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46- BOOK ON GOOD MANNERS (76 topics)
TOPIC 1-Response to sneeze
(2745)-Sayyidina Ali (RA) reported that Allah’s Messenger (PBUH) said, “A Muslim has six rights over a Muslim . (They are) when they meet, he should offer Salaam to him. If he invites him, he should accept his invitation. When he sneezes and says al-Hamdulillah (Praise be to Allah) he must say yarhamak-Allah (May Allah have mercy on you). He visits him if he is sick; follows his funeral when he dies. And, likes for him what he likes for himself.” [Ibn e Majah 1433, Ahmed 673]
(2746)-Sayyidina Abu Huraira (RA) reported that Allah’s Messenger (PBUH) said, “A Believer has six rights over a Believer. (They are) he visits him when he is sick, he attends his final rites when he dies, he accepts his invitation when he invites him, he offers him salaam when they meet, when he sneezes and says al-Hamdu-Lillah (all praise is for Allah) he says yarhamak-Allah (May Allah bless you) and he wishes him well both in his presence and in his absence.” [Nasai 1934]
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From here we have the booklet on good manners and as we have seen at the previous booklet of General Behavior too, the point to note here is that Islam is very particular towards gentleness. And presented here in plain words is that the True Muslim is that who likes the same for his Muslim brother that he likes for himself (and in the other Hadith this same remark is presented with some change in words); these both Ahadith are similar in narration. Ahadith here mention six things as rights of Muslims over other Muslims; these all actually are DUA to Allah for each other as at all times mentioned here, asking for virtuous features for each other, is necessary. Please note that I, MSD, intend to put some answers for the defense of the Prophet (PBUH) here as there are such men today among disbelievers who search very hard for some negative aspects in that great man Muhammad (PBUH), the last Messenger of Allah; these ill-wishers of Islam use fibs to charge him and insha Allah, I, MSD, would put defense against all such fibs by which they charge Muhammad PBUH, the last Messenger of Allah. The first of these false charges based on fibs upon Muhammad PBUH is that he was bewitched and he might or might not be aware of this condition that he was suffering from; note that if that would have been the case, the events that he foretold would never have occurred yet everything happened and is happening as he has foretold; the most amazing thing is that at AHZAAB when Muslims were under the very serious threat of being eliminated totally, he told them that they are going to conquer both the Roman Empire and the Persian Empire very soon; these were the most powerful states of those times; this happened in few years of his passing away from the world (see H-2223); Al-Hamdu Lillah. The second of these false charges based on fibs is that he was ready to kill his opponents so he was an intolerant Killer; what a fib. There are many events that refute this foolish charge but taking the best of them that is the final answer to it, is the general amnesty that he granted to all the people of Makkah when he conquered it though among them were people who had been extremely cruel to Muslims when they were powerful; they had even tried to kill him and all Muslims without mercy and on the command of Allah, he made HIJRAH (migration) to Madinah with ABU-BAKR (RA) after sending other of his companions there. This foolish charge is mostly based on the event of BANU-QURAIZAH, one of clans of Jews at Madinah, whose power was totally eliminated due to its assistance to the attackers coming from Makkah and from many other places at AHZAAB to end up the impression of Islam. Although the force of disbelievers could not do any harm to Muslims as no hot war could take place yet during this crucial time, the spiteful nature of the Jews of BANU-QURAIZAH came in open clearly; they had signaled the forces of enemy of Islam for their assistance at this most threatening occasion to Muslims. Many of their men-folk were killed and others with women and children were enslaved according to the custom of the day; even if the event is taken as presented by the West, it must remain clear that SA’AD ibn MU’ADH, the reputable man of al-Aws tribe, was nominated by the Jews for the settlement of dispute. Sa'ad had witnessed the Jews cursing the Prophet (PBUH) and Muslims; he knew about the bad intentions they had about Muslims and he had warned them even, that they would pay some day for the conspiracy they intend. He commanded that Banu Qurayzah come out of their fortress and surrender their armour; he then pronounced his verdict that the men capable to fight must be put to the sword, their wealth must be confiscated as war booty; the women and children must be taken as captives. Some sources writing on this event, have given the figure of the men that were killed as 600 to 700 and others have put this figure at 400 or so (respectable TIRMIDHI has presented this figure of 400 at the narration-1588 by an authentic chain of narrators). On hearing this verdict, the Prophet (PBUH) said: "Allah is pleased with your judgment, 0 Sa'ad! And the believers are pleased too. You have surely done your duty"; these Jews were buried in a large grave at Madinah. Note that much of the detail of this account is based on historical sources that do not take much care about how narrations reach them unlike the Compilers of Ahadith. Against these late and uncertain sources, we have the most authentic source, the Holy Book Qur'an, that says ---And those of the people of the Scripture who backed them (the disbelievers) Allah brought them down from their forts and cast terror into their hearts, (so that) a group (of them) you killed, and a group (of them) you made captives. And He caused you to inherit their lands, and their houses, and their riches, and a land which you had not trodden (before). And Allah is Able to do all things (SURAH 33: 26 & 27). The Holy Book Quran does not mention numbers and with conjecture of words or numbers in the judgment in which the Prophet (PBUH) himself was not even involved (except for the acceptance of the arbitrator that Jews had also accepted), nothing adverse against him would be proved in such serious discussion; Al-Hamdu Lillah. The third of these false charges based on fibs is that the Prophet had drunk wine at times; for this, I would keep to saying only that this is the utmost level of absurdity. There is nothing in Ahadith for this as even the Nabdih that he drunk, he took it with care that it had not turn into any intoxicant; it seems that this is not a charge based on some argument but this is mentioned just to make fun; as such, it is something that is totally out of etiquette. The authentic Ahadith depict the Prophet (PBUH) as not only very attractive in physique but also totally brilliant in character; Al-Hamdu Lillah. To such persons who take fibs as charges I, MSD, would say that the disbelievers of the times of the Prophet (PBUH) also took him as a poet, a magician, an insane person etc. and the disbelievers of these current times too are going totally in the same direction; see the Holy Book Quran (25:8, 25:20, 25:31, 34:43, 52:29, 81:22 and many other verses); Al-Hamdu Lillah. The fourth of these false charges based on fibs is about taking SAYEDAH AYESHA (RA) as wife when she was only a child of nine years and taking some of other wives by force in marriage; I, MSD, would answer this insha Allah (by the will of Allah) at the note at narration-2867 that is in the last of this booklet of manners. There are other false charges too that the ill-wishers of Islam base on fibs yet they are such obvious lies that there is not even a small need to answer them; those that are not even among Muslims (but they are truly studious just persons), when they read them or hear them, they do not bother even a little, to give any attention to them. Those people who charge the Prophet (PBUH) falsely by fibs would insha Allah come to the same fate as the disbelievers of the ancient time had seen; note well that the Prophet (PBUH) has great acceptance at the court of Allah and that insha Allah they would see very soon; Al-Hamdu Lillah.
TOPIC 2-What does a sneezer say when he sneezes
(2747)-Nafi reported that a man sneezed in the presence of Sayyidina Ibn Umar (RA) and said, “al Hamdu-Lillah-WAS-Salaamu ala Rasul-Lillah (All praise is for Allah and Salam on the Messenger of Allah).” He said, “I also agree and say al-Hamdu Lillah was-Salaamu ala Rasul-Lillah. But note that at this occasion (when someone sneezes), Allah’s Messenger (PBUH) did not teach us in this way. He taught us to say ‘al Hamdu-Lillah ala kulli haal’ (praise belongs to Allah in all circumstances).”
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TOPIC 3-What is response to the sneezer’s words
(2748)-Sayyidina Abu Musa (RA) reported that the Jews would sneeze in the presence of the Prophet (PBUH) hoping that he would say to them “May Allah have mercy on you.” But he only said, “May Allah guide you and correct you condition.” [Ahmed 23914, Abu Dawud 5031]
(2749)-Saalim ibn Ubayd was with a group of people during a journey. One of them sneezed and said, “As-Salaamu Alaikum (Salam on you).” He responded. “And Salaam be on you and your mother.” He felt bad about it, so Saalim said “Know that I have given the same answer that the Prophet (PBUH) had given to a sneezer who had said, ‘Assalaamu Alaikum’, he had said, ‘On you and on your mother.’ When one of you sneezes, he must say ‘al-Hamdu-Lillahi-Rabb-il-aalamin’ (All praise is for Allah who is the Provider to all worlds) and the response must be ‘yarhamak-Allah’ (May Allah have mercy on you) and then he should say ‘yaghfir-Ullah li wa-lakum’ (May Allah pardon me and you). [Ahmed 973, Ibn e Majah 37151]
(2750)-Sayyidina Abu Ayyub (RA) reported that Allah’s Messenger (PBUH) said, “When one of you sneezes, let him say ‘al-Hamdu-Lillah ala kulli-haal’ (praise belongs to Allah in all circumstances) and let him who responds say ‘Yarhamak-Allah’ (May Allah have mercy on you). The sneezer should reply ‘yahdikumu Allah wa yuslihu balakum’ (May Allah guide you and better your matters).” [Ahmed 23616, Ibn e Majah 3715]
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SAHABA did not like to change words that were taught for some specific occasion by the Prophet (PBUH) when that occasion did arise. Seeing the Ahadith related to sneeze, they tell us that at this occasion the man must praise Allah and those who hear that praise of the sneezer would ask Allah for mercy for the sneezer and the sneezer would then ask Allah for pardon and betterment in state of affairs for himself and his well-wishers. Sneezing makes a person feel comfortable and being something good the sneezer must praise Allah for it. However yawning is indicative of sloth and so the Prophet (PBUH) asked to avoid it as much as possible (see the Hadith just coming ahead i.e. 2756). If a person knows Arabic then he must say the words as specified in Ahadith in Arabic yet in some other language he would use words conveying the same message keeping near to it as much as possible. However, if the sneezer is non-Muslim at presence of Muslims then DUA for him by Muslims must be for his guidance to the Truth and that is the best thing that anyone would do for him.
TOPIC 4-The response to sneezer is wajib
(2751)-Sayyidna Anas ibn Malik reported that two men sneezed in the presense of the Prophet (PBUH) who said, ‘yarhamak-Allah’ to one of them but not to the other. So this man asked, “You prayed for him but not for me, O Messenger of Allah (PBUH).” He said, “He had praised Allah but you did not.” [Ahmed 11962, Bukhari 6221, Muslim 2991, Abu Dawud 5039, Ibn e Majah 3713]
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TOPIC 5-How many times one must respond?
(2752)-Iyas ibn Salamah reported on the authority of his father who said that in his presence a man sneezed in the company of Allah’s Messenger (PBUH). So, he said, YarhamakAllah. When the man sneezed a second time, and the third time, Allah’s Messenger (PBUH) said, “This man has cold.” [Ahmed 16501, Muslim 2993, Bukhari 935, Abu Dawud 5037, Nasai 223]
(2753)-Umar ibn Ishaq ibn Abu-Talhah reported from his mother who from her father that he said that Allah’s Messenger (PBUH) said, “Respond to a sneezer’s Al-Hamdu-Lillah three times. If he sneezes more than that then you may respond or you may not as you like.”[Abu Dawud 5036]
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The response to the sneezer is FARDH-KIFAYAH according to all schools of FIQH though if the sneezer does not say the praise of Allah then of-course there would be no response to it. Also one of the noteworthy points here is that the response to the sneezer is for three times and if he goes on sneezing there is no need for response (except if a person wants to make DUA to Allah for betterment in his adverse condition and that would be by other words than DUA of sneeze) and he should better take some good medical treatment. So there is no response to three kinds of sneezers by specific words of DUA of sneeze; one who sneezes more than thrice, second who does not say the specific words of sneeze at its manifestation and the third who is not a Muslim.
TOPIC 6-Soften voice and conceal face while sneezing
(2754)-Sayyidina Abu Huraira (RA) reported that when the Prophet (PBUH) sneezed, he covered his face with his hand or with his garment and thereby suppressed its sound. [Abu Dawud 5029]
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TOPIC 7-Allah likes sneezing but dislikes yawning
(2755)-Sayyidina Abu Huraira (RA) reported that Allah’s Messenger (PBUH) said, “Sneezing is from Allah and yawning is from the devil. So when one of you yawns, let him put his hand over his mouth but when he says, ‘ah, ah’ the devil laughs from inside his mouth. And Allah likes the sneeze but dislikes yawning.” (The devil laughs from inside his mouth because of his negligence in not placing his hand). [Ahmed 7298, Bukhari 3289, Abu Dawud 5028)
(2756)-Sayyidina Abu Huraira (RA) reported that Allah’s Messenger (PBUH) said, “Indeed, Allah likes sneezing but dislikes yawning. So, when one of you sneezes and says al-Hamdu-Lillah then it is upon every listener to say yarhamuk-Allah. As for yawning, when one of you has the urge to yawn then he must suppress it as best as he can (and when he has to), must not say, ‘hah, hah’, for that is from the devil and he laughs at it.” [Ahmed 7602]
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Sneeze is something that refreshes a person while to yawn is the manifestation of weariness; so the former leads towards betterment in activity and the latter asks towards slack in activity. That is why sneeze becomes uncontrollable while yawning might be avoided by effort and if it does seem to manifest then the person must cover his mouth; he must avoid as much as possible, making of any sound whatsoever as his negligence for that would cause his ill-wishers (including devils) to laugh on his appearance and his manners then.
TOPIC 8-Sneeze during Salah is from the devil
(2757)-Adi ibn Thabit reported from his father who from his grandfather in a marfu form that the sneeze and dozing and yawning during Salah, and menses, vomitting and nose bleeding are from the devil.
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As yawning and dozing during SALAH is manifestation of weariness so it is termed as something that Satan feels pleased with so it must be suppressed as much as possible. Blood of menses and foul matter of Vomit and the pus (or blood) that comes out from nose upon wounds all are signs of filth so they are said to be from Satan who is attracted to filth by nature. However note that sneeze when it comes in SALAH even with all effort to stop it is actually not included in any wrongs; here the meaning is that when a person who knows that he is not able to stop it due to some affliction and then attends JAMA’AH is blameworthy; he must have refrained from JAMA’AH reading the SALAH alone at such situation for the time being. Also note that bleeding by nose or at menses or vomiting (where stopping them is not possible), are not wrong but they do represent some filth to which satan is attracted and the narration points out this attraction by telling that they are from devil; it is not to inform of any commitment to sin. As this narration is one of the weak ones, it is better to take the message in general that is to refrain from filth in all ways possible and to incline towards cleanliness.
TOPIC 9-Makruh to ask someone to get up
(2758)-Sayyidina Ibn Umar (RA) reported that Allah’s Messenger (PBUH) said, “No one of you must have his brother get up from his seat and then sit down there.” [Ahmed 5629, Bukhari 6269, Muslim 2177]
(2759)-Hasan ibn Ali Khallal reported it from Abdur Razzaq, from Ma’mar, from Zuhri, from Saalim, from Ibn Umar (RA) that Allah’s Messenger (PBUH) said, “None of you must remove his brother from his seat and sit down there himself.”
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TOPIC 10-If anyone gets up and departs but then returns
(2760)-Sayyidina Wahb ibn Hudhayfah reported that Allah’s Messenger (PBUH) said, “A man has more right to this seat. If he goes out to attend to his need and returns then he has more right to his seat.” [Ahmed 11282]
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If someone has sat at some good place at an important gathering then it is not appropriate for a person having some authority to advice him to leave his place so that he might sit there himself. Authority is not to suppress the weak but to provide assistance to him in all ways possible; Al-Hamdu Lillah. However, if someone leaves his place due to respect of some pious person and not due to any fear whatsoever then that is no problem. Where rights are equal, the first one to sit at a place is the rightful sitter at the place and even if he leaves the place but has informed the persons around that he would return in no time, he still is the rightful sitter if he returns early. However, if he does not inform about his return soon or remains absent for quite a time, he is no more liable to ask for the place he left. It needs for every one attending a gathering to see to convenience of others and he must do the needed in all ways possible for him without asking others for any sacrifice whatsoever.
TOPIC 11-Makruh to sit b/w two people without permission
(2761)-Sayyidina Abdullah ibn Amr (RA) reported that Allah’s Messenger (PBUH) said, “It is not lawful for a man that he separate two men (and sit between them) without their permission.” [Ahmed 7078, Abu Dawud 4845]
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TOPIC 12-Dislike for sitting in the middle of the circle
(2762)-Abu Mijlaz reported that a man sat in the center of a circle (of men). Hudhaifa (RA) said to him, “He who sits in the centre of a circle is accursed by the tongue of Muhammad or cursed by Allah through the tongue of Muhammad.’ [Abu Dawud 4826]
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There is a Hadith in ABU-DAWUD narrated by Abu-Saeed Khudri (RA) that the Prophet (PBUH) said, "The best gatherings are those in which people make room for one another.” These are etiquettes of sitting in gatherings and as SAHABA used to gather to hear the Prophet (PBUH) at MASJID-NABWI (the mosque of the Prophet PBUH in Madinah), these were told to them so that they take care of each other and do not cause trouble to each other unknowingly. If not given permission, a person must not make space for himself at gatherings penetrating between sitting persons as that would cause uneasiness to them even if they do bear him. He must wait to find space with patience without being trouble to anyone. For the same reason, penetrating into people sitting into circles where they have already taken their seats just to go ahead is not praiseworthy; this shows that he has no consideration for their feelings and also shows his haughtiness so in broad sense, this Hadith also guides Muslims not to intrude into such matters of people that do not challenge the norms of the Islamic society but have tolerance for views and living-style of other Muslims when they also do care for Islamic Values.
TOPIC 13-Dislike for standing for someone to show respect
(2763)-Sayyidina Anas (RA) narrated, No one was dearer than Allah’s Messenger (PBUH) to the Sahabah yet when they saw him, they did not stand up because they knew his dislike for that.
(2764)-Abu Mijlaz reported that when Mu’aviah came out, Abdullah ibn Zubayr and Ibn Safwan stood up on seeing him. He said, “Sit down I had heard Allah’s Messenger (PBUH) say, ‘He to whom it pleases that men may stand like statues for him, let him find his seat in Hell.”
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The true spiritual guide would always be near to hearts of the people and he would never impose himself on them. He would never take any attitude that shows that he is other than them but he would be living the normal living way physically with utmost care to necessities and little care to comforts; he would ask people to live the same way physically as much as possible. Islam does not appreciate to stand in respect of the worldly status of someone though to stand in respect of the piety of someone is not disallowed yet that also in not necessary; that even might remain as some rare incidents and not regular. Also to stand for someone close who meets after quite a time is allowed too; we have studied at H-2741 that the Prophet (PBUH) had stood and hurried for ZAID ibn HARITHAH when he came to Madinah. MU’AVIAH did not consider it praiseworthy that people stand for him as it was clear that this gesture was due to the worldly status he had then (he was at the head of the administration of that place then) though he was also one of SAHABA too. There certainly are some praiseworthy things that he did for Muslims when he became caliph yet his selection for his son YAZID to succeed him was an enormous blunder that caused the most blamable division among Muslims; though Muslims, being tolerant by nature, have done well Al-Hamdu-Lillah, to care for human rights of each other yet this division did cause much slackness in challenging the enemy of Islam at many occasions in history. I, MSD, pray that may Allah guide Muslims to eliminate these differences that actually arose by erroneous politics of such persons who cared for personal benefits rather than the welfare of Islamic Teachings; Al-Hamdu Lillah.
TOPIC 14-Clipping nails
(2765)-Sayyidina Abu Huraira (RA) reported that Allah’s Messenger (PBUH) said, “Five things are natural, shaving the pubes, to circumcise, trimiming the moustache, plucking hair from armpit and clipping nails.” [Ahmed 7142, Bukhari 5889, Muslim 257, Muslim 292, AD 4198]
(2766)-Sayyidah Aisha (RA) reported that the Prophet (PBUH) said, “Ten things are instinctive (natural); trimming the moustache, growing the beard, the siwak, rinsing the nose, clipping the nails, washing the back of fingers, plucking hair in the armpit, shaving the pubes, taharah by water,” Zakariya reported that Mus’ab said, “I have forgotten the tenth except that it should be rinsing the mouth.” [Ahmed 25114, Muslim 261, Abu Dawud 53, Nasai 5055]
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TOPIC 15-Interval b/w the clipping of nails and moustache
(2767)-Sayyidina Anas ibn Malik reported that the Prophet (PBUH) set for them the limit of forty days for every clipping of nails and trimming of moustache and shaving the pubes. [Muslim 258, Abu Dawud 4200, Nasai 14, Ibn e Majah 295]
(2768)-Sayyidina Anas ibn Malik reported that they were commanded to trim the moustache, clip the nails, shave the pubes and pluck hair from the armpits not later than every forty days.
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These ten things that have been told in the narration by Bibi Ayesha (RA) in full are said to be things that must be done naturally; four things of these have to be observed every forty days maximum as told in the narration by Anas (RA) at 2768. The difference of five and ten between narrations of Abu-Hurayrah (RA) and Bibi Ayesha (RA) is due to the difference in occasions of these both speeches and the former has Circumcision included in the five that is not mentioned in the latter though it might be the tenth instead of rinsing of the mouth as the narrator MUS’AB had forgotten the tenth; he guessed that it would be the rinsing of the mouth. Note that all of these things are part of the physical cleanliness and certainly Islam does ask to remain clean physically too while it takes the spiritual purity as even more important. There are many people even among Muslims who do become highly educated by the present trends of education yet they remain unaware of many of basics in Islam; though these people do take things mentioned here as objects for cleanliness yet they find leaving the beard to grow without shave as out of place. Note well that Islam asks emphatically to grow the beard and so it is utmost necessary; note also that it is one of the notable traits of Muslims. Education is useless if it does not guide a person near to Allah for that is how Islam takes the matter of education; this Islamic concept does not ask for any kind of theocracy but asks only to remain sincere to Islam without any external force whatsoever. Although most ULAMA maintain to grow the beard to such measure that it could become equal to palm measuring from chin yet there are few such ULAMA too at this time who only ask to have beard without giving emphasis to its measure, that shows clearly on the face and gives the clear impression that it is due to Islamic reasons only and not because of any current trend in fashion. If Muslims try to put Islam into manifestation well, insha Allah it would lead to betterment of the heart too; even to act pious, has the ability to guide the Muslim person to piety when Allah grants His blessed acceptance for that good acting; Al-Hamdu Lillah.
TOPIC 16-About trimming of moustache
(2769)-Sayyidina Ibn Abbas (RA) reported that the Prophet (PBUH) used to clip his moustache saying that Khalilur Rahman (i.e. the friend of Allah) IBRAHIM (AS) used to do so.
(2770)-Sayyidina Zayd ibn Arqam (RA) reported that Allah’s Messenger (PBUH) said, “He who does not clip (some of) his moustache is not among us.” [Ahmed 19283, Nasai 13]
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TOPIC 17-To clip some hair of the beard
(2771)-Amr ibn Shu’ayb reported on the authority of his father and his grandfather that the Prophet used to trim his beard from its length and its breadth.
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TOPIC 18-Growing beard
(2772)-Sayyidina Ibn Umar (RA) reported that Allah’s Messenger (PBUH) said, “Cut the moustache and grow beard.” [Ahmed 5135, Muslim 259, 15]
(2773)-Sayyidina Ibn Umar (RA) reported that Allah’s Messenger (PBUH) gave the command to cut the moustache well and to grow the beard. [Bukhari 5892, Muslim 259, Abu Dawud 4199]
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Clipping of moustache and growing of beard is among the precise traits of Muslims that they must care for. However, Islam allows the light moustache at the face and even allows trimming the beard from length and breadth just to let it be in some order; most of ULAMA take this mention of trimming of beard to mean when it is more than the measure of the palm. Please note that it is necessary at the current times to concentrate more on efforts that Islam does come into manifestation in general even if at the minimum required; so the Muslims need to keep the beard that conveys the Islamic appearance yet they might not keep it to some specific measure as that is not among the essentials of Islam; just like this matter, it is not necessary to have the IZAAR or the trousers above the ankles as most ULAMA strictly ask to observe though even that is quite well to take. Please note that at the Prophet’s time this was regarded as the symbol of pride yet at these current times, nobody takes it in this way. Rather we get the idea from narrations on this topic that a person must not become proud on whatever edge he has over others at some personal skill in something or wealth or status etc. You would find the explanation repeated at H-1215 and wherever our study comes to this topic insha Allah.
TOPIC 19-Lying down, one foot over the other
(2774)-Abbad ibn Tamim reported from his uncle that he saw the Prophet (PBUH) lying down in the mosque, one foot placed over the other. [Ah 16430, Bukhari 475, M 2100, AD 4866, N 721]
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TOPIC 20-Dislike for it
(2775)-Sayyidina Jabir (RA) reported that Allah’s Messenger (PBUH) forbade wrapping one’s hands and body in one garment (that limbs are unbending) and sitting erect (in one garment holding knees wih hands) and putting one foot over the other while one is lying down on one’s back. [Muslim 2099, Abu Dawud 4865, Nasai 5342]
(2776]-Qutaybah reported from Layth, from Abu Zabayr, from the Prophet (PBUH) a hadith of this kind.
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TOPIC 21-Dislike for lying down on the belly
(2777)-Sayyidina Abu Huraira (RA) reported that Allah’s Messenger (PBUH) saw a man lying on his belly. He said, “This is a way of sleeping that Allah does not like.” [Ahmed 7867]
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When there is no threat of the opening of SATAR (parts that are necessary to hide) then it is allowed to lie down with one foot placed over the other but that must not become routine. The narration at 2775 is explicit on the matter that it is not feasible to lie down in such position with only one garment on as that would presumably be the long ABA (Arabic Long Cloak) with nothing inside and there is some chance of the SATAR to come to open lying in such posture. Islam does not appreciate lying down on belly especially for persons that are coming to adolescence; it strictly prohibits tight dresses (even for men) and postures that render the normal movements much difficult; in fact Islam appreciates loose dresses that are capable to hide SATAR totally well. Also, Islam shows concern to such postures too that might convey self-pity like sitting with knees enclosed with hands, with head down; though Islam asks the Muslim woman to practice reservation in attitudes yet it asks the Muslim man to live in such bold manner that he does face hardships headstrong, with total belief in the True Lord Allah and does not let any of anxieties affect his righteous living manner adversely; Al-Hamdu Lillah.
TOPIC 22-Keeping one self clothed
(2778)-Bahz ibn Hakim reported from his father who reported from his grandfather that he said, “O Messenger of Allah (PBUH), from whom should we conceal that portion of our body that has to be concealed; and from whom may we not conceal it?” He replied, “Conceal it from everyone except your wife and female slave.” He submitted, “What if a man is with another man?” He said, “As much as possible, guard your Satar that no one may see it.” He submitted, “What if a man is to himself?” He said, “Allah is more deserving that you show modesty to Him.” [Abu Dawud 4017, Ahmed 20054]
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It is not allowed for men to open their SATAR in front of anyone except for the wife or in extreme necessity, for medical needs in front of the male medical practitioner that is adept in medicine. The SATAR for women is the whole body except for face, hands upto wrists and feet upto ankles and so the whole body must remain hidden except for the husband or in extreme necessity, for medical needs in front of the female medical practitioner that is adept in medicine. Please note that Islam does not allow any female medical practitioner to treat male persons at their afflictions at SATAR (and even intimate nursing of male persons by female persons is totally unacceptable by Islam except by the wife); the Na-Mehram lady is disallowed even to see any of his part from belly to knees that is his SATAR at any situation whatsoever. Also, Islam does not allow any male medical practitioner to treat any female person in any way as her whole body is SATAR; note that in the extreme need (IZTIRAR) too where without surgical operation there is no chance of her survival and there is no compatible lady surgeon available to do the job, Islam does not allow him to see or operate on her on any part that is from the belly to knees; here, at this issue, there are some necessary points to note at the condition of IZTIRAR. First is that even in this condition, the male surgeon would operate surgically on her body-parts other than from belly to knees without any concentration to any other site keeping all her body totally covered except for the specific area that is in the limit to operate. Second is that the area from the belly to knees is actually the SATAR for the Muslim men but due to IZTIRAR (extreme necessity), this would become the only SATAR for the Muslim female patient that still remains prohibited for the surgeon to view or operate upon even if her death seems inevitable. Third is that even in this condition, viewing any part from the site from belly to knees must not be the prerequisite for him for the surgical operation and he must be able to do the job as the only male surgeon for it, in assistance with the lady medical practitioners by viewing the necessary medical reports only. Fourth is that even in this condition, it is better to avoid all type of surgical operations whatsoever for both men and women as even if death seems inevitable without the surgical operation (that is available for it) that would not be anything like suicide because whatever ways of cure were not present at the times of the Prophet (PBUH), Muslims are not liable to take them necessarily; this ruling strictly presents the virtuous Islamic Teachings. In this issue, the SUNNAH is most clear even by this H-2778 and respectable Tirmidhi has brought another version of this at H-2803 too, yet with that I, MSD, would also ask those who are really interested in getting more knowledgeable in this respect to consult ULAMA of repute; all Muslims must try to avoid any such ways in this issue that might affect them adversely and even the society in negative ways; Al-Hamdu Lillah. Please note that the Holy Book Quran commands both men & women to protect SATAR and the study of Surah AARAF-Ayat 27, Surah NOOR-Ayat 31 and Surah AHZAB-Ayat 59 clearly indicate this attitude. Also please note that TAQADDUS (sanctity, specially the sanctity of women) would never be violated at any time and place as Islam strictly commands that; the notable point here is that a man dying from hunger might eat a swine if available to save his life (as Allah has told us in the Holy Book Quran that He will forgive that) but to eat a human body even in such kind of IZTIRAR (situation of utmost necessity) is not allowed; the man who is in the extreme need to eat something, must die from hunger as death is anyhow inevitable, but he must not eat from the human body due to its sanctity. So the use of filth in utmost necessity upto that necessity (always considering it filth only), is tolerable yet violation of any sanctity is not tolerable even in the situation of total IZHTIRAR; may Allah guide every Muslim person to righteousness; Al-Hamdu Lillah.
TOPIC 23-About reclining
(2779)-Sayyidina Jabir ibn Samurah (RA) reported, saying, “I saw Allah’s Messenger (PBUH) recilne on a pillow to his left side”
(2780)-Yusuf Eesa also reported from Waki from Isra’il, from Simak ibn Harb from Jabir ibn Samurah (RA) who said (in a Marfu manner), “I saw the Prophet (PBUH) reclining on a pillow.” [Ahmed 2130, Abu Dawud 4143]
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TOPIC 24-No one is led within his own dominion
(2781)-Sayyidina Abu Mas’ud (RA) reported that Allah’s Messenger (PBUH) said, “A man is not led (in prayer) within his own dominion, and his seat is not occupied in his home without his permission.” [M 674, N 779, Ibn e Majah 980, Ah 7091]
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It is allowed to recline on some pillow when the gathering is friendly and there is no threat of SATAR to open. It is notable here that the Muslim person must not challenge the authority of any of his Muslim brothers at his own sphere of authority (especially when he is fulfilling his duties well); this is the message that is given in the last Hadith and we have studied this message before too at narrations 235 and 356.
TOPIC 25-The owner of the animal has more right to sit ahead
(2782)-Sayyidina Abu Buraida (RA) reported that while the Prophet (PBUH) was going on foot, a man came with his donkey. He said, “O Messenger of Allah (PBUH) come ride and he moved behind (making space for the Prophet PBUH in front). But he said, “No, You have more right over the main seat on your animal unless you give the right to me.” He said, “I have given you the right to it.” So, he mounted it. [Ahmed 23053, Abu Dawud 2572]
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TOPIC 26-Permission to use the Anmat (soft carpets)
(2783)-Sayyidina Jabir said that Allah’s Messenger (PBUH) asked him, “Do you have an Anmat”? He submitted “And, how will I have an Anmat”? He said, “Indeed soon you people will have Anmat.” Jabir told us that now he says to his wife, “Draw away from me your Anmat” and she replies to that, “Did not Allah’s Messenger (PBUH) tell you that you people would soon have Anmat?” So then he lets her alone. [Bukhari 5161, Muslim 2083, Abu Dawud 4145, Nasai 3386]
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TOPIC 27-Three riding a beast
(2784)-Sayyidina Salamah (RA) narrated, I pulled the mule that was named SHAH-BAA with the Prophet (PBUH), Hasan and Husayn on it till I brought it into the room of the Prophet, the one sitting in front of him and the other behind him.
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By the narration-2782 here, it is clear that it is not appropriate to drive the beast one is riding unless one gives the permission for that. In the current times it means that it is prohibited to sit on the driver’s seat of the vehicle except by the owner’s permission. The second narration tells about ANMAT (woolen soft carpets) and in this narration, the Prophet (PBUH) foretold about getting these ANMAT soon; it happened within the short period of his passing away. The last Hadith tells about three riders on one riding beast and that is quite fine if the riders are not heavy (Hasan and Husayn, the grandsons of the Prophet PBUH, were children at that time). Note that Islam asks to be lenient with animals and there are some Ahadith to this effect; we study few of them even here at JAME’ TIRMIDHI (see the narrations at 2184 & 2867).
TOPIC 28-A sudden gaze
(2785)-Sayyidina Jarir ibn Abdullah (RA) said that he asked Allah’s Messenger (PBUH) about a sudden gaze. He commanded him to turn away his sight. [Ahmed 19218, Muslim 2159, Abu Dawud 2148]
(2786)-Sayyidina Buraida (RA) reported in a marfu form that the Prophet (PBUH) said, “O Ali! Do not follow a gaze with another gaze; for the first is forgiven for you but not the second.” [Ahmed 2335, Abu Dawud 2149]
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TOPIC 29-Woman observing the veil before men
(2787)-Sayyidina Umm Salmah (RA) narrated I and Maymunah were seated with Allah’s Messenger (PBUH) while we were with him, lbn Umm Maktum came to him. This happened after the command to observe the veil was revealed. So, Allah’s Messenger (PBUH) commanded us to observe it from him. I pleaded, “O Messenger of Allah (PBUH)! is he not blind. He will neither see us nor recognise us.” He asked, “Are both of you blind? Can you not see him?” [Ahmed 16599, Abu Dawud 4112]
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If the eyes of a Muslim man fall at some young woman, he must turn away his gaze then and there. The first gaze is forgiven as it was unintentional yet if the gaze is kept at her or guided again and again towards her due to her beauty then that is among sins due to intention. The woman is responsible for not caring to remain ordinary when she comes out of her home due to necessity yet even with her initiative for the attraction of eyes of the man, he would not become free of his liability of caring about his eyes, ears and heart. Note that Islam asks for HEJAB that means women must remain to homes except for such necessities in which Islam allows them to leave their homes, the judgment for necessities being their own with commitment to Islam. When they leave their houses, they must remain ordinary without make-up taking CHADAR (covering sheet) hiding all of their physique plus upper of the shirt except for face, hands upto wrist and feet upto ankles; this means that they would cover their heads too. So Islam takes care on the basis of EHSAAN that neither men get enchanted by the beauty of women (because it asks them to take care about their gaze) nor women come with such style in front of them that ask for their attention to their beauty in any manner. If the society has turned such unscrupulous that men even then become attentive towards the women that do care about all that Islam asks of them then they would have to hide even their faces at such times and places. It is sad that the adverse attitude of men might put women to much trial yet this worldly life is an examination that we all give here; it is so intertwined with each other that attitudes of some do affect others even adversely. The last Hadith at study tells that women too have to care not to observe men for their elegance as that also is against the morals that Islam asks for.
TOPIC 30-Disallowance to visit na-mehrum (unrelated) women
(2788)-Dhakwan reported from the freed-man of Amr ibn al-Aas that Amr sent him to Sayyidina Ali (RA) that he might seek his permission for him to visit Sayyidah Asma bint Umays. He gave him permission. When he had achieved his purpose the freed-man of Amr ibn al-Aas asked him about it. He said, “The Prophet (PBUH) had disallowed us to visit women without the permission of their husbands.” [Ahmed 17776]
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TOPIC 31-Guard against mischief of women
(2789)-Sayyidina Usamah ibn Zayd (RA) and Sa’eed ibn Zayd ibn Amr ibn Nufayl reported that the Prophet (PBUH) said, “I do not leave behind me any trial more injurous to man than (the trial) through women.” [Ahmed 21805, Bukhari 5096, Muslim 2741, Ibn e Majah 3998]
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Asma bint Umays was the wife of Ali when Amr wanted to visit her to ask her something as she was also an ALIMAH (learned women in Islamic matters). ALI ibn ABU-TALIB, the fourth Caliph, was her third husband. The first was ALI’s brother JA’AFAR and the second was ABU-BAKR, the first Caliph. The other Hadith that asks to take guard against women tells about the peril of the natural attraction of men towards the woman that her attraction is able to make a wise person do odd things that are unexpected of him. The instruction is not to do anything against the basic teachings of Islam just to impress the woman as the trial from her attraction is surely able to misguide men to high level. This Hadith warns women not to take initiative for anything shameful in nature to misguide men as in that case, they too would share the sin that the men have incurred due to their gaze besides the sin to cause attraction to men. May Allah give all persons enough care for Islamic Values so that they all avoid all cruelty and all shameful acts totally; Al-Hamdu Lillah.
TOPIC 32-Prohibition to hang forelocks
(2790)-Humayd ibn Abdur Rahman (RA) narrated that I have heard Mu’aviah deliver a sermon in Madinah. Mu’aviah told us that he heard Allah’s Messenger (PBUH) disallow this qussah (false hair) saying, ‘The Banu Israil were destroyed when their women took it up.’ [Bukhari 3488, Muslim 2127, Abu Dawud 4167, Nasai 5245]
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TOPIC 33-Who tattooes or has herself tattooed
(2791)-Sayyidina Abdullah (RA) reported that the Prophet (PBUH) cursed women who practice tattooing and the women who have them-selves tattooed and the women who remove hair from their eyelashes to look beautiful, the women who alter Allah’s creation. [Ah 4129, Bukhari 4886, M 2125, N 5114, AD 4169]
(2792)-Sayyidina Ibn Umar (RA) reported that the Prophet (PBUH) said that Allah has cursed women who assist to add false hair, women who have false hair added and women who tattoo and have themselves tottooed. Nafi said, “Tattooing is on the gums.” [Ah 4724, Bukhari 5937, M 2124, N 5111, AD 4168, Ibn e Majah 1987]
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To add something on the physique (or even inside the physique that challenges the natural working of it), is highly reprehensible in Islam; like the SUNNAH that is the clarification of the Holy Book Quran, it also guides to the same point as I would mention presently insha Allah. Note that the children of ISRAEL (the YAHUDI people) had all kinds of evil in them when they were near to downfall yet their destruction came only when their women-folk adopted sinful ways to attract men so that was the last straw on the camel’s back. Allah is patient with men and gives them ample time to repent so that they come to the Truth. This point is explicitly mentioned in the Holy Book Quran especially as an answer to the unbelievers who challenged the Prophet PBUH to bring the high calamity that is due on their wrong-doings. Yet if the women-folk turn evil, Allah does put his curse at such place in short time to all those that bear such deviation from decency; the beginning of their shameful attitude is the beginning of the destruction of the whole nation. The attraction that women ask might be in the shape of making tattoo (that permanently marks the skin) or by setting of hair in different attractive ways or even by display of physical features. The Holy Book Quran mentions in Surah NISAA---Lo! Allah pardoneth not that partners should be ascribed unto Him. He pardoneth all save whom He wills. Whoso ascribeth partners unto Allah hath wandered far astray. They invoke in His stead only females; they pray to none else than Satan, a rebel. Whom Allah cursed, and he said: Surely I will take of Thy bondmen an appointed portion. And surely I will lead them astray, and surely I will arouse desires in them, and surely I will command them and they will cut the cattle' ears, and surely I will command them and they will change Allah's creation. Whoso chooseth Satan for a patron instead of Allah is verily a loser and his loss is manifest. He promiseth them and stirreth up desires in them, and Satan promiseth them only to beguile (4:116 to 120). The words -‘and surely I will command them and they will change Allah's creation’- that Satan said and that are recorded here, are ample proof that additions to human body by other human parts is totally against Islam. But, the part which the body grows or the skin which the body accepts from the other site of it well, that is no problem as that is no addition; so grafting of one’s own skin to one or the tansfusion of matching blood is quite well; the notable point is that Islam disallows the transplantation of body-parts, especially of the kidney from some other person, that is naturally rejected by the body that receives it and that is not grown again in the body that donates it, even if persons involved in such transplantation think with dedication that this is something highly praiseworthy; note that Islam is natural to human beings so there is always resistance inside to take any attitude against Islam.
TOPIC 34-Women who resemble men
(2793)-Sayyidina Ibn Abbas (RA) reported that the Prophet (PBUH) cursed women who take up resemblance to men and men who adopt resemblance of women. [Ah 3151, Bukhari 5885, AD 4097, Ibn e Majah 1904]
(2794)-Sayyidina Ibn Abbas (RA) said that Allah’s Messenger (PBUH) cursed men who try to resemble women and women who try to resemble men. [Ahmed 2291]
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TOPIC 35-Woman going out after applying scent
(2795)-Sayyidina Abu Musa (RA) reported that the Prophet (PBUH) said, “Every eye is adulterous. A woman who applies fragrance and passes by an assembly (of men) is such and such.” That means if she has done this with an intention to attract men towards her putting their eyes to sin, she is like an adulteress. [Ahmed 19530]
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TOPIC 36-About fragrance of men and women
(2796)-Sayyidina Abu Huraira (RA) reported that Allah’s Messenger (PBUH) said “The scent of men is strong in its odour but light in its colour while the scent of women is strong in its colour but light in its smell.”
(2797)-Sayyidina Imran ibn Husayn (RA) reported that the Prophet (PBUH) said, “The best of the scents for men is that which has a noticeable odour and an unnoticeable colour. And the best of scents for women is with a noticeable colour but an unnoticeabe smell.” And, he disallowed wearing red silk dress. [Bukhari 2582, Nasai 5273]
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Although resemblance of men by women in clothes and even manners, is addressed here as that leads to the physical features of the women come at fore (and Islam highly despises that), yet the narration also points out the wrong of assuming the role of men by the woman that happens when they leave reservation and get bold in issues of life, making efforts in earning of wealth unreasonably; Islam gives the responsibility for her material needs (and even spiritual needs) to her father or if married, to her husband. Note that the dress for the Muslim woman must not be see-through, must not be tight, must not be incomplete and must not be based on the resemblance of men as this becomes the reason to STIR the desires of men adversely seeing the initials of the prohibition in dress that is See-through, Tight, Incomplete and having Resemblance with men. Men must take care too not to take up manners of women as Islam is the total natural tendency of human beings and every person must live in accordance to the status of the physique with which he or she is born. All other attitudes than attitudes that are in accordance with Islam, are certainly psychological problems that mostly take place due to some inferiority complex at the back of the mind. The words narrated here that “every eye is adulterous” mean those eyes that observe women with fixation due to her attractiveness; that is why Islamic Teachings explicitly tell women that whoever attracts men by intention even if it is by scent, she is highly sinful; the best scent for women is that which does not have any noticeable smell in it so it would not attract men even if she wears it; Al-Hamdu Lillah.
TOPIC 37-It is makruh to refuse scent
(2798)-Thumamah ibn Abduilah reported that Sayyidina Anas (RA) never refused a perfume saying, “The Prophet (PBUH) never refused perfume.” [Bukhari 2582, Nasai 5273]
(2799)-Sayyidina Ibn Umar (RA) reported that Allah’s Messenger (PBUH) said, “Three things are not refused, a pillow, scent and milk.”
(2800)-Sayyidina Abu Uthman Nahdi (RA) reported that Allah’s Messenger (PBUH) said, ‘If one of you is offered a scent, let him not refuse it, for it comes from Paradise.”
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TOPIC 38-Disapproval of intimate relationship b/w same sex
(2801)-Sayyidina Abdullah (RA) reported that Allah’s Messenger (PBUH) said, “No woman should describe her meeting with another woman to her husband as though he is watching her.” [Ahmed 3609, Bukhari 5241, Abu Dawud 2150]
(2802)-Sayyidina Abu Sa’eed (RA) reported that Allah’s Messenger (PBUH) said, “Let no man look at the Satar of another man and no woman at the Satar of another woman. And, let no man lie down with another man covered with the same blanket and let no woman lie down with another woman covered with the same blanket.” [Ahmed 11601, Muslim 338, Ibn e Majah 661]
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Those good things that refresh people are not refused except when given to humiliate a Muslim person in some way; these good things include all things that are highly related to JANNAH (paradise) except those that are prohibited in the world like silk and alcohol; they are milk, honey, fruits and clean water; these good things also include scent and comfortable things that aid in the rest for the body. If these things are taken into custody by asking someone for usage, it is reasonable to take them as returnable items only unless the man providing them tells clearly that this actually is gift only from his side. As for H-2802, it clearly tells persons of the same sex to refrain from lying in one sheet or blanket due to SADDE-ZARAE’ (stopping of means of wrongs especially of shameful acts). Note that Islam not only despises adultery, Islam highly despises homosexuality among the men too and for the reason of not getting attracted even a bit to such filth, Islam asks persons of the same sex to keep away from all such things in all the manner possible that might lead to closeness to it. The area of SADUM (site of the Dead Sea) was inhabited by such people who were involved in this heinous evil; when they did not hear LUT (AS) who asked them to refrain from this heinous filth; Allah destroyed them totally by rain of stones (see Surah 7, verses 80 to 84; this event is narrated at other places too in the Holy Book Quran).
TOPIC 39-Guarding the Satar (private parts)
(2803)-Bahz ibn Hakim reported from his father who reported from his grandfather that he asked the Prophet (PBUH) from whom they should conceal their Awrah (the parts to hide) and from whom not. He said, “Guard your Awrah (the parts to hide) except from your wife and what your right hand possesses (female slaves).” He asked, “O Messenger of Allah (PBUH) what when people are with each other?” He said, “See that it becomes possible that no one may observe your private parts; take the guard that none sees them.” He asked, “O Prophet (PBUH) of Allah what if one of us is alone?” He said, “But Allah has more right that people should be ashamed before Him.” [Ahmed 20054]
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Muslims must strictly avoid the disclosure of private parts to all men and women except for the wife. This narration has come before too at 2778 and I, MSD, have presented the explanatory note for it there in much detail that was necessary to understand the Islamic rulings in this notable issue; Al-Hamdu Lillah.
TOPIC 40-The thigh is part of Satar
(2804)-Sayyidina Jarhad (RA) narrated that the Prophet (PBUH) passed by him in the mosque while his thighs were visible. He said, “The thighs are Awrah (part that needs to remain hidden).” [Bukhari 12, Abu Dawud 4014, Ahmed 15927]
(2805)-Ibn Jarhad reported from his father that the Prophet (PBUH) passed by him while his thighs were uncovered so the Prophet (PBUH) said “Cover your thighs, for they are part of the Awrah.” [Ahmed 15929]
(2806)-Abdullah ibn Jarhad Aslami reported on the authority of his father that the Prophet (PBUH) said, “The thighs are Awrah.”
(2807)-Sayyidina Ibn Abbas (RA) reported that the Prophet (PBUH) said, “The thighs are Awrah.”
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TOPIC 41-About cleanliness
(2808)-Salih ibn Abu Hassan reported having heard Sa’eed ibn Musayyiab say, “Indeed Allah is Pure and He loves the pure (in spiritual sense). He is Clean and loves cleanliness (in physical sense). He is Generous and loves generosity. He is Benevolent and loves benevolence. So, keep yourselves clean and tidy.” The narrator thought that he also said, “Keep your courtyards clean and do not imitate the Jews.” Salih said that he mentioned that to Muhajir ibn Masmar and he said, “A Hadith was narrated to me by Aamir ibn Sa’d from his father who had reported from the Prophet (PBUH) in the like manner.”
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Note that the man’s SATAR (part to hide necessarily) is from belly to knees, both parts included. Here the emphasis is given to hiding of thighs as the Muslims must take care that even not a small fraction of that comes in open; it is the adverse impression of these times that in the following of people other than Muslims, there are such men even among Muslims that wear such garment which uncovers their thighs though they are included in their SATAR; this happens much at some sports of current times. The narration at 2808 is MAQTU (narration that indicates the words of TABI’EE, the companion of some companions of the Prophet PBUH; here the TABI’EE is Saeed Ibn Musayyiab) though MUHAJIR ibn MASMAR narrated it as MARFU (taking the chain of narration to the Prophet PBUH) yet MAQTU seems appropriate here. Note that the SATAR for the Muslim woman is whole of her physique except for the face, hands and feet. Note the difference between SATAR and HEJAB that the former is related to physique only while HEJAB is not only related to the physique but it actually is the attitude that comes from inside mainly. That is why HEJAB has three aspects; it notes that the Muslim Woman must remain at home as that truly is her sphere of activity. The second aspect is that when she leaves it due to some necessity for which she herself would decide and what she faces is an Islamic environment, she must hide all her physique plus her usual garments as much as possible with some big CHADAR (covering sheet; and it is better then to take BURQA i.e. Cloak-Type dress that women wear upon the usual garments) except for the face, hands and feet keeping the gaze down, with much more care to her specific parts than usual and the third aspect is returning home just as the necessity ends. Note that when woman leaves her home at some necessity and the environment is at the situation that is FITNAH (where Islamic Commands do not apply at practice in general and about this too she herself would decide) then HEJAB would include even face (except for eyes) and even hands too though SATAR still would remain the same; Al-Hamdu Lillah.
TOPIC 42-About covering self at sexual intercourse
(2809)-Sayyidina Ibn Umar (RA) reported that Allah’s Messenger (PBUH) said, “It is binding on you to refrain from nudity, for there are with you those who do not separate from you except during excrement and when a man approaches his wife. So, do show modesty to them and do honour them.”
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TOPIC 43-About going into the bath
(2810)-Sayyidina Jabir (RA) reported that the Prophet (PBUH) said, ‘He who believes in Allah and the Last Day must not send his wife to the public bath and he who believes in Allah and the Last Day, must not go to the public bath without his lower garment. And he who believes in Allah and the Last Day must not sit at the table where wine is passed round.” [Ahmed 14657, Nasai 398]
(2811)-Sayyidah Aisha (RA) said that the Prophet (PBUH) forbade men and women to go to public baths. Later, he permitted men to go there but not without their lower garments. [Abu Dawud 4009, Ibn e Majah 3749]
(2812)-Abu Malih Huzali reported that some women of Hims or of Syria visited Sayyidah Aisha (RA). She said, “You are the women who go to the public baths. I have heard Allah’s Messenger (PBUH) say that there is no women who removes her garments in a house other than her husband’s, but she tears the curtain between her and her Lord.” [Abu Dawud 4010, Ahmed 25462]
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Angels remain with people to guard them by the command of Allah but they do not follow them at wash-rooms or at sexual intercourse; that is why Hadith tell us to ask the shelter of Allah from all evil things while attending the wash-rooms (see Ahadith-5 and 6) and there is also a Hadith that tells the man to read specific words asking Allah for shelter from satan at the intercourse with his wife. Note that even some women attended the public baths of those times, presumably made specifically for men, and the Prophet PBUH explicitly disallowed such few women that attended them to go there. He also prohibited men to take-off all clothes at public baths that men used to do before the advent of teachings of Islam at that time at Arabia without much care to hide SATAR; Islam not only specified the SATAR but also told not to disclose it except to the wife or the female-slave. Even today, if women do visit the sea-side or swimming pools at picnic with the family (that is tolerable when that is sometimes and there are no scenes of nudity there), they must avoid the bathing or the swimming there strictly (even with all their clothes on); they must care for the protection of their SATAR (that is whole of their Physique) and for the protection of their HEJAB strictly; this is the attitude which Islam teaches the Muslim woman and so they all must care for this attitude at all times and at all places; Al-Hamdu Lillah.
TOPIC 44-Angels do not enter place which has picture or dog
(2813)-Sayyidina Ibn Abbas (RA) reported having heard Abu Talhah say that he heard Allah’s Messenger (PBUH) say, “The angels do not enter a house in which there is a dog or a picture of an animate.” [Ahmed 16347, Bukhari 3225, Muslim 2106, Nasai 4288, Muslim 3649]
(2814)-Sayyidina Abu Saeed (RA) reported that Allah’s Messenger (PBUH) said to them, “The angels do not enter a house in which is a representation of an animate or a picture.” The narrator Ishaq was in doubt about what he said. [Ahmed 11858]
(2815)-Sayyidina Abu Huraira (RA) reported that Allah’s Messenger (PBUH) said, “Jibril came to me. He said, ‘I came to you yesterday. Nothing prevented me from entering your house in which you were but that at the door were representations of men. There was in the house a curtain with pictures on it. There was in the house a dog. So, give the command that heads be removed from the representations at the door that they may look like trees. And give command about the curtain to be cut down and made into two pillows lying down and trampled underfoot. And give command that the dog may be driven off.” So Allah’s Messenger (PBUH) did like that. The dog was a puppy belonging to Husayn or Hasan and had been under the Prophet’s (PBUH) bed. He was driven out at the Prophet’s (PBUH) command. [Ahmed 10197, Abu Dawud 4158]
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TOPIC 45-Men disallowed to wear clothes dyed with saffron
(2816)-Sayyidina Abdullah ibn Amr (RA) reported that a man walked by wearing a pair of red coloured garments. He greeted the Prophet (PBUH) with Salaam, but he did not give him a response.
(2817)-Sayyidina Ali ibn Abu Talib reported that Allah’s Messenger (PBUH) forbade wearing a ring of gold, silk garments and garments decorated with silk and he forbade drinking Jiah. Abul Ahwas said that Ji’ah is wine prepared in Egypt with barley. [Ahmed 722, Abu Dawud 4051, Ibn e Majah 3654, Nasai 5176]
(2818)-Sayyidina Bara ibn Aazib (RA) reported that Allah’s Messenger (PBUH) commanded them to do seven things and forbade them from doing seven things. He commanded them to follow the funeral, visit the sick, respond to the sneezer, accept an invitation, help the oppressed, fulfill the promise and respond to the salaam. And, he forbade them from seven things from (wearing) a gold ring or loop, (using) silver utensils, wearing silk (for men), Dibaj, Istabraq and Qassiye (these are kinds of silk garments). [Bukhari 1239, Muslim 2066, Nasai 1938, Ahmed 18530]
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It is disallowed to make or take pictures of living things in Islam though Muslims in general, are not giving this command the care it truly needs as of now; I would insha Allah come to it presently. Also note that keeping of dogs as pets is disallowed though they might be tamed for prey of edible animals, the care of sheep and crop-field and to lesser extent, for the care of home as of now though the need must be very genuine in this last case. Another important thing mentioned here that is much noteworthy is that men are disallowed to put on things of gold on them or/and garments made of silk (any type); the drinking of wine is HARAM for all in Islam as mentioned in the Holy Book Quran too (5:90). In the current times, due to modern gadgets that have come at fore by technological development, taking pictures even of living things is becoming common. Islam certainly does not appreciate this as Islam channelizes human tendencies towards such outlets that neither lead to any injustice nor ask for any indecency especially those tendencies that are related to artistic sense. Though basically, this prohibition of making pictures of living beings came at fore due to the stoppage of means of getting into such adverse high respect of the highly pious people of the past that might lead to taking them powerful enough to make any impression they will on the lives of the people alive. Note that such power is only of Allah and of nobody else (not even of messengers of Allah) so the making of pictures of such ancestors were prohibited by the Prophet (PBUH); so the prohibition of making of statues or pictures of living things was to put an end to such things that might lead to SHERK (taking anyone equal in power to Allah) that is the biggest sin of all sins. Today, it has become more important to avoid taking pictures of the living beings as those who do not have any regards for Islamic moral values have made taking pictures into an industry of work and this time too, most of their models are from among the female; note that in the ancient times too, the statues that were made to worship were mostly from among the female. Also note that we have just studied the narration at 2789 which tells to guard against the trial that might come through women so it is highly important to take care that women (especially those who are highly attractive) do not impress the society in such ways intentionally or unintentionally that lead to such FITNAH (situation of trial that inhibits the practice of Islam in general) that becomes most difficult for the Muslim men to eliminate fully even by some high sacrifice. The taking of the picture of the female Mulsim person must remain strictly to the limit of genuine official needs only; and that also with total decency in dress and covering of head with care of SATAR and HEJAB of at least a common Islamic Society; the Government is liable to develop such regulations that assist this attitude (like keeping the tendency towards music too with some check; please see the note at narration-2219); the administration that we presently have for Muslims all over the world is totally unaware of its true responsibilities and its members of high status (with few exceptions) are given to worldly comforts and luxuries. In this crucial situation, ordinary Muslims must see individually according to Islam what they have to take and what they have to leave; we all Muslims must make DUA that Allah provides us all with such good people at head of states who do have some fear of Allah in their heart and due to that, who do care for ordinary Muslims, at least for their necessary guidance to Islam and for their necessary worldly provisions; Al-Hamdu Lillah.
TOPIC 46- About wearing white garments
(2819)-Sayyidina Samurah ibn Jundub (RA) reported that Allah’s Messenger (PBUH) said, “Wear white garments, for, they are pure. And shroud your dead in them.” [Ibn e Majah 3567, Nasai 5337, Ahmed 20239]
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TOPIC 47-About wearing red coloured garments
(2820)-Sayyidina Jabir ibn Samurah (RA) narrated, “I saw the Prophet (PBUH) on a moonlit night, I would now look at him and now at the moon. He had over him a red robe. Indeed, he was more beautiful in my sight than the moon.”
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TOPIC 48-About wearing green garments
(2821)-Sayyidina Abu Rimthah (RA) reported that he observed Allah’s Messenger (PBUH) in a pair of green garments.
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The three narrations here (and two narrations ahead) tell about wearing garments of different colors that are White, Red, Green, Black and Yellow respectively. Islam allows men to wear dresses of different colors; white and green being better while black and yellow are tolerable when they are not worn to disclose any grief; there is some reservation for the total red dress for men as that is not suitable according to the school of ABU-HANIFA; the other three schools of FIQH do not mind the total red dress even for men. Here ULAMA related to the HANAFI school have clarified about the red-colored robe mentioned in the narration that it was not totally red but there were stripes of red on it. Note that though women are allowed to wear red clothes yet they are not allowed to disclose their usual dresses (especially when those dresses are attractive) outside homes taking big CHADAR that hides not only their physique but also their usual garments as much as possible when they leave homes for some necessity.
TOPIC 49-About wearing black
(2822)-Sayyidah Aisha (RA) reported that one morning the Prophet (PBUH) went out wearing a black woollen garment.
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TOPIC 50-About wearing yellow garments
(2823)-Sayyidah Qaylah bint Makhramah (RA) narrated, “We went to Allah’s Messenger (PBUH).” She then narrated the Hadith in its entirety till she said that a man came while the sun had gone up. He said, “As Salaamu Aalaikum, O Messenger of Allah (PBUH).” He replied, “Wa Alaykas Salaam wa Rahmatullah” and on the Prophet (PBUH) there were two unstitched garments dyed in safrón, their colour having faded off. He had a twig of date tree with him. [Abu Dawud 3070]
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The previous note would insha Allah suffice for both these Ahadith here with the addition that though the Muslim men are allowed to wear the black and yellow garments yet such garments must not totally be black or yellow; they must have traces of other colors too and Ahadith here might relate to such traces in such garments though there is no explicit indication to that.
TOPIC 51-Disapproval to use saffron and to use khuluq
(2824)-Sayyidina Anas ibn Malik reported that Allah’s Messengner forbade men the use of saffron as scent. [Ahmed 12941, Muslim 2101, Abu Dawud 4179]
(2825)-Sayyidina Ya’la ibn Murrah (RA) said that the Prophet (PBUH) observed a man having applied Khuluq and said, “Go; wash it off. Wash off a second time and do not use it again.” [Nasai 5137, Ahmed 17562]
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TOPIC 52-Dislike for silk dibaj
(2826)-Sayyidina Ibn Umar (RA) reported that he heard Sayyidina Umar (RA) mention that the Prophet (PBUH) had said, “He who wears silk in this world will not wear it in the next world.” [Muslim 2069]
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We have studied at narration-2796 and 2797 that the best fragrance for men is that which is colorless yet has good odor and the best fragrance for women is that which is odorless yet has some color to it. Here we find that SAFFRON and KHULUQ (a perfume that also is composed of saffron with other things), both leave their impression at the cloth of men and as such, they must not use these things as scent for them. Wearing gold and silk also is not allowed for men though at JANNAH these things would not only be allowed but would be gifted to those who get JANNAH, among all the blessing from Allah; Al-Hamdu Lillah.
TOPIC 53-Makhramah’s robe set aside for him
(2827)-Sayyidina Miswar ibn Makhramah (RA) narrated, “Allah’s Messenger (PBUH) gave away some garments but did not give anything to Makhramah. So he said to me, ‘Son, come along with me to Allah’s Messenger (PBUH). There he said to me, ‘Go in and call him for me’. So, I called him. The Prophet (PBUH) came out and he had on him one of those garments and he said, “I had kept aside this (one) for you.” Miswar said that Makhramah looked at it and the Prophet (PBUH) said, “Makhramah is pleased.” [Ahmed 18949, Bukhari 2599, Muslim 10558, Abu Dawud 4028, Nasai 5339]
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TOPIC 54-Allah likes to see His blessing reflected on His slave
(2828)-Amr ibn Shuayb reported from his father from his grandfather that Allah’s Messenger (PBUH) said, “Allah loves to see signs of His blessings on His slave.” [Ahmed 19954)
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MAKHRAMAH (RA) accepted Islam at the conquest of Makkah and participated in the war of HUNAIN. The Holy Prophet (PBUH) had kept a QABAA (Arabic cloak-like outer garment) to present to MAKHRAMAH of which he was unaware and was very pleased when he saw it. The Prophet (PBUH) had worn it that made it more valuable and when the Prophet saw the pleased look at his face, he remarked that MAKHRAMAH is pleased. As for the next Hadith, it tells us that a person must not be miserly when he has got ample of the worldly blessings given to him by Allah. With care about poor, he must live normal with valid expense on himself balancing his attitude in this respect neither being miser nor being extravagant.
TOPIC 55-About black socks
(2829)-Sayyidina Buraida (RA) reported that the Negus sent a gift to the Prophet of a pair of black socks, without design. He wore them and when he made ablution he used to wipe over them. [Abu Dawud 155, Ibn e Majah 549]
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TOPIC 56-To take out grey hair
(2830)-Amr ibn Shu’ayb reported from his father, from his grandfather that the Prophet (PBUH) forbade plucking out grey hair saying, “It is the light of the Musilm.” [Ibn e Majah 3721, Abu Dawud 4202, Ahmed 6941]
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Wiping socks is allowed and color does not matter much in this respect (please see note at narrations-95 & 96); the narration also tells that the Prophet (PBUH) had accepted the socks as gift from Negus, the ruler of HABSHA, who had converted to Islam. In the second narration mentioned here, the Prophet (PBUH) informed that the hair that denotes old age (white or grey) is light of the Muslim that means an increment of respect for the Muslim (man or woman) so they must not pluck them out.
TOPIC 57-The counsellor holds a trust
(2831)-Sayyidah Umm Salamah (RA) reported that Allah’s Messenger (PBUH) said, “The counsellor is a trustee.”
(2832)-Sayyidina Abu Huraira (RA) reported that Allah’s Messenger (PBUH) said, “One whose advice is sought, is in a position of trust.” [Abu Dawud 5128, Ibn e Majah 3745]
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The Muslim person who is knowledgeable in the Islamic issues and he is one of the wise persons at the environment, it is necessary for him to answer by that knowledge whenever someone asks him for an advice; he must care towards the betterment of the person who asks him trusting him for the right answer. However, if he is not able to answer due to the lack of his knowledge about the Islamic attitude in that matter that has been asked of him, he must clearly say so, not putting the one who had trusted him for the answer into any trouble at all.
TOPIC 58-About bad omen
(2833)-Sayyidina Abdullah ibn Umar (RA) reported that Allah’s Messenger (PBUH) said, “There is ill omen in three things, woman, house and animal.” [Bukhari 5093, M 2225, AD 3922, Nasai 3571, Ahmed 4544]
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TOPIC 59-Two should not talk privately when there are three
(2834)-Sayyidina Abdullah (RA) reported that Allah’s Messenger (PBUH) said, “When you are three people, two should not engage in a private conversation keeping their companion apart.” Sufyan in his narration of the Hadith uses the words, “Two must not whisper at the exclusion of the third” adding that it grieves the third one. [Ah 3560, Bukhari 6290, M 2184, AD 4851, Ibn e Majah 3775]
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H-2834 is clear that it is not allowed for couple of persons in a small gathering to whisper among themselves as it would give the impression that they are talking something adverse about the other one or the other few members of the gathering present there even if that might not be the case and that might put some grief upon him/them. As for the narration that comes at 2833, ULAMA have clarified that this actually means that if something would have been ill-omened, it would have been women (who do not bear children), house (that is far from mosque and with that has mischievous people at its neighborhood) and horse (that is violent and not suitable to ride). The point to note here is that no person must pin-point any certain article of these three as ill-omened as that certainly is not feasible and Allah knows better.
TOPIC 60-About promises
(2835)-Sayyidina Abu Juhayfah (RA) narrated that he had seen Allah’s Messenger (PBUH). He was fair complexioned and had grown old. Hasan ibn Ali (RA) resembled him. He had ordered for us thirteen young she-camels, so we went to collect them. News of his death reached us and they had not given us anything. When Abu Bakr (RA) became Khalifah, he said, “He who has received a promise from Allah’s Messenger (PBUH) must come.” So, I moved up before him and informed him (of it) and he ordered them for us. [Bukhari 3544, Muslim 2343]
(2836)-Muhammad ibn Bashhar reported from Yahya ibn Sa’eed, from Isma’il ibn Abu Khaild from Abu Juhayfah (RA). He said, ‘I saw the Prophet (PBUH) and Hasan ibn Ali (RA) resembled him’.
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TOPIC 61-The expression ‘May my parents be ransomed to you’
(2837)-Sayyidina Ali (RA) said, “I did not hear the Prophet (PBUH) name together his parents for anyone besides Sa'ad ibn Abi Waqqas”. This means that he said to him, “May my father and mother be ransomed to you”.
(2838)-Sa’eed ibn Musayyab reported that Sayyidina Ali (RA) said, “Allah’s Messenger (PBUH) never named both his parents together for anyone except for Sa’d ibn Abu Waqqas (RA). He said to him on the day of Uhud, ‘Shoot arrows! May my father and mother be ransomed to you.’ And he said to him (also), ‘Shoot, O strong young man!’” [Ahmed 709]
(2839)-Many narrators reported from Yahya ibn Saeed ibn Musayyab and he reported from Sa'd ibn Abu Waqqas, that he said, “During the Battle of Uhud, the Prophet (PBUH) said to me, “May my father and mother be ransomed to you.” [Bukhari 3725, Muslim 2412, Ibn Majah 130, Ahmed 1616]
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TOPIC 62-Addressing someone, “O Son”
(2840)-Sayyidina Anas (RA) said that the Prophet (PBUH) addressed him, “O Son!’
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It is necessary to fulfill promises and if someone has promised something to anyone but death does not give him the time to fulfill it, his heirs or his successors must take care to fulfill it as better as possible. The battle of UHUD was one of crucial occasions for Muslims as the non-believers had high intention to end the impression of Islam then and they had put heavy blow to Muslims too at this battle by turning again after fleeing from the battle-ground. SA’AD ibn ABU-WAQQAS (RA) achieved a high place in administration of Muslims and commanded a huge army for Muslims after the passing away of the Prophet (PBUH); he conquered many lands then for Muslims including much of Persia; he stood by the Prophet (PBUH) at UHUD with some other esteemed SAHABA too and threw arrows rapidly towards the enemy; the Prophet (PBUH) highly appreciated that and according to the speech of Arabs of the time that they used to appreciate, he said that my father and mother be ransomed to you. Note that the Prophet had also said this for ZUBAIR (RA), the husband of his sister-in-law and also the father of ABDULLAH (RA) who came at the head of administration at Makkah after some lapse of time of the passing away of the Prophet (PBUH). Clearly, ALI (RA) was not aware of this so he said that there was no other for whom the Prophet (PBUH) said these words. The last narration tells that men of high age might call their relatives and workers at youth or near to it as O Sons. Note that ANAS (RA) used to work for the Prophet (PBUH) and he was very young at the time.
TOPIC 63-Give the new-born a name early
(2841)-Amr ibn Shu’ayb reported from his father from his grandfather that the Prophet (PBUH) commanded that a new born should be given a name on the seventh day and (the same day) his hair should be shaved and his Aqiqah (sacrifice of animals) performed.
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TOPIC 64-Recommended names
(2842)-Sayyidina Ibn Umar (RA) reported from the Prophet (PBUH) that he said, “The dearest of names to Allah are Abdullah and Abdur Rahman.”
(2843)-Sayyidina Ibn Umar (RA) reported that the Prophet (PBUH) said, “The names dearest to Allah are Abdullah and Abdur Rahman.” [Muslim 2132, Abu Dawud 4949, Ibn e Majah 3728]
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TOPIC 65-About disliked names
(2844)-Sayyidina Umar ibn Khattab reported that Allah’s Messenger (PBUH) said, “I forbid you to give names Rafi (Raafe’i), Barakah, and Yasaar.” [Ibn e Majah 3729]
(2845)-Sayyidina Samurah ibn Jundub reported that Allah’s Messenger (PBUH) said, “Do not name your child Rabaah, Aflah, Yasaar, Najih. It might be asked, ‘Is he there and the answer might be ‘No’.” [Ahmed 20099, Muslim 2137, Abu Dawud 4958, Ibn e Majah 3630]
(2846)-Sayyidina Abu Huraira (RA) reported from the Prophet (PBUH) in Marfu manner, “The worst of the names in the sight of Allah on the Day of Resurrection is of a man named ‘king of kings’. Sufyan said, “It means ‘Shahinshah’.” [Ah 7333, Bukhari 6206, M 2143, AD 4961, Ah 4692]
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Names must be given early to children at their birth and it is not appreciable to let it be later than seven days though it is allowed to perform it at fourteenth day of birth or even twenty-first. AQIQAH (which refers to the hair of the newborn) must be done at seventh day of birth; sacrificing one goat or sheep for female child and two goats or sheep for male child; the meat would be distributed at three places i.e. for household, for relatives and for the poor and needy; note that by all four schools of FIQH it is MUSTAHAB. Sacrifice of the animal for the off-spring at its birth is the manner shown by the practice of IBRAHIM (AS) and AQIQAH is the way to protect the new-born child from all evil that he or she might face in the life ahead in the world. The names kept for children must be good and also they must not seemingly be boastful in nature. The names RABAAH (profits), AFLAH (successful), YASAAR (ease), NAJIH (safe) all are boastful names and with them there is another problem too that is indicated in the Hadith; it is when someone asks about the person named as such if that is at home and the answer comes in negative; so Muslims must avoid keeping these names as to avoid the adverse impression that they might cause upon the psyche.
TOPIC 66-About changing a name
(2847)-Sayyidina Ibn Umar (RA) reported that the Prophet (PBUH) changed the name of Aasiyah. He said, “You are Jamilah.” [Muslim 2139, Abu Dawud 4952, Ahmed 4682, Ibn Majah 3733]
(2848)-Sayyida Aisha (RA) reported that the Prophet (PBUH) used to change disliked names.
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Muslims must avoid keeping such names to children that are bad like HIMAAR (ass) and MURRAH (Bitter); that is not only immodest but also putting the child to some complex for sure. The Prophet (PBUH) changed the name AASIYAH (inclined to sins; disobedient) to JAMILAH (beautiful) as that is good while the former puts highly adverse impression on the person.
TOPIC 67-Names of the Holy Prophet (PBUH)
(2849)-Sayyidina Jubair bin Mut’im (RA) reported that Allah’s Messenger (PBUH) said, “Indeed, I have many names. I am Muhammad; I am Ahmed; I am Mahi; through whom Allah erases disbelief. And I am Hashir behind whom people will gather. And I am Aaqib after whom there is no Prophet.” [Ahmed 16734, Bukhari 3532, Muslim 3254]
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TOPIC 68-Not to use both name & Kunyah of the Prophet (PBUH)
(2850)-Sayyidina Abu Huraira (RA) said that the Prophet (PBUH) disallowed that anyone should give himself his name and his Kunyah together, naming himself Muhammad Abu-Qasim. [Ahmed 23143]
(2851)-Sayyidina Jabir (RA) said that Allah’s Messenger (PBUH) said, “If you take my name then do not use my Kunyah.” [Ibn Majah 3736]
(2852)-Sayyidina Ali ibn Abu Talib (RA) submitted, “O Messenger of Allah (PBUH) what do you say if a son is born to me after your death; may I name him Muhamamd and give him your kunyah?” He said, “Yes.” Sayyidina Ali said, “The permission was only for me.” [Abu Dawud 4967]
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Prophet Muhammad (PBUH) was the last Messenger of Allah and he has many names from which some are narrated here. MUHAMMAD and AHMED both mean most praiseworthy while MAHI means eraser i.e the eliminator of disbelief. His name HASHIR denotes that he would be the first to waken from the grave and the people (his UMMAT) would gather behind him while AAQIB means here the one that comes behind all (he is the last of Messengers of Allah). The Prophet (PBUH) prohibited using simultaneously both his name and KUNIYAH to name any child; KUNIYAH was the name by which Arab recognized people relating them to their male off-spring adding ABU that means ‘father of’ to the name of the child. The KUNIYAH of the Prophet (PBUH) is ABU-QASIM as he had a son named QASIM but no-one of his sons survived till adolescence; these were three, two from Bibi KHADIJAH-RA named ABDULLAH and QASIM and one from Bibi MARIAH-QABTIAH-RA named IBRAHIM; that is why the Holy Book Quran has clarified that the Prophet is not the father of any of your men but he is the Messenger of Allah and last of the Prophets (see Surah AHZAAB, the thirty-third Surah, verse being 40). Ali (RA) was given special permission to keep his child’s name on the Prophet’s name plus his KUNIYAH. There is a narration that tells that non-believers used to abuse the Prophet (PBUH) but they abused with change of his good name to some bad name; on that he said once very beautifully that they abuse Mudhammam (blameworthy) while I am Muhammad (praiseworthy; PBUH).
TOPIC 69-About poetry
(2853)-Sayyidina Abdullah (RA) reported that Allah’s Messenger (PBUH) said, “In some poetry, there is wisdom.”
(2854)-Sayyidina Ibn Abbas (RA) reported that Allah’s Messenger (PBUH) said, “There is wisdom in some poetry.” [Ahmed 2424, Abu Dawud 5011, Ibn e Majah 3756]
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TOPIC 70-About reciting poetry
(2855)-Sayyidah Aisha (RA) narrated, “The Prophet (PBUH) had placed a pulpit for Hassaan in the mosque. He would stand on it and present proud poetry in appreciation for Allah’s Messenger (PBUH).” Or she said, “He would respond to the charges against Allah’s Messenger (PBUH) and Allah’s Messenger (PBUH) would say, ‘Allah helps Hassaan through Jibril when he boasts or responds’.” [Ahmed 2491, Abu Dawud 501]
(2856)-Sayyidina Anas (RA) narrated, “The Prophet (PBUH) entered Makkah to perform the redeeming Umrah and Abdullah ibn Rawahah led ahead reciting this poetry, ‘O Rejectors of Faith!, you leave the way for the Prophet. We would give you such a blow today that would straighten your minds and make friends unaware of each other’.”
(2857)-Sayyidah Aisha (RA) was asked if the Prophet (PBUH) ever recited poetry. She said, “He used to recite this poetic verse of lbn Rawahah, (Trans.) ‘They will bring news to you whom you gave no provision’.” [Ahmed 21060, Abu Dawud 1294, Nasai 1357]
(2858)-Sayyidina Abu Huraira (RA) reported that the Prophet (PBUH) said, “The best poetic words an Arab has uttered are the words of Labid, (Trans.) ‘Everything apart from Allah is void’.” [Ahmed 97431]
(2859)-Sayyidina Jabir ibn Samurah (RA) narrated that I had the Prophet’s (PBUH) company more than hundred times. His Sahabah (RA) used to recite poetry and recall affairs of the Jahiliyah while he kept quiet except for an occasional smile with them.
(2860)-Sayyidina Abu Huraira (RA) reported that Allah’s Messenger (PBUH) said, “That one of you fills his belly with pus that corrodes is better for him than to fill it with poetry.” [Ahmed 997, Bukhari 6155, Muslim 2257, Ibn e Majah 3759]
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TOPIC 71-Better to fill the belly with pus than with poetry
(2861)-Sayyidina Sa’d ibn Abu Waqqas (RA) reported that Allah’s Messenger (PBUH) said, “That the belly of one of you is full of pus is better than being full of poetry.” [Muslim 2258, Ibn e Majah 3760, Ahmed 1506]
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These Ahadith are related to poetry and provide its merits & demerits; the notable point here is that if the Muslim person says poetic verses that present Islamic views (this is MUSTAHAB) or when they do not contain any appreciation for things against Islam (this is MUBAH), he has done well; if it is other than MUSTAHAB or MUBAH, it is strictly prohibited. The forbidden poetry is upon topics such as disbelief, tempting words that arouse passions, praising what is Haram i.e. alcohol, appreciating women (especially when specific) etc. Note that appreciation of the beauty of women by names is not appreciable though if there come two or three verses of poetry for the beauty of some women without naming her specifically between other verses of poetry that directly is not related to women, that is bearable; it certainly is better to avoid even that but having noted this, please note also that poetry for the guidance of women is appreciable (MUSTAHAB) when it remains strictly to the point. We find words that forbade poetry here (narrations 2860 and 2861; they are related to the negative topics mentioned and such poetry is HARAAM) while on the other hand, we find words that praise poetry here (narrations 2853, 2854, 2855, 2856, 2857, 2858; they are related to positive topics of defense of Islam and wise teachings that Islam appreciates and such poetry is MUSTAHAB; see also the last verses i.e. from 224 to 227 of Surah-26 in the Holy Book Quran). There also is another type of poetry besides MUSTAHAB and HARAAM, that is expressed in the narration-2859 that tells us that SAHABA used to talk about matters (and even the poetry) of JAHILIYAH (the era of ignorance before the acceptance of teachings of the Prophet PBUH) and the Prophet did not stop them (presumably because they were not on the prohibited topics) though he did not participate himself in that discussion; such poetry is MUBAH (allowed); please see Glossary at the beginning of this presentation of JAME’ to understand terms for the status of commands better; Al-Hamdu Lillah.
TOPIC 72-About eloquence and speech
(2862)-Sayyidina Abdullah ibn Amr (RA) reported that Allah’s Messenger (PBUH) said, “Indeed, Allah hates the eloquent one among men who twists his tongue just as the cow (wags its tongue).”
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TOPIC 73-No Caption
(2863)-Sayyidina Jabir (RA) reported that Allah’s Messenger (PBUH) forbade that a man should sleep on a roof that is not surrounded by a parapet.
(2864)-Sayyidina Abdullah (RA) narrated that Allah’s Messenger (PBUH) used to specify for us days of sermons to keep away boredom from us. [Ahmed 4060, Bukhari 68, Muslim 2821]
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After the clarification for the status of poetry, it is natural to take up the status for prose and here the Ahadith tell us that even if the topics are good, Islam does not appreciate saying them taking up unusual styles and making such faces (as the cow does while taking its foodstuff) that might attract people; Islam is totally simple in its teachings and appreciates only simplicity in its presentation. Please note that there is no problem if some anger or humor is disclosed naturally at the face of the person that delivers some speech for Islam due to the matter in discussion; however, he must not take-up such performance with exaggeration by will at his speech. Even the ULAMA must see that human beings sometimes are not in the mood to give attention to reasonable talk even, for this reason or that; so it is better to specify times for sermons without any disrespect to people as the narration here by ABDULLAH ibn MASUD tells us clearly (note that where the name ABDULLAH comes in narrations without IBN it always means ABDULLAH ibn MASUD unless specified otherwise). Bringing the narration about the roof and parapet between these narrations regarding simplicity in speech, is interesting; though the guidance is clear due to the high danger of sleeping at the roof without stoppage at ends yet its placement suggests that respectable TIRMIDHI wants to emphasize the point that even in good speech that the good person expresses, he needs to take care about his limits as the fall here is like the fall of the man from the roof that has no stoppage at ends.
TOPIC 74-The best of deeds is the constant deed even if little
(2865)-Abu Salih reported that Sayyidah Aisha (RA) and Sayyidah Umm Salamah were asked, “Which deed was dearest to Allah’s Messenger (PBUH)”. They said, “That which is done constantly even if it is little.” [Ahmed 25494, Bukhari 43, Muslim 785, Nasai 5050, Ibn e Majah 4238]
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When the Muslim person takes-up deeds that are MUSTAHAB practicing them continuously, they become highly virtuous and add beauty to the document of deeds of the practicing Muslim person. But Islam does not ask to put the self into trouble and take-up things that are difficult to practice in the long run; it asks to live normal with all virtues in the life. If the person commits to troublesome things trying to fulfill them in all ways possible then that might cause him to slack even in the FARDH that he should fulfill without fail; Islam appreciates quality in FARDH even if there is some lack of quantity in MUSTAHAB though if the Muslim person practices MUSTAHAB with continuity without any adverse affect to FARDH, he certainly is praiseworthy.
TOPIC 75-Covering utensils
(2866)-Sayyidina Abdullah (RA) reported that Allah’s Messenger (PBUH) said, “Cover up vessels, tie up the water-skin, shut the door and extinguish the lamp as a mouse often drags a wick and burns the people of the house.” [Ahmed 16842, Bukhari 71, Muslim 1037]
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TOPIC 76-Caring for the camel and observing the SUNNAH
(2867)-Sayyidina Abu Huraira (RA) reported that Allah’s Messenger (PBUH) said, “When you travel during days of productivity, give the camel its share from the earth. And when you travel during the dry season, hurry through your journey while it still has stamina in it. When you halt for rest, leave aside the road, for, it is passage for animals and adobe of worms and insects.” [Muslim 1926, Ahmed 8450]
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A version of the narration-2866 that is narrated here by ABDULLAH ibn MASUD has come at 1819 by JABIR too that we all have studied there. As for the other narration, it is notable that Islam cares even for animals and the Prophet (PBUH) asks here to provide for the well being of the camel, the most important of animals for Arabs in those times. Care about people too while at travel is necessary that there must be no blockade of the passage in any way by some careless attitude of some person. This narration ends the booklet of good manners yet I, MSD, would like to present here the answer to the objection raised by the non-Muslims about the plurality of marriages of the Prophet (PBUH) and they also falsely accuse him of marrying AYESHA at the age of nine. Note that all the women the Holy Prophet married, were very happy with him and in fact, when they were given an option by Allah to leave him if they want in the Holy Quran (see Surah Ahzaab-28 & 29), all of them chose to stay with him without exception. He never did any wrong to any woman at any time anywhere and in fact, he was never even charged for any such thing even by his worst enemies all his life. Although Allah gave him the option to marry any number of women he wanted in the Holy Quran (see Surah-Ahzaab-50 to 52), he married 12 women only; this is most notable that as we are informed he had 12 wives, then there were only these 12 respectable women and no more to whom his sexual matter was totally related to; the reason to these marriages was never lust certainly. Please note that though some historians writing on the life of Muhammad PBUH, the last Messenger of Allah, have written that he also had 3 concubines besides these 12 wives yet this is a moot point. In fact, he should be given credit on this very matter as with the permission to marry any number of women, he never chose beyond these 12 woman or, if the debatable point of 3 concubines be accepted, these 15 women and he never chose any one for the reason of lustful desires as there was none present in that great man, the possessor of the beautiful angelic character; whenever he married it was either for the benefit of the woman he married or for the benefit of Islam, the greatest truth in the whole Universe; his act was never a selfish act ever. He spent 25 years with Sayyidah Khadijah (RA) and in those were included years of his youth and some years of his ripe age too; then only after her death, he married Sayyidah Saudah (RA) who was either very near to his age or even older than him. Ten of his wives he married at Madinah from the age 54 to the age 57; his worldly life ended at the age 60 by the Solar Calendar and he did not take any wife in the last three years of his life; the remaining two were Sayyidah Khadijah (RA) and Sayyidah Saudah (RA) whom he married at Makkah when he was at the age 25 & 50 respectively. The period at these years of his age (54 to 57) at Madinah, was very trying as the Holy Prophet PBUH was guiding the companions in all matters of life trying to spread the word of Islam all over the Arab land and even beyond; this was the time when the enemy of Islam was trying very hard to end the impression of Islamic Teachings. The verses of the Holy Book Quran were descending on all matters of life and the good Islamic Environment was in the making then and there. These marriages of the Holy Prophet PBUH provided much good relationship of Muslims with the warring tribes of Arab as at that time, there was a custom in every tribe to respect the person who married a woman from that tribe and gave her respect; note that when the Prophet PBUH allotted freedom to Sayyidah Javeria (RA) of the tribe Banu-MUSTALIQ and married her, all of SAHABA released slaves that were taken from the tribe due to the respect the Prophet PBUH gave her; the whole tribe then converted to Islam. This custom prevails in many Islamic Lands even today and at some places, old enmity is settled by taking women of the other side into marriage providing total respect to them as their right onto their husbands. This provided defense to Islamic Teachings at that time as the persons who were ready to combat those teachings became guards to it converting to Islam and also, it provided security to those women who were left alone due to the SHAHADAT of their husbands in wars; no one was extending support to them due to the general hard financial situation of Muslims at that time and due to the age-factor of these women that also were pressed hard by their hard financial situation. These marriages also provided the moral guidance to Muslims how to live the life of virtues remaining to the ordinary business of life. This moral guidance is even manifest at the fact where we see that the Holy Prophet PBUH married Widow or Divorced Women except for Sayyidah Ayesha (RA); he never divorced any of the woman he married, though marrying widow or/and divorced women was erroneously seen as immoral in some countries of the known world at that time and this view had some of its influence in the Arab Land too; he also provided the most difficult guidance by marrying Sayyidah Zainab bint Jahsh (RA), who was divorced by his adopted son as the adopted sons were taken just like real sons at that time. Now, by the command of Allah, he made the situation better by marrying Zainab and clarifying by this action that the relations that man makes by his tongue are not such lawful as to put commands of real relations onto them. As for marrying AYESHA (RA) at the age of nine that is totally based on conjecture as at that time there were no records kept for age and the only thing by which a girl was taken at puberty was when she got menstruation. There are narrations that tell us that she was very young at the age of marriage yet even she could not have told her true age living in those times and to base some charge of this sort on assumptions is highly wrong. Bibi Ayesha (RA) might have been at the age of 12 or 15 or even more (and interestingly much work has been done on this line and there are many Muslim scholars of history who refute the charge on this basis now); certainly, to base some charge of this sort on sheer guess-work is extremely malicious and proves nothing. The Prophet (PBUH) has also been charged falsely for taking Sayyidah SAFIYAH (RA) from the captives of KHYBER forcibly but note this well that it was the custom of the day in those times to take even female captives as slave-women (the women of that time even, understood this custom well not challenging it in any way) and there had not come anything in the Holy Book Quran against this custom (though it did give such guidance that with time, slavery might come to an end totally but at present in these brief notes, detail for this is neither desirable nor feasible; slavery as of now has ended insha Allah for good, Al-Hamdu Lillah). And moreover he gave ample respect to SAFIYAH (RA) taking her as his wife after providing her freedom from slavery; she had accepted Islam by her own free-will and there is a narration that tells us that Bibi SAFIYAH herself praised the Prophet (PBUH) on marrying her on the basis of the dream she had seen just a few days back before the conquest of the forts at KHYBER. She had seen in that dream that the full Moon came to her lap and when she told this to her husband at KHYBER before the marriage to the Prophet (PBUH), he gave her a brutal slap as he understood that it meant that she ultimately would become the wife of the Prophet (PBUH). May Allah guide those persons who falsely charge the Prophet (PBUH) on basis of fibs, to the obvious righteousness; if such guidance is not in their destiny, then may Allah destroy them totally; Al-Hamdu Lillah.
47- BOOK ON PROVERBS & EXAMPLES (7 topics)
TOPIC 1-Example of Allah for His slaves
(2868)-Sayyidina Nawwas ibn Sam’an Kilabi (RA) reported that Allah’s Messenger (PBUH) said that Allah drew the parable of the straight path as having walls on either side with several open doors over which curtains hang down. At the head of the path is one who invites (to remain to the path of Allah by giving hope) and another is above it who invites (to remain to the path of Allah by giving warning) then the Prophet (PBUH) recited ---‘And Allah invites (you) to the abode of peace, and guides whomsoever He wills to the straight way’ (Al-Quran 10, 25). The doors on either side of the path are Hudud (limits after which is the prohibited area) of Allah. None will fall into (i.e. beyond) the limits of Allah till he raises the curtain. The crier at the top of the path is the admonisher from his Lord. [Ahmed 17651]
(2869)-Sayyidina Jabir ibn Abdullah Ansari (RA) narrated that one day Allah’s Messenger (PBUH) came our way. He said, “I saw in my dream that Jibril (Gabriel) stood at the side of my head and Mikail (Michael) by my feet. One of them said to the other, ‘Coin for him a parable’. The other said, ‘Listen (O Prophet); May your ears listen always. Comprehend; May your heart grasp always. The parable of you and of your Ummah is like a king who takes house-premises and builds a home. He places there a dining mat and sends a man to invite people to food. There are some who accept his invitation and some who reject him. So, Allah is the King. The (premises of the) house is Islam and the home is paradise and you, O Muhammad, are the Messenger. He that answers you (positively) joins Islam and he who joins Islam enters Paradise and he who enters Paradise eats that which is in it.” [Ahmed 7281]
(2870)-Sayyidina Abdullah Ibn Mas’ud (RA) narrated, Allah’s Messenger (PBUH) offered the ISHA Salah. When it was over, he held me by the hand till he took me to Batha of Makkah and made me sit. He drew a line around me, saying, “Do not come out of this line. People will come to you but do not talk to them and they too will not talk to you.” Then he went away to where he had intented to go. I sat within the lines when some men came to me as though they were of a rough nature. Their hair and their bodies seemed to me neither naked nor covered. They set towards me but did not trespass the line and then went towards Allah’s Messenger. This till it was the concluding hour of the night. Allah’s Messenger (PBUH) came to me and I was sitting. He said, “I could not sleep all night.” Then he came within the lines and took my thigh as a pillow and went to sleep. While he slept on, he would snore. While I was sitting and he was resting on my thigh, some men dressed in white came. Only Allah knows how beautiful they were. They came up to me. A party of them sat down by the head of Allah’s Messenger (PBUH) and a party of them by his feet. Then they spoke to each other saying, “We have not seen a man given the like of what is given to this Prophet. His eyes sleep but his heart is awake. Coin for him a parable. Like a chief who built a castle and placed a dining table and invited the people to his meal and his drink. So, those who responded ate of his food and drank of his drinks. And, he who did not respond was punished.” Then they got up (and went away). Allah’s Messenger (PBUH) woke up at that and asked, “Did you hear what they said? And do you know who they were”? I said that Allah and His Messenger (PBUH) know best.” He said, “They were angels. Do you understand the example they presented”? I said, “Allah and His Messenger (PBUH) know best.” He said, “The example that they coined was of Ar-Rahman (Allah the Compassionate) Who built Paradise and invited His slaves to it. So those who responded, entered Paradise and those who did not respond, He punished them.”
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From here we have the booklet of parables, proverbs and examples; the point to note here is that if there is any example given to explain something about Allah that would always be directed to some specific trait and that only just for some explanation as “Nothing is like Him” (Surah-42, Verse-11). Note that it is appropriate to say that Allah is better in providers of needs as the Holy Book says “And Allah is better among the providers of provisions” as these words do not challenge Allah in any way when His superiority has been accepted among others with the quality in question as their quality is neither their own as it is provided by Allah nor it is free from time and place; also any such quality is not complete in any way. Note that Allah is not bound to the limits of time and place (i.e. He is QADEEM); He is Truly-Powerful as each of His Quality is His Own (i.e. each of His Quality is ASL); His all qualities are Limitless (i.e. they are LA-MEHDUD); Al-Hamdu Lillah. All must remember these basic things in all that is said about Allah, the True Lord. The examples given here tell us that Allah has provided guidance to men so that they take it and get JANNAH. For this, they have to keep control of their-selves so as not to fall into temptations (denoted by doors having curtains leading to places of wrong) that Satan brings now and then in the worldly life to involve people into the worldly life in such ways that they do not remain capable to become attentive to AKHIRAT. The last narration here tells about the visit of JINN and Angels to ABDULLAH Ibn MASUD but note that JINN came when he was alone at the place specified for him by the Prophet (PBUH); the Prophet (PBUH) had told him beforehand about their visit while angels came when the Prophet was present with him; they had actually come to the Prophet though ABDULLAH did see them; note that JINN might visit any man yet angels visit on the command of Allah when they do visit some person or descent at some special occasion any-time any-where; Al-Hamdu Lillah.
TOPIC 2-The example of the Prophet (PBUH) and all Prophets
(2871)-Sayyidina Jabir ibn Abdullah (RA) reported that Allah’s Messenger (PBUH) said, “Indeed, my example with the Prophets is that a man builds a house. He completes it and makes it beautiful except for a space of a brick. The people enter it and admire it, but remark, ‘Were it not for the space of a brick’.” [Bukhari 3534, Muslim 2287]
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This Hadith gives the message beautifully that the Prophet Muhammad (PBUH) is the last of Messengers of Allah as this same Hadith coming at other reputable compilations contain the words in the last that I, Muhammad, am this last of bricks and Allah has completed this beautiful house by putting me here. ULAMA have written much on this subject as there have been such maniacs that challenged this recognized Islamic concept in the recent history because they had some high illusion of their own importance; they rose among Muslims claiming to be the messengers of Allah by the aid of opponents of Islam. These opponents had gained some political power over Muslims due to the imperialism they had imposed upon them; they assisted these maniacs highly for their political ends though their characters plus their unfulfilled prophecies clearly manifested their illusion without any doubt. Note that ULAMA of repute have clarified well that even when MAHDI would appear at fore, he would not claim for any status but he would affect the circumstances around him in such manner for the Islamic cause that would prove that the man is MAHDI (please see the note at Topics-52 and 53 of the Book on Fitan, Ahadith being 2237 onwards). The most noteworthy point here is that he would be one among the most ordinary Muslims by whom Allah would provide much blessing for Muslims of the time; there is no Prophet and no Messenger of Allah after MUHAMMAD (PBUH), the Last Messenger of Allah, so anybody claiming such status or even claiming to be MAHDI is nothing but a malicious imposter; Al-Hamdu Lillah.
TOPIC 3-Similitude of Salah, Saum and Sadaqah
(2872)-Sayyidina Harith Ashari (RA) reported that Allah’s Messenger (PBUH) said, ‘Allah commanded the Prophet Yahya ibn Zakariya (John AS) with five things that he may abide by them and command the Banu Isra’il (children of Isra’il) to abide by them. But he delayed in conveying them. The Prophet Eesa (Jesus AS) said to him, “Allah commanded you with five commands that you may abide by them and command the Banu Isra’il to abide by them. So, either you give them these commands, or I will do that.” So Yahya said, “If you take precedence over me in conveying them, I fear that I will be swallowed up (in earth) or punished.” So, he assembled the people in Bayt al-Maqdis and it was filled up, and people sat down on elevated places. He said to them, “Allah has commanded me with five commands that I should abide by them and comand you to abide by them. (1) The first of them is that you worship Allah and associate not anything with Him (that means do not take anyone or anything equal to Him). And the example of one who associates with Allah is like a man who bought a slave with his pure earnings of gold or silver and said to him, ‘This is my house and this is my business. So take up this occupation and pay me what you earn’. He works but pays to another than his master. So, which of you will be pleased to have a slave like that? (2) And Allah commands you to offer Salah. When you offer Salah, do not turn elsewhere, for Allah has His face towards His slave who offers Salah as long as he does not turn elsewhere. (3) And I command you to keep fast. Its similitude is of a man who is with a party. He has a bagful of musk. All of them are pleased with it or he is pleased with its odour. And the odour of one who is fasting is more pleasant to Allah than the odour of musk. (4) And I command you to give sadaqah. Its similtude is like that of a man who is imprisoned by his enemy. They tie his hand to his neck and take him to be executed. He offers, I pay ransom to you the little or much, and he ransoms himself from them, (5) And, I command you that you remember Allah. The similitude for that is like a man whose enemy pursues him in haste while he comes to a strong fort and protects him-self from them. So is the man whom nothing protects from the devil but dhikr (remembrance) of Allah.” The Prophet (PBUH) said. “And I command you with five commands with which Allah has commanded me. They are, to hear, to obey, to wage jihad, to make hijrah (migration) and to be attached to the main body of Muslims, for he who separates from the main body even by a span takes out the rope of Islam from his neck unless he returns to it. And, he who invites people to the evils of Jahiliyah is fuel of Hell.” Someone asked, “O Messenger of Allah (PBUH), even if he offered Salah and kept fast”? He said, “Even if he offered Salah and fasted. So invite to Allah Who named you Muslims, Believers and Slaves of Allah.” [Ahmed 1717]
(2873)-Muhammad ibn Bashhar reported from Abu Dawud Tiyalsi, from Aban ibn Yazid, from Yahya ibn Abu Kathir, from Zayd ibn Sallam, from Abu Sallam, from Harith Ash’ari (RA) from the Prophet (PBUH) hadith like this.
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YAHYA (John AS) conveyed the five commands given to the children of Isra’il by Allah clarifying them with examples. The first one of these is TRUE BELIEF i.e. to worship Allah only and the example given is clear that everyone is slave of Allah and he/she must worship Him only doing good deeds in His obedience totally. The second command is SALAH with total attention towards Allah and this tells that some form of SALAH was commanded to the children of Isra’il. The third command is SAUM (Fasting) and the example here is of the refreshing scent of musk and even that is lower in fragrance than the refreshing scent of the mouth of the person who keeps SAUM. The fourth command is SADAQAH (the necessary amount to be given in charity that is named as ZAKAT in the Islamic Teachings) and as it frees the man from the evil things that come his way challenging his righteousness so the example for it is of a person who gives ransom to keep safe from adverse attacks of the satanic forces. The fifth command is to remember Allah in all activities that the man takes upon himself as the man who remembers Allah is in His protection spiritually from the unseen enemy just like the man who is protected by some fort physically from the seen enemy; that safety also is actually provided by Allah. It is said in the Holy Book Quran, “Those who disbelieve say: If only a portent were sent down upon him from his Lord! Say: Lo! Allah sendeth whom He will astray, and guideth unto Himself all who turn (unto Him); who have believed and whose hearts have rest in the remembrance of Allah. Verily in the remembrance of Allah only, hearts do find rest. Who believe and do right, joy is for them and bliss at journey's end. Thus We send thee (O Muhammad) unto a nation, before whom other nations have passed away, that thou mayst recite unto them that which We have inspired in thee, while they are disbelievers in the Beneficent. Say: He is my Lord; there is no god save Him. In Him do I put my trust and unto Him is my recourse” (Surah RA’AD, the Thirteenth Surah; verses 27 to 30); Al-Hamdu Lillah. Note that these five commnads are the five pillars of Islam taking the remembrance of Allah mentioned at fifth as the true aspect of HAJJ (see H-2618); all other commands also have the rememberance of Allah as their true aspect certainly; Islamic Teachings have been the teachings of all the Prophets especially Belief in Allah with the concept that no-one is equal to Him in authority, Belief in AKHIRAT (true life after this worldly life) and Belief in RISAALAT (that is Prophets have been nominated by Allah for the guidance of Human-Beings time to time). There are five more commands too that are mentioned here and they relate to the times of FITNAH (trial and trouble); the practicing Muslims must fulfill them too with the fulfillment of the regular commands. Those are to hear (means keeping the teachings of the Holy Book Quran and the SUNNAH clearer than all other times), to obey (means to follow them more strictly than usual under the command of righteous knowledgeable Muslims), to wage JIHAD (means to fight those if possible, who intend to challenge Islamic Teachings so that they do not impress the lives of Muslims adversely), to take-up HIJRAH (means to migrate to a better place if they are unable to fight the challengers to Islam where they might practice Islamic Teachings with ease) and to adhere to the main body of Muslims (means to remain among very high number of practicing Muslims so that this quantity might work as barrier for disbelievers to attack them). See also H-2184 that clarifies well the attitude that Muslims would adopt at FITNAH. May Allah help all Muslims in these times of FITNAH and give them the good TAUFIQ to take the attitude required of them according to the Holy Book Quran as explained in the beautiful SUNNAH of the Prophet (PBUH).
TOPIC 4-one who recites the Qur’an and one who does not
(2874)-Sayyidina Abu Musa Asha’ari (RA) reported that Allah’s Messenger (PBUH) said, “The example of the believer who recites the Quran is like a citron whose fragrance is pleasant and whose taste is pleasant. And, the example of the believer who does not recite the Qur’an is like a date that has no fragrance though its taste is sweet. And, the example of the hypocrite who recites the Quran is like basil whose taste is bitter. And the example of the hypocrite who does not recite the Qur’an is like colocynth whose fragrance is repulsive and whose taste is bitter.” [Bukhari 5020, Muslim 797, Abu Dawud 4829, Ibn e Majah 214, Nasai 5053]
(2875)-Sayyidina Abu Huraira (RA) reported that Allah’s Messenger (PBUH) said. “The believer is like a meadow (green field). The wind does not cease to bend its vegetation down and likewise the believer does not cease to face trials. And, the hypocrite is like a pine tree that is motionless till it is uprooted.” [Ahmed 7195, Bukhari 544, Muslim 28089]
(2676)-Sayyidina lbn Umar (RA) reported that Allah’s Messenger (PBUH) said, “There is among trees, a tree whose leaves do not fall. It is like the believer. Tell me what it is?” Abdullah said the people thought of the trees of the wild while I thought of the date tree. The Prophet (PBUH) disclosed that it is the date (palm) tree. Abdullah siad, “I was shy to speak.” He said, “I narrated to Umar (RA) what had transpired with me.” He said, ‘If you had spoken, that would have been dearer to me than that I had this and that.’ [Ahmed 5274, Bukhari 61, Muslim 2811]
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The Prophet (PBUH) presented beautifully the examples of good plants for believers as they convey the matter clearly. Citron is the tree that is mostly found in the sub-continent bearing very pleasant fruits that are like big lemons but pleasantly sweet with soothing fragrance; it is even used in cakes and confectionaries; this example is for the believer who recites the Holy Book Quran. Dates do not have much fragrance yet they taste well and Arabs do have high inclination towards that wonderful taste; this example is for the believer who does not read the Holy Book Quran much. Basil is that plant which is aromatic yet its taste is very bitter as found in Arabia; this example is for the hypocrite who does recite the Holy Book Quran to give impression that he is one of believers. Colocynth is the tree whose fruit is smelly and very bitter to eat; this example is for the hypocrite who never recites the Holy Book Quran. The other Hadith again gives the example for believers beautifully comparing them to meadows that would bend with high winds swaying here and there; they have the power to handle troubles beautifully keeping to their base while hypocrites are like the unbending pine tree that is rooted off the ground when the high winds blow. The praise for the date-tree is understandable as it is near to believers in attitude; as the believers try to provide all that is necessary for the benefit of all people, it also does the same with everything that it has in its possession; Al-Hamdu Lillah.
TOPIC 5-The five times prayer
(2877)-Sayyidina Abu Huraira (RA) reported that Allah’s Messenger (PBUH) said, “Imagine if a river flows by the gate of one of you. He washes himself in it every day five times. Will there remain any dirt (on him)”? The companions said, “Nothing of dirt will remain.” He said, “That is like the five times prayer. Allah erases with them the sins.” [Ahmed 8933, Bukhari 528, Muslim 667, Nasai 461]
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The example for SALAH is like washing the physique five times a day with clean water that clears all dirt from the body; SALAH has the ability to clear all the unclean impression of sins from the inside of men. When this practice goes on it happens that the person becomes free of sins and feels natural detestation to all sins. It is said in the Holy Book Quran, “Recite what is revealed to you of the Book and establish regular SALAH; for SALAH restrains from shameful and unjust deeds; and remembrance of Allah is greater without doubt. And Allah knows whatever that you do” (29:45). All sins besides the biggest sin of taking any-one as equal to Allah in authority (that is called SHERK) might be divided into two categories that are INDECENCY and INJUSTICE and regularity in reading SALAH strengthens the true belief and attacks both of these by the blessing of Allah. At many places in addition to 29:45, the Quran has asked to keep guard against these two and that means clearly to remain alert against all of sins. It is said in Surah BAQARAH, the second Surah, “O men! you eat the lawful and good things out of what is in the earth, and do not follow the footsteps of Shaitan; surely he is your open enemy. He only enjoins you evil and indecency, and that you may speak against Allah what you do not know” (2:168 & 169). It is said in Surah NAHL, the sixteenth Surah, “Surely Allah enjoins the doing of justice and the doing of good (to others) and the giving to the kindred, and He forbids indecency and evil and rebellion; He admonishes you that you may be mindful (16:90). It is said in Surah BANI-ISRA’IL, the seventeenth Surah, “And go not nigh to fornication; surely it is an indecency and an evil way. And do not kill any one whom Allah has forbidden, except for a just cause, and whoever is slain unjustly, We have indeed given to his heir authority, so let him not exceed the just limits in slaying; surely he is aided” (17:32 & 33). There are other verses too for the point that all sins other than SHERK (which itself is said to be the greatest injustice; see 31:13) are either injustice (which often takes place when men use their official status of strength in most balamable manner) or either indecency (shameful acts that often take place when women become bold to present their natural beauty in most blamable manner). May Allah save all true Muslims from all major sins; Al-Hamdu Lillah.
TOPIC 6-My Ummah is like rainfall
(2878)-Sayyidina Anas (RA) reported that Allah’s Messenger (PBUH) said, “The example of my Ummah is like rain. It is not known whether first of it is better or the last of it.” [Ahmed 12329]
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Allah has appointed Muhammad (PBUH) as his last Messenger for the betterment in belief and deeds of all people so all persons of his time and the coming time till QAYAMAT are included in his UMMAH; however, those who accept his call towards Allah are his true UMMAH while those who do not accept his call are named as the UMMAH that is called. Here the Hadith notes that the former part of this UMMAH is wonderful but the latter part of it might even be better; this gives us hope that Muslims would insha Allah get heights in good virtues in the times ahead and that result would manifest by their adherence to the Islamic Teachings; certainly, the first of this UMMAH did get heights in good virtues by this adherence. Note that the rain means the blessing of Allah here and insha Allah Muslims would prove the most soothing factor to all peoples of the world in the times ahead; when the Prophet (PBUH) has told this explicitly, it would certainly happen the same way insha Allah.
TOPIC 7-The similitude of man, his death and his hopes
(2879)-Sayyidina Buraida (RA) reported that the Prophet (PBUH) said, “Do you fathom what the example of this and of that is”? He said casting two pebbles. They said, “Allah and His Messenger (PBUH) know best.” He said, “This is hope. And this is the appointed time (death).”
(2880)-Sayyidina Ibn Umar (RA) reported that Allah’s Messenger (PBUH) said, ‘Indeed, your appointed time relative to the people who have passed away is like between the Salah of ASR and the setting of the sun. And, your example relative to the Jews and Christians is like a man who hired many labourers asking, “Who will work for me till afternoon against a qirat.” The Jews worked against one qirat. Then he asked, “Who will work for me from afternoon on against a qirat”? The Christians worked against one qirat. Then you work from the Salah of ASR to the setting of the sun against two qirats. So, the Jews and the Christians became angry and said, “We work more but are paid less.” He asked “Have I wornged you and denied anything of your right”? They said, “No.” He said, “This is my favour. I grant it to whom I will.” [Ahmed 5909, Bukhari 557]
(2881)-Sayyidina Ibn Umar (RA) reported that Allah’s Messenger (PBUH) said, “Men are just like hundred camels (with anyone), even when so many, a man does not find among them any worth riding.” [Ahmed 5623, Muslim 2547]
(2882)-We know it from Sa’eed reported it from Sufyan, from Zuhri through the same sanad, the like of it. Sayyidina Ibn Umar (RA) reported that Allah’s Messenger (PBUH) said, “People are just like hundred camels. You do not find among them even one on which you may ride; or you do not find among them any save one on which you may ride.” (The latter expression is better that says ‘save one’ and this clarifies the previous Hadith too).
(2883)-Sayyidina Abu Huraira (RA) reported that Allah’s Messenger (PBUH) said, “My example and of my Ummah (the called part of it) is like a man who kindles a fire. Insects and butterflies come over and fall into it. I hold you back by your hems while you advance forward into it.” [Ahmed 8123, Bukhari 3426, Muslim 2284]
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We have come to the end of the booklet of Proverbs & Examples; the first topic told us how men must remain towards Allah; the second about how men must take the Prophet Muhammad (PBUH; the Last Messenger of Allah) among all Messengers; the third about how other Prophets taught and it clarified that their teachings too were the basic Islamic Teachings; the fourth about good Muslims and about hypocrites; the fifth about the virtues of practicing Islam especially SALAH; the sixth about how honorable the accepting UMMAH of the Prophet PBUH (that are the Muslim people) would become towards all peoples of the world at the coming time and the seventh topic here addresses that part of the UMMAH naturally to which Muslims would present the invitation of Islam explicitly. The first Hadith among the five Ahadith here at the topic tells of the limited time the man has, as the Prophet (PBUH) threw two pebbles, one near to him and one a bit far. The first one indicated opportunity (hope) of accepting Islam and the second, the end of the examination time for the individual; this is life. The UMMAH of the Prophet MUHAMMAD (PBUH), the last Messenger of Allah, came in the last of peoples after Jews and Christians. These previous ones had to give much effort yet they got less in return (QIRAT was the measurement of currency in use then) and it is history that they could not fulfill their duties as were expected of them; Jews gave total attention to the worldly life with time neglecting AKHIRAT completely while Christians never came to know the real teachings of Jesus Christ getting misguided by this one or that one considering religious life as the life of omission of worldly pleasures totally. Muslims have come in the last and they showed how to live the life of good virtues remaining active in the ordinary business of life; even in these trying times, we do find committed persons to Islam among Muslims in huge number; Al-Hamdu Lillah; they would remain committed insha Allah whatever comes as the Hadith points out ‘then you work from the Salah of ASR to the setting of the sun against two QIRATS’ (that means till the end of the world by the favor of Allah). As for the example of hundred camels with none save one that is fit to ride, is clear when we see how difficult it has become to call people towards Islam especially those who are in the complex of being superior to all people due to the material development they have achieved. In the history of the Man, he has committed this grave mistake time and again that he took material superiority to mean that the concepts about the moral values that he holds, are also very true; we are facing this grave mistake again at these current times. The last of Ahadith at this topic tell us that the Prophet (PBUH) did sincerely whatever he could to save people from the fire of hell; these efforts include all those efforts too that he has put in favor of that part of the UMMAH that are called towards Islam; those among them who do not answer positively to this call, they are prey to their own ignorance that leads them to their most erroneous judgment.
48- BOOK ON VIRTUES OF THE QUR’AN (25 topics)
TOPIC 1-Virtues of Al-Fatihah
(2884)-Sayyidina Abu Huraira (RA) reported that Allah’s Messenger (PBUH) went to Ubayy ibn Ka’b. He called out. “O Ubbay!” He was engaged in Salah and turned but did not answer. He shortened his Salah and then went to Allah’s Messenger (PBUH) and said, “As-Salam-Alaikum, O Messenger of Allah (PBUH)!” He said, “Wa alaikas Salaam! What prevented you, O Ubayy, from answering me when I called you?” He said, “O Messenger of Allah (PBUH), I was engaged in Salah.” He said, “Have you not observed that which Allah has revealed to me ---Respond to Allah and to His Messenger (PBUH) when he (the Messenger) calls you (Al-Quran 8, 24). He said, “Yes indeed. I will not do it again, Insha Allah.” He asked, “Would you love that I teach you a Surah that has not been revealed in the Torah, not in the Injil, not in the Zabur and not in the Qur’an the like of it.” He answered, “Yes, O Messenger of Allah (PBUH). So, he asked, “How do you recite in Salah”? He said, “We recite the Ummul Qar’an.” So, Allah’s Messenger said, “By Him in Whose hand is my soul, nothing has been revealed like it in the Torah, the Injil, the Zabur and the Qur’an. It is the Sab’am-Minal-Mathani (given to me and in answer to it); the mighty Qur’an that is given to me.”
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There are some points that we get from this Hadith. First is that when the Prophet called someone then he must answer; it was even allowed for him to end the MUSTAHAB SALAH then, that he could read afterwards. Second is that Surah FATIHA, the first Surah in the Holy Book Quran, is UMMUL-QURAN (UMM literally means mother but it is also used as the base of something too when it comes in relation to that; here it means the base for the Holy Book Quran as the whole of the Holy Book is the answer to the request of the guidance that is asked by the reciter of the Holy Book in the very beginning by reading this Surah). Note that there are many names for Surah FATIHA besides UMMUL-QURAN; one of its names is SAB’AM minal MATHANI (the seven verses that are oft-repeated) and there are many others; note that FATIHA means here the Opening Surah. Incidentally, it was the first complete Surah that descended on the Prophet (PBUH) as before this Surah, verses of different Surah were descending. Third is that such revelation is not found in the previous books that descended to other Messengers of Allah; TORAH to Moses, INJIL to Jesus Christ and ZABUR to Dawud (Salam on them all); please note that according to us Muslims there occurred some changes in these previous books and they are in the changed form especially TORAH (the first five of the books of the Old Testament) that was lost for many years in the times of captivity of the YAHUDI (Jews) before it came to fore again; as for INJIL (that is loosely the name given to the first four books of the New Testament though in actual, INJIL denotes the wisdom i.e. HIKMAT that Jesus Christ AS provided to the world), it is compilation of booklets that were narrated by those to which they are named and according to us Muslims, it also is changed so it even is not the whole truth. Fourth is that it is SAB’AM minal MATHANI that means that it consists of seven verses (SAB’A) that are repeated time and again (MATHANI), especially in SALAH. This name is given to it by the Holy Book Quran (15:87); as it has DUA to Allah for the guidance towards the righteousness, the whole of the Holy Book Quran descended as its answer; Al-Hamdu Lillah.
TOPIC 2-About Surah al-Baqarah and Ayatul-Kursi
(2885)-Sayyidina Abu Huraira (RA) reported that Allah’s Messenger (PBUH) sent a small army and they were a countable number. He got them to recite the Qur’an and each man of them recited whatever he had of the Qur’an (in memory). He came to a man among them, the youngest of them in years and asked him, ‘What do you have of the Qur’an with you, O so-and-so?” He said, “I have this and that and Surah al-Baqarah.” He asked him “Oh, do you have Surah al-Baqarah?” He said, ‘Yes.’ The Prophet (PBUH) said, “Go. You are their Amir.” Then a man of the nobles among them remaked, “By Allah, nothing prevented me from learning al-Baqarah but that I was apprehensive that I might not be able to recite it in Salah (in tahajjud).” Allah’s Messenger (PBUH) said, “Learn the Qur’an and recite it. The example of the Qur’an for one who learns it, recites it and stands in Salah with it is like a bag full of musk, its fragrance spreading in every corner. And the example of one who learns it but goes to sleep while it is in his heart is like a bag of musk tied close (at its mouth).”
(2886)-Sayyidina Abu Huraira (RA) reported that Allah’s Messenger (PBUH) said, “Do not turn you homes into graves. The devil does not enter the house in which al-Baqarah is recited.” [Muslim 780, Ahmed 7826]
(2887)-Sayyidina Abu Huraira (RA) reported that Allah’s Messenger (PBUH) said, “Everything has a hump and the hump of the Quran is Surah al-Baqarah. There is a verse in it that is the chief of all verses of the Qur’an, the Ayat ul-Kursi.” (2, 255)
(2888)-Sayyidina Abu Huraira (RA) reported that Allah’s Messenger (PBUH) said, “If anyone recites in the morning Ayat 1, 2, 3 from Surah Momen (the 40th Surah), and Ayat ul-Kursi (that is in Surah Baqarah; Ayat 255) then he is protected thereby until evening. And, if anyone recites these verses in the evening then he is protected thereby till it is morning.”
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TOPIC 3-More on it
(2889)-Abu Ayyub Ansari (RA) reported that he had a niche that contained dates. A female jinn would come and take away dates from it. He complained about it to the Prophet (PBUH) who said, “Go. When you see her, say, ‘In the name of Allah, obey Allah’s Messenger (PBUH). So, he nabbed her and she swore that she would not return. He let her go and went to the Prophet (PBUH) who asked, “What has your prisoner done?” He said, “She has promissed not to come again.” He said, “She has lied. She will come again.” He nabbed her again and she promised that she would not come again, so he let her go. He went to the Prophet (PBUH) who asked, “What has your prisoner done?” He said that she had promised not to return. The Prophet (PBUH) said, “She has lied and will come back.” So, he nabbed her, (the third time) and said, “I am not going to free you till I take you to the Prophet (PBUH). She said, “I mention to you something, the Ayat ul-Kursi. Recite it in your house. The devil or any other than him will not approach you. “He went to the Prophet (PBUH), who asked him what his prisoner had done and he informed him of what she had said. The Prophet (PBUH) said, “She has spoken truth though she is a liar.”
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Surah BAQARAH is the second Surah in sequence and it is the longest of Surah. Much of its verses address YAHUDI (Jews) but it also deals with many other matters of importance. It has the couple of AAYAH (verses) that are the manifesto for Muslims as they ask to avoid SHERK i.e. taking anyone equal to Allah in authority; and ask to avoid injustice; and ask to avoid shameful acts; as many other AAYAH in the Holy Book Quran. They are verses 168 and 169 that say, “O men! Eat the lawful and good things out of what is in the earth, and do not follow the footsteps of the Shaitan; surely he is your open enemy. He only enjoins you evil and indecency, and that you may speak against Allah what you do not know”. It also has the AAYAH that is named as AAYATUL-KURSI (verse 255; this verse mentions the KURSI i.e Chair or Throne of Allah) and this verse is very often read at Muslim homes especially to prevent any evil that eyes are not able to see including JINN. It reads, “Allah! There is no god but He, the Living, the Self-subsisting, Eternal. Neither slumber seizes Him, nor sleep. His are all things in the heavens and on earth. Who is there that would intercede in His presence except as He permitteth? He knoweth what is before or after or behind them. Nor shall they compass aught of His knowledge except as He willeth. His THRONE doth extend over the heavens and the earth, and He feeleth no fatigue in guarding and preserving them for He is the Most High, the Supreme”. It also has some of the most important DUA (supplication to Allah) of the Holy Book Quran including DUA of IBRAHIM (verses 126 to 129) and DUA that must be recited again and again at HAJJ that is one of the most comprehensive of DUA at all times at every place that reads, “And there are men who say: Our Lord! Give us good in this world and good in the Hereafter, and defend us from the torment of the Fire"; this is the verse 201; and DUA that comes at the very last of the SURAH (verse-286) the merits of which the next Hadith points out well.
TOPIC 4-About the last of Surah al- Baqarah
(2890)-Sayyidina Abu Mas’ud Ansari (RA) reported that Allah’s Messenger (PBUH) said, “If anyone recites the two verses at the conclusion of Surah al-Baqarah in the night then that is enough for him.” [Bukhari 4008, Muslim 808, Ahmed 17067]
(2891)-Sayyidina Nu’man ibn Bashir (RA) reported that the Prophet (PBUH) said. “Allah wrote a Book before He created the heavens and earth by two thousand years. In it are revealed two verses with which Surah al-Baqarah is concluded. And they are not read three nights in house, but the devil does not approach it.”
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The last RUKU of Surah BAQARAH (that is its fortieth RUKU) comprises of three verses and the last couple of them (that the Prophet PBUH received at MIRAJ at heavens) have DUA in them, especially the very last, that is for asking Allah to forgive sins of the Muslim persons that make this DUA and for not putting them into such position by their own wrongs where sins become most easy (that is the times of extreme FITNAH). Note that RUKU means section of the Holy Book Quran and it is also the term used in SALAH to tell the posture of bending with hands on knees; it refers to sections of the Holy Book Quran as these sections were established to read at the standing posture of SALAH after reading Surah FATIHA, that precedes the RUKU in SALAH. This last verse of the Surah is so important in keeping the evil of all sorts away that ULAMA ask all Muslims to read it repeatedly understanding them well with total attention towards Allah, in or after SALAH with few other verses not only to prevent the adverse effects of all evil but also for elimination of any such negative effect that might take place due to wrong deeds, bad spell, pressure of circumstance, depression or for any reason whatsoever. The best way to prevent and even to eliminate all evils is to read repeatedly every day with total attention towards Allah, the Surah FATIHA, AAYATUL-KURSI, this last verse of Surah BAQARAH and the last two Surah of the Holy Book Quran together; better to read these four daily together at least ten times at any time the person specifies for it as that would not only eliminate all sorts of adversities affecting the life insha Allah but also make the situation much better for the practicing Muslim who reads them in this way insha Allah; and Allah knows better. The translation of the last verse of Surah BAQARAH is “Allah burdens not a person beyond his scope. He gets reward for that (good) which he has earned, and he is punished for that (evil) which he has labored for. (The good persons say), O Our Lord! Punish us not if we forget or fall into error; O Our Lord! Lay not on us a burden like that which You did lay on those before us (Jews and Christians); O Our Lord! Put not on us a burden greater than we have strength to bear. Pardon us; grant us forgiveness; have mercy on us. You are our MAULAA (the true Patron) and give us victory over the disbelieving people”.
TOPIC 5-About Surah Aale Imran
(2892)-Sayyidina Nawwas ibn Sam’an (RA) reported that the Prophet (PBUH) said, “The Qur’an and its people who had abided by it in the world will come, led by Surah al-Baqarah and Aale Imran. Allah’s Messenger (PBUH) then coined for them three examples that Nawwas said he never fogot after that. He said, “They will come as though they were two canopies with light between them, or as though they were two black clouds, or as though they were flock of birds in rows pleading for their companion (who had recited them).” [Muslim 804, Ahmed 22208]
(2893)-Muhammad ibn Isma’il reported from Humaydi, from Sufyan ibn Uyaynah in explanation of the Hadith of Abdullah Ibn Mas’ud (RA) that Allah has not created in the heavens or the earth anything mightier than Ayat ul-Kursi (2:255); that Sufyan said, “Ayat ul-Kursi is Allah’s words and the words of Allah are mightier than Allah’s creation of heaven and earth.”
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It is told in other Ahadith too that the recitation of the Surah of the Holy Book Quran would stand by such reciters at the Day of Judgment who read them regularly and tried to put their teachings into practice as much as possible. Surah BAQARAH and Surah AALE-IMRAN are the second and the third Surah respectively in the Holy Book Quran, the first one addressing Jews much while there are many verses in the second one that tell about Jesus Christ to check the concepts of Christians about him; one of AAYAH in AALE-IMRAN reads, “The similitude of Jesus before Allah is as that of Adam; He created him from dust, then said to him: "Be". And he was” (3:59); another interesting fact besides the similarity of Adam AS and Jesus Christ AS in their creation, is that the Quran mentions both of them 25 times each; so there is similarity in them in figures too. Here, three ways are told to explain how they would assist there that the reward for recitation would become like one of three things for the reciter; these all three have this in common that they would be above the reciter giving him the needed shade as there would be no shade generally at the grounds of HASHR. Note that AYATUL-KURSI is in the second Surah (BAQARAH) as we have studied; its mention is to explain that the words of the Quran are the speech of Allah that is His trait; as such these words in actual are free of time and place; they are not HAA’DITH (something new taking place being created); Al-Hamdu Lillah.
TOPIC 6-Virtues of Surah al-Kahf
(2894)-Sayyidina Bara (RA) reported that while a man was reciting Surah al-Kahf, he observed his animal jump. He looked and indeed, something like a cloud was near. He went to Allah’s Messenger (PBUH) and mentioned that to him. He said, “This is Sakinah (tranquility) that descends with the Qur’an (or descends on the Qur’an).” [Bukhari 3614, Muslim 895, Ahmed 18534]
(2895)-Sayyidina Abu Darda (RA) reported that the Prophet (PBUH) said, “If anyone recites the first three verses of Surah al-Kahf then he is protected from the Fitnah of Dajjal.” [Muslim 809, Abu Dawud 4323, Ahmed 21771]
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Here we find the same effect narrated in the Hadith at the previous topic that the recitation of the Holy Book Quran provides a shade becoming like clouds with blessing; this was witnessed even in this worldly life by the reciter of KAHF (USAID ibn HUDHAIR - RA), and the version of this Hadith in SAHIH MUSLIM narrated by ABU-SAEED KHUDRI says that USAID saw the cloud as canopy that had lights (i.e. angels). Also, Surah KAHF, the eighteenth Surah of the Holy Book Quran, is most protective of the FITNAH (trial) of DAJJAL (anti-christ). SAHIH MUSLIM has reported the other narration (2895) here in the way that Abu Darda (RA) related that the Holy Prophet (PBUH) said, "One who memorizes the first ten verses of Surah KAHF will remain safe against DAJJAL (Anti-Christ).” Another version of this same Hadith says: "One who commits to his memory the last 10 verses of this Surah will remain immune from Dajjal”. ULAMA generally ask to read whole of Surah KAHF especially at Fridays to keep safe from DAJJALI-FITNAH but only the recitation of the beginning verses of Surah KAHF would not be enough until understood what they mean and how they are able to save the Muslim person from DAJJAL. I, MSD, have written the commentary of the whole of SURAH KAHF and though it is better to get detail from there for this point yet briefly the TAFSIR of beginning verses of the Surah inform us that as the Christians took Jesus Christ (Salam on him) as the son to the True Lord Allah believing in trinity 2000 years ago, it then started a chain of events that would lead to some terrible war in the coming time. Respectable MAULANA-MANAZIR-AHSAN-GAILANI presents the view that the West would be responsible for an amazingly great war because the belief about trinity with the belief that to have faith in Jesus Christ is quite enough for salvation without any practical application of faith, led in history to absolute authority of their religious personnel as there was absence of the total sketch of any religious society in Christianity; these religious personnel used their authority harshly as history tells us providing for a revolt against them and against religion as such, and that in turn led to the total rejection of religious adherence by many of the Western people. He concludes that this has provided grounds for the great moral deterioration that grips the West today; as the scientific development goes on with the arrival of technical devices that lead the man to get some control over force of matter in different ways, he would disregard the power of Allah with the illusion that he is able to do as he wills; this would lead to that great war which the Surah points out by the terms BAASAN SHADEEDA (the terrible war) & AASAREHIM (their markings that means the results that were and would be caused by assigning a son to Allah). I, MSD, am sure that this coming deadly war might still be stopped at this time; if by some good fortune, Muslims become truly capable to present the most fundamental message of the Quran to accept the true authority of Allah only caring about the success in the coming life emphatically and by another good fortune, most of Christians do accept it then the probability of the coming deadly war would be eliminated insha Allah and Allah knows better.
TOPIC 7-About Surah Yasin
(2896)-Sayyidina Anas (RA) reported that Allah’s Messenger (PBUH) said, “There is a heart for everything and the heart of the Quran is Yasin. And, if anyone recites Yasin, Allah records for him against his recital of it a recital of the Quran ten times.”
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Surah YASIN is the 36th Surah of the Holy Book Quran and Muslims often read it in homes to get the highest blessings of the recitation of the Holy Book Quran. Its special merit is that it provides ease for the death of a dying person and that is why it is mostly read near to the bed of such person whose death seems inevitable in few days or in few hours. The last part of the narration probably contains some error as Surah YASIN is one of the SURAH of the Quran; however, this last part probably means that its most sincere recitation might bring the rewards that are ten times more than its ordinary recitation; the classification of respectable TIRMIDHI taking it as weakly narrated due to the weakness in some narrator in the chain, is understandable.
TOPIC 8-Virtues of Surah ad-Dukhan
(2897)-Sayyidina Abu Huraira (RA) reported that Allah’s Messenger (PBUH) said, “If anyone recites Surah Haa Meem ad-Dukhan in the night he will see the morning while seventy thousand of angels seek forgiveness for him.”
(2898)-Sayyidina Abu Huraira (RA) reported that Allah’s Messenger (PBUH) said, “If anyone recites Haa Meem ad-Dukhan (#44) once at the night of Friday then he is forgiven.”
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The second Hadith clarifies the first here as the first one is weakly narrated. The meaning of both is that if anyone makes it a routine to recite Surhah HAA-MEEM DUKHAAN (the forty-fourth Surah) at nights especially at the Friday night (reading it with some good commentary that night that is between Thursday and Friday as the night comes before the day by the Lunar calculation), Allah would forgive his sins and provide him easy opportunities for the practice of much more of highly virtuous good deeds; Al-Hamdu Allah.
TOPIC 9-Virtues of Surah al-Mulk
(2899)-Sayyidina Ibn Abbas (RA) reported that one of the companions of the Prophet (PBUH) pitched a tent on a grave. He did not know that there was grave. It was the grave of someone who recited Surah al-Mulk (#67) to the end of it. He came to the Prophet (PBUH) and said, “O Messenger of Allah (PBUH), I pitched my tent over a grave without knowing that it was a grave and the man inside recited Surah al-Mulk to its end.” The Prophet (PBUH) said, “It is the rescuer. It rescues from punisment of the grave.”
(2900)-Sayyidina Abu Huraira (RA) reported from the Prophet (PBUH) that he said, “A Surah of the Qur’an has thirty verses. It intercedes for a man till he is forgiven. It is Surah al-Mulk.” [Abu Dawud 1400, Ibn e Majah 3786, Ahmed 7980]
(2901)-Sayyidina Jabir (RA) reported that the Prophet (PBUH) would not go to sleep till he had recited Surah as-SAJDAH and al-Mulk. [Nasai 711]
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The narrations at this topic tell us about the special merit of Surah MULK, the 67th Surah, that it protects from the torments of the grave. The Muslim person might better recite it much at the old age as routine as it becomes a soothing shelter for the man at trouble in the period between his death and the Day of Judgment. It is clear by the last narration here that the Prophet (PBUH) did take up this Surah in his regular recitation at nights for some time.
TOPIC 10-About Surah az-Zilzal
(2902)-Sayyidina Anas ibn Malik reported that Allah’s Messenger (PBUH) said, “If anyone recites (az-Zilzal, Surah # 99), it represents for him half the Qur’an. If anyone recites (al-Kafirun, Surah # 109), it represents for him one-fourth of the Quran and if anyone recites (al-Ikhlas, Surah # 112) then it represents for him one-third of the Qur’an.”
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TOPIC 11-About Surah al-Ikhlas and az-Zilzal
(2903)-Sayyidina Ibn Abbas (RA) reported that Allah’s Messenger (PBUH) said, “Surah az-Zilzal represents half of the Qur’an and Surah al-Ikhlas one third of the Qur’an and Surah Al-Kafirun represents one-fourth of the Quran.”
(2904)-Sayyidina Anas ibn Malik reported that Allah’s Messenger (PBUH) asked one of his Sahabah, “Have you married, O so-and-so”? He said, “No, By Allah, O Messenger of Allah (PBUH). And I have not enough to (be able to) marry.” He asked, “Do you not have Surah al-Ikhlas”? He said, “Certainly, I have.” He said, “That is one-third of the Qur’an”, and he asked, “Do you not have Surah an-Nasr.” The man answered, “Of course, I have.” The Prophet (PBUH) said, “That is one-fourth of the Qur’an. And do you not have Surah al-Kafirun”? He said, “Indeed I do have it.” He said “That is one-fourth of the Qur’an” and added, “Go and Marry; Go and Marry”!
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TOPIC 11A-About Surah al-Ikhlas
(2905)-Sayyidina Abu Ayyub (RA) reported that Allah’s Messenger (PBUH) said, “Is any of you unable to recite one-third of the Qur’an in a night? He who recites Surah al-Ikhlas has recited indeed one-third of the Qur’an.” [Nasai 992]
(2906)-Sayyidina Abu Huraira (RA) narrated that I was with the Prophet (PBUH). He heard a man recite Surah al-Ikhlas so he said, “It has become obligatory.” I asked, “What has become obligatory”? He said, “Paradaise.”
(2907)-Sayyidina Anas ibn Malik reported that the Prophet (PBUH) said, “If anyone recites Surah al-Ikhlas every day two hundred times then his sins over fifty years will be effaced unless he has a debt payable.” It is reported from the Prophet (PBUH) through the same sanad that he said, “If anyone intends to sleep on his bed and lies down on his right side and recites Surah al-Ikhlas a hundred times then, on the Day of Resurrection, the Blessed and Exalted Lord will say to him, “O My slave, enter Paradise by your right side.”
(2908)-Sayyidina Abu Huraira (RA) reported that Allah’s Messenger (PBUH) said, “The Surah al-Ikhlas represents one-third of the Qur’an.”
(2909)-Sayyidina Abu Huraira (RA) reported that Allah’s Messenger (PBUH) said, “Assemble! I am going to recite to you one-third of the Qur’an.” Hence, those who could assemble, they did assemble (in the mosque). Allah’s Messenger (PBUH) came out and recited Surah al-Ikhlas and then returned (to his home). One of the persons said to others, “Allah’s Messenger (PBUH) had said that he would recite to us one-third of the Qur’an. I perceive that there is some news from the heaven (so he has gone home).” Then, the Prophet (PBUH) came out and said, “I had told you that I would recite to you one-third of the Qur’an. Know! This represents one-third of the Qur’an.” [Muslim 812, Ahmed 9540]
(2910)-Sayyidina Anas ibn Malik reported that a man of the Ansar used to lead them in Salah at the mosque Quba. When he was about to recite to them any Surah in Salah (after al-Fatihah), he would begin with Surah al-Ikhlas, and when he had finished with it, he would recite some other Surah to them. This, he did in every Rakaah. His friends said to him, ‘You recite this Surah but do not feel that it is enough till you recite another Surah. So either recite it or omit it and recite another Surah (but not both). He said, “I will not omit it; if you like that I be your imam with that I will do that. But if you dislike it then I will leave you.” They found him to be the best of them and disliked that anyone else should, lead them in Salah. So, when the Prophet (PBUH) came to them, they informed him of it. He said, “O man! What prevents you from observing what your friends ask you to do? And what brings you to recite this Surah in every Raka’ah”? He submitted, “O Messenger of Allah (PBUH)! I love it.” Allah’s Messenger (PBUH) said, “Your love for it will indeed admit you to Paradaise.” [Bukhari 3775, Ahmed 12435]
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Surah ZILZAAL, the 99th Surah, comprises of few verses that depicts HASHR, the first day of AKHIRAT. Surah KAFIRUN, the 109th Surah, and Surah IKHLAAS, the 112th Surah, both start with the word QUL (say) and, with the last couple of Surah that also start with QUL, they often are named as four QUL. All four Surah guide towards the Truth taking up some topic of importance; KAFIRUN tells the disbelievers that Muslims would not take some of their concepts about worship as the disbelievers too would not take up the way of worship Muslims have; IKHLAAS tells that Allah is the Only True Authority and no-one is equal to Him; The last couple of Surah teach the way to ask protection of Allah from all kinds of evil and all these four together tell about many of topics that are narrated in detail at other places in the Holy Book Quran. Note that the fractions that the narrations denote, do not relate to the quantity of words in the Holy Book Quran as is evident or even to returns as reward for reciting them, but these fractions mean that these Surah take-up topics that the Quran deals with in detail. Such narrations mark the importance of the focus of the mentioned Surah therein; the Surah mentioned therein does guide to some highly notable aspect of teachings of the Quran and the fraction mentioned is not in the literal sense.
TOPIC 12-About the Muawwidha-tayn (the last two Surah)
(2911)-Sayyidina Uqbah ibn Aamir Juhanni (RA) reported that the Prophet (PBUH) said, “Indeed, Allah has revealed to me verses, the like of which no one has seen (an-Naas) to the end of the Surah and (al-Falaq) to the end of the Surah.” [Ahmed 17305, Muslim 814, Abu Dawud 1462, Nasai 953]
(2912)-Sayyidina Uqbah ibn Aamir (RA) said, “Allah’s Messenger (PBUH) commanded me to recite the Muawwidha-tayn (Surah al-Falaq and an-Naas) after every Salah.” [Abu Dawud 1523, Nasai 1135]
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Surah FALAQ and Surah NAAS that are the last couple of Surah in the Holy Book Quran, are 113th and 114th Surah respectively. They both descended together and together they are named as MUAWWIDHA’TAYN (i.e. the couple of Surah in which protection of Allah is asked). As the message of Islam spread fast, the opposition of the disbelieving Quraish also intensified. As long as they had any hope that they would be able to prevent the Prophet (PBUH) from preaching the message by throwing some temptation in his way, or striking some bargain with him, their hostility did not cross certain limit. But when the Holy Prophet PBUH disappointed them completely that he would not compromise with them in the matter of faith, and in Surah KAFIRUN he was ordered to tell them, "I do not worship those who you worship nor are you worshippers of Him Whom I worship. For you is your religion and for me is mine", their hostility touched its extreme height. Particularly, the families whose members (men or women, boys or girls) had accepted Islam, they were burning with such rage inside against the Holy Prophet PBUH that even magic and charms were being worked on him so as to cause his death; the most negative effect their effort could cause upon him for only a small period of time, was that sometimes he forgot if he had done a work or not. So these couple of Surah descended and broke whatever mild negative effect of magic was on the Prophet (PBUH) at that time. Also see the note at topic-4 of this booklet of virtues of the Holy Book Quran.
TOPIC 13-Merit of the reciter of the Qur’an
(2913)-Sayyidah Aisha (RA) reported that Allah’s Messenger (PBUH) said, “He who recites the Qur’an and is adept at it will be with the honourable obedient recording (angels in heaven). And he who recites it while (according to the narrator Hisham’s version) it is difficult for him or (according to the narrator Shu’bah’s version) it is exacting on him, will get a double reward.” [Bukhari 4937, Nasai 244)
(2914)-Sayyidina Ali ibn Abu Talib (RA) reported that Allah’s Messenger (PBUH) said, “He who reads the Qur’an and memorises it and observes as lawful what it declares to be lawful and as unlawful what it declares to be unlawful (and he must know that), Allah will admit him to paradise and permit him to intercede for ten members of his household each of whom has become liable to go to the Fire.” [Ahmed 1267]
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TOPIC 14-Virtues of the Quran
(2915)-Harith al-A’war (RA) narrated that I passed by the mosque and found the people plunged in to chatter. I went to Ali (RA) and said to him, “O Commander of the Believers! Have you not observed that people are engaged in chatter”? He asked me if that was so and I said, “Yes.” He said, “Indeed, I heard Allah’s Messenger (PBUH) say that there would appear soon Fitnah (trial) and I asked him how we could come out of it. He said that it was the Book of Allah which contains an account of those before us and news of those who will follow us and commands on what we encounter. It is an unmistakable judgement, not a jest. If any of the despotic persons abandons it then Allah will deride him into pieces. And, if anyone seeks guidance in something other than it, then Allah would leave him astray. It is Allah’s (firm) strong rope. It is the wise reminder. It is the straight path. It is whereby desires cannot divert and tongues cannot be confused. Scholars can never be satiated with it. It does not become stale by much repetition and its wonders are never exhausted. It is the Book about which the Jinn were not shy to say on hearing it --- We have really heard a wonderful Recital! It gives guidance to the Right, and we have believed therein (Al-Quran 72, 1-2). He, who confirms it, speaks the truth, and he who abides by it (in action), is rewarded, and he who judges by it, is just, and he who invites to it, is guided on the straight path. Take it to yourself, O A’war!”
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Ahadith here denote the merit of recitation of the Holy Book Quran (especially when a person finds the recitation difficult) and the merit of its acceptance respectively. Hadith narrated by ALI (RA) at topic-14 tells that the remedy to all FITNAH (trials) whatsoever is the Holy Book Quran. It is the true guidance in every situation and its repetition does not cause any lack of interest but causes high growth in that. Note that Allah has informed in the Holy Book Quran, “Surely We have revealed the Reminder and We will most surely be its guardian.” When Muslims used to adhere to it totally then due to this attachment to the word of Allah, they never did get into any trouble from any direction yet when they slacked in this adherence, they lost their magnificence; this is history. Adherence to the Holy Book Quran means the certain security as due to this relation with the Holy Book Quran, Arabic is secured, Ahadith are secured, true meanings of the words of the Holy Book are secured, FIQH is secured and with all setbacks, the Islamic customs are secured; Muslims even with the slackness in the practice of Islam in general, are secured as their end means the end of the adherents to the Holy Book Quran; Al-Hamdu Lillah, there are thousands of Muslims even today who are able to recite the Holy Book Quran totally only by their memory and in RAMADHAN, they do recite it completely by memory being IMAMS at different places, each of them leading huge crowds of Muslims at nights in SALAH; note this well that the judgement of affairs by the Quran only would lead Muslims certainly towards the safety in the worldly life and towards the true salvation in the life after this; Al-Hamdu Lillah.
TOPIC 15-Virtues of teaching the Quran
(2916)-Sayyidina Uthman ibn Affan (RA) reported that Allah’s Messenger (PBUH) said, “The best of you is he who learns the Qur’an and teaches it.” Abu Abdur Rahman said, “This is what made me sit on this, my seat.” He began to learn the Qur’an during the times of Uthman till the times of Hajjaj ibn Yusuf. [Ahmed 412, Bukhari 5027, Abu Dawud 1452, Ibn e Majah 212]
(2917)-Sayyidina Uthman ibn Affan (RA) reported that Allah’s Messenger (PBUH) said, “The best of you, or the most excellent of you, is he who learns the Qur’an and teaches it.”
(2918)-Sayyidina Ali ibn Abu Talib reported that Allah’s Messenger (PBUH) said, “The best of you is he who learns the Qur’an and teaches it.”
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TOPIC 16-About one who recites a letter of the Quran
(2919)-Sayyidina Abdullah Ibn Mas’ud (RA) reported that Allah’s Messenger (PBUH) said, “If anyone recites a letter from the Book of Allah then for him is a piety. And a piety is rewarded ten-fold. I do not say that ‘alif-laam-meem’ is one letter. But ‘alif’ is a letter, ‘laam’ is a letter and ‘meem’ is a letter.”
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The Holy Book Quran is the basis for Islam and the best of virtuous tasks for the Muslim person is to understand its verses by its other verses, by the authentic Ahadith and by the judicious commentaries of the learned ULAMA. Note that every good deed has its reward ten times more relative to its normal reward while every sin would be punished in the normal manner without any increase. In the recitation of the Holy Book Quran, the sincere recitation of each letter has rewards ten times more; note that ALIF, LAAM and MEEM are letters that are among the alphabet of Arabic; Al-Hamdu Lillah.
TOPIC 17-Worshippers can gain nearness to Allah by Quran
(2920)-Sayyidina Abu Umamah (RA) reported that Allah’s Messenger (PBUH) said, “Allah does not listen to anything from His slave, more than the couple of raka’at he prays. And, piety is sprinkled on the slave’s head as long as he is in Salah. And the slaves do not gain nearness to Allah, the Majestic, the Glorious, like they get through that (Revelation) which has come from Him.” Abu an-Nadr said, “It means the Qur’an.” [Ahmed 22369]
(2921)-Jubayr ibn Nufaye (RA) narrated that Allah’s Messenger (PBUH) said, “You will never return to Allah with anything better than what comes from Him (meaning the Qur’an).”
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TOPIC 18-No Caption
(2922)-Sayyidina Ibn Abbas (RA) reported that Allah’s Messenger (PBUH) said, “He who has nothing of the Qur’an in his heart is like a deserted home.” [Ahmed 1947]
(2923)-Sayyidina Abdullah ibn Amr (RA) reported that the Prophet (PBUH) said, “The man of the Qur’an (who has memorised it) will be told to recite and ascend and recite gently with pauses as he used to recite gently in the world. (He would be told that) ‘Indeed your destination is at the last verse that you will read’.” [Abu Dawud 1464]
(2924)-Sayyidina Abu Huraira (RA) reported that the Prophet (PBUH) said, “On the Day of resurrection the man of the Qur’an (who is devoted to it deeply) will come and the Qur’an will say, “O Lord! Let him have a pair of garments.” He will be made to wear a crown of honour. It will say, “O Lord, increase it.” So he will be made to wear a robe of honour. Then it will say, “O Lord, be pleased with him.” So, He will be pleased with him. It will be said, “Recite and ascend (a rank)”, with every verse a piety will be added.
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There are three things that go with the person at his death; they are his faith, his deeds and his knowledge. All these three remain proper when they are committed to the Holy Book Quran and note that Islam tells us that everyone is born on righteousness so we do not have to better ourselves but we have to keep to that position upon which we were born as much as possible. This we would do by our total commitment to the word of Allah i.e. the Holy Book Quran; that only is the thing that certainly would provide us honor in the world and certainly would lead us to total respect in AKHIRAT, our true destination. Note the words “He who has nothing of the Qur’an in his heart is like a deserted home.” This tells how necessary the commitment to the Holy Book Quran is for the Man; it is like water, air and sunshine to the plant. If the Man ignores his natural inclination towards the Truth time & again, his heart gradually tends to ignore it totally though the natural voice inside is never lost and remains somewhere inside. If the call from his outside does click upon it, he would still better his self in Belief; this develops the best of manners in him which then leads to high virtuous deeds for him.
TOPIC 19-Forgetting a Surah that one had memorized
(2925)-Sayyidina Anas ibn Malik reported that Allah’s Messenger (PBUH) said, “The rewards of my Ummah were presented to me, so much so that a particle of dust that a man removed from the mosque. And, the sins of my Ummah were presented to me and I did not see a sin greater than anyone forgetting a Surah of the Qur’an or a verse that he was given.”
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The narration here is weakly narrated and if taken as narrated, it would mean that the 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, this leads to hypocrisy; in such situation, he has committed a grave sin certainly. Note that the narration here is not directly related to memorizing and then forgetting the verses though every HAFIZ (the person who memorizes the Holy Book Quran by heart) cares to revise it time and again so as not to forget his memorized verses; however, he must practice its teachings too as a rule as that is how he would keep the hold of it totally.
TOPIC 20-The one who recites Qur’an
(2926)-It is reported about Imran ibn Husayn (RA) that he passed by a reciter of the Qur’an. He recited and begged of men, so Imran ibn Husayn said ‘Inna Lillahi wa Inna Elaihi Ra-je-oun’ and he narrated that he heard Allah’s Messenger (PBUH) say, “He who recites the Qur’an must petition Allah with it, because soon such people will come who will recite the Qur’an and beg of people.” [Ahmed 19906]
(2927)-Sayyidina Suhaib (RA) reported that Allah’s Messenger (PBUH) said, “Such a person has not believed in the Qur’an who made lawful that which the Qur’an declares to be unlawful.”
(2928)-Sayyidina Uqbah ibn Aamir (RA) reported that he heard Allah’s Messenger (PBUH) say, “One who recites the Qur’an in an audible voice is like one who gives Sadaqah openely and one who recites the Qur’an inaudibly, is like one who gives Sadaqah in secret.” (Abu Dawud 1333, Nasai 1659, Ahmed 17373]
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It is not allowed for a person to beg according to Islamic Teachings and he must take-up some work feasible to him, to fulfill his needs. To beg reading the Holy Book Quran is even more blamable though the administration would see this as its liability without fail that the people do get their necessities, physical and spiritual, by efforts that they make with ease. IMRAN (RA) read the verse “INNA LILLAHI WA INNA ELAIHI RA-JE-OUN” (2:156) that means “Truly! To Allah we belong and truly, to Him we shall return"; Muslims recite this verse at times of difficulty and IMRAN took this time as the time of some difficulty for Muslims because he saw such individual among Muslims that was impelled to beg. The next Hadith provides the guidance for the Muslim rulers to care about the implementation of the teachings of the Holy Book Quran as to speak about the belief is not enough without its practical application. Note that if a person does something that is totally prohibited by the Holy Book Quran, that is the wrong in practice yet if that person also takes and asks to take it as lawful then that certainly is the wrong in belief; such a person would get out of the fold of Islam. Also note that as SADAQAH (charity to poor) accomplishes the need of the needy at the physical level, the recitation of the Holy Book Quran audibly (with translation if Arabic is foreign to the audience) fulfills the need of the needy at the spiritual level conveying the true guidance to him for different matters. If recited inaudibly then at least that fulfills the individual need for guidance and at times, the recitation of the Holy Book Quran inaudibly might become praiseworthy even, like the time when the person ponders upon its verses in solitude.
TOPIC 21-Reciting Bani Israel & az-Zumar before sleeping
(2929)-Abu Lubabah reported that Sayyidah Aisha (RA) said that the Prophet (PBUH) did not go to sleep before he had recited Bani Isra’il and az-Zumar (17 & 39 in the Quran respectively).
(2930)-Sayyidina Irbad ibn Sariyah (RA) reported that the Prophet (PBUH) used to recite the ‘Musabihat’ (Surahs starting with ‘Sabbaha’ & ‘Yussabihu’) before going to sleep. He said, “In them there is a verse that is better than a thousand verses.” [Abu Dawud 5057, Nasai 719, Ahmed 17160]
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TOPIC 22-Virtue of last portion of Surah al-Hashr
(2931)-Sayyidina Ma’qil ibn Yasar (RA) reported that the Prophet (PBUH) said, “If anyone says on entering the morning, ‘I seek refuge in Allah the all-Hearing the All-knowing from the accursed devil’, three times and recites the last three verses of Surah al-Hashr (#59) then Allah deputes over him seventy thousand angels who pray for his forgiveness till the evening. And if he dies during the day, he dies as a martyr. And, if anyone recites it in the evening then (too) he is of the same station. [Ahmed 20328]
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The Holy Prophet (PBUH) used to recite some Surah as routine for some nights and then took up another few for some nights; the narrations tell about the different Surah he used to read at nights as routine; note that Surah BANI-ISRAEL and Surah ZUMAR are among the lengthy Surah. The last three verses of Surah HASHR (Surah # 59) has praise of Allah with His names that read, “He is Allah, besides Whom there is no god; the Knower of the unseen and the seen; He is the Beneficent, the Merciful. He is Allah, besides Whom there is no god; the King, the Holy, the Giver of peace, the Granter of security, Guardian over all, the Mighty, the Supreme, the Possessor of every greatness; Glory be to Allah from what they set up (with Him). He is Allah the Creator, the Maker, the Fashioner; His are the most excellent names; whatever is in the heavens and the earth declares His glory; and He is the Mighty, the Wise.”
TOPIC 23-The nature of the Prophet’s recital
(2932)-Ya’la ibn Mamlak reported that someone asked Sayyidah Umm Salamah (RA), wife of the Prophet (PBUH) about the recital of the Prophet (PBUH) and his Salah. She said, “What have you in relation to his Salah? He used to pray (Salah) for as long as he had slept and then he would sleep for as long as he had engaged in Salah till it was morning.” She then described his recital, “When he recited, each letter was distinct.” [Abu Dawud 1466, Nasai 1021]
(2933)-Abdullah ibn Abu Qays reported that he asked Sayyidah Ayesha (RA) about the Witr Salah of the Prophet (PBUH). “How he offered the Witr, in the first part of the night or the last part of it? She said, “He offered at each of these hours, sometimes he prayed the Witr in the beginning of the night and sometimes at the end of it.” Abdullah said, “All praise belongs to Allah who allowed latitude in religion.” He asked, “How was his recital? Did he recite softly or audibly?” She said, “He observed each of those. Sometimes he recited in a low voice and sometimes in a loud voice.” He said, “All praise belongs to Allah who allowed latitude in religion.” He then asked, “How did he act when defiled? Did he have a bath before he went to sleep or did he sleep before having a bath? She said, “He did each of these things. Sometimes he had a bath and then slept and sometimes he made ablution and slept.” He said, “All praise belongs to Allah who allowed latitude in religion.” [Muslim 307, Abu Dawud 1435]
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The appropriate way to recite the Holy Book Quran is to recite each word clearly even when recited fast. Note that TAHAJJUD is MUSTAHAB for Muslims yet it was obligatory for the Prophet (PBUH); he used to read it every night and even then take out time for the necessary sleep. Hadith narrated by Sayyidah AYESHA here tells that the Prophet (PBUH) used to read the WITR (and TAHAJJUD) at ease, sometimes reading at the beginning of the night and sometimes at the end of it; note that the time for WITR lasts till FAJR and TAHAJJUD is read before it. His recitation was sometimes loud and sometimes in low voice caring about the people around if they are awake or at sleep; note that it is allowed for the person needing bath to sleep by making WUDHU only and the Prophet used to do that sometimes taking a bath after he awoke. The Hadith conveys the beautiful message that few adjustments in some practice are probable and at such times, rigidity is not appreciable.
TOPIC 24-To convey to the people the Lord’s words
(2934)-Sayyidina Jabir ibn Abdullah (RA) narrated that the Prophet (PBUH) presented himself (to the people) at the mawqif at Arafat saying, “Is there any man who will take me to his people? The Quraysh disallow me to convey the words of my Lord.” [Abu Dawud 4737, Ibn e Majah 201, Ahmed 15194]
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TOPIC 25-No Caption
(2935)-Sayyidina Abu Sa’eed narrates that the Prophet (PBUH) said: "Almighty Allah says, ‘If anybody finds no time for My remembrance and for begging favors of Me, because of his remaining busy with the Qur'an, I shall give him more than what I give to all those who beg favors of Me’. The superiority of the Word of Allah over all other words is like the superiority of Allah over the entire creation.”
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At the time of HAJJ even in JAHILIYAH (the period of ignorance before the Prophet PBUH presented the Islamic Teachings), people of Arabia used to come from far and wide to Makkah; KA’BAH was there that all of them respected highly. At one such occasion (that was after the death of his uncle ABU-TALIB) the Prophet asked if any tribe would extend its co-operation for Islam. A delegation of those who had embraced Islam from the city of Yathrab (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 PBUH 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 so that was the time by which the HIJRI Calendar began in 622 AD; from that time in few years, Yathrab became the Islamic City from where the light of Islam spread all over the known world of that time. Afterwards, it became known as MADINAH (city) of the Prophet and to this day, it is usually called by this name. For H-2935, note that to engage in the reading of the Quran (with the understanding of and the spreading of its teachings), is the highest remembrance of Allah; He appreciates it so much that He provides all necessities of the worldly life to such person who is committed to the Quran and reserves all commendable things for him at AKHIRAT; Al-Hamdu Lillah.
49- BOOK ON RECITATION OF QUR’AN (14 topics)
TOPIC 1-Fatihah (opening) of the Book
(2936)-Sayyidah Umm Salamah said that Allah’s Messenger (PBUH) cut his recital into pauses. Thus, he recited ‘Alhamdu Lillahi Rabbil Aalamin’ (first verse of Surah al-Fatahah) and paused. Then ‘Ar-Rahman Ar-Raheem’ (second verse) and paused and he recited, ‘Maliki Yaum-Iddin’ (third verse and so on). [Abu Dawud 4001]
(2937)-Sayyidina Anas (RA) reported that the Prophet (PBUH) and Abu Bakr and Umar (RA) and a narrator said he included Uthman (RA) too that they used to recite ‘MALIKi Yaum-Iddin’.
(2938)-Sayyidina Anas ibn Malik reported that the Prophet (PBUH) recited (this verse thus), ---‘An Nafsa bin Nafsi wal Ainu bil Aini’ (Al-Quran 5,45).
(2939)-Sayyidina Mu’adh ibn Jabal (RA) reported that the Prophet (PBUH) recited, ---‘hal tastatee’u rabbaka’ instead of ‘hal yastatee’u rabbuka’ (Al-Quran 5,112).
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This booklet about the Recitation of the Holy Book Quran needs to convey the translation of the AAYAH (verses of the Quran) with some care as it denotes the way of saying few words in Arabic with some difference and though mostly meanings do not change by that yet to note the difference in English needs care. Note that Arabic is a language that takes signs above the letter or below it to denote pronunciations of the letters in different ways and these signs act as vowels do in English. Even among these very few places, the places where the dialect is different, the words that are taken in recitation are the way QURAISH used to say them for the simple reason that the Prophet (PBUH) belonged to the tribe of QURAISH. Note that these few differences that are in speech reported in Ahadith are narrated to understand the Holy Book Quran in better way at some places and at other places only the way of pronunciation is different that does not affect the meaning. The first Hadith tells that the Prophet (PBUH) used to recite the verses one at a time of Surah FATIHA when he led in SALAH. The second Hadith tells that the Holy Prophet (PBUH) and the Caliphs used to recite MALIKE (Master) in Surah FATIHA with the pronunciation of AA and not MALIKE (King). This is better understood in English by the difference between CARD and CURD and the word usually was said in the first way. The third Hadith tells about the 45th verse of Surah MA’EDAH i.e. the fifth Surah that it was also read as AINU instead of AINA i.e the way it is read actually and the word in both ways means “eye”; the translation for the verse in both ways would be “And We (Allah) prescribed to them in it that life is for life, and eye for eye, and nose for nose, and ear for ear, and tooth for tooth, and (that there is) reprisal in wounds; but he who foregoes it, it shall be an expiation for him; and whoever did not judge by what Allah revealed, those are they that are the unjust”. Note that if a person kills someone then his heirs have three opions; the right to forgive him without asking anything from him, to forgive him taking some amount as DIYAT for the man killed or to kill him in punishment of his wrong-doing. The last Hadith denotes the difference in pronouns in the verse 112 of Surah MA’EDAH and the way it is read today means “Can your Lord send us food from heavens” but the Hadith tells that it might be read in the way that the meaning becomes as “Can you ask your Lord to send us food from heavens”. This was enquired by disciples of Jesus Christ (Salam on him) and the other way of reading it actually gives an explanation for this verse as it is read in the first way only.
TOPIC 2-From Surah Hud
(2940)-Sayyidah Umm Salamah said that the Prophet (PBUH) recited ‘Innahu Amila ghaira Saalih’ instead of ‘Innahu Amalun ghairu Salih’ (11, 46).
(2941)-Sayyidah Umm Salamah (RA) reported that Allah’s Messenger (PBUH) recited this verse (11, 46) thus; ---Innahu Amela Ghaira Saalih ---.
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This narration by UMM-SALAMAH (not the wife of the Prophet PBUH but a woman from ANSAR whose actual name was ASMA Bint YAZID) needs some elaboration as the difference in words give the explanation for this verse clearly. The words “Innahu Amalun ghairu Salih” (11:46) mean with eloquence that “he has but only bad deeds” or they literally mean “he is but a bad deed”. This was the answer from Allah to Noah (Salam on him) when the flood was in view and it was clear that his son would drown with the other wrong ones; Noah cried out for his deliverance as Allah had said that He would save those who are of his immediate family. Now taking it in the first meaning is fine while taking it in the second puts blame on the wife of Noah and though she was a disbeliever (and as such, not included in his family as the true family of a Messenger comprises only of those members who believe in him), ULAMA have clarified that women of the Messengers were never indecent that ask for shameful acts. The other recitation by the Prophet (PBUH) clearly means “he has but only bad deeds” and though recited generally as “Innahu Amalun ghairu Salih” that might be taken in both ways, Hadith reserves it to the spefic meaning clearly.
TOPIC 3-From Surah al-Kahf
(2942)-Sayyidina Ubayy ibn Ka’b (RA) reported that the Prophet (PBUH) recited ---‘qad balaghta mil ladunni uzura’ with a Damma (18,76). [Abu Dawud 3985]
(2943)-Sayyidina Ubayy ibn Ka’b (RA) reported that the Prophet (PBUH) recited, ---‘fi ainin hami’atin’ (18, 86).[Abu Dawud 3986]
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In Arabic, DAMMA comes on a letter to make its sound as if it is with “U” so if the Arabic letter ZAAL has DAMMA it would read as ZU. The narration tells that the word UZRA in Surah KAHF (18:76) has also been recited by the Prophet (PBUH) as UZURA with DAMMA on ZAAL; the meaning remains same.The next Hadith is about the words that have come in the narration of ZUL-QARNAIN at Surah KAHF that mean, “Until, when he reached the setting of the sun, he found it set in a spring of murky water” (18:86). The words in the Surah used for “in a spring of murky water” are “fi ainin hami’atin” and here they are reported as such but at another narration not mentioned here at JAME’ TIRMIDHI, it is mentioned that the Prophet (PBUH) had indicated the verse to ABU-DHARR (RA) as “fi ainin haami’atin” with the last word having effect of double “AA”; in English the words “Mum” and “Mama” mark this difference. By difference of recitation the meaning would change slightly by the change of adjective meaning “in a spring of blazing water”. Note that the observation of ZUL-QARNAIN is reported here that he was standing at the shore of the murky water and it seemed to him that the Sun is setting in that murky water as is a common experience to the observer at the time of sunset.
TOPIC 4-From Surah ar-Rum
(2944)-Sayyidina Abu Saeed (RA) reported that during the Battle of Badr, (it was learnt that) the Romans defeated the Persians. The believers liked that and the verse was revealed,---‘Alif laam meem, ghulibati ar-rum’ -to- ‘yafrahul mominun’---, the believers being happy at the Roman success over the Persians (this is the beginning of Surah RUM; the thirtieth Surah).
(2945)-Sayyidina Ibn Umar (RA) said that he recited before the Prophet (PBUH) ---‘khalaqa kum min dha’fin’. He said to recite it ---‘khalaqa kum min dhu’fin’ (30:54).
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The verse in address at Hadith 2944 relates to the first few verses of Surah RUM, the thirtieth Surah in the Holy Book Quran. The second verse contains word “GHULIBAT” that has also been recited as “GHALABAT” (both words are verb denoting the same meaning, former in the passive and the latter in the active manner) that though Romans have been defeated now, they would soon conquer and regain their worldly power. The word used is “BIDHUN” that means 3 to 9 years and Romans did conquer the Persians within seven years of this revelation. The same verse also foretold that the event would take place on the day when Muslims would be pleased about something; the news of the conquest of Rome reached Madinah when Muslims were rejoicing on the conquest they had at BADR in RAMADHAN (in 624 AD) that was their first ever win over the forces of Makkah that marked the Truth totally well. It is mentioned in some Commentaries of the Surah that Muslims had respect for Christians of that time as the Christians from the very beginning had been treating the Muslims with sympathy as is mentioned in 28:52-55 (that is Surah QASAS), and in 5:82-85 (that is Surah MA’EDAH), and many of them were even accepting the message of the Truth with an open heart. Then, the way the Christian king of HABASH had given refuge to the Muslims on their migration there and turned down the demand of the disbelievers of Makkah to return them, also required that the Muslims should wish the Christians well of that time as against the Magians of Persia. The other Hadith narrted by IBNE-UMAR (RA) tells the difference in the way of saying the word in the thirtieth Surah i.e. Surah Rum, verse 54. It might be recited as DHA’FIN (and this is how it is recited in Surah RUM) or DHU’FIN; both mean weakness and the verse means “Allah is He Who created you from a state of weakness then He gave strength after weakness, then ordained weakness and hoary hair after strength; He creates what He pleases, and He is the Knowing, the Powerful.”
TOPIC 5-From Surah al-Qamar
(2946)-Sayyidina Abdullah Ibn Mas’ud (RA) reported that Allah’s Messenger (PBUH) recited ---‘fahal mim muddakir’ (54:17). [Ahmed 3853, Bukhari 3341, Muslim 823, Abu Dawud 3994]
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TOPIC 6-Surah al-Waqi’ah
(2947)-Sayyidah Aisha (RA) reported that the Prophet (PBUH) used to recite---FA-ROOHUN (56:89)---instead of FA-RAWHUN. [Ahmed 3991, Ahmed 5834]
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The word MUDDAKIR is recited the same way in Surah QAMAR as the H-2946 tells and the reason to report this Hadith here is that the actual word is MUZTAKIR but according to application of refined grammar it changes to MUDDAKIR as the Arabic letter equivalent to “Z” (that is actually pronounced with the touch of both “DH” and “Z”) is changed to “D” and the Arabic rule says that if letters that have the voices of hard “D” and “T” come together, they become a double “D”. Respectable TIRMIDHI had brought this narration here to guide attention towards this beauty of Grammar in the word “MUDDAKIR” that comes repeatedly in Surah QAMAR that means “one who is mindful of what he recites understanding it” and verse-17 reads “And certainly We (Allah) have made the Quran easy for remembrance, but is there anyone who will mind?” The other Hadith explains the word in Surah WAQIAH i.e. RAWHUN (pleasure) with the word ROOHUN (meaning here the spirit of happiness) and this verse comes at the conclusion of Surah WAQIAH which tells about three groups of people. The verses read, “Then if he is one of those drawn nigh (to Allah) then happiness and bounty and a garden of bliss. And if he is one of those on the right hand then peace to you from those on the right hand. And if he is one of the rejecters, the erring ones, he shall have the treatment of boiling water and burning in hell. Most surely this is certain truth therefore glorify the name of your Lord, the Greatest.”
TOPIC 7-From Surah al-Layl
(2948)-Alqamah narrated that we went to Syria. Abu Darda visited us and asked, “Is there anyone among you who recites as per the recital of Abdullah (Ibn Mas’ud; RA). The others pointed me out and I said, “Yes”. So, he asked, “How did you hear Abdullah recite this --- wal-layli iza yaghsha? --- I said, “I heard him recite (the third Ayah) ---wad-dakara wal-untha (Surah al-Lail).
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TOPIC 8-From az-Zariyat
(2949)-Sayyidina Abdullah Ibn Mas’ud (RA) reported that Allah’s Messenger (PBUH) told him to recite the verse (51:58)---INNI ANA RAZZAK…---I only am The Provider of sustenance, Possessor of all power, Having all strength. [Ahmed 3970, Abu Dawud 3993]
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TOPIC 9-From Surah al-Hajj
(2950)-Sayyidina Imran ibn Husayn (RA) reported that the Prophet (PBUH) recited the verse 22:2 (of Surah al-Hajj) as it is recited. [Bukhari 4741]
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The three AAYAH (i.e. verse) of Surah LAIL (i.e. Surah 92) read, “I swear by the night when it draws a veil; and the day when it shines in brightness; and the creating of the male and the female.” The recitation of ABDULLAH (RA) for the third verse is “and the male and the female” leaving the words “the creating of” and though it does not affect the meaning adversely yet the way of recitation is the former only. The next Hadith here tells about the verse-58 in Surah ZARI’AAT and this Hadith actually guides to keep the context of the verse in view. The last five AAYAH of this Surah from 56 to 60 read, “And I have not created the jinn and the men except that they should serve Me. I do not desire from them any sustenance and I do not desire that they should feed Me. Surely Allah is the Provider of sustenance, Possessor of all power having all strength. So surely those who are unjust shall have a portion like the portion of their companions so let them not ask Me to hasten on; so woe to those who disbelieve because of their day which they are threatened with.” Verse-58 tells that “Surely Allah is the Provider of sustenance…..”; before it in verse-57, Allah addresses Himself with pronoun “I” and in this verse-58, Allah has addressed Himself with His Name Allah; so to clarify that there is continuation in verses, the Prophet told ABDULLAH to read the verse-58 also with the pronoun “I”. Note that this is the manner of expression of the Holy Book Quran that it asks attention of its reciter in different ways; this change of the way of address here is attraction rather than distraction and we all Muslims recite the verse in the same way with the name of Allah; the narration providing the clarification for the continuation of the subject here. Also note that the verse-56 elaborates the only aim of life and special mention of JINN and Human Beings is due to the fact that these both have to fulfill the commands of Allah by their free-will only rather than any force while all other creatures are already at the good service of Allah, the True Lord; Al-Hamdu Lillah.
TOPIC 10-Keep refreshing the Qur’an
(2951)-Sayyidina Abdullah (RA) reported that the Prophet (PBUH) said, ‘How wrong it is for one of them or, for one of you to say, ‘I have forgotten such-and-such a verse’. Rather, he has been made to forget. Hence, keep revising the Quran for, by Him in whose Hand is my soul, it is more liable to escape from hearts of people than an animal from its tether.” [Ahmed 3620, Bukhari 5032, Muslim 790, Nasai 939]
(2952)-Miswar ibn Makhramah and Abdur Rahman ibn Abdul Qari said that they heard Umar ibn al-Khattab say, “In the days of the Prophet (PBUH), I passed by Hisham ibn Hakim ibn Hizam while he was reciting Surah ai-Furqan. I heard his recital and he was reciting in many readings that Allah’s Messenger (PBUH) had not taught me. I very nearly quarrelled with him while he was engaged in Salah, but checked myself till he finished. When he turned in salutation, I put his cloak over him and asked him that who taught him this Surah that I heard him recite (now)? He said, ‘Allah’s Messenger (PBUH) taught it to me’. I said, ‘You lie. By Allah, surely Allah’s Messenger (PBUH) has also taught me this Surah’. So, I dragged him to Allah’s Messenger (PBUH) and said, ‘O Messenger of Allah (PBUH), I heard him recite Surah al-Furqan in a reading that you have not taught me while you did teach me Surah al-Furqan’. So, the Prophet (PBUH) said, ‘Free him, O Umar (RA). And recite, O Hisham!’ So, he recited in the reading that I had heard. The Prophet (PBUH) said, ‘It was revealed in this manner’. Then he asked me to recite. So I did recite as he had taught me and he said, ‘This is how it was revealed’. Then he said, ‘Surely this Quran is revealed in seven readings. So recite that which is easy for you’.” [Ahmed 277, Bukhari 2419, Muslim 818, Nasai 932]
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TOPIC 11-The Qur’an is revealed in seven readings
(2953)-Sayyidina Ubayy ibn Ka’b (RA) reported that when Allah’s Messenger (PBUH) met Jibril he said, “O Jibril, I am sent to Ummah who are unlettered. They include old women, old men, young boys, young girls and men who have never read a book.” He said, “O Muhammad, the Quran is revealed in seven readings.” [Ahmed 23507]
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Whatever is memorized from the Holy Book Quran that must be recited frequently and those who learn the Holy Book by heart (that is called HIFZ), they do understand the importance of revising it time and again. The other two Ahadith that are 2952 and 2953 tell clearly that the Holy Book Quran has different pronunciations for some words and also has some difference relating to the Grammar too; both of these differences relate to extremely few places at Quran. At the time of the Prophet (PBUH), it was no problem in general to pronounce those few specific words in different ways (or to care for the little difference in Grammar at those extremely few places) as Arabic was native to all people there at Arabia; now it is much better to recite it as we Muslims have it generally, with any of the accepted pronunciation for few words that are pronounced in different manners; and certainly there is no need to care to differences at words even, as UTHMAN-RA, the third Caliph, did well to unite all the Muslim UMMAH by taking the most accepted word at such few places at the Holy Book Quran; though the other respective words at these places are still known yet they work as explanation to the words taken at the official version accepted by all Muslims all over the world. But this difference in Grammar does need some more elaboration as this also is included in the seven readings; please note that the difference in pronunciation for some words at the Holy Book Quran, is actually no difference as it has no effect to their specific meanings (though Ahadith here address that particular difference too); it is notable that there are ten well-accepted manners of the recitation of the Holy Book Quran and though they differ only a little in pronunciation (and that only at few places), yet those who master the art of QIR’AT (recitation of the Quran), try to learn all these manners noting these few specific places where differences in the pronunciation occur among them; however, as the difference at Grammar needs some more elaboration, our study would take-up few notable points here that would insha Allah elaborate this issue quite well; the first notable point is that the figure “seven” mentioned here is not specific but it denotes “few” of aspects in its recitation that mostly relate to its grammar; the second is that among these few aspects, some relate to change of the Noun with other Noun (see H-2937, H-2943 & H-2945); the third is that among these few aspects, some relate to change of the Verb with other Verb (see H-2939 & H-2944); the fourth is that among these few aspects, some relate to change of AARAAB (that work in Arabic as the vowels work in English) with other AARAAB (see H-2942 and even H-2944 is valid to quote here); the fifth is that among these few aspects, some relate to the omission of words without affecting the meaning there (see H-2948); please note well that UTHMAN-RA managed to safeguard the authentic text of the Quran by compiling it with the most authentic word at those extremely few places where two words were available (each of these both was fine to take and now the other one works to explain the text at its specific place) and he also did well to present it in the way that it might be expressed by the best of pronunciations; it is notable that the Holy Book Quran was already available in writing in total that expressed both relevant words at the few places of difference, when UTHMAN-RA took-up his good work in its compilation; for that creditable work, he is named as JAME-ul-QURAN (the compiler of the Quran) whereas it is totally true to say that the Holy Book Quran that we Muslims have now with us, certainly is the same in text that had descended upon Muhammad PBUH, the last Messenger of Allah; Al-Hamdu Lillah.
TOPIC 12-Reciting Allah’s Book in the Mosque
(2954)-Sayyidina Abu Huraira (RA) reported that Allah’s Messenger (PBUH) said, “If anyone removes a difficulty of the difficulties of this world facing his brother then Allah will remove from him a difficulty of the difficulties of the Day of Ressurecton. If anyone conceals (the faults of) a Muslim then Allah conceals his faults in this world and the Hereafter. If anyone makes it easy for a person who is in troublesome circumstances then Allah will make it easy for him in this world and the next. And Allah is Helpful to the slave as long as he is helpful to his brother. And, if anyone pursues a path seeking thereby knowledge then Allah makes easy for him a path to Paradise. And no people sit in the mosque reciting Allah’s Book, teaching it to each other but tranquility descends on them and mercy covers them up and the angels surround them. And, if anyone is slack in (doing) his deeds then his lineage will not advance him.” [Ah 8323, M 2699, AD 4946, Ibn e Majah 225, 2417, 544]
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We have studied that the recitation of the Holy Book Quran brings security to the persons reciting it (see Ahadith-2892, 2893, 2894, 2895) and angels surround them for safety and even to hear and record what good words they teach. The Hadith points out that the person who really cares about the commands of Allah, would always care about the needs of the needy among Muslims as Muslims are like brothers to each other. He would also take care to conceal his wrong-doings if he becomes aware of them when he sees that the person really intends to become good now and what is gone that is gone. It is the demand of the true Faith and even of the true Knowledge to care about each other and then certainly, to care about all the fellow beings as much as possible; that attitude makes the good deeds highly virtuous.
TOPIC 13-How much should one recite, of the Qur’an
(2955)-Sayyidina Abdullah ibn Amr (RA) narrated, I submitted, “O Messenger of Allah (PBUH) in how much time may I recite the Qur’an?” He said, “Complete it in a month.” I said, “I can do better than that.” He said, “Complete it in twenty days.” I said, “I can do better than that.” He said, “Complete it in fifteen days.” I said, “I can do better than that.” He said, “Complete it in ten days.”I said, “I can do better than that.” He said,”Complete it in five days.”I said, “I can do better than that.” But, he did not allow me further concession. [Ahmed 6557]
(2956)-Sayyidina Abdullah ibn Amr (RA) reported that the Prophet (PBUH) commanded him, “Recite the Qur’an in forty days.” [Abu Dawud 1395]
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TOPIC 14-No Caption
(2957)-Sayyidina Ibn Abbas (RA) reported that a man asked, “O Messenger of Allah (PBUH) which deed is dearest to Allah.” He said, “That as you complete one reading, you begin the next.”
(2958)-Sayyidina Abdullah ibn Amr (RA) reported that Allah’s Messenger (PBUH) said, “He has not understood it who recites the Qur’an in less than three (days)” [Abu Dawud 394]
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The Holy Prophet (PBUH) wanted SAHABA and all of his UMMAH not only to recite the Holy Book Quran but also to understand it well; that was possible only when they recited it giving it some necessary time. So even when Arabic was their native language, the Holy Prophet asked them to read it in forty days or a month. That is the best way to recite the Holy Book Quran and if someone likes to ponder highly on the verses of the Quran then time does not matter; he must give all the time his study needs though with the understanding of Arabic, its completion in 70 days (10 weeks) is highly appreciable; first 2 Manzils in 2 weeks; then reciting one Surah daily from 10th Surah to 49th (end of the sixth Manzil) reading the 25th and the 49th Surah two times in 42 days (6 weeks); then reciting the last Manzil in 2 weeks in such way that the reciter recites all the Surah that have one RUKU on the last day of the 10th week; Al-Hamdu Lillah. One of the best of deeds is to recite and understand the Holy Book Quran with total belief upon it and after reading it in total, start all over again; the reciter must put its teachings into practice and ask others too to practice them; Al-Hamdu Lillah. The permission for reading the Holy Book Quran in lesser time than a month is the concession for those who want to gain the blessing of recitation only as even recitation only of the Holy Book is an act of virtue. However, to go on reciting only for blessing and not to study is not a proper attitude towards the Holy Book Quran; the reciter must try to understand it once completely each year at least. SAHABA were totally aware of Arabic and they were totally committed to the Holy Book Quran yet the Prophet (PBUH) did not appreciate for them even, that they recite the Quran in total in three days only; those to whom Arabic is not their native language (even if they do understand it), they must take 42 days (6 weeks) at least to read it with total attention towards the message that it has provided to them; Al-Hamdu Lillah.
(CONTINUED at TIRMIDHI-12)
Presentation by MUHAMMAD SALEEM DADA
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Al-Hamdu Lillah
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46- BOOK ON GOOD MANNERS (76 topics)
TOPIC 1-Response to sneeze
(2745)-Sayyidina Ali (RA) reported that Allah’s Messenger (PBUH) said, “A Muslim has six rights over a Muslim . (They are) when they meet, he should offer Salaam to him. If he invites him, he should accept his invitation. When he sneezes and says al-Hamdulillah (Praise be to Allah) he must say yarhamak-Allah (May Allah have mercy on you). He visits him if he is sick; follows his funeral when he dies. And, likes for him what he likes for himself.” [Ibn e Majah 1433, Ahmed 673]
(2746)-Sayyidina Abu Huraira (RA) reported that Allah’s Messenger (PBUH) said, “A Believer has six rights over a Believer. (They are) he visits him when he is sick, he attends his final rites when he dies, he accepts his invitation when he invites him, he offers him salaam when they meet, when he sneezes and says al-Hamdu-Lillah (all praise is for Allah) he says yarhamak-Allah (May Allah bless you) and he wishes him well both in his presence and in his absence.” [Nasai 1934]
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From here we have the booklet on good manners and as we have seen at the previous booklet of General Behavior too, the point to note here is that Islam is very particular towards gentleness. And presented here in plain words is that the True Muslim is that who likes the same for his Muslim brother that he likes for himself (and in the other Hadith this same remark is presented with some change in words); these both Ahadith are similar in narration. Ahadith here mention six things as rights of Muslims over other Muslims; these all actually are DUA to Allah for each other as at all times mentioned here, asking for virtuous features for each other, is necessary. Please note that I, MSD, intend to put some answers for the defense of the Prophet (PBUH) here as there are such men today among disbelievers who search very hard for some negative aspects in that great man Muhammad (PBUH), the last Messenger of Allah; these ill-wishers of Islam use fibs to charge him and insha Allah, I, MSD, would put defense against all such fibs by which they charge Muhammad PBUH, the last Messenger of Allah. The first of these false charges based on fibs upon Muhammad PBUH is that he was bewitched and he might or might not be aware of this condition that he was suffering from; note that if that would have been the case, the events that he foretold would never have occurred yet everything happened and is happening as he has foretold; the most amazing thing is that at AHZAAB when Muslims were under the very serious threat of being eliminated totally, he told them that they are going to conquer both the Roman Empire and the Persian Empire very soon; these were the most powerful states of those times; this happened in few years of his passing away from the world (see H-2223); Al-Hamdu Lillah. The second of these false charges based on fibs is that he was ready to kill his opponents so he was an intolerant Killer; what a fib. There are many events that refute this foolish charge but taking the best of them that is the final answer to it, is the general amnesty that he granted to all the people of Makkah when he conquered it though among them were people who had been extremely cruel to Muslims when they were powerful; they had even tried to kill him and all Muslims without mercy and on the command of Allah, he made HIJRAH (migration) to Madinah with ABU-BAKR (RA) after sending other of his companions there. This foolish charge is mostly based on the event of BANU-QURAIZAH, one of clans of Jews at Madinah, whose power was totally eliminated due to its assistance to the attackers coming from Makkah and from many other places at AHZAAB to end up the impression of Islam. Although the force of disbelievers could not do any harm to Muslims as no hot war could take place yet during this crucial time, the spiteful nature of the Jews of BANU-QURAIZAH came in open clearly; they had signaled the forces of enemy of Islam for their assistance at this most threatening occasion to Muslims. Many of their men-folk were killed and others with women and children were enslaved according to the custom of the day; even if the event is taken as presented by the West, it must remain clear that SA’AD ibn MU’ADH, the reputable man of al-Aws tribe, was nominated by the Jews for the settlement of dispute. Sa'ad had witnessed the Jews cursing the Prophet (PBUH) and Muslims; he knew about the bad intentions they had about Muslims and he had warned them even, that they would pay some day for the conspiracy they intend. He commanded that Banu Qurayzah come out of their fortress and surrender their armour; he then pronounced his verdict that the men capable to fight must be put to the sword, their wealth must be confiscated as war booty; the women and children must be taken as captives. Some sources writing on this event, have given the figure of the men that were killed as 600 to 700 and others have put this figure at 400 or so (respectable TIRMIDHI has presented this figure of 400 at the narration-1588 by an authentic chain of narrators). On hearing this verdict, the Prophet (PBUH) said: "Allah is pleased with your judgment, 0 Sa'ad! And the believers are pleased too. You have surely done your duty"; these Jews were buried in a large grave at Madinah. Note that much of the detail of this account is based on historical sources that do not take much care about how narrations reach them unlike the Compilers of Ahadith. Against these late and uncertain sources, we have the most authentic source, the Holy Book Qur'an, that says ---And those of the people of the Scripture who backed them (the disbelievers) Allah brought them down from their forts and cast terror into their hearts, (so that) a group (of them) you killed, and a group (of them) you made captives. And He caused you to inherit their lands, and their houses, and their riches, and a land which you had not trodden (before). And Allah is Able to do all things (SURAH 33: 26 & 27). The Holy Book Quran does not mention numbers and with conjecture of words or numbers in the judgment in which the Prophet (PBUH) himself was not even involved (except for the acceptance of the arbitrator that Jews had also accepted), nothing adverse against him would be proved in such serious discussion; Al-Hamdu Lillah. The third of these false charges based on fibs is that the Prophet had drunk wine at times; for this, I would keep to saying only that this is the utmost level of absurdity. There is nothing in Ahadith for this as even the Nabdih that he drunk, he took it with care that it had not turn into any intoxicant; it seems that this is not a charge based on some argument but this is mentioned just to make fun; as such, it is something that is totally out of etiquette. The authentic Ahadith depict the Prophet (PBUH) as not only very attractive in physique but also totally brilliant in character; Al-Hamdu Lillah. To such persons who take fibs as charges I, MSD, would say that the disbelievers of the times of the Prophet (PBUH) also took him as a poet, a magician, an insane person etc. and the disbelievers of these current times too are going totally in the same direction; see the Holy Book Quran (25:8, 25:20, 25:31, 34:43, 52:29, 81:22 and many other verses); Al-Hamdu Lillah. The fourth of these false charges based on fibs is about taking SAYEDAH AYESHA (RA) as wife when she was only a child of nine years and taking some of other wives by force in marriage; I, MSD, would answer this insha Allah (by the will of Allah) at the note at narration-2867 that is in the last of this booklet of manners. There are other false charges too that the ill-wishers of Islam base on fibs yet they are such obvious lies that there is not even a small need to answer them; those that are not even among Muslims (but they are truly studious just persons), when they read them or hear them, they do not bother even a little, to give any attention to them. Those people who charge the Prophet (PBUH) falsely by fibs would insha Allah come to the same fate as the disbelievers of the ancient time had seen; note well that the Prophet (PBUH) has great acceptance at the court of Allah and that insha Allah they would see very soon; Al-Hamdu Lillah.
TOPIC 2-What does a sneezer say when he sneezes
(2747)-Nafi reported that a man sneezed in the presence of Sayyidina Ibn Umar (RA) and said, “al Hamdu-Lillah-WAS-Salaamu ala Rasul-Lillah (All praise is for Allah and Salam on the Messenger of Allah).” He said, “I also agree and say al-Hamdu Lillah was-Salaamu ala Rasul-Lillah. But note that at this occasion (when someone sneezes), Allah’s Messenger (PBUH) did not teach us in this way. He taught us to say ‘al Hamdu-Lillah ala kulli haal’ (praise belongs to Allah in all circumstances).”
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TOPIC 3-What is response to the sneezer’s words
(2748)-Sayyidina Abu Musa (RA) reported that the Jews would sneeze in the presence of the Prophet (PBUH) hoping that he would say to them “May Allah have mercy on you.” But he only said, “May Allah guide you and correct you condition.” [Ahmed 23914, Abu Dawud 5031]
(2749)-Saalim ibn Ubayd was with a group of people during a journey. One of them sneezed and said, “As-Salaamu Alaikum (Salam on you).” He responded. “And Salaam be on you and your mother.” He felt bad about it, so Saalim said “Know that I have given the same answer that the Prophet (PBUH) had given to a sneezer who had said, ‘Assalaamu Alaikum’, he had said, ‘On you and on your mother.’ When one of you sneezes, he must say ‘al-Hamdu-Lillahi-Rabb-il-aalamin’ (All praise is for Allah who is the Provider to all worlds) and the response must be ‘yarhamak-Allah’ (May Allah have mercy on you) and then he should say ‘yaghfir-Ullah li wa-lakum’ (May Allah pardon me and you). [Ahmed 973, Ibn e Majah 37151]
(2750)-Sayyidina Abu Ayyub (RA) reported that Allah’s Messenger (PBUH) said, “When one of you sneezes, let him say ‘al-Hamdu-Lillah ala kulli-haal’ (praise belongs to Allah in all circumstances) and let him who responds say ‘Yarhamak-Allah’ (May Allah have mercy on you). The sneezer should reply ‘yahdikumu Allah wa yuslihu balakum’ (May Allah guide you and better your matters).” [Ahmed 23616, Ibn e Majah 3715]
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SAHABA did not like to change words that were taught for some specific occasion by the Prophet (PBUH) when that occasion did arise. Seeing the Ahadith related to sneeze, they tell us that at this occasion the man must praise Allah and those who hear that praise of the sneezer would ask Allah for mercy for the sneezer and the sneezer would then ask Allah for pardon and betterment in state of affairs for himself and his well-wishers. Sneezing makes a person feel comfortable and being something good the sneezer must praise Allah for it. However yawning is indicative of sloth and so the Prophet (PBUH) asked to avoid it as much as possible (see the Hadith just coming ahead i.e. 2756). If a person knows Arabic then he must say the words as specified in Ahadith in Arabic yet in some other language he would use words conveying the same message keeping near to it as much as possible. However, if the sneezer is non-Muslim at presence of Muslims then DUA for him by Muslims must be for his guidance to the Truth and that is the best thing that anyone would do for him.
TOPIC 4-The response to sneezer is wajib
(2751)-Sayyidna Anas ibn Malik reported that two men sneezed in the presense of the Prophet (PBUH) who said, ‘yarhamak-Allah’ to one of them but not to the other. So this man asked, “You prayed for him but not for me, O Messenger of Allah (PBUH).” He said, “He had praised Allah but you did not.” [Ahmed 11962, Bukhari 6221, Muslim 2991, Abu Dawud 5039, Ibn e Majah 3713]
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TOPIC 5-How many times one must respond?
(2752)-Iyas ibn Salamah reported on the authority of his father who said that in his presence a man sneezed in the company of Allah’s Messenger (PBUH). So, he said, YarhamakAllah. When the man sneezed a second time, and the third time, Allah’s Messenger (PBUH) said, “This man has cold.” [Ahmed 16501, Muslim 2993, Bukhari 935, Abu Dawud 5037, Nasai 223]
(2753)-Umar ibn Ishaq ibn Abu-Talhah reported from his mother who from her father that he said that Allah’s Messenger (PBUH) said, “Respond to a sneezer’s Al-Hamdu-Lillah three times. If he sneezes more than that then you may respond or you may not as you like.”[Abu Dawud 5036]
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The response to the sneezer is FARDH-KIFAYAH according to all schools of FIQH though if the sneezer does not say the praise of Allah then of-course there would be no response to it. Also one of the noteworthy points here is that the response to the sneezer is for three times and if he goes on sneezing there is no need for response (except if a person wants to make DUA to Allah for betterment in his adverse condition and that would be by other words than DUA of sneeze) and he should better take some good medical treatment. So there is no response to three kinds of sneezers by specific words of DUA of sneeze; one who sneezes more than thrice, second who does not say the specific words of sneeze at its manifestation and the third who is not a Muslim.
TOPIC 6-Soften voice and conceal face while sneezing
(2754)-Sayyidina Abu Huraira (RA) reported that when the Prophet (PBUH) sneezed, he covered his face with his hand or with his garment and thereby suppressed its sound. [Abu Dawud 5029]
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TOPIC 7-Allah likes sneezing but dislikes yawning
(2755)-Sayyidina Abu Huraira (RA) reported that Allah’s Messenger (PBUH) said, “Sneezing is from Allah and yawning is from the devil. So when one of you yawns, let him put his hand over his mouth but when he says, ‘ah, ah’ the devil laughs from inside his mouth. And Allah likes the sneeze but dislikes yawning.” (The devil laughs from inside his mouth because of his negligence in not placing his hand). [Ahmed 7298, Bukhari 3289, Abu Dawud 5028)
(2756)-Sayyidina Abu Huraira (RA) reported that Allah’s Messenger (PBUH) said, “Indeed, Allah likes sneezing but dislikes yawning. So, when one of you sneezes and says al-Hamdu-Lillah then it is upon every listener to say yarhamuk-Allah. As for yawning, when one of you has the urge to yawn then he must suppress it as best as he can (and when he has to), must not say, ‘hah, hah’, for that is from the devil and he laughs at it.” [Ahmed 7602]
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Sneeze is something that refreshes a person while to yawn is the manifestation of weariness; so the former leads towards betterment in activity and the latter asks towards slack in activity. That is why sneeze becomes uncontrollable while yawning might be avoided by effort and if it does seem to manifest then the person must cover his mouth; he must avoid as much as possible, making of any sound whatsoever as his negligence for that would cause his ill-wishers (including devils) to laugh on his appearance and his manners then.
TOPIC 8-Sneeze during Salah is from the devil
(2757)-Adi ibn Thabit reported from his father who from his grandfather in a marfu form that the sneeze and dozing and yawning during Salah, and menses, vomitting and nose bleeding are from the devil.
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As yawning and dozing during SALAH is manifestation of weariness so it is termed as something that Satan feels pleased with so it must be suppressed as much as possible. Blood of menses and foul matter of Vomit and the pus (or blood) that comes out from nose upon wounds all are signs of filth so they are said to be from Satan who is attracted to filth by nature. However note that sneeze when it comes in SALAH even with all effort to stop it is actually not included in any wrongs; here the meaning is that when a person who knows that he is not able to stop it due to some affliction and then attends JAMA’AH is blameworthy; he must have refrained from JAMA’AH reading the SALAH alone at such situation for the time being. Also note that bleeding by nose or at menses or vomiting (where stopping them is not possible), are not wrong but they do represent some filth to which satan is attracted and the narration points out this attraction by telling that they are from devil; it is not to inform of any commitment to sin. As this narration is one of the weak ones, it is better to take the message in general that is to refrain from filth in all ways possible and to incline towards cleanliness.
TOPIC 9-Makruh to ask someone to get up
(2758)-Sayyidina Ibn Umar (RA) reported that Allah’s Messenger (PBUH) said, “No one of you must have his brother get up from his seat and then sit down there.” [Ahmed 5629, Bukhari 6269, Muslim 2177]
(2759)-Hasan ibn Ali Khallal reported it from Abdur Razzaq, from Ma’mar, from Zuhri, from Saalim, from Ibn Umar (RA) that Allah’s Messenger (PBUH) said, “None of you must remove his brother from his seat and sit down there himself.”
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TOPIC 10-If anyone gets up and departs but then returns
(2760)-Sayyidina Wahb ibn Hudhayfah reported that Allah’s Messenger (PBUH) said, “A man has more right to this seat. If he goes out to attend to his need and returns then he has more right to his seat.” [Ahmed 11282]
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If someone has sat at some good place at an important gathering then it is not appropriate for a person having some authority to advice him to leave his place so that he might sit there himself. Authority is not to suppress the weak but to provide assistance to him in all ways possible; Al-Hamdu Lillah. However, if someone leaves his place due to respect of some pious person and not due to any fear whatsoever then that is no problem. Where rights are equal, the first one to sit at a place is the rightful sitter at the place and even if he leaves the place but has informed the persons around that he would return in no time, he still is the rightful sitter if he returns early. However, if he does not inform about his return soon or remains absent for quite a time, he is no more liable to ask for the place he left. It needs for every one attending a gathering to see to convenience of others and he must do the needed in all ways possible for him without asking others for any sacrifice whatsoever.
TOPIC 11-Makruh to sit b/w two people without permission
(2761)-Sayyidina Abdullah ibn Amr (RA) reported that Allah’s Messenger (PBUH) said, “It is not lawful for a man that he separate two men (and sit between them) without their permission.” [Ahmed 7078, Abu Dawud 4845]
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TOPIC 12-Dislike for sitting in the middle of the circle
(2762)-Abu Mijlaz reported that a man sat in the center of a circle (of men). Hudhaifa (RA) said to him, “He who sits in the centre of a circle is accursed by the tongue of Muhammad or cursed by Allah through the tongue of Muhammad.’ [Abu Dawud 4826]
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There is a Hadith in ABU-DAWUD narrated by Abu-Saeed Khudri (RA) that the Prophet (PBUH) said, "The best gatherings are those in which people make room for one another.” These are etiquettes of sitting in gatherings and as SAHABA used to gather to hear the Prophet (PBUH) at MASJID-NABWI (the mosque of the Prophet PBUH in Madinah), these were told to them so that they take care of each other and do not cause trouble to each other unknowingly. If not given permission, a person must not make space for himself at gatherings penetrating between sitting persons as that would cause uneasiness to them even if they do bear him. He must wait to find space with patience without being trouble to anyone. For the same reason, penetrating into people sitting into circles where they have already taken their seats just to go ahead is not praiseworthy; this shows that he has no consideration for their feelings and also shows his haughtiness so in broad sense, this Hadith also guides Muslims not to intrude into such matters of people that do not challenge the norms of the Islamic society but have tolerance for views and living-style of other Muslims when they also do care for Islamic Values.
TOPIC 13-Dislike for standing for someone to show respect
(2763)-Sayyidina Anas (RA) narrated, No one was dearer than Allah’s Messenger (PBUH) to the Sahabah yet when they saw him, they did not stand up because they knew his dislike for that.
(2764)-Abu Mijlaz reported that when Mu’aviah came out, Abdullah ibn Zubayr and Ibn Safwan stood up on seeing him. He said, “Sit down I had heard Allah’s Messenger (PBUH) say, ‘He to whom it pleases that men may stand like statues for him, let him find his seat in Hell.”
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The true spiritual guide would always be near to hearts of the people and he would never impose himself on them. He would never take any attitude that shows that he is other than them but he would be living the normal living way physically with utmost care to necessities and little care to comforts; he would ask people to live the same way physically as much as possible. Islam does not appreciate to stand in respect of the worldly status of someone though to stand in respect of the piety of someone is not disallowed yet that also in not necessary; that even might remain as some rare incidents and not regular. Also to stand for someone close who meets after quite a time is allowed too; we have studied at H-2741 that the Prophet (PBUH) had stood and hurried for ZAID ibn HARITHAH when he came to Madinah. MU’AVIAH did not consider it praiseworthy that people stand for him as it was clear that this gesture was due to the worldly status he had then (he was at the head of the administration of that place then) though he was also one of SAHABA too. There certainly are some praiseworthy things that he did for Muslims when he became caliph yet his selection for his son YAZID to succeed him was an enormous blunder that caused the most blamable division among Muslims; though Muslims, being tolerant by nature, have done well Al-Hamdu-Lillah, to care for human rights of each other yet this division did cause much slackness in challenging the enemy of Islam at many occasions in history. I, MSD, pray that may Allah guide Muslims to eliminate these differences that actually arose by erroneous politics of such persons who cared for personal benefits rather than the welfare of Islamic Teachings; Al-Hamdu Lillah.
TOPIC 14-Clipping nails
(2765)-Sayyidina Abu Huraira (RA) reported that Allah’s Messenger (PBUH) said, “Five things are natural, shaving the pubes, to circumcise, trimiming the moustache, plucking hair from armpit and clipping nails.” [Ahmed 7142, Bukhari 5889, Muslim 257, Muslim 292, AD 4198]
(2766)-Sayyidah Aisha (RA) reported that the Prophet (PBUH) said, “Ten things are instinctive (natural); trimming the moustache, growing the beard, the siwak, rinsing the nose, clipping the nails, washing the back of fingers, plucking hair in the armpit, shaving the pubes, taharah by water,” Zakariya reported that Mus’ab said, “I have forgotten the tenth except that it should be rinsing the mouth.” [Ahmed 25114, Muslim 261, Abu Dawud 53, Nasai 5055]
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TOPIC 15-Interval b/w the clipping of nails and moustache
(2767)-Sayyidina Anas ibn Malik reported that the Prophet (PBUH) set for them the limit of forty days for every clipping of nails and trimming of moustache and shaving the pubes. [Muslim 258, Abu Dawud 4200, Nasai 14, Ibn e Majah 295]
(2768)-Sayyidina Anas ibn Malik reported that they were commanded to trim the moustache, clip the nails, shave the pubes and pluck hair from the armpits not later than every forty days.
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These ten things that have been told in the narration by Bibi Ayesha (RA) in full are said to be things that must be done naturally; four things of these have to be observed every forty days maximum as told in the narration by Anas (RA) at 2768. The difference of five and ten between narrations of Abu-Hurayrah (RA) and Bibi Ayesha (RA) is due to the difference in occasions of these both speeches and the former has Circumcision included in the five that is not mentioned in the latter though it might be the tenth instead of rinsing of the mouth as the narrator MUS’AB had forgotten the tenth; he guessed that it would be the rinsing of the mouth. Note that all of these things are part of the physical cleanliness and certainly Islam does ask to remain clean physically too while it takes the spiritual purity as even more important. There are many people even among Muslims who do become highly educated by the present trends of education yet they remain unaware of many of basics in Islam; though these people do take things mentioned here as objects for cleanliness yet they find leaving the beard to grow without shave as out of place. Note well that Islam asks emphatically to grow the beard and so it is utmost necessary; note also that it is one of the notable traits of Muslims. Education is useless if it does not guide a person near to Allah for that is how Islam takes the matter of education; this Islamic concept does not ask for any kind of theocracy but asks only to remain sincere to Islam without any external force whatsoever. Although most ULAMA maintain to grow the beard to such measure that it could become equal to palm measuring from chin yet there are few such ULAMA too at this time who only ask to have beard without giving emphasis to its measure, that shows clearly on the face and gives the clear impression that it is due to Islamic reasons only and not because of any current trend in fashion. If Muslims try to put Islam into manifestation well, insha Allah it would lead to betterment of the heart too; even to act pious, has the ability to guide the Muslim person to piety when Allah grants His blessed acceptance for that good acting; Al-Hamdu Lillah.
TOPIC 16-About trimming of moustache
(2769)-Sayyidina Ibn Abbas (RA) reported that the Prophet (PBUH) used to clip his moustache saying that Khalilur Rahman (i.e. the friend of Allah) IBRAHIM (AS) used to do so.
(2770)-Sayyidina Zayd ibn Arqam (RA) reported that Allah’s Messenger (PBUH) said, “He who does not clip (some of) his moustache is not among us.” [Ahmed 19283, Nasai 13]
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TOPIC 17-To clip some hair of the beard
(2771)-Amr ibn Shu’ayb reported on the authority of his father and his grandfather that the Prophet used to trim his beard from its length and its breadth.
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TOPIC 18-Growing beard
(2772)-Sayyidina Ibn Umar (RA) reported that Allah’s Messenger (PBUH) said, “Cut the moustache and grow beard.” [Ahmed 5135, Muslim 259, 15]
(2773)-Sayyidina Ibn Umar (RA) reported that Allah’s Messenger (PBUH) gave the command to cut the moustache well and to grow the beard. [Bukhari 5892, Muslim 259, Abu Dawud 4199]
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Clipping of moustache and growing of beard is among the precise traits of Muslims that they must care for. However, Islam allows the light moustache at the face and even allows trimming the beard from length and breadth just to let it be in some order; most of ULAMA take this mention of trimming of beard to mean when it is more than the measure of the palm. Please note that it is necessary at the current times to concentrate more on efforts that Islam does come into manifestation in general even if at the minimum required; so the Muslims need to keep the beard that conveys the Islamic appearance yet they might not keep it to some specific measure as that is not among the essentials of Islam; just like this matter, it is not necessary to have the IZAAR or the trousers above the ankles as most ULAMA strictly ask to observe though even that is quite well to take. Please note that at the Prophet’s time this was regarded as the symbol of pride yet at these current times, nobody takes it in this way. Rather we get the idea from narrations on this topic that a person must not become proud on whatever edge he has over others at some personal skill in something or wealth or status etc. You would find the explanation repeated at H-1215 and wherever our study comes to this topic insha Allah.
TOPIC 19-Lying down, one foot over the other
(2774)-Abbad ibn Tamim reported from his uncle that he saw the Prophet (PBUH) lying down in the mosque, one foot placed over the other. [Ah 16430, Bukhari 475, M 2100, AD 4866, N 721]
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TOPIC 20-Dislike for it
(2775)-Sayyidina Jabir (RA) reported that Allah’s Messenger (PBUH) forbade wrapping one’s hands and body in one garment (that limbs are unbending) and sitting erect (in one garment holding knees wih hands) and putting one foot over the other while one is lying down on one’s back. [Muslim 2099, Abu Dawud 4865, Nasai 5342]
(2776]-Qutaybah reported from Layth, from Abu Zabayr, from the Prophet (PBUH) a hadith of this kind.
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TOPIC 21-Dislike for lying down on the belly
(2777)-Sayyidina Abu Huraira (RA) reported that Allah’s Messenger (PBUH) saw a man lying on his belly. He said, “This is a way of sleeping that Allah does not like.” [Ahmed 7867]
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When there is no threat of the opening of SATAR (parts that are necessary to hide) then it is allowed to lie down with one foot placed over the other but that must not become routine. The narration at 2775 is explicit on the matter that it is not feasible to lie down in such position with only one garment on as that would presumably be the long ABA (Arabic Long Cloak) with nothing inside and there is some chance of the SATAR to come to open lying in such posture. Islam does not appreciate lying down on belly especially for persons that are coming to adolescence; it strictly prohibits tight dresses (even for men) and postures that render the normal movements much difficult; in fact Islam appreciates loose dresses that are capable to hide SATAR totally well. Also, Islam shows concern to such postures too that might convey self-pity like sitting with knees enclosed with hands, with head down; though Islam asks the Muslim woman to practice reservation in attitudes yet it asks the Muslim man to live in such bold manner that he does face hardships headstrong, with total belief in the True Lord Allah and does not let any of anxieties affect his righteous living manner adversely; Al-Hamdu Lillah.
TOPIC 22-Keeping one self clothed
(2778)-Bahz ibn Hakim reported from his father who reported from his grandfather that he said, “O Messenger of Allah (PBUH), from whom should we conceal that portion of our body that has to be concealed; and from whom may we not conceal it?” He replied, “Conceal it from everyone except your wife and female slave.” He submitted, “What if a man is with another man?” He said, “As much as possible, guard your Satar that no one may see it.” He submitted, “What if a man is to himself?” He said, “Allah is more deserving that you show modesty to Him.” [Abu Dawud 4017, Ahmed 20054]
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It is not allowed for men to open their SATAR in front of anyone except for the wife or in extreme necessity, for medical needs in front of the male medical practitioner that is adept in medicine. The SATAR for women is the whole body except for face, hands upto wrists and feet upto ankles and so the whole body must remain hidden except for the husband or in extreme necessity, for medical needs in front of the female medical practitioner that is adept in medicine. Please note that Islam does not allow any female medical practitioner to treat male persons at their afflictions at SATAR (and even intimate nursing of male persons by female persons is totally unacceptable by Islam except by the wife); the Na-Mehram lady is disallowed even to see any of his part from belly to knees that is his SATAR at any situation whatsoever. Also, Islam does not allow any male medical practitioner to treat any female person in any way as her whole body is SATAR; note that in the extreme need (IZTIRAR) too where without surgical operation there is no chance of her survival and there is no compatible lady surgeon available to do the job, Islam does not allow him to see or operate on her on any part that is from the belly to knees; here, at this issue, there are some necessary points to note at the condition of IZTIRAR. First is that even in this condition, the male surgeon would operate surgically on her body-parts other than from belly to knees without any concentration to any other site keeping all her body totally covered except for the specific area that is in the limit to operate. Second is that the area from the belly to knees is actually the SATAR for the Muslim men but due to IZTIRAR (extreme necessity), this would become the only SATAR for the Muslim female patient that still remains prohibited for the surgeon to view or operate upon even if her death seems inevitable. Third is that even in this condition, viewing any part from the site from belly to knees must not be the prerequisite for him for the surgical operation and he must be able to do the job as the only male surgeon for it, in assistance with the lady medical practitioners by viewing the necessary medical reports only. Fourth is that even in this condition, it is better to avoid all type of surgical operations whatsoever for both men and women as even if death seems inevitable without the surgical operation (that is available for it) that would not be anything like suicide because whatever ways of cure were not present at the times of the Prophet (PBUH), Muslims are not liable to take them necessarily; this ruling strictly presents the virtuous Islamic Teachings. In this issue, the SUNNAH is most clear even by this H-2778 and respectable Tirmidhi has brought another version of this at H-2803 too, yet with that I, MSD, would also ask those who are really interested in getting more knowledgeable in this respect to consult ULAMA of repute; all Muslims must try to avoid any such ways in this issue that might affect them adversely and even the society in negative ways; Al-Hamdu Lillah. Please note that the Holy Book Quran commands both men & women to protect SATAR and the study of Surah AARAF-Ayat 27, Surah NOOR-Ayat 31 and Surah AHZAB-Ayat 59 clearly indicate this attitude. Also please note that TAQADDUS (sanctity, specially the sanctity of women) would never be violated at any time and place as Islam strictly commands that; the notable point here is that a man dying from hunger might eat a swine if available to save his life (as Allah has told us in the Holy Book Quran that He will forgive that) but to eat a human body even in such kind of IZTIRAR (situation of utmost necessity) is not allowed; the man who is in the extreme need to eat something, must die from hunger as death is anyhow inevitable, but he must not eat from the human body due to its sanctity. So the use of filth in utmost necessity upto that necessity (always considering it filth only), is tolerable yet violation of any sanctity is not tolerable even in the situation of total IZHTIRAR; may Allah guide every Muslim person to righteousness; Al-Hamdu Lillah.
TOPIC 23-About reclining
(2779)-Sayyidina Jabir ibn Samurah (RA) reported, saying, “I saw Allah’s Messenger (PBUH) recilne on a pillow to his left side”
(2780)-Yusuf Eesa also reported from Waki from Isra’il, from Simak ibn Harb from Jabir ibn Samurah (RA) who said (in a Marfu manner), “I saw the Prophet (PBUH) reclining on a pillow.” [Ahmed 2130, Abu Dawud 4143]
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TOPIC 24-No one is led within his own dominion
(2781)-Sayyidina Abu Mas’ud (RA) reported that Allah’s Messenger (PBUH) said, “A man is not led (in prayer) within his own dominion, and his seat is not occupied in his home without his permission.” [M 674, N 779, Ibn e Majah 980, Ah 7091]
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It is allowed to recline on some pillow when the gathering is friendly and there is no threat of SATAR to open. It is notable here that the Muslim person must not challenge the authority of any of his Muslim brothers at his own sphere of authority (especially when he is fulfilling his duties well); this is the message that is given in the last Hadith and we have studied this message before too at narrations 235 and 356.
TOPIC 25-The owner of the animal has more right to sit ahead
(2782)-Sayyidina Abu Buraida (RA) reported that while the Prophet (PBUH) was going on foot, a man came with his donkey. He said, “O Messenger of Allah (PBUH) come ride and he moved behind (making space for the Prophet PBUH in front). But he said, “No, You have more right over the main seat on your animal unless you give the right to me.” He said, “I have given you the right to it.” So, he mounted it. [Ahmed 23053, Abu Dawud 2572]
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TOPIC 26-Permission to use the Anmat (soft carpets)
(2783)-Sayyidina Jabir said that Allah’s Messenger (PBUH) asked him, “Do you have an Anmat”? He submitted “And, how will I have an Anmat”? He said, “Indeed soon you people will have Anmat.” Jabir told us that now he says to his wife, “Draw away from me your Anmat” and she replies to that, “Did not Allah’s Messenger (PBUH) tell you that you people would soon have Anmat?” So then he lets her alone. [Bukhari 5161, Muslim 2083, Abu Dawud 4145, Nasai 3386]
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TOPIC 27-Three riding a beast
(2784)-Sayyidina Salamah (RA) narrated, I pulled the mule that was named SHAH-BAA with the Prophet (PBUH), Hasan and Husayn on it till I brought it into the room of the Prophet, the one sitting in front of him and the other behind him.
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By the narration-2782 here, it is clear that it is not appropriate to drive the beast one is riding unless one gives the permission for that. In the current times it means that it is prohibited to sit on the driver’s seat of the vehicle except by the owner’s permission. The second narration tells about ANMAT (woolen soft carpets) and in this narration, the Prophet (PBUH) foretold about getting these ANMAT soon; it happened within the short period of his passing away. The last Hadith tells about three riders on one riding beast and that is quite fine if the riders are not heavy (Hasan and Husayn, the grandsons of the Prophet PBUH, were children at that time). Note that Islam asks to be lenient with animals and there are some Ahadith to this effect; we study few of them even here at JAME’ TIRMIDHI (see the narrations at 2184 & 2867).
TOPIC 28-A sudden gaze
(2785)-Sayyidina Jarir ibn Abdullah (RA) said that he asked Allah’s Messenger (PBUH) about a sudden gaze. He commanded him to turn away his sight. [Ahmed 19218, Muslim 2159, Abu Dawud 2148]
(2786)-Sayyidina Buraida (RA) reported in a marfu form that the Prophet (PBUH) said, “O Ali! Do not follow a gaze with another gaze; for the first is forgiven for you but not the second.” [Ahmed 2335, Abu Dawud 2149]
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TOPIC 29-Woman observing the veil before men
(2787)-Sayyidina Umm Salmah (RA) narrated I and Maymunah were seated with Allah’s Messenger (PBUH) while we were with him, lbn Umm Maktum came to him. This happened after the command to observe the veil was revealed. So, Allah’s Messenger (PBUH) commanded us to observe it from him. I pleaded, “O Messenger of Allah (PBUH)! is he not blind. He will neither see us nor recognise us.” He asked, “Are both of you blind? Can you not see him?” [Ahmed 16599, Abu Dawud 4112]
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If the eyes of a Muslim man fall at some young woman, he must turn away his gaze then and there. The first gaze is forgiven as it was unintentional yet if the gaze is kept at her or guided again and again towards her due to her beauty then that is among sins due to intention. The woman is responsible for not caring to remain ordinary when she comes out of her home due to necessity yet even with her initiative for the attraction of eyes of the man, he would not become free of his liability of caring about his eyes, ears and heart. Note that Islam asks for HEJAB that means women must remain to homes except for such necessities in which Islam allows them to leave their homes, the judgment for necessities being their own with commitment to Islam. When they leave their houses, they must remain ordinary without make-up taking CHADAR (covering sheet) hiding all of their physique plus upper of the shirt except for face, hands upto wrist and feet upto ankles; this means that they would cover their heads too. So Islam takes care on the basis of EHSAAN that neither men get enchanted by the beauty of women (because it asks them to take care about their gaze) nor women come with such style in front of them that ask for their attention to their beauty in any manner. If the society has turned such unscrupulous that men even then become attentive towards the women that do care about all that Islam asks of them then they would have to hide even their faces at such times and places. It is sad that the adverse attitude of men might put women to much trial yet this worldly life is an examination that we all give here; it is so intertwined with each other that attitudes of some do affect others even adversely. The last Hadith at study tells that women too have to care not to observe men for their elegance as that also is against the morals that Islam asks for.
TOPIC 30-Disallowance to visit na-mehrum (unrelated) women
(2788)-Dhakwan reported from the freed-man of Amr ibn al-Aas that Amr sent him to Sayyidina Ali (RA) that he might seek his permission for him to visit Sayyidah Asma bint Umays. He gave him permission. When he had achieved his purpose the freed-man of Amr ibn al-Aas asked him about it. He said, “The Prophet (PBUH) had disallowed us to visit women without the permission of their husbands.” [Ahmed 17776]
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TOPIC 31-Guard against mischief of women
(2789)-Sayyidina Usamah ibn Zayd (RA) and Sa’eed ibn Zayd ibn Amr ibn Nufayl reported that the Prophet (PBUH) said, “I do not leave behind me any trial more injurous to man than (the trial) through women.” [Ahmed 21805, Bukhari 5096, Muslim 2741, Ibn e Majah 3998]
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Asma bint Umays was the wife of Ali when Amr wanted to visit her to ask her something as she was also an ALIMAH (learned women in Islamic matters). ALI ibn ABU-TALIB, the fourth Caliph, was her third husband. The first was ALI’s brother JA’AFAR and the second was ABU-BAKR, the first Caliph. The other Hadith that asks to take guard against women tells about the peril of the natural attraction of men towards the woman that her attraction is able to make a wise person do odd things that are unexpected of him. The instruction is not to do anything against the basic teachings of Islam just to impress the woman as the trial from her attraction is surely able to misguide men to high level. This Hadith warns women not to take initiative for anything shameful in nature to misguide men as in that case, they too would share the sin that the men have incurred due to their gaze besides the sin to cause attraction to men. May Allah give all persons enough care for Islamic Values so that they all avoid all cruelty and all shameful acts totally; Al-Hamdu Lillah.
TOPIC 32-Prohibition to hang forelocks
(2790)-Humayd ibn Abdur Rahman (RA) narrated that I have heard Mu’aviah deliver a sermon in Madinah. Mu’aviah told us that he heard Allah’s Messenger (PBUH) disallow this qussah (false hair) saying, ‘The Banu Israil were destroyed when their women took it up.’ [Bukhari 3488, Muslim 2127, Abu Dawud 4167, Nasai 5245]
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TOPIC 33-Who tattooes or has herself tattooed
(2791)-Sayyidina Abdullah (RA) reported that the Prophet (PBUH) cursed women who practice tattooing and the women who have them-selves tattooed and the women who remove hair from their eyelashes to look beautiful, the women who alter Allah’s creation. [Ah 4129, Bukhari 4886, M 2125, N 5114, AD 4169]
(2792)-Sayyidina Ibn Umar (RA) reported that the Prophet (PBUH) said that Allah has cursed women who assist to add false hair, women who have false hair added and women who tattoo and have themselves tottooed. Nafi said, “Tattooing is on the gums.” [Ah 4724, Bukhari 5937, M 2124, N 5111, AD 4168, Ibn e Majah 1987]
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To add something on the physique (or even inside the physique that challenges the natural working of it), is highly reprehensible in Islam; like the SUNNAH that is the clarification of the Holy Book Quran, it also guides to the same point as I would mention presently insha Allah. Note that the children of ISRAEL (the YAHUDI people) had all kinds of evil in them when they were near to downfall yet their destruction came only when their women-folk adopted sinful ways to attract men so that was the last straw on the camel’s back. Allah is patient with men and gives them ample time to repent so that they come to the Truth. This point is explicitly mentioned in the Holy Book Quran especially as an answer to the unbelievers who challenged the Prophet PBUH to bring the high calamity that is due on their wrong-doings. Yet if the women-folk turn evil, Allah does put his curse at such place in short time to all those that bear such deviation from decency; the beginning of their shameful attitude is the beginning of the destruction of the whole nation. The attraction that women ask might be in the shape of making tattoo (that permanently marks the skin) or by setting of hair in different attractive ways or even by display of physical features. The Holy Book Quran mentions in Surah NISAA---Lo! Allah pardoneth not that partners should be ascribed unto Him. He pardoneth all save whom He wills. Whoso ascribeth partners unto Allah hath wandered far astray. They invoke in His stead only females; they pray to none else than Satan, a rebel. Whom Allah cursed, and he said: Surely I will take of Thy bondmen an appointed portion. And surely I will lead them astray, and surely I will arouse desires in them, and surely I will command them and they will cut the cattle' ears, and surely I will command them and they will change Allah's creation. Whoso chooseth Satan for a patron instead of Allah is verily a loser and his loss is manifest. He promiseth them and stirreth up desires in them, and Satan promiseth them only to beguile (4:116 to 120). The words -‘and surely I will command them and they will change Allah's creation’- that Satan said and that are recorded here, are ample proof that additions to human body by other human parts is totally against Islam. But, the part which the body grows or the skin which the body accepts from the other site of it well, that is no problem as that is no addition; so grafting of one’s own skin to one or the tansfusion of matching blood is quite well; the notable point is that Islam disallows the transplantation of body-parts, especially of the kidney from some other person, that is naturally rejected by the body that receives it and that is not grown again in the body that donates it, even if persons involved in such transplantation think with dedication that this is something highly praiseworthy; note that Islam is natural to human beings so there is always resistance inside to take any attitude against Islam.
TOPIC 34-Women who resemble men
(2793)-Sayyidina Ibn Abbas (RA) reported that the Prophet (PBUH) cursed women who take up resemblance to men and men who adopt resemblance of women. [Ah 3151, Bukhari 5885, AD 4097, Ibn e Majah 1904]
(2794)-Sayyidina Ibn Abbas (RA) said that Allah’s Messenger (PBUH) cursed men who try to resemble women and women who try to resemble men. [Ahmed 2291]
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TOPIC 35-Woman going out after applying scent
(2795)-Sayyidina Abu Musa (RA) reported that the Prophet (PBUH) said, “Every eye is adulterous. A woman who applies fragrance and passes by an assembly (of men) is such and such.” That means if she has done this with an intention to attract men towards her putting their eyes to sin, she is like an adulteress. [Ahmed 19530]
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TOPIC 36-About fragrance of men and women
(2796)-Sayyidina Abu Huraira (RA) reported that Allah’s Messenger (PBUH) said “The scent of men is strong in its odour but light in its colour while the scent of women is strong in its colour but light in its smell.”
(2797)-Sayyidina Imran ibn Husayn (RA) reported that the Prophet (PBUH) said, “The best of the scents for men is that which has a noticeable odour and an unnoticeable colour. And the best of scents for women is with a noticeable colour but an unnoticeabe smell.” And, he disallowed wearing red silk dress. [Bukhari 2582, Nasai 5273]
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Although resemblance of men by women in clothes and even manners, is addressed here as that leads to the physical features of the women come at fore (and Islam highly despises that), yet the narration also points out the wrong of assuming the role of men by the woman that happens when they leave reservation and get bold in issues of life, making efforts in earning of wealth unreasonably; Islam gives the responsibility for her material needs (and even spiritual needs) to her father or if married, to her husband. Note that the dress for the Muslim woman must not be see-through, must not be tight, must not be incomplete and must not be based on the resemblance of men as this becomes the reason to STIR the desires of men adversely seeing the initials of the prohibition in dress that is See-through, Tight, Incomplete and having Resemblance with men. Men must take care too not to take up manners of women as Islam is the total natural tendency of human beings and every person must live in accordance to the status of the physique with which he or she is born. All other attitudes than attitudes that are in accordance with Islam, are certainly psychological problems that mostly take place due to some inferiority complex at the back of the mind. The words narrated here that “every eye is adulterous” mean those eyes that observe women with fixation due to her attractiveness; that is why Islamic Teachings explicitly tell women that whoever attracts men by intention even if it is by scent, she is highly sinful; the best scent for women is that which does not have any noticeable smell in it so it would not attract men even if she wears it; Al-Hamdu Lillah.
TOPIC 37-It is makruh to refuse scent
(2798)-Thumamah ibn Abduilah reported that Sayyidina Anas (RA) never refused a perfume saying, “The Prophet (PBUH) never refused perfume.” [Bukhari 2582, Nasai 5273]
(2799)-Sayyidina Ibn Umar (RA) reported that Allah’s Messenger (PBUH) said, “Three things are not refused, a pillow, scent and milk.”
(2800)-Sayyidina Abu Uthman Nahdi (RA) reported that Allah’s Messenger (PBUH) said, ‘If one of you is offered a scent, let him not refuse it, for it comes from Paradise.”
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TOPIC 38-Disapproval of intimate relationship b/w same sex
(2801)-Sayyidina Abdullah (RA) reported that Allah’s Messenger (PBUH) said, “No woman should describe her meeting with another woman to her husband as though he is watching her.” [Ahmed 3609, Bukhari 5241, Abu Dawud 2150]
(2802)-Sayyidina Abu Sa’eed (RA) reported that Allah’s Messenger (PBUH) said, “Let no man look at the Satar of another man and no woman at the Satar of another woman. And, let no man lie down with another man covered with the same blanket and let no woman lie down with another woman covered with the same blanket.” [Ahmed 11601, Muslim 338, Ibn e Majah 661]
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Those good things that refresh people are not refused except when given to humiliate a Muslim person in some way; these good things include all things that are highly related to JANNAH (paradise) except those that are prohibited in the world like silk and alcohol; they are milk, honey, fruits and clean water; these good things also include scent and comfortable things that aid in the rest for the body. If these things are taken into custody by asking someone for usage, it is reasonable to take them as returnable items only unless the man providing them tells clearly that this actually is gift only from his side. As for H-2802, it clearly tells persons of the same sex to refrain from lying in one sheet or blanket due to SADDE-ZARAE’ (stopping of means of wrongs especially of shameful acts). Note that Islam not only despises adultery, Islam highly despises homosexuality among the men too and for the reason of not getting attracted even a bit to such filth, Islam asks persons of the same sex to keep away from all such things in all the manner possible that might lead to closeness to it. The area of SADUM (site of the Dead Sea) was inhabited by such people who were involved in this heinous evil; when they did not hear LUT (AS) who asked them to refrain from this heinous filth; Allah destroyed them totally by rain of stones (see Surah 7, verses 80 to 84; this event is narrated at other places too in the Holy Book Quran).
TOPIC 39-Guarding the Satar (private parts)
(2803)-Bahz ibn Hakim reported from his father who reported from his grandfather that he asked the Prophet (PBUH) from whom they should conceal their Awrah (the parts to hide) and from whom not. He said, “Guard your Awrah (the parts to hide) except from your wife and what your right hand possesses (female slaves).” He asked, “O Messenger of Allah (PBUH) what when people are with each other?” He said, “See that it becomes possible that no one may observe your private parts; take the guard that none sees them.” He asked, “O Prophet (PBUH) of Allah what if one of us is alone?” He said, “But Allah has more right that people should be ashamed before Him.” [Ahmed 20054]
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Muslims must strictly avoid the disclosure of private parts to all men and women except for the wife. This narration has come before too at 2778 and I, MSD, have presented the explanatory note for it there in much detail that was necessary to understand the Islamic rulings in this notable issue; Al-Hamdu Lillah.
TOPIC 40-The thigh is part of Satar
(2804)-Sayyidina Jarhad (RA) narrated that the Prophet (PBUH) passed by him in the mosque while his thighs were visible. He said, “The thighs are Awrah (part that needs to remain hidden).” [Bukhari 12, Abu Dawud 4014, Ahmed 15927]
(2805)-Ibn Jarhad reported from his father that the Prophet (PBUH) passed by him while his thighs were uncovered so the Prophet (PBUH) said “Cover your thighs, for they are part of the Awrah.” [Ahmed 15929]
(2806)-Abdullah ibn Jarhad Aslami reported on the authority of his father that the Prophet (PBUH) said, “The thighs are Awrah.”
(2807)-Sayyidina Ibn Abbas (RA) reported that the Prophet (PBUH) said, “The thighs are Awrah.”
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TOPIC 41-About cleanliness
(2808)-Salih ibn Abu Hassan reported having heard Sa’eed ibn Musayyiab say, “Indeed Allah is Pure and He loves the pure (in spiritual sense). He is Clean and loves cleanliness (in physical sense). He is Generous and loves generosity. He is Benevolent and loves benevolence. So, keep yourselves clean and tidy.” The narrator thought that he also said, “Keep your courtyards clean and do not imitate the Jews.” Salih said that he mentioned that to Muhajir ibn Masmar and he said, “A Hadith was narrated to me by Aamir ibn Sa’d from his father who had reported from the Prophet (PBUH) in the like manner.”
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Note that the man’s SATAR (part to hide necessarily) is from belly to knees, both parts included. Here the emphasis is given to hiding of thighs as the Muslims must take care that even not a small fraction of that comes in open; it is the adverse impression of these times that in the following of people other than Muslims, there are such men even among Muslims that wear such garment which uncovers their thighs though they are included in their SATAR; this happens much at some sports of current times. The narration at 2808 is MAQTU (narration that indicates the words of TABI’EE, the companion of some companions of the Prophet PBUH; here the TABI’EE is Saeed Ibn Musayyiab) though MUHAJIR ibn MASMAR narrated it as MARFU (taking the chain of narration to the Prophet PBUH) yet MAQTU seems appropriate here. Note that the SATAR for the Muslim woman is whole of her physique except for the face, hands and feet. Note the difference between SATAR and HEJAB that the former is related to physique only while HEJAB is not only related to the physique but it actually is the attitude that comes from inside mainly. That is why HEJAB has three aspects; it notes that the Muslim Woman must remain at home as that truly is her sphere of activity. The second aspect is that when she leaves it due to some necessity for which she herself would decide and what she faces is an Islamic environment, she must hide all her physique plus her usual garments as much as possible with some big CHADAR (covering sheet; and it is better then to take BURQA i.e. Cloak-Type dress that women wear upon the usual garments) except for the face, hands and feet keeping the gaze down, with much more care to her specific parts than usual and the third aspect is returning home just as the necessity ends. Note that when woman leaves her home at some necessity and the environment is at the situation that is FITNAH (where Islamic Commands do not apply at practice in general and about this too she herself would decide) then HEJAB would include even face (except for eyes) and even hands too though SATAR still would remain the same; Al-Hamdu Lillah.
TOPIC 42-About covering self at sexual intercourse
(2809)-Sayyidina Ibn Umar (RA) reported that Allah’s Messenger (PBUH) said, “It is binding on you to refrain from nudity, for there are with you those who do not separate from you except during excrement and when a man approaches his wife. So, do show modesty to them and do honour them.”
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TOPIC 43-About going into the bath
(2810)-Sayyidina Jabir (RA) reported that the Prophet (PBUH) said, ‘He who believes in Allah and the Last Day must not send his wife to the public bath and he who believes in Allah and the Last Day, must not go to the public bath without his lower garment. And he who believes in Allah and the Last Day must not sit at the table where wine is passed round.” [Ahmed 14657, Nasai 398]
(2811)-Sayyidah Aisha (RA) said that the Prophet (PBUH) forbade men and women to go to public baths. Later, he permitted men to go there but not without their lower garments. [Abu Dawud 4009, Ibn e Majah 3749]
(2812)-Abu Malih Huzali reported that some women of Hims or of Syria visited Sayyidah Aisha (RA). She said, “You are the women who go to the public baths. I have heard Allah’s Messenger (PBUH) say that there is no women who removes her garments in a house other than her husband’s, but she tears the curtain between her and her Lord.” [Abu Dawud 4010, Ahmed 25462]
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Angels remain with people to guard them by the command of Allah but they do not follow them at wash-rooms or at sexual intercourse; that is why Hadith tell us to ask the shelter of Allah from all evil things while attending the wash-rooms (see Ahadith-5 and 6) and there is also a Hadith that tells the man to read specific words asking Allah for shelter from satan at the intercourse with his wife. Note that even some women attended the public baths of those times, presumably made specifically for men, and the Prophet PBUH explicitly disallowed such few women that attended them to go there. He also prohibited men to take-off all clothes at public baths that men used to do before the advent of teachings of Islam at that time at Arabia without much care to hide SATAR; Islam not only specified the SATAR but also told not to disclose it except to the wife or the female-slave. Even today, if women do visit the sea-side or swimming pools at picnic with the family (that is tolerable when that is sometimes and there are no scenes of nudity there), they must avoid the bathing or the swimming there strictly (even with all their clothes on); they must care for the protection of their SATAR (that is whole of their Physique) and for the protection of their HEJAB strictly; this is the attitude which Islam teaches the Muslim woman and so they all must care for this attitude at all times and at all places; Al-Hamdu Lillah.
TOPIC 44-Angels do not enter place which has picture or dog
(2813)-Sayyidina Ibn Abbas (RA) reported having heard Abu Talhah say that he heard Allah’s Messenger (PBUH) say, “The angels do not enter a house in which there is a dog or a picture of an animate.” [Ahmed 16347, Bukhari 3225, Muslim 2106, Nasai 4288, Muslim 3649]
(2814)-Sayyidina Abu Saeed (RA) reported that Allah’s Messenger (PBUH) said to them, “The angels do not enter a house in which is a representation of an animate or a picture.” The narrator Ishaq was in doubt about what he said. [Ahmed 11858]
(2815)-Sayyidina Abu Huraira (RA) reported that Allah’s Messenger (PBUH) said, “Jibril came to me. He said, ‘I came to you yesterday. Nothing prevented me from entering your house in which you were but that at the door were representations of men. There was in the house a curtain with pictures on it. There was in the house a dog. So, give the command that heads be removed from the representations at the door that they may look like trees. And give command about the curtain to be cut down and made into two pillows lying down and trampled underfoot. And give command that the dog may be driven off.” So Allah’s Messenger (PBUH) did like that. The dog was a puppy belonging to Husayn or Hasan and had been under the Prophet’s (PBUH) bed. He was driven out at the Prophet’s (PBUH) command. [Ahmed 10197, Abu Dawud 4158]
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TOPIC 45-Men disallowed to wear clothes dyed with saffron
(2816)-Sayyidina Abdullah ibn Amr (RA) reported that a man walked by wearing a pair of red coloured garments. He greeted the Prophet (PBUH) with Salaam, but he did not give him a response.
(2817)-Sayyidina Ali ibn Abu Talib reported that Allah’s Messenger (PBUH) forbade wearing a ring of gold, silk garments and garments decorated with silk and he forbade drinking Jiah. Abul Ahwas said that Ji’ah is wine prepared in Egypt with barley. [Ahmed 722, Abu Dawud 4051, Ibn e Majah 3654, Nasai 5176]
(2818)-Sayyidina Bara ibn Aazib (RA) reported that Allah’s Messenger (PBUH) commanded them to do seven things and forbade them from doing seven things. He commanded them to follow the funeral, visit the sick, respond to the sneezer, accept an invitation, help the oppressed, fulfill the promise and respond to the salaam. And, he forbade them from seven things from (wearing) a gold ring or loop, (using) silver utensils, wearing silk (for men), Dibaj, Istabraq and Qassiye (these are kinds of silk garments). [Bukhari 1239, Muslim 2066, Nasai 1938, Ahmed 18530]
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It is disallowed to make or take pictures of living things in Islam though Muslims in general, are not giving this command the care it truly needs as of now; I would insha Allah come to it presently. Also note that keeping of dogs as pets is disallowed though they might be tamed for prey of edible animals, the care of sheep and crop-field and to lesser extent, for the care of home as of now though the need must be very genuine in this last case. Another important thing mentioned here that is much noteworthy is that men are disallowed to put on things of gold on them or/and garments made of silk (any type); the drinking of wine is HARAM for all in Islam as mentioned in the Holy Book Quran too (5:90). In the current times, due to modern gadgets that have come at fore by technological development, taking pictures even of living things is becoming common. Islam certainly does not appreciate this as Islam channelizes human tendencies towards such outlets that neither lead to any injustice nor ask for any indecency especially those tendencies that are related to artistic sense. Though basically, this prohibition of making pictures of living beings came at fore due to the stoppage of means of getting into such adverse high respect of the highly pious people of the past that might lead to taking them powerful enough to make any impression they will on the lives of the people alive. Note that such power is only of Allah and of nobody else (not even of messengers of Allah) so the making of pictures of such ancestors were prohibited by the Prophet (PBUH); so the prohibition of making of statues or pictures of living things was to put an end to such things that might lead to SHERK (taking anyone equal in power to Allah) that is the biggest sin of all sins. Today, it has become more important to avoid taking pictures of the living beings as those who do not have any regards for Islamic moral values have made taking pictures into an industry of work and this time too, most of their models are from among the female; note that in the ancient times too, the statues that were made to worship were mostly from among the female. Also note that we have just studied the narration at 2789 which tells to guard against the trial that might come through women so it is highly important to take care that women (especially those who are highly attractive) do not impress the society in such ways intentionally or unintentionally that lead to such FITNAH (situation of trial that inhibits the practice of Islam in general) that becomes most difficult for the Muslim men to eliminate fully even by some high sacrifice. The taking of the picture of the female Mulsim person must remain strictly to the limit of genuine official needs only; and that also with total decency in dress and covering of head with care of SATAR and HEJAB of at least a common Islamic Society; the Government is liable to develop such regulations that assist this attitude (like keeping the tendency towards music too with some check; please see the note at narration-2219); the administration that we presently have for Muslims all over the world is totally unaware of its true responsibilities and its members of high status (with few exceptions) are given to worldly comforts and luxuries. In this crucial situation, ordinary Muslims must see individually according to Islam what they have to take and what they have to leave; we all Muslims must make DUA that Allah provides us all with such good people at head of states who do have some fear of Allah in their heart and due to that, who do care for ordinary Muslims, at least for their necessary guidance to Islam and for their necessary worldly provisions; Al-Hamdu Lillah.
TOPIC 46- About wearing white garments
(2819)-Sayyidina Samurah ibn Jundub (RA) reported that Allah’s Messenger (PBUH) said, “Wear white garments, for, they are pure. And shroud your dead in them.” [Ibn e Majah 3567, Nasai 5337, Ahmed 20239]
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TOPIC 47-About wearing red coloured garments
(2820)-Sayyidina Jabir ibn Samurah (RA) narrated, “I saw the Prophet (PBUH) on a moonlit night, I would now look at him and now at the moon. He had over him a red robe. Indeed, he was more beautiful in my sight than the moon.”
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TOPIC 48-About wearing green garments
(2821)-Sayyidina Abu Rimthah (RA) reported that he observed Allah’s Messenger (PBUH) in a pair of green garments.
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The three narrations here (and two narrations ahead) tell about wearing garments of different colors that are White, Red, Green, Black and Yellow respectively. Islam allows men to wear dresses of different colors; white and green being better while black and yellow are tolerable when they are not worn to disclose any grief; there is some reservation for the total red dress for men as that is not suitable according to the school of ABU-HANIFA; the other three schools of FIQH do not mind the total red dress even for men. Here ULAMA related to the HANAFI school have clarified about the red-colored robe mentioned in the narration that it was not totally red but there were stripes of red on it. Note that though women are allowed to wear red clothes yet they are not allowed to disclose their usual dresses (especially when those dresses are attractive) outside homes taking big CHADAR that hides not only their physique but also their usual garments as much as possible when they leave homes for some necessity.
TOPIC 49-About wearing black
(2822)-Sayyidah Aisha (RA) reported that one morning the Prophet (PBUH) went out wearing a black woollen garment.
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TOPIC 50-About wearing yellow garments
(2823)-Sayyidah Qaylah bint Makhramah (RA) narrated, “We went to Allah’s Messenger (PBUH).” She then narrated the Hadith in its entirety till she said that a man came while the sun had gone up. He said, “As Salaamu Aalaikum, O Messenger of Allah (PBUH).” He replied, “Wa Alaykas Salaam wa Rahmatullah” and on the Prophet (PBUH) there were two unstitched garments dyed in safrón, their colour having faded off. He had a twig of date tree with him. [Abu Dawud 3070]
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The previous note would insha Allah suffice for both these Ahadith here with the addition that though the Muslim men are allowed to wear the black and yellow garments yet such garments must not totally be black or yellow; they must have traces of other colors too and Ahadith here might relate to such traces in such garments though there is no explicit indication to that.
TOPIC 51-Disapproval to use saffron and to use khuluq
(2824)-Sayyidina Anas ibn Malik reported that Allah’s Messengner forbade men the use of saffron as scent. [Ahmed 12941, Muslim 2101, Abu Dawud 4179]
(2825)-Sayyidina Ya’la ibn Murrah (RA) said that the Prophet (PBUH) observed a man having applied Khuluq and said, “Go; wash it off. Wash off a second time and do not use it again.” [Nasai 5137, Ahmed 17562]
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TOPIC 52-Dislike for silk dibaj
(2826)-Sayyidina Ibn Umar (RA) reported that he heard Sayyidina Umar (RA) mention that the Prophet (PBUH) had said, “He who wears silk in this world will not wear it in the next world.” [Muslim 2069]
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We have studied at narration-2796 and 2797 that the best fragrance for men is that which is colorless yet has good odor and the best fragrance for women is that which is odorless yet has some color to it. Here we find that SAFFRON and KHULUQ (a perfume that also is composed of saffron with other things), both leave their impression at the cloth of men and as such, they must not use these things as scent for them. Wearing gold and silk also is not allowed for men though at JANNAH these things would not only be allowed but would be gifted to those who get JANNAH, among all the blessing from Allah; Al-Hamdu Lillah.
TOPIC 53-Makhramah’s robe set aside for him
(2827)-Sayyidina Miswar ibn Makhramah (RA) narrated, “Allah’s Messenger (PBUH) gave away some garments but did not give anything to Makhramah. So he said to me, ‘Son, come along with me to Allah’s Messenger (PBUH). There he said to me, ‘Go in and call him for me’. So, I called him. The Prophet (PBUH) came out and he had on him one of those garments and he said, “I had kept aside this (one) for you.” Miswar said that Makhramah looked at it and the Prophet (PBUH) said, “Makhramah is pleased.” [Ahmed 18949, Bukhari 2599, Muslim 10558, Abu Dawud 4028, Nasai 5339]
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TOPIC 54-Allah likes to see His blessing reflected on His slave
(2828)-Amr ibn Shuayb reported from his father from his grandfather that Allah’s Messenger (PBUH) said, “Allah loves to see signs of His blessings on His slave.” [Ahmed 19954)
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MAKHRAMAH (RA) accepted Islam at the conquest of Makkah and participated in the war of HUNAIN. The Holy Prophet (PBUH) had kept a QABAA (Arabic cloak-like outer garment) to present to MAKHRAMAH of which he was unaware and was very pleased when he saw it. The Prophet (PBUH) had worn it that made it more valuable and when the Prophet saw the pleased look at his face, he remarked that MAKHRAMAH is pleased. As for the next Hadith, it tells us that a person must not be miserly when he has got ample of the worldly blessings given to him by Allah. With care about poor, he must live normal with valid expense on himself balancing his attitude in this respect neither being miser nor being extravagant.
TOPIC 55-About black socks
(2829)-Sayyidina Buraida (RA) reported that the Negus sent a gift to the Prophet of a pair of black socks, without design. He wore them and when he made ablution he used to wipe over them. [Abu Dawud 155, Ibn e Majah 549]
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TOPIC 56-To take out grey hair
(2830)-Amr ibn Shu’ayb reported from his father, from his grandfather that the Prophet (PBUH) forbade plucking out grey hair saying, “It is the light of the Musilm.” [Ibn e Majah 3721, Abu Dawud 4202, Ahmed 6941]
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Wiping socks is allowed and color does not matter much in this respect (please see note at narrations-95 & 96); the narration also tells that the Prophet (PBUH) had accepted the socks as gift from Negus, the ruler of HABSHA, who had converted to Islam. In the second narration mentioned here, the Prophet (PBUH) informed that the hair that denotes old age (white or grey) is light of the Muslim that means an increment of respect for the Muslim (man or woman) so they must not pluck them out.
TOPIC 57-The counsellor holds a trust
(2831)-Sayyidah Umm Salamah (RA) reported that Allah’s Messenger (PBUH) said, “The counsellor is a trustee.”
(2832)-Sayyidina Abu Huraira (RA) reported that Allah’s Messenger (PBUH) said, “One whose advice is sought, is in a position of trust.” [Abu Dawud 5128, Ibn e Majah 3745]
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The Muslim person who is knowledgeable in the Islamic issues and he is one of the wise persons at the environment, it is necessary for him to answer by that knowledge whenever someone asks him for an advice; he must care towards the betterment of the person who asks him trusting him for the right answer. However, if he is not able to answer due to the lack of his knowledge about the Islamic attitude in that matter that has been asked of him, he must clearly say so, not putting the one who had trusted him for the answer into any trouble at all.
TOPIC 58-About bad omen
(2833)-Sayyidina Abdullah ibn Umar (RA) reported that Allah’s Messenger (PBUH) said, “There is ill omen in three things, woman, house and animal.” [Bukhari 5093, M 2225, AD 3922, Nasai 3571, Ahmed 4544]
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TOPIC 59-Two should not talk privately when there are three
(2834)-Sayyidina Abdullah (RA) reported that Allah’s Messenger (PBUH) said, “When you are three people, two should not engage in a private conversation keeping their companion apart.” Sufyan in his narration of the Hadith uses the words, “Two must not whisper at the exclusion of the third” adding that it grieves the third one. [Ah 3560, Bukhari 6290, M 2184, AD 4851, Ibn e Majah 3775]
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H-2834 is clear that it is not allowed for couple of persons in a small gathering to whisper among themselves as it would give the impression that they are talking something adverse about the other one or the other few members of the gathering present there even if that might not be the case and that might put some grief upon him/them. As for the narration that comes at 2833, ULAMA have clarified that this actually means that if something would have been ill-omened, it would have been women (who do not bear children), house (that is far from mosque and with that has mischievous people at its neighborhood) and horse (that is violent and not suitable to ride). The point to note here is that no person must pin-point any certain article of these three as ill-omened as that certainly is not feasible and Allah knows better.
TOPIC 60-About promises
(2835)-Sayyidina Abu Juhayfah (RA) narrated that he had seen Allah’s Messenger (PBUH). He was fair complexioned and had grown old. Hasan ibn Ali (RA) resembled him. He had ordered for us thirteen young she-camels, so we went to collect them. News of his death reached us and they had not given us anything. When Abu Bakr (RA) became Khalifah, he said, “He who has received a promise from Allah’s Messenger (PBUH) must come.” So, I moved up before him and informed him (of it) and he ordered them for us. [Bukhari 3544, Muslim 2343]
(2836)-Muhammad ibn Bashhar reported from Yahya ibn Sa’eed, from Isma’il ibn Abu Khaild from Abu Juhayfah (RA). He said, ‘I saw the Prophet (PBUH) and Hasan ibn Ali (RA) resembled him’.
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TOPIC 61-The expression ‘May my parents be ransomed to you’
(2837)-Sayyidina Ali (RA) said, “I did not hear the Prophet (PBUH) name together his parents for anyone besides Sa'ad ibn Abi Waqqas”. This means that he said to him, “May my father and mother be ransomed to you”.
(2838)-Sa’eed ibn Musayyab reported that Sayyidina Ali (RA) said, “Allah’s Messenger (PBUH) never named both his parents together for anyone except for Sa’d ibn Abu Waqqas (RA). He said to him on the day of Uhud, ‘Shoot arrows! May my father and mother be ransomed to you.’ And he said to him (also), ‘Shoot, O strong young man!’” [Ahmed 709]
(2839)-Many narrators reported from Yahya ibn Saeed ibn Musayyab and he reported from Sa'd ibn Abu Waqqas, that he said, “During the Battle of Uhud, the Prophet (PBUH) said to me, “May my father and mother be ransomed to you.” [Bukhari 3725, Muslim 2412, Ibn Majah 130, Ahmed 1616]
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TOPIC 62-Addressing someone, “O Son”
(2840)-Sayyidina Anas (RA) said that the Prophet (PBUH) addressed him, “O Son!’
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It is necessary to fulfill promises and if someone has promised something to anyone but death does not give him the time to fulfill it, his heirs or his successors must take care to fulfill it as better as possible. The battle of UHUD was one of crucial occasions for Muslims as the non-believers had high intention to end the impression of Islam then and they had put heavy blow to Muslims too at this battle by turning again after fleeing from the battle-ground. SA’AD ibn ABU-WAQQAS (RA) achieved a high place in administration of Muslims and commanded a huge army for Muslims after the passing away of the Prophet (PBUH); he conquered many lands then for Muslims including much of Persia; he stood by the Prophet (PBUH) at UHUD with some other esteemed SAHABA too and threw arrows rapidly towards the enemy; the Prophet (PBUH) highly appreciated that and according to the speech of Arabs of the time that they used to appreciate, he said that my father and mother be ransomed to you. Note that the Prophet had also said this for ZUBAIR (RA), the husband of his sister-in-law and also the father of ABDULLAH (RA) who came at the head of administration at Makkah after some lapse of time of the passing away of the Prophet (PBUH). Clearly, ALI (RA) was not aware of this so he said that there was no other for whom the Prophet (PBUH) said these words. The last narration tells that men of high age might call their relatives and workers at youth or near to it as O Sons. Note that ANAS (RA) used to work for the Prophet (PBUH) and he was very young at the time.
TOPIC 63-Give the new-born a name early
(2841)-Amr ibn Shu’ayb reported from his father from his grandfather that the Prophet (PBUH) commanded that a new born should be given a name on the seventh day and (the same day) his hair should be shaved and his Aqiqah (sacrifice of animals) performed.
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TOPIC 64-Recommended names
(2842)-Sayyidina Ibn Umar (RA) reported from the Prophet (PBUH) that he said, “The dearest of names to Allah are Abdullah and Abdur Rahman.”
(2843)-Sayyidina Ibn Umar (RA) reported that the Prophet (PBUH) said, “The names dearest to Allah are Abdullah and Abdur Rahman.” [Muslim 2132, Abu Dawud 4949, Ibn e Majah 3728]
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TOPIC 65-About disliked names
(2844)-Sayyidina Umar ibn Khattab reported that Allah’s Messenger (PBUH) said, “I forbid you to give names Rafi (Raafe’i), Barakah, and Yasaar.” [Ibn e Majah 3729]
(2845)-Sayyidina Samurah ibn Jundub reported that Allah’s Messenger (PBUH) said, “Do not name your child Rabaah, Aflah, Yasaar, Najih. It might be asked, ‘Is he there and the answer might be ‘No’.” [Ahmed 20099, Muslim 2137, Abu Dawud 4958, Ibn e Majah 3630]
(2846)-Sayyidina Abu Huraira (RA) reported from the Prophet (PBUH) in Marfu manner, “The worst of the names in the sight of Allah on the Day of Resurrection is of a man named ‘king of kings’. Sufyan said, “It means ‘Shahinshah’.” [Ah 7333, Bukhari 6206, M 2143, AD 4961, Ah 4692]
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Names must be given early to children at their birth and it is not appreciable to let it be later than seven days though it is allowed to perform it at fourteenth day of birth or even twenty-first. AQIQAH (which refers to the hair of the newborn) must be done at seventh day of birth; sacrificing one goat or sheep for female child and two goats or sheep for male child; the meat would be distributed at three places i.e. for household, for relatives and for the poor and needy; note that by all four schools of FIQH it is MUSTAHAB. Sacrifice of the animal for the off-spring at its birth is the manner shown by the practice of IBRAHIM (AS) and AQIQAH is the way to protect the new-born child from all evil that he or she might face in the life ahead in the world. The names kept for children must be good and also they must not seemingly be boastful in nature. The names RABAAH (profits), AFLAH (successful), YASAAR (ease), NAJIH (safe) all are boastful names and with them there is another problem too that is indicated in the Hadith; it is when someone asks about the person named as such if that is at home and the answer comes in negative; so Muslims must avoid keeping these names as to avoid the adverse impression that they might cause upon the psyche.
TOPIC 66-About changing a name
(2847)-Sayyidina Ibn Umar (RA) reported that the Prophet (PBUH) changed the name of Aasiyah. He said, “You are Jamilah.” [Muslim 2139, Abu Dawud 4952, Ahmed 4682, Ibn Majah 3733]
(2848)-Sayyida Aisha (RA) reported that the Prophet (PBUH) used to change disliked names.
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Muslims must avoid keeping such names to children that are bad like HIMAAR (ass) and MURRAH (Bitter); that is not only immodest but also putting the child to some complex for sure. The Prophet (PBUH) changed the name AASIYAH (inclined to sins; disobedient) to JAMILAH (beautiful) as that is good while the former puts highly adverse impression on the person.
TOPIC 67-Names of the Holy Prophet (PBUH)
(2849)-Sayyidina Jubair bin Mut’im (RA) reported that Allah’s Messenger (PBUH) said, “Indeed, I have many names. I am Muhammad; I am Ahmed; I am Mahi; through whom Allah erases disbelief. And I am Hashir behind whom people will gather. And I am Aaqib after whom there is no Prophet.” [Ahmed 16734, Bukhari 3532, Muslim 3254]
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TOPIC 68-Not to use both name & Kunyah of the Prophet (PBUH)
(2850)-Sayyidina Abu Huraira (RA) said that the Prophet (PBUH) disallowed that anyone should give himself his name and his Kunyah together, naming himself Muhammad Abu-Qasim. [Ahmed 23143]
(2851)-Sayyidina Jabir (RA) said that Allah’s Messenger (PBUH) said, “If you take my name then do not use my Kunyah.” [Ibn Majah 3736]
(2852)-Sayyidina Ali ibn Abu Talib (RA) submitted, “O Messenger of Allah (PBUH) what do you say if a son is born to me after your death; may I name him Muhamamd and give him your kunyah?” He said, “Yes.” Sayyidina Ali said, “The permission was only for me.” [Abu Dawud 4967]
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Prophet Muhammad (PBUH) was the last Messenger of Allah and he has many names from which some are narrated here. MUHAMMAD and AHMED both mean most praiseworthy while MAHI means eraser i.e the eliminator of disbelief. His name HASHIR denotes that he would be the first to waken from the grave and the people (his UMMAT) would gather behind him while AAQIB means here the one that comes behind all (he is the last of Messengers of Allah). The Prophet (PBUH) prohibited using simultaneously both his name and KUNIYAH to name any child; KUNIYAH was the name by which Arab recognized people relating them to their male off-spring adding ABU that means ‘father of’ to the name of the child. The KUNIYAH of the Prophet (PBUH) is ABU-QASIM as he had a son named QASIM but no-one of his sons survived till adolescence; these were three, two from Bibi KHADIJAH-RA named ABDULLAH and QASIM and one from Bibi MARIAH-QABTIAH-RA named IBRAHIM; that is why the Holy Book Quran has clarified that the Prophet is not the father of any of your men but he is the Messenger of Allah and last of the Prophets (see Surah AHZAAB, the thirty-third Surah, verse being 40). Ali (RA) was given special permission to keep his child’s name on the Prophet’s name plus his KUNIYAH. There is a narration that tells that non-believers used to abuse the Prophet (PBUH) but they abused with change of his good name to some bad name; on that he said once very beautifully that they abuse Mudhammam (blameworthy) while I am Muhammad (praiseworthy; PBUH).
TOPIC 69-About poetry
(2853)-Sayyidina Abdullah (RA) reported that Allah’s Messenger (PBUH) said, “In some poetry, there is wisdom.”
(2854)-Sayyidina Ibn Abbas (RA) reported that Allah’s Messenger (PBUH) said, “There is wisdom in some poetry.” [Ahmed 2424, Abu Dawud 5011, Ibn e Majah 3756]
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TOPIC 70-About reciting poetry
(2855)-Sayyidah Aisha (RA) narrated, “The Prophet (PBUH) had placed a pulpit for Hassaan in the mosque. He would stand on it and present proud poetry in appreciation for Allah’s Messenger (PBUH).” Or she said, “He would respond to the charges against Allah’s Messenger (PBUH) and Allah’s Messenger (PBUH) would say, ‘Allah helps Hassaan through Jibril when he boasts or responds’.” [Ahmed 2491, Abu Dawud 501]
(2856)-Sayyidina Anas (RA) narrated, “The Prophet (PBUH) entered Makkah to perform the redeeming Umrah and Abdullah ibn Rawahah led ahead reciting this poetry, ‘O Rejectors of Faith!, you leave the way for the Prophet. We would give you such a blow today that would straighten your minds and make friends unaware of each other’.”
(2857)-Sayyidah Aisha (RA) was asked if the Prophet (PBUH) ever recited poetry. She said, “He used to recite this poetic verse of lbn Rawahah, (Trans.) ‘They will bring news to you whom you gave no provision’.” [Ahmed 21060, Abu Dawud 1294, Nasai 1357]
(2858)-Sayyidina Abu Huraira (RA) reported that the Prophet (PBUH) said, “The best poetic words an Arab has uttered are the words of Labid, (Trans.) ‘Everything apart from Allah is void’.” [Ahmed 97431]
(2859)-Sayyidina Jabir ibn Samurah (RA) narrated that I had the Prophet’s (PBUH) company more than hundred times. His Sahabah (RA) used to recite poetry and recall affairs of the Jahiliyah while he kept quiet except for an occasional smile with them.
(2860)-Sayyidina Abu Huraira (RA) reported that Allah’s Messenger (PBUH) said, “That one of you fills his belly with pus that corrodes is better for him than to fill it with poetry.” [Ahmed 997, Bukhari 6155, Muslim 2257, Ibn e Majah 3759]
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TOPIC 71-Better to fill the belly with pus than with poetry
(2861)-Sayyidina Sa’d ibn Abu Waqqas (RA) reported that Allah’s Messenger (PBUH) said, “That the belly of one of you is full of pus is better than being full of poetry.” [Muslim 2258, Ibn e Majah 3760, Ahmed 1506]
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These Ahadith are related to poetry and provide its merits & demerits; the notable point here is that if the Muslim person says poetic verses that present Islamic views (this is MUSTAHAB) or when they do not contain any appreciation for things against Islam (this is MUBAH), he has done well; if it is other than MUSTAHAB or MUBAH, it is strictly prohibited. The forbidden poetry is upon topics such as disbelief, tempting words that arouse passions, praising what is Haram i.e. alcohol, appreciating women (especially when specific) etc. Note that appreciation of the beauty of women by names is not appreciable though if there come two or three verses of poetry for the beauty of some women without naming her specifically between other verses of poetry that directly is not related to women, that is bearable; it certainly is better to avoid even that but having noted this, please note also that poetry for the guidance of women is appreciable (MUSTAHAB) when it remains strictly to the point. We find words that forbade poetry here (narrations 2860 and 2861; they are related to the negative topics mentioned and such poetry is HARAAM) while on the other hand, we find words that praise poetry here (narrations 2853, 2854, 2855, 2856, 2857, 2858; they are related to positive topics of defense of Islam and wise teachings that Islam appreciates and such poetry is MUSTAHAB; see also the last verses i.e. from 224 to 227 of Surah-26 in the Holy Book Quran). There also is another type of poetry besides MUSTAHAB and HARAAM, that is expressed in the narration-2859 that tells us that SAHABA used to talk about matters (and even the poetry) of JAHILIYAH (the era of ignorance before the acceptance of teachings of the Prophet PBUH) and the Prophet did not stop them (presumably because they were not on the prohibited topics) though he did not participate himself in that discussion; such poetry is MUBAH (allowed); please see Glossary at the beginning of this presentation of JAME’ to understand terms for the status of commands better; Al-Hamdu Lillah.
TOPIC 72-About eloquence and speech
(2862)-Sayyidina Abdullah ibn Amr (RA) reported that Allah’s Messenger (PBUH) said, “Indeed, Allah hates the eloquent one among men who twists his tongue just as the cow (wags its tongue).”
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TOPIC 73-No Caption
(2863)-Sayyidina Jabir (RA) reported that Allah’s Messenger (PBUH) forbade that a man should sleep on a roof that is not surrounded by a parapet.
(2864)-Sayyidina Abdullah (RA) narrated that Allah’s Messenger (PBUH) used to specify for us days of sermons to keep away boredom from us. [Ahmed 4060, Bukhari 68, Muslim 2821]
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After the clarification for the status of poetry, it is natural to take up the status for prose and here the Ahadith tell us that even if the topics are good, Islam does not appreciate saying them taking up unusual styles and making such faces (as the cow does while taking its foodstuff) that might attract people; Islam is totally simple in its teachings and appreciates only simplicity in its presentation. Please note that there is no problem if some anger or humor is disclosed naturally at the face of the person that delivers some speech for Islam due to the matter in discussion; however, he must not take-up such performance with exaggeration by will at his speech. Even the ULAMA must see that human beings sometimes are not in the mood to give attention to reasonable talk even, for this reason or that; so it is better to specify times for sermons without any disrespect to people as the narration here by ABDULLAH ibn MASUD tells us clearly (note that where the name ABDULLAH comes in narrations without IBN it always means ABDULLAH ibn MASUD unless specified otherwise). Bringing the narration about the roof and parapet between these narrations regarding simplicity in speech, is interesting; though the guidance is clear due to the high danger of sleeping at the roof without stoppage at ends yet its placement suggests that respectable TIRMIDHI wants to emphasize the point that even in good speech that the good person expresses, he needs to take care about his limits as the fall here is like the fall of the man from the roof that has no stoppage at ends.
TOPIC 74-The best of deeds is the constant deed even if little
(2865)-Abu Salih reported that Sayyidah Aisha (RA) and Sayyidah Umm Salamah were asked, “Which deed was dearest to Allah’s Messenger (PBUH)”. They said, “That which is done constantly even if it is little.” [Ahmed 25494, Bukhari 43, Muslim 785, Nasai 5050, Ibn e Majah 4238]
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When the Muslim person takes-up deeds that are MUSTAHAB practicing them continuously, they become highly virtuous and add beauty to the document of deeds of the practicing Muslim person. But Islam does not ask to put the self into trouble and take-up things that are difficult to practice in the long run; it asks to live normal with all virtues in the life. If the person commits to troublesome things trying to fulfill them in all ways possible then that might cause him to slack even in the FARDH that he should fulfill without fail; Islam appreciates quality in FARDH even if there is some lack of quantity in MUSTAHAB though if the Muslim person practices MUSTAHAB with continuity without any adverse affect to FARDH, he certainly is praiseworthy.
TOPIC 75-Covering utensils
(2866)-Sayyidina Abdullah (RA) reported that Allah’s Messenger (PBUH) said, “Cover up vessels, tie up the water-skin, shut the door and extinguish the lamp as a mouse often drags a wick and burns the people of the house.” [Ahmed 16842, Bukhari 71, Muslim 1037]
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TOPIC 76-Caring for the camel and observing the SUNNAH
(2867)-Sayyidina Abu Huraira (RA) reported that Allah’s Messenger (PBUH) said, “When you travel during days of productivity, give the camel its share from the earth. And when you travel during the dry season, hurry through your journey while it still has stamina in it. When you halt for rest, leave aside the road, for, it is passage for animals and adobe of worms and insects.” [Muslim 1926, Ahmed 8450]
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A version of the narration-2866 that is narrated here by ABDULLAH ibn MASUD has come at 1819 by JABIR too that we all have studied there. As for the other narration, it is notable that Islam cares even for animals and the Prophet (PBUH) asks here to provide for the well being of the camel, the most important of animals for Arabs in those times. Care about people too while at travel is necessary that there must be no blockade of the passage in any way by some careless attitude of some person. This narration ends the booklet of good manners yet I, MSD, would like to present here the answer to the objection raised by the non-Muslims about the plurality of marriages of the Prophet (PBUH) and they also falsely accuse him of marrying AYESHA at the age of nine. Note that all the women the Holy Prophet married, were very happy with him and in fact, when they were given an option by Allah to leave him if they want in the Holy Quran (see Surah Ahzaab-28 & 29), all of them chose to stay with him without exception. He never did any wrong to any woman at any time anywhere and in fact, he was never even charged for any such thing even by his worst enemies all his life. Although Allah gave him the option to marry any number of women he wanted in the Holy Quran (see Surah-Ahzaab-50 to 52), he married 12 women only; this is most notable that as we are informed he had 12 wives, then there were only these 12 respectable women and no more to whom his sexual matter was totally related to; the reason to these marriages was never lust certainly. Please note that though some historians writing on the life of Muhammad PBUH, the last Messenger of Allah, have written that he also had 3 concubines besides these 12 wives yet this is a moot point. In fact, he should be given credit on this very matter as with the permission to marry any number of women, he never chose beyond these 12 woman or, if the debatable point of 3 concubines be accepted, these 15 women and he never chose any one for the reason of lustful desires as there was none present in that great man, the possessor of the beautiful angelic character; whenever he married it was either for the benefit of the woman he married or for the benefit of Islam, the greatest truth in the whole Universe; his act was never a selfish act ever. He spent 25 years with Sayyidah Khadijah (RA) and in those were included years of his youth and some years of his ripe age too; then only after her death, he married Sayyidah Saudah (RA) who was either very near to his age or even older than him. Ten of his wives he married at Madinah from the age 54 to the age 57; his worldly life ended at the age 60 by the Solar Calendar and he did not take any wife in the last three years of his life; the remaining two were Sayyidah Khadijah (RA) and Sayyidah Saudah (RA) whom he married at Makkah when he was at the age 25 & 50 respectively. The period at these years of his age (54 to 57) at Madinah, was very trying as the Holy Prophet PBUH was guiding the companions in all matters of life trying to spread the word of Islam all over the Arab land and even beyond; this was the time when the enemy of Islam was trying very hard to end the impression of Islamic Teachings. The verses of the Holy Book Quran were descending on all matters of life and the good Islamic Environment was in the making then and there. These marriages of the Holy Prophet PBUH provided much good relationship of Muslims with the warring tribes of Arab as at that time, there was a custom in every tribe to respect the person who married a woman from that tribe and gave her respect; note that when the Prophet PBUH allotted freedom to Sayyidah Javeria (RA) of the tribe Banu-MUSTALIQ and married her, all of SAHABA released slaves that were taken from the tribe due to the respect the Prophet PBUH gave her; the whole tribe then converted to Islam. This custom prevails in many Islamic Lands even today and at some places, old enmity is settled by taking women of the other side into marriage providing total respect to them as their right onto their husbands. This provided defense to Islamic Teachings at that time as the persons who were ready to combat those teachings became guards to it converting to Islam and also, it provided security to those women who were left alone due to the SHAHADAT of their husbands in wars; no one was extending support to them due to the general hard financial situation of Muslims at that time and due to the age-factor of these women that also were pressed hard by their hard financial situation. These marriages also provided the moral guidance to Muslims how to live the life of virtues remaining to the ordinary business of life. This moral guidance is even manifest at the fact where we see that the Holy Prophet PBUH married Widow or Divorced Women except for Sayyidah Ayesha (RA); he never divorced any of the woman he married, though marrying widow or/and divorced women was erroneously seen as immoral in some countries of the known world at that time and this view had some of its influence in the Arab Land too; he also provided the most difficult guidance by marrying Sayyidah Zainab bint Jahsh (RA), who was divorced by his adopted son as the adopted sons were taken just like real sons at that time. Now, by the command of Allah, he made the situation better by marrying Zainab and clarifying by this action that the relations that man makes by his tongue are not such lawful as to put commands of real relations onto them. As for marrying AYESHA (RA) at the age of nine that is totally based on conjecture as at that time there were no records kept for age and the only thing by which a girl was taken at puberty was when she got menstruation. There are narrations that tell us that she was very young at the age of marriage yet even she could not have told her true age living in those times and to base some charge of this sort on assumptions is highly wrong. Bibi Ayesha (RA) might have been at the age of 12 or 15 or even more (and interestingly much work has been done on this line and there are many Muslim scholars of history who refute the charge on this basis now); certainly, to base some charge of this sort on sheer guess-work is extremely malicious and proves nothing. The Prophet (PBUH) has also been charged falsely for taking Sayyidah SAFIYAH (RA) from the captives of KHYBER forcibly but note this well that it was the custom of the day in those times to take even female captives as slave-women (the women of that time even, understood this custom well not challenging it in any way) and there had not come anything in the Holy Book Quran against this custom (though it did give such guidance that with time, slavery might come to an end totally but at present in these brief notes, detail for this is neither desirable nor feasible; slavery as of now has ended insha Allah for good, Al-Hamdu Lillah). And moreover he gave ample respect to SAFIYAH (RA) taking her as his wife after providing her freedom from slavery; she had accepted Islam by her own free-will and there is a narration that tells us that Bibi SAFIYAH herself praised the Prophet (PBUH) on marrying her on the basis of the dream she had seen just a few days back before the conquest of the forts at KHYBER. She had seen in that dream that the full Moon came to her lap and when she told this to her husband at KHYBER before the marriage to the Prophet (PBUH), he gave her a brutal slap as he understood that it meant that she ultimately would become the wife of the Prophet (PBUH). May Allah guide those persons who falsely charge the Prophet (PBUH) on basis of fibs, to the obvious righteousness; if such guidance is not in their destiny, then may Allah destroy them totally; Al-Hamdu Lillah.
47- BOOK ON PROVERBS & EXAMPLES (7 topics)
TOPIC 1-Example of Allah for His slaves
(2868)-Sayyidina Nawwas ibn Sam’an Kilabi (RA) reported that Allah’s Messenger (PBUH) said that Allah drew the parable of the straight path as having walls on either side with several open doors over which curtains hang down. At the head of the path is one who invites (to remain to the path of Allah by giving hope) and another is above it who invites (to remain to the path of Allah by giving warning) then the Prophet (PBUH) recited ---‘And Allah invites (you) to the abode of peace, and guides whomsoever He wills to the straight way’ (Al-Quran 10, 25). The doors on either side of the path are Hudud (limits after which is the prohibited area) of Allah. None will fall into (i.e. beyond) the limits of Allah till he raises the curtain. The crier at the top of the path is the admonisher from his Lord. [Ahmed 17651]
(2869)-Sayyidina Jabir ibn Abdullah Ansari (RA) narrated that one day Allah’s Messenger (PBUH) came our way. He said, “I saw in my dream that Jibril (Gabriel) stood at the side of my head and Mikail (Michael) by my feet. One of them said to the other, ‘Coin for him a parable’. The other said, ‘Listen (O Prophet); May your ears listen always. Comprehend; May your heart grasp always. The parable of you and of your Ummah is like a king who takes house-premises and builds a home. He places there a dining mat and sends a man to invite people to food. There are some who accept his invitation and some who reject him. So, Allah is the King. The (premises of the) house is Islam and the home is paradise and you, O Muhammad, are the Messenger. He that answers you (positively) joins Islam and he who joins Islam enters Paradise and he who enters Paradise eats that which is in it.” [Ahmed 7281]
(2870)-Sayyidina Abdullah Ibn Mas’ud (RA) narrated, Allah’s Messenger (PBUH) offered the ISHA Salah. When it was over, he held me by the hand till he took me to Batha of Makkah and made me sit. He drew a line around me, saying, “Do not come out of this line. People will come to you but do not talk to them and they too will not talk to you.” Then he went away to where he had intented to go. I sat within the lines when some men came to me as though they were of a rough nature. Their hair and their bodies seemed to me neither naked nor covered. They set towards me but did not trespass the line and then went towards Allah’s Messenger. This till it was the concluding hour of the night. Allah’s Messenger (PBUH) came to me and I was sitting. He said, “I could not sleep all night.” Then he came within the lines and took my thigh as a pillow and went to sleep. While he slept on, he would snore. While I was sitting and he was resting on my thigh, some men dressed in white came. Only Allah knows how beautiful they were. They came up to me. A party of them sat down by the head of Allah’s Messenger (PBUH) and a party of them by his feet. Then they spoke to each other saying, “We have not seen a man given the like of what is given to this Prophet. His eyes sleep but his heart is awake. Coin for him a parable. Like a chief who built a castle and placed a dining table and invited the people to his meal and his drink. So, those who responded ate of his food and drank of his drinks. And, he who did not respond was punished.” Then they got up (and went away). Allah’s Messenger (PBUH) woke up at that and asked, “Did you hear what they said? And do you know who they were”? I said that Allah and His Messenger (PBUH) know best.” He said, “They were angels. Do you understand the example they presented”? I said, “Allah and His Messenger (PBUH) know best.” He said, “The example that they coined was of Ar-Rahman (Allah the Compassionate) Who built Paradise and invited His slaves to it. So those who responded, entered Paradise and those who did not respond, He punished them.”
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From here we have the booklet of parables, proverbs and examples; the point to note here is that if there is any example given to explain something about Allah that would always be directed to some specific trait and that only just for some explanation as “Nothing is like Him” (Surah-42, Verse-11). Note that it is appropriate to say that Allah is better in providers of needs as the Holy Book says “And Allah is better among the providers of provisions” as these words do not challenge Allah in any way when His superiority has been accepted among others with the quality in question as their quality is neither their own as it is provided by Allah nor it is free from time and place; also any such quality is not complete in any way. Note that Allah is not bound to the limits of time and place (i.e. He is QADEEM); He is Truly-Powerful as each of His Quality is His Own (i.e. each of His Quality is ASL); His all qualities are Limitless (i.e. they are LA-MEHDUD); Al-Hamdu Lillah. All must remember these basic things in all that is said about Allah, the True Lord. The examples given here tell us that Allah has provided guidance to men so that they take it and get JANNAH. For this, they have to keep control of their-selves so as not to fall into temptations (denoted by doors having curtains leading to places of wrong) that Satan brings now and then in the worldly life to involve people into the worldly life in such ways that they do not remain capable to become attentive to AKHIRAT. The last narration here tells about the visit of JINN and Angels to ABDULLAH Ibn MASUD but note that JINN came when he was alone at the place specified for him by the Prophet (PBUH); the Prophet (PBUH) had told him beforehand about their visit while angels came when the Prophet was present with him; they had actually come to the Prophet though ABDULLAH did see them; note that JINN might visit any man yet angels visit on the command of Allah when they do visit some person or descent at some special occasion any-time any-where; Al-Hamdu Lillah.
TOPIC 2-The example of the Prophet (PBUH) and all Prophets
(2871)-Sayyidina Jabir ibn Abdullah (RA) reported that Allah’s Messenger (PBUH) said, “Indeed, my example with the Prophets is that a man builds a house. He completes it and makes it beautiful except for a space of a brick. The people enter it and admire it, but remark, ‘Were it not for the space of a brick’.” [Bukhari 3534, Muslim 2287]
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This Hadith gives the message beautifully that the Prophet Muhammad (PBUH) is the last of Messengers of Allah as this same Hadith coming at other reputable compilations contain the words in the last that I, Muhammad, am this last of bricks and Allah has completed this beautiful house by putting me here. ULAMA have written much on this subject as there have been such maniacs that challenged this recognized Islamic concept in the recent history because they had some high illusion of their own importance; they rose among Muslims claiming to be the messengers of Allah by the aid of opponents of Islam. These opponents had gained some political power over Muslims due to the imperialism they had imposed upon them; they assisted these maniacs highly for their political ends though their characters plus their unfulfilled prophecies clearly manifested their illusion without any doubt. Note that ULAMA of repute have clarified well that even when MAHDI would appear at fore, he would not claim for any status but he would affect the circumstances around him in such manner for the Islamic cause that would prove that the man is MAHDI (please see the note at Topics-52 and 53 of the Book on Fitan, Ahadith being 2237 onwards). The most noteworthy point here is that he would be one among the most ordinary Muslims by whom Allah would provide much blessing for Muslims of the time; there is no Prophet and no Messenger of Allah after MUHAMMAD (PBUH), the Last Messenger of Allah, so anybody claiming such status or even claiming to be MAHDI is nothing but a malicious imposter; Al-Hamdu Lillah.
TOPIC 3-Similitude of Salah, Saum and Sadaqah
(2872)-Sayyidina Harith Ashari (RA) reported that Allah’s Messenger (PBUH) said, ‘Allah commanded the Prophet Yahya ibn Zakariya (John AS) with five things that he may abide by them and command the Banu Isra’il (children of Isra’il) to abide by them. But he delayed in conveying them. The Prophet Eesa (Jesus AS) said to him, “Allah commanded you with five commands that you may abide by them and command the Banu Isra’il to abide by them. So, either you give them these commands, or I will do that.” So Yahya said, “If you take precedence over me in conveying them, I fear that I will be swallowed up (in earth) or punished.” So, he assembled the people in Bayt al-Maqdis and it was filled up, and people sat down on elevated places. He said to them, “Allah has commanded me with five commands that I should abide by them and comand you to abide by them. (1) The first of them is that you worship Allah and associate not anything with Him (that means do not take anyone or anything equal to Him). And the example of one who associates with Allah is like a man who bought a slave with his pure earnings of gold or silver and said to him, ‘This is my house and this is my business. So take up this occupation and pay me what you earn’. He works but pays to another than his master. So, which of you will be pleased to have a slave like that? (2) And Allah commands you to offer Salah. When you offer Salah, do not turn elsewhere, for Allah has His face towards His slave who offers Salah as long as he does not turn elsewhere. (3) And I command you to keep fast. Its similitude is of a man who is with a party. He has a bagful of musk. All of them are pleased with it or he is pleased with its odour. And the odour of one who is fasting is more pleasant to Allah than the odour of musk. (4) And I command you to give sadaqah. Its similtude is like that of a man who is imprisoned by his enemy. They tie his hand to his neck and take him to be executed. He offers, I pay ransom to you the little or much, and he ransoms himself from them, (5) And, I command you that you remember Allah. The similitude for that is like a man whose enemy pursues him in haste while he comes to a strong fort and protects him-self from them. So is the man whom nothing protects from the devil but dhikr (remembrance) of Allah.” The Prophet (PBUH) said. “And I command you with five commands with which Allah has commanded me. They are, to hear, to obey, to wage jihad, to make hijrah (migration) and to be attached to the main body of Muslims, for he who separates from the main body even by a span takes out the rope of Islam from his neck unless he returns to it. And, he who invites people to the evils of Jahiliyah is fuel of Hell.” Someone asked, “O Messenger of Allah (PBUH), even if he offered Salah and kept fast”? He said, “Even if he offered Salah and fasted. So invite to Allah Who named you Muslims, Believers and Slaves of Allah.” [Ahmed 1717]
(2873)-Muhammad ibn Bashhar reported from Abu Dawud Tiyalsi, from Aban ibn Yazid, from Yahya ibn Abu Kathir, from Zayd ibn Sallam, from Abu Sallam, from Harith Ash’ari (RA) from the Prophet (PBUH) hadith like this.
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YAHYA (John AS) conveyed the five commands given to the children of Isra’il by Allah clarifying them with examples. The first one of these is TRUE BELIEF i.e. to worship Allah only and the example given is clear that everyone is slave of Allah and he/she must worship Him only doing good deeds in His obedience totally. The second command is SALAH with total attention towards Allah and this tells that some form of SALAH was commanded to the children of Isra’il. The third command is SAUM (Fasting) and the example here is of the refreshing scent of musk and even that is lower in fragrance than the refreshing scent of the mouth of the person who keeps SAUM. The fourth command is SADAQAH (the necessary amount to be given in charity that is named as ZAKAT in the Islamic Teachings) and as it frees the man from the evil things that come his way challenging his righteousness so the example for it is of a person who gives ransom to keep safe from adverse attacks of the satanic forces. The fifth command is to remember Allah in all activities that the man takes upon himself as the man who remembers Allah is in His protection spiritually from the unseen enemy just like the man who is protected by some fort physically from the seen enemy; that safety also is actually provided by Allah. It is said in the Holy Book Quran, “Those who disbelieve say: If only a portent were sent down upon him from his Lord! Say: Lo! Allah sendeth whom He will astray, and guideth unto Himself all who turn (unto Him); who have believed and whose hearts have rest in the remembrance of Allah. Verily in the remembrance of Allah only, hearts do find rest. Who believe and do right, joy is for them and bliss at journey's end. Thus We send thee (O Muhammad) unto a nation, before whom other nations have passed away, that thou mayst recite unto them that which We have inspired in thee, while they are disbelievers in the Beneficent. Say: He is my Lord; there is no god save Him. In Him do I put my trust and unto Him is my recourse” (Surah RA’AD, the Thirteenth Surah; verses 27 to 30); Al-Hamdu Lillah. Note that these five commnads are the five pillars of Islam taking the remembrance of Allah mentioned at fifth as the true aspect of HAJJ (see H-2618); all other commands also have the rememberance of Allah as their true aspect certainly; Islamic Teachings have been the teachings of all the Prophets especially Belief in Allah with the concept that no-one is equal to Him in authority, Belief in AKHIRAT (true life after this worldly life) and Belief in RISAALAT (that is Prophets have been nominated by Allah for the guidance of Human-Beings time to time). There are five more commands too that are mentioned here and they relate to the times of FITNAH (trial and trouble); the practicing Muslims must fulfill them too with the fulfillment of the regular commands. Those are to hear (means keeping the teachings of the Holy Book Quran and the SUNNAH clearer than all other times), to obey (means to follow them more strictly than usual under the command of righteous knowledgeable Muslims), to wage JIHAD (means to fight those if possible, who intend to challenge Islamic Teachings so that they do not impress the lives of Muslims adversely), to take-up HIJRAH (means to migrate to a better place if they are unable to fight the challengers to Islam where they might practice Islamic Teachings with ease) and to adhere to the main body of Muslims (means to remain among very high number of practicing Muslims so that this quantity might work as barrier for disbelievers to attack them). See also H-2184 that clarifies well the attitude that Muslims would adopt at FITNAH. May Allah help all Muslims in these times of FITNAH and give them the good TAUFIQ to take the attitude required of them according to the Holy Book Quran as explained in the beautiful SUNNAH of the Prophet (PBUH).
TOPIC 4-one who recites the Qur’an and one who does not
(2874)-Sayyidina Abu Musa Asha’ari (RA) reported that Allah’s Messenger (PBUH) said, “The example of the believer who recites the Quran is like a citron whose fragrance is pleasant and whose taste is pleasant. And, the example of the believer who does not recite the Qur’an is like a date that has no fragrance though its taste is sweet. And, the example of the hypocrite who recites the Quran is like basil whose taste is bitter. And the example of the hypocrite who does not recite the Qur’an is like colocynth whose fragrance is repulsive and whose taste is bitter.” [Bukhari 5020, Muslim 797, Abu Dawud 4829, Ibn e Majah 214, Nasai 5053]
(2875)-Sayyidina Abu Huraira (RA) reported that Allah’s Messenger (PBUH) said. “The believer is like a meadow (green field). The wind does not cease to bend its vegetation down and likewise the believer does not cease to face trials. And, the hypocrite is like a pine tree that is motionless till it is uprooted.” [Ahmed 7195, Bukhari 544, Muslim 28089]
(2676)-Sayyidina lbn Umar (RA) reported that Allah’s Messenger (PBUH) said, “There is among trees, a tree whose leaves do not fall. It is like the believer. Tell me what it is?” Abdullah said the people thought of the trees of the wild while I thought of the date tree. The Prophet (PBUH) disclosed that it is the date (palm) tree. Abdullah siad, “I was shy to speak.” He said, “I narrated to Umar (RA) what had transpired with me.” He said, ‘If you had spoken, that would have been dearer to me than that I had this and that.’ [Ahmed 5274, Bukhari 61, Muslim 2811]
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The Prophet (PBUH) presented beautifully the examples of good plants for believers as they convey the matter clearly. Citron is the tree that is mostly found in the sub-continent bearing very pleasant fruits that are like big lemons but pleasantly sweet with soothing fragrance; it is even used in cakes and confectionaries; this example is for the believer who recites the Holy Book Quran. Dates do not have much fragrance yet they taste well and Arabs do have high inclination towards that wonderful taste; this example is for the believer who does not read the Holy Book Quran much. Basil is that plant which is aromatic yet its taste is very bitter as found in Arabia; this example is for the hypocrite who does recite the Holy Book Quran to give impression that he is one of believers. Colocynth is the tree whose fruit is smelly and very bitter to eat; this example is for the hypocrite who never recites the Holy Book Quran. The other Hadith again gives the example for believers beautifully comparing them to meadows that would bend with high winds swaying here and there; they have the power to handle troubles beautifully keeping to their base while hypocrites are like the unbending pine tree that is rooted off the ground when the high winds blow. The praise for the date-tree is understandable as it is near to believers in attitude; as the believers try to provide all that is necessary for the benefit of all people, it also does the same with everything that it has in its possession; Al-Hamdu Lillah.
TOPIC 5-The five times prayer
(2877)-Sayyidina Abu Huraira (RA) reported that Allah’s Messenger (PBUH) said, “Imagine if a river flows by the gate of one of you. He washes himself in it every day five times. Will there remain any dirt (on him)”? The companions said, “Nothing of dirt will remain.” He said, “That is like the five times prayer. Allah erases with them the sins.” [Ahmed 8933, Bukhari 528, Muslim 667, Nasai 461]
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The example for SALAH is like washing the physique five times a day with clean water that clears all dirt from the body; SALAH has the ability to clear all the unclean impression of sins from the inside of men. When this practice goes on it happens that the person becomes free of sins and feels natural detestation to all sins. It is said in the Holy Book Quran, “Recite what is revealed to you of the Book and establish regular SALAH; for SALAH restrains from shameful and unjust deeds; and remembrance of Allah is greater without doubt. And Allah knows whatever that you do” (29:45). All sins besides the biggest sin of taking any-one as equal to Allah in authority (that is called SHERK) might be divided into two categories that are INDECENCY and INJUSTICE and regularity in reading SALAH strengthens the true belief and attacks both of these by the blessing of Allah. At many places in addition to 29:45, the Quran has asked to keep guard against these two and that means clearly to remain alert against all of sins. It is said in Surah BAQARAH, the second Surah, “O men! you eat the lawful and good things out of what is in the earth, and do not follow the footsteps of Shaitan; surely he is your open enemy. He only enjoins you evil and indecency, and that you may speak against Allah what you do not know” (2:168 & 169). It is said in Surah NAHL, the sixteenth Surah, “Surely Allah enjoins the doing of justice and the doing of good (to others) and the giving to the kindred, and He forbids indecency and evil and rebellion; He admonishes you that you may be mindful (16:90). It is said in Surah BANI-ISRA’IL, the seventeenth Surah, “And go not nigh to fornication; surely it is an indecency and an evil way. And do not kill any one whom Allah has forbidden, except for a just cause, and whoever is slain unjustly, We have indeed given to his heir authority, so let him not exceed the just limits in slaying; surely he is aided” (17:32 & 33). There are other verses too for the point that all sins other than SHERK (which itself is said to be the greatest injustice; see 31:13) are either injustice (which often takes place when men use their official status of strength in most balamable manner) or either indecency (shameful acts that often take place when women become bold to present their natural beauty in most blamable manner). May Allah save all true Muslims from all major sins; Al-Hamdu Lillah.
TOPIC 6-My Ummah is like rainfall
(2878)-Sayyidina Anas (RA) reported that Allah’s Messenger (PBUH) said, “The example of my Ummah is like rain. It is not known whether first of it is better or the last of it.” [Ahmed 12329]
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Allah has appointed Muhammad (PBUH) as his last Messenger for the betterment in belief and deeds of all people so all persons of his time and the coming time till QAYAMAT are included in his UMMAH; however, those who accept his call towards Allah are his true UMMAH while those who do not accept his call are named as the UMMAH that is called. Here the Hadith notes that the former part of this UMMAH is wonderful but the latter part of it might even be better; this gives us hope that Muslims would insha Allah get heights in good virtues in the times ahead and that result would manifest by their adherence to the Islamic Teachings; certainly, the first of this UMMAH did get heights in good virtues by this adherence. Note that the rain means the blessing of Allah here and insha Allah Muslims would prove the most soothing factor to all peoples of the world in the times ahead; when the Prophet (PBUH) has told this explicitly, it would certainly happen the same way insha Allah.
TOPIC 7-The similitude of man, his death and his hopes
(2879)-Sayyidina Buraida (RA) reported that the Prophet (PBUH) said, “Do you fathom what the example of this and of that is”? He said casting two pebbles. They said, “Allah and His Messenger (PBUH) know best.” He said, “This is hope. And this is the appointed time (death).”
(2880)-Sayyidina Ibn Umar (RA) reported that Allah’s Messenger (PBUH) said, ‘Indeed, your appointed time relative to the people who have passed away is like between the Salah of ASR and the setting of the sun. And, your example relative to the Jews and Christians is like a man who hired many labourers asking, “Who will work for me till afternoon against a qirat.” The Jews worked against one qirat. Then he asked, “Who will work for me from afternoon on against a qirat”? The Christians worked against one qirat. Then you work from the Salah of ASR to the setting of the sun against two qirats. So, the Jews and the Christians became angry and said, “We work more but are paid less.” He asked “Have I wornged you and denied anything of your right”? They said, “No.” He said, “This is my favour. I grant it to whom I will.” [Ahmed 5909, Bukhari 557]
(2881)-Sayyidina Ibn Umar (RA) reported that Allah’s Messenger (PBUH) said, “Men are just like hundred camels (with anyone), even when so many, a man does not find among them any worth riding.” [Ahmed 5623, Muslim 2547]
(2882)-We know it from Sa’eed reported it from Sufyan, from Zuhri through the same sanad, the like of it. Sayyidina Ibn Umar (RA) reported that Allah’s Messenger (PBUH) said, “People are just like hundred camels. You do not find among them even one on which you may ride; or you do not find among them any save one on which you may ride.” (The latter expression is better that says ‘save one’ and this clarifies the previous Hadith too).
(2883)-Sayyidina Abu Huraira (RA) reported that Allah’s Messenger (PBUH) said, “My example and of my Ummah (the called part of it) is like a man who kindles a fire. Insects and butterflies come over and fall into it. I hold you back by your hems while you advance forward into it.” [Ahmed 8123, Bukhari 3426, Muslim 2284]
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We have come to the end of the booklet of Proverbs & Examples; the first topic told us how men must remain towards Allah; the second about how men must take the Prophet Muhammad (PBUH; the Last Messenger of Allah) among all Messengers; the third about how other Prophets taught and it clarified that their teachings too were the basic Islamic Teachings; the fourth about good Muslims and about hypocrites; the fifth about the virtues of practicing Islam especially SALAH; the sixth about how honorable the accepting UMMAH of the Prophet PBUH (that are the Muslim people) would become towards all peoples of the world at the coming time and the seventh topic here addresses that part of the UMMAH naturally to which Muslims would present the invitation of Islam explicitly. The first Hadith among the five Ahadith here at the topic tells of the limited time the man has, as the Prophet (PBUH) threw two pebbles, one near to him and one a bit far. The first one indicated opportunity (hope) of accepting Islam and the second, the end of the examination time for the individual; this is life. The UMMAH of the Prophet MUHAMMAD (PBUH), the last Messenger of Allah, came in the last of peoples after Jews and Christians. These previous ones had to give much effort yet they got less in return (QIRAT was the measurement of currency in use then) and it is history that they could not fulfill their duties as were expected of them; Jews gave total attention to the worldly life with time neglecting AKHIRAT completely while Christians never came to know the real teachings of Jesus Christ getting misguided by this one or that one considering religious life as the life of omission of worldly pleasures totally. Muslims have come in the last and they showed how to live the life of good virtues remaining active in the ordinary business of life; even in these trying times, we do find committed persons to Islam among Muslims in huge number; Al-Hamdu Lillah; they would remain committed insha Allah whatever comes as the Hadith points out ‘then you work from the Salah of ASR to the setting of the sun against two QIRATS’ (that means till the end of the world by the favor of Allah). As for the example of hundred camels with none save one that is fit to ride, is clear when we see how difficult it has become to call people towards Islam especially those who are in the complex of being superior to all people due to the material development they have achieved. In the history of the Man, he has committed this grave mistake time and again that he took material superiority to mean that the concepts about the moral values that he holds, are also very true; we are facing this grave mistake again at these current times. The last of Ahadith at this topic tell us that the Prophet (PBUH) did sincerely whatever he could to save people from the fire of hell; these efforts include all those efforts too that he has put in favor of that part of the UMMAH that are called towards Islam; those among them who do not answer positively to this call, they are prey to their own ignorance that leads them to their most erroneous judgment.
48- BOOK ON VIRTUES OF THE QUR’AN (25 topics)
TOPIC 1-Virtues of Al-Fatihah
(2884)-Sayyidina Abu Huraira (RA) reported that Allah’s Messenger (PBUH) went to Ubayy ibn Ka’b. He called out. “O Ubbay!” He was engaged in Salah and turned but did not answer. He shortened his Salah and then went to Allah’s Messenger (PBUH) and said, “As-Salam-Alaikum, O Messenger of Allah (PBUH)!” He said, “Wa alaikas Salaam! What prevented you, O Ubayy, from answering me when I called you?” He said, “O Messenger of Allah (PBUH), I was engaged in Salah.” He said, “Have you not observed that which Allah has revealed to me ---Respond to Allah and to His Messenger (PBUH) when he (the Messenger) calls you (Al-Quran 8, 24). He said, “Yes indeed. I will not do it again, Insha Allah.” He asked, “Would you love that I teach you a Surah that has not been revealed in the Torah, not in the Injil, not in the Zabur and not in the Qur’an the like of it.” He answered, “Yes, O Messenger of Allah (PBUH). So, he asked, “How do you recite in Salah”? He said, “We recite the Ummul Qar’an.” So, Allah’s Messenger said, “By Him in Whose hand is my soul, nothing has been revealed like it in the Torah, the Injil, the Zabur and the Qur’an. It is the Sab’am-Minal-Mathani (given to me and in answer to it); the mighty Qur’an that is given to me.”
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There are some points that we get from this Hadith. First is that when the Prophet called someone then he must answer; it was even allowed for him to end the MUSTAHAB SALAH then, that he could read afterwards. Second is that Surah FATIHA, the first Surah in the Holy Book Quran, is UMMUL-QURAN (UMM literally means mother but it is also used as the base of something too when it comes in relation to that; here it means the base for the Holy Book Quran as the whole of the Holy Book is the answer to the request of the guidance that is asked by the reciter of the Holy Book in the very beginning by reading this Surah). Note that there are many names for Surah FATIHA besides UMMUL-QURAN; one of its names is SAB’AM minal MATHANI (the seven verses that are oft-repeated) and there are many others; note that FATIHA means here the Opening Surah. Incidentally, it was the first complete Surah that descended on the Prophet (PBUH) as before this Surah, verses of different Surah were descending. Third is that such revelation is not found in the previous books that descended to other Messengers of Allah; TORAH to Moses, INJIL to Jesus Christ and ZABUR to Dawud (Salam on them all); please note that according to us Muslims there occurred some changes in these previous books and they are in the changed form especially TORAH (the first five of the books of the Old Testament) that was lost for many years in the times of captivity of the YAHUDI (Jews) before it came to fore again; as for INJIL (that is loosely the name given to the first four books of the New Testament though in actual, INJIL denotes the wisdom i.e. HIKMAT that Jesus Christ AS provided to the world), it is compilation of booklets that were narrated by those to which they are named and according to us Muslims, it also is changed so it even is not the whole truth. Fourth is that it is SAB’AM minal MATHANI that means that it consists of seven verses (SAB’A) that are repeated time and again (MATHANI), especially in SALAH. This name is given to it by the Holy Book Quran (15:87); as it has DUA to Allah for the guidance towards the righteousness, the whole of the Holy Book Quran descended as its answer; Al-Hamdu Lillah.
TOPIC 2-About Surah al-Baqarah and Ayatul-Kursi
(2885)-Sayyidina Abu Huraira (RA) reported that Allah’s Messenger (PBUH) sent a small army and they were a countable number. He got them to recite the Qur’an and each man of them recited whatever he had of the Qur’an (in memory). He came to a man among them, the youngest of them in years and asked him, ‘What do you have of the Qur’an with you, O so-and-so?” He said, “I have this and that and Surah al-Baqarah.” He asked him “Oh, do you have Surah al-Baqarah?” He said, ‘Yes.’ The Prophet (PBUH) said, “Go. You are their Amir.” Then a man of the nobles among them remaked, “By Allah, nothing prevented me from learning al-Baqarah but that I was apprehensive that I might not be able to recite it in Salah (in tahajjud).” Allah’s Messenger (PBUH) said, “Learn the Qur’an and recite it. The example of the Qur’an for one who learns it, recites it and stands in Salah with it is like a bag full of musk, its fragrance spreading in every corner. And the example of one who learns it but goes to sleep while it is in his heart is like a bag of musk tied close (at its mouth).”
(2886)-Sayyidina Abu Huraira (RA) reported that Allah’s Messenger (PBUH) said, “Do not turn you homes into graves. The devil does not enter the house in which al-Baqarah is recited.” [Muslim 780, Ahmed 7826]
(2887)-Sayyidina Abu Huraira (RA) reported that Allah’s Messenger (PBUH) said, “Everything has a hump and the hump of the Quran is Surah al-Baqarah. There is a verse in it that is the chief of all verses of the Qur’an, the Ayat ul-Kursi.” (2, 255)
(2888)-Sayyidina Abu Huraira (RA) reported that Allah’s Messenger (PBUH) said, “If anyone recites in the morning Ayat 1, 2, 3 from Surah Momen (the 40th Surah), and Ayat ul-Kursi (that is in Surah Baqarah; Ayat 255) then he is protected thereby until evening. And, if anyone recites these verses in the evening then he is protected thereby till it is morning.”
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TOPIC 3-More on it
(2889)-Abu Ayyub Ansari (RA) reported that he had a niche that contained dates. A female jinn would come and take away dates from it. He complained about it to the Prophet (PBUH) who said, “Go. When you see her, say, ‘In the name of Allah, obey Allah’s Messenger (PBUH). So, he nabbed her and she swore that she would not return. He let her go and went to the Prophet (PBUH) who asked, “What has your prisoner done?” He said, “She has promissed not to come again.” He said, “She has lied. She will come again.” He nabbed her again and she promised that she would not come again, so he let her go. He went to the Prophet (PBUH) who asked, “What has your prisoner done?” He said that she had promised not to return. The Prophet (PBUH) said, “She has lied and will come back.” So, he nabbed her, (the third time) and said, “I am not going to free you till I take you to the Prophet (PBUH). She said, “I mention to you something, the Ayat ul-Kursi. Recite it in your house. The devil or any other than him will not approach you. “He went to the Prophet (PBUH), who asked him what his prisoner had done and he informed him of what she had said. The Prophet (PBUH) said, “She has spoken truth though she is a liar.”
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Surah BAQARAH is the second Surah in sequence and it is the longest of Surah. Much of its verses address YAHUDI (Jews) but it also deals with many other matters of importance. It has the couple of AAYAH (verses) that are the manifesto for Muslims as they ask to avoid SHERK i.e. taking anyone equal to Allah in authority; and ask to avoid injustice; and ask to avoid shameful acts; as many other AAYAH in the Holy Book Quran. They are verses 168 and 169 that say, “O men! Eat the lawful and good things out of what is in the earth, and do not follow the footsteps of the Shaitan; surely he is your open enemy. He only enjoins you evil and indecency, and that you may speak against Allah what you do not know”. It also has the AAYAH that is named as AAYATUL-KURSI (verse 255; this verse mentions the KURSI i.e Chair or Throne of Allah) and this verse is very often read at Muslim homes especially to prevent any evil that eyes are not able to see including JINN. It reads, “Allah! There is no god but He, the Living, the Self-subsisting, Eternal. Neither slumber seizes Him, nor sleep. His are all things in the heavens and on earth. Who is there that would intercede in His presence except as He permitteth? He knoweth what is before or after or behind them. Nor shall they compass aught of His knowledge except as He willeth. His THRONE doth extend over the heavens and the earth, and He feeleth no fatigue in guarding and preserving them for He is the Most High, the Supreme”. It also has some of the most important DUA (supplication to Allah) of the Holy Book Quran including DUA of IBRAHIM (verses 126 to 129) and DUA that must be recited again and again at HAJJ that is one of the most comprehensive of DUA at all times at every place that reads, “And there are men who say: Our Lord! Give us good in this world and good in the Hereafter, and defend us from the torment of the Fire"; this is the verse 201; and DUA that comes at the very last of the SURAH (verse-286) the merits of which the next Hadith points out well.
TOPIC 4-About the last of Surah al- Baqarah
(2890)-Sayyidina Abu Mas’ud Ansari (RA) reported that Allah’s Messenger (PBUH) said, “If anyone recites the two verses at the conclusion of Surah al-Baqarah in the night then that is enough for him.” [Bukhari 4008, Muslim 808, Ahmed 17067]
(2891)-Sayyidina Nu’man ibn Bashir (RA) reported that the Prophet (PBUH) said. “Allah wrote a Book before He created the heavens and earth by two thousand years. In it are revealed two verses with which Surah al-Baqarah is concluded. And they are not read three nights in house, but the devil does not approach it.”
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The last RUKU of Surah BAQARAH (that is its fortieth RUKU) comprises of three verses and the last couple of them (that the Prophet PBUH received at MIRAJ at heavens) have DUA in them, especially the very last, that is for asking Allah to forgive sins of the Muslim persons that make this DUA and for not putting them into such position by their own wrongs where sins become most easy (that is the times of extreme FITNAH). Note that RUKU means section of the Holy Book Quran and it is also the term used in SALAH to tell the posture of bending with hands on knees; it refers to sections of the Holy Book Quran as these sections were established to read at the standing posture of SALAH after reading Surah FATIHA, that precedes the RUKU in SALAH. This last verse of the Surah is so important in keeping the evil of all sorts away that ULAMA ask all Muslims to read it repeatedly understanding them well with total attention towards Allah, in or after SALAH with few other verses not only to prevent the adverse effects of all evil but also for elimination of any such negative effect that might take place due to wrong deeds, bad spell, pressure of circumstance, depression or for any reason whatsoever. The best way to prevent and even to eliminate all evils is to read repeatedly every day with total attention towards Allah, the Surah FATIHA, AAYATUL-KURSI, this last verse of Surah BAQARAH and the last two Surah of the Holy Book Quran together; better to read these four daily together at least ten times at any time the person specifies for it as that would not only eliminate all sorts of adversities affecting the life insha Allah but also make the situation much better for the practicing Muslim who reads them in this way insha Allah; and Allah knows better. The translation of the last verse of Surah BAQARAH is “Allah burdens not a person beyond his scope. He gets reward for that (good) which he has earned, and he is punished for that (evil) which he has labored for. (The good persons say), O Our Lord! Punish us not if we forget or fall into error; O Our Lord! Lay not on us a burden like that which You did lay on those before us (Jews and Christians); O Our Lord! Put not on us a burden greater than we have strength to bear. Pardon us; grant us forgiveness; have mercy on us. You are our MAULAA (the true Patron) and give us victory over the disbelieving people”.
TOPIC 5-About Surah Aale Imran
(2892)-Sayyidina Nawwas ibn Sam’an (RA) reported that the Prophet (PBUH) said, “The Qur’an and its people who had abided by it in the world will come, led by Surah al-Baqarah and Aale Imran. Allah’s Messenger (PBUH) then coined for them three examples that Nawwas said he never fogot after that. He said, “They will come as though they were two canopies with light between them, or as though they were two black clouds, or as though they were flock of birds in rows pleading for their companion (who had recited them).” [Muslim 804, Ahmed 22208]
(2893)-Muhammad ibn Isma’il reported from Humaydi, from Sufyan ibn Uyaynah in explanation of the Hadith of Abdullah Ibn Mas’ud (RA) that Allah has not created in the heavens or the earth anything mightier than Ayat ul-Kursi (2:255); that Sufyan said, “Ayat ul-Kursi is Allah’s words and the words of Allah are mightier than Allah’s creation of heaven and earth.”
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It is told in other Ahadith too that the recitation of the Surah of the Holy Book Quran would stand by such reciters at the Day of Judgment who read them regularly and tried to put their teachings into practice as much as possible. Surah BAQARAH and Surah AALE-IMRAN are the second and the third Surah respectively in the Holy Book Quran, the first one addressing Jews much while there are many verses in the second one that tell about Jesus Christ to check the concepts of Christians about him; one of AAYAH in AALE-IMRAN reads, “The similitude of Jesus before Allah is as that of Adam; He created him from dust, then said to him: "Be". And he was” (3:59); another interesting fact besides the similarity of Adam AS and Jesus Christ AS in their creation, is that the Quran mentions both of them 25 times each; so there is similarity in them in figures too. Here, three ways are told to explain how they would assist there that the reward for recitation would become like one of three things for the reciter; these all three have this in common that they would be above the reciter giving him the needed shade as there would be no shade generally at the grounds of HASHR. Note that AYATUL-KURSI is in the second Surah (BAQARAH) as we have studied; its mention is to explain that the words of the Quran are the speech of Allah that is His trait; as such these words in actual are free of time and place; they are not HAA’DITH (something new taking place being created); Al-Hamdu Lillah.
TOPIC 6-Virtues of Surah al-Kahf
(2894)-Sayyidina Bara (RA) reported that while a man was reciting Surah al-Kahf, he observed his animal jump. He looked and indeed, something like a cloud was near. He went to Allah’s Messenger (PBUH) and mentioned that to him. He said, “This is Sakinah (tranquility) that descends with the Qur’an (or descends on the Qur’an).” [Bukhari 3614, Muslim 895, Ahmed 18534]
(2895)-Sayyidina Abu Darda (RA) reported that the Prophet (PBUH) said, “If anyone recites the first three verses of Surah al-Kahf then he is protected from the Fitnah of Dajjal.” [Muslim 809, Abu Dawud 4323, Ahmed 21771]
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Here we find the same effect narrated in the Hadith at the previous topic that the recitation of the Holy Book Quran provides a shade becoming like clouds with blessing; this was witnessed even in this worldly life by the reciter of KAHF (USAID ibn HUDHAIR - RA), and the version of this Hadith in SAHIH MUSLIM narrated by ABU-SAEED KHUDRI says that USAID saw the cloud as canopy that had lights (i.e. angels). Also, Surah KAHF, the eighteenth Surah of the Holy Book Quran, is most protective of the FITNAH (trial) of DAJJAL (anti-christ). SAHIH MUSLIM has reported the other narration (2895) here in the way that Abu Darda (RA) related that the Holy Prophet (PBUH) said, "One who memorizes the first ten verses of Surah KAHF will remain safe against DAJJAL (Anti-Christ).” Another version of this same Hadith says: "One who commits to his memory the last 10 verses of this Surah will remain immune from Dajjal”. ULAMA generally ask to read whole of Surah KAHF especially at Fridays to keep safe from DAJJALI-FITNAH but only the recitation of the beginning verses of Surah KAHF would not be enough until understood what they mean and how they are able to save the Muslim person from DAJJAL. I, MSD, have written the commentary of the whole of SURAH KAHF and though it is better to get detail from there for this point yet briefly the TAFSIR of beginning verses of the Surah inform us that as the Christians took Jesus Christ (Salam on him) as the son to the True Lord Allah believing in trinity 2000 years ago, it then started a chain of events that would lead to some terrible war in the coming time. Respectable MAULANA-MANAZIR-AHSAN-GAILANI presents the view that the West would be responsible for an amazingly great war because the belief about trinity with the belief that to have faith in Jesus Christ is quite enough for salvation without any practical application of faith, led in history to absolute authority of their religious personnel as there was absence of the total sketch of any religious society in Christianity; these religious personnel used their authority harshly as history tells us providing for a revolt against them and against religion as such, and that in turn led to the total rejection of religious adherence by many of the Western people. He concludes that this has provided grounds for the great moral deterioration that grips the West today; as the scientific development goes on with the arrival of technical devices that lead the man to get some control over force of matter in different ways, he would disregard the power of Allah with the illusion that he is able to do as he wills; this would lead to that great war which the Surah points out by the terms BAASAN SHADEEDA (the terrible war) & AASAREHIM (their markings that means the results that were and would be caused by assigning a son to Allah). I, MSD, am sure that this coming deadly war might still be stopped at this time; if by some good fortune, Muslims become truly capable to present the most fundamental message of the Quran to accept the true authority of Allah only caring about the success in the coming life emphatically and by another good fortune, most of Christians do accept it then the probability of the coming deadly war would be eliminated insha Allah and Allah knows better.
TOPIC 7-About Surah Yasin
(2896)-Sayyidina Anas (RA) reported that Allah’s Messenger (PBUH) said, “There is a heart for everything and the heart of the Quran is Yasin. And, if anyone recites Yasin, Allah records for him against his recital of it a recital of the Quran ten times.”
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Surah YASIN is the 36th Surah of the Holy Book Quran and Muslims often read it in homes to get the highest blessings of the recitation of the Holy Book Quran. Its special merit is that it provides ease for the death of a dying person and that is why it is mostly read near to the bed of such person whose death seems inevitable in few days or in few hours. The last part of the narration probably contains some error as Surah YASIN is one of the SURAH of the Quran; however, this last part probably means that its most sincere recitation might bring the rewards that are ten times more than its ordinary recitation; the classification of respectable TIRMIDHI taking it as weakly narrated due to the weakness in some narrator in the chain, is understandable.
TOPIC 8-Virtues of Surah ad-Dukhan
(2897)-Sayyidina Abu Huraira (RA) reported that Allah’s Messenger (PBUH) said, “If anyone recites Surah Haa Meem ad-Dukhan in the night he will see the morning while seventy thousand of angels seek forgiveness for him.”
(2898)-Sayyidina Abu Huraira (RA) reported that Allah’s Messenger (PBUH) said, “If anyone recites Haa Meem ad-Dukhan (#44) once at the night of Friday then he is forgiven.”
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The second Hadith clarifies the first here as the first one is weakly narrated. The meaning of both is that if anyone makes it a routine to recite Surhah HAA-MEEM DUKHAAN (the forty-fourth Surah) at nights especially at the Friday night (reading it with some good commentary that night that is between Thursday and Friday as the night comes before the day by the Lunar calculation), Allah would forgive his sins and provide him easy opportunities for the practice of much more of highly virtuous good deeds; Al-Hamdu Allah.
TOPIC 9-Virtues of Surah al-Mulk
(2899)-Sayyidina Ibn Abbas (RA) reported that one of the companions of the Prophet (PBUH) pitched a tent on a grave. He did not know that there was grave. It was the grave of someone who recited Surah al-Mulk (#67) to the end of it. He came to the Prophet (PBUH) and said, “O Messenger of Allah (PBUH), I pitched my tent over a grave without knowing that it was a grave and the man inside recited Surah al-Mulk to its end.” The Prophet (PBUH) said, “It is the rescuer. It rescues from punisment of the grave.”
(2900)-Sayyidina Abu Huraira (RA) reported from the Prophet (PBUH) that he said, “A Surah of the Qur’an has thirty verses. It intercedes for a man till he is forgiven. It is Surah al-Mulk.” [Abu Dawud 1400, Ibn e Majah 3786, Ahmed 7980]
(2901)-Sayyidina Jabir (RA) reported that the Prophet (PBUH) would not go to sleep till he had recited Surah as-SAJDAH and al-Mulk. [Nasai 711]
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The narrations at this topic tell us about the special merit of Surah MULK, the 67th Surah, that it protects from the torments of the grave. The Muslim person might better recite it much at the old age as routine as it becomes a soothing shelter for the man at trouble in the period between his death and the Day of Judgment. It is clear by the last narration here that the Prophet (PBUH) did take up this Surah in his regular recitation at nights for some time.
TOPIC 10-About Surah az-Zilzal
(2902)-Sayyidina Anas ibn Malik reported that Allah’s Messenger (PBUH) said, “If anyone recites (az-Zilzal, Surah # 99), it represents for him half the Qur’an. If anyone recites (al-Kafirun, Surah # 109), it represents for him one-fourth of the Quran and if anyone recites (al-Ikhlas, Surah # 112) then it represents for him one-third of the Qur’an.”
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TOPIC 11-About Surah al-Ikhlas and az-Zilzal
(2903)-Sayyidina Ibn Abbas (RA) reported that Allah’s Messenger (PBUH) said, “Surah az-Zilzal represents half of the Qur’an and Surah al-Ikhlas one third of the Qur’an and Surah Al-Kafirun represents one-fourth of the Quran.”
(2904)-Sayyidina Anas ibn Malik reported that Allah’s Messenger (PBUH) asked one of his Sahabah, “Have you married, O so-and-so”? He said, “No, By Allah, O Messenger of Allah (PBUH). And I have not enough to (be able to) marry.” He asked, “Do you not have Surah al-Ikhlas”? He said, “Certainly, I have.” He said, “That is one-third of the Qur’an”, and he asked, “Do you not have Surah an-Nasr.” The man answered, “Of course, I have.” The Prophet (PBUH) said, “That is one-fourth of the Qur’an. And do you not have Surah al-Kafirun”? He said, “Indeed I do have it.” He said “That is one-fourth of the Qur’an” and added, “Go and Marry; Go and Marry”!
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TOPIC 11A-About Surah al-Ikhlas
(2905)-Sayyidina Abu Ayyub (RA) reported that Allah’s Messenger (PBUH) said, “Is any of you unable to recite one-third of the Qur’an in a night? He who recites Surah al-Ikhlas has recited indeed one-third of the Qur’an.” [Nasai 992]
(2906)-Sayyidina Abu Huraira (RA) narrated that I was with the Prophet (PBUH). He heard a man recite Surah al-Ikhlas so he said, “It has become obligatory.” I asked, “What has become obligatory”? He said, “Paradaise.”
(2907)-Sayyidina Anas ibn Malik reported that the Prophet (PBUH) said, “If anyone recites Surah al-Ikhlas every day two hundred times then his sins over fifty years will be effaced unless he has a debt payable.” It is reported from the Prophet (PBUH) through the same sanad that he said, “If anyone intends to sleep on his bed and lies down on his right side and recites Surah al-Ikhlas a hundred times then, on the Day of Resurrection, the Blessed and Exalted Lord will say to him, “O My slave, enter Paradise by your right side.”
(2908)-Sayyidina Abu Huraira (RA) reported that Allah’s Messenger (PBUH) said, “The Surah al-Ikhlas represents one-third of the Qur’an.”
(2909)-Sayyidina Abu Huraira (RA) reported that Allah’s Messenger (PBUH) said, “Assemble! I am going to recite to you one-third of the Qur’an.” Hence, those who could assemble, they did assemble (in the mosque). Allah’s Messenger (PBUH) came out and recited Surah al-Ikhlas and then returned (to his home). One of the persons said to others, “Allah’s Messenger (PBUH) had said that he would recite to us one-third of the Qur’an. I perceive that there is some news from the heaven (so he has gone home).” Then, the Prophet (PBUH) came out and said, “I had told you that I would recite to you one-third of the Qur’an. Know! This represents one-third of the Qur’an.” [Muslim 812, Ahmed 9540]
(2910)-Sayyidina Anas ibn Malik reported that a man of the Ansar used to lead them in Salah at the mosque Quba. When he was about to recite to them any Surah in Salah (after al-Fatihah), he would begin with Surah al-Ikhlas, and when he had finished with it, he would recite some other Surah to them. This, he did in every Rakaah. His friends said to him, ‘You recite this Surah but do not feel that it is enough till you recite another Surah. So either recite it or omit it and recite another Surah (but not both). He said, “I will not omit it; if you like that I be your imam with that I will do that. But if you dislike it then I will leave you.” They found him to be the best of them and disliked that anyone else should, lead them in Salah. So, when the Prophet (PBUH) came to them, they informed him of it. He said, “O man! What prevents you from observing what your friends ask you to do? And what brings you to recite this Surah in every Raka’ah”? He submitted, “O Messenger of Allah (PBUH)! I love it.” Allah’s Messenger (PBUH) said, “Your love for it will indeed admit you to Paradaise.” [Bukhari 3775, Ahmed 12435]
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Surah ZILZAAL, the 99th Surah, comprises of few verses that depicts HASHR, the first day of AKHIRAT. Surah KAFIRUN, the 109th Surah, and Surah IKHLAAS, the 112th Surah, both start with the word QUL (say) and, with the last couple of Surah that also start with QUL, they often are named as four QUL. All four Surah guide towards the Truth taking up some topic of importance; KAFIRUN tells the disbelievers that Muslims would not take some of their concepts about worship as the disbelievers too would not take up the way of worship Muslims have; IKHLAAS tells that Allah is the Only True Authority and no-one is equal to Him; The last couple of Surah teach the way to ask protection of Allah from all kinds of evil and all these four together tell about many of topics that are narrated in detail at other places in the Holy Book Quran. Note that the fractions that the narrations denote, do not relate to the quantity of words in the Holy Book Quran as is evident or even to returns as reward for reciting them, but these fractions mean that these Surah take-up topics that the Quran deals with in detail. Such narrations mark the importance of the focus of the mentioned Surah therein; the Surah mentioned therein does guide to some highly notable aspect of teachings of the Quran and the fraction mentioned is not in the literal sense.
TOPIC 12-About the Muawwidha-tayn (the last two Surah)
(2911)-Sayyidina Uqbah ibn Aamir Juhanni (RA) reported that the Prophet (PBUH) said, “Indeed, Allah has revealed to me verses, the like of which no one has seen (an-Naas) to the end of the Surah and (al-Falaq) to the end of the Surah.” [Ahmed 17305, Muslim 814, Abu Dawud 1462, Nasai 953]
(2912)-Sayyidina Uqbah ibn Aamir (RA) said, “Allah’s Messenger (PBUH) commanded me to recite the Muawwidha-tayn (Surah al-Falaq and an-Naas) after every Salah.” [Abu Dawud 1523, Nasai 1135]
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Surah FALAQ and Surah NAAS that are the last couple of Surah in the Holy Book Quran, are 113th and 114th Surah respectively. They both descended together and together they are named as MUAWWIDHA’TAYN (i.e. the couple of Surah in which protection of Allah is asked). As the message of Islam spread fast, the opposition of the disbelieving Quraish also intensified. As long as they had any hope that they would be able to prevent the Prophet (PBUH) from preaching the message by throwing some temptation in his way, or striking some bargain with him, their hostility did not cross certain limit. But when the Holy Prophet PBUH disappointed them completely that he would not compromise with them in the matter of faith, and in Surah KAFIRUN he was ordered to tell them, "I do not worship those who you worship nor are you worshippers of Him Whom I worship. For you is your religion and for me is mine", their hostility touched its extreme height. Particularly, the families whose members (men or women, boys or girls) had accepted Islam, they were burning with such rage inside against the Holy Prophet PBUH that even magic and charms were being worked on him so as to cause his death; the most negative effect their effort could cause upon him for only a small period of time, was that sometimes he forgot if he had done a work or not. So these couple of Surah descended and broke whatever mild negative effect of magic was on the Prophet (PBUH) at that time. Also see the note at topic-4 of this booklet of virtues of the Holy Book Quran.
TOPIC 13-Merit of the reciter of the Qur’an
(2913)-Sayyidah Aisha (RA) reported that Allah’s Messenger (PBUH) said, “He who recites the Qur’an and is adept at it will be with the honourable obedient recording (angels in heaven). And he who recites it while (according to the narrator Hisham’s version) it is difficult for him or (according to the narrator Shu’bah’s version) it is exacting on him, will get a double reward.” [Bukhari 4937, Nasai 244)
(2914)-Sayyidina Ali ibn Abu Talib (RA) reported that Allah’s Messenger (PBUH) said, “He who reads the Qur’an and memorises it and observes as lawful what it declares to be lawful and as unlawful what it declares to be unlawful (and he must know that), Allah will admit him to paradise and permit him to intercede for ten members of his household each of whom has become liable to go to the Fire.” [Ahmed 1267]
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TOPIC 14-Virtues of the Quran
(2915)-Harith al-A’war (RA) narrated that I passed by the mosque and found the people plunged in to chatter. I went to Ali (RA) and said to him, “O Commander of the Believers! Have you not observed that people are engaged in chatter”? He asked me if that was so and I said, “Yes.” He said, “Indeed, I heard Allah’s Messenger (PBUH) say that there would appear soon Fitnah (trial) and I asked him how we could come out of it. He said that it was the Book of Allah which contains an account of those before us and news of those who will follow us and commands on what we encounter. It is an unmistakable judgement, not a jest. If any of the despotic persons abandons it then Allah will deride him into pieces. And, if anyone seeks guidance in something other than it, then Allah would leave him astray. It is Allah’s (firm) strong rope. It is the wise reminder. It is the straight path. It is whereby desires cannot divert and tongues cannot be confused. Scholars can never be satiated with it. It does not become stale by much repetition and its wonders are never exhausted. It is the Book about which the Jinn were not shy to say on hearing it --- We have really heard a wonderful Recital! It gives guidance to the Right, and we have believed therein (Al-Quran 72, 1-2). He, who confirms it, speaks the truth, and he who abides by it (in action), is rewarded, and he who judges by it, is just, and he who invites to it, is guided on the straight path. Take it to yourself, O A’war!”
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Ahadith here denote the merit of recitation of the Holy Book Quran (especially when a person finds the recitation difficult) and the merit of its acceptance respectively. Hadith narrated by ALI (RA) at topic-14 tells that the remedy to all FITNAH (trials) whatsoever is the Holy Book Quran. It is the true guidance in every situation and its repetition does not cause any lack of interest but causes high growth in that. Note that Allah has informed in the Holy Book Quran, “Surely We have revealed the Reminder and We will most surely be its guardian.” When Muslims used to adhere to it totally then due to this attachment to the word of Allah, they never did get into any trouble from any direction yet when they slacked in this adherence, they lost their magnificence; this is history. Adherence to the Holy Book Quran means the certain security as due to this relation with the Holy Book Quran, Arabic is secured, Ahadith are secured, true meanings of the words of the Holy Book are secured, FIQH is secured and with all setbacks, the Islamic customs are secured; Muslims even with the slackness in the practice of Islam in general, are secured as their end means the end of the adherents to the Holy Book Quran; Al-Hamdu Lillah, there are thousands of Muslims even today who are able to recite the Holy Book Quran totally only by their memory and in RAMADHAN, they do recite it completely by memory being IMAMS at different places, each of them leading huge crowds of Muslims at nights in SALAH; note this well that the judgement of affairs by the Quran only would lead Muslims certainly towards the safety in the worldly life and towards the true salvation in the life after this; Al-Hamdu Lillah.
TOPIC 15-Virtues of teaching the Quran
(2916)-Sayyidina Uthman ibn Affan (RA) reported that Allah’s Messenger (PBUH) said, “The best of you is he who learns the Qur’an and teaches it.” Abu Abdur Rahman said, “This is what made me sit on this, my seat.” He began to learn the Qur’an during the times of Uthman till the times of Hajjaj ibn Yusuf. [Ahmed 412, Bukhari 5027, Abu Dawud 1452, Ibn e Majah 212]
(2917)-Sayyidina Uthman ibn Affan (RA) reported that Allah’s Messenger (PBUH) said, “The best of you, or the most excellent of you, is he who learns the Qur’an and teaches it.”
(2918)-Sayyidina Ali ibn Abu Talib reported that Allah’s Messenger (PBUH) said, “The best of you is he who learns the Qur’an and teaches it.”
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TOPIC 16-About one who recites a letter of the Quran
(2919)-Sayyidina Abdullah Ibn Mas’ud (RA) reported that Allah’s Messenger (PBUH) said, “If anyone recites a letter from the Book of Allah then for him is a piety. And a piety is rewarded ten-fold. I do not say that ‘alif-laam-meem’ is one letter. But ‘alif’ is a letter, ‘laam’ is a letter and ‘meem’ is a letter.”
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The Holy Book Quran is the basis for Islam and the best of virtuous tasks for the Muslim person is to understand its verses by its other verses, by the authentic Ahadith and by the judicious commentaries of the learned ULAMA. Note that every good deed has its reward ten times more relative to its normal reward while every sin would be punished in the normal manner without any increase. In the recitation of the Holy Book Quran, the sincere recitation of each letter has rewards ten times more; note that ALIF, LAAM and MEEM are letters that are among the alphabet of Arabic; Al-Hamdu Lillah.
TOPIC 17-Worshippers can gain nearness to Allah by Quran
(2920)-Sayyidina Abu Umamah (RA) reported that Allah’s Messenger (PBUH) said, “Allah does not listen to anything from His slave, more than the couple of raka’at he prays. And, piety is sprinkled on the slave’s head as long as he is in Salah. And the slaves do not gain nearness to Allah, the Majestic, the Glorious, like they get through that (Revelation) which has come from Him.” Abu an-Nadr said, “It means the Qur’an.” [Ahmed 22369]
(2921)-Jubayr ibn Nufaye (RA) narrated that Allah’s Messenger (PBUH) said, “You will never return to Allah with anything better than what comes from Him (meaning the Qur’an).”
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TOPIC 18-No Caption
(2922)-Sayyidina Ibn Abbas (RA) reported that Allah’s Messenger (PBUH) said, “He who has nothing of the Qur’an in his heart is like a deserted home.” [Ahmed 1947]
(2923)-Sayyidina Abdullah ibn Amr (RA) reported that the Prophet (PBUH) said, “The man of the Qur’an (who has memorised it) will be told to recite and ascend and recite gently with pauses as he used to recite gently in the world. (He would be told that) ‘Indeed your destination is at the last verse that you will read’.” [Abu Dawud 1464]
(2924)-Sayyidina Abu Huraira (RA) reported that the Prophet (PBUH) said, “On the Day of resurrection the man of the Qur’an (who is devoted to it deeply) will come and the Qur’an will say, “O Lord! Let him have a pair of garments.” He will be made to wear a crown of honour. It will say, “O Lord, increase it.” So he will be made to wear a robe of honour. Then it will say, “O Lord, be pleased with him.” So, He will be pleased with him. It will be said, “Recite and ascend (a rank)”, with every verse a piety will be added.
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There are three things that go with the person at his death; they are his faith, his deeds and his knowledge. All these three remain proper when they are committed to the Holy Book Quran and note that Islam tells us that everyone is born on righteousness so we do not have to better ourselves but we have to keep to that position upon which we were born as much as possible. This we would do by our total commitment to the word of Allah i.e. the Holy Book Quran; that only is the thing that certainly would provide us honor in the world and certainly would lead us to total respect in AKHIRAT, our true destination. Note the words “He who has nothing of the Qur’an in his heart is like a deserted home.” This tells how necessary the commitment to the Holy Book Quran is for the Man; it is like water, air and sunshine to the plant. If the Man ignores his natural inclination towards the Truth time & again, his heart gradually tends to ignore it totally though the natural voice inside is never lost and remains somewhere inside. If the call from his outside does click upon it, he would still better his self in Belief; this develops the best of manners in him which then leads to high virtuous deeds for him.
TOPIC 19-Forgetting a Surah that one had memorized
(2925)-Sayyidina Anas ibn Malik reported that Allah’s Messenger (PBUH) said, “The rewards of my Ummah were presented to me, so much so that a particle of dust that a man removed from the mosque. And, the sins of my Ummah were presented to me and I did not see a sin greater than anyone forgetting a Surah of the Qur’an or a verse that he was given.”
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The narration here is weakly narrated and if taken as narrated, it would mean that the 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, this leads to hypocrisy; in such situation, he has committed a grave sin certainly. Note that the narration here is not directly related to memorizing and then forgetting the verses though every HAFIZ (the person who memorizes the Holy Book Quran by heart) cares to revise it time and again so as not to forget his memorized verses; however, he must practice its teachings too as a rule as that is how he would keep the hold of it totally.
TOPIC 20-The one who recites Qur’an
(2926)-It is reported about Imran ibn Husayn (RA) that he passed by a reciter of the Qur’an. He recited and begged of men, so Imran ibn Husayn said ‘Inna Lillahi wa Inna Elaihi Ra-je-oun’ and he narrated that he heard Allah’s Messenger (PBUH) say, “He who recites the Qur’an must petition Allah with it, because soon such people will come who will recite the Qur’an and beg of people.” [Ahmed 19906]
(2927)-Sayyidina Suhaib (RA) reported that Allah’s Messenger (PBUH) said, “Such a person has not believed in the Qur’an who made lawful that which the Qur’an declares to be unlawful.”
(2928)-Sayyidina Uqbah ibn Aamir (RA) reported that he heard Allah’s Messenger (PBUH) say, “One who recites the Qur’an in an audible voice is like one who gives Sadaqah openely and one who recites the Qur’an inaudibly, is like one who gives Sadaqah in secret.” (Abu Dawud 1333, Nasai 1659, Ahmed 17373]
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It is not allowed for a person to beg according to Islamic Teachings and he must take-up some work feasible to him, to fulfill his needs. To beg reading the Holy Book Quran is even more blamable though the administration would see this as its liability without fail that the people do get their necessities, physical and spiritual, by efforts that they make with ease. IMRAN (RA) read the verse “INNA LILLAHI WA INNA ELAIHI RA-JE-OUN” (2:156) that means “Truly! To Allah we belong and truly, to Him we shall return"; Muslims recite this verse at times of difficulty and IMRAN took this time as the time of some difficulty for Muslims because he saw such individual among Muslims that was impelled to beg. The next Hadith provides the guidance for the Muslim rulers to care about the implementation of the teachings of the Holy Book Quran as to speak about the belief is not enough without its practical application. Note that if a person does something that is totally prohibited by the Holy Book Quran, that is the wrong in practice yet if that person also takes and asks to take it as lawful then that certainly is the wrong in belief; such a person would get out of the fold of Islam. Also note that as SADAQAH (charity to poor) accomplishes the need of the needy at the physical level, the recitation of the Holy Book Quran audibly (with translation if Arabic is foreign to the audience) fulfills the need of the needy at the spiritual level conveying the true guidance to him for different matters. If recited inaudibly then at least that fulfills the individual need for guidance and at times, the recitation of the Holy Book Quran inaudibly might become praiseworthy even, like the time when the person ponders upon its verses in solitude.
TOPIC 21-Reciting Bani Israel & az-Zumar before sleeping
(2929)-Abu Lubabah reported that Sayyidah Aisha (RA) said that the Prophet (PBUH) did not go to sleep before he had recited Bani Isra’il and az-Zumar (17 & 39 in the Quran respectively).
(2930)-Sayyidina Irbad ibn Sariyah (RA) reported that the Prophet (PBUH) used to recite the ‘Musabihat’ (Surahs starting with ‘Sabbaha’ & ‘Yussabihu’) before going to sleep. He said, “In them there is a verse that is better than a thousand verses.” [Abu Dawud 5057, Nasai 719, Ahmed 17160]
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TOPIC 22-Virtue of last portion of Surah al-Hashr
(2931)-Sayyidina Ma’qil ibn Yasar (RA) reported that the Prophet (PBUH) said, “If anyone says on entering the morning, ‘I seek refuge in Allah the all-Hearing the All-knowing from the accursed devil’, three times and recites the last three verses of Surah al-Hashr (#59) then Allah deputes over him seventy thousand angels who pray for his forgiveness till the evening. And if he dies during the day, he dies as a martyr. And, if anyone recites it in the evening then (too) he is of the same station. [Ahmed 20328]
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The Holy Prophet (PBUH) used to recite some Surah as routine for some nights and then took up another few for some nights; the narrations tell about the different Surah he used to read at nights as routine; note that Surah BANI-ISRAEL and Surah ZUMAR are among the lengthy Surah. The last three verses of Surah HASHR (Surah # 59) has praise of Allah with His names that read, “He is Allah, besides Whom there is no god; the Knower of the unseen and the seen; He is the Beneficent, the Merciful. He is Allah, besides Whom there is no god; the King, the Holy, the Giver of peace, the Granter of security, Guardian over all, the Mighty, the Supreme, the Possessor of every greatness; Glory be to Allah from what they set up (with Him). He is Allah the Creator, the Maker, the Fashioner; His are the most excellent names; whatever is in the heavens and the earth declares His glory; and He is the Mighty, the Wise.”
TOPIC 23-The nature of the Prophet’s recital
(2932)-Ya’la ibn Mamlak reported that someone asked Sayyidah Umm Salamah (RA), wife of the Prophet (PBUH) about the recital of the Prophet (PBUH) and his Salah. She said, “What have you in relation to his Salah? He used to pray (Salah) for as long as he had slept and then he would sleep for as long as he had engaged in Salah till it was morning.” She then described his recital, “When he recited, each letter was distinct.” [Abu Dawud 1466, Nasai 1021]
(2933)-Abdullah ibn Abu Qays reported that he asked Sayyidah Ayesha (RA) about the Witr Salah of the Prophet (PBUH). “How he offered the Witr, in the first part of the night or the last part of it? She said, “He offered at each of these hours, sometimes he prayed the Witr in the beginning of the night and sometimes at the end of it.” Abdullah said, “All praise belongs to Allah who allowed latitude in religion.” He asked, “How was his recital? Did he recite softly or audibly?” She said, “He observed each of those. Sometimes he recited in a low voice and sometimes in a loud voice.” He said, “All praise belongs to Allah who allowed latitude in religion.” He then asked, “How did he act when defiled? Did he have a bath before he went to sleep or did he sleep before having a bath? She said, “He did each of these things. Sometimes he had a bath and then slept and sometimes he made ablution and slept.” He said, “All praise belongs to Allah who allowed latitude in religion.” [Muslim 307, Abu Dawud 1435]
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The appropriate way to recite the Holy Book Quran is to recite each word clearly even when recited fast. Note that TAHAJJUD is MUSTAHAB for Muslims yet it was obligatory for the Prophet (PBUH); he used to read it every night and even then take out time for the necessary sleep. Hadith narrated by Sayyidah AYESHA here tells that the Prophet (PBUH) used to read the WITR (and TAHAJJUD) at ease, sometimes reading at the beginning of the night and sometimes at the end of it; note that the time for WITR lasts till FAJR and TAHAJJUD is read before it. His recitation was sometimes loud and sometimes in low voice caring about the people around if they are awake or at sleep; note that it is allowed for the person needing bath to sleep by making WUDHU only and the Prophet used to do that sometimes taking a bath after he awoke. The Hadith conveys the beautiful message that few adjustments in some practice are probable and at such times, rigidity is not appreciable.
TOPIC 24-To convey to the people the Lord’s words
(2934)-Sayyidina Jabir ibn Abdullah (RA) narrated that the Prophet (PBUH) presented himself (to the people) at the mawqif at Arafat saying, “Is there any man who will take me to his people? The Quraysh disallow me to convey the words of my Lord.” [Abu Dawud 4737, Ibn e Majah 201, Ahmed 15194]
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TOPIC 25-No Caption
(2935)-Sayyidina Abu Sa’eed narrates that the Prophet (PBUH) said: "Almighty Allah says, ‘If anybody finds no time for My remembrance and for begging favors of Me, because of his remaining busy with the Qur'an, I shall give him more than what I give to all those who beg favors of Me’. The superiority of the Word of Allah over all other words is like the superiority of Allah over the entire creation.”
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At the time of HAJJ even in JAHILIYAH (the period of ignorance before the Prophet PBUH presented the Islamic Teachings), people of Arabia used to come from far and wide to Makkah; KA’BAH was there that all of them respected highly. At one such occasion (that was after the death of his uncle ABU-TALIB) the Prophet asked if any tribe would extend its co-operation for Islam. A delegation of those who had embraced Islam from the city of Yathrab (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 PBUH 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 so that was the time by which the HIJRI Calendar began in 622 AD; from that time in few years, Yathrab became the Islamic City from where the light of Islam spread all over the known world of that time. Afterwards, it became known as MADINAH (city) of the Prophet and to this day, it is usually called by this name. For H-2935, note that to engage in the reading of the Quran (with the understanding of and the spreading of its teachings), is the highest remembrance of Allah; He appreciates it so much that He provides all necessities of the worldly life to such person who is committed to the Quran and reserves all commendable things for him at AKHIRAT; Al-Hamdu Lillah.
49- BOOK ON RECITATION OF QUR’AN (14 topics)
TOPIC 1-Fatihah (opening) of the Book
(2936)-Sayyidah Umm Salamah said that Allah’s Messenger (PBUH) cut his recital into pauses. Thus, he recited ‘Alhamdu Lillahi Rabbil Aalamin’ (first verse of Surah al-Fatahah) and paused. Then ‘Ar-Rahman Ar-Raheem’ (second verse) and paused and he recited, ‘Maliki Yaum-Iddin’ (third verse and so on). [Abu Dawud 4001]
(2937)-Sayyidina Anas (RA) reported that the Prophet (PBUH) and Abu Bakr and Umar (RA) and a narrator said he included Uthman (RA) too that they used to recite ‘MALIKi Yaum-Iddin’.
(2938)-Sayyidina Anas ibn Malik reported that the Prophet (PBUH) recited (this verse thus), ---‘An Nafsa bin Nafsi wal Ainu bil Aini’ (Al-Quran 5,45).
(2939)-Sayyidina Mu’adh ibn Jabal (RA) reported that the Prophet (PBUH) recited, ---‘hal tastatee’u rabbaka’ instead of ‘hal yastatee’u rabbuka’ (Al-Quran 5,112).
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This booklet about the Recitation of the Holy Book Quran needs to convey the translation of the AAYAH (verses of the Quran) with some care as it denotes the way of saying few words in Arabic with some difference and though mostly meanings do not change by that yet to note the difference in English needs care. Note that Arabic is a language that takes signs above the letter or below it to denote pronunciations of the letters in different ways and these signs act as vowels do in English. Even among these very few places, the places where the dialect is different, the words that are taken in recitation are the way QURAISH used to say them for the simple reason that the Prophet (PBUH) belonged to the tribe of QURAISH. Note that these few differences that are in speech reported in Ahadith are narrated to understand the Holy Book Quran in better way at some places and at other places only the way of pronunciation is different that does not affect the meaning. The first Hadith tells that the Prophet (PBUH) used to recite the verses one at a time of Surah FATIHA when he led in SALAH. The second Hadith tells that the Holy Prophet (PBUH) and the Caliphs used to recite MALIKE (Master) in Surah FATIHA with the pronunciation of AA and not MALIKE (King). This is better understood in English by the difference between CARD and CURD and the word usually was said in the first way. The third Hadith tells about the 45th verse of Surah MA’EDAH i.e. the fifth Surah that it was also read as AINU instead of AINA i.e the way it is read actually and the word in both ways means “eye”; the translation for the verse in both ways would be “And We (Allah) prescribed to them in it that life is for life, and eye for eye, and nose for nose, and ear for ear, and tooth for tooth, and (that there is) reprisal in wounds; but he who foregoes it, it shall be an expiation for him; and whoever did not judge by what Allah revealed, those are they that are the unjust”. Note that if a person kills someone then his heirs have three opions; the right to forgive him without asking anything from him, to forgive him taking some amount as DIYAT for the man killed or to kill him in punishment of his wrong-doing. The last Hadith denotes the difference in pronouns in the verse 112 of Surah MA’EDAH and the way it is read today means “Can your Lord send us food from heavens” but the Hadith tells that it might be read in the way that the meaning becomes as “Can you ask your Lord to send us food from heavens”. This was enquired by disciples of Jesus Christ (Salam on him) and the other way of reading it actually gives an explanation for this verse as it is read in the first way only.
TOPIC 2-From Surah Hud
(2940)-Sayyidah Umm Salamah said that the Prophet (PBUH) recited ‘Innahu Amila ghaira Saalih’ instead of ‘Innahu Amalun ghairu Salih’ (11, 46).
(2941)-Sayyidah Umm Salamah (RA) reported that Allah’s Messenger (PBUH) recited this verse (11, 46) thus; ---Innahu Amela Ghaira Saalih ---.
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This narration by UMM-SALAMAH (not the wife of the Prophet PBUH but a woman from ANSAR whose actual name was ASMA Bint YAZID) needs some elaboration as the difference in words give the explanation for this verse clearly. The words “Innahu Amalun ghairu Salih” (11:46) mean with eloquence that “he has but only bad deeds” or they literally mean “he is but a bad deed”. This was the answer from Allah to Noah (Salam on him) when the flood was in view and it was clear that his son would drown with the other wrong ones; Noah cried out for his deliverance as Allah had said that He would save those who are of his immediate family. Now taking it in the first meaning is fine while taking it in the second puts blame on the wife of Noah and though she was a disbeliever (and as such, not included in his family as the true family of a Messenger comprises only of those members who believe in him), ULAMA have clarified that women of the Messengers were never indecent that ask for shameful acts. The other recitation by the Prophet (PBUH) clearly means “he has but only bad deeds” and though recited generally as “Innahu Amalun ghairu Salih” that might be taken in both ways, Hadith reserves it to the spefic meaning clearly.
TOPIC 3-From Surah al-Kahf
(2942)-Sayyidina Ubayy ibn Ka’b (RA) reported that the Prophet (PBUH) recited ---‘qad balaghta mil ladunni uzura’ with a Damma (18,76). [Abu Dawud 3985]
(2943)-Sayyidina Ubayy ibn Ka’b (RA) reported that the Prophet (PBUH) recited, ---‘fi ainin hami’atin’ (18, 86).[Abu Dawud 3986]
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In Arabic, DAMMA comes on a letter to make its sound as if it is with “U” so if the Arabic letter ZAAL has DAMMA it would read as ZU. The narration tells that the word UZRA in Surah KAHF (18:76) has also been recited by the Prophet (PBUH) as UZURA with DAMMA on ZAAL; the meaning remains same.The next Hadith is about the words that have come in the narration of ZUL-QARNAIN at Surah KAHF that mean, “Until, when he reached the setting of the sun, he found it set in a spring of murky water” (18:86). The words in the Surah used for “in a spring of murky water” are “fi ainin hami’atin” and here they are reported as such but at another narration not mentioned here at JAME’ TIRMIDHI, it is mentioned that the Prophet (PBUH) had indicated the verse to ABU-DHARR (RA) as “fi ainin haami’atin” with the last word having effect of double “AA”; in English the words “Mum” and “Mama” mark this difference. By difference of recitation the meaning would change slightly by the change of adjective meaning “in a spring of blazing water”. Note that the observation of ZUL-QARNAIN is reported here that he was standing at the shore of the murky water and it seemed to him that the Sun is setting in that murky water as is a common experience to the observer at the time of sunset.
TOPIC 4-From Surah ar-Rum
(2944)-Sayyidina Abu Saeed (RA) reported that during the Battle of Badr, (it was learnt that) the Romans defeated the Persians. The believers liked that and the verse was revealed,---‘Alif laam meem, ghulibati ar-rum’ -to- ‘yafrahul mominun’---, the believers being happy at the Roman success over the Persians (this is the beginning of Surah RUM; the thirtieth Surah).
(2945)-Sayyidina Ibn Umar (RA) said that he recited before the Prophet (PBUH) ---‘khalaqa kum min dha’fin’. He said to recite it ---‘khalaqa kum min dhu’fin’ (30:54).
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The verse in address at Hadith 2944 relates to the first few verses of Surah RUM, the thirtieth Surah in the Holy Book Quran. The second verse contains word “GHULIBAT” that has also been recited as “GHALABAT” (both words are verb denoting the same meaning, former in the passive and the latter in the active manner) that though Romans have been defeated now, they would soon conquer and regain their worldly power. The word used is “BIDHUN” that means 3 to 9 years and Romans did conquer the Persians within seven years of this revelation. The same verse also foretold that the event would take place on the day when Muslims would be pleased about something; the news of the conquest of Rome reached Madinah when Muslims were rejoicing on the conquest they had at BADR in RAMADHAN (in 624 AD) that was their first ever win over the forces of Makkah that marked the Truth totally well. It is mentioned in some Commentaries of the Surah that Muslims had respect for Christians of that time as the Christians from the very beginning had been treating the Muslims with sympathy as is mentioned in 28:52-55 (that is Surah QASAS), and in 5:82-85 (that is Surah MA’EDAH), and many of them were even accepting the message of the Truth with an open heart. Then, the way the Christian king of HABASH had given refuge to the Muslims on their migration there and turned down the demand of the disbelievers of Makkah to return them, also required that the Muslims should wish the Christians well of that time as against the Magians of Persia. The other Hadith narrted by IBNE-UMAR (RA) tells the difference in the way of saying the word in the thirtieth Surah i.e. Surah Rum, verse 54. It might be recited as DHA’FIN (and this is how it is recited in Surah RUM) or DHU’FIN; both mean weakness and the verse means “Allah is He Who created you from a state of weakness then He gave strength after weakness, then ordained weakness and hoary hair after strength; He creates what He pleases, and He is the Knowing, the Powerful.”
TOPIC 5-From Surah al-Qamar
(2946)-Sayyidina Abdullah Ibn Mas’ud (RA) reported that Allah’s Messenger (PBUH) recited ---‘fahal mim muddakir’ (54:17). [Ahmed 3853, Bukhari 3341, Muslim 823, Abu Dawud 3994]
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TOPIC 6-Surah al-Waqi’ah
(2947)-Sayyidah Aisha (RA) reported that the Prophet (PBUH) used to recite---FA-ROOHUN (56:89)---instead of FA-RAWHUN. [Ahmed 3991, Ahmed 5834]
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The word MUDDAKIR is recited the same way in Surah QAMAR as the H-2946 tells and the reason to report this Hadith here is that the actual word is MUZTAKIR but according to application of refined grammar it changes to MUDDAKIR as the Arabic letter equivalent to “Z” (that is actually pronounced with the touch of both “DH” and “Z”) is changed to “D” and the Arabic rule says that if letters that have the voices of hard “D” and “T” come together, they become a double “D”. Respectable TIRMIDHI had brought this narration here to guide attention towards this beauty of Grammar in the word “MUDDAKIR” that comes repeatedly in Surah QAMAR that means “one who is mindful of what he recites understanding it” and verse-17 reads “And certainly We (Allah) have made the Quran easy for remembrance, but is there anyone who will mind?” The other Hadith explains the word in Surah WAQIAH i.e. RAWHUN (pleasure) with the word ROOHUN (meaning here the spirit of happiness) and this verse comes at the conclusion of Surah WAQIAH which tells about three groups of people. The verses read, “Then if he is one of those drawn nigh (to Allah) then happiness and bounty and a garden of bliss. And if he is one of those on the right hand then peace to you from those on the right hand. And if he is one of the rejecters, the erring ones, he shall have the treatment of boiling water and burning in hell. Most surely this is certain truth therefore glorify the name of your Lord, the Greatest.”
TOPIC 7-From Surah al-Layl
(2948)-Alqamah narrated that we went to Syria. Abu Darda visited us and asked, “Is there anyone among you who recites as per the recital of Abdullah (Ibn Mas’ud; RA). The others pointed me out and I said, “Yes”. So, he asked, “How did you hear Abdullah recite this --- wal-layli iza yaghsha? --- I said, “I heard him recite (the third Ayah) ---wad-dakara wal-untha (Surah al-Lail).
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TOPIC 8-From az-Zariyat
(2949)-Sayyidina Abdullah Ibn Mas’ud (RA) reported that Allah’s Messenger (PBUH) told him to recite the verse (51:58)---INNI ANA RAZZAK…---I only am The Provider of sustenance, Possessor of all power, Having all strength. [Ahmed 3970, Abu Dawud 3993]
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TOPIC 9-From Surah al-Hajj
(2950)-Sayyidina Imran ibn Husayn (RA) reported that the Prophet (PBUH) recited the verse 22:2 (of Surah al-Hajj) as it is recited. [Bukhari 4741]
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The three AAYAH (i.e. verse) of Surah LAIL (i.e. Surah 92) read, “I swear by the night when it draws a veil; and the day when it shines in brightness; and the creating of the male and the female.” The recitation of ABDULLAH (RA) for the third verse is “and the male and the female” leaving the words “the creating of” and though it does not affect the meaning adversely yet the way of recitation is the former only. The next Hadith here tells about the verse-58 in Surah ZARI’AAT and this Hadith actually guides to keep the context of the verse in view. The last five AAYAH of this Surah from 56 to 60 read, “And I have not created the jinn and the men except that they should serve Me. I do not desire from them any sustenance and I do not desire that they should feed Me. Surely Allah is the Provider of sustenance, Possessor of all power having all strength. So surely those who are unjust shall have a portion like the portion of their companions so let them not ask Me to hasten on; so woe to those who disbelieve because of their day which they are threatened with.” Verse-58 tells that “Surely Allah is the Provider of sustenance…..”; before it in verse-57, Allah addresses Himself with pronoun “I” and in this verse-58, Allah has addressed Himself with His Name Allah; so to clarify that there is continuation in verses, the Prophet told ABDULLAH to read the verse-58 also with the pronoun “I”. Note that this is the manner of expression of the Holy Book Quran that it asks attention of its reciter in different ways; this change of the way of address here is attraction rather than distraction and we all Muslims recite the verse in the same way with the name of Allah; the narration providing the clarification for the continuation of the subject here. Also note that the verse-56 elaborates the only aim of life and special mention of JINN and Human Beings is due to the fact that these both have to fulfill the commands of Allah by their free-will only rather than any force while all other creatures are already at the good service of Allah, the True Lord; Al-Hamdu Lillah.
TOPIC 10-Keep refreshing the Qur’an
(2951)-Sayyidina Abdullah (RA) reported that the Prophet (PBUH) said, ‘How wrong it is for one of them or, for one of you to say, ‘I have forgotten such-and-such a verse’. Rather, he has been made to forget. Hence, keep revising the Quran for, by Him in whose Hand is my soul, it is more liable to escape from hearts of people than an animal from its tether.” [Ahmed 3620, Bukhari 5032, Muslim 790, Nasai 939]
(2952)-Miswar ibn Makhramah and Abdur Rahman ibn Abdul Qari said that they heard Umar ibn al-Khattab say, “In the days of the Prophet (PBUH), I passed by Hisham ibn Hakim ibn Hizam while he was reciting Surah ai-Furqan. I heard his recital and he was reciting in many readings that Allah’s Messenger (PBUH) had not taught me. I very nearly quarrelled with him while he was engaged in Salah, but checked myself till he finished. When he turned in salutation, I put his cloak over him and asked him that who taught him this Surah that I heard him recite (now)? He said, ‘Allah’s Messenger (PBUH) taught it to me’. I said, ‘You lie. By Allah, surely Allah’s Messenger (PBUH) has also taught me this Surah’. So, I dragged him to Allah’s Messenger (PBUH) and said, ‘O Messenger of Allah (PBUH), I heard him recite Surah al-Furqan in a reading that you have not taught me while you did teach me Surah al-Furqan’. So, the Prophet (PBUH) said, ‘Free him, O Umar (RA). And recite, O Hisham!’ So, he recited in the reading that I had heard. The Prophet (PBUH) said, ‘It was revealed in this manner’. Then he asked me to recite. So I did recite as he had taught me and he said, ‘This is how it was revealed’. Then he said, ‘Surely this Quran is revealed in seven readings. So recite that which is easy for you’.” [Ahmed 277, Bukhari 2419, Muslim 818, Nasai 932]
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TOPIC 11-The Qur’an is revealed in seven readings
(2953)-Sayyidina Ubayy ibn Ka’b (RA) reported that when Allah’s Messenger (PBUH) met Jibril he said, “O Jibril, I am sent to Ummah who are unlettered. They include old women, old men, young boys, young girls and men who have never read a book.” He said, “O Muhammad, the Quran is revealed in seven readings.” [Ahmed 23507]
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Whatever is memorized from the Holy Book Quran that must be recited frequently and those who learn the Holy Book by heart (that is called HIFZ), they do understand the importance of revising it time and again. The other two Ahadith that are 2952 and 2953 tell clearly that the Holy Book Quran has different pronunciations for some words and also has some difference relating to the Grammar too; both of these differences relate to extremely few places at Quran. At the time of the Prophet (PBUH), it was no problem in general to pronounce those few specific words in different ways (or to care for the little difference in Grammar at those extremely few places) as Arabic was native to all people there at Arabia; now it is much better to recite it as we Muslims have it generally, with any of the accepted pronunciation for few words that are pronounced in different manners; and certainly there is no need to care to differences at words even, as UTHMAN-RA, the third Caliph, did well to unite all the Muslim UMMAH by taking the most accepted word at such few places at the Holy Book Quran; though the other respective words at these places are still known yet they work as explanation to the words taken at the official version accepted by all Muslims all over the world. But this difference in Grammar does need some more elaboration as this also is included in the seven readings; please note that the difference in pronunciation for some words at the Holy Book Quran, is actually no difference as it has no effect to their specific meanings (though Ahadith here address that particular difference too); it is notable that there are ten well-accepted manners of the recitation of the Holy Book Quran and though they differ only a little in pronunciation (and that only at few places), yet those who master the art of QIR’AT (recitation of the Quran), try to learn all these manners noting these few specific places where differences in the pronunciation occur among them; however, as the difference at Grammar needs some more elaboration, our study would take-up few notable points here that would insha Allah elaborate this issue quite well; the first notable point is that the figure “seven” mentioned here is not specific but it denotes “few” of aspects in its recitation that mostly relate to its grammar; the second is that among these few aspects, some relate to change of the Noun with other Noun (see H-2937, H-2943 & H-2945); the third is that among these few aspects, some relate to change of the Verb with other Verb (see H-2939 & H-2944); the fourth is that among these few aspects, some relate to change of AARAAB (that work in Arabic as the vowels work in English) with other AARAAB (see H-2942 and even H-2944 is valid to quote here); the fifth is that among these few aspects, some relate to the omission of words without affecting the meaning there (see H-2948); please note well that UTHMAN-RA managed to safeguard the authentic text of the Quran by compiling it with the most authentic word at those extremely few places where two words were available (each of these both was fine to take and now the other one works to explain the text at its specific place) and he also did well to present it in the way that it might be expressed by the best of pronunciations; it is notable that the Holy Book Quran was already available in writing in total that expressed both relevant words at the few places of difference, when UTHMAN-RA took-up his good work in its compilation; for that creditable work, he is named as JAME-ul-QURAN (the compiler of the Quran) whereas it is totally true to say that the Holy Book Quran that we Muslims have now with us, certainly is the same in text that had descended upon Muhammad PBUH, the last Messenger of Allah; Al-Hamdu Lillah.
TOPIC 12-Reciting Allah’s Book in the Mosque
(2954)-Sayyidina Abu Huraira (RA) reported that Allah’s Messenger (PBUH) said, “If anyone removes a difficulty of the difficulties of this world facing his brother then Allah will remove from him a difficulty of the difficulties of the Day of Ressurecton. If anyone conceals (the faults of) a Muslim then Allah conceals his faults in this world and the Hereafter. If anyone makes it easy for a person who is in troublesome circumstances then Allah will make it easy for him in this world and the next. And Allah is Helpful to the slave as long as he is helpful to his brother. And, if anyone pursues a path seeking thereby knowledge then Allah makes easy for him a path to Paradise. And no people sit in the mosque reciting Allah’s Book, teaching it to each other but tranquility descends on them and mercy covers them up and the angels surround them. And, if anyone is slack in (doing) his deeds then his lineage will not advance him.” [Ah 8323, M 2699, AD 4946, Ibn e Majah 225, 2417, 544]
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We have studied that the recitation of the Holy Book Quran brings security to the persons reciting it (see Ahadith-2892, 2893, 2894, 2895) and angels surround them for safety and even to hear and record what good words they teach. The Hadith points out that the person who really cares about the commands of Allah, would always care about the needs of the needy among Muslims as Muslims are like brothers to each other. He would also take care to conceal his wrong-doings if he becomes aware of them when he sees that the person really intends to become good now and what is gone that is gone. It is the demand of the true Faith and even of the true Knowledge to care about each other and then certainly, to care about all the fellow beings as much as possible; that attitude makes the good deeds highly virtuous.
TOPIC 13-How much should one recite, of the Qur’an
(2955)-Sayyidina Abdullah ibn Amr (RA) narrated, I submitted, “O Messenger of Allah (PBUH) in how much time may I recite the Qur’an?” He said, “Complete it in a month.” I said, “I can do better than that.” He said, “Complete it in twenty days.” I said, “I can do better than that.” He said, “Complete it in fifteen days.” I said, “I can do better than that.” He said, “Complete it in ten days.”I said, “I can do better than that.” He said,”Complete it in five days.”I said, “I can do better than that.” But, he did not allow me further concession. [Ahmed 6557]
(2956)-Sayyidina Abdullah ibn Amr (RA) reported that the Prophet (PBUH) commanded him, “Recite the Qur’an in forty days.” [Abu Dawud 1395]
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TOPIC 14-No Caption
(2957)-Sayyidina Ibn Abbas (RA) reported that a man asked, “O Messenger of Allah (PBUH) which deed is dearest to Allah.” He said, “That as you complete one reading, you begin the next.”
(2958)-Sayyidina Abdullah ibn Amr (RA) reported that Allah’s Messenger (PBUH) said, “He has not understood it who recites the Qur’an in less than three (days)” [Abu Dawud 394]
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The Holy Prophet (PBUH) wanted SAHABA and all of his UMMAH not only to recite the Holy Book Quran but also to understand it well; that was possible only when they recited it giving it some necessary time. So even when Arabic was their native language, the Holy Prophet asked them to read it in forty days or a month. That is the best way to recite the Holy Book Quran and if someone likes to ponder highly on the verses of the Quran then time does not matter; he must give all the time his study needs though with the understanding of Arabic, its completion in 70 days (10 weeks) is highly appreciable; first 2 Manzils in 2 weeks; then reciting one Surah daily from 10th Surah to 49th (end of the sixth Manzil) reading the 25th and the 49th Surah two times in 42 days (6 weeks); then reciting the last Manzil in 2 weeks in such way that the reciter recites all the Surah that have one RUKU on the last day of the 10th week; Al-Hamdu Lillah. One of the best of deeds is to recite and understand the Holy Book Quran with total belief upon it and after reading it in total, start all over again; the reciter must put its teachings into practice and ask others too to practice them; Al-Hamdu Lillah. The permission for reading the Holy Book Quran in lesser time than a month is the concession for those who want to gain the blessing of recitation only as even recitation only of the Holy Book is an act of virtue. However, to go on reciting only for blessing and not to study is not a proper attitude towards the Holy Book Quran; the reciter must try to understand it once completely each year at least. SAHABA were totally aware of Arabic and they were totally committed to the Holy Book Quran yet the Prophet (PBUH) did not appreciate for them even, that they recite the Quran in total in three days only; those to whom Arabic is not their native language (even if they do understand it), they must take 42 days (6 weeks) at least to read it with total attention towards the message that it has provided to them; Al-Hamdu Lillah.
(CONTINUED at TIRMIDHI-12)
Presentation by MUHAMMAD SALEEM DADA
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Al-Hamdu Lillah