Ibrahim, innaka Hamidu'm-Majid).
See A53-Hadith-268 for comment on this Hadith.
H33-Hadith-344 (Additional)
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 wisal - Beware of wisal." They said, "But you practise wisal, Messenger of Allah." He replied, "I am not the same as you. My Lord feeds me and gives me to drink."
See B16-Hadith-209 for comment on this Hadith.
H34-Hadith-351 (Additional)
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, ‘No-one of you must propose a woman already proposed by your brother (in Islam).’
See F3-Hadith-97 for comment on this Hadith.
H35-Hadith-356 (Additional)
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, “Wound by cattle asks no consequence, wound by mine asks no consequence, wound by well asks no consequence and buried treasure found asks for its fifth part.” (Consequence means that no returns for damage are due on the owner of the cattle, mine or the well if he has not asked or permitted the victim to see to any work relating to that).
See D2-Hadith-19 for comment on this Hadith.
H36-Hadith-358 (Additional)
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, "On the Day of Rising, Allah the Blessed, the Exalted, will not look at a person who drags his lower garment in arrogance."
See C27-Hadith-165 for comment on this Hadith.
H37-Hadith-371 (Additional)
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, "By Him in whose hand myself is! To take your rope and gather firewood on your back is better for you than that you come to a man to whom Allah has given some of His favour and ask him, so he gives to you or refuses."
See G33-Hadith-369 for comment on this Hadith.
H38-Hadith-375 (Additional)
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, "The good dream of a man who is salih is a forty-sixth part of prophecy."
See G87-Hadith-121 for comment on this Hadith.
H39-Hadith-385 (Additional)
Yahya related to me from Malik, from Abd ar-Rahman ibn al-Qasim, from his father, from A'isha, umm al-muminin, that the Messenger of Allah, may Allah bless him and grant him peace, did hajj-ifrad.
See B36-Hadith-67 for comment on this Hadith.
H40-Hadith-388 (Additional)
Yahya related to me from Malik from Abd ar-Rahman ibn al-Qasim from his father that A'isha umm al-muminin, said, that Safiyya bint Huyy had her period and she (A'isha) mentioned it to the Messenger of Allah, may Allah bless him and grant him peace. Upon that he said, "Perhaps she will delay us." Then it was said, "Messenger of Allah, she has done tawaf," and the Messenger of Allah, may Allah bless him and grant him peace, said, "Then she will not delay us."
See B60-Hadith-387 for comment on this Hadith.
H41-Hadith-391 (Additional)
Yahya related to me from Malik from Abd ar-Rahman ibn Abdullah ibn Sasa’a from his father from Abu Sai’d al-Khudri that a man heard another man reciting Surat al-Ikhlas (Sura 112), repeating it over and over again. In the morning that listening person went to the Messenger of Allah, may Allah bless him and grant him peace, and mentioned it to him, as if he thought little of it. The Messenger of Allah, may Allah bless him and grant him peace, said, "By the One in whose hand my soul is, it is equal to one third of the Quran."
See C55-Hadith-382 for comment on this Hadith.
H42-Hadith-394 (Additional)
Yahya related to me from Malik from Abd al-Hamid ibn Suhayl ibn Abd ar-Rahman ibn Awf from Sai’d ibn al-Musayyab from Abu Sai’d al-Khudri and from Abu Hurayra that the Messenger of Allah, may Allah bless him and grant him peace, appointed a man as an agent in Khaybar, and he brought him some excellent dates. The Messenger of Allah, may Allah bless him and grant him peace, said to him, "Are all the dates of Khaybar like this?" He said,"No. By Allah, Messenger of Allah! We take a sa of this kind for two sa or two sa for three." The Messenger of Allah, may Allah bless him and grant him peace, said, "Do not do that. Sell the assorted ones for dirhams and then buy the good ones with the dirhams."
See E24-Hadith-380 for comment on this Hadith.
H43-Hadith-395 (Additional)
Yahya related to me from Malik from Abd Rabbih ibn Sai’d from Abu Bakr ibn Abd ar-Rahman ibn al-Harith ibn Hisham from A'isha and Umm Salama, the wives of the Prophet, may Allah bless him and grant him peace, that the Prophet, may Allah bless him and grant him peace, used to get up in the morning junub from intercourse, not a dream, in Ramadan, and then he would fast."
See B20-Hadith-302 for comment on this Hadith.
H44-Hadith-406 (Additional)
Yahya related to me from Malik from Qatan ibn Wahb ibn Umayr ibn al-Ajda that Yuhannas, the mawla of az-Zubayr ibn al-Awwam informed him that he was sitting with Abdullah ibn Umar during the troubles (at the time of al-Hajaj ibn Yusuf) . A female mawla of his came and greeted him. She said, "I want to leave, Abu Abd ar-Rahman. The time is harsh for us." Abdullah ibn Umar said to her, "Sit down, O you with little knowledge, for I have heard the Messenger of Allah, may Allah bless him and grant him peace, say, 'No one will be patient in hunger and hardship in it (Madina) except that I will be a witness or intercede for him on the Day of Rising.' "
See G79-Hadith-85 for comment on this Hadith.
H45-Hadith-436 (Additional)
Yahya related to me from Malik from Sumayy, the mawla of Abu Bakr, from Abu Bakr ibn Abd ar-Rahman that A'isha and Umm Salama, the wives of the Prophet, may Allah bless him and grant him peace, said, "The Messengerof Allah, may Allah bless him and grant him peace, used to get up in the morning junub from intercourse, not a dream, and would then fast."
See B20-Hadith-302 for comment on this Hadith.
H46-Hadith-454 (Additional)
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 Messenger of Allah, may Allah bless him and grant him peace, prayed while he was ill. He prayed sitting, and some people prayed behind him standing, and he indicated to them to sit down. When he left, he said, 'The imam is only appointed to be followed. When he goes into ruku, go into ruku and when he rises, rise and if he prays sitting, pray sitting .' "
See A1-Hadith-1 for comment on this Hadith.
H47-Hadith-455 (Additional)
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, told him that she had never seen the Messenger of Allah, may Allah bless him and grant him peace, doing night prayers sitting down until he was getting on in years. He would recite sitting down until when he wanted to go into ruku, he would stand up and recite about thirty or forty ayats and then go into ruku.
See A74-Hadith-378 for comment on this Hadith.
H48-Hadith-461 (Additional)
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, "An infant boy was brought to the Messenger of Allah, may Allah bless him and grant him peace, and it urinated on him. The Messenger of Allah, may Allah bless him and grant him peace, called for some water and rubbed over the urine with it."
See G2-Hadith-56 for comment on this Hadith.
H49-Hadith-465 (Additional)
Yahya related to me from Malik from Hisham ibn Urwa from his father from A'isha that Hamza ibn Amr al-Aslami once said to the Messenger of Allah, may Allah bless him and grant him peace, "Messenger of Allah, I am a man who fasts. Can I fast when travelling?" The Messenger of Allah, may Allah bless him and grant him peace, said, "If you want you can fast, and if you want you can break the fast."
See B26-Hadith-438 for comment on this Hadith.
H50-Hadith-468 (Additional)
Yahya related to me from Malik from Hisham ibn Urwa from his father that A'isha umm al-muminin, said, that Safiyya bint Huyy had her period and she (A'isha) mentioned it to the Messenger of Allah, may Allah bless him and grant him peace. Upon that he said, "Perhaps she will delay us." Then it was said, "Messenger of Allah, she has done tawaf," and the Messenger of Allah, may Allah bless him and grant him peace, said, "Then she will not delay us." Urwa said that A'isha added, "We do publicize that, so why do people make their women stay on to their inconvenience? If it were as they say, more than six thousand menstruating women would still be in Mina in the morning, all of them having already done the tawaf al-ifada.' "
See B60-Hadith-387 for comment on this Hadith.
H51-Hadith-470 (Additional)
Malik related to me from Hisham ibn Urwa from his father that Aisha, the wife of the Prophet, may Allah bless him and grant him peace, said, "Barira came to me and said, 'I have written myself as mukatab for my people for nine uqiyas, one uqiya per year, so help me.' Aisha said, 'If your people agree that I pay it all to them for you, and that if I pay it, your wala' is mine, then I will do it.' Barira went to her owners and told them that and they didn't agree. She came back from them while the Messenger of Allah, may Allah bless him and grant him peace, was sitting. She said to Aisha, 'I offered that to them and they refused me unless they had the wala.' The Messenger of Allah, may Allah bless him and grant him peace, heard that and asked her about it A'isha told him and the Messenger of Allah, may Allah bless him and grant him peace, said, 'Take her and stipulate that the wala' is yours, for the wala is for the one who sets free.' So Aisha did that and then the Messenger of Allah, may Allah bless him and grant him peace, stood up in front of the people, and praised Allah and gave thanks to Him. Then he said, 'What is wrong with the people who make conditions which are not in the Book of Allah? Any condition which is not in the Book of Allah is invalid even if it is a hundred conditions. The decree of Allah is truer and the conditions of Allah are firmer, and the wala' only belongs to the one who sets free.' "
See G73-Hadith-160 for comment on this Hadith.
H52-Hadith-474 (Additional)
Yahya related to me from Malik from Hisham ibn Urwa from his father that al-Miswar ibn Makhrama told him that Subaya al-Aslamiya gave birth a few nights after the death of her husband. She came to the Messenger of Allah, may Allah bless him and grant him peace (to ask), and he permitted her, "You are free to marry, so marry whomever you wish."
See F12-Hadith-396 for comment on this Hadith.
H53-Hadith-475 (Additional)
Yahya related to me from Malik from Hisham ibn Urwa from his father that Umar ibn Abi Salama saw the Messenger of Allah, may Allah bless him and grant him peace, praying in one garment in the house of Umm Salama. He was covered by it, and had put both ends over his shoulders.
See A6-Hadith-12 for comment on this Hadith.
H54-Hadith-479 (Additional)
Malik related to me from Hisham ibn Urwa from his father from Abdullah ibn az-Zubayr that Sufyan ibn Abi Zuhayr said, "I heard the Messenger of Allah, may Allah bless him and grant him peace, say, 'Yemen will be conquered and the people will be attracted to it, taking their families and whoever obeys them. Madina would have been better for them, had they but known. Ash-Sham will be conquered and people will be attracted to it, taking their families and whoever obeys them. Madina would have been better for them, had they but known. Iraq will be conquered and people will be attracted to it, taking their families and whoever obeys them. Madina would have been better for them, had they but known.' "
See G79-Hadith-85 for comment on this Hadith.
H55-Hadith-488 (Additional)
Yahya related to me from Malik from Yahya ibn Said from Adi ibn Thabit al-Ansari that Abdullah ibn Yazid al-Khatmi told him that Abu Ayyub al-Ansari told him that he prayed maghrib and isha together at Muzdalifa during the farewell hajj, with the Messenger of Allah, may Allah bless him and grant him peace.
See B68-Hadith-473 for comment on this Hadith.
H56-Hadith-489 (Additional)
Yahya related to me from Malik from Yahya ibn Said from Abd ar-Rahman ibn Hurmuz that Abdullah ibn Buhayna said, "The Messengerof Allah, may Allah bless him and grant him peace, prayed dhuhr with us and he stood straight up after two rakas without sitting. When he had finished the prayer, he did two sajdas and then said the taslim after that."
See A12-Hadith-24 & A23-Hadith-81 for comment on this Hadith.
H57-Hadith-495 (Additional)
Yahya related to me from Malik from Yahya ibn Said from 'Amra bint Abd ar-Rahman from A'isha, the wife of the Prophet, may Allah bless him and grant him peace, that a jewish woman came to beg from her and said, "May Allah give you refuge from the punishment of the grave." So A'isha asked the Messenger of Allah, may Allah bless him and grant him peace, "Are people punished in their graves?", and the Messenger of Allah, may Allah bless him and grant him peace, took refuge in Allah from that. Then one morning the Messenger of Allah, may Allah bless him and grant him peace, went out on a journey and there was an eclipse of the sun, and he returned in the late morning and passed through his apartments. Then he stood and prayed, and the people stood behind him. He stood for a long time, and then went into ruku for a long time. Then he rose and stood for a long time, though less than the first time, and then went into ruku for a long time, though less than the first time. Then he rose, and went down into sajda. Then he stood for a long time, though less than the time before, and then went into ruku for a long time, though less than the time before. Then he rose and stood for a long time, though less than the time before, and then went into ruku for a long time, though less than the time before. Then he rose, and went down into sajda. When he had finished he said what Allah willed him to say, and then he told them to seek protection for themselves from the punishment of the grave."
See G81-Hadith-101 & A38-Hadith-171 for comment on this Hadith.
H58-Hadith-497 (Additional)
Yahya related to me from Malik that Yahya ibn Said said that Amra bint Abd ar-Rahman told him that she had heard A'isha, umm al-muminin, saying, "We set out with the Messenger of Allah, may Allah bless him and grant him peace, when there were five nights left in Dhu'l-Qada and we assumed that we must be setting out for hajj. When we got near to Makka, the Messenger of Allah, may Allah bless him and grant him peace, told everyone that did not have a sacrificial animal with them to leave ihram after they had done tawaf of the House and sa’i between Safa and Marwa." A'isha added, "We were sent some beef on the day of sacrifice. I asked what it was and they said that the Messenger of Allah, may Allah bless him and grant him peace, had sacrificed for his wives." Yahya ibn Said said, "I mentioned this hadith to Qasim ibn Muhammad and he said, 'She has given you the complete hadith, by Allah.' "
See B31-Hadith-38 & B36-Hadith-67 for comment on this Hadith.
H59-Hadith-499 (Additional)
Yahya related to me from Malik from Yahya ibn Said from Amra bint Abd ar-Rahman that Aisha, the wife of the Prophet, may Allah bless him and grant him peace, said, "It has not been a long time for me and I have not forgotten. A thief's hand is cut off for a quarter of a dinar and upwards."
See D12-Hadith-246 for comment on this Hadith.
H60-Hadith-500 (Additional)
Yahya related to me from Malik from Yahya ibn Said from Bushayr ibn Yasar, the mawla of the Bani Haritha, that Suwayd ibn an-Numan told him that he went with the Messenger of Allah, may Allah bless him and grant him peace, on the expedition to Khaybar. When they reached as-Suhba, which was near Khaybar, the Messenger of Allah, may Allah bless him and grant him peace, stopped and prayed asr. He asked for provisions but only parched barley was brought, so he asked for it to be moistened. The Messenger of Allah, may Allah bless him and grant him peace, ate and the people ate with him. Then he got up to do maghrib and rinsed his mouth out and they rinsed out theirs. Then he prayed without doing wudu.
See A37-Hadith-170 for comment on this Hadith.
H61-Hadith-511 (Additional)
Malik related to me that Yahya ibn Said said, "I heard Abu'l-Hubab Said ibn Yasar say that he heard Abu Hurayra say that he heard the Messenger of Allah, may Allah bless him and grant him peace, say, 'I was ordered to a town which will eat up towns. They used to say, 'Yathrib,' but it is Madina. It removes the bad people like the blacksmith's furnace removes impurities from the iron.' "
See C5-Hadith-16 & G79-Hadith-85 for comment on this Hadith.
H62-Hadith-512 (Additional)
Yahya related to me from Malik from Yahya ibn Said that Abu Salama ibn Abd ar-Rahman said, "I heard Abu Qatada ibn Ribiyy say that he heard the Messenger of Allah, may Allah bless him and grant him peace, say, 'The good dream is from Allah, and the bad dream is from shaytan. When you see what you dislike, spit to your left side three times when you wake up, and seek refuge with Allah from its evil. It will not harm you then, Allah willing.' " Abu Salama said, "I would see dreams which weighed on me more heavily than a mountain. When I heard this hadith, I was not concerned about it."
See G87-Hadith-121 for comment on this Hadith.
H63-Hadith-517 (Additional)
Yahya related to me from Malik from Yazid ibn Abdullah ibn Qusayt from Muhammad ibn Abd ar-Rahman ibn Thawban from his mother that A'isha, the wife of the Prophet, said that the Messenger of Allah, may Allah bless him and grant him peace, ordered that the skins of carrion be used after being tanned.
See G97-Hadith-182 for comment on this Hadith.
H64-Hadith-518 (Additional)
Malik related to me from Yazid ibn Khusayfa that as-Saib ibn Yazid informed him that he heard Sufyan ibn Abi Zuhayr who was from the Azd Shanua tribe and among the companions of the Messenger of Allah, may Allah bless him and grant him peace, speaking with some people who were with him at the door of the mosque. He said, "I heard the Messenger of Allah, may Allah bless him and grant him peace, say, 'If anyone acquires a dog which he does not use as a sheepdog or for hunting, a qirat will be deducted from the reward of his good deeds each day.' " He was asked, "Did you hear this from the Messenger of Allah, may Allah bless him and grant him peace?" He said, "Yes, by the Lord of this mosque."
See G104-Hadith-256 for comment on this Hadith.
H65-Hadith-522 (Additional)
Yahya related to me from Malik from Abu Bakr ibn Umar that Said ibn Yasar said, ''I was travelling with Abdullah ibn Umar on the road to Makka, and fearing that it was nearly dawn. I dismounted and prayed witr. Abdullah said, 'Is there not a model for you in the Messenger of Allah, may Allah bless him and grant him peace?' I said, 'Of course, by Allah!' He said, 'The Messenger of Allah, may Allah bless him and grant him peace, used to pray witr on his camel.'
See A79-Hadith-400 & A97-Hadith-503 for comment on this Hadith.
H66-Hadith-524 (Additional)
Yahya related to me from Malik from Abu Bakr ibn Nafi from his father Nafi from ibn Umar that the Messenger of Allah, may Allah bless him and grant him peace, ordered the moustache to be trimmed & the beard to be left.
See C25-Hadith-138 & C58-Hadith-419 for comment on this Hadith.
Al-Hamdu Lillah
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I-Booklet of Jehad (23 Ahadith)
I1-Hadith-2 (Jehad)
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, entered Makka, in the Year of Victory, wearing a helmet, and when he took it off a man came to him and said, "Messenger of Allah, Ibn Khatl is clinging to the covers of the Kaba,'' and the Messenger of Allah, may Allah bless him and grant him peace, said, "Kill him." Malik commented, "The Messenger of Allah, may Allah bless him and grant him peace, was not in ihram at the time, and Allah knows best."
The Prophet PBUH did make whatever preparation was necessary and feasible to face the enemy with caliber and Ahadith brought here convey that all that is necessary to face a war in a given situation must be taken-up well as the Islamic concept of Tawakkul (trust in Allah) is that you do whatever you can to the utmost limit of your strength and then ask Allah to help; this is in accordance to Surah Anfaal-60; note that Ibn-Khatl was among the very few men that were killed as an exception on the day of the conquest of Makkah as general amnesty had been announced by the Prophet (PBUH) on that day; Ibn-Khatl used to abuse the Prophet (PBUH) and appreciated verses of poetry that spread that abuse and that is why Ulama have said that such ill-wishers of Islam who openly abuse the Prophet (PBUH) would not be treated by tolerance.
I2-Hadith-117 (Jehad)
Yahya related to me from Malik from Ishaq ibn Abdullah ibn Abi Talha that Anas ibn Malik had said that when the Messenger of Allah, may Allah bless him and grant him peace, went to Quba, he visited Umm Haram bint Milhan and she fed him. Umm Haram was the wife of Ubada ibn as-Samit. One day the Messenger of Allah, may Allah bless him and grant him peace, had called on her and she had fed him, and sat down to delouse his hair. The Messenger of Allah, may Allah bless him and grant him peace, had dozed and woke up smiling. Umm Haram said, "What is making you smile, Messenger of Allah?" He said, "Some of my community were presented to me, raiding in the way of Allah. They were riding in the middle of the sea, kings on thrones, or like kings on thrones." (Ishaq wasn't sure). She said, "O Messenger of Allah! Ask Allah to put me among them!" So he had made a dua for her, and put his head down and slept. Then he had woken up smiling, and she said to him, "Messenger of Allah, why are you smiling?" He said, "Some of my community were presented to me, raiding in the way of Allah. They were kings on thrones or like kings on thrones," as he had said in the first one. She said, "O Messenger of Allah! Ask Allah to put me among them!" He said, "You are among the first." Ishaq added, "She travelled on the sea in the time of Muawiya, and when she landed, she was thrown from her mount and killed."
The message of the narration is that the Prophet (PBUH) due to his dream told her that there was going to be Jehad by the sea and that happened when Muslims invaded Cyprus by the sea-route as he told her and she was among the few women that attended that war; she could not attend the second war by the sea that was the attack at Constantinople (Istanbul, the largest city of Turkey though it was not conquered at that time) that the Prophet (PBUH) had seen in the continuation of his dream as when they came to land at the war of Cyprus, she fell from the animal she was riding and attained Shahadat.
I3-Hadith-141 (Jehad)
Yahya related to me from Malik from Thawr ibn Zayd ad-Dili from Abu'l-Ghayth Salim, the mawla of ibn Muti that Abu Hurayra said, "We went out with the Messenger of Allah, may Allah bless him and grant him peace, in the year of Khaybar. We did not capture any gold or silver except for personal effects, clothes, and baggage. Rifaa ibn Zayd presented a black slave boy to the Messenger of Allah, may Allah bless him and grant him peace, whose name was Midam. The Messenger of Allah, may Allah bless him and grant him peace, made for Wadi'l-Qura, and when he arrived there, Midam was unsaddling the camel of the Messenger of Allah, may Allah bless him and grant him peace, when a stray arrow struck and killed him. The people said, 'Good luck to him! The Garden!' The Messenger of Allah said, 'No! By He in whose hand my self is! The cloak which he took from the spoils on the Day of Khaybar before they were distributed will blaze with fire on him.' When the people heard that, a man brought a sandal-strap or two sandal-straps to the Messenger of Allah, may Allah bless him and grant him peace. The Messenger of Allah, may Allah bless him and grant him peace, said, 'A sandal-strap or two sandal-straps of fire!'
ULAMA have mentioned that the spoils of wars were not allowed to use before the Prophet (PBUH) and so this was one of the unique features of Muslims that they were and are allowed to use the spoils got from wars; note that a person could only use anything of the spoils when allotted to him clearly by the commander at authority and before that or without that, its usage was extremely wrong as the Hadith clarifies.
14-Hadith-149 (Jehad)
Yahya related to me from Malik from Humayd at-Tawil from Anas ibn Malik that when the Messenger of Allah, may Allah bless him and grant him peace, went out to Khaybar, he arrived there at night, and when he came upon a people by night, he did not attack until morning. In the morning, the jews came out with their spades and baskets. When they saw him, they said, "Muhammad! By Allah, Muhammad and his army!" The Messenger of Allah, may Allah bless him and grant him peace, said "Allah is greatest! Khaybar is destroyed. When we come to a people, it is an evil morning for those who have been warned."
Note that though it is allowed where necessary going by the martial tactic to attack at the night yet the Prophet (PBUH) did wait till morning at Khaybar where he saw that it would not be much profitable to attack at the night and innocent people might become target unintentionally; it is interesting to note that the people at Khaybar did not even know till the morning that the Prophet (PBUH) had come near their forts at that night to attack and when they were going to works as routine in the morning then they came to know of it; the Prophet (PBUH) remarked at this carefree attitude that Khaybar is ruined due to our unexpected arrival that had made these people awe-struck.
I5-Hadith-166 (Jehad)
Yahya related to me from Malik from Zayd ibn Aslam that Jabir ibn Abdullah al-Ansari said, "We went out with the Messenger of Allah, may Allah bless him and grant him peace, in the raid on the Banu Anmar tribe." Jabir said, "I was resting under a tree when the Messenger of Allah, may Allah bless him and grant him peace, came. I said, 'Messenger of Allah; come to the shade.' So the Messenger of Allah, may Allah bless him and grant him peace, sat down, and I stood up and went to a sack of ours. I looked in it for something and found a small cucumber and broke it. Then I brought it to the Messenger of Allah, may Allah bless him and grant him peace. He said, 'From where did you get this?' I said, 'We brought it from Madina, Messenger of Allah.' " Jabir continued, "We had a friend of ours with us whom we used to equip to go out to guard our mounts. I gave him what was necessary and then he turned about to go to the mounts and he was wearing two threadbare cloaks of his. The Messenger of Allah, may Allah bless him and grant him peace, looked at him and said, 'Does he have two garments other than these?' I said, 'Yes, Messenger of Allah. He has two garments in the bag.' I gave them to him. He said, 'Let him go and put them on.' I let him go to put them on. As he turned to go, the Messenger of Allah, may Allah bless him and grant him peace, exclaimed, 'May Allah strike his neck. Isn't that better for him?' That man said (taking him literally), 'O Messenger of Allah, (do you mean) in the way of Allah?.' The Messenger of Allah, may Allah bless him and grant him peace, said, 'In the way of Allah.' " Jabir (then) added, "The man was killed in the way of Allah."
Note that whatever is available, that must be presented to the honorable guest that happens to visit; to wear torn or insufficient clothes is not the symbol of piety but to wear clean clothes that are not much expensive, living within necessities, is the symbol of that; the Prophet PBUH also gave the poor man good tidings of Shahadat that soothed him and that he achieved soon; Al-Hamdu Lillah.
I6-Hadith-167 (Jehad)
Yahya related to me from Malik from Zayd ibn Aslam from his father that the Messenger of Allah, may Allah bless him and grant him peace, was on one of his journeys, and one night Umar ibn al-Khattab, who was travelling with him, asked him about something, but he did not answer him. He asked him again, but he did not answer him. Then he asked him again, and again he did not answer him. Umar said, "May your mother be bereaved of you, Umar. Three times you have importuned the Messenger of Allah, may Allah bless him and grant him peace, with a question and he has not answered you at all." Umar continued, "I got my camel moving until, when I was in front of the people, I feared that a piece of Qur'an was being sent down about me. It was not long before I heard a crier calling for me, and I said that I feared that a piece of Qur'an had been sent down about me." He continued, "I came to the Messenger of Allah, may Allah bless him and grant him peace, and said, 'Peace be upon you' to him, and he said, 'A sura has been sent down to me this night that is more beloved to me than anything on which the sun rises.' Then he recited al-Fath (Sura 48).
AL-FATH descended to comfort Muslims on the treaty of Hudaybia that it seems in text against Muslims yet in actual, it is in favor of Muslims; time ahead showed that this treaty proved high blessing of Allah to Muslims who were able to convey the message of Islam to all the known world of the time due to peace accorded by this treaty; the Surah also indicated the conquest of Khyber; the narration here tells that when a knowledgeable person does not answer a question, that does not mean his dislike to questions as he might have other of valid reasons to keep silent on some given issue; Al-Hamdu Lillah.
I7-Hadith-212 (Jehad)
Yahya related to me from Malik from Nafi that Abdullah ibn Umar said that the Messenger of Allah, may Allah bless him and grant him peace, forbade travelling with a Qur'an in the land of the enemy. Malik commented, "That is out of fear that the enemy will get hold of it."
If there is danger that the enemy would show disrespect to the Holy Book Quran, it is not allowed to take its copy at the land of enemy with the travel’s luggage; nowadays, as there is no such danger, the Muslim person travelling anywhere might keep it available for reading, study & guidance; Al-Hamdu Lillah.
I8-Hadith-213 (Jehad)
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, sent a raiding party which included Abdullah ibn Umar near Najd. They plundered many camels and their portions were twelve or eleven camels each. They divided it up camel by camel.
The age of adulthood for a boy is 15 years except when some clear feature tells that he has come to adolescence before that age; as there is share in the booty for all fighters, Abdullah ibn Umar (RA) also got his share in the camels that they got from that Jehad from the commander (who only is liable to distribute it and then only use of it is allowed); note that it is allowed to attack the enemy if there is genuine danger from it and the resources are available to fight it well; there are five pre-requisites for the inititative to Jehad; one is that Muslims have conveyed the Islamic Teachings well to the enemy; second is to take-up Jehad under a compatible commander appointed by the Ameer or accepted in general by Muslim persons; third is each of the warrior himself is such Muslim who avoids all major sins with commitment to Islam; fourth is Muslim warriors have necessary physical strength in weaponry that is able to match the enemy’s force in arms with caliber; fifth is that the enemy has not only rejected Islam but also the offer to make a respectable pact with Muslims; these five are necessary requirement for attack on the enemy yet Jehad in defence has to see no conditions except to defend the Islamic Teachings well; all good Muslims must fight that defensive Jehad with as much caliber as possible at the time and at the place they are challenged; Al-Hamdu Lillah.
I9-Hadith-215 (Jehad)
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, "Blessing is in the forelocks of horses until the Day of Rising."
By this Hadith, Ulama have reasoned that Jehad has to continue in some form till the last day of the world or till very near to that time; note that the most prominent use of horses at that time was for the war and these words also signify the high value of Jehad as other Ahadith have pointed out too; but now the initiation of Jehad is not much of an option for Muslims and its better to refrain from that though defensive Jehad has to be taken-up when and where necessary even in the absence of the compatible commander and even with meager equipment to combat; Al-Hamdu Lillah.
I10-Hadith-216 (Jehad)
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, held a race between horses which had been made frail in shape by training (that are named as Mudammar making them better for Jehad), from al-Hafya to Thaniyatul-Wada. He held a race between horses which had not been made frail from the Thaniya (a mountain pass near Madina) to the mosque of the Banu Zurayq. Abdullah ibn Umar was among those who raced them.
MUDAMMAR horses were those that were put on specific diet especially for some cause like Jehad or for sale for it to keep them in shape; these horses were stronger in facing trials than other horses and their race was held for 6 miles space while those that were not Mudammar, their race was held for 1 mile space; between the respective places named; note that prizes even might be given in achievements at those entertaining feats in which there is some display of manly features that expresses some awe to the enemy; Islam does not appreciate such competitive sports that might lead to useless tussle among men because competition is not commendable according to its teachings except in the matters of Akhirat; also such deadly sports that might lead to sudden death in the name of daring entertainment; also such unworthy sports that might lead to waste of time being clash to earn money, fame, impression on women and useless records in the game; also such unscrupulous sports that might lead to putting wounds on animals that might even kill them; also such grave sports that might lead to having long-standing grudges ahead among the participants; these all certainly are bad and these all must be avoided by good Muslims as much as possible.
I11-Hadith-227 (Jehad)
Yahya related to me from Malik from Nafi from Abdullah ibn Umar that when the Messenger of Allah, may Allah bless him and grant him peace, returned from a military expedition or a hajj or an umra, he used to say three takbirs on every elevated part of the land, and then he used to say, "There is no god but Allah, alone, without partner. To Him belongs the Kingdom and to Him belongs the praise and He has power over everything. Returning, making tawba, serving, prostrating, praising our Lord. Allah has promised truly and given His slave victory and defeated the tribes alone."
The Hadith tells about the recitation of the Prophet (PBUH) that was in the praise of Allah at uneven places to mark the point that whatever trouble we face treading the pathway of Islam we would bear it keeping the attention towards Allah only; successes upon the unbelievers would not make us leave humbleness as we know that the True Lord is Allah only and not our power but His Will is providing us these high successes; Al-Hamdu Lillah.
I12-Hadith-301 (Jehad)
Yahya related to me from Malik from Abdullah ibn Abdullah ibn Jabir ibn Atik that Atik ibn al-Harith, the grandfather of Abdullah ibn Abdullah ibn Jabir on his mother's side, told him that Jabir ibn Atik had told him that the Messenger of Allah, may Allah bless him and grant him peace, came to visit Abdullah ibn Thabit and found him in his death-throes. He called to him but he did not reply. The Messenger of Allah, may Allah bless him and grant him peace, said, "We belong to Allah, and to Him we are returning," and added, "You are being taken from us, Abu'r-Rabi.'' The women cried out and wept, and Jabir began to silence them. The Messenger of Allah, may Allah bless him and grant him peace, said, "Leave them, and when the necessary time comes, none of the women should cry." They said, "Messenger of Allah, what is the necessary time?", and he replied, "When he dies." The dying man's daughter said, "By Allah, I hope that you will be a martyr, for you have completed your preparations for battle," and the Messenger of Allah, may Allah bless him and grant him peace, said, "Allah has made his reward fall according to his intention. What do you consider dying a martyr to be?" They said, "Death in the way of Allah." The Messenger of Allah, may Allah bless him and grant him peace, said, "There are seven kinds of martyr other than those killed in the way of Allah. Someone who is killed by the plague is a martyr, someone who drowns is a martyr, someone who dies of pleurisy is a martyr, someone who dies of a disease of the belly is a martyr, someone who dies by fire is a martyr, someone who dies under a falling building is a martyr and a woman who dies in childbirth is a martyr."
There are five persons mentioned at other Hadith as Shaheed (it does not include death by pleurisy and death in childbirth); note that the actual Shaheed (one who gives life fighting in the way of Allah) is the one that is killed by the enemy while fighting Jehad in the way of Allah yet the others are said to be Shaheed in Hukm; this means that they would get the good-returns of Shaheed without getting the status of Shaheed who might face death without any warning at combat with the enemy and this is where others are like him as they face a sudden death so they are like Shaheed due to similarity in one or two things; note that even when they die a sudden death, there is a necessary condition for them to get good returns like the Shaheed; that is that such persons must be practicing Muslims as the Islamic teachings tell clearly that even in tough illness where the person is incapable to do the good deeds he normally did at health, he would get the same amount of good returns as he used to get when totally capable; so for these persons who are practicing Muslims always ready to meet Allah, the True Lord, and then receive sudden death that ends their lives much before expectation, they only would be Shaheed in ruling and would get good returns accordingly.
I13-Hadith-345 (Jehad)
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 "Someone who does jehad in the way of Allah is like someone who fasts and prays constantly and who does not slacken from his prayer and fasting until he returns."
Islam places a high value on all the three attitudes that Muslims have to take in the dealing with non-Mulsims; the first is to call them towards Islam by Tabligh i.e. clear presentation of Islamic Teachings in the best way possible; if they do not accept Islam after such clear presentation giving them ample time for thoughtful musing then the second is to make some respectable pact with them that refrains them from challenging the Islamic Values; if they do not take this second option too rejecting it plainly without leaving any space for their acceptance of Islam or without opting for any decent reconciliation with Muslims posing threat to their Islamic way of life clearly then Muslims have no option but to challenge them openly for combat in the command of a courageous commander; this is the holy war that is named Jehad in Islamic Teachings that has to be taken-up to execute the punishment for the rebellious attitude against Allah and it is not to force them to accept Islam; it has high merits as mentioned here; the Muslims challenge those by force who do not accept Allah as the True Lord because they are the force of Allah on earth; note that who still do comply to any of the first two options after the combat to accept Islam or to pay Jizyah taking up an agreement now are to be left on their own; they would live in accordance with their belief and their way of life under the Muslims’ protection if they pay Jizyah though they would be called towards Islam time and again; even without Jizyah, a respectable pact with them is worthy to consider.
I14-Hadith-346 (Jehad)
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, " If solely for jihad and due to trust in Allah’s promise that brings a Mujahid out of his house, Allah guarantees him whoever makes jihad in His way either the Garden or a safe return to his home with whatever he has obtained of reward or booty."
It is important to note that all the big decisions that have taken place in the history of mankind have been written by the blood of the strong or by the tears of the weak when they were in the making; whenever these flowed in the cause of Islam, decision in favor of the rise of Muslims did come from Allah; there is an Hadith that tells words to effect that the blood and the tears that flow in the path of Allah, both are barriers against the fire of hell and this Hadith is complementary to it; we must challenge those even with force where necessary who do not want us Muslims to live by Islam taking it as a complete code of life but only a religion and must answer them with some strength at peace or at war whatever it takes having attention towards Allah only; we also must shed our tears in repentance having attention towards Allah only due to the low status Muslims have come to in the present times by our uncaring attitude for the defense of Islam.
I15-Hadith-347 (Jehad)
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, "By He in whose hand my self is! I would like to fight in the way of Allah and be killed, then be brought to life again so I could be killed, and then be brought to life again so I could be killed." Abu Hurayra said three times, "I testify to it by Allah!"
This tells that even a Messenger of Allah might be killed at the battle-field if Allah wills; this also tells that Jehad has amazingly high returns; the good Muslim must intend to fight and die for Islam if the situation does ask for it; Al-Hamdu Lillah.
I16-Hadith-348 (Jehad)
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, "Allah blesses two men (that fight each other). Though one of them kills the other, each of them would enter the Jannah; one that fought in the way of Allah is killed but then (after a time) Allah turns (with mercy) to that killer (when he repents truly) and so he fights (in the way of Allah) and also becomes a martyr."
These two men mentioned here are those that fought each other, one a Muslim and the other an infidel; the latter killed the Muslim then but afterwards he became a good Muslim repenting on his past life and did righteous deeds with the True Belief; Allah does accept such repentance and so both are liable to enter Jannah; Al-Hamdu Lillah.
I17-Hadith-349 (Jehad)
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, "By He in whose hand my self is! None of you is wounded in the way of Allah - and Allah knows best who is wounded in His Way - but that when the Day of Rising comes, blood will gush forth from his wound. It will be the colour of blood, but its scent will be that of musk."
This Hadith tells us that when some deed is taken up for the freedom to take-up righteous actions then that is most praiseworthy and Muslims must assist such persons who commit to that for sure; these are the warriors in the path of Allah who fight to keep Muslims at liberty to practice Islamic Values as they will; note that Jehad against the challenging enemy if it becomes necessary and Muslims have enough strength to take it up leads to the high blessing from Allah as it ensures ease in living at Islam for all Muslims that leads them to the true peace in life; Al-Hamdu Lillah.
I18-Hadith-421 (Jehad)
Yahya related to me from Malik from Abu'n Nadr, the mawla of Umar ibn Ubaydullah, that Abu Murra, the mawla of Aqil ibn Abi Talib, told him that he had heard Umm Hani bint Abi Talib say, "I went to the Messenger of Allah, may Allah bless him and grant him peace, in the year of the conquest and found him doing ghusl while his daughter Fatima, was screening him with a garment. I said to him, 'Peace be upon you' and he said, 'Who is that?' I replied, 'Umm Hani bint Abi Talib,' and he said, 'Welcome, Umm Hani!' When he had finished his ghusl, he stood and prayed eight rakas, covering himself with one garment, and then came away. I said, 'Messenger of Allah, the son of my mother, Ali, says that he is determined to kill so-and-so, son of Hubayra, a man I have placed under my protection.' The Messenger of Allah, may Allah bless him and grant him peace, said, 'We give protection to whoever you have given protection to, Umm Hani.' " Umm Hani related that this incident happened (at Chasht) in the morning.
The Prophet (PBUH), while he was having a bath at the time of Chaasht at Makkah presumably with some necessary cloth on and the screen that Sayyidah Fatima held for him seems to have been managed by tying one end of the long sheet of cloth to some post and taking the other by hands keeping the back towards him; Umm-Hani, the first cousin of the Prophet (PBUH) who was a Na-Mehram to the Prophet PBUH, came for a visit at that time and neither he needed to tell her to wait outside (in fact he said Marhaba that means welcome) nor Umm-Hani felt such need; such strong positive attitude was present to deal with the opposite gender without any negative thought whatsoever at that time; though in the environment we live today, avoidance of such situation is not only better but obligatory due to “Sadd-Zarae’’ (stopping of means that might lead to shameful acts); this narration also does point-out how much we have to learn today in this respect; note that Muslim women might give shelter to a person that is of the enemy but it is necessary for her (like all other Muslims that give protection to any person of the enemy) to get the approval of the commander or the Amir of the place for this step she has taken who might accept the shelter given by her or reject that if he sees that this protection seems totally harmful to Muslims in general.
I19-Hadith-486 (Jehad)
Yahya related to me from Malik from Wahb ibn Kaysan that Jabir ibn Abdullah said, "The Messenger of Allah, may Allah bless him and grant him peace, sent a delegation to the coast. Abu Ubayda ibn al-Jarrah was in command of them. There were 300 people and I was among them. We went out until we had gone part of the way and our provisions were finished. Abu Ubayda ordered that the provisions of the army be gathered up and they amounted to two containers of dates. He used to give us a little provision from it each day until it was finished, and we used to have only a single date each. I said, 'What use is one date?' He said, 'We will certainly feel its loss when they are finished.' " Jabir continued, "Then we reached the sea and there was a fish like a small mountain. The army ate from it for eighteen nights. Then Abu Ubayda ordered two ribs from it to be set up. Then he commanded that a camel be ridden underneath them and it did not touch them."
This Hadith tells about the trying times of hunger that Sahaba had faced and has the message in it that success in good tasks does ask for sacrifice; note that it is not only allowed to see to the fulfillment of necessities at the worldly life but obligatory as Mehrumi (state of deprivation of necessities) is not appreciated by Islam; also note that Islam does not appreciate keeping such wealth too that is uselessly kept without any care for the needy; so living at necessities in this world is the best status to live upon (and the Prophet PBUH took up this status by choice and asked his Sahaba too to take it up for higher status in Islam so for all of Muslims this one is the most excellent); next comes living comparatively better with some savings and then comes living wealthy caring about the needy by Zakah and also by Sadaqa as much as possible; both of these being allowed too yet at lesser degree of virtue than the status of living at necessities; Al-Hamdu Lillah.
I20-Hadith-504 (Jehad)
Yahya related to me from Malik from Yahya ibn Said from Muhammad ibn Yahya ibn Habban from Ibn Abi Amra that Zayd ibn Khalid al-Juhani said, "A man died on the day of Khyber, and they mentioned him to the Messenger of Allah, may Allah bless him and grant him peace." Zayd claimed that the Messenger of Allah, may Allah bless him and grant him peace, said, "You pray over your companion." (i.e. he would not pray himself). The people's faces dropped at that. Zayd claimed that the Messenger of Allah, may Allah bless him and grant him peace, said, "Your companion stole from the spoils taken in the way of Allah." Zayd said, "So we opened up his baggage and found some Jews' beads worth about two dirhams."
Islam disallowed to take anything from the spoils of war after winning it before the commander distributes it; then only its custody is valid; that is why even slaves, men or women, could not become the property of anyone unless distributed by the Commander or the Ameer; the matter is so much worthy of care that the Prophet (PBUH) ordered the discard of the food being cooked from the spoils before distribution as eating from it would have caused injustice to all the attendants at war collectively.
I21-Hadith-506 (Jehad)
Yahya related to me from Malik from Yahya ibn Said from Abu Salih as-Samman from Abu Hurayra that the Messenger of Allah, may Allah bless him and grant him peace, said, "Had I not been concerned for my community, I would have liked never to stay behind a raiding party going out in the way of Allah. However, I do not find the means to carry them to it, nor do they find anything on which to ride out and it is grievous for them that they should stay behind me. I would like to fight in the way of Allah and be killed, then brought to life so I could be killed and then brought to life so I could be killed."
JEHAD is virtuous yet Muslims warriors have to take care that they do not kill innocent persons; if there is very high probability to this, Jehad in attack is better to avoid remaining most cautious of the enemy; if the enemy attacks then every man has to fight it up-to his total capability; Jehad does not represent any personal motives but it actually is a manner to punish those people who after getting clearly the message of Islam, the collection of commands of Allah, reject it; Muslim Warriors put this punishment to them because they are the appointed force of Allah in the world; this attitude is not to impose the viewpoint of Islam on others as when and where it becomes clear that the mischievous people that have been presented the Islamic Teachings clearly would not accept it and in addition, would not make a respectable pact of peace with Muslims that is highly preferable according to Islam rather than making a war, then Muslims have to take action ultimately for their punishment challenging them openly clarifying that Muslims are commanded to fight those who are a threat to the Islamic Way of Life in the world being the appointed force of Allah upon the Earth; note that the basic stance of Muslims for the relationship towards all that are not Muslims is of Neutrality; the Muslims have to ask them to come towards the Belief in Allah and to put His Commands only into practice with time; the stance ahead depends on the response they give to this Tabligh; see also I8-Hadith-213; Al-Hamdu Lillah.
I22-Hadith-507 (Jehad)
Yahya related to me from Malik from Yahya ibn Said from Said al-Maqburi from Abdullah ibn Abi Qatada that his father had said that a man came to the Messenger of Allah, may Allah bless him and grant him peace, and said, "O Messenger of Allah! If I am killed in the way of Allah, expectant for reward, sincere, advancing, and not retreating, will Allah pardon my faults?" The Messenger of Allah, may Allah bless him and grant him peace, said, "Yes." When the man turned away, the Messenger of Allah, may Allah bless him and grant him peace, called him - or commanded him and he was called to him. The Messenger of Allah, may Allah bless him and grant him peace, said to him, "What did you say?" He repeated his words to him, and the Prophet, may Allah bless him and grant him peace, said to him, "Yes, except for the debt. Jibril said that to me."
Good deeds eliminate the bad deeds and to achieve Shahadat is one of the most virtuous things; however it does not write-off debts unless the creditor relaxes it to him by his own will; the notable thing here is that besides the Holy Book Quran, the Prophet PBUH received guidance to practical issues and this tells clearly that the Sunnah of the Prophet PBUH is the second source of getting the Islamic Commands; Al-Hamdu Lillah.
I23-Hadith-508 (Jehad)
Yahya related to me from Malik from Yahya ibn Said from Amr ibn Kathir ibn Aflah from Abu Muhammad, the mawla of Abu Qatada that Abu Qatada ibn Ribi said, "We went out with the Messenger of Allah, may Allah bless him and grant him peace, in the year of Hunayn. When the armies met, the Muslims were put in disarray. I saw a man from the idol worshippers who had got the better of one of the Muslims, so I circled round and came up behind him, and struck him with a sword on his shoulder-blade. He turned to me and grabbed me so hard that I felt the smell of death in it. Then death overcame him, and he let go of me." He continued, "I met Umar ibn al-Khattab and said to him, 'What's going on with the people?' He replied, 'The Command of Allah.' Then the people took hold of the battle and the Messenger of Allah, may Allah bless him and grant him peace, said, 'Whoever has killed one of the dead and can prove it, can strip him of his personal effects.' I stood up and said, 'Who will testify for me?' and then I sat down. The Messenger of Allah repeated, 'Whoever has killed one of the dead and can prove it, can strip him of his personal effects.' I stood up and said, 'Who will testify for me?' then I sat down. Then he repeated his statement a third time, so I stood up, and the Messenger of Allah, may Allah bless him and grant him peace, said, 'What's the matter with you, Abu Qatada?' So I related my story to him. A man said, 'He has spoken the truth, Messenger of Allah. I have the effects of that slain person with me, so give him compensation for it, Messenger of Allah.' Abu Bakr said, 'No, by Allah! He did not intend that one of the lions of Allah should fight for Allah and His Messenger and then give you his spoils.' The Messenger of Allah, may Allah bless him and grant him peace, said, 'He has spoken the truth, hand it over to him.' He gave it to me, and I sold the breast-plate and I bought a garden in the area of the Banu Salima with the money. It was my first property that I acquired it in Islam."
The commander or the Ameer has the authority to decide how to distribute the spoils of war that has been won; to buy resources that do well for the sustenance is fine though they must better be up-to necessity; the narration here also tells us that the righteous person (especially if he has some good authority) must stand for the person who needs to get his rightful asset but has not got enough strength to get it; it also guides those who do get custody of something that actually belongs to others that they must provide it to them in safe & sound condition; Al-Hamdu Lillah.
Completed “Comments on MUWATTA’ Ahadith”
at Monday 16th of January 2017; near to 10 AM
Muhammad Saleem Dada
Al-Hamdu Lillah