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TIRMIDHI-8
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28-BOOK OF FOODS (48 topics)
TOPIC 1-About at what Allah’s Messenger (PBUH) ate his food
(1795)-Sayyidina Anas (RA) reported that the Prophet never ate at a low table or from small plates and never was thin bread baked for him. I asked Qatadah at what did he eat and he said, “These leather mats (dining mats).” [Bukhari 5386, Ibn e Majah 3292]
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From here starts the Booklet of Foods that guides us towards what is HALAAL to eat and what is not. Also, it presents what the Prophet (PBUH) has said about the manners to eating. Here the table mentioned is the metallic table with a length just as a normal human hand and with the same breadth having metallic legs that was used by the privileged people of the time and it usually needed two persons to pick it up. The Prophet (PBUH) did not use that as he avoided haughtiness and not only his food but his ways of eating too were simple. He used to eat on a leather piece and liked a big plate for eating so as to take some other person too to share the food at one plate. Though many of ULAMA do not favor eating the food by keeping it at high place while eating, it is not unlawful by the Islamic Teachings. But of course, the better thing is to eat simple food at simple mat in the simplest manner.
TOPIC 2-About eating rabbit
(1796)-Hisham ibn Zayd narrated that I heard Anas say, “I chased a rabbit at Marr uz Zahran as did the (other) Sahabah; I caught it and brought it to Abu Talhah who slaughtered it with a stone. He sent me with its hindleg or haunch to the Prophet and he ate it.” I asked, “Did he eat it?" He said, “He accepted it.” [Bukhari 2572, Muslim 1953]
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Eating of the rabbit is HALAAL and as I, MSD, have eaten it too, I know that it does have hot effect but certainly it is among all good things that Allah has provided to the man. Ibne-Umar has shown some reservation in its eating as it is an animal that menstruates yet this viewpoint is not accepted generally. Marr-uz-Zahran is at the north of Madinah at a few miles that is also called the Valley of Fatimah; Anas (RA), who served the Prophet (PBUH) for many years, was near to adolescence then and the Hadith also tells that if the slaughter of some HALAAL prey is made with a pointed stone that brings the blood out of it by saying Bism-Allah; Allah Akbar (by the name of Allah; Allah is the Greatest), it suffices to make it right for eating. Abu Talha was the step-father of Anas, who had accepted Islam when UMM-SULAYM, the mother of ANAS had kept the condition for him to accept Islam if he wanted to marry her. The acceptance of rabbit by the Prophet (PBUH) was enough to show that it is HALAAL; it does not become an issue whether he ate from it or just let others eat from it.
TOPIC 3-About eating lizard
(1797)-Sayyidina Ibn Umar (RA) reported that the Prophet (PBUH) was asked about eating lizards. He said, “I neither eat it nor declare it to be unlawful.” [Bukhari 5536, Muslim 1943]
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SOSMAR, as it is called in Urdu and also GOH, is a very big lizard with great strength, especially at its tail, and this one is addressed here in the Hadith. It has a long life and it takes very small amount of water, mostly found in Africa. The Prophet (PBUH) did not mark it to be HARAAM (understandably, as generally food was scarce in Arabia then) but he refrained from eating it. In another Hadith, not recorded in TIRMIDHI here, it is narrated that Khalid ibn Walid (RA) ate this type of Lizard in front of the Prophet (PBUH) and he did not prohibit it. It was not usually found in the areas near Madinah and according to Ibne Abbas, the Prophet (PBUH) felt some filth in it. Except for ABU-HANIFA, the other three IMAMS have taken it to be MUBAH and to them, it might be eaten without any abstention, while the school of ABU-HANIFA terms it as MAKRUH-TAHRIMI; here, it is much better to take the view of ABU-HANIFA as other Ahadith do point out the preference of this stance and like all Reptiles, this lizard too is not suiitable to eat.
TOPIC 4-About eating hyena
(1798)-Ibn Abu Ammar reported that he asked Jabir (RA) if a hyena could be hunted. He said, “Yes” He asked, “Can they be eaten?” He said, “Yes”. He asked, “Is that so what Allah’s Messenger said?” He said, “Yes!” [Abu Dawud 3801]
(1799)-Sayyidina Khuzaymah ibn Jazi said that he asked Allah’s Messenger (PBUH) about eating hyena. He asked (in response), “Does anyone eat hyena?” He enquired about eating wolf and he asked, “Does one with good in him eat a wolf?” [Ibn e Majah 3237]
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Hyena that is called BIJJU and also LAGAR-BAGAR in Urdu, is taken as MUBAH in eating by SHAFA’I & AHMED; they take their reason from the Hadith by Jabir; but it is taken as HARAAM by the school of MALIK & ABU-HANIFA and many Ulama have endorsed the view of these latter two schools. The reason is that there is an authentic Hadith just ahead that we would study presently prohibiting wild hunting animals that have claws and teeth built for kill. Taking reason from that, their stance does have strength and practically this stance of not eating Hyena, is preferable.
TOPIC 5-About eating horse flesh
(1800)-Sayyidina Jabir said that Allah’s Messenger (PBUH) fed us horse meat and forbade us to eat flesh of ass. [Nasai 4339]
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TOPIC 6-About meat of domestic ass
(1801)-Sayyidina Ali said that during the Battle of Khaybar, Allah’s Messenger forbade mutah and meat of domestic ass. [Bukhari 4219, Muslim 1941]
(1802)-Sayyidina Abu Hurayrah reported that Allah’s Messenger (PBUH) forbade, during the Battle of Khaybar, beast of prey, targeted animals, and domestic ass.
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Both these topics i.e. 5 & 6 have Ahadith that are related to the Battle of Khyber, the stronghold of Jews then, that fell at the hands of Hazrat Ali ibn Abi Talib (RA), the first cousin and son-in-law of the Prophet (PBUH). There were some current matters that the Prophet (PBUH) made better at that time. People used to eat asses (and at Khyber when they found domestic asses, they put them to cooking) and there were such persons at that time from whom, if someone traveled to some place away from home, he took a wife from there for some limited time by paying her certain amount of money without taking any responsibility for her and without any announcement of that marriage that was called MUTAH; it did have her consent. The Prophet (PBUH) prohibited eating domestic asses (mules included) but he did not prohibit horses that might be eaten if needed; as of now, it is just scholarly debate as Muslims generally do not eat horses (except for the lands of UZBEKISTAN and TAJIKISTAN); the schools of AHMED, SHAFA’I, ABU-HANIFA and huge number of ULAMA take the eating of horse as HALAAL (though MALIK takes that to be MAKRUH TAHRIMI and some include HANAFI school too to take it as MAKRUH yet as TANZIHI). Note that those beasts that eat by hunting their food and they are naturally built to hunt for it, they are not HALAAL; also those animals that are targeted when they are tied so that they do not run away to save their-selves, are not HALAAL. As for MUTAH, please note well that it certainly is not allowed yet there is another issue that is termed as NIKAH-MAWAQQAT, for which I have put some detail at the note at H-1570; Al-Hamdu Lillah.
TOPIC 7-About eating in utensils of disbelievers
(1803)-Sayyidina Abu Tha’labah (RA) said that Allah’s Messenger (PBUH) was asked about the vessels of the Majusis. He said,”Wash them and cook in them.” And he disallowed every beast with a fang.
(1804)-Abu Qilabah reported from Abu Asma Rahabi from Abu Tha’labah Khushanni (RA) that he submitted, “O Messenger of Allah, we are in the land of the people of the Scripture. We cook in their vessels and drink from their utensils.” He said, “If you do not find vessels other than that then wash them with water.” He submitted again, “O Messenger of Allah, in this land, there are games (animals that can be hunted and eaten). How do we act?” He said, “If you set out your trained dog and say Bism-Allah and it kills (a game) then eat it. If the dog is untrained then slaughter the game. And if you cast your arrow, saying Bism-Allah, and it kills then eat it.” [Bukhari 5496, Muslim 1930]
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The name of Abu Tha’labah is Jurhum and People of the Scripture are those that are practicing Jews & Christians (as both have the Old Testament that has TORAH in it though it is changed much as of now in the text & the meaning according to us Muslims; note that TORAH was given to Moses-AS i.e. the PENTATEUCH and it has the Ten Commandments that the Holy Book Quran has also mentioned at the sixth SURAH that is AN’AAM at its Nineteenth RUKU). Those among them who abstain from pork and wine and other such things that Islam takes as HARAAM in eating and drinking, such of their utensils that they had used for dry things like wheat, barley, sugar etc. might be used without washing them; and eating vegetables and pulses even with such practicing people of Scripture in such utensils is no problem. But when these people of Scripture do not abstain from pork and wine and it is not known for certain what utensils they use for what, eating in them (and with them) must be avoided as much as possible. The HALAAL prey that the trained dog catches for its owner is HALAAL when he sets it on the prey saying BISM-ALLAH, ALLAHU-AKBAR except when the dog eats it himself; and it is HALAAL then too when the arrow is thrown to it by saying the name of Allah and it hits the prey pointedly, taking out its blood.
TOPIC 8-If mouse falls down into clarified butter
(1805)-Sayyidah Maymunah (RA) said that a mouse once dropped into clarified butter (ghee), and died. The Prophet was asked about it, and he said, “Throw it and throw that which is around it. Eat the rest.” [Muslim 2020, Ahmed 4537, Abu Dawud 3776]
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If a mouse falls into the ghee (refined butter that is frozen) that is somewhat in a solid state, it would suffice to take it out and take out the ghee around it as much as satisfies a person; but when such ghee is in a liquid state, it does not remain edible and ULAMA agree on that; there is difference in how to deal with the liquid ghee if not taken as edible. According to AHMED, it would be thrown away and according to MALIK and SHAFA’I, it would be used to make some product like soap but it would not be sold. The school of ABU-HANIFA allows the use of it except for the eating of it and it even allows selling it. The better attitude today for such ghee (and even for all such edibles that cause doubt how to deal with them), is the one that is told by AHMED certainly.
TOPIC 9-About eating with left hand
(1806)-Sayyidina Abdullah ibn Umar (RA) reported that the Prophet (PBUH) said, “None of you must eat with his left hand, for the devil eats with his left hand and drinks with his left hand.” [Muslim 2020]
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The message here is clear and those who like to take fork and spoon must see what hand they are using to eat. Left hand is for the use at the toilet (though the water-carrier, or the substitute, might be taken into the right hand) but eating of foods is such fine job that would be done by the right hand. Both hands have their respective works so the guidance is to take the food with the right one and to attain purification at its discard by the left one; this guidance is totally valid even in these current times.
TOPIC 10-About licking fingers
(1808)-Sayyidina Abu Hurayrah (RA) reported that Allah’s Messenger (PBUH) said, “When one of you eats, he must lick his fingers (after finishing), as he does not know in which of them, lies blessing.” [Muslim 2033]
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TOPIC 11-About the morsel that drops down
(1809)-Sayyidina Jabir (RA) reported that the Prophet (PBUH) said, “When one of you eats his meal and a morsal falls down, he must pick it up and remove the doubtful portion and eat the rest. He must not leave it for the devil.” [Ahmed 14943]
(1811)-Sayyidah Umm Aasim (RA), the Umm Walad of Sinan ibn Salamah, narrated that Nubayshah al-Khayr visited us while we were having our meal from a bowl. She said to us that Allah’s Messenger (PBUH) said, “If anyone who eats from a bowl and licks it then the bowl seeks forgiveness for him.” [Ibn e Majah 3271]
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According to Islam, deeds possess effects and so if they are good, they would lead to the great satisfaction of self (the Quran says in the thirteenth Surah i.e. RA’AD “Understand well that only the mention of Allah gives satisfaction to hearts”) and if they are bad, they would lead to high troubles (the Quran says in the thirtieth Surah i.e. ROOM “Corruption has appeared in the land and the sea on account of what the hands of men have wrought, that He may make them taste a part of that which they have done, so that they may return” meaning to righteousness). Note well that Allah gives His REHMAT (blessing) in general to the Man as He does not want to trouble the Man; however, when someone does wrongs then Allah puts some trouble to him due to his wrong-doings so that he might take the warning and become better. Every one of us would get his true destination in AKHIRAT (True life after this life) in accordance with his belief & deeds. These Ahadith here point out that even such petty good acts like licking fingers or clearing the plate of food (taking only as much as needed and eating from the front at the own side) might give the person such blessing that he gets his good food easily in the world without much effort. The morsel that falls must not be left unattended but it must be cleaned of dust and eaten except where that is not possible as it falls into some filth or out of range; difficult I know, but its better to try it or ask Allah for pardon asking Him to provide the strength to do it; small effort, high return; Al-Hamdu Lillah.
TOPIC 12-Dislike for eating from the centre of the dish
(1812)-Sayyidina Ibn Abbas (RA) reported that the Prophet (PBUH) said, “Blessing descends in the middle of the food. So, eat from its sides and not from the middle.” [Ibn e Majah 3277]
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It is interesting to note that there is a scientific law that liquid at the closed venue when pressed divides the pressure equally to all sides. Hydraulic Brakes and a few other items do take this rule into consideration. I have written an article on it too that the physical laws just provide the presentation of the same phenomenon that is told to us on the spiritual side (proving that there is only One Creator of all the creation who has made these Laws of Nature for all aspects of the Life) so here we see that the blessing that descends in the middle is distributed equally to all sides so the food must be taken from sides until the end comes (then at the last, the food at the middle is fine to take). Note that for dry edibles, a person is allowed to take from any side of the dish in his friendly gathering.
TOPIC 13-About dislike for garlic and onion
(1813)-Sayyidina Jabir (RA) reported that Allah’s Messenger (PBUH) said, “If anyone eats this (the narrator pointed out at garlic the first time, but named garlic and onion and leek the second time), must not come near us in our mosque.” [Bukhari 855, Muslim 564]
(1814)-Sayyidina Jabir ibn Samurah narrated that when Allah’s Messenger (PBUH) was staying with Abu Ayyub, whenever he had eaten his meal, he would return what remained. One day, he returned to him food from which he had eaten nothing. When Abu Ayyub came to him and mentioned it to ask about it, the Prophet (PBUH) said, “There was garlic in it.” He asked, “O Messenger of Allah, is it unlawful?” He said, “No, but I dislike it because of its odor.” [Muslim 2053, Ahmed 23596]
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TOPIC 14-Permission to eat cooked garlic
(1815)-Sayyidina Ali reported that we are forbidden to eat garlic unless (it is) cooked.
(1816)-Hannad reported from Waki who from his father, who from Abu Ishaq, who from Sharik ibn Hanbal and he from Sayyidina Ali that he said, ‘Apart from cooked onion, it is Makruh to eat onion.’ [Abu Dawud 3828]
(1817)-Sayyidah Umm Ayyub (RA) reported that when the Prophet (PBUH) came to them (on his migration), they offered to him food made up of some vegetables. He did not like it, and said to his Sahabah “Eat it for I am not like one of you. I fear that I might hurt my companion.” [Ahmed 27512, Ibn e Majah 3364]
(1818)-Muhammad ibn Humayd reported from Zayd ibn Hubab, from Abu Khaldah, from Abul Aaliyah that he (Abul Aaliyah) said, “Garlic is a pure provision.”
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It is not right to eat garlic and other such things that cause some odor in the mouth and then go to any holy gathering like performing SALAH without washing the mouth. However, if the person washes his mouth well, then such things are allowed and especially when it is cooked that does not cause much odor to take place. The Prophet (PBUH) avoided it even when cooked, due to the visits of JIBRAEL, the grand angel who came to give him the verses of the Holy Book Quran time to time from Allah that he recited as the angel read; Al-Hamdu Lillah.
TOPIC 15-Covering vessels and extinguishing lamp at sleeping
(1819)-Sayyidina Jabir reported that the Prophet (PBUH) said, “Shut the door (before sleeping), tie up the water skin (at its mouth), cover up the utensils or turn them upside down and extinguish the lantern, for the devil does not open the closed (doors), nor what is tied up, nor uncover the utensils (or turn them face up) and because the tiny evil one (a mouse) puts homes of people on fire.” [Muslim 2012]
(1820)-Saalim reported from his father that Allah’s Messenger (PBUH) said, “Do not leave the fire burning in your homes while you go to sleep.” [Bukhari 6293, Muslim 2015]
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The Prophet (PBUH) even cared for the physical safety of Muslims and this topic is an example for that. A mouse (termed as the tiny Satan here) might disturb the house while the persons there might go on sleeping; as such, this disturbance might cause some harm. The covering of utensils and shutting the door is due to the fact that Jinn have many mischievous Jinn in them (and actually SHAITAN is the term specifically reserved for these mischievous Jinn); they might cause high trouble by utensils or by things of fire, if they get easy access to the house.
TOPIC 16-Dislike for eating two dates at a time
(1821)-Sayyidina Ibn Umar (RA) said that Allah’s Messenger (PBUH) forbade eating two dates together unless allowed by one’s companion. [Bukhari 2490, Muslim 2045]
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TOPIC 17-About merits of dates
(1822)-Sayyidah Ayshah (RA) reported that the Prophet (PBUH) said, “The house that has no dates, its people are hungry.” [Muslim 2046]
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In Arabia, dates were taken to be the necessary part of diet and even today, its value as food is well-established. There are many different words in Arabic for different types of dates and this plainly shows its importance in Arabia. Its tree comes into use in different ways and in fact, each of its parts comes at some use. Its fruit is eaten, the empty hairy coat of its dates is used in making of brooms, its leaves are used to make the eastern type of mats and the carriers for bread, its branches are used as roofs and its trunks are put to use as bridges on rivers, its barks are good for ropes and the inside seed of its dates in making of hay for animals; all by this one tree. The point that the Hadith makes does not show the merits of dates only but it also conveys the information that a person must keep those fruits that are available at his place, in his diet if he is able to afford. Mostly such diet helps in combating the ills that the body gets at that very place. As for Hadith at topic 16, it means that the person must have the permission to eat something more than others that are present, otherwise it would be selfishness; he must not eat hastily too as the Hadith forbids that too by its message. Note that for many persons at those times in Arabia, such good food that totally satisfied the need for hunger was near to luxury so the reference to dates is to clarify the matter that the person must not take-in anything in extra quantity; it is not specific to dates but it is specific to eating in some gathering; if someone eats his own food alone, he might eat as he wills then.
TOPIC 18-About praising Allah after meals
(1823)-Sayyidina Anas ibn Malik (RA) reported that the Prophet (PBUH) said, “Indeed, Allah is pleased with the slave who, having eaten a food or drunk a drink, praises Him for that. [M 2724]
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Islam guides Muslims to remember Allah in all the blessing that they receive and to always understand that it is not actually their ability but the will of Allah that they have received so much. It is not because they deserved it but because Allah would examine them more than others now as they have received more than their due share. The will of Allah is something else than the pleasure of Allah so with all good things at hand by the will of Allah, the person must try by his Belief and deeds to gain the pleasure of Allah.
TOPIC 19-About eating with a leper
(1824)-Sayyidina Jabir (RA) reported that Allah’s Messenger (PBUH) held a leper by his hand and made him join in his bowl (of meal). He said after that, ‘Eat in the name of Allah, relying in Allah and placing trust in Him.’ [Abu Dawud 3925]
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It is indicated in other Hadith that when a plague hits a place, do not go there and if you are already there, do not leave the place, running away from plague. The reason is the Belief that even if the affliction is contagious, it is the will of Allah only that would bring it on. So with this belief, it does not matter whether a person eats with a leper as his true belief would be the barrier against the affliction; but whoever has doubts, he must avoid eating in the company of someone with contagious disease as he would blame everyone other than himself if any adversity falls on him. This narration is said to be an ASAR related to Umar (RA) and that means that it was Umar who took a leper by hand and the rest; it is not the MARFU Hadith but this ASAR is worthy of acceptance.
TOPIC 20-About the Believer eating in one intestine
(1825)-Sayyidina Ibn Umar (RA) reported that the Prophet (PBUH) said, “The disbeliever eats in seven intestines while the believer eats in one intestine.’ [Muslim 2060, Bukhari 5393]
(1826)-Sayyidina Abu Hurayrah (RA) narrated that Allah’s Messenger (PBUH) had as a guest an infidel. He ordered that a sheep should be milked. He drank that, then he drank a second helping; and he drank a third helping; till he consumed seven rounds. Then, the morning of the next day, he embraced Islam and Allah’s Messenger (PBUH) commanded that a sheep should be milked for him which he drank; then he gave instructions for more, but he could not drink it all. So, Allah’s Messenger (PBUH) said, “The Believer drinks in one intestine while the disbeliever drinks in seven intestines.” [Muslim 2063]
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This Hadith tells that a person who is not Muslim, only cares about the worldly goods because the high achievement of that only is his ultimate task; the terms one intestine and seven intestines are just the expression to indicate that an infidel eats much more than a Muslim, as the intestine is actually one vast organ (or two if you count the large intestine too) present in folds at the stomach; as it holds the eaten food hence the expression used. The attention towards the worldly things makes an infidel demanding of such things but to the Muslim, it is clear that these things have no true value; they are to have but for necessity and he must try his best to attain the pleasure of Allah.
TOPIC 21-Meal of one suffices two
(1827)-Sayyidina Abu Hurayrah (RA) reported that Allah’s Messenger (PBUH) said, “Food of two men suffices three men, and of three suffices four.”
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Allah likes sacrifice keeping the Islamic Principles in view and this Hadith guides to share food with others who are in need but have not got enough to satisfy their hunger; the sharing of food with sacrifice would enable the food for two to suffice for three persons and for three to suffice for four though it might only fulfill the sustenance to all. To be courteous to all other Muslims and always care for all others in their need is one of the basic teachings of Islam.
TOPIC 22-About eating locusts
(1828)-Sayyidina Abdullah ibn Abu Awfa said when he was asked about eating locusts, ‘I participated in six battles with Allah’s Messenger (PBUH). We ate locusts during that.’ [Bukhari 4595]
(1829)-Mahmud ibn Ghaylan reported this hadith from Abu Ahmad and Mu’ammal, from Sufyan, from Abu Ya’fur, from Ibn Abu Awfa, saying “We participated in seven battles with the Prophet (PBUH).”
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TOPIC 23-Prayer against the locusts
(1830)-Jabir ibn Abdullah and Anas ibn Malik narrated that when Allah’s Messenger (PBUH) prayed against the locusts, he said, “O Allah, destroy the locusts, the large of them and the small. Ruin their eggs and cut off their progeny. Remove their mouths from our provision and sustenance. Surely, You are The Hearer of prayer.” A man asked, “O Messenger of Allah! how do you pray for the elimination of an army of Allah?” He said, “It is the product of the sneeze of fish of the seas.” [Ibn e Majah 3221]
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Locusts are called TIDDI in Urdu and also MAAKAR and sometimes it attacks a field in group and destroys it completely. Due to such attacks it is called JARAAD in Arabic as JARD means to peel out something. It is taken to be the creature related to both land & water but its command is according to the land and as such if anyone is at HAJJ with EHRAM (means to make an intention to perform Hajj wearing two white unstitched clothes; like the dress of the dead), he would have to give DAMM (a sheep in sacrifice) if he kills locusts as no killing of any animal of the land is allowed in EHRAM except for those that are deadly dangerous like snakes, scorpions etc. Hadith has an indication of its being Halal and such is taken by the three IMAMS except for MALIK; anyways, there is no custom in Muslims to eat it as of now.
TOPIC 24-About milk and flesh of Jallalah
(1831)-Sayyidina lbn Umar (RA) said that Allah’s Messenger (PBUH) disallowed eating (the flesh) of Jallalah and drinking its milk. [Abu Dawud 3785, Ibn e Majah 3189]
(1832)-Sayyidina Ibn Abbas (RA) reported that the Prophet disallowed the animal that is targetted after being tethered, the milk of jallalah and drinking directly from the mouth of the water-skin. [Ahmed 2161, Nasai 4460]
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“JALLALAH” is that HALAL animal that eats filth as a matter of habit; due to that, there comes an odor in its milk and meat though if such an effect does not occur, it is not included in the term. Mostly the Ulama take this prohibition as MAKRUH-TANZIHI that means it is better to avoid yet there is not much harm if someone does not. AHMED and SHAFA’I command not to eat it while MALIK does not mind eating of it taking the general view; ABU-HANIFA asks to feed the animal pure clean foods only for a few days (40 days for cow; 7 days for sheep, 3 days for chicken) and then have it as then eating of it would be acceptable without any KARAAHAT (see the Glossary). If someone drinks directly from the mouth of the skin, it might cause injury to him if some insect has made way into it; he must take the water out at some vessel to view if it is clear of trouble for him and then drink it; it is the “Safety First” that he must see in all other unclear issues too.
TOPIC 25-About chicken
(1833)-Zahdam Jarmi narrated that he visited Abu Musa (RA). He was eating chicken and he said, Come closer and eat. I had seen Allah’s Messenger (PBUH) eat it.” [Bukhari 4385, M 1649]
(1834)-Sayyidina Abu Musa (RA) said, “I saw Allah’s Messenger eat chicken.”
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Chicken that grows at the natural environment is HALAAL to eat though it does eat filth sometimes but that does not include it in JALLALAH and even if it comes to that state, it is yet HALAAL to eat. However, note that few ULAMA of repute do have reservations about eating the chicken that is raised at specific farms by providing much hot synthetic diet to it for the sake of making it grow fast. Although it is much better to avoid the eating of such chicken that are raised at specific farms to grow them fast and get their quantity that is vast, yet as ULAMA do not generally take the eating of that as HARAAM as of now, the ruling stands in favor of it; however, the chicken that grows at its natural diet by grains and insects, is the most worthy to take into the diet if needed and that one is addressed at the Hadith that we find at the topic here.
TOPIC 26-About the meat of bustard
(1835)-Ibrahim Ibn Umar ibn Safinah reported from his father from his grand father that he ate the meat of bustard with Allah’s Messsenger (PBUH). [Abu Dawud 3797]
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It is the Ruddy Goose (SURKHAAB in Urdu) and as it is included in Ducks, it is HALAAL; as there is no issue in taking the meat of SURKHAAB, all the four schools take it as fine to eat. However, please note that at the current times, it is much better to avoid the eating of all those birds that are able to fly at ease (and even the eating of their eggs) as they all certainly are the natural beauty to the environment that we all live in; Al-Hamdu Lillah.
TOPIC 27-About eating roasted meat
(1836)-Sayyidah Umm Salamah (RA) reported that she presented to Allah’s Messenger a roasted shoulder piece. He ate from it and then stood up for Salah, but did not make (a fresh) ablution. [Bukhari 207]
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The Hadith tells us that the eating of the roasted meat does not ask for the revision of the WUDHU. It also tells us that the Prophet (PBUH) had no inhibition in eating anything HALAAL and if he did refrain from taking something as garlic or onion, it was due to their odor as he was visited by the angel Jibrael and not because he disliked their taste; there were few things that he did appreciate more in foods and even those were simple things like well-cooked pumpkins though he did not ask for them even, at every other day or weekly or monthly. He was a simple person with simple appreciable manners as one of Ahadith points out that he never said anything adverse about any food ever. His life was highly creditable as he led it just by the fulfillment of the worldly necessities and left all comforts & luxuries till the last of it; that was totally by choice; (PBUH).
TOPIC 28-About dislike for eating in a reclined position
(1837)-Sayyidina Abu Juhayfah reported that Allah’s Messenger said, “As for me, I do not recline while eating.” [Bukhari 5398]
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TOPIC 29-About the Prophet liking sweet-meat and honey
(1838)-Sayyidah Ayshah (RA) said that the Prophet (PBUH) loved sweet-meat and honey. [Bukhari 5431, Muslim 1474]
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The Prophet (PBUH) liked the natural ordinary edibles and as such, he liked the sweets that were mostly prepared then by dates and also liked Honey (that is mentioned most positively in the Holy Book Quran); it is appreciable (MUSTAHAB) for a person who is able to take some sweet (preferably the fruits of the season at the place), at supper as they are included in TAYYEBAAT (the foods that have a blessed purity). The Hadith in Topic-28 tells that he did not like to eat in a reclined position as that was the position taken by proud people and by those who did not give the due respect to the food they ate; however, if someone reclines due to the old age or due to some affliction, that does not become a problem. The right way to eat is sitting with legs folded or with one of legs folded and the other standing. If someone eats or drinks something while standing or walking sometimes, that is not challenging to the Islamic etiquette; eating or drinking anything while standing are MAKRUH TANZIHI, better to avoid but if it is done sometimes even by will when the person generally fulfills the Islamic Commands, that does not become a problem.
TOPIC 30-About diluting broth
(1839)-Sayyidina Abdullah Muzani narrated that Allah’s Messenger said, “If one of you buys meat, let him increase broth, for if one does not find meat then he will find broth. And that is a kind of meat.”
(1840)-Sayyidina Abu Dharr (RA) reported that Allah’s Messenger said, “Let not one of you regard any pious work as lowly. If he cannot find anything, let him meet his brother with a cheerful face. And when you buy meat, or cook a vessel, add to its broth and send some of it to your neighbor.” [Muslim 2626]
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Islam asks to care for the needy and especially for other Muslims in need. The sacrifice that does not affect someone much adversely yet does good to the other, is most appreciable (MUSTAHAB); at times of extreme need, quality in food is better to sacrifice for having the quantity that might help; at times, it even becomes WAJIB; see also the topic-21 of this Booklet.
TOPIC 31-Excellence of Tharid
(1841)-Sayyidina Abu Musa (RA) reported that the Prophet said, “Many among men have attained perfection but none of the women have attained perfection except Maryam bint Imran and Aasiyah, the wife of Fir’awn. And the excellence of Ayeshah over women is like the excellence of tharid over all food.” [Bukhari 5418, Muslim 2431]
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Bibi Ayesha (RA) was the most beloved wife to the Prophet (PBUH) and as he mentioned the merit of respectable Bibi MARIUM (Mary, the mother of EESA, Salam on both) and of respectable Bibi AASIAH (wife of Pharaoh, Salam on her, who believed and stood by the Prophet MUSA, Salam on Him), he also mentioned the merit of respectable Bibi AYESHAH (RA). The Hadith shows the excellence of THARID (a dish prepared by soaking dates into the water that has wheat or barley mixed well in it; and sometimes wonderfully prepared snacks that are also soaked by some delicious juice, is also included in it) and it also denotes the merit of Bibi Ayeshah. Note that Bibi MARIUM is the only woman that is mentioned by name in the Holy Book Quran as Islam asks for HEJAB for women (that means to see to few restrictions when they have to face the unrelated men); it is in AADAAB of living the Islamic way that the mention of their names even in general is avoided except for some necessity as we find them mentioned by their names at Ahadith; the reason for mention of the name of Bibi MARIUM at the Holy Book Quran is to associate EESA (Jesus Christ) to her as he was born to her miraculously without father and had to be related to that great virtuous woman; he is called EESA ibn MARIUM (Salam on both of them). It is MUSTAHAB for the Muslim woman to ask Allah for attainment of the character of Bibi MARIUM & Bibi AASIAH.
TOPIC 32-About biting meat
(1842)-Abdullah ibn Harith narrated that my father made my marriage and invited people (to the feast). Safwan ibn Umayyah was among them. He said, “Allah’s Messenger (PBUH) had said that we should bite meat to break, for that is tasty and easily digested in this way.” [Ahmed 1530]
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TOPIC 33-About eating meat with knife
(1843)-Jafar ibn Amr ibn Umayyah Dhamri reported from his father that he saw the Prophet (PBUH) cutting slices from a shoulder of mutton and eating it. Then he walked for Salah (prayer) without making (fresh) ablution. [Bukhari 5422, Muslim 355]
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Ahadith on these two topics relate the better way to take the meat; to cut it by teeth is MUSTAHAB while to cut it by a knife and then take it is JA’EZ. The matter does not require much attention yet ABU EESA and other compilers present Ahadith by different topics as that might throw light on some matters that are other than the topic they bring it in. Here, we find that fresh WUDHU for Salah is not necessary after eating the cooked meat as it is like the usage of the warm water by which WUDHU is well to perform; (see topic-27 of this booklet too).
TOPIC 34-About the piece of mutton dear to the Prophet (PBUH)
(1844)-Sayyidina Abu Hurayrah (RA) reported that the Prophet (PBUH) was presented some meat. He was given the foreleg which he liked much. He had bite of it. [Bukhari 4712, M 196, Ah 9629]
(1845)-Sayyidah Ayshah said that the foreleg meat was not very dear to Allah’s Messenger, but (the fact is that) meat was had on alternate days, so he made haste with it and this portion of meat was quickly cooked.
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The Prophet (PBUH) liked the meat related to foreleg without being an enthusiast to ask for it now and then. His taste was never an addiction and he did not ask for any specific dish to take but enjoyed any food that was well-cooked praising Allah. The second narration that is related by Bibi Ayesha (RA) implies that the Prophet (PBUH) made haste with that portion as that was quickly cooked. It seems that someone in the chain of this narration has made some mistake as the Prophet (PBUH) was patient with his needs and as such, respectable TIRMIDHI has rightly termed this narration to be among the weak ones while the first one has been narrated by one of the strong chains.
TOPIC 35-About Vinegar
(1846)-Sayyidina Jabir reported that the Prophet (PBUH) said, ‘Vinegar is an excellent seasoning.’ [Abu Dawud 3820]
(1847)-Muhammad ibn Sahl reported from Yahya ibn Hassan, from Sulayman, from Hisham, who from his father who from Sayyidah Ayshah (RA) that Allah’s Messenger (PBUH) said, “Vinegar is an excellent seasoning.” [Ibn e Majah 3316]
(1848)-Sayyidah Umm Hani (RA), daughter of Abu Talib, narrated that Allah’s Messenger (PBUH) visited me. He asked, “Do you have anything (to eat).” I said, “No, only a few stale loaves of bread and vinegar." So, he said, “Bring it (to me). The house that has vinegar will not be in need of condiment.”
(1849)-Jabir narrated that the Prophet said, “Vineger is an excellent seasoning.”
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This topic clarifies the point that was made in the previous note that the Prophet (PBUH) enjoyed the edibles without any complaint, praising Allah. For him, the taste came second to the need and his teachings tell us well that the worldly things are not such as to put heart in. He did enjoy the tasty foods yet it was not compulsion to him and he was happy with whatever foods he got that was TAYYEB (pure in character); he always praised Allah for whatever he got to eat; Al-Hamdu-Lillah. UMM-HANI was the first cousin to the Prophet (PBUH) whom he intended to marry; as she did not give the matter much attention, he also did not pursue the matter.
TOPIC 36-About eating moist dates with water melon
(1850)-Sayyidah Ayeshah (RA) said that the Prophet (PBUH) ate water-melon with fresh dates. [Abu Dawud 3836]
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TOPIC 37-About eating fresh dates with cucumber
(1851)-Sayyidina Abdullah ibn Ja’far (RA) said that the Prophet (PBUH) ate (Egyptian) cucumber with fresh dates. [Bukhari 5440, Muslim 2042]
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In these both topics 36 & 37, we find again that the Prophet (PBUH) used to eat whatever was easily available. Dates are hot in effect while water-melon is cold in effect and the body decides well what to take and what to discard. Ahadith here also tell that it is MUBAH to eat two edibles (especially when they are fruits of the earth) that are HALAL together, if the person is eating alone even if both have some difference in effect and even if normally they are not taken as such.
TOPIC 38-About drinking urine of camel
(1852)-Sayyidina Anas (RA) reported that some people of Uraynah came to Madinah. The climate did not suit them. So, Allah’s Messenger sent them to the stable of camels of Sadaqah. He commanded them to drink the milk and urine of the camels.
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This narration is in actual quite lengthy but respectable TIRMIDHI has brought only the part that relates to the topic. These were a few men from the tribe of URAI’NAH, with two or three men from the tribe of UKL, total being eight who had come to Madinah. Here they had some affliction related to the Digestive System in which there stomachs bulged out and their color turned yellow (it seems that they were afflicted by the high stage of JAUNDICE associated with the affliction of Liver i.e. Hepatitis) and it was clear beyond doubt that they would die a cruel death very soon. The Prophet (PBUH) sent them in the camels that were received by the collection of Zakah and that were in his custody while included in them were some of his own camels too. He told them to drink the milk of the she-camel and the urine of camels and this command was specific to them. It is allowed (trusting the mercy of Allah) for the person dying, to use some of filth up-to necessity if there is high probability of cure. As they remained in that open airy place drinking the milk and urine of camels, they got well but then instead of being thankful to the Prophet (PBUH) and more than that to Allah, they killed the shepherd of the Prophet (PBUH) and before that they took his eyes out; so they became MURTID i.e. they left Islam and challenged it after they had accepted it clearly. They took the camels and ran away but the Prophet sent men to chase them and they were caught and brought to him. The Prophet (PBUH) gave them all very severe punishment and in fact, this was the most severe punishment he gave to anyone. One of their hands and one of their legs being at opposite sides were cut (due to their rebellion against Islam and also taking property of Zakah that was the right of poor Muslims); this is counted among the four punishments that might be given to rebels who challenge Islam as specified in the Holy Book Quran in Surah MAE’DAH, the fifth Surah, at the verse-33 that descended due to this very event; then they were left to die the cruel death they had escaped before (as they had killed the shepherd of the Prophet PBUH). May Allah save us all from all satanic activities of thoughtless people that are totally foolish; AMEN. Note that the school of ABU-HANIFA does not allow to use urine even if it is of HALAAL animals like camels in medicine taking this Hadith as an exceptional matter; AHMED and MALIK allow such use if it is of HALAAL animals and not of others; SHAFA’I allows such use if it is of HALAAL animals but on the condition that it does not bring the loss of senses; he is against the use of alcohol in medicine even if minimum and other schools also comply to this; please also see the booklet of Purification, topic 55.
TOPIC 39-Blessing in the meal
(1853)-Sayyidina Salman (RA) said that he read in the Torah that the blessing in meal lies in performing ablution after having it. He mentioned that to the Prophet (PBUH) informing him that he read it in the Torah. Allah’s Messenger (PBUH) said, “The blessing in meal lies in making ablution before consuming the meal and afterwards.” [Ahmed 23793]
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TOPIC 40-Performing ablution before meals
(1854)-Sayyidina Ibn Abbas reported that once Allah’s Messenger (PBUH) came out of the privy and food was offered to him. The Sahabah (RA) asked him, “Shall we bring you water for ablution?” He said, “I am only commanded to make ablution when I stand up for Salah.” [Muslim 374]
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Both the topics, 39 & 40, relate to washing hands before taking meals. The word in Arabic is actually WUDHU (ablution that is made before SALAH) but here in the first topic, it seems that the word means washing of hands while in the second it is WUDHU all right. By these Ahadith, ULAMA have gathered that it is SUNNAH albeit “Ghair Muakkadah” to wash hands before and after taking the meal; it is better to do so yet if someone leaves it at any side due to inconvenience, he is not blamable.
TOPIC 41-Ablution for what is touched by fire
(1855)-Sayyidina Ikrash ibn Zuwayb narrated that Banu Murrah ibn Ubayd sent me to Allah’s Messenger (PBUH) with their Zakat on their properties. I went to him at Madinah and found him sitting among muhajirs and ansars. He took my hand and led me to the house of Sayyidah Umm Salamah (RA). He asked there, “Do you have food?” So, a large bowl containing tharid and slices of boneless meat was brought to us. We began to eat from it and I moved my hand here and there but Allah’s Messenger (PBUH) ate what was nearer to him. He held with his left hand my right hand and said, “O Ikrash! From a single place, for it is one food.” Then, we were brought a dish containing different kinds of fresh dates and I ate what was nearer to me, while the hand of Allah’s Messenger (PBUH) traveled all over the dish. He said, “O lkrash! Eat from wherever you like, for it is not one kind.” Then we were brought water. Allah’s Messenger washed his hands, and stroked with the wet palms his face, forearms and head. He said, “O Ikrash! This is the ablution for what is changed by fire.” There is a lengthy account in this narration. [Ibn e Majah 3274]
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TOPIC 42-About eating pumpkin
(1856)-Abu Talut said that when he went to Anas ibn Malik (RA) he was eating pumpkin saying all the while, ‘O Tree! How much I love you, for Allah’s Messenger (PBUH) loved you.’
(1857)-Sayyidina Anas ibn Malik (RA) said, ‘I found Allah's Messenger (PBUH) picking up pumpkin from the dish. Since then I have not ceased to like pumpkin.’ [Bukhari 5379, Muslim 2040, Abu Dawud 3782, Ahmed 13282]
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This H-1855 tells to eat such food that is gravy from the nearer side and not to put hand at all sides; however, the person might take dry edibles from any side in the friendly gathering; the Prophet (PBUH) appreciated to share food at one bowl with someone as was the custom too at that time; see also the note at Topic-12 of this booklet. Pumpkin (LOKI in Urdu) was appreciated more than other vegetables by the Prophet (PBUH) though he liked all TAYYIBAAT (the pure HALAAL foods including the meat of animals and whatever is received by earth, given to human beings by Allah). Islam does not ask the Muslim person to be Vegeterian and permits him to eat the meat from the HALAL animals when he slaughters them by Allah’s name; note that to say BISM-ALLAH, ALLAHU AKBAR (by the name of Allah, He is the greatest) is necessary; Al-Hamdu-Lillah.
-----TOPIC 43-About consuming oil
(1858)-Sayyidina Umar ibn Khattab (RA) reported that Allah’s Messenger (PBUH) said, “Eat olive oil and rub it. It is from a blessed tree.” [Ibn e Majah 3319]
(1859)-Sayyidina Abu Asid (RA) reported that Allah’s Messenger (PBUH) said, “Eat olives and rub its oil. This is a blessed tree.” [Ahmed 16054]
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TOPIC 44-About eating with slave
(1860)-Sayyidina Abu Hurayrah (RA) reported that Allah’s Messenger (PBUH) said, “When the servant of one of you prepares food for him enduring its heat and smoke, he must take him by his hand and seat him by him (to eat). If he refuses then he must take a morsel and offer it to him.” [Ibn e Majah 3289]
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TOPIC 45-About virtues of feeding food
(1861)-Sayyidina Abu Hurayrah (RA) reported that the Prophet (PBUH) said, “Make Salaam common, feed food and kill the infidels. You will then inherit paradise.”
(1862)-Sayyidina Abdullah ibn Amr (RA) reported that Allah’s Messenger (PBUH) said, “Worship Ar-Rahman (The compassionate), feed food, give currency to Salaam; you will enter paradise in peace.” [Bukhari 981]
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ULAMA have indicated that the use of ZAITUN (olive oil) is beneficial both physically and spiritually, BE-IDHNE ALLAH (with the permission of Allah); physically its usage in diet is good for the Digestive System (and rubbing of its oil is good for the relief of pain while it softens the inside of ears too providing benefit to hearing) and spiritually its usage in diet is good to avoid all evil but the person must read on from the Holy Book Quran daily in routine and he must try to apply its Commands to his life as much as possible. Ahadith in topics 44 & 45 ask to show courtesy to servants and ask to give currency to good manners like saying Salaam to all Muslims as it shows care for Muslim brothers. It is most virtuous to feed the needy of foods at any time and place yet at the time of the Prophet (PBUH) it was one of the most humane acts (due to the scarcity of food). It is courtesy to let the cook (or the caterers) have something from the dish he has made for the gathering, in addition to his wages; note that this moral teaching is related to the time when the best concept of living the life was only ‘might is right’. There is an indication of doing the job with force by the words ‘kill the infidels’ but note here that Islam commands to fight in the way of Allah as the last resort; the Muslim warriors would fight all those who do not come to Islam even after its clarification and do not make some respectable pact with them. Islam is the inside voice of the Human-Beings so if someone does not accept it after getting this Message of Allah then Muslims, being the army of Allah, have to fight them if they have the required strength to challenge them except where the pact of peace is made between the Muslims and those people; such pact certainly is priority.
TOPIC 46-Merits of dinner
(1863)-Sayyidina Anas ibn Malik reported that Allah’s Messenger (PBUH) said, “Bind the self to have a meal at night even a handful of dates, for skipping this meal hastens old age.”
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TOPIC 47-About beginning the meal with TASMIYA
(1864)-Sayyidina Umar ibn Abu Salamah narrated that once he visited Allah’s Messenger (PBUH) and food was placed before him. He said, “Son, draw near. Recite Bism-Allah, eat with your right hand and eat from what is on your side.” [Bukhari 5376, M 2022]
(1865)-Sayyidah Ayshah (RA) reported that Allah’s Messenger said, “When one of you eats (his) food, let him say Bism-Allah. If he forgets (to say it) in the beginning then he must say, ‘In the name of Allah, at the first of it and at the last of it’.”
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This narration (1863) is among the weak ones in JAME’ TIRMIDHI but it has the message that TABIB (the Eastern Physicians who use jungle herbs for cure of diseases) often give. Here, in the narration, there is no mention of the lunch; note that few TABIB do ask for its omission and do ask to take Dinner only with some reasonable breakfast. However, it is good to have the lunch as light and the dinner as moderate. As for the Topic-47, the Holy Prophet (PBUH) has given the guidance for some etiquette of eating here and we have seen them in the previous narrations too. The beginning of the meal asks for TASMIYA that means that the person must say “BISM-ALLAH” (by the name of Allah); if he forgets but remembers during the meal, he must say it at the very time he remembers.
TOPIC 48-About going to sleep with greasy hands
(1866)-Sayyidina Abu Hurayrah (RA) reported that Allah’s Messenger (PBUH) said, “The devil is very sensitive and quick to catch, so beware of him for yourself. If anyone goes to sleep in the night with grease on his hands and trouble strikes him, he can not blame (anyone) but himself.” [Bukhari 1220]
(1867)-Muhammad ibn Ishaq reported from Abu Bakr Baghdadi, from Muhammad ibn Ja’far, from Mansur ibn Abu Aswad, from A’mash, from Abu Salih and he from Abu Hurayrah that Allah’s Messenger said, ‘If anyone goes to sleep with greasy hands then he must blame himself.” [Ibn e Majah 3297]
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Ahadith here clearly indicate to keep hands clean of oil & grease and washing hands at meals would suffice. However if a person shows laziness in keeping his hands clean, that might cause some harm to him. Hands must be clear of grease even at the day-time yet the mention of the time of night is due to the fact that at night, the person is unaware of the surroundings as he sleeps and due to the greasy hand, insects or even a mouse might cause some harm to him. If such an adversity occurs due to his laziness, certainly he would have no-one to blame but his own self.
29-BOOK OF DRINKS (21 topics)
TOPIC 1-About one who drinks wine
(1868)-Sayyidina Ibn Umar (RA) reported Allah’s Messenger (PBUH) said, “Every intoxicant is KHAMR and every intoxicant is forbidden. He who drinks wine in this world and dies as an addict to it will not drink it in the Hereafter.” [Ah 4690, AD 3679, Bukhari 5575, N 5598, Ibn e Majah 3387, M 2003]
(1869)-Sayyidina ‘Abdullah ibn Umar (RA) reported that Allah’s Messenger (PBUH) said, “If anyone drinks wine then his Salah over forty days are not approved. If he repents then Allah will have soft attitude to him but if he reverts to it, Allah will not approve his Salah over forty days. If he repents (the second time), Allah will have soft attitude to him but if he reverts to it, Allah will not approve his Salah over forty days. If he repents (the third time) then Allah will have soft attitude to him. Now, if he reverts to it, Allah will not approve his Salah over forty days and even if he repents (the fourth time) then Allah will not have soft attitude to him and He will give him to drink from the river of KHABAL.” Someone asked, “O Abu Abdur Rahman! What is the river of KHABAL?’ He said, “The pus of the dwellers of the people of fire.” [Nasai 5686]
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TOPIC 2-Every intoxicant is forbidden
(1870)-Sayyidah Ayshah reported that someone asked the Prophet about wine from honey. He said, “Every drink that intoxicates is forbidden.”
(1871)-Sayyidina ibn Umar (RA) reported that he heard the Prophet say, ‘Every intoxicant is forbidden.” [Bukhari 5585, Muslim 2001]
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TOPIC 3-If high quantity intoxicates, its little is forbidden
(1872)-Sayyidina Jabir ibn Abdullah (RA) reported that Allah’s Messenger said, ‘If a large quantity of anything intoxicates then a small quantity of it is also forbidden.” [Ahmed 14709]
(1873)-Sayyidah Ayshah reported that Allah’s Messenger (PBUH) said, “Every intoxicant is forbidden. If a FARAQ of anything intoxicates then a handful of it is forbidden (too).” [Ahmed 24486]
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Islamic Teachings tell us that anything that intoxicates is totally forbidden to take. Wines and all intoxicants were finally forbidden in the Holy Book Quran by the verses 90 & 91 of Surah MA’EDAH, the fifth Surah. Before this final command, intoxicants were mentioned as having more sin than benefit (see Al-BAQARAH-219) and then they were disallowed at the time of Prayers only (see AN-NISA-43) but then finally in Surah MA’EDAH they were totally forbidden. Note that at SHAB-e-MAIRAJ (the night the Prophet PBUH ascended to heavens and when Prayers were made obligatory; that was before HIJRAT i.e. migration to Madinah), the Prophet (PBUH) was presented milk and wine. He took the milk and left the wine on which the angel JIBRAEL told him that if you had taken the wine, everyone of your Ummah had gone away from righteousness; such is the evil of taking the intoxicants. Honey is wonderful to use; note that the Prophet (PBUH) gave a general answer when asked about an intoxicant prepared by honey as it might only contain more sweetness than usual yet caution is better that it is taken early when it has been put in open. FARAQ was the measure that equals almost 400 grams weight by today’s standard and the Hadith means here that if such quantity of some drink causes dizziness to the ordinary person then even the small quantity of it is disallowed. According to the 3 IMAMS with the exception of ABU-HANIFA, anything that causes the loss of senses with some quantity, that is intoxicant and as such, its intake in quantity or little, is HARAAM. ABU-HANIFA takes intoxicant as that liquid that is made with use of grapes and its kind or/and dates and its kind that is taken in general as intoxicant so the intake of this, more or less, is HARAAM; also the things known in general as intoxicants in these current times prepared from anything, are included here when they cause the loss of senses; their intake too to such extent is HARAAM; note that even a little of it is to be avoided due to SADDE-ZARAE’ (stopping of means to wrongs). As for other things that might bring high dizziness with quantity (not taken as intoxicants in general), he takes the view that intake of such high quantity of such things is to be avoided most certainly.
TOPIC 4-About making nabidh in vessels
(1874)-Tawus reported that a man came to Ibn Umar and asked if Allah’s Messenger had forbidden nabidh in vessels (or jars). He said, “Yes.” Tawus confirmed, “By Allah, I too had heard this from him.” [Bukhari 5593]
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TOPIC 5-Prohibition to prepare nabidh in different vessels
(1875)-Amr ibn Murrah reported having heard Zadhan say I asked lbn Umar (RA) about the vessels disallowed by Allah’s Messenger (PBUH) and asked him to name them in “your language” and explain them in “our language.” So, he said, “Allah’s Messenger disallowed Hantamah which is a green jar, Dubba which is hollow pumpkins used as containers, Naqir which is hollow stumps (of dates), peeled and cleaned, and Muzzafat which is vessels smeared with pitch. He gave command that nabidh should be made in water-skins.” [Muslim 1997]
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Nabidh is dates soaked in water mixed with other items and grapes might be included with it. If someone puts that mixture in jars but then leaves it in open for quite a time, it might show an effect of intoxication and so these vessels were disallowed to use for Nabidh. However, with time as the probability of irresponsibility became minimum about these vessels, the Prophet (PBUH) did allow their use with care when Nabidh is used early or these vessels are kept with such care that the content does not become an intoxicant; note that Islam has the concept that is named as SADDE- ZARAE’ (Stopping of Means) and this means that all those things that have high probability to lead towards any big sin (especially shameful acts) are avoided too, so the point to note is that the vessels by their-selves had no problem.
TOPIC 6-Permission to prepare nabidh in named vessels
(1876)-Sayyidina Buraydah reported that Allah’s Messenger (PBUH) said, “I had disallowed you to make nabidh in certain vessels. Indeed, vessels do not make anything lawful or unlawful, but every intoxicant is forbidden.” [Muslim 977]
(1877)-Sayyidina Jabir ibn Abdullah (RA) reported that Allah’s Messenger (PBUH) disallowed certain vessels (to prepare nabidh in them). The Ansars complained to him saying, “We do not have (other) vessels.” He said, “In that case, you may.” [Bukhari 5592]
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TOPIC 7-About the waterskin
(1878)-Sayyidah Ayshah said, ‘We used to prepare nabidh for Allah’s Messenger (PBUH) in a waterskin. We would tie shut its higher opening; it also had a small lower opening. If we soaked it in the morning, he drank it in the evening and if we soaked it in the evening he drank it in the morning.” [Muslim 2005]
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The Ahadith here clarify that there was no problem in the vessels but it was SADDE-ZARAE’ that asked for their avoidance when wines and intoxicants were prohibited initially. With the care that the content is taken early and vessels are kept clean at all times, there is no problem in their use.
TOPIC 8-About the ingredients of wine
(1879)-Sayyidina Nu’man ibn Bashir reported that Allah’s Messenger (PBUH) said, “Wine is made from wheat, barley, dates, grapes and honey.” [Ahmed 18378]
(1880)-Abu Hayyan Taymi also reported this hadith from Shabi, from Ibn Umar and he reported from Umar (RA) as MAUQUF that he said, “Certainly, wine is made from wheat.”
(1881)-Ahmad ibn Mani reported it from Abdullah ibn Idris, from Abu Hayyan Taymou, from Shabi who from Ibn Umar (RA) from Umar ibn Khattab (RA; as MAUQUF) that wine is prepared from wheat. [Bukhari 4619, Muslim 3032, Abu Dawud 3669]
(1882)-Sayyidina Abu Hurayrah (RA) reported that Allah’s Messenger (PBUH) said, “Wine is from these two trees, dates and grapes.” [Muslim 1985]
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The narrations that tell about wheat as a source for wine is Mauquf i.e. it is the saying of Umar and these are not the words of the Prophet PBUH. And the narration of Nu’man ibn Bashir is weak so dates and grapes remain the main sources of KHAMR (intoxicants); when some drink that intoxicates is prepared from any of them that intoxicant is necessary to avoid; however, all such drinks too (that might be prepared by anything other than these two) that are well-known as intoxicants in general as of now, are included under KHAMR so by the ruling, even the little of them are HARAAM.
TOPIC 9-About nabidh from unripe dates and fresh dates
(1883)-Sayyidina Jabir ibn Abdullah reported that Allah’s Messenger forbade them to make nabidh from unripe dates and fresh dates. [Bukhari 5601, Muslim 1986]
(1884)-Sayyidina Abu Sa’eed reported that the Prophet (PBUH) forbade preparing nabidh from unripe dates and fresh dates, and from dates and grapes and from making nabidh in waterskin. [Muslim 1987]
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The Prophet (PBUH) might have forbidden the mixture that is mentioned here at H-1883 as SADDE-ZARAE’ initially as this mixture of dates or of grapes, might have contained the potential to turn into an intoxicant; these two were the main sources for wine. However, when the prohibition of wine was accepted totally, there remained no need to worry about the negligence of prohibition in this issue generally and with time, there remained no problem to mix two types of dates or to mix dates and grapes together as the care was taken that they do not turn into something causing loss of senses. However, SHAFA’I takes such mixture of dates or/and grapes even if it does not cause dizziness as MAKRUH-TAHRIMI while MALIK & AHMED take such mixture as MAKRUH-TANZIHI. According to ABU HANIFA, there is no KARAHAT in it of any sort.
TOPIC 10-About disallowance to use vessels of gold and silver
(1885)-Hakam reported having heard Ibn Abu Layla say that Huzayfah (RA) asked for water. Someone brought it in a silver vessel. He threw it away, saying, “I had forbidden him but he refused to cease. Indeed, Allah’s Messenger disallowed us to drink from vessels of gold and silver, to don silk and brocade, saying that these are for them (the infidels) in this world and for you (Muslims), in the next.” [Bukhari 5426, Muslim 2067]
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Islam is against the pride of thinking about the self as being someone other than all, and it asks to compete in acts of virtues only but not in the collection of the wealth here. Muslims must not use gold or silver utensils for their foods or drinks as Islam disallows them. Silk and Brocade mentioned here both are kinds of silk, difference in them being the thin and the thick silk respectively. Wearing of silky clothes is not allowed according to this Hadith for men (but it is not disallowed for women though they must care about HEJAB) and ULAMA generally agree on this; however, all the four IMAMS had allowed wearing it in accordance with Ahadith for men even, at the occasion of war as it provided some kind of defense against swords. This ruling however is obsolete as of now and wearing of silky gaments at all occasions remains NAJA’EZ for men; wine, gold vessels and silky clothes all are good things at JANNAH (Paradise) where they would have the heavenly purity but here in the world, they are disallowed. That is why Huzaifa (RA) reported from the Prophet (PBUH) that “these are for them (infidels) in this world and for you (Muslims), in the next”; Al-Hamdu Lillah.
TOPIC 11-About prohibition to drink water standing
(1886)-Sayyidina Anas reported that the Prophet (PBUH) disallowed that a man should drink (anything) while he is standing. Someone asked, “What about eating?” He said, “That is worse than that.” [Muslim 2024]
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TOPIC 12-About permission to drink standing
(1887)-Sayyidina lbn Umar said, “In the times of Allah’s Messenger we used to eat while walking about and drink while standing.” [Ibn e Majah 3301]
(1888)-Sayyidina Jarud ibn Ala reported that the Prophet (PBUH) forbade drinking anything while standing.
(1889)-Sayyidina lbn Abbas (RA) reported that the Prophet (PBUH) drank zamzam water while he was standing. [Bukhari 163]
(1890)-Amr ibn Shu’ayb reported from his father on the authority of his grandfather who said, “I observed Allah’s Messenger (PBUH) drink standing and sitting.”
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These Ahadith narrate that the Prophet (PBUH) has forbidden eating and drinking while standing and the last Hadith informs that he was not particular about it; the notable point is that it is in AADAAB of drinking water to take it sitting (except for Zam Zam and for the water left from WUDHU; that is better to take standing) though that is not binding. Generally, the ULAMA say that to take water (or any dry food or fruit) standing is MAKRUH-TANZIHI so there is margin to take them standing and even walking at times; however if the food is such that has gravy, that must only be taken while seated at ease.
TOPIC 13-Breathing while drinking anything
(1891)-Sayyidina Anas ibn Malik (RA) said that the Prophet (PBUH) used to pause for breath three times while drinking and say, “This is more thirst-quenching and more pleasant.”
(1892)-Sayyidina Ibn Abbas (RA) reported that Allah’s Messenger (PBUH) said, “Do not drink like a camel in one breath, but drink in two or three sips taking breath; and say Bism-Allah when you begin and praise Allah when you have finished.”
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TOPIC 14-About taking two breaths
(1893)-Sayyidina Ibn Abbas (RA) said that when the Prophet drank water, he breathed twice in the course of it. [Ibn e Majah 3417]
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Ahadith on topics here denote that it is better to drink water giving at least two pauses therein but with that, note that it is in AADAAB of drinking water and not compulsory.
TOPIC 15-About blowing in drink
(1894)-Sayyidina Abu Sa’eed Khudri (RA) reported that Allah’s Messenger (PBUH) forbade them to blow in a drink. A man asked, “What if there is some dirt in the vessel?” He said, “Drop them down.” The man submitted, “I am not satiated in one breath.” He said, “When you breathe, turn your face away from the vessel.” [Ahmed 11654]
(1895)-Sayyidina Ibn Abbas (RA) said that the Prophet (PBUH) forbade them to breathe in a vessel and to blow into it. [Bukhari 5628]
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TOPIC 16-About dislike for breathing into a vessel
(1896)-Sayyidina Abu Qatadah reported that Allah’s Messenger (PBUH) said, “If one of you drinks something, he must not breathe in the vessel.” [Bukhari 153, Muslim 267]
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Here again we find Ahadith that inform us about the AADAAB of drinking water. They tell us the KARAHAT of blowing inside a vessel that contains water or breathing into it though that KARAHAT is TANZIHI and not TAHRIMI.
TOPIC 17-Drinking from the mouth of a water skin
(1897)-Sayyidina Abu Sa’eed (RA) said that the Prophet disallowed them to drink from the mouth of a water skin. [Bukhari 5625, Muslim 2023]
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TOPIC 18-Permission to do that
(1898)-Sayyidina Abdullah ibn Unays (RA) said, “I saw the Prophet (PBUH) stand by a water-skin suspended above. He inclined it down and drank from it (from its mouth).” [AD 3721]
(1899)-Sayyidah Kabshah (RA) reported that Allah’s Messenger visited her and drank water standing from the mouth of a suspended water-skin. She said, “I stood up and went to it and cut off the portion (where the Prophet (PBUH) had drunk).” [Ibn e Majah 3423]
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Ahadith at topics 18 & 19 tell about drinking something directly from the mouth of water-skin or flask (and included in it is also the bottle containing some liquid). It is MAKRUH-TANZIHI to drink in such manner (though MALIK differs here with the general view and takes it as without any KARAHAT); there is some possibility that it has some insect or something harmful in it and also there remains a chance of some water remaining inside it that is wasted ultimately; it is against AADAB of drinking any liquid. However as mentioned in Ahadith (when the thirst is high) it is allowed to take any liquid from the mouth of the container when that is not made habit. Sayyidah KABSHAH cut the mouth of the flask to have BARAKAH (the good therein) as she might have used it putting it into the glass sometimes when she took out the water to drink.
TOPIC 19-Those on the right deserve to drink first
(1900)-Sayyidina Anas ibn Malik (RA) reported that milk to which water was added was offered to Allah’s Messenger (PBUH) to whose right hand sat a villager and to the left sat Abu Bakr (RA). He drank and gave it to the villager, “The (one to the) right, so to the right (is more deserving).” [Bukhari 5612, Muslim 2129]
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TOPIC 20-About the server being the last to drink
(1901)-Sayyidina Abu Qatadah (RA) reported that the Prophet (PBUH) said, “The one who supplies water to the people is the last of them to drink.” [Muslim 681]
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Uptil now, we got Ahadith that gave guidance to the AADAAB of drinking liquids; now here is guidance for providing liquids in a gathering in topics 19 & 20. When a person has taken something to drink in plenty, then after him, comes the turn of the one at his right side and then the turn of the one who is again at the right side. This is when people are sitting with discipline but where they do not observe such discipline, the bigger in rank by Islamic Knowledge is more worthy of the drink first. The narration by Abu-Qatadah tells about the sacrifice that must be given by the caterer for the gathering he serves. He would keep himself at the last but as the matter relates to AADAAB so in extreme thirst, he might take from the drink himself first.
TOPIC 21-The drink dear to Allah’s Messenger (PBUH)
(1902)-Sayyidah Ayshah (RA) said that the drink dearest to Allah’s Messenger (PBUH) was sweet and cool drink.
(1903)-Zuhri reported from the Prophet (PBUH) that he was asked, “Which of drinks is the purest?” He said, “That which is sweet and cool.” [Ahmed 24155]
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It is interesting to note that even today, after centuries, we still like something sweet & cool to drink, especially at the hot weather when we feel an extreme thirst. The Prophet (PBUH) being very near to the natural way of living (as Islam recommends it), liked it and his favor for that might even be taken as the SUNNAH (Ghair-Muakkadah).
30- BOOK OF PIETY AND JOINING TIES (88 topics)
TOPIC 1-About kindness to parents
(1904)-Bahz ibn Hakim reported on the authority of his father and his grandfather that he asked, “O Messenger of Allah! Who is most deserving (of kind treatment)?” He said, “Your mother.” He asked, ‘Who next?” He said, “Your mother.” He asked, “And after her?” He (again) said, “Your mother.” He asked, “Who next?” He said, “Your father. Then, the nearest followed by the nearest.” [Bukhari 5971, Muslim 2548]
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Four Topics in the beginning of this Booklet of Piety are related to the status of parents. Here an emphasis is given on the status of the mother as the person would care for his mother more than his father if the decision asks for preference; she had gone through the painful pangs of giving birth to the person. However, normally the person must respect both and try to take their advice in the family matters; he must try to keep their word in practice except where that falls against the word of Allah though he must still care for them by EHSAAN. It is interesting to note that MALIK was asked once that if the mother stops from something which the father wants done (both the sides MUBAH), so then what must be the course of action; he replied not in jest but as the scholarly answer to it that you do what the father orders and do not disobey the mother; that means to achieve the reversal of decision of one of them; it is difficult yet when the person finds him at such situation, he must go for it and get it.
TOPIC 2-About it
(1905)-Sayyidina Ibn Mas’ud narrated that I asked Allah’s Messenger “O Messenger of Allah, which deed is most excellent?” He said, “Salah at its appointed time.” I asked, “Then what, O Messenger of Allah?” He said, “Kindness to parents.” I asked, “What next, O Messenger of Allah?” He said, “Jihad in Allah’s path.” Then, Allah’s Messenger (PBUH) observed silence with me. And, if I had asked more, he would have answered more. [Bukhari 527, Muslim 85]
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TOPIC 3-About excellence of parent’s pleasure
(1906)-Sayyidina Abu Darda (RA) reported that a man came to him and said, “I have a wife and my mother commands me to divorce her.” He said, “I heard Allah’s Messenger say, ‘The father is the central door of the doors of paradise. So, if you like demolish this door or protect it’.” Sufyan sometimes said, ‘My mother’ and at other times, ‘My father.’ [Ahmed 21776]
(1907)-Sayyidina Abdullah ibn Amr reported that the Prophet (PBUH) said, “The pleasure of the Lord lies in the pleasure of the father, and the Lord’s wrath in the father’s wrath.” [Ah 27581]
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Please note that if any of the parents ask the son to divorce his wife and the other one does not challenge this, the son would have to see if there is any reconciliation possible or if it would suffice to keep his wife totally away from them with their consent so as to keep his marriage intact. But, if he also is not happy with her and the living has become something of family feud all the time, it is better to divorce her with respect even taking her advice too in this matter keeping the situation in front of her as it is. However, if the wife is not responsible for their anger in any way but it occurs because she belongs to family much lesser in the financial status or due to some lack in her physique (or any such matter for which she is not responsible), it is better not to fulfill the parent’s command with as much respect for them as possible; he would set the situation at least to that level where he might keep the attitude of EHSAAN to the parents without compromising the rights of his wife on him, in any manner whatsoever.
TOPIC 4-About displeasure of parents
(1908)-Sayyidina Abu Bakrah (RA) reported that Allah’s Messenger asked, ‘Shall I not inform you of the great of the gravest of sins?” They said, “Of course, O Messenger of Allah!” He said, “Joining partner with Allah and disobedience to parents.” He then sat straight though he had been reclining before and said, “False testimony.” or he said, “False speech.” He did not cease to say that till they hoped that he would pause. [Bukhari 2654, Muslim 87]
(1909)-Sayyidina Abdullah ibn Amr (RA) reported that Allah’s Messenger (PBUH) said, “Among the grave sins is that a man should revile his parents.” They asked, “O Messenger of Allah, can a man revile his parents?” He said, “Yes. He abuses the father of a man who repays by abusing his father. And he abuses his mother, so he retorts and abuses the mother of this man.” [Bukhari 5973]
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The Muslim person must avoid all abusive words at all times and at all places, except where some word is spoken in its literary meaning without being abusive as that is just the statement of facts. Every person must take the utmost care not to abuse parents of anyone with whatever type of speech he speaks in the ordinary business of life; the fault of any man is not to be put at his parents. Note that Muslims must not curse even the parents of non-Muslims as Muslims have the liability to present Islam to them; that liability they must fulfill without putting any undue pressure on their psyche and without the usage of any abusive language towards them certainly.
TOPIC 5-About honouring father’s friend
(1910)-Sayyidina Ibn Umar reported that he heard the Prophet (PBUH) say, “The most pious of pious deeds is that a man should join ties of relationship with his father’s friends.” [Bukhari 41, M 2552]
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TOPIC 6-About kindness to maternal aunt
(1911)-Sayyidina Bara ibn Aazib (RA) reported that the Prophet (PBUH) said, “The maternal aunt is of the status of the mother.” [Bukhari 2699]
(1911A)-Sayyidina Ibn Umar reported that a man came to the Prophet and said; “O Messenger of Allah, I have committed a grave sin. Can I repent?” He asked, “Is your mother alive?” He said, “No” He asked, “Do you have your maternal aunt?” He said, “Yes” So, he said, “Give her kind treatment.”
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The good deeds eliminate the wrong-doings and the Holy Book Quran points out that “The righteous Deeds eliminate the wrong-doings” (the righteous deeds especially relate to SALAH that is read five times for Allah and it eliminates all of such sins that might lead to the shameful attitudes ahead being at the transit towards them). The mention of the maternal aunt here (H-1911) is due to the account about ALI (RA) that he had taken the custody of the daughter of HAMZA and had told his wife FATIMAH (RA), the daughter of the Prophet PBUH, to take care about her; but JA’FAR-RA, the brother of ALI, also claimed for her custody who was married to ASMA BINT UMAYS (RA); she was the sister of the wife of HAMZA and the girl’s maternal aunt; the Prophet PBUH ruled that ASMA and JA’FAR would have her custody because the maternal aunt is of the status of the mother.
TOPIC 7-Prayer of parents
(1912)-Sayyidina Abu Hurayrah (RA) reported that Allah’s Messenger (PBUH) said, “Three (kinds of) supplication are answered, no doubt about it; the supplication of an oppressed; the supplication of a traveller and the supplication of the father against his son.” [Ahmed 7513]
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Allah answers all such supplication of the Muslim person that he makes in IZHTIRAR (situation of the utmost need) with total trust upon Allah, when that Muslim person has done all that he was able to do at the matter; here these three are specifically named because they denote utmost helplessness against the tyrants that have put them into high trouble. The matter of oppressed is very clear and as for travelers, they were extremely helpless in those days when they left their homelands and went to other lands. As for father, who finds no way to fulfill his needs as his children have abandoned him at his old age of weakness, he is certainly in IZHTIRAR; he might say something adverse against the children that would find acceptance in the court of Allah. The Holy Book Quran says, “Or, Who answers the distressed one when he calls upon Him and removes the evil, and He will make you successors in the earth. Is there a god with Allah? Little is it that you mention (ALLAH)” (Surah Naml i.e. 27:62).
TOPIC 8-Rights of parents
(1913)-Sayyidina Abu Hurayrah (RA) reported that Allah’s Messenger said, “A son cannot give rights of a father unless he finds him a slave of someone and buys him and sets him free. [Bukhari 10, Muslim 1510]
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The parents generally have these rights on their children that they obey them in MUBAH and take care of them at their weakness and talk with soft voice to them and most of all, love them a lot. Also, on their death, they pray to Allah for them so that they might find ease at AKHIRAT (true life after this life); this all might free them of the liability that they have upon them about their parents.
TOPIC 9-About severing ties of relationship
(1914)-Sayyidina Abdur Rahaman ibn Awf (RA) narrated that I heard Allah’s Messenger (PBUH) say that Allah, the Blessed and the Exalted, said, “I am Allah and I am AR–RAHMAN (the Compassionate). I created REHEM i.e. ties of relationsip, and carved it out of my name. Thus he who joins it, I join him and he who severs it, I sever him.” [Bukhari 53]
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TOPIC 10-About joining ties of relationship
(1915)-Sayyidina Abdullah ibn Amr (RA) reported that the Prophet (PBUH) said, “The joiner of ties of relationship is not one who reciprocrates a kind gesture but he is one who when ties of relationship are broken with him (by the other), he keeps them joined.” [Bukhari 5991]
(1916)-Sayyidina Jubayr ibn Mut’ini reported that Allah’s Messenger said, “The qaati (one who cuts off) will not enter paradise.” Ibn Umar (RA) said that Sufyan explained that qaati means “One who severs ties of relationship.” [Bukhari 5984]
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In Arabic, REHEM means the womb and as relations takes place by birth of a person at some place and time, the word also implies relatives (ULU-AL-ARHAAM). Ahadith are explicit on this that ties of relations must be strengthened in general but if relatives belittle Islamic Values or belittle the person in relation just because of his poverty when they are rich, there is margin for him according to the Islamic Teachings to avoid their company and keep away.
TOPIC 11-About father’s love for his child
(1917)-Sayyidah Khawlah bint Hakim (RA) narrated that one day Allah’s Messenger (PBUH) came out carrying one of the sons of his daughter, saying, “Surely you, the lot of you children, turn (parents) into misers, cowards and ignorants. And you are from the fragrance of Allah.”
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TOPIC 12-About being merciful to children
(1918)-Sayyidina Abu Hurayrah (RA) narrated that Aqra’ ibn Habis (RA) saw the Prophet (PBUH) kiss Hasan (Ibn Abu Umar said, “Hasan or Husayn”) so he commented, “I have ten children (or sons), but I do not kiss any one of them.” So, Allah’s Messenger (PBUH) said, “Indeed, he who does not dispense mercy is not shown mercy.” [Bukhari 5997]
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Uptil now, we have studied Ahadith on guidance to children about their parents and now, the guidance is given to parents. The first thing is to express their love so that the child must see that he is loved. This expression must come at fore by words and more than that by practice. The person, who has no mercy in him towards the weak persons, must not expect any mercy from Allah towards him. The second thing is that the parents must not become an example of miserliness, cowardice and ignorance of righteousness for their children. The Hadith narrated by Sayyidah Khawlah denotes the extreme adverse effect of children on parents sometimes (when the parents love them out of proportion) that because of their well-being, they take up such attitude that is adverse to living in the natural manner; they care to save money un-necessarily and they avoid challenging the wrongs at the environment even when necessary. To get the balance in attitude, it is also necessary that they do not become harsh to their children for teaching them manners; note that H-1917 is one of the weak narrations of the JAME’, as we are informed by respectable TIRMIDHI.
TOPIC 13-Excellence of looking after daughters
(1919)-Sayyidina Abu Sa’eed Khudri (RA) reported that Allah’s Messenger (PBUH) said, “As for one of you who has three daughters or three sisters and attends to them well, he will get nothing short of admittance to paradise.” [Bukhari 1418]
(1920)-Sayyidah Ayshah (RA) narrated Allah’s Messenger said, “If anyone is tried in a little way regarding daughters and he exhibits patience with them then they will serve as an obstacle to Hell for him.” [Muslim 2631]
(1921)-Sayyidina Anas ibn Malik (RA) reported that Allah’s Messenger said, “As for him who sustains two girls, I and he will enter paradise like these two” and, he gestured with two fingers; the index and the next finger.
(1922)-Sayyidah Ayshah narrated that a woman came to me with her two daughters. She asked me for something but I did not have anything except a piece of date which I gave her for herself. She divided that between her two daughters and she did not eat at all, then she stood up and went away. The Prophet (PBUH) came later and I informed him and he said, “One who is tried in some matters concerning these daughters will find them a protection from the Fire.” [Bukhari 5995]
(1923)-Sayyidina Abu Saeed Khudri (RA) reported that Allah’s Messenger (PBUH) said, ‘If anyone has three daughters or three sisters, or two daughters or two sisters and he looks after them well, fearing Allah in this regard then for him is paradise.’ [Bukhari 76]
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In Arabia in those days, birth of a daughter was not appreciated. Even now, there are such countries where the daughter is considered a liability while the son is considered an asset. Here these Ahadith clarify the merits of daughters as regards to AKHIRAT and a Muslim person who has two or three daughters (especially when he has no son) must rejoice if he does take care about their needs to the best of his ability; he would insha Allah find easy to face HASHR (the first day of AKHIRAT when all accounts of all the good and all the evil done would be settled); in 46th verse of SURAH KAHF, the Eighteenth Surah in the Holy Book Quran, Allah has said “Wealth and sons are an adornment of the life of this world; and AL-BAQIAAT AS-SALIHAAT are better with your Lord in reward and better in expectation.” Here the term AL-BAQIAAT AS-SALIHAAT (the good remaining things) means the good deeds done but as the term is feminine by the grammar, many of the MUFASSIREEN (the persons that apply their-selves to understand the Holy Book Quran) have taken it also to mean “good daughters” that the person leaves behind him in this world who pray to Allah for him.
TOPIC 14-Being compassionate to orphans and bringing them up
(1924)-Sayyidina Ibn Abbas reported that Allah’s Messenger (PBUH) said, “If anyone invites a Muslim orphan to his food and drink then Allah will admit him to paradise there being not even a semblance of doubt about it unless he commits a sin that is unforgivable.”
(1925)-Sayyidina Sahl ibn Sa’d (RA) reported that Allah’s Messenger (PBUH) said, “I and the guardian of an orphan will be in paradise like this.” and he gestured with his two fingers, the index finger and the middle finger. [Ahmed 22883]
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TOPIC 15-About being merciful to children
(1926)-Sayyidina Anas ibn Malik narrated that an old man came to meet the Prophet and the people were slow to give him passage. So, the Prophet (PBUH) said, “He is not one of us who is not compassionate to our young (children) and respectful to our old.” [Bukhari 354]
(1927)-Abu Bakr Muhammad ibn Aban reported from Muhammad ibn Fuzayl, from Muhammad ibn Ishaq, from Amir ibn Shu’ayb, from his father and from his grandfather that Allah’s Messenger (PBUH) said, “He is not one of us who does not show mercy to our young and does not know the nobility of our old people.” [Bukhari 355]
(1928)-Abu Bakr Muhammad ibn Aban reported from Yazid ibn Harun, from Sharik, from Layth, from Ikrimah from Ibn Abbas that Allah’s Messenger said, “He is not one of us who does not show mercy to our young and respect our old and enjoin piety and forbid evil.” [Ahmed 2329]
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Ahadith here denote the decency of showing kindness to children especially orphans. According to Islam, strength is for helping the weak, not to suppress the weak; please note well that these are not words only. The reported words “not one of us” mean that he does not have a true Muslim’s attitude if he does not care about the weak persons as he must try to make the worldly life easy for them so that they also make the better of the time given to them keeping to the True Belief and they also collect the good deeds that benefit them at AKHIRAT; Al-Hamdu Lillah.
TOPIC 16-About mercy to people
(1929)-Sayyidina Jarir ibn Abdullah (RA) reported that Allah’s Messenger (PBUH) said, “If anyone does not show mercy to people then Allah will not show mercy to him.” [Bukhari 7376]
(1930)-Sayyidina Abu Hurayrah (RA) reported having heard Abul-Qasim (i.e. the Prophet PBUH) say, “Mercy is not taken away except from the hard-hearted.” [Bukhari 374]
(1931)-Sayyidina Abdullah ibn Amr (RA) reported that Allah’s Messenger (PBUH) said, “To those who dispense mercy, the Compasionate Ar-Rahman is merciful. Show mercy to those who are on earth, He who is in the heaven will be merciful to you. RAHM is a term from AR-RAHMAN (this is one of the names of Allah that means Most Merciful). Thus, Allah joins ties with him who keeps it united and severs ties with one who severs it.” [Bukhari 57]
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The word RAHM means mercy and the Ahadith here convey the same message that who does not care for others, specially the weak persons, he must not expect any mercy from Allah though Allah is Most Merciful. Even our poets have put the message of these Ahadith beautifully in URDU and Muslims must always remember that they have to see to ADL (justice) and at times, have to take-up EHSAAN too (i.e. the lenient attitude even against the wrong people that have troubled them highly) when they find the authority to avenge the wrong people. This would insha-Allah make the environment they live in totally virtuous and most easy to live-in for the betterment of the life at AKHIRAT.
TOPIC 17-About Nasihah
(1932)-Sayyidina Abu Hurayrah (RA) reported that Allah’s Messenger (PBUH) said three times, “Religion is Nasihah.” The Sahabah (RA) asked, “O Messenger of Allah, for whom?” He said, “For Allah, for His Book, for the leaders of Muslims and their common men.” [Bukhari 57]
(1933)-Sayyidina Jarir ibn Abdullah (RA) reported that he pledged allegiance to the Prophet (PBUH) to establish Salah, pay Zakah and to give Nasihah to all Muslims. [Muslim 55]
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TOPIC 18-About Muslims being compassionate to other Muslims
(1934)-Sayyidina Abu Hurayrah (RA) reported that Allah’s Messenger (PBUH) said, “A Muslim is the brother of another Muslim. So, he must not betray him, tell him lies or adandon him. Everything of a Muslim that is unlawful to another Muslim includes his honour, his property and his blood. Taqwa is here (in the heart). It is enough to know a man is evil when he belittles his brother Muslim.” [Ahmed 8109]
(1935)-Sayyidina Abu Musa Ash’ary (RA) reported that Allah’s Messenger (PBUH) said, ‘A believer is to (another) believer like a building, part of which supports the other part.” [Bukhari 6026]
(1936)-Sayyidina Abu Huraira (RA) reported that Allah’s Messenger (PBUH) said, “Each of you is a mirror of his brother. So, if he sees a defect in him, he must remove it from him.”
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Ahadith in Topics 17 & 18 inform that true Muslims always care about each other and if anyone of them is in trouble physically or spiritually, the others help him out. NASIHAH means “to intend betterment” so to show the correct way to do things and to help him practically both of these are included in its meaning. The Muslim must not leave his Muslim brother into trouble and try to see that he does get necessities of the life here and try to see that he does remain at the Truth always for the success at AKHIRAT. As such, Ahadith here guide not only towards caring for the physical betterment of all Muslims but also guide towards the high worthiness of TABLIGH of righteousness too that means to indicate the right path at all issues, in accordance with Islam.
TOPIC 19-About concealing faults of Muslims
(1937)-Sayyidina Abu Huraira (RA) reported that the Prophet said, “If a man removes a difficulty out of a Muslim’s worldly difficulties then Allah will remove from him a difficulty of the difficulties on the day of resurrection and if anyone makes it easy for a hard-pressed in this world then Allah will make it easy for him in this world and the next, and if anyone conceals a Muslim’s faults in this world then Allah will conceal his faults in this world and the next. Indeed, Allah continues to help the slave as long as the slave continues to help his brother.” [Bukhari 2442]
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TOPIC 20-About removing a Muslim’s faults
(1938)-Sayyidina Abu Darda (RA) reported that the Prophet (PBUH) said, “If anyone removes blame from the honour of his brother then Allah will remove from his face the fire on the day of resurrection.” [Ahmed 27130]
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Ahadith narrated by Abu Huraira (RA) and Abu Darda (RA) inform us that the Muslim must care about the honor of other Muslims and must try to conceal if any one of them had committed a shameful sin unless he discloses by his own attitude that he does not care about his honor and does such shameful acts time and again, even if clearly asked for betterment. It is highly virtuous to remove any unfair blame from upon a Muslim person and its good return in AKHIRAT is very high indeed.
TOPIC 21-About dislike for forsaking a Muslim
(1939)-Sayyidina Abu Ayyub Ansari (RA) reported that Allah’s Messenger said, “It is not lawful for a Muslim to abandon his brother for over three (days) meeting in such a way that this one turns away here and that one turns away there. The better of the two is he who takes an initiative in greeting.” [Bukhari 6077]
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Muslims are disallowed that they break relations with each other just because of petty differences or because of such differences that are in personal interests. The maximum period of such break if it does occur is 3 days and the better would be the one who initiates the restoration of the relations. However, if a Muslim person does not talk to someone due to that person’s disrespect for Islamic Values, that is not accountable and in fact highly praiseworthy if he does take utmost care to fulfill the Islamic Commands himself; even then, it is better that he tries to bring him towards the respect for all the Islamic Moral Values.
TOPIC 22-About comforting the brother
(1940)-Sayyidina Anas (RA) narrated that when Abdul Rahman ibn Awf (RA) came to Madinah, Allah’s Messenger (PBUH) established fraternal ties between him and Sa’d ibn Rabi. He said to him, “Come, I will apportion to you my wealth, half of it. And, I have two wives, so I will divorce one of them and when she completes her waiting period, you may marry her.” But, he said, “May Allah bless you in your family and your wealth. Guide me to the market.” So he led him to the market. That very day, he did not return but with some cheese and clarified butter which was his profit. Later (after some days), Allah’s Messenger saw him and he had a yellow stain on him and asked him about it. He said, “I have married an Ansar woman.” The Prophet (PBUH) asked, “How much dower have you given her?” He said, ‘NAWAT of gold.” He said, “Give a wedding feast, even a sheep.” [Bukhari 2048]
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Respectable TIRMIDHI has brought this Hadith here to show what great quality of sacrifice was present in ANSARS (that means the helpful; these were the resident people of Madinah who accepted Islam) when the Prophet established brotherhood between MUHAJIRS (those who had migrated from Makkah to Madinah are called MUHAJIRS) and ANSARS. This was among the 3 immediate steps that the Prophet PBUH had taken to organize Muslims well so that Islam finds high impression easily with total security; the other two were the construction of the Mosque (MASJID-NABWI) to set the base for the Islamic Teachings and the pact with the Jews around Madinah that if it is attacked they would assist Muslims to defend it. This narration conveys other matters of interest too; ABDUR-RAHMAN ibn AUF was one of those SAHABA (companions of the Prophet PBUH) that were taken in high esteem. First, the narration denotes that if a person is highly courteous; his favor is to be asked only upto necessity. Second, women were mostly in marriages then and unmarried women were lesser in comparison to men who asked for marriage then (that is appreciable in Islam as it permits but not commands the man to marry more than one woman up-to four taking the responsibility of their economic and spiritual needs in the best way possible for him). Third, a person might fulfill his JA’EZ needs with some effort without asking for huge amount of wealth and without becoming any burden to anyone. Fourth, a man must not be particular to marry a woman belonging to his own place (and even age is of no consequence; both being adults) when she is good Muslim. Fifth, he must give her the amount of marriage MEHER according to his status and must not show miserliness in this (ABDUR-RAHMAN gave NAWAT of gold that was equivalent to the weight of a seed of date that amounted to 4 Dirham at that time and then he went on to become one of the richest persons there). Sixth, he must give VALIMAH (feast of marriage) to near ones as that would be fair announcement of his marriage that is one of requirements of Marriage. Last but not the least, if someone marries and does not invite all of his acquaintance (the Prophet PBUH did not even know that ABDUR-RAHMAN has married and understood it by a mark on him), it is not a matter of complaint. Many places in these current times where Muslims reside, have taken up such customs in the marriage that sometimes challenge Islam highly; even if one is omitted from them, there arises high protest by relatives; one of high problems at this matter is that if the man forgets to invite any one of his relatives, he might take it as a deliberate insult to him not to be forgiven; may Allah guide everyone towards the Righteousness; Al-Hamdu Lillah.
TOPIC 23-About backbiting
(1941)-Sayyidina Abu Huraira (RA) reported that someone asked Allah’s Messenger (PBUH), “What is backbiting?” He said, “It is your remembrance of your brother in a way that he does not like.” He asked, “What if that fault I mention is found in him?” He said, “If what you say is found in him then that is backbiting. But, if what you say is not found in him then that is reviling him. [Ahmed 3308, Abu Dawud 4874, Muslim 2589]
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GHEEBAT (Backbiting) is HARAAM and if some person says something negative about someone that is not present in him, it would also become BUHTAN (Wrong Accusation) and that also is HARAAM. Note that BUHTAAN is HARAAM at all times yet GHEEBAT might change its status when it is necessary to bring forth a blameworthy evil of some person as then it is JA’EZ. This might happen when someone would disclose the negative trait of the man in question in front of a judge or a MUFTI (learned scholar of Islam); in front of those who intend to take that person as leader to them; in front of the man who intends to tie relationship to that person by taking him as son-in-law or brother-in-law; in front of the business man who intends to make some profitable deal with that person and that negative trait might become very harmful to the business man in the near future. It is a point to note that if someone gets recognized by some feature that is generally negative in nature yet he does not mind that, it is not GHEEBAT to name him by that adversity as it is not to degrade him but it is for his identity; the examples for this might be such when he is identified as the black man, the lame one, the fat guy. ULAMA point out that if a person repents after GHEEBAT, he must confess in the gathering he made GHEEBAT at, that I did wrong to abuse that man and if that man has got the information about his GHEEBAT there, he must go to him personally and provide an apology there.
TOPIC 24-About jealousy
(1942)-Sayyidina Anas (RA) reported that Allah’s Messenger (PBUH) said, “Do not sever ties of relationship, do not criticize one who is absent, do not despise anyone and do not be jealous of someone. But, be slaves of Allah, brothers mutually. It is not lawful for a Muslim to abandon his brother for over three days.” [Ahmed 12074, Bukhari 6026, Muslim 2559, Abu Dawud 4910]
(1943)-Saalim reported on the authority of his father that Allah’s Messenger (PBUH) said, “Envy is disallowed except in two cases, a man whom Allah has given wealth and he spends of it by night and by day, and a man whom Allah has given the Qur’an and he stands with it giving its right by night and by day.” [Bukhari 7529, Muslim 815]
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Hadith narrated by ANAS (RA) enfolds some very good teachings about the attitude of Muslims to each other that have already been mentioned. The second Hadith here (that is narrated by IBN-UMAR who is the son of UMAR, the second Caliph, and the father of SAALIM) also gives a very important message. There are two things that might become burdens or might become blessings; wealth and true knowledge. If a person has any one of these, he must take care that he uses it in the way of Allah; he must spend the wealth on the needy and he must guide the seeker of the Truth towards the right way. If that individual who has one of these things, does not use it for the asking of Humanity, he would find the life here a shame and the true life after this one a punishment. The individual who has both of these and uses both in the way of Allah by TAUFIQ provided to him by Allah, he is much praiseworthy indeed, Al-Hamdu Lillah. Here envy does not mean jealousy but it denotes the positive attitude; for the Muslim individual, it means to try to become like the one who is wealthy and highly caring to people; or like the one who is truly knowledgeable and highly caring to people.
TOPIC 25-About animosity for each other
(1944)-Sayyidina Jabir (RA) reported that Allah’s Messenger said, “Indeed, the devil has despaired of being worshipped by those who offer Salah, but he retains hope of setting them against each other.” [Muslim 2812]
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The Prophet (PBUH) had seen that he has brought the people under his guidance where they would remain true to their Faith; Al-Hamdu-Lillah; yet the love of worldly status and items might make way into their lives and that would cause them to neglect Islamic Values and fight each other. This narration tells about the factions that appeared among Muslims after him and the wars that took place among Muslims especially in the love of or in the hatred of the great man Ali (RA), the first cousin and son in law of the Prophet (PBUH); he was the fourth Caliph too. The war of JAMAL and the war of SIFFIN that were launched against him most unjustifiably, are very sad incidents involving even the SAHABA (companions of the Prophet PBUH); I, MSD, pray to Allah for very strong unity among all Muslims of the world at these times; they certainly would achieve this unity by their adherence to the Holy Book Quran and to the SUNNAH of the Prophet PBUH, Al-Hamdu-Lillah.
TOPIC 26-About reconciliation
(1945)-Sayyidah Asma bint Yazid reported that Allah’s Messenger (PBUH) said, “Falsehood is not lawful except in three cases; when a man speaks to his wife to please her; when a man lies in war; when a man lies to reconcile people.” Mahmud said in his hadith, “Falsehood is not correct except in three cases.”
(1946)-Sayyidah Umm Kulthum bint Uqbah (RA) reported having heard from Allah’s Messenger (PBUH). “One who lies to reconcile people thereby is not a liar. Rather, he is a speaker of good (or promoter of good).” [Bukhari 2692, Muslim 2605]
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To speak lies is a wrongful act but when a person speaks lies in these three situations that is JA’EZ. A person might speak a lie to regain the pleasure of his wife who might be ready to ask for divorce and the man is certain that he would make her see the better side afterwards when things are better; he might speak a lie to misguide the enemy at war to give some benefits to Muslims by getting an appreciable agreement from them for Muslims; he might speak a lie to settle the feud among Muslims so as to reconcile the matter in the best manner acceptable to all sides . With the right intention, he would not be sinful insha-Allah if he is one of the good practicing Muslims.
TOPIC 27-About embezzlement and betrayal
(1947)-Sayyidina Abu Sirmah (RA) reported the saying of Allah’s Messenger (PBUH). “If anyone causes harm then he will be harmed by Allah. He who behaves in a hostile manner will be dealt with in a hostile way by Allah.” [Abu Dawud 3635]
(1948)-Sayyidina Abu Bakr (RA) reported that Allah’s Messenger said, “He is cursed who harms a Believer, or deceives him.”
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A person who harms or intends to harm anyone without any reason, especially when he targets one of the practicing Muslims, Allah certainly punishes him even in this world while he would get the due returns to it even in the coming world. There are other Ahadith too that tell us “as you sow, so shall you reap”and this is not only true for the coming life but completely true even for this worldly life though it might take much time to manifest here.
TOPIC 28-About neighbours’ rights
(1949)-Mujahid narrated that a sheep was slaughtered for Abdullah ibn Amr (RA) in his house. When he came, he asked, “Have you given some to our Jew neighbour? Have you given some to our Jew neighbour? I had heard Allah’s Messenger say that Jibril did not cease to instruct me about the neighbour till I thought that he would make him an heir.” [AD 5152]
(1950)-Sayyidah Aisha (RA) reported that Allah’s Messenger (PBUH) said, “Jibril did not cease to instruct me concerning the neighbour so that I thought he would make him an heir.” [Bukhari 6014, Muslim 2624]
(1951)-Sayyidina Abdullah ibn Amr (RA) reported that Allah’s Messenger said, “The best of companions in the sight of Allah is he who is the best for his companion, and the best of neighbours in Allah’s sight is the best of them for his neighbour.” [Ahmed 6577]
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A high value is given to neighbor in Islam and if he is Muslim then his right increases even more. And with that, if he is one of the relatives too, that increases his right even more. However, it is necessary to care for the non-Muslim neighbor too as he is ZIMMI (such non-Muslim that lives with an agreement of peace in the Muslim Society and that word of peace might not be present in written form necessarily but it is understood when he lives in the Islamic Environment without putting any challenge to it). It is allowed even to send some edible to him as the narrations at study convey clearly. Note that according to FIQH, the idea of neighborhood is that it extends to all those houses where the voice of ADHAN (call for prayers) would reach if he says the ADHAN at the door of his house without any modern gadget.
TOPIC 29-About kindness to servant
(1952)-Sayyidina Abu-Dharr reported that Allah’s Messenger said, “(They are) your brothers whom Allah has caused to grow young under your hands. Hence, he, under whose hand is his brother, must feed him from his own food and clothe him from his own clothing, and not burden him with what he cannot do. If he burdens him with what he cannot do then he must lend him a hand.” [Bukhari 2545, Muslim 1611]
(1953)-Sayyidina Abu Bakr (RA) reported that the Prophet said, “He will not enter Paradise who has badness (for subordinates).” [Ibn Majah 3631, Ahmed 31]
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TOPIC 30-It is disallowed to beat slaves and revile them
(1954)-Sayyidina Abu Huraira reported that Abu-Qasim (i.e. the Prophet PBUH), who asked the characteristic to repent (on wrongful dealing with the weak), said, “If anyone accuses his slave, whether male or female, of adultery and they are innocent then Allah will inflict on him the prescribed punishment on the Day of Resurrection unless it is as he had said.” [Bukhari 6858]
(1955)-Sayyidina Abu-Mas'ud (RA) narrated that I was beating my slave. Suddenly, I heard a speaker behind me say, “Beware, O Abu Mas’ud! Beware, O Abu Mas’ud!” So, I turned (my face) and I was facing Allah’s Messenger (PBUH); he said, “Allah is more powerful over you than you are over him.” After that, I never beat a slave. [Muslim 1659]
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Ahadith here tell about the rights of slaves and note here that they were considered very low among the citizens at that society. The Prophet (PBUH) gave rights even to them while there was no concept of such leniency. Islam does ask all to become the guard for the weaker ones of the society by the strength they have and not to use strength on weaker ones just to prove dominance; such display of authority only shows the inferiority complex and it is much detestable according to Islam. The point to note is that Allah is the Most Powerful of all so those who commit injustice to others in the illusion of being much stronger than others, would insha-Allah get the taste of their own medicine in the long run; Al-Hamdu Lillah.
TOPIC 31-Being kind to a servant
(1956)-Sayyidina Abdullah ibn Umar narrated that a man came to the Prophet and asked, “O Messenger of Allah, how many times may I forgive my servant?” He did not say anything. He asked again, “O Messenger of Allah, how many times may I forgive my servant?” He said, “Seventy times every day.”
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TOPIC 32-About teaching manners to the servant
(1957)-Sayyidina Abu Saeed (RA) reported that Allah’s Messenger (PBUH) said, “If one of you beats his servant and he mentions Allah, then he must raise his hand away.”
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Note on the topic 29 & 30 would suffice here with this addition that the Muslim person must develop high tolerance and must have the patience to bear things against his personal taste with much fine quality when they do not challenge Islam; he must develop this attitude so much that it becomes totally natural to him; Al-Hamdu Lillah.
TOPIC 33-Teaching manners to children
(1958)-Sayyidina Jabir ibn Samurah reported that Allah’s Messenger (PBUH) said that for a man to train his son in manners is better than giving in Sadaqah one SA’. [Ahmed 20954]
(1959)-Ayyub ibn Musa reported on the authority of his father who from his grand father that Allah’s Messenger (PBUH) said, “No father gave a better gift to his son than (teaching) good manners.” [Ahmed 15403]
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Sadaqah means amount of charity given to help the needy and SA’ was a measure to weigh things. The point to note here is that in addition to helping others, one would care highly about the physical & spiritual needs of the near ones, especially wife & children without being harsh, as much as possible guiding them towards the Righteousness in all ways possible.
TOPIC 34-Accepting gift and reciprocating
(1960)-Sayyidah Aisha (RA) said that the Prophet accepted gifts and reciprocated the gesture. [Bukhari 2585, Abu Dawud 3536]
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TOPIC 35-About showing gratitude on a favour
(1961)-Sayyidina Abu Huraira (RA) reported that Allah’s Messenger (PBUH) said, “He who does not thank people does not thank Allah.”
(1962)-Sayyidina Abu Sa’eed Khudri (RA) reported that Allah’s Messenger (PBUH) said, “‘He who did not express gratitude to people did not thank Allah.” [Ahmed 3044]
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When a person presents gifts without any intention to receive any benefits from it or without any expectation to receive any gifts in return, it is praiseworthy. He must not give such gifts that the person receiving them, does not appreciate or that causes burden to him. Though the Prophet (PBUH) used to return gifts with gifts from his side too often but it is not SUNNAH (Muakkadah) and the return is not necessary. The other narrations guide towards the fact that it is natural tendency for the Muslim to appreciate the care given to him. If a person does not appreciate the good done to him by someone, this shows a lack of character on his part; such person is unable to thank Allah for all that Allah has given him. He is not the one to count the blessing but he is among those who complain for this and for that to Allah. The Hadith here asks the same that we have studied before that he must show decency to his fellow beings; then only he would receive blessings from Allah.
TOPIC 36-About pious deeds
(1963)-Sayyidina Abu Dharr (RA) reported that Allah’s Messenger (PBUH) said, “Your smile before your brother is a Sadaqah for you, and your enjoining piety and forbidding evil is a Sadaqah. Your guidance to the one who is lost on the land is a Sadaqah for you. Your leading the blind is a Sadaqah for you. The removing from the thorough-fare a stone, a thorn or a bone is for you a Sadaqah. And, your filling with your bucket the bucket of your brother is a Sadaqah for you. [Ahmed 21538]
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TOPIC 37-About Manihah
(1964)-Sayyidina Bara ibn Aazib (RA) reported that he heard the Prophet (PBUH) say, “If anyone gives a MANIHA of milk or silver, or guides one who is lost then he will get reward for setting free a male slave or a female slave.” [Ahmed 18687]
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TOPIC 38-Removing harmful things from thorough-fare
(1965)-Sayyidina Abu Huraira (RA) reported that the Prophet said, “A man who walks on the road and finds a thorny branch and puts it away, Allah will reward him for that and forgive him.” [Bukhari 652]
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These three Topics (that are 36, 37 and 38), give the same message of caring about fellow-beings as that would make the person liable of getting the blessing of Allah. Also here is the guidance that no one must take petty good deeds as being of no importance because with the superior virtuous deeds, they also would play their good role in making the person deservant of high ranks in AKHIRAT. Islam highly appreciates to care about the people’s safety by providing them their basic needs of life. MANIHA is to provide some item of basic necessity to someone as QARDH-HASANA (that loan which is repayable without any interest when the debtor has achieved total ease financially). This also includes giving some amount of money in such loan to the person who is in the utmost need due to lack of basic necessities. SADAQAH not only includes the giving of something in charity but it also relates to the doing of good deeds as Allah has commanded, that denote care towards all the fellow beings; so it is the term that represents both the intangible and the tangible things certainly.
TOPIC 39-About the trust of meetings
(1966)-Sayyidina Jabir ibn Abdullah reported that the Prophet (PBUH) said, “When a man narrates something and goes away then that is a trust with you.” [Abu Dawud 4868]
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TOPIC 40-About generosity
(1967)-Sayyidah Asma bint Abu Bakr (RA) narrated, I said, “O Messenger of Allah, I have nothing but it belongs to Zubayr. Can I give sadaqah from it?” He said, “Yes! Do not hoard, else it will be kept away from you too.” [Bukhari 1433, Muslim 1029]
(1968)-Sayyidina Abu Huraira (RA) reported that the Prophet (PBUH) said, “The generous person is near to Allah, near to paradise and near to the people, and far away from the fire. The miser is far from Allah, far from paradise and far from the people, but near to the fire. An ignorant generous person is dearer to Allah than a miser praying to Allah much.”
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Such information that has been given to some person to keep in secrecy, he must take care not to disclose it especially when there is high risk that it might cause much troublesome quarrel among the people. In Ahadith here, again the virtues of SADAQAH (charity in the way of Allah to poor) is emphasized and the generous Muslim person with normal good deeds (prayers to Allah included) is told as better than that miser among Muslims who cares much about prayers yet does not care to provide necessities to fellow-beings even when he is able to do it.
TOPIC 41-About miserliness
(1969)-Sayyidina Abu Sa’eed Khudri (RA) reported that Allah’s Messenger said, “There are two characteristics that cannot be associated with a Believer, miserliness and evil manners.”
(1970)-Sayyidina Abu Bakr Siddiq (RA), the truthful, reported that the Prophet (PBUH) said, “The deceiver, the miser and one who is not benevolent will not enter paradise.” [Ahmed 32]
(1971)-Sayyidina Abu Huraira (RA) reported that Allah’s Messenger (PBUH) said, “The True Believer is tender and compassionate while the obvious sinner is deceitful and mean.” [Abu Dawud 4790]
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The narrations to express virtues of SADAQAH continue while they also indicate the decency of the good manners here. Actually to do any deed of kindness, even if it seems very small as to put a thorn away from the path, is also SADAQAH (charity in the way of Allah), so SADAQAH not only relates to giving amounts in charity but it actually relates to all the good manners of the Muslim person towards the fellow beings. So, when we find the mention of adversity of miserliness here, we also find the adversity of evil manners; they both go hand to hand. The simple thing is that Ahadith ask all Muslims emphatically to relate to SADAQAH of all kinds that might be tangible or intangible.
TOPIC 42-Spending on the family
(1972)-Sayyidina Abu Mas’ud (RA) reported that Allah’s Messenger (PBUH) said, “A man's spending on his family is Sadaqah.” [Bukhari 4006]
(1973)-Sayyidina Thawban (RA) reported that the Prophet (PBUH) said, “The most excellent of dinars is the dinar a man spends on his family, and the dinar he spends on his animal in Allah’s path, and the dinar a man spends on his companions in the path of Allah.” Abu Qilabah said that he began with the family. Then, the Prophet (PBUH) said, “Which of the men can be more deserving of reward than the man who spends on his family having young children whom Allah protects through him and makes them independent.” [M 994]
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Here we find that SADAQAH also includes the amounts that the person spends on his household; his parents, his wife and his children; even the good attitudes of the Muslim person towards his family is SADAQAH; there is Hadith at BUKHARI narrated by SA’D ibn ABI-WAQQAS that the Prophet PBUH said, "You will be rewarded for whatever you spend for Allah's sake even if it were a morsel which you put in your wife's mouth”. Although that expenditure is his responsibility yet it also has the THAWAB (spiritual gain of virtues) of SADAQAH so this information is matter to rejoice for Muslims. Note that the Hadith at 1973 also indicates that the good attitude towards young children, leads towards achievement of high rewards that are given to him by Allah even in this life and even in the coming true life; Al-Hamdu-Lillah.
TOPIC 43-About hospitality and honouring guests
(1974)-Sayyidina Abu Shurayh Adawi narrated that my eyes saw Allah’s Messenger (PBUH) and my ears heard him when he spoke. He said, “One who believes in Allah and the Last Day must honour his guest and serve him his Jaizah.” The Sahabah asked him what his Jaizah was. He said, “A day and a night.” He added, “And the hospitality is for three days and beyond that is sadaqah. And he who believes in Allah and the Last Day must speak a good word, or keep quiet.” (Jaizah is provision of a traveler). [Bukhari 6019]
(1975)-Sayyidina Abu Shurayh Ka’bi reported that Allah’s Messenger (PBUH) said, “Hospitality extends to three days while his Jaizah is for a day and a night, and whatever is spent on him (the guest) after that is Sadaqah. It is not lawful for a Muslim to stay with the host longer so that he has inconvenience.” This means that the guest should not prolong his stay as to cause a burden to the host and hurt him.
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Ahadith express care about guests and the guidance here is that a person should care about the guest who is a traveler to provide him lodging and meals at least for a day and night; guests would also care not to become a burden on the inviter. If this provision extends to 3 days & nights, it would be EHSAAN while beyond that, this provision is SADAQAH that is the very high form of EHSAAN. The person fulfills his duty if he invites guests from some other place and provides cash amount to them up-to the extent of his invitation so that they might take care of their stay and meals with total ease; this is said to be the better provision if the guests do not find any adversity in that courtesy shown towards them.
TOPIC 44-About attending to orphans and widows
(1976)-Safwan ibn Sulaym reported in a marfu’ manner that the Prophet (PBUH) said, “One who endeavours to look after the needs of widows and the poor is like a warrior in the path of Allah or like one who keeps fast during the day and stands (in prayer) during the night.” [Bukhari 5353]
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Hadith here tells the height of decency when an able person having a status in the society cares about the weak persons of that society well. He actually is praising the true Lord Allah directly all the time which otherwise could not have been possible. If such persons join hands in working as one unit in the Islamic Environment besides providing the needy from their invidual resourses, there would remain no problem for any person to get at least his basic needs in that environment with total respect, as his right only. For some, it is the discard of some unnecessary matter and to the needy it is the sustenance for life; this in actual is SADAQAH.
TOPIC 45-Meeting someone with cheerful face and happy look
(1977)-Sayyidina Jabir ibn Abdullah reported that Allah’s Messenger (PBUH) said, “Every piety is Sadaqah. And, it is also piety that you meet your brother with a cheerful face and that you pour water from your bucket into your brother’s bucket.” [Bukhari 6021]
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TOPIC 46-About truth and falsehood
(1978)-Sayyidina Abdullah ibn Mas’ud (RA) reported that Allah’s Messenger said, “Bind your self to truth, for truth leads to piety. And, piety leads to paradise. A man does not cease to speak truth and search for truth, but is recorded with Allah as truthful. And, refrain from falsehood, for falsehood leads to indecency and indecency leads to the fire. And, a man does not cease to lie and look out for falsehood till he is recorded as a liar in Allah’s sight.” [Bukhari 6094]
(1979)-It is reported by Sayyidina Ibn Umar that the Prophet (PBUH) said, “When a man becomes a liar the angel moves away from him to a mile’s distance because of the (pungent) odour emanating from him.”
(1980)-Sayyidah Aisha (RA) narrated that no characteristic angered Allah’s Messenger (PBUH) more than falsehood. No one would lie in his presence without feeling compunction in his heart till he made repentance for it.
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‘To pour water from your bucket’ means that if you have in abundance, provide caringly for those Muslims who have lesser than their needs as they are your brothers as Muslims; let them also live a peaceful life by providing them the needed items at least up-to their needs if you would manage with ease. Other Ahadith here narrate the immorality of speaking lies and give the information that the liar thinks he is doing fine and would achieve benefits yet due to his lies, Allah puts His blessings away from him. Allah gives respect to the truthful and puts his wrath on liars as He records the words of the MOMEN (the true Muslim person) that was among the people of PAHRAOH, in the Holy Book Quran, “will you slay a man because he says: My Lord is Allah, and indeed he has brought to you clear arguments from your Lord? And if he be a liar, on him will be his lie, and if he be truthful, there will befall you some of that which he threatens you (with); surely Allah does not guide him who is extravagant (and) a liar” (Surah MOMEN-28).
TOPIC 47-About indecency
(1981)-Sayyidina Anas (RA) reported that Allah’s Messenger said, “Indecency in anything spoils it. And, modesty in anything, adorns it.” [Ibn Majah 4185]
(1982)-Sayyidina Abdullah ibn Amr reported that Allah’s Messenger (PBUH) said, “The best of you are those who have wonderful manners.” The narrator said that it was not given to the Prophet PBUH to ever indulge in indecent talk and he was never indecent. [Bukhari 6029]
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TOPIC 48-About cursing anyone
(1983)-Sayyidina Samurah ibn Jundub reported that Allah’s Messenger (PBUH) said, “Do not invoke on each other the curse of Allah and that is His anger or the Fire.” [Abu Dawud 4906]
(1984)-Sayyidina Abdullah (RA) reported that Allah’s Messenger (PBUH) said, ‘A Believer does not taunt or curse and never becomes immoral or rude to anyone.’ [Ahmed 3839]
(1985)-Sayyidina Ibn Abbas (RA) narrated that just as a man cursed the wind in the presence of the Prophet, he said, “Do not curse the wind, for, it is under command. And, if anyone curses something of which it is not liable then the curse rebounds on him.” [Abu Dawud 4908]
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When a Muslim person curses someone, he is actually asking for anger of Allah in the world against the cursed one and the punishment of Fire of JAHANNUM (Hell) in the coming life. This attitude is against the true nature of the true Muslim in the normal situation; note that those things that are not responsible for their status but Allah commands them as He wills and they fulfill the commands without fail, must not be cursed like fire of volcanoes, tornadoes arising taking dust of earth, high blowing of the wind, heavy rains or huge rise of the water. But the Muslim person might curse such wrongful persons that not only willfully neglect the Islamic Commands but also ask others to follow their negative course. If they curse Muslims and they are abusive to the Holy Book Quran and the great man Muhammad PBUH, the last Messenger of Allah, it is FARDH to fight such evil men if that is possible and to ask Allah that if the attainment of the true guidance is not written in their destiny, He puts His wrath upon them destroying them completely in this life and also in the coming life; Al-Hamdu Lillah.
TOPIC 49-About knowing genealogies
(1986)-Sayyidina Abu Huraira (RA) reported that the Prophet (PBUH) said, “Learn about your genealogies that you may be able to join ties of relationship, for joining ties of relationship is a means of extending love among the family, increase in wealth and delaying death.” [Ah 8877]
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TOPIC 50-About praying for someone in his absence
(1987)-Sayyidina Abdullah ibn Umar reported that the Prophet (PBUH) said, “The supplication that receives the quickest answer is that of an absent person for an absent person.”
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TOPIC 51-About reviling and abusing
(1988)-Sayyidina Abu Huraira (RA) reported that Allah’s Messenger (PBUH) said, “As for two revilers, what they utter goes against the beginner of the two, provided that the wronged one does not overstep.” [Muslim 2587]
(1989)-Sayyidina Mughirah ibn Shu’bah narrated that Allah’s Messenger said, “Do not revile the dead because that hurts the living.” [Ahmed 18235]
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Virtues affect the physical life too; in other words, by taking up good deeds, the Muslim person not only assures success at AKHIRAT but he also achieves the high level of satisfaction in this world too. Allah says in SURAH RA’AD, “Know it that only by the rememberance of Allah, hearts find satisfaction” (13:28). Probably here at H-1987, such two good persons are mentioned that have one native city but they both are absent from their dwelling place and are at different places from each other. The Hadith at 1989 tells not to hurt the feelings of the living persons by the mention of the evil traits that some of their very close relatives that are dead, might have had. They have departed and have seen what they had been doing; now it is better to leave them alone.
TOPIC 52-No Caption
(1990)-Sayyidina Abdullah reported from Allah’s Messenger (PBUH) that he said, “To revile a Muslim is sinful and to fight against him is disbelief.” Zubayd asked Abu Wail if he had heard this hadith from Abdullah directly, he confirmed, “Yes.” [Bukhari 48, Muslim 64]
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This Hadith tells about the high status each Muslim enjoys as a Muslim. To use abusive language against him is sinful and to fight against him intending his death, is KUFR (disbelief of the Truth). Zubayd asked for conformation here as Muslims at that time were divided about the Caliphate that who should be accepted as Caliph. This Hadith prevented many good men to participate in the clash between Muslims as that was clearly the most commendable attitude in that given situation.
TOPIC 53-About a good word
(1991)-Sayyidina Ali (RA) reported that Allah’s Messenger (PBUH) said, “In Paradise, there are upper chambers their exterior can be seen from their interior, and their interior from their exterior side.” A villager stood up and asked, “For whom are they, O Messenger of Allah!” He said, “For those who speak a good word, feed the food, fast often, and pray by night when people are asleep.” [Ahmed 1337]
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TOPIC 54-About a pious slave
(1992)-Sayyidina Abu Huraira (RA) reported that Allah’s Messenger (PBUH) said, “How excellent is one who obeys Allah and (at the same time) gives the right of his master, being a slave whether male or female.” [Muslim 1667]
(1993)-Sayyidina Ibn Umar (RA) reported that Allah’s Messenger said, “Three people will be on mounds of musk.” Ibn Umar mentioned, I think he also said, “On the Day of Resurrection.” Allah’s Messenger said then, “A slave who gives the rights of Allah and the rights of his master, a man who is Imam and whose followers are happy with him, and a man who calls for Salah (calling Adhan) five times every day and night.” [Ah 4799]
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Speaking good words (that are MUBAH) to all people that are soothing to them in their trouble is also among the virtuous deeds; also, the person would care about the people for whom he is responsible due to his assignment and would fulfill the commitment towards them without any wrongful act; note that the IMAM (one who leads the SALAH) and the MUADDHIN (one who calls to SALAH) both have responsibility towards others and their fault might cause some flaw in the religious duty of those others; they must have high care for the responsibility assigned to them; as for slavery, it does not need any comments as it is obsolete at this moment of time; Al-Hamdu Lillah.
TOPIC 55-About social living
(1994)-Sayyidina Abu Dharr (RA) reported that Allah’s Messenger (PBUH) said, “Fear Allah wherever you are. Follow your evil deed with a pious deed that it may erase it. And meet people in a cheerful manner.” [Ahmed 21412]
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TOPIC 56-About mistrust
(1995)-Sayyidina Abu Huraira (RA) reported that Allah’s Messenger (PBUH) said, ‘Shun misgivings. Indeed, misgiving is the most false kind of conversation.” [Bukhari 6066]
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The Hadith narrated by Abu Dharr does not mean that a person becomes bold in doing wrong erasing its effect by a pious deed in compensation. It means that a person must avoid all wrongs but if some wrong that is petty in nature happens without any intention or is committed due to utmost need, the Muslim person must repent providing a good deed against it while repentance itself is praiseworthy. Misgivings mean here that a Muslim must not keep useless doubts about other Muslims; he must keep the good view for all Muslims unless someone proves his negativity in character by his own doings that is contrary to his good view.
TOPIC 57-About light-heartedness
(1996)-Sayyidina Anas (RA) narrated that Allah’s Messenger used to mix with us with familiarity. He would say to my younger brother, “O Abu Umayr! What did Nughayr do?” [Bukhari 6129]
(1997)-Sayyidina Abu Huraira (RA) narrated that we said, “O Messenger of Allah, you do joke with us.” He said, “I do not speak but the truth.” [Ahmed 7831]
(1998)-Sayyidina Anas ibn Malik (RA) reported that the Prophet (PBUH) said to him, “O one with two ears!” Mahmud said on the authority of Usamah that Anas (RA) meant to say that the Prophet (PBUH) said that jokingly. [Abu Dawud 5002]
(1999)-Sayyidina Anas (RA) reported that a man requested Allah’s Messenger (PBUH) for a riding beast. He said, “I will give you the young of a she-camel to ride.” He said, “O Messenger of Allah, what shall I do with the young of a she-camel.” Allah’s Messenger (PBUH) said, “Does any other than a she-camel give birth to a camel?” [Abu Dawud 4998]
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Ahadith on this topic tell about the good sense of humor that the Prophet (PBUH) enjoyed and it is interesting to note that even in the mood of jest, he never spoke something adverse. NUGHAIR was the pet-bird that the younger brother of ANAS had kept and used to play with it. He was nick-named by the Prophet (PBUH) as Abu-Umair to make a rhyme with NUGHAIR and it is a nice rhyme that he said light-heartedly, “Ya Aba-Umair, Ma fa’al an-NUGHAIR” (O Abu-Umair, what did Nughair do). The Hadith about Anas with two ears tell that an entertaining statement is possible just by the expression of ordinary facts of life and the Hadith about the camel also proves that. Please note that to have fun by good statements is something else and to make fun is another. The Prophet never made fun of anyone or put anyone to hardship by jests though at occasions, he did enjoy jokes in a light hearted mood having fun alongwith SAHABA; that remained always in limits and he never laughed but only smiled. He was not a man asking for strict discipline; note that this great teacher Muhammad PBUH, the last Messenger of Allah, has never had any schooling from anyone except directly from Allah; on the contrary, he was a lenient person giving value to SAHABA, soft in ways, modest in manners and simple by choice, in his living.
TOPIC 58-About disputes
(2000)-Sayyidina Anas ibn Malik reported that Allah’s Messenger (PBUH) said, “For him who abandons lying and it is vain, a house will be built at the edge of paradise. And for him who abandons dispute though he is on right, a house is built in the centre of paradise. And, for him who makes his manners excellent, a house is built in the heights of paradise.” [Ibn Majah 51]
(2001)-Sayyidina Ibn Abbas (RA) reported that Allah’s Messenger (PBUH) said, “Suffices you to become sinful that you never cease to wrangle with one another.”
(2002)-Sayyidina Ibn Abbas reported that the Prophet (PBUH) said, “Do not quarrel with your brother, do not tease him and do not make a promise to him that you will break.”
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Ahadith here point out how bad the Prophet PBUH took for Muslims to quarrel with each other; as of now, we Muslims do have three big factions (SUNNI, SHIA and AHLE-HADITH) among us and there are sub-factions in each but they are not of much consequence; reconciliation is certainly possible by the needed sacrifice from each when nobody asks for superiority at this crucial moment of time; this is Allah’s mercy that all care about the Fundamentals of Islam; Al-Hamdu-Lillah. If at the times of the Prophet Muhammad (PBUH), someone was asked about his belief, he only said that he was a Muslim without any prefixes. Note well that those who do not take the Prophet Muhammad (PBUH) as the last Messenger of Allah or who take-up the obedience of some other person after him just the same as is the obedience to him unconditionally (without giving any care to the Holy Book Quran and the SUNNAH), they are not Muslims. It is mentioned in the Holy Book Quran, “Whoever obeys the Prophet, he has obeyed Allah” (4:80) and this status certainly is for no other person; Al-Hamdu Lillah.
TOPIC 59-About Kindness
(2003)-Sayyidah Aisha (RA) narrated, “A man sought permission to visit Allah’s Messenger while I was also there. He said, “How evil is the son of the clan, or the brother of the clan.” He allowed him in, and conversed with him with tenderness. When he went away, I said, ‘O Messenger of Allah, you spoke of him as you did but afterwards relented towards him with soft speech.” He said, “O Aisha, the worst of men is he whom people avoid because of his indecent speech.” [Bukhari 3132]
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TOPIC 60-Being moderate in love and hatred
(2004)-Sayyidina Abu Huraira (RA) reported in a marfu’ form that the Prophet (PBUH) said, “Love your friend with moderation; perhaps he might become contemptuous some day. And let your dislike (for anyone) be within limits, perhaps he might turn your friend one day.”
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Ahadith in both the topics 59 & 60 ask to take up the moderate view in matters of life. The Prophet (PBUH) showed leniency in speech to a man whom he knew as rude and immoral person. This man was one of the chiefs of his tribe and the Prophet (PBUH) indicated the reason that he has the liability to give the invitation of Islam and if he too becomes rude to a rude person, that would affect his job adversely. The Prophet (PBUH) meant that if this man given to idiocy, does get some intelligence by his teachings and does accept Islam, his tribe might also come to it; the Prophet had to be patient due to the nature of his job, assigned to him by Allah. A person in the field of teaching Islam needs to be very tolerant, with consideration of the betterment of people that have different views to bring all of them to the Truth only. And he must keep his personal likes and dislikes aside to make this great call that might lead his worst enemies to the Truth. Allah says in Surah HAMEEM-AS-SAJDAH, “And not alike are the good and the evil. Repel (evil) with what is best, when lo! the person, between whom and you was enmity, would be as if he were a warm friend” (41:34).
TOPIC 61-About pride
(2005)-Sayyidina Abdullah reported that Allah’s Messenger said, “He in whose heart is pride even so much as a grain of mustard seed will not enter paradise. And he who has faith in his heart even as much as a grain of mustard seed will not enter Hell.” [Muslim 2853]
(2006)-Sayyidina Abdullah (RA) reported that Allah’s Messenger (PBUH) said, “He who has in his heart as much as a grain of pride will not enter paradise and he who has in his heart as much as a grain of faith will not enter Hell.” A man said, “I like my garment to be beautiful and my sandals to be beautiful.” He explained, “Allah loves beauty while pride is to disregard truth and look down upon people.”
(2007)-Sayyidina Salamah ibn Akwa’ (RA) reported that Allah’s Messenger said, “A man does not cease to magnify himself till he is recorded among the tyrants and finds the (same) adversity as they do.”
(2008)-Sayyidina Jubayr ibn Mut’im narrated that people allege that I am arrogant. But, I ride a donkey; wear thick, coarse garment and milk sheep. Allah’s Messenger (PBUH) had said, “One who does these things has nothing of arrogance in him.”
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Ahadith here mean that if a person has pride of being high among people (just because he has been given worldly possessions much more than others), he is a foolish person. These possessions would only be blessings if he uses them in the way of Allah otherwise they would prove to be trouble to him; he would not get JANNAH (Paradise). According to ULAMA, the words “The man that has as much as a grain of Faith would not enter hell” means that he would not remain there forever even if he is a very sinful person though he must avoid all wrongs to the best of possibility. Pride brings many other adverse traits with it and among them are jealousy, intention to trouble, anger, intolerance, complaints, asking for attention and the most adverse trait of all, love of worldly things. If you ponder upon pride, you would see that all these adversities come by the inferiority complex that the person having pride, develops. Every Muslim, in fact every person, must try to keep away from taking himself something big as that avoidance insha Allah, would make the life totally normal for him; that normalcy certainly is appreciable by Islam.
TOPIC 62-About good manners
(2009)-Sayyidina Abu Darda (RA) reported that the Prophet said, “There is nothing heavier in the scale of the Believer on the Day of Resurrection than good manners. Indeed, Allah, the Exalted hates the indecent and the obscene.” [Ahmed 27587]
(2010)-Sayyidina Abu Darda (RA) reported that he heard Allah’s Messenger (PBUH) say, “Nothing of what is put in the scale is heavier than good manners. And, the good mannered person will attain the rank of the person who keeps fast and offers Salah.” [Ahmed 28587]
(2011)-Sayyidina Abu Huraira (RA) reported that some one asked Allah’s Messenger (PBUH) about what most will cause people to enter Paradise. He said, “Fear of Allah and good manners.” And, he was asked about what most will cause people to enter the Fire. He said, ‘The mouth and the sexual organ.” [Ahmed 9107]
(2012)-Abdullah ibn Mubarak described good manners as a cheerful face, generous spending on good causes and removing harmful things.
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We find here again the virtues of the intangible SADAQAH as all good manners according to Ahadith, are included in it (See topic 36, 37 & 38 of this booklet that we have just studied). Note here that two of notable reasons of all that would lead people to Fire are adverse use of the tongue and of the sexual organ. There is another SAHIH Hadith that says, “Whoever gives me the guarantee of two pieces of flesh (that he would not commit any indecency or adversity by any of them) I would give him the guarantee of Jannah; one that is between the teeth and the other that is between the legs” ; (See H-2416). Also note that the Man basically is born with the realization of the Truth (that is called FITHRAT) according to Islam and whatever corruption a person falls in, the inside of him does have the capability, more or less, to call him towards the righteousness. If the man becomes humble and ready to accept his flaw even if it seems to degrade him in people, he would certainly find the Truth. It is better for the person to take the disrespect of people rather than fall in his own eyes though it would ask for courage to manage the situation that he faces.
TOPIC 63-About kindness, forgiving and overlooking
(2013)-Abu Ahwas reported on the authority of his father that he submitted, ‘O Messenger of Allah, if I go to a man and he does not give me reception or hospitality and he comes to me (later), shall I repay him in the same coin?” He said, “No, give him the reception.” Abu Ahwas also reported his father as saying that the Prophet (PBUH) saw him shabbily dressed and asked, “Do you have any wealth?” He said he had all kind of wealth, and Allah had given him cattle. The Prophet (PBUH) said, “So, let it be seen on you.”
(2014)-Sayyidina Hudhaifa reported that Allah’s Messenger (PBUH) said, “Do not be imitators (of people), saying, ‘If people favour us, we will favour them and if they commit wrong to us, we would do wrong to them’. Rather, condition yourselves so that if people show favour, you too show favour and if they hurt you, you do not do wrong to them.”
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TOPIC 64-About visiting brothers
(2015)-Sayyidina Abu Huraira (RA) reported that Allah’s Messenger (PBUH) said, “If anyone visits a sick person or visits his brother for Allah’s sake, an announcer calls, ‘You have done well, may your walk be blessed. You have made a station for yourself in Paradise’.” [Ibn Majah 1443]
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TOPIC 65-About modesty
(2016)-Sayyidina Abu Huraira (RA) reported that Allah’s Messenger (PBUH) said, “Modesty is part of faith and faith leads to paradise, but obscenity is rudeness and rudeness leads to the Fire.”
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We have studied just now at topics 59 & 60 that it is not right for Muslims specially when they are actively involved in TABLIGH (spreading of Islamic Teachings) to respond to a rude person by the same attitude. We Muslims must keep the difference here and must have tolerance and wisdom to make our point. As for use of wealth, note that if a person is blessed with it he must spend it on the needy much and must also take care to use it at least up-to necessity on his own self too. Wealth is useless if one does not care to use it for the needy and for the need of own as it would be gone with one’s death to be used by others. Ahadith emphasize the virtues of soothing a sick person and caring about modesty. They also ask all to answer the decent attitude of others by their own decent attitude towards them; yet they should not answer their indecent attitude by any indeceny; the Islamic teachings not only guide to ADL (justice) but also to EHSAAN (taking the high virtuous attitude of forgiveness where ADL even is possible). These are extension to those Ahadith indeed that we have read in this booklet just now; they have shown us emphatically the high importance of good manners.
TOPIC 66-About gentleness and haste
(2017)-Sayyidina Abdullah ibn Sarjis Muzani (RA) reported that the Prophet (PBUH) said, ‘Good habits, being gentle and steady, and moderation in affairs are part of the twenty-four parts of prophethood.”
(2018)-Sayyidina Ibn Abbas (RA) reported that the Prophet (PBUH) said to Asha'j of Abd Qays tribe, “You have two characteristics that Allah loves, caution and deliberation in affairs.” [Ibn Majah 4188]
(2019)-Sayyidina Sahl ibn Sa’d Sa’idi reported that Allah’s Messenger said, “Deliberation is from Allah, but haste is from the devil.”
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It is necessary to make decision in some matter of concern after seeing all sides of the matter and commit to something seeing its pros and cons well with total patience. Here the special attention is towards speech that the man would care about what he says; he would weigh his words before saying them. But this mostly is asked in matters that involve a lot of people though in the individual practical matters, it sometimes is necessary to make haste to avail the chance of some good deeds. Note that the Holy Book Quran asks to compete in the matters of AKHIRAT where he is answerable individually for his Knowledge, Belief and Deeds and to take up the attitude of indifference to worldly things when he gets his necessities well with ease. Also note that when a narration gives a number, it mostly is to emphasize a point or to show some importance for it, positively or negatively, and the actual quantity of the figure is not of any consequence in most cases; we also do sometimes speak that he has been told hundred times to care about punctuality and here hundred means several indeed; this means that the figure mentioned would be considered if it is a figure of speech only or it really does denote the figure in the quantity. ULAMA have clarified that Prophethood is not divisible being a special award presented by Allah to anyone He chooses not by the deeds of the person but by His choice only; so here the mention of 24th part denotes the importance of the matter and it means that the person must be moderate in the judgment of matters of life. The Prophet Muhammad (PBUH) was the last of Prophets, and the last of Messengers, of Allah. There is an Hadith that tells us that the true dreams are the 46th part of the Prophethood implying the importance of them; it means that they might show the future well and in Surah YOUSUF, we find that the dream of YOUSUF (Joseph; Salam on him) came true after many years; also, he had interpreted the dream of the Pharaoh of that time correctly.
TOPIC 67-About soft heartedness
(2020)-Sayyidina Abu Darda (RA) reported the Prophet as saying, “He who is given his share of mildness is indeed given his share of good and he who is denied his share of mildness is indeed denied his share of good.” [Ahmed 27623]
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TOPIC 68-About the prayer of the oppressed
(2021)-Sayyidina Ibn Abbas reported that Allah’s Messenger sent Mu’az to Yemen and instructed him, “Fear the supplication of the oppressed, for there is not between it and Allah an obstacle.” [Bukhari 3561, Muslim 2330]
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TOPIC 69-About the Prophet's (PBUH) manners
(2022)-Sayyidina Anas (RA) narrated, I served Allah’s Messenger for ten years. He never said, “Oof” to me; and did not say about anything that I did, ‘Why did you do it?’ and about that which I neglected, ‘Why did you neglect it?’ He possessed the best of manners among people. And, I never touched any cloth, silk or anything, softer than his hands and I never smelt musk or perfume more fragrant than his sweat.
(2023)-Abu Abdullah Jadali reported that he asked Sayyidah Aisha (RA) about the manners of Allah’s Messenger. She said that he was never indecent of speech or of manners. He never spoke loudly in the markets. And, he never returned evil with evil, but he forgave and overlooked. [Ahmed 26049]
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Here, mildness equals “decency” and the message of Hadith is clear that a person must be soft-natured and if he is not, he must at least try for the soft attitude in all matters of life by efforts. The next Hadith also indicates to avoid being harsh and unjust, for that might hurt some good men and if they pray to Allah, that would certainly fall against the harsh one. Strength certainly is to safeguard the interests of the weaker ones and not to suppress them. When a person has best of manners taking care about his speech, Allah does give him reward that his physique in some way, tells about his beauty inside. The Last Prophet Muhammad (PBUH) was able to change a warrior nation, harsh in manners (though they had some very high qualities even in the times of ignorance), in around ten years in Madinah (or about 23 years if you count the period at Makkah too). This was possible because his care to good morals was excellent and because he had the highest purity in his nature that asked to remain attentive towards the True Lord Allah only, even though he had spent all his childhood and most of his youth living in those times when people were ignorant to the Truth in general; Al-Hamdu Lillah.
TOPIC 70-About honouring promise
(2024)-Sayyidah Ayesha (RA) narrated that I never envied any of the wives of the Prophet (PBUH) as I envied Khadijah (RA). What would have happened to me if I had found her times! This was because of the much mention of her by Allah’s Messenger. If he ever slaughtered a sheep, he would find out a friend of Khadijah and present (some of) it to her. [Bukhari 3816, Muslim 2435]
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TOPIC 71-About high morals
(2025)-Sayyidina Jabir (RA) reported that Allah’s Messenger said, “The dearest of you to me and the nearest of you to me in station on the Day of Resurrection are the best of you in manners. And the most hated of you to me and the farthest from me on the Day of Resurrection are chatter-boxes, big-mouthed (who speak much without deliberation and caution) and the mutafayhiqun.” They asked, “O Messenger of Allah, we know those who speak much, but who are the mutafayhiqun?” He said, “Those who speak with arrogance.” [Ahmed 17758]
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TOPIC 72-About curses and taunts
(2026)-Sayyidina ibn Umar (RA) reported that the Prophet (PBUH) said, “A believer is not one who curses others.”
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KHADIJA (RA) was the first wife of the Prophet PBUH who had accepted Islam and stood by him at the times of extreme trial at Makkah; He spent 25 years with Sayyidah KHADIJAH and in those were included years of his youth and some years of his ripe age too and then only after her death, married Sayyidah Saudah who was either near to his age or older than him; KHADIJAH (RA) died when he was at 50 years; she was the mother of all his children except for IBRAHIM who was born to MARIAH QABTIYAH (RA); he always remembered KHADIJAH due to her care for him. Other Ahadith clarify that the useless speech leads the person to his humiliation and might even lead him to speaking of lies. Generally, Muslims should avoid cursing anyone yet there are specific times when this is allowed; note that the Muslim might curse such wrongful person that has troubled him by evident injustice, or he might curse such infidels who try to misrepresent the teachings of Islam in such ways that the people develop hatred towards it; may Allah save all Muslims from all injustice and from all bad intentions of the ill-wishers that intend to degrade them; Al-Hamdu Lillah.
TOPIC 73-About being short-tempered often
(2027)-Sayyidina Abu Huraira (RA) reported that a man came to the Prophet (PBUH) and said, “Teach me something but do not make it much on me so that I might remember it.” He said, “Do not lose your temper.” He repeated the request often and every time the Prophet said, “Do not lose your temper.” [Bukhari 6116, Muslim 2608]
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TOPIC 74-Repressing anger
(2028)-Mu’adh ibn Anas Juhanni reported that the Prophet (PBUH) said, “As for him who suppresses his anger while he is able to express (and impose) it, Allah will call him on the Day of Resurrection ahead of all the creatures and give him the choice to take any of the maidens of paradise he likes.” [Ahmed 15637, Abu Dawud 4777, Ibn Majah 4186]
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Ahadith at these topics tell us about retaining the good temper at the times when generally anger takes hold of a person; he must remain warm (friendly) in temperament. Topic-73 is most noteworthy that tells clearly that it is highly appreciable for a Muslim man to develop a tolerant character as this is the best thing after he fulfills FARDH. Not losing the temper is that thing that saves the man from a number of troubles and ultimately causes his good impression to take hold among all the people; this is one of the necessary traits for the man who takes up the TABLIGH of Islam. In the narration here, we clearly find that the Prophet PBUH did try the temperament of the person who requested him for some good teaching, by repeating this same guidance for him; it seems that he did show the patience required and ultimately got the point that this is the base to decency.
TOPIC 75-About showing respect to elders
(2029)-Sayyidina Anas ibn Malik (RA) reported that Allah’s Messenger said, “No young man respects an elderly person because of his old age but Allah appoints for him one who respects him during his old age.”
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TOPIC 76-About those who sever connexion
(2030)-Sayyidina Abu Huraira reported that Allah’s Messenger said, “The gates of Paradise are opened on Monday and Thursday and, on these days, those are forgiven who do not associate anything with Allah except those who cease to meet each other. Allah says ---Send them back till they reconcile.” [Muslim 2565]
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TOPIC 77-About patience
(2031)-Sayyidina Abu Sa’eed narrated that some people of Ansar requested the Prophet (PBUH) for something which he gave them. They asked again, and he gave it to them. He said thereafter, “If I had anything of value, I would not conceal it from you. Who is independent, Allah makes him free of want and who refrains from begging, Allah saves him from having to beg, and who is accustomed to patience, Allah enables him to show patience. And no one is given anything better and more encompassing than patience.” [Bukhari 1469, Muslim 1053]
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H-2029 gives the beautiful message that even at the worldly life, the virtuous deeds bring good needed results though that might manifest when the person is at the ripe age of his worldly life; H-2030 is complementary to the Hadith that tells the Muslims not to leave cordial relations with each other for more than 3 days (see H-1942). The last Hadith here asks to bear the scarcity of resources patiently and try to fulfill the necessities in that only; when the person does become patient by will with his total attention towards Allah, He provides for him from such places from where he never did think to receive anything; Al-Hamdu Lillah.
TOPIC 78-About the two-faced
(2032)-Sayyidina Abu Huraira reported that Allah’s Messenger (PBUH) said, “Surely, the worst of men in the sight of Allah on the Day of Resurrection is two-faced.” [Bukhari 6058, M 2526]
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Islamic Teachings tell us that Hypocrites are the worst of people and Muslims had to face such people much at Madinah. Hypocrites are called two-faced because they are sweet at the face but bitter inside; they intend quarrels to take place that might lead to the break-up of good relations; this is due to the wickedness they have in them that finds some amusement in such adversity.
TOPIC 79-About the tale-bearer
(2033)-Hammam ibn Harith reported that a man passed by Hudhaifa ibn Yaman. Someone said to him, “He carries tales of people to the rulers.” Huzayfah (RA) said, “I had heard Allah’s Messenger (PBUH) say, “The qattat will not enter Paradise.” Sufyan said that the qattat is an informer or a tale-bearer. [Bukhari 6056]
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TOPIC 80-About Speech
(2034)-Sayyidina Abu Umamah (RA) reported that the Prophet (PBUH) said, “Modesty and less speech are branches of faith, while indecency and being talkative (uselessly) are two branches of hypocrisy.”
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TOPIC 81-About some speech being enchanting
(2035)-Sayyidina Ibn Umar narrated that two men came in the times of Allah’s Messenger (PBUH) and delivered sermons which appealed to us. Allah’s Messenger (PBUH) then turned towards us and said, “In eloquence there is magic.” or he said, “In some eloquent speech there is magic.” [Bukhari 5146]
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The foregoing Topics 79, 80, 81 inform about the good and the evil of the tongue and the information is summed up well in the second Hadith of these i.e. 2034 that clarifies that it is praiseworthy for a person to develop modesty in attitude and talk only when needed up-to the need; that would affect his Belief most positively. However, note here that when needed for Islam, a person must speak in its favor as much as possible to clarify its Truth as the only aim of life is to worship Allah; the person would use every available asset for the Pleasure of Allah and speaking for His Word is the best his tongue would achieve even if it goes on speaking for much of time ahead; Al-Hamdu Lillah.
TOPIC 82-About humbleness
(2036)-Sayyidina Abu Huraira reported that Allah’s Messenger (PBUH) said, “Sadaqah does not diminish wealth. And Allah increases honor for a man who forgives (wrong-doers) and no one observes humility for Allah’s sake but Allah raises him high.” [Ahmed 7210, Muslim 2588]
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TOPIC 83-About cruelty and oppression
(2037)-Sayyidina Ibn Umar (RA) reported that Allah’s Messenger (PBUH) said, “Oppression will produce darkness on the Day of Resurrection.” (The Arabic words are Zulm for oppression and Zulamat for darkness). [Bukhari 2447]
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Note the words here that Sadaqah does not diminish wealth. This is because Allah gives more to the person who cares about the needy and so his wealth stands even increasing in quantity. Also, it happens that the needs of the man who provides assistance for the needy become lesser or they are fulfilled without much effort so this is a way too that his wealth does not diminish. Islam tells us explicitly that his wealth does not diminish by SADAQAH that actually increases his wealth and even his respect among the people around rather than making him lose anything; his honor does not diminish by efforts of ill-wishers but his care about their honor ultimately ask them and all the people around to respect him highly; his virtuous character does not diminish by living a simple life but on the contrary, his respect increases even when he does not care to get any worldly status, among the people around. As for Zulm (cruelty) to the weak persons, it is Zulumaat (darkness) indeed in the coming life where the light is needed most to pass on the dark bridge of SIRAT that is located on JAHANNUM (Hell).
TOPIC 84-About not searching for faults in blessing
(2038)-Sayyidina Abu Huraira reported that Allah’s Messenger never found fault with food. If he had an appetite, he ate it otherwise he did not touch it. [Bukhari 3563, Muslim 2064]
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TOPIC 85-About honouring a Believer
(2039)-Sayyidina Ibn Umar (RA) narrated that Allah’s Messenger (PBUH) climbed on the pulpit and said in a loud voice, “O gathering of those who have professed Islam by the tongue but faith has not penetrated into their hearts! Do not hurt Muslims, do not shame them, and do not search for their faults, for if anyone follows the defects of his brother then Allah follows his faults. He, whose faults Allah follows, ends up disgraced even if he is inside his home.” The sub-narrator said that Ibn Umar (RA) looked one day at the House of Allah (i.e. Ka’bah) and remarked, “How great are you! How great is your sanctity! But, the Believers are greater in sanctity in Allah’s sight than you are.” [Ah 19797]
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It is in AADAAB of taking food not to give adverse remarks to put insult to a food if it is not prepared with taste though it is allowed if a person feels some KARAHAAT due to natural purity in his character about something like garlic as it has some odor (yet it also is not HARAAM and if taken cooked then there is no problem). A person might remark that some salt is needed here or chillies are much more than needed yet without disgrace to any edible; just as the statement of fact. H-2039 emphasizes the sanctity of the Muslim here and guides attention towards this fact that nobody must try to disgrace practicing Muslims as that would only lead to his own disgrace insha Allah.
TOPIC 86-About experience
(2040)-Sayyidina Abu Sa’eed (RA) reported that Allah’s Messenger said, “No one is forbearing unless he stumbles. No one is wise unless he gains an experience.” [Ahmed 110506]
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TOPIC 87-About boasting on what one does not possess
(2041)-Sayyidina Jabir (RA) reported that the Prophet (PBUH) said, “If anyone is given a gift and he has ability then he must reciprocate it. If one is unable then he must praise it, for, one who praises it has shown gratitude. But, he who conceals (the blessing) has been ungrateful. And, if anyone adorns himself with what he is not given then he has donned two garments of falsehood.” [Bukhari 215]
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TOPIC 88-About showering praise in return for favour
(2042)-Sayyidina Usamah ibn Zayd (RA) reported that Allah’s Messenger (PBUH) said, “If anyone is shown a favour and he says to the benevolent 'May Allah return you better', has showered perfect praise for it.”
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If a person conceals some good done to him by a good person because now he has achieved huge wealth and he intends people to think that he was well-off from all times; or because that good person has gone to some trouble and he does not intend to stand by him; that person is a sinner. To conceal the blessing also means that a person must not become miser and use whatever good things he has, not only for his own necessities but also for the needs of the needy; he must assist the needy without any care to his own distant future (though he might take care for his near future but that also in limits). As for the adornment with two garments of falsehood, it means that one of his fibs is obvious as much of his wealth came into his possession due to the help someone had provided to him when he was in need of it and now he acts as if he had always possessed it; the other one is not so obvious that is his ingratitude to the person who helped him as he never tried to get the information about his well-being and if he did get it whereby he found that he needs assistance in his necessities, he never cared to stand by him.
31-BOOK ON MEDICINE (35 topics)
TOPIC 1-About diet
(2043)-Sayyidah Umm Mundhir narrated Allah’s Messenger (PBUH) visited us, Ali with him. We had a bunch of dates hanging. Allah’s Messenger began to eat and Ali with him. Allah’s Messenger (PBUH) said to Ali “Enough, O Ali! You have just recovered.” So he sat down while the Prophet ate. Then I prepared for them beetroot and barley and he said to Ali “O Ali, Have from this for this is more suitable for you.” [AD 3856]
(2044)-Sayyidina Qatadah ibn Numan reported that Allah’s Messenger said, “When Allah loves a slave, He protects him from the world just as one of you protects his patient from water.”
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From here we have the narrations for Medicine. It is said that Allah gave the first man who was also the first Prophet Adam (Salam on him) the knowledge of effects of different herbs and fruits. After narrations on Foods & Drinks to keep healthy in physique; after narrations on Piety & Good Manners to keep spiritual health; the placement for Booklet of Medicine is understandable that an afflicted person might care to become normal. The first Hadith here narrated by Umm Mundhir (maternal aunt of the Prophet PBUH), tells about care in diet when a person is not feeling well or has just recovered from a physical affliction. But, as beetroot and barley are good for the restoration of vitality so the Prophet (PBUH) recommended that to Ali. The next Hadith tells a general practice of that time that the people used to keep the patient away from water and it is just a statement and not a command; it might be so because water did seem to cause more trouble. Please note that there was no idea to filter the water then, though the natural water found in wells must have been very pure in those days. The patients that have the kidney failure, have to care that their water intake remains to minimum; the patients afflicted with problems of lungs, avoid the cold water in bathing. Islamic Teachings allow avoiding the cold water in WUDHU if there is danger of some affliction especially at very cold winter at the time of FAJR. Here the Hadith tells us that when Allah intends to bless a person, He blesses him in such manner that he does not get enchanted by the charm of the world; he keeps it to necessities and always cares for AKHIRAT in all his deeds; Al-Hamdu Lillah.
TOPIC 2-About Medicine
(2045)-Sayyidina Usamah ibn Sharik reported that some villagers asked, “O Messenger of Allah! Shall we not take medicine”? He said, “Yes, O slaves of Allah do take medicine, for Allah has not placed a disease but also placed a cure for it (Or he said, a medicine for it) except for one disease.” They asked, ‘O Messenger of Allah (PBUH), what is it?’ He said, “Old age.” [Bukhari 291]
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Asking for cure in diseases by keeping to Islamic Teachings is MUSTAHAB (when cure would be achieved “most probably”) and MUBAH (when cure would be achieved “probably” but not most probably); in both cases, the concept must remain clear that actual cure is from Allah only. Just as the food satisfies the hunger and the water satisfies the thirst; the good medicine cures the disease; like them, it is a source only and Allah is the True Provider of cure. Old age is the only thing that has no cure; in that age the person becomes so weak as if he certainly is patient and then death only ends his plight as it is the last phase of the worldly life. If there is nothing adverse according to Islam in the asking of cure to some disease, then that cure is either MUSTAHAB or either MUBAH; as such, it is not necessary to ask for cure though a person needs to avoid the adverse diet even if he does not ask for cure. Please note that due to the Islamic Teachings, the stay at hospitals in these current times is highly unfeasible; there is not much care taken at hospitals for the Islamic Command of HEJAB and so womenfolk need to avoid becoming in-patients as of now. However, if there is severe trouble related to bones (fractures or amputation of a part) where it becomes necessary to ask for its betterment then that remains to exception though even in that, all care should remain towards the avoidance of all attitudes adverse to Islam; still, even at such necessity, it is better to avoid hospitals if possible. We Muslims must always pray to Allah for such safety that might keep us totally away from all hospitals (especially the Government hospitals) at these current times; Al-Hamdu-Lillah.
TOPIC 3-About what edible may a patient take
(2046)-Sayyidah Aisha (RA) narrated that when one of his family members fell ill, Allah’s Messenger (PBUH) commanded that HISA (that is the name of a dish) should be prepared. So, it was prepared. Then he commanded that the patient should sip from it. The Prophet would say, “It enlivens the heart of the grieved and cleans the heart of the sick as one of you clears dirt from her face.”
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TOPIC 4-About not compelling the patient to have food and drink
(2047)-Sayyidina Uqbah ibn Aamir Juhanni reported that Allah’s Messenger (PBUH) said, ‘Do not compel your sick persons to eat food, for Allah, the Blessed and the Exalted feeds them and gives to drink.’ [Ibn Majah 3444]
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HISA is like a soup and we might include a soup that is made with vegetables or with bones of sheep in this. This affects well to make the patient to feel at some ease but as the Hadith at Topic-4 tells us not to press the patient hard for taking-in something as his physique knows better than good physicians what would assist him in the situation he is facing, we must be caring to him and not harsh. If a person is totally attentive to Allah, He does make ways for the betterment of that person physically & spiritually; that is what the words “Allah feeds them” mean; it also is an indication to the immune system that relates to physique.
TOPIC 5-About Kalunji (black cumin)
(2048)-Sayyidina Abu Huraira (RA) reported that Allah’s Messenger (PBUH) said, “It is upon you (to know) about this black seed (black cumin) for in it is cure for every disease except saam; and saam is death.” [Bukhari 5688]
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KALUNJI (black cumin) is good in Asthma and Hypertension and it is said to have a good effect in indigestion too. As these named afflictions are most worthy of attention and increase considerably the chances of other problems to occur including the heart attack, KALUNJI is mentioned as the cure for every disease. It is good that we often use KALUNJI in our eastern dishes and we must increase its use even more.
TOPIC 6-About urine of camels
(2049)-Sayyidina Anas reported that some people of Uraynah came to Madinah but the climate did not suit them. So, Allah’s Messenger sent them to the camels of Zakah, saying, ‘Drink their milk and their urine.’ [Ahmed 14063]
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I have presented my note on this Hadith at H-1852; note here that the HANAFI School (based on the guidance of ABU-HANIFA plus his two able students) does not allow urine even of HALAL animals to be used for medicinal purposes though situation of IZHTIRAR (utmost necessity) is excluded from this ruling; they take this Hadith as an exceptional permission to these people of Uraynah; note that some filth might be used at IZHTIRAR yet anything that has sanctity, its sanctity is not molested even in the state of IZHTIRAR.
TOPIC 7-About one who commits suicide with posion or otherwise
(2050)-Sayyidina Abu Huraira reported, perhaps in a marfu form, that he (Allah’s Messenger PBUH) said, “He who kills himself with iron will come on the day of resurrection with the iron in his hand, striking his stomach with it in the fire of Hell forever and ever and, he who kills himself with poison, will have poison in his hand, sipping it every now and then in the fire of Hell forever and ever. [Bukhari 5778]
(2051)-Sayyidina Abu Huraira (RA) reported that Allah’s Messenger (PBUH) said, “If anyone kills himself with an iron (weapon) then the iron (weapon) will be in his hand and he will be striking his belly with it in the fire of Hell ever and ever, always. And, if anyone kills himself with poison then the poison will be in his hand and he will sip it in the fire of Hell ever and ever, always. And, if anyone drops himself thus then he will keep dropping himself in the fire of Hell ever and ever always.” [Muslim 109]
(2052)-Sayyidina Abu Huraira said that Allah’s Messenger forbade the evil medicine (poison). [AD 3870, Ibn Majah 3459]
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TOPIC 8-About using intoxicants as medicine
(2053)-Sayyidina Wail (RA) reported that Suwayd ibn Tariq or Tariq ibn Suwayd asked the Prophet about wine and he prohibited it. He said, “We give medical treatment by it.” The Prophet said, “It is not medicine but a sickness.” [Muslim 1984]
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Here “ever and ever” is taken to mean for a great period of time according to ULAMA as these words are used as a warning. Reason lies in those Ahadith that clarify that even highly sinful believers would get JANNAH (Paradise) after receiving their severe punishment if they had not lost their belief; but certainly, JAHANNUM (Hell) even for a day is most terrible punishment. Suicide is such a sin that the person is unable to repent afterwards hence the warning. Hadith at Topic-8 tell that no intoxicant is allowed as Medicine; today, when there are variety of medicines, the Muslim should take medicines by the advice of someone adept in medicine that does not contain intoxicants; that even would get him well insha Allah (by the will of Allah).
TOPIC 9-About puffing medicine into nose
(2054)-Sayyidina Ibn Abbas (RA) reported that Allah’s Messenger (PBUH) said, “The best medicine with which you treat yourself are, Sa’ut, Ladud, Cupping and Purgatives.” When Allah’s Messenger (PBUH) fell ill, his Sahabah put medicine in his mouth. When they had finished, he said, “Insert medicine in the mouth of all of them.” So, medicine was poured in the mouth of all of them except Abbas.
(2055)-Sayyidina Ibn Abbas (RA) reported that Allah’s Messenger (PBUH) said, “The best medicine with which you treat yourself are Ladud, Sa’ut, Cupping and Purgatives. And the best of eye-applications you may apply is ‘ithmid’, for it sharpens eye-sight and grows hair.” The Prophet (PBUH) had a collyrium-box from which he applied 3 times to each eye before going to sleep.
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TOPIC 10-About Branding
(2056)-Sayyidina Imran ibn Husayn (RA) said that Allah’s Messenger (PBUH) forbade that one should resort to branding. He said, “When we were afflicted, we had ourselves branded but we were neither relieved (of disease) nor succeeded.” [Ah 19852]
(2056A)-Sayyidina Imran ibn Husayn (RA) said, “We were disallowed to brand ourselves.”
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In those days, the posture of taking medicine was also considered important and LADUD was to put the medicine at the left or right side of the mouth. SA’UT is any medicine that is put into nose, not necessarily for nose itself. Cupping means to take out some blood from a troubled site to provide ease to the site and purgatives put a good effect on the Digestive System. Application of Collyrium for both the male and the female is not only allowed but it is sometimes needed. However, normally the best cleansing agent for the eyes is Tears and in fact, Allah has provided for such fluids in the body that clean it and defend against all the adversities, trying to keep the body near to the normal status (Homeostasis); in fact, not only the intake of edibles & drinks but even their exit from the body takes care to the cleansing of the different parts while fever and pain also are parts of the immune system as the physique informs about some problem inside by these for which it needs an external aid. Branding means “Searing” and that means to burn a site for cure by application of fire to the site (the cure by laser in these current times might be included in this). The Prophet (PBUH) prohibited branding as it seemingly was putting trouble onto the body (and a narration in Muslim clarifies that it asks for much pain to the patient) yet he did know well that it does work as a way of cure and allowed its use when that seemed be to the best option available; so it is at times MAKRUH TAHRIMI while at times MAKRUH TANZIHI. The Prophet (PBUH) did not like the way the SAHABA provided him the medicine against his will (this proves that consent for treatment is necessary and even with all good feelings towards someone in trouble, it is disallowed generally to provide him some cure against his will); in retaliation, he gave them the same treatment. He pardoned Abbas, his paternal uncle, due to his status as the elder of his family though he had come to Islam very late. ULAMA have written that one reason for this rough treatment to those SAHABA was to save them from punishment for putting an undue pressure on the Prophet (PBUH) which could have been heavy at AKHIRAT, so he punished them instantly.
TOPIC 11-About permission for branding
(2057)-Sayyidina Anas (RA) said that the Prophet had Asad ibn Zurarah branded because of the disease shawkah (prickly redness).
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TOPIC 12-About Cupping
(2058)-Sayyidina Anas said (RA) that the Prophet (PBUH) would have himself cupped in the two veins at the sides of the neck and between the shoulders. He did that on the 17th, 19th or 21st (of a month).
(2059)-Sayyidina Ibn Masud (RA) reported that Allah’s Messenger narrated the account of the night of ascension to heaven and disclosed, “I did not pass by any section of the angels but they instructed me to command my Ummah to have them-selves cupped.” [Ibn Majah 3479]
(2060)-Sayyidina Ikrimah reported that Sayyidina Ibn Abbas (RA) had three slaves who were cuppers, two of them on remuneration and one attended to him and his family. He also reported that Ibn Abbas (RA) cited the Prophet (PBUH) as saying, “How excellent a cupper is! He removes blood and lightens the back and sharpens vision.” He also reported that when Allah’s Messenger (PBUH) was on Mi’raj, he did not go by any group of angels without their advising him to resort to cupping. He said, “The best cupping you can have is on the 17th, 19th and 21st.” He said also, “The best medicine you treat yourself with is Sa’ut, Ladud, Cupping and Purgatives.” Indeed, Allah’s Messenger was given medicine by Abbas (RA) and his Sahabah, who poured medicine in his mouth. So he asked, “Who has treated with ladud? Let them all pour it in their mouth.” So no one in the house was spared but medicine was poured in his mouth, except his uncle Abbas. Nadr explained that ladud is Wajur (i.e. to put medicine in the mouth). [Ibn Majah 3478]
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The previous note suffices for Ahadith here with the addition that the better dates for HIJAAMAT (Cupping) are those that are mentioned here; note that at those times, the posture and the timing to take the medicine were significant features in cure for diseases. The Prophet (PBUH) did care about this concept of timing by Lunar dates sometimes where cure could be delayed; it proves that it has something in it though the knowledge of the medicine today does not care to dates in cure for diseases.
TOPIC 13-About treatment with henna
(2061)-Ali ibn Ubaydullah reported on the authority of his grandmother who was the Prophet’s (PBUH) woman servant. She said, “Allah’s Messenger (PBUH) never had a wound or bleeding (through a stone or thorn) but he ordered me to apply henna on it.” [Ibn Majah 3502]
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TOPIC 14-About dislike for Ruqyah
(2062)-Sayyidina Mughirah (RA) reported that Allah’s Messenger (PBUH) said, “He who has himself branded or seared; or uses a spell then he is absolved of trust in Allah.” [Ibn Majah 3489]
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Henna (also called Mehndi in Urdu) provides a cool effect as it is anti-inflammatory and with the control of pain, the body responds well in its defence. Here the Hadith 2062 prohibits branding & searing (both mean the same here i.e. to burn the site of trouble); that tells it as TAHRIMI in general. As for cure by spells (enchanting words) as there were people who used that too for cure at that time, and there are such even today, the Prophet (PBUH) told about such people that they have no TAWAKKUL (Trust) in Allah. Note that to ask cure by reciting the words of the Quran is allowed as that is DUA to Allah that certainly denotes TAWAKKUL on Allah at very high level; as for the words that are mentioned in the authentic Ahadith for specific results, they are MUBAH for them but other recitations must strictly be avoided.
TOPIC 15-About permission for that
(2063)-Sayyidina Anas (RA) confirmed that Allah’s Messenger permitted Ruqyah (to recite supplication and blow) for snake-bite, evil eye and small pustules. [Muslim 2196]
(2063A)-Sayyidina Anas ibn Malik reported that Allah’s Messenger gave permission to use Ruqyah for scorpion sting and small pustules.
(2064)-Sayyidina Imran ibn Husayn (RA) reported that Allah’s Messenger said, “Ruqyah is not allowed except for an evil eye or scorpion-sting.” [Ahmed 19929]
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Although the Quranic verses are cure to everything yet they are especially good for the poisonous bite (of snake or scorpion), evil eye (the bad effect received from eyes of the person who detests him) and small pustules. The Verses of the Holy Book Quran that combat these afflictions are the first Surah AL-FATIHA, the last two Surahs (MAUDHATAYN) and AAYATUL-KURSI respectively. Note that if the practicing Muslim person makes a habit of reciting four things from the Holy Book Quran that are Surah FATIHA & AAYATUL-KURSI & the last ayat of Surah BAQARAH & the MAUDHATAYN, he would insha Allah remain safe from every big physical affliction till the last moment of his life; this also would prove barrier to any spell put on him. When the practicing Muslim person recites these four 10 times after Fajr (near to beginning of the day) and 10 times after Maghrib (beginning of the night), that would insha Allah suffice for him against all physical ailments; Al-Hamdu Lillah.
TOPIC 16-About the recital of Maudhatayn (last two SURAH)
(2065)-Sayyidina Abu Saeed reported that Allah’s Messenger (PBUH) used to seek refuge from the jinn and the (evil) eye of human being till the Maudhatayn were revealed. When they were revealed, he adopted them and gave up everything else. [Ibn Majah 3511]
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TOPIC 17-About ruqyah for an evil eye
(2066)-Ubayd ibn Rifa’ah Zuraqi reported that Sayyidah Asma bint Umays (RA) said, “O Messeger of Allah (PBUH)! Indeed, the children of Ja’far get afflicted with the evil eye easily and quickly. So, may I use Ruqyah over them”? He said, “Yes! Were there anything that overtakes destiny, the (evil) eye would surely have overtaken it.” [Ibn Majah 3510]
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TOPIC 18-No Caption
(2067)-Sayyidina Ibn Abbas (RA) reported that Allah’s Messenger (PBUH) sought refuge for Hasan and Husayn, saying. I seek refuge for both of you in the perfect words of Allah from every devil and that which causes worry and grief and every evil eye. The Prophet (PBUH) said, “This is how IBRAHIM sought refuge for Ishaq and Ismail, on them be peace.” [Bukhari 3371]
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Ahadith on the topics 16, 17 & 18 relate about evil eye (the negative effect of the sight of someone that might cause an affliction to the person seen, unintentionally) and the cure to that is the recitation of MAUDHATAYN. In these current times, it is well-known that eyes do affect the person and if trained well onto the subject, it might even control him; they even have the power to impress someone unintentionally causing an affliction to him and that was well-known even at those times. The word RUQYAH means to chant some words to cure the affliction; generally Islam does not take such chanting as appreciable; but here RUQYAH means specifically to recite the MAUDHATAYN, the last couple of Surahs in the Holy Book Quran; so the term RUQYAH might even be used for the positive effect of the verses of the Holy Book Quran or of the good words at the authentic Ahadith that are certainly well to recite for the cure to afflictions; in a sentence, it is well to say that when the words of RUQYAH are well-understood as positive (because they are either from the Quran or from the authentic Ahadith) that are recited or written to achieve something MUBAH (or MUSTAHAB) whereas no wrongful manner is engaged to present it (for instance, writing that in blood) then it might be put to use; Al-Hamdu Lillah.
TOPIC 19-About the evil eye that it is fact and a bath for it
(2068)-Sayyidina Habis Tamim (RA) reported having heard Allah’s Messenger (PBUH) say, “There is nothing in HAAM (as the Arabs wrongly attach to it), but the (evil) eye is a fact.”
(2069)-Sayyidina Ibn Abbas (RA) reported that Allah’s Messenger (PBUH) said, “If there is anything that overtakes decree then the (evil) eye surely overtakes it. And when you are asked to have a bath, do have a bath.” [Muslim 2188]
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HAAM was the concept that when an owl sits on a place, that place becomes a ruin. The Prophet (PBUH) corrected this notion by saying that this concept has nothing in it but this is possible that someone’s sight afflicts the person in view unintentionally as eyes do have such power to affect adversely. With the recitation of the two Surah (that are MAUDHATAYN), bathing by clean water with the rememberance of Allah also has a wonderful effect against any affliction that the sight of someone might inflict. It is said that verse 39 of Surah KAHF, the Eighteenth Surah, also positively affects against the negative impression of the evil eye.
TOPIC 20-About receiving wages
(2070)-Sayyidina Abu Saeed (RA) narrated that Allah’s Messenger sent us on an expedition. We halted at a place and requested its people for their hospitality, but they declined to host us. Meanwhile, a scorpion stung their chief, so they came to us and asked if we had anyone who would cure him through Ruqyah. I said, “Yes, I will. But, I will not blow on him until you give us sheep.” They said, “We will give you thirty sheep.” We agreed, I recited al-Fatihah over him seven times and he was relieved (of poison), and we took the sheep. Then we had doubt about it and we said, “Do not make haste till we come to Allah’s Messenger (PBUH). When we came to him, I mentioned to him what I had done. He asked, “How did you know that it (al-Fatihah) is a Ruqyah. Take the sheep and count me with you for my share.” [Bukhari 5749]
(2071)-Sayyidina Abu Sa’eed (RA) reported that a group of the Sahabah (RA) passed by a village of Arabs. They did not entertain and host them. Their chief fell ill and they came to the Sahabah asking them if they had medicine. They affirmed, “Yes, we have, but you neither entertained us nor hosted us, so we will not treat him unless you determine our wages.” So they fixed their wages at a herd of sheep. So, one of them recited over him al-Fatihah and he was cured. When they came to the Prophet (PBUH) they mentioned that to him. He said, “And what told you that it is Ruqyah.” He did not disallow them that but said, “Eat and determine for me a share with you.” [Bukhari 2276, Muslim 2201]
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TOPIC 21-About blowing and medicines
(2072)-Abu Khizamah reported from his father who said that he asked Allah’s Messenger “O Messenger of Allah, this Ruqyah that we practice (and we blow) and these medicines that we use and the preventive measures we adopt do they alter Allah’s decree in any way?” He said, “They are a part of Allah’s decree.” [Ahmed 15472]
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Topic-20 has the narrations that tell us that SURAH FATIHA is a cure for afflictions caused by poisons and they also indicate that if the well-off people do not care for financial needs of those who are able to teach the recitation of the Quran in the better way, these people are allowed to ask wages for the provision of their teaching of the recitation of the Quran upon necessity up-to necessity for the time being. Except ABU-HANIFA, the three IMAMS say that Islam allows asking payment on the services provided for the teaching of the recitation of the Holy Book Quran while ABU-HANIFA does not agree taking it as HARAAM. Here the latter is right obviously though the well-off people also must care for those who are better at recitation of the Holy Book Quran and might teach that to the people in the most praiseworthy manner. The Hadith at Topic-21 clarifies that whatever occurs is TAQDIR (Allah’s will) so even if a person prays Allah for something, that is due to TAQDIR and whatever comes by it, that also is TAQDIR; nothing is out of it. TAQDIR has two kinds; one is MUALLAQ (that is the changeable and a person might know it by dreams or by the good knowledge of things) and the other is MUBRAM (Confirmed and nobody knows it except Allah); so the MUALLAQ does change by good deeds done with the True Belief; after the change, it is MUBRAM; it would happen so whatever the person does is TAQDIR.
TOPIC 22-About Ajwah (dates) and Kam’ah (truffles)
(2073)-Sayyidina Abu Huraira reported that Allah’s Messenger said, “Ajwah is from Paradise and it is a cure for poison. And, Kam’ah (a type of dates) is a kind of Mann and its extract is a cure for the eyes.” [Ahmed 8008]
(2074)-Sayyidina Sa’eed ibn Zayd (RA) reported from the Prophet (PBUH) that he said, “Kam’ah (date) is a kind of Mann. Its extract is a cure for the eyes.” [Bukhari 4639]
(2075)-Sayyidina Abu Huraira (RA) narrated that some of the Sahaba (RA) of the Prophet (PBUH) said, “Kam’ah is small-pox of earth.” Allah’s Messenger said, “Kam’ah is a kind of Mann (food provided for Bani Isra’el). Its extract is a cure for the eyes. And Ajwah is from Paradise and it is a cure of poison.” [Ahmed 8008]
(2076)-Qatadah said that he reported that Abu Huraira (RA) said, “I took three Kam’ah, or five or seven, and extracted their juice and poured it into a glass tube. Then I applied it to (the eyes of) my female slave and she recovered.”
(2077)-Qatadah reported that Sayyidina Abu Huraira (RA) said, “Shuniz (i.e. KALUNJI, the black cumin) is a remedy for every disease except death.” Qatadah said that, every day, he took twenty-one seeds of it and soaked them in a piece of cloth. He would put two drops in his right nostril and one in his left one day. The second day he would put two drops in his left nostril and one in his right nostril. On the third day, he would put two drops in the right nostril and one in the left.
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KAM’AH actually is a white small flower though here it also is designated as a type of dates, that is found after rains and mostly it comes forth at plains at the ground that are good for vegetation. AJWA is the special quality of dates of Madinah and if taken regularly with recitation of Al-FATIHA, it keeps away all evil effects and is also a cure to poisonous fluids. Extract of KAM’AH might be used at eyes diluted with clean water as it has some very good effect for it.
TOPIC 23-About wages of soothsayer
(2078)-Sayyidina Ibn Mas’ud (RA) reported that Allah’s Messenger (PBUH) forbade sale price of the dog, dower of adultery and wages of the soothsayers.” [Bukhari 2237]
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TOPIC 24-About wearing talisman in the neck
(2079)-Eesa ibn Abdul Rahman ibn Abu Layla narrated that I paid a sick-visit to Abdullah ibn Ukaim who was Abu-Ma’bad Juhanni. He had redness on his body. I asked him, “Why do you not suspend something (like a talisman)?” He said, “Death is nearer than that. And the Prophet (PBUH) had said that if anyone wears something on his neck then he would be entrusted to that (and has no Divine support).” [Ahmed 18804]
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Here we find that asking for payment is not allowed for any spiritual effect but note this well too that Islam allows only the Verses of the Holy Book Quran to put the spiritual impression, or the words proven by acceptable Ahadith and nothing else either in recitation or either in writing. If anything is bound to the physique, it must be some verse from the Holy Book Quran or the good words of the authentic Ahadith. Note that though some of things related to the study of occult (especially astrology) are not appreciated by many of ULAMA yet the notable thing is that astrology does not actually tell the future but it does guide towards the traits in character; when the person does not ask any amount of money to disclose those traits by astrology then being a field of knowledge, it might assist Psychology and its branches. Keeping of dogs as pets is not allowed though they might be tamed for catching the prey, for the care of the cattle and for the care of the field of crops. Note that in the days of JAHILIYAT (Ignorance; the period just before the invitation to Islam by the Prophet PBUH), there were such unscrupulous people who kept slave-women to provide for adultery and they made an earning by this filthy way; adultery itself is an extremely big sin from which the true Muslim would insha Allah keep away; still, the Prophet (PBUH) just for the sake of clarity, told in Hadith in plain words for all persons at that time not to take-up such practice ever; Al-Hamdu Lillah.
TOPIC 25-About cooling down fever with water
(2080)-Sayyidina Rafi ibn Khadij (RA) reported that Allah’s Messenger said, “Fever is intense because of the fire (of Hell), so cool it down with water.” [Bukhari 3262]
(2081)-Sayyidah Aisha (RA) reported that Allah’s Messenger (PBUH) said, “Surely fever is from the vastness of (the fire of) Hell. So, cool it down with water.” [Muslim 2210]
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TOPIC 26-Supplication in Fever
(2082)-Sayyidina Ibn Abbas reported that the Prophet (PBUH) taught (the Sahabah) when afflicted with fever or pain to make this supplication. “In the Name of Allah the Great, I seek refuge in Allah the Mighty from the evil of every bursting vein and from the evil of the heat of the fire.” [Ibn Majah 3526]
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These Ahadith guide to make things better both by physical and spiritual effort and this is the best manner to tackle problems; do whatever you would and then have trust in Allah for results; this actually is TAWAKKUL (to have total trust in Allah). They guide to cool the fever by putting clean water (and here in Pakistan, many persons do keep a cloth soaked with clean water onto the forehead in such cases) and ask Allah for the betterment in the condition according to the words mentioned though they are in Arabic but they might be said in Urdu or English as Ahadith mostly present DUA for the end of problems; that is allowed in any language provided that it is only to Allah, the Truly Mighty One. Note that it is better to take AABE-ZAM ZAM (water of ZAM ZAM i.e. from Makkah) for cooling the fever though if unavailable or difficult to get, ordinary clean water would suffice; ULAMA have also preferred to give water as a remedy to fever, in SADAQAH due to this Hadith. This might be done in better ways today by distribution of the bottles of the cold water in SADAQAH to all, especially at IFTAR times in RAMADHAN and on the days of HAJJ.
TOPIC 27-Having intercourse with wife that suckles the infant
(2083)-Sayyidah Bint Wahb who was Judamah (RA) reported that she heard Allah’s Messenger (PBUH) say, “I had intended to disallow men to have sexual intercourse with their wives, who suckle their infants, but the people of Rome and Persia do it and their children have not suffered in any way.” [Muslim 1442]
(2084)-Sayyidah Aisha (RA) reported from Judamah bint Wahab Asadiya from the Prophet (PBUH) that he said; “Verily I had intended to disallow men to the intercourse with their wives suckling the infants until I was told that the people of Rome and Persia do this and their children are not harmed.”
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Ahadith in this Topic tell us that it is JA’EZ to have sexual intercourse with the wife in that period when she is providing her milk to the infant. The doubt in this was due to the prohibition in the period of menses and there were Arabs at those times that used to think that perhaps this period also is avoidable. The Hadith provides the clarification that these both cases are not only different in nature but also in HUKM (command). Here we find that some points relating to natural matters are such where Muslims might find the better understanding in practice from the foreign lands where the non-Muslims dwell; with that, please note well that to follow any other peoples than Muslims in the spiritual matters is not allowed; for the spiritual values, we are the guides to them if they will to take the guidance. Actually that is their right on us though they must accept us at the better side for it; then only we would go for it insha Allah and then only they would receive the benefit of it BE-IDHN-ALLAH (by the permission of Allah).
TOPIC 28-About remedy for pleurisy
(2085)-Sayyidina Zayd ibn Arqam reported that the Prophet (PBUH) suggested olive oil and wurs for pleurisy. Qatadah said that the medicine was administered from the side (of the mouth) where the complaint was. [Ibn Majah 3467]
(2086)-Sayyidina Zayd ibn Arqam (RA) reported that Allah’s Messenger (PBUH) commanded them to treat pleurisy with sea costus and olive oil.
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TOPIC 29-No caption
(2087)-Sayyidina Uthman ibn Abu-Aas reported that Allah’s Messenger (PBUH) visited him while he had severe pain which nearly killed him. So, Allah’s Messenger said to him to touch (the painful spot) with his right hand seven times saying, “I seek refuge in the might of Allah and His power and His authority from the evil of that which I am going through.” He said that he did so and Allah removed what he had (faced) and he thenceforth did not cease to command his family and others to observe this (prayer).
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Here Ahadith at topics 28 & 29, guide to take both physical & spiritual ways to cure problems. In Pleurisy (the problem at membrane of lungs; Pneumonia), taking olive oil with olives orally is good with a massage of WURS (i.e. the grass found in many forms) at the site of trouble. Massage of WURS is also good for abscesses and pimples. In addition to the physical effort, a person must also say the supplication given here as that would make things better for him insha Allah.
TOPIC 30-About Sana
(2088)-Sayyidah Asma bint Umays narrated that Allah’s Messenger asked me, “What purgative do you take?” I said, “I take shubrum.” He said, “That is very hot and terrible.” Then I used Sana as a purgative. So, the Prophet (PBUH) said, “Were there a remedy for death that would be Sana.” [Ibn Majah 3461]
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TOPIC 31-About honey
(2089)-Sayyidina Abu Sa’eed (RA) reported that a man came to the Prophet (PBUH) and said, “My brother has loose bowels.” He said, “Give him honey to drink.” So he gave it to him. He came again and said, “O Messenger of Allah, I made him drink honey, and it has not but made his bowels looser.” He said, “Give him honey to drink.” So, he gave him honey to drink and came back and said that he had given him drink of honey but only his bowels were looser. Allah’s Messenger (PBUH) said, “Allah has spoken the truth and your brother’s stomach has lied. Give him to drink honey.” He gave it to him and he recovered. [Bukhari 5683]
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H-2088 is weak and it is said that Shubram is the root of some tree and SANA is a type of grass that is used at medicines in the Eastern Remedies; it is known for its good effects on the Digestive System. H-2089 shows that confidence on the effect of some good thing is necessary to heal the affliction (on the basis of knowledge) because sometimes it makes the problem worse before finally making things better. This Hadith also tells about the benefits of Honey and in the Holy Book Quran, it is informed that Honey is the cure to all people. This is a general statement in Surah NAHL and clearly it denotes that it is most beneficial in all physical troubles that the man faces needing some medicine for cure.
TOPIC 32-No caption
(2090)-Sayyidina Ibn Abbas reported from the Prophet (PBUH) that he said, “When a Muslim, the Believer of Allah, visits a sick person whose time has not yet come, he is certainly cured if he says seven times, ‘I ask Allah, the Mighty, the Lord of the Mighty Throne, that He cures you’.”
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TOPIC 33-No caption
(2091)-Sayyidina Thawban (RA) reported that the Prophet (PBUH) said, “If one of you is afflicted with fever and fever is a piece of the Fire, then extinguish it with water. Let him get down into a river and face the flow of it and say, 'In the name of Allah; O Allah, cure Your slave and confirm the truth of your Messenger’ after the Salah of FAJR, and before sunrise. Let him plunge into it three times, for three days. If he is not cured in three days then he should do it for five days. And, if he is not cured in five days then let him do it for seven days. And if he is not cured in seven days then nine days, for it will not exceed nine days, with Allah’s permission.” [Ahmed 22488]
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Hadith 2091 here is very weak though some ULAMA have taken this as the clarification for the cooling of fever but that does not seem the case. Bath in a river in fever might only be taken in a very hot weather and that also with utmost caution as even if little cold is felt, it is better to get out of the water as fast as possible. Note that the fever comes for different reasons and if it has accompanied the cold itself (influenza), it might be unfeasible to take a cool bath. However, to put a cloth soaked with the clean water on the forehead is fine according to the authentic Ahadith; this is not only done here but its good effects also have been seen many times here in Pakistan.
TOPIC 34-Remedy through ashes
(2092)-Abu Hazim reported that Sayyidina Sahl ibn Sa’d (RA) was asked, “With what was the wound of Allah’s Messenger treated?” He said, “No one remains who knows better than I. Ali used to bring water in his helmet and Fatima washed the wound with it. And I burnt straw mat and its ashes were sprinkled on the wound.” [Bukhari 243]
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TOPIC 35-No caption
(2094)-Sayyidina Abu Sa’eed Khudri (RA) reported that Allah’s Messenger said, “When you go to a patient, pray for his long life. That, indeed, does not avert the decree in any way but, of course, it cheers up the patient.” [Ibn Majah 1438]
(2095)-Sayyidina Abu Huraira (RA) reported that the Prophet (PBUH) visited a man who was indisposed. He said to him, “Cheer up! For Allah says that this is My fire that I impose on My sinning slave that it might be a protection for him from the Fire.” [Ahmed 9682, Ibn Majah 477]
(2096)-Ishaq ibn Mansur reported from Abdul Rahman ibn Mahdi, from Sufyan Thawri, from Hisham ibn Hassan, from Hasan. He said, ‘Fever that locks up one night is atonement for the sins.’
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The Hadith by Sahl ibn Sa’d tells us that to burn the wound is a way to control its spread and to stop any complications it might cause. This is a form of searing and we have studied narrations that report in meaning that when no better option is available, then it is okay to take it. This is the event that happened in the Battle of UHUD and this was a very deadly wound that the Prophet (PBUH) got in the battle that cut his cheek and the blood was not stopping. A simple remedy of putting ashes to it made the blood stop and with time, it healed beautifully. We all must remember that whatever happens, that is due to the will of Allah so we must always remember to make DUA to him; that is the true way of living comfortably. Note that the Prophet (PBUH) always tried not to fight the enemy himself at the times of war; he attended the wars as it was the command of Allah to challenge those who were not ready to believe in Islam even when it was presented with total clarity to them and though he had an amazing courtesy towards all but he never compromised on any command of Allah; Al-Hamdu-Lillah. Ahadith at Topic-35 clarify that a person must not talk useless talk near a patient but give him hopes as better as possible. It is a point to note that whatever trouble a Muslim goes through, some good deeds are written for him and some petty wrong deeds are removed due to that trouble he bears with patience; Al-Hamdu Lillah.
32- BOOK ON INHERITANCE (23 topics)
TOPIC 1-Heirs are rightful owners of property of inheritance
(2097)-Sayyidina Abu Huraira reported that Allah’s Messenger (PBUH) said, “If anyone leaves behind property then that is for his heirs. And if anyone leaves behind family with no support then (the responsibility for them) it is for me.” [Bukhari 6731]
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From here we have the Booklet on Inheritance and it is distributed on the basis of Birth or on the basis of Marriage after the payment of debts of the deceased person and after any WASIYAT (will of the person) that he has made. Note that the Muslim person is liable to make WASIYAT for the third part of his property and not any more as that would adversely affect the heirs. The expenses made on the funeral are to be paid by the left amount of the deceased though useless expense would be avoided. The first Hadith here tells us that if there is nobody to take care of the family members of the deceased and he has left nothing for them, the state might provide the necessary amount for their sustenance. Most persons at authority in these times present such indifference towards Islamic Commands that the better thing is that the ordinary persons try to care for his needy family members as much as possible.
TOPIC 2-About teaching the Fara’idh
(2098)-Sayyidina Abu Huraira (RA) reported that Allah’s Messenger said, ‘Learn (the rules of) inheritance, and the Qur’an, and teach (other) people, for soon I will die.’ [Ibn Majah 2719]
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Although this one is weakly narrated yet please note that it is necessary to learn the way inheritance is distributed by Islam and some people adept in this matter must always remain active in the society as this is FARDH KIFAYAH. To learn the Holy Book Quran as much as possible is FARDH-AIN while teaching it with quality is FARDH; this teaching with quality is FARDH KIFAYAH when many good people are doing the task and it becomes FARDH-AIN when there is but little attention on spreading its teachings well.
TOPIC 3-About inheritance of young girls
(2099)-Sayyidina Jabir ibn Abdullah (RA) narrated that the wife of Sa’d ibn Rabi brought her two daughters from Sa’d to Allah’s Messenger (PBUH). She said, “O Messenger of Allah, these are two daughters of Sa’d ibn Rabi. Their father fought by your side on the day of Uhud and was martyred. Their uncle took away their wealth and left nothing for them, and they cannot be married unless they have wealth.” He said, “Allah will decide in this matter.” The verse of inheritance was revealed and Allah’s Messenger sent for their uncle and instructed him to give the two daughters of Sa’d two-thirds and to give their mother one-eighth, and what remained was for him. [Abu Dawud 2891]
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This is the first inheritance distributed by the command of the Holy Book Quran and the point to note is that this first distribution was among women; two being daughters of the SHAHEED and one his wife. There was no concept at those times to give the female any part of inheritance and this was a revolutionary step then. This man SA’AD ibn RABI was from ANSARS who was given the status of a brother to ABDUR-RAHMAN ibn AUF and we have read at Book of Piety (narration being 1940) that SA’AD was very courteous to him. Daughters’ inheritance relates with sons of the deceased person; if he has no sons but daughters only, they would get two thirds; if he has no sons but only a daughter she would get half of his property; if there are sons i.e. her brothers she would get half of what a brother gets but in this last case those persons would get their share first who are other ASHAABE-FARAIDH (the persons whose shares are specified like the mother or the father of the deceased or his wife, the mother of the children). Here, both the daughters got their specified parts by the distribution and the mother got her specified eighth part while the brother of the deceased became ASABAH (one who gets the left amount after distribution of specified parts) and got the rest.
TOPIC 4-Inheritance of son’s daughters with own daughters
(2100)-Huzayl ibn Shurahbil reported that a man came to Abu Musa and Suleiman ibn Rabi’ah and asked them about the inheritance of the daughter, the son’s daughter and the sister from the same parents. He said, “for the daughter is half and the rest for the sister from the same parents.” Both of them then said to him, “Go to Abdullah and ask him. He will concur with us.” So he came to Abdullah and mentioned to him his case and what the two had said. Abdullah said, “In that way, I will have gone astray and I will not be among the guided. But, I will decide in this case as Allah’s Messenger had decided. For the daughter is half, for the son’s daughter is one-sixth, which adds up to two-thirds and for the sister is the rest.” [Bukhari 6736]
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This is interesting as both the decisions made by SAHABA need some detail. ABU-MUSA by whom there are many narrations reported, with SULEIMAN Ibn RABI’AH, decided that the daughter would get half (as there is no alive son to the deceased) and the sister would get the other half as the Holy Book Quran says, “if the daughter is one, she would get half” (Surah Nisa-11). The last verse i.e. 176 of this same Surah says, “When a man dies and he has no son but has a sister so half of his property is hers.” By joining these both, he came to this verdict yet he wanted confirmation and so he sent the inquisitor to ABDULLAH Ibn MAS’UD, one of the companions of the Prophet (PBUH) who also has narrated many Ahadith and who used to guide people in application of Islam to practical matters in KUFAH, the city of Iraq. He decided the better way with a clarification that the Holy Book Quran does not mean the way they have decided and in fact the son’s daughter would get her share with the daughter keeping the Quranic Verses in mind and keeping the daughter’s status high. So IBN-MAS’UD decided according to the decision of the Prophet (PBUH) in such a case that the daughter gets half of the property as mentioned in the Holy Book Quran and the other daughter i.e. the son’s daughter gets the sixth part and the shares of both these together become two third of the total property (1/2+1/6 = 2/3; and this two third of the property is the specified share in the Holy Book Quran when there are two daughters to the deceased without a son); the rest would go to the sister that is the third of it.
TOPIC 5-About inheritances of real brothers
(2101)-Sayyidina Ali (RA) said that you recite the verse (about giving debts where they are after the will) while Allah’s Messenger (PBUH) had commanded that debts be discharged before the will. And real brothers are heirs at the exclusion of half brothers. A man inherits his brothers from the same father and mother at the exclusion of his half brother from the same father. The verse of the Qur’an is---After (paying) a bequest you may have bequeathed, or a debt (4, 12)---[Ibn Majah 2715]
(2102)-Ibn Abu Umar reported from Sufyan, from Abu Ishaq, from Harith from Sayyidina Ali (RA) that Allah’s Messenger (PBUH) said - (a hadith of the same kind).
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Before putting the will of the deceased to effect (that would not be more than one third of the property left), it is necessary to give his debts payable in total though the Holy Book Quran mentions it after the will; in command it is first. Also note that when the real brothers of the deceased are present (i.e. their both parents are the same), the half-brothers (i.e. brothers by one of the parents) would not get anything from the property of the deceased.
TOPIC 6-Inheritance of sons and daughters
(2103)-Sayyidina Jabir ibn Abdullah (RA) narrated that Allah’s Messenger (PBUH) visited me while I was ill in the locality of Banu Salamah. I said, “O Prophet of Allah, how shall I distribute my wealth among my children?” He did not reply to me in any way till this was revealed ---Allah enjoins you concerning your children, for the male is the share equivalent of that of two females (4, 11).
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Here in the narration, children mean his sisters whom he cared for as children, as he did not have any children at the time as specified by ULAMA and this is clear by a narration in Bukhari about this Topic. As for the verse that declares that a male person would get double the share of a female, this was revealed after battle of UHUD in matter of distribution of the wealth of SA’AD ibn RABI as we have just studied and here it was only recited that is mentioned as revealed. However, the last verse of Surah NISA i.e. 176 is said to be revealed to clarify the matter of JABIR and it deals with the situation where only sisters are the heirs.
TOPIC 7-Inheritance of sisters
(2104)-Muhammad ibn Munkadir narrated, I heard from Jabir ibn Abdullah (RA) that he said when I fell sick, Allah’s Messenger (PBUH) visited me and found me unconscious. He came to me and Abu-Bakr (RA) was with him. They had come on foot. Allah’s Messenger (PBUH) performed ablution and poured the water from his ablution. I regained consciousness and said to him, “O Messenger of Allah, how may I divide my property? (or what should I do with my property?)” He did not give me any reply. The narrator said that Jabir had nine sisters. Then the verse of inheritance was revealed. Jabir said that this was revealed concerning me. The verse is, “They ask you for a pronouncement; say Allah pronounces to you concerning (the inheritance of) a KALALAH (who has no parents and no child)”---4,176 to the end of the verse. [Bukhari 7309, M 1616, Ibn Majah 2728, AD 2886, Ahmed 14190]
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Here it is clear that the last verse of Surah NISA (and not the eleventh) was revealed in JABIR’s case and such as his; it makes clear that his sisters would get two-third from his property. However, he recovered at that time and there are many narrations that have been reported by his authority; Allah provided the Command that he had intended and JABIR lived on to good ripe age.
TOPIC 8-About the inheritance of ASABAH
(2105)-Sayyidina Ibn Abbas reported that the Prophet (PBUH) said, “Stick to the Fara’idh (inheritance) of those who have a right over them. Then what remains, it is for the nearest male (relative) of the deceased.” [Bukhari 6737]
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This is the clarification for ASABAH that after the distribution of property to the ASHABE FARAIDH (the specified persons that would get specified shares in the property of the deceased) it is possible that some amount still remains. That surplus amount would be the right of the nearest male relative of the deceased. Women might become ASABAH but that is mostly due to their counting with the male persons who get the share being ASABAH.
TOPIC 9-About inheritance of the Grandfather
(2106)-Sayyidina Imran ibn Husayn reported that a man came to the Prophet and said, “My son has died. So, what is there for me in inheritance?” He said, “For you is one-sixth.” As he was departing, he called him (again) and said, “You have an additional one-sixth.” Again, as he was going, he called him towards him and said (in clarification), “The additional one-sixth is due to being Asabah (not Mafrudhah)”. [Abu Dawud 2896]
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The case here as clarified by ULAMA was that the deceased had Grandfather and two daughters with no male relatives in near ones. With this situation, the daughters got two-third of the property and the share of grandfather is according to the father’s share if he is not alive, so he got one sixth according to the Islamic Command as mentioned in the Holy Book Quran for the father in presence of children. Now there still remained one-sixth of the property to be distributed so with no near male relative present, the grandfather became ASABAH too and got that remaining property. The interesting point to note here is that the holder of the specified share might become an ASABAH too.
TOPIC 10-Inheritance of grandmother paternal and maternal
(2107)-Qabisah ibn Zuwayb reported that a grandmother, paternal or maternal, came to Sayyidina Abu Bakr. She said, “My son’s son or daughter’s son has died. And I have been informed that a right for me is recorded in the Book.” Abu Bakr said, “I do not find a right for you in the Book and I have not heard Allah’s Messenger give a verdict for you. But, I will ask people.” So, he asked the people and Mughirah ibn Shu’bah bore witness that Allah’s Messenger (PBUH) gave her one-sixth. He asked, “Who else heard the hadith with you”? He said “Muhammad ibn Muslamah” so Abu Bakr (RA) gave her one-sixth. Then another grandmother came to Sayyidina Umar (RA; that being at the time of his Caliphate). Sufyan said that Ma’mar added words from Zuhri but I did not preserve them from Zuhri. I preserved them from Ma’mar that Umar said, “If you two associate together then it (the one-sixth) is for both of you. And, if either of you were alone then it had been for her.” [Abu Dawud 2894]
(2108)-Ansari reported from Man from Malik from ibn Shihab, from Uthman ibn Ishaq ibn Kharashah, from Qabisah ibn Zuwayb who narrated; a grandmother came to Abu Bakr (RA) and asked for her inheritance. He said to her, “There is nothing for you in the Book of Allah and nothing for you in the SUNNAH of Allah’s Messenger. So, return to me while I enquire from the people.” Mughirah ibn Shu’bah (RA) said, ‘1 witnessed Allah’s Messenger (PBUH) give her one-sixth.” He asked, “Is there anyone else with you?” So, Muhammad ibn Muslamah (RA) stood up and said like what Mughirah ibn Shu’bah (RA) had said. So, he implemented it for her. The narrator went on to report that the other grandmother came to Umar ibn Khattab (RA) and asked him for her inheritance. He said, “There is nothing in Allah’s Book for you except that one-sixth, so if you join together in it, it is between both of you. And if either of you singles herself for it then it is for her.”
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TOPIC 11-Inheritance of grandmother while father is alive
(2109)-Sayyidina ibn Mas’ud said about (the inheritance of) a grandmother while her son is alive, “She was the first grandmother whom Allah’s Messenger (PBUH) gave one-sixth while her son was alive.”
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Grandmother would get the sixth part of the property if the deceased leaves children behind and his mother is not alive. If the grandmothers of the deceased are more than one, they would have to distribute the one-sixth among them. The narration-2109 is weak as according to respectable TIRMIDHI, it might not even be MARFU (i.e. its chain might not reach up-to the Prophet PBUH). In presence of the father of the deceased, the grandmother does not get any share and so this narration is rightly termed as weak though there is remote possibility that the Prophet (PBUH) gave her something from the property of the deceased by his own authority as gift, taking the approval from the heirs for that.
TOPIC 12-About maternal uncle’s inheritance
(2110)-Sayyidina Abu Umamah ibn Sahl reported that Sayyidina Umar ibn Khattab (RA) had him write a letter to Abu Ubaydah (RA) saying, Allah and His Messenger are friends of him who has no friends. And, the maternal uncle is the heir of him who has no heir of him. [Ahmed 189, Ibn Majah 1737]
(2111)-Sayyidina Aisha reported that Allah’s Messenger said, “The maternal uncle is the heir of one who has no heir.”
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TOPIC 13-About one who dies leaving behind no heir
(2112)-Sayyidina Aisha (RA) reported that a freed-man of the Prophet (PBUH) fell down from a date tree. The Prophet asked, “Find out if he had an heir.” They said, “No, he had none.” He said, “So, give away his legacy to some people of his village.” [AD 2902]
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TOPIC 14-Inheritance to freed slave
(2113)-Sayyidina Ibn Abbas reported that a man died in the times of Allah’s Messenger (PBUH). He did not leave behind any heir except a slave whom he had set free. So, the Prophet (PBUH) gave him the man’s inheritance. [Abu Dawud 2905]
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Maternal uncle is among the ZAWIL-ARHAAM (relatives by the mother) and becomes heir to the deceased when he has no other heir. Note here for Topics 13 & 14 that if a person leaves some property and has no heir, his property is taken into the BAITUL-MAAL (the state treasury). However, it is allowed for the Head of the administration to dispose it off to where he finds its better use with commitment to the welfare of the common man, as he runs the management of the BAYTUL-MAAL.
TOPIC 15-No inheritance between a Muslim and an infidel
(2114)-Sayyidina Usamah ibn Zayd (RA) reported that Allah’s Messenger (PBUH) said, “A Muslim does not inherit from a disbeliever neither does a disbeliever from a Muslim.” [Bukhari 6764, Muslim 1614]
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TOPIC 16-Followers of two religions do not inherit
(2115)-Sayyidina Jabir reported that the Prophet (PBUH) said, “Followers of two religions do not inherit from one another.”
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Ahadith are clear on this point that a Muslim would not be the heir to his relative who is disbeliever and his relatives that are disbelievers would not get anything from his property as heirs to him; their relationship in such situation, is of no consequence.
TOPIC 17-About excluding a murderer from inheritance
(2116)-Sayyidina Abu Huraira (RA) reported that the Prophet (PBUH) said, “The murderer does not inherit.” [Muslim 2735]
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TOPIC 18-Inheritance of woman from her husband’s blood wit
(2117)-Sa’eed ibn Musayyab reported that Sayyidina Umar ibn Khattab said, “Blood money is payable by the aaqilah (male relatives from the side of father). A woman does not inherit from the blood money of her husband, nothing at all.” But Dhahak ibn Sufyan Kalabi informed him that Allah’s Messenger (PBUH) had written to him, “Give the wife of Ashyam Dababi her share from the blood money of her husband.” [Abu Dawud 2927]
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If a person murders such a person to whom he is one of heirs, he would not get any share from his property. Blood-Money (DIYAT) means to give the specified amount of money to the immediate family members (heirs) of the person murdered if they are ready to spare the life of the murderer for that. Although UMAR (RA) did not count initially the wife’s share in DIYAT received yet afterwards as he came to know about the verdict of the Prophet (PBUH), he took his decision back and included her too in the shares. Blood-Money for the murdered person equals the amount of the market price of 30630 grams of Silver.
TOPIC 19-About legacy belonging to the heirs
(2118)-Sayyidina Abu Huraira (RA) narrated that Allah’s Messenger (PBUH) gave judgment that compensation should be paid---a male or a female slave---when a woman of Banu Lihyan had miscarriage, and she bore a still-born child. Then the woman against whom he had given this judgment also died. So, Allah’s Messenger ruled that her legacy should go to her sons and her husband while blood money should be paid by her relatives on her father’s side (asabah). [Bukhari 6909]
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TOPIC 20-About one who embraces Islam at someone’s hands
(2119)-Sayyidina Tamim Dari reported that he asked Allah’s Messenger (PBUH) what the SUNNAH is for a man of the polytheists who embraces Islam at the hands of a man among the Muslims.” He said, “He has the greatest right of all people to his life and death.” [Abu Dawud 2918]
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Respectable Tirmidhi has brought this Hadith here to indicate that the Muslim who has brought someone to Islam might become heir to him. The notable point is that his property would be given to the BAYTUL-MAAL if there is no heir. This is possible that he has no heir for his property as his disbelieving relatives would not be his heirs according to the Islamic Teachings. The statement by the Prophet (PBUH) is general; it does not give the specific indication that the person who brought him to Islam would be his heir.
TOPIC 21-No inheritance for an illegitimate child
(2120)-Amr ibn Shu’ayb reported from his father who from his grandfather that Allah’s Messenger (PBUH) said, “if a man commits adultery with a free woman or a female slave then their child will be Walad-uz-Zina (child of adultery) and he will neither be an heir nor have an heir.’
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The child born of adultery is not heir to his father even if he is generally known as his father; his father also would not be heir to him. Islam is totally against every kind of shameful acts and there is no possibility that it would give any recognition to the effect that takes place by such wrongful activity as adultery. However, it does not hold the offspring responsible for this state of affairs.
TOPIC 22-Who inherits the wala'
(2121)-Amr ibn Shu’ayb reported from his father who from his grandfather that Allah’s Messenger (PBUH) said, “He inherits the wala who inherits property.”
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TOPIC 23-A woman’s inheritance from wala'
(2122)-Sayyidina Wathilah ibn Asqa (RA) reported that Allah’s Messenger (PBUH) said, “A woman can own legacy from three sources, the legacy of the slave she sets free, the child she fondles (and rears up), and her own child about whom she cursed herself (in li’an with her husband) that he was a legitimate child.” [Abu Dawud 2906]
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Wala' means "helpful" and there are two ways this word is used for inheritance; one is WALA-MAWALAAT (being helpful by friendship) where two persons make a pact that the one who survives the other would be the heir to him (there being no other heir mostly due to bringing someone to Islam). This type of WALA has ended according to three IMAMS except for ABU-HANIFA who allows it due to this Hadith. The other is WALA-ITAQAT (being helpful by giving freedom) where a man gave freedom to his slave and on the death of the slave, he became heir to him; this matter has become obsolete as of now; Al-Hamdu Lillah.
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(CONTINUED at TIRMIDHI-9)
Presentation by MUHAMMAD SALEEM DADA
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Al-Hamdu Lillah
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28-BOOK OF FOODS (48 topics)
TOPIC 1-About at what Allah’s Messenger (PBUH) ate his food
(1795)-Sayyidina Anas (RA) reported that the Prophet never ate at a low table or from small plates and never was thin bread baked for him. I asked Qatadah at what did he eat and he said, “These leather mats (dining mats).” [Bukhari 5386, Ibn e Majah 3292]
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From here starts the Booklet of Foods that guides us towards what is HALAAL to eat and what is not. Also, it presents what the Prophet (PBUH) has said about the manners to eating. Here the table mentioned is the metallic table with a length just as a normal human hand and with the same breadth having metallic legs that was used by the privileged people of the time and it usually needed two persons to pick it up. The Prophet (PBUH) did not use that as he avoided haughtiness and not only his food but his ways of eating too were simple. He used to eat on a leather piece and liked a big plate for eating so as to take some other person too to share the food at one plate. Though many of ULAMA do not favor eating the food by keeping it at high place while eating, it is not unlawful by the Islamic Teachings. But of course, the better thing is to eat simple food at simple mat in the simplest manner.
TOPIC 2-About eating rabbit
(1796)-Hisham ibn Zayd narrated that I heard Anas say, “I chased a rabbit at Marr uz Zahran as did the (other) Sahabah; I caught it and brought it to Abu Talhah who slaughtered it with a stone. He sent me with its hindleg or haunch to the Prophet and he ate it.” I asked, “Did he eat it?" He said, “He accepted it.” [Bukhari 2572, Muslim 1953]
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Eating of the rabbit is HALAAL and as I, MSD, have eaten it too, I know that it does have hot effect but certainly it is among all good things that Allah has provided to the man. Ibne-Umar has shown some reservation in its eating as it is an animal that menstruates yet this viewpoint is not accepted generally. Marr-uz-Zahran is at the north of Madinah at a few miles that is also called the Valley of Fatimah; Anas (RA), who served the Prophet (PBUH) for many years, was near to adolescence then and the Hadith also tells that if the slaughter of some HALAAL prey is made with a pointed stone that brings the blood out of it by saying Bism-Allah; Allah Akbar (by the name of Allah; Allah is the Greatest), it suffices to make it right for eating. Abu Talha was the step-father of Anas, who had accepted Islam when UMM-SULAYM, the mother of ANAS had kept the condition for him to accept Islam if he wanted to marry her. The acceptance of rabbit by the Prophet (PBUH) was enough to show that it is HALAAL; it does not become an issue whether he ate from it or just let others eat from it.
TOPIC 3-About eating lizard
(1797)-Sayyidina Ibn Umar (RA) reported that the Prophet (PBUH) was asked about eating lizards. He said, “I neither eat it nor declare it to be unlawful.” [Bukhari 5536, Muslim 1943]
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SOSMAR, as it is called in Urdu and also GOH, is a very big lizard with great strength, especially at its tail, and this one is addressed here in the Hadith. It has a long life and it takes very small amount of water, mostly found in Africa. The Prophet (PBUH) did not mark it to be HARAAM (understandably, as generally food was scarce in Arabia then) but he refrained from eating it. In another Hadith, not recorded in TIRMIDHI here, it is narrated that Khalid ibn Walid (RA) ate this type of Lizard in front of the Prophet (PBUH) and he did not prohibit it. It was not usually found in the areas near Madinah and according to Ibne Abbas, the Prophet (PBUH) felt some filth in it. Except for ABU-HANIFA, the other three IMAMS have taken it to be MUBAH and to them, it might be eaten without any abstention, while the school of ABU-HANIFA terms it as MAKRUH-TAHRIMI; here, it is much better to take the view of ABU-HANIFA as other Ahadith do point out the preference of this stance and like all Reptiles, this lizard too is not suiitable to eat.
TOPIC 4-About eating hyena
(1798)-Ibn Abu Ammar reported that he asked Jabir (RA) if a hyena could be hunted. He said, “Yes” He asked, “Can they be eaten?” He said, “Yes”. He asked, “Is that so what Allah’s Messenger said?” He said, “Yes!” [Abu Dawud 3801]
(1799)-Sayyidina Khuzaymah ibn Jazi said that he asked Allah’s Messenger (PBUH) about eating hyena. He asked (in response), “Does anyone eat hyena?” He enquired about eating wolf and he asked, “Does one with good in him eat a wolf?” [Ibn e Majah 3237]
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Hyena that is called BIJJU and also LAGAR-BAGAR in Urdu, is taken as MUBAH in eating by SHAFA’I & AHMED; they take their reason from the Hadith by Jabir; but it is taken as HARAAM by the school of MALIK & ABU-HANIFA and many Ulama have endorsed the view of these latter two schools. The reason is that there is an authentic Hadith just ahead that we would study presently prohibiting wild hunting animals that have claws and teeth built for kill. Taking reason from that, their stance does have strength and practically this stance of not eating Hyena, is preferable.
TOPIC 5-About eating horse flesh
(1800)-Sayyidina Jabir said that Allah’s Messenger (PBUH) fed us horse meat and forbade us to eat flesh of ass. [Nasai 4339]
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TOPIC 6-About meat of domestic ass
(1801)-Sayyidina Ali said that during the Battle of Khaybar, Allah’s Messenger forbade mutah and meat of domestic ass. [Bukhari 4219, Muslim 1941]
(1802)-Sayyidina Abu Hurayrah reported that Allah’s Messenger (PBUH) forbade, during the Battle of Khaybar, beast of prey, targeted animals, and domestic ass.
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Both these topics i.e. 5 & 6 have Ahadith that are related to the Battle of Khyber, the stronghold of Jews then, that fell at the hands of Hazrat Ali ibn Abi Talib (RA), the first cousin and son-in-law of the Prophet (PBUH). There were some current matters that the Prophet (PBUH) made better at that time. People used to eat asses (and at Khyber when they found domestic asses, they put them to cooking) and there were such persons at that time from whom, if someone traveled to some place away from home, he took a wife from there for some limited time by paying her certain amount of money without taking any responsibility for her and without any announcement of that marriage that was called MUTAH; it did have her consent. The Prophet (PBUH) prohibited eating domestic asses (mules included) but he did not prohibit horses that might be eaten if needed; as of now, it is just scholarly debate as Muslims generally do not eat horses (except for the lands of UZBEKISTAN and TAJIKISTAN); the schools of AHMED, SHAFA’I, ABU-HANIFA and huge number of ULAMA take the eating of horse as HALAAL (though MALIK takes that to be MAKRUH TAHRIMI and some include HANAFI school too to take it as MAKRUH yet as TANZIHI). Note that those beasts that eat by hunting their food and they are naturally built to hunt for it, they are not HALAAL; also those animals that are targeted when they are tied so that they do not run away to save their-selves, are not HALAAL. As for MUTAH, please note well that it certainly is not allowed yet there is another issue that is termed as NIKAH-MAWAQQAT, for which I have put some detail at the note at H-1570; Al-Hamdu Lillah.
TOPIC 7-About eating in utensils of disbelievers
(1803)-Sayyidina Abu Tha’labah (RA) said that Allah’s Messenger (PBUH) was asked about the vessels of the Majusis. He said,”Wash them and cook in them.” And he disallowed every beast with a fang.
(1804)-Abu Qilabah reported from Abu Asma Rahabi from Abu Tha’labah Khushanni (RA) that he submitted, “O Messenger of Allah, we are in the land of the people of the Scripture. We cook in their vessels and drink from their utensils.” He said, “If you do not find vessels other than that then wash them with water.” He submitted again, “O Messenger of Allah, in this land, there are games (animals that can be hunted and eaten). How do we act?” He said, “If you set out your trained dog and say Bism-Allah and it kills (a game) then eat it. If the dog is untrained then slaughter the game. And if you cast your arrow, saying Bism-Allah, and it kills then eat it.” [Bukhari 5496, Muslim 1930]
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The name of Abu Tha’labah is Jurhum and People of the Scripture are those that are practicing Jews & Christians (as both have the Old Testament that has TORAH in it though it is changed much as of now in the text & the meaning according to us Muslims; note that TORAH was given to Moses-AS i.e. the PENTATEUCH and it has the Ten Commandments that the Holy Book Quran has also mentioned at the sixth SURAH that is AN’AAM at its Nineteenth RUKU). Those among them who abstain from pork and wine and other such things that Islam takes as HARAAM in eating and drinking, such of their utensils that they had used for dry things like wheat, barley, sugar etc. might be used without washing them; and eating vegetables and pulses even with such practicing people of Scripture in such utensils is no problem. But when these people of Scripture do not abstain from pork and wine and it is not known for certain what utensils they use for what, eating in them (and with them) must be avoided as much as possible. The HALAAL prey that the trained dog catches for its owner is HALAAL when he sets it on the prey saying BISM-ALLAH, ALLAHU-AKBAR except when the dog eats it himself; and it is HALAAL then too when the arrow is thrown to it by saying the name of Allah and it hits the prey pointedly, taking out its blood.
TOPIC 8-If mouse falls down into clarified butter
(1805)-Sayyidah Maymunah (RA) said that a mouse once dropped into clarified butter (ghee), and died. The Prophet was asked about it, and he said, “Throw it and throw that which is around it. Eat the rest.” [Muslim 2020, Ahmed 4537, Abu Dawud 3776]
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If a mouse falls into the ghee (refined butter that is frozen) that is somewhat in a solid state, it would suffice to take it out and take out the ghee around it as much as satisfies a person; but when such ghee is in a liquid state, it does not remain edible and ULAMA agree on that; there is difference in how to deal with the liquid ghee if not taken as edible. According to AHMED, it would be thrown away and according to MALIK and SHAFA’I, it would be used to make some product like soap but it would not be sold. The school of ABU-HANIFA allows the use of it except for the eating of it and it even allows selling it. The better attitude today for such ghee (and even for all such edibles that cause doubt how to deal with them), is the one that is told by AHMED certainly.
TOPIC 9-About eating with left hand
(1806)-Sayyidina Abdullah ibn Umar (RA) reported that the Prophet (PBUH) said, “None of you must eat with his left hand, for the devil eats with his left hand and drinks with his left hand.” [Muslim 2020]
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The message here is clear and those who like to take fork and spoon must see what hand they are using to eat. Left hand is for the use at the toilet (though the water-carrier, or the substitute, might be taken into the right hand) but eating of foods is such fine job that would be done by the right hand. Both hands have their respective works so the guidance is to take the food with the right one and to attain purification at its discard by the left one; this guidance is totally valid even in these current times.
TOPIC 10-About licking fingers
(1808)-Sayyidina Abu Hurayrah (RA) reported that Allah’s Messenger (PBUH) said, “When one of you eats, he must lick his fingers (after finishing), as he does not know in which of them, lies blessing.” [Muslim 2033]
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TOPIC 11-About the morsel that drops down
(1809)-Sayyidina Jabir (RA) reported that the Prophet (PBUH) said, “When one of you eats his meal and a morsal falls down, he must pick it up and remove the doubtful portion and eat the rest. He must not leave it for the devil.” [Ahmed 14943]
(1811)-Sayyidah Umm Aasim (RA), the Umm Walad of Sinan ibn Salamah, narrated that Nubayshah al-Khayr visited us while we were having our meal from a bowl. She said to us that Allah’s Messenger (PBUH) said, “If anyone who eats from a bowl and licks it then the bowl seeks forgiveness for him.” [Ibn e Majah 3271]
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According to Islam, deeds possess effects and so if they are good, they would lead to the great satisfaction of self (the Quran says in the thirteenth Surah i.e. RA’AD “Understand well that only the mention of Allah gives satisfaction to hearts”) and if they are bad, they would lead to high troubles (the Quran says in the thirtieth Surah i.e. ROOM “Corruption has appeared in the land and the sea on account of what the hands of men have wrought, that He may make them taste a part of that which they have done, so that they may return” meaning to righteousness). Note well that Allah gives His REHMAT (blessing) in general to the Man as He does not want to trouble the Man; however, when someone does wrongs then Allah puts some trouble to him due to his wrong-doings so that he might take the warning and become better. Every one of us would get his true destination in AKHIRAT (True life after this life) in accordance with his belief & deeds. These Ahadith here point out that even such petty good acts like licking fingers or clearing the plate of food (taking only as much as needed and eating from the front at the own side) might give the person such blessing that he gets his good food easily in the world without much effort. The morsel that falls must not be left unattended but it must be cleaned of dust and eaten except where that is not possible as it falls into some filth or out of range; difficult I know, but its better to try it or ask Allah for pardon asking Him to provide the strength to do it; small effort, high return; Al-Hamdu Lillah.
TOPIC 12-Dislike for eating from the centre of the dish
(1812)-Sayyidina Ibn Abbas (RA) reported that the Prophet (PBUH) said, “Blessing descends in the middle of the food. So, eat from its sides and not from the middle.” [Ibn e Majah 3277]
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It is interesting to note that there is a scientific law that liquid at the closed venue when pressed divides the pressure equally to all sides. Hydraulic Brakes and a few other items do take this rule into consideration. I have written an article on it too that the physical laws just provide the presentation of the same phenomenon that is told to us on the spiritual side (proving that there is only One Creator of all the creation who has made these Laws of Nature for all aspects of the Life) so here we see that the blessing that descends in the middle is distributed equally to all sides so the food must be taken from sides until the end comes (then at the last, the food at the middle is fine to take). Note that for dry edibles, a person is allowed to take from any side of the dish in his friendly gathering.
TOPIC 13-About dislike for garlic and onion
(1813)-Sayyidina Jabir (RA) reported that Allah’s Messenger (PBUH) said, “If anyone eats this (the narrator pointed out at garlic the first time, but named garlic and onion and leek the second time), must not come near us in our mosque.” [Bukhari 855, Muslim 564]
(1814)-Sayyidina Jabir ibn Samurah narrated that when Allah’s Messenger (PBUH) was staying with Abu Ayyub, whenever he had eaten his meal, he would return what remained. One day, he returned to him food from which he had eaten nothing. When Abu Ayyub came to him and mentioned it to ask about it, the Prophet (PBUH) said, “There was garlic in it.” He asked, “O Messenger of Allah, is it unlawful?” He said, “No, but I dislike it because of its odor.” [Muslim 2053, Ahmed 23596]
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TOPIC 14-Permission to eat cooked garlic
(1815)-Sayyidina Ali reported that we are forbidden to eat garlic unless (it is) cooked.
(1816)-Hannad reported from Waki who from his father, who from Abu Ishaq, who from Sharik ibn Hanbal and he from Sayyidina Ali that he said, ‘Apart from cooked onion, it is Makruh to eat onion.’ [Abu Dawud 3828]
(1817)-Sayyidah Umm Ayyub (RA) reported that when the Prophet (PBUH) came to them (on his migration), they offered to him food made up of some vegetables. He did not like it, and said to his Sahabah “Eat it for I am not like one of you. I fear that I might hurt my companion.” [Ahmed 27512, Ibn e Majah 3364]
(1818)-Muhammad ibn Humayd reported from Zayd ibn Hubab, from Abu Khaldah, from Abul Aaliyah that he (Abul Aaliyah) said, “Garlic is a pure provision.”
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It is not right to eat garlic and other such things that cause some odor in the mouth and then go to any holy gathering like performing SALAH without washing the mouth. However, if the person washes his mouth well, then such things are allowed and especially when it is cooked that does not cause much odor to take place. The Prophet (PBUH) avoided it even when cooked, due to the visits of JIBRAEL, the grand angel who came to give him the verses of the Holy Book Quran time to time from Allah that he recited as the angel read; Al-Hamdu Lillah.
TOPIC 15-Covering vessels and extinguishing lamp at sleeping
(1819)-Sayyidina Jabir reported that the Prophet (PBUH) said, “Shut the door (before sleeping), tie up the water skin (at its mouth), cover up the utensils or turn them upside down and extinguish the lantern, for the devil does not open the closed (doors), nor what is tied up, nor uncover the utensils (or turn them face up) and because the tiny evil one (a mouse) puts homes of people on fire.” [Muslim 2012]
(1820)-Saalim reported from his father that Allah’s Messenger (PBUH) said, “Do not leave the fire burning in your homes while you go to sleep.” [Bukhari 6293, Muslim 2015]
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The Prophet (PBUH) even cared for the physical safety of Muslims and this topic is an example for that. A mouse (termed as the tiny Satan here) might disturb the house while the persons there might go on sleeping; as such, this disturbance might cause some harm. The covering of utensils and shutting the door is due to the fact that Jinn have many mischievous Jinn in them (and actually SHAITAN is the term specifically reserved for these mischievous Jinn); they might cause high trouble by utensils or by things of fire, if they get easy access to the house.
TOPIC 16-Dislike for eating two dates at a time
(1821)-Sayyidina Ibn Umar (RA) said that Allah’s Messenger (PBUH) forbade eating two dates together unless allowed by one’s companion. [Bukhari 2490, Muslim 2045]
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TOPIC 17-About merits of dates
(1822)-Sayyidah Ayshah (RA) reported that the Prophet (PBUH) said, “The house that has no dates, its people are hungry.” [Muslim 2046]
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In Arabia, dates were taken to be the necessary part of diet and even today, its value as food is well-established. There are many different words in Arabic for different types of dates and this plainly shows its importance in Arabia. Its tree comes into use in different ways and in fact, each of its parts comes at some use. Its fruit is eaten, the empty hairy coat of its dates is used in making of brooms, its leaves are used to make the eastern type of mats and the carriers for bread, its branches are used as roofs and its trunks are put to use as bridges on rivers, its barks are good for ropes and the inside seed of its dates in making of hay for animals; all by this one tree. The point that the Hadith makes does not show the merits of dates only but it also conveys the information that a person must keep those fruits that are available at his place, in his diet if he is able to afford. Mostly such diet helps in combating the ills that the body gets at that very place. As for Hadith at topic 16, it means that the person must have the permission to eat something more than others that are present, otherwise it would be selfishness; he must not eat hastily too as the Hadith forbids that too by its message. Note that for many persons at those times in Arabia, such good food that totally satisfied the need for hunger was near to luxury so the reference to dates is to clarify the matter that the person must not take-in anything in extra quantity; it is not specific to dates but it is specific to eating in some gathering; if someone eats his own food alone, he might eat as he wills then.
TOPIC 18-About praising Allah after meals
(1823)-Sayyidina Anas ibn Malik (RA) reported that the Prophet (PBUH) said, “Indeed, Allah is pleased with the slave who, having eaten a food or drunk a drink, praises Him for that. [M 2724]
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Islam guides Muslims to remember Allah in all the blessing that they receive and to always understand that it is not actually their ability but the will of Allah that they have received so much. It is not because they deserved it but because Allah would examine them more than others now as they have received more than their due share. The will of Allah is something else than the pleasure of Allah so with all good things at hand by the will of Allah, the person must try by his Belief and deeds to gain the pleasure of Allah.
TOPIC 19-About eating with a leper
(1824)-Sayyidina Jabir (RA) reported that Allah’s Messenger (PBUH) held a leper by his hand and made him join in his bowl (of meal). He said after that, ‘Eat in the name of Allah, relying in Allah and placing trust in Him.’ [Abu Dawud 3925]
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It is indicated in other Hadith that when a plague hits a place, do not go there and if you are already there, do not leave the place, running away from plague. The reason is the Belief that even if the affliction is contagious, it is the will of Allah only that would bring it on. So with this belief, it does not matter whether a person eats with a leper as his true belief would be the barrier against the affliction; but whoever has doubts, he must avoid eating in the company of someone with contagious disease as he would blame everyone other than himself if any adversity falls on him. This narration is said to be an ASAR related to Umar (RA) and that means that it was Umar who took a leper by hand and the rest; it is not the MARFU Hadith but this ASAR is worthy of acceptance.
TOPIC 20-About the Believer eating in one intestine
(1825)-Sayyidina Ibn Umar (RA) reported that the Prophet (PBUH) said, “The disbeliever eats in seven intestines while the believer eats in one intestine.’ [Muslim 2060, Bukhari 5393]
(1826)-Sayyidina Abu Hurayrah (RA) narrated that Allah’s Messenger (PBUH) had as a guest an infidel. He ordered that a sheep should be milked. He drank that, then he drank a second helping; and he drank a third helping; till he consumed seven rounds. Then, the morning of the next day, he embraced Islam and Allah’s Messenger (PBUH) commanded that a sheep should be milked for him which he drank; then he gave instructions for more, but he could not drink it all. So, Allah’s Messenger (PBUH) said, “The Believer drinks in one intestine while the disbeliever drinks in seven intestines.” [Muslim 2063]
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This Hadith tells that a person who is not Muslim, only cares about the worldly goods because the high achievement of that only is his ultimate task; the terms one intestine and seven intestines are just the expression to indicate that an infidel eats much more than a Muslim, as the intestine is actually one vast organ (or two if you count the large intestine too) present in folds at the stomach; as it holds the eaten food hence the expression used. The attention towards the worldly things makes an infidel demanding of such things but to the Muslim, it is clear that these things have no true value; they are to have but for necessity and he must try his best to attain the pleasure of Allah.
TOPIC 21-Meal of one suffices two
(1827)-Sayyidina Abu Hurayrah (RA) reported that Allah’s Messenger (PBUH) said, “Food of two men suffices three men, and of three suffices four.”
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Allah likes sacrifice keeping the Islamic Principles in view and this Hadith guides to share food with others who are in need but have not got enough to satisfy their hunger; the sharing of food with sacrifice would enable the food for two to suffice for three persons and for three to suffice for four though it might only fulfill the sustenance to all. To be courteous to all other Muslims and always care for all others in their need is one of the basic teachings of Islam.
TOPIC 22-About eating locusts
(1828)-Sayyidina Abdullah ibn Abu Awfa said when he was asked about eating locusts, ‘I participated in six battles with Allah’s Messenger (PBUH). We ate locusts during that.’ [Bukhari 4595]
(1829)-Mahmud ibn Ghaylan reported this hadith from Abu Ahmad and Mu’ammal, from Sufyan, from Abu Ya’fur, from Ibn Abu Awfa, saying “We participated in seven battles with the Prophet (PBUH).”
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TOPIC 23-Prayer against the locusts
(1830)-Jabir ibn Abdullah and Anas ibn Malik narrated that when Allah’s Messenger (PBUH) prayed against the locusts, he said, “O Allah, destroy the locusts, the large of them and the small. Ruin their eggs and cut off their progeny. Remove their mouths from our provision and sustenance. Surely, You are The Hearer of prayer.” A man asked, “O Messenger of Allah! how do you pray for the elimination of an army of Allah?” He said, “It is the product of the sneeze of fish of the seas.” [Ibn e Majah 3221]
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Locusts are called TIDDI in Urdu and also MAAKAR and sometimes it attacks a field in group and destroys it completely. Due to such attacks it is called JARAAD in Arabic as JARD means to peel out something. It is taken to be the creature related to both land & water but its command is according to the land and as such if anyone is at HAJJ with EHRAM (means to make an intention to perform Hajj wearing two white unstitched clothes; like the dress of the dead), he would have to give DAMM (a sheep in sacrifice) if he kills locusts as no killing of any animal of the land is allowed in EHRAM except for those that are deadly dangerous like snakes, scorpions etc. Hadith has an indication of its being Halal and such is taken by the three IMAMS except for MALIK; anyways, there is no custom in Muslims to eat it as of now.
TOPIC 24-About milk and flesh of Jallalah
(1831)-Sayyidina lbn Umar (RA) said that Allah’s Messenger (PBUH) disallowed eating (the flesh) of Jallalah and drinking its milk. [Abu Dawud 3785, Ibn e Majah 3189]
(1832)-Sayyidina Ibn Abbas (RA) reported that the Prophet disallowed the animal that is targetted after being tethered, the milk of jallalah and drinking directly from the mouth of the water-skin. [Ahmed 2161, Nasai 4460]
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“JALLALAH” is that HALAL animal that eats filth as a matter of habit; due to that, there comes an odor in its milk and meat though if such an effect does not occur, it is not included in the term. Mostly the Ulama take this prohibition as MAKRUH-TANZIHI that means it is better to avoid yet there is not much harm if someone does not. AHMED and SHAFA’I command not to eat it while MALIK does not mind eating of it taking the general view; ABU-HANIFA asks to feed the animal pure clean foods only for a few days (40 days for cow; 7 days for sheep, 3 days for chicken) and then have it as then eating of it would be acceptable without any KARAAHAT (see the Glossary). If someone drinks directly from the mouth of the skin, it might cause injury to him if some insect has made way into it; he must take the water out at some vessel to view if it is clear of trouble for him and then drink it; it is the “Safety First” that he must see in all other unclear issues too.
TOPIC 25-About chicken
(1833)-Zahdam Jarmi narrated that he visited Abu Musa (RA). He was eating chicken and he said, Come closer and eat. I had seen Allah’s Messenger (PBUH) eat it.” [Bukhari 4385, M 1649]
(1834)-Sayyidina Abu Musa (RA) said, “I saw Allah’s Messenger eat chicken.”
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Chicken that grows at the natural environment is HALAAL to eat though it does eat filth sometimes but that does not include it in JALLALAH and even if it comes to that state, it is yet HALAAL to eat. However, note that few ULAMA of repute do have reservations about eating the chicken that is raised at specific farms by providing much hot synthetic diet to it for the sake of making it grow fast. Although it is much better to avoid the eating of such chicken that are raised at specific farms to grow them fast and get their quantity that is vast, yet as ULAMA do not generally take the eating of that as HARAAM as of now, the ruling stands in favor of it; however, the chicken that grows at its natural diet by grains and insects, is the most worthy to take into the diet if needed and that one is addressed at the Hadith that we find at the topic here.
TOPIC 26-About the meat of bustard
(1835)-Ibrahim Ibn Umar ibn Safinah reported from his father from his grand father that he ate the meat of bustard with Allah’s Messsenger (PBUH). [Abu Dawud 3797]
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It is the Ruddy Goose (SURKHAAB in Urdu) and as it is included in Ducks, it is HALAAL; as there is no issue in taking the meat of SURKHAAB, all the four schools take it as fine to eat. However, please note that at the current times, it is much better to avoid the eating of all those birds that are able to fly at ease (and even the eating of their eggs) as they all certainly are the natural beauty to the environment that we all live in; Al-Hamdu Lillah.
TOPIC 27-About eating roasted meat
(1836)-Sayyidah Umm Salamah (RA) reported that she presented to Allah’s Messenger a roasted shoulder piece. He ate from it and then stood up for Salah, but did not make (a fresh) ablution. [Bukhari 207]
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The Hadith tells us that the eating of the roasted meat does not ask for the revision of the WUDHU. It also tells us that the Prophet (PBUH) had no inhibition in eating anything HALAAL and if he did refrain from taking something as garlic or onion, it was due to their odor as he was visited by the angel Jibrael and not because he disliked their taste; there were few things that he did appreciate more in foods and even those were simple things like well-cooked pumpkins though he did not ask for them even, at every other day or weekly or monthly. He was a simple person with simple appreciable manners as one of Ahadith points out that he never said anything adverse about any food ever. His life was highly creditable as he led it just by the fulfillment of the worldly necessities and left all comforts & luxuries till the last of it; that was totally by choice; (PBUH).
TOPIC 28-About dislike for eating in a reclined position
(1837)-Sayyidina Abu Juhayfah reported that Allah’s Messenger said, “As for me, I do not recline while eating.” [Bukhari 5398]
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TOPIC 29-About the Prophet liking sweet-meat and honey
(1838)-Sayyidah Ayshah (RA) said that the Prophet (PBUH) loved sweet-meat and honey. [Bukhari 5431, Muslim 1474]
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The Prophet (PBUH) liked the natural ordinary edibles and as such, he liked the sweets that were mostly prepared then by dates and also liked Honey (that is mentioned most positively in the Holy Book Quran); it is appreciable (MUSTAHAB) for a person who is able to take some sweet (preferably the fruits of the season at the place), at supper as they are included in TAYYEBAAT (the foods that have a blessed purity). The Hadith in Topic-28 tells that he did not like to eat in a reclined position as that was the position taken by proud people and by those who did not give the due respect to the food they ate; however, if someone reclines due to the old age or due to some affliction, that does not become a problem. The right way to eat is sitting with legs folded or with one of legs folded and the other standing. If someone eats or drinks something while standing or walking sometimes, that is not challenging to the Islamic etiquette; eating or drinking anything while standing are MAKRUH TANZIHI, better to avoid but if it is done sometimes even by will when the person generally fulfills the Islamic Commands, that does not become a problem.
TOPIC 30-About diluting broth
(1839)-Sayyidina Abdullah Muzani narrated that Allah’s Messenger said, “If one of you buys meat, let him increase broth, for if one does not find meat then he will find broth. And that is a kind of meat.”
(1840)-Sayyidina Abu Dharr (RA) reported that Allah’s Messenger said, “Let not one of you regard any pious work as lowly. If he cannot find anything, let him meet his brother with a cheerful face. And when you buy meat, or cook a vessel, add to its broth and send some of it to your neighbor.” [Muslim 2626]
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Islam asks to care for the needy and especially for other Muslims in need. The sacrifice that does not affect someone much adversely yet does good to the other, is most appreciable (MUSTAHAB); at times of extreme need, quality in food is better to sacrifice for having the quantity that might help; at times, it even becomes WAJIB; see also the topic-21 of this Booklet.
TOPIC 31-Excellence of Tharid
(1841)-Sayyidina Abu Musa (RA) reported that the Prophet said, “Many among men have attained perfection but none of the women have attained perfection except Maryam bint Imran and Aasiyah, the wife of Fir’awn. And the excellence of Ayeshah over women is like the excellence of tharid over all food.” [Bukhari 5418, Muslim 2431]
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Bibi Ayesha (RA) was the most beloved wife to the Prophet (PBUH) and as he mentioned the merit of respectable Bibi MARIUM (Mary, the mother of EESA, Salam on both) and of respectable Bibi AASIAH (wife of Pharaoh, Salam on her, who believed and stood by the Prophet MUSA, Salam on Him), he also mentioned the merit of respectable Bibi AYESHAH (RA). The Hadith shows the excellence of THARID (a dish prepared by soaking dates into the water that has wheat or barley mixed well in it; and sometimes wonderfully prepared snacks that are also soaked by some delicious juice, is also included in it) and it also denotes the merit of Bibi Ayeshah. Note that Bibi MARIUM is the only woman that is mentioned by name in the Holy Book Quran as Islam asks for HEJAB for women (that means to see to few restrictions when they have to face the unrelated men); it is in AADAAB of living the Islamic way that the mention of their names even in general is avoided except for some necessity as we find them mentioned by their names at Ahadith; the reason for mention of the name of Bibi MARIUM at the Holy Book Quran is to associate EESA (Jesus Christ) to her as he was born to her miraculously without father and had to be related to that great virtuous woman; he is called EESA ibn MARIUM (Salam on both of them). It is MUSTAHAB for the Muslim woman to ask Allah for attainment of the character of Bibi MARIUM & Bibi AASIAH.
TOPIC 32-About biting meat
(1842)-Abdullah ibn Harith narrated that my father made my marriage and invited people (to the feast). Safwan ibn Umayyah was among them. He said, “Allah’s Messenger (PBUH) had said that we should bite meat to break, for that is tasty and easily digested in this way.” [Ahmed 1530]
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TOPIC 33-About eating meat with knife
(1843)-Jafar ibn Amr ibn Umayyah Dhamri reported from his father that he saw the Prophet (PBUH) cutting slices from a shoulder of mutton and eating it. Then he walked for Salah (prayer) without making (fresh) ablution. [Bukhari 5422, Muslim 355]
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Ahadith on these two topics relate the better way to take the meat; to cut it by teeth is MUSTAHAB while to cut it by a knife and then take it is JA’EZ. The matter does not require much attention yet ABU EESA and other compilers present Ahadith by different topics as that might throw light on some matters that are other than the topic they bring it in. Here, we find that fresh WUDHU for Salah is not necessary after eating the cooked meat as it is like the usage of the warm water by which WUDHU is well to perform; (see topic-27 of this booklet too).
TOPIC 34-About the piece of mutton dear to the Prophet (PBUH)
(1844)-Sayyidina Abu Hurayrah (RA) reported that the Prophet (PBUH) was presented some meat. He was given the foreleg which he liked much. He had bite of it. [Bukhari 4712, M 196, Ah 9629]
(1845)-Sayyidah Ayshah said that the foreleg meat was not very dear to Allah’s Messenger, but (the fact is that) meat was had on alternate days, so he made haste with it and this portion of meat was quickly cooked.
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The Prophet (PBUH) liked the meat related to foreleg without being an enthusiast to ask for it now and then. His taste was never an addiction and he did not ask for any specific dish to take but enjoyed any food that was well-cooked praising Allah. The second narration that is related by Bibi Ayesha (RA) implies that the Prophet (PBUH) made haste with that portion as that was quickly cooked. It seems that someone in the chain of this narration has made some mistake as the Prophet (PBUH) was patient with his needs and as such, respectable TIRMIDHI has rightly termed this narration to be among the weak ones while the first one has been narrated by one of the strong chains.
TOPIC 35-About Vinegar
(1846)-Sayyidina Jabir reported that the Prophet (PBUH) said, ‘Vinegar is an excellent seasoning.’ [Abu Dawud 3820]
(1847)-Muhammad ibn Sahl reported from Yahya ibn Hassan, from Sulayman, from Hisham, who from his father who from Sayyidah Ayshah (RA) that Allah’s Messenger (PBUH) said, “Vinegar is an excellent seasoning.” [Ibn e Majah 3316]
(1848)-Sayyidah Umm Hani (RA), daughter of Abu Talib, narrated that Allah’s Messenger (PBUH) visited me. He asked, “Do you have anything (to eat).” I said, “No, only a few stale loaves of bread and vinegar." So, he said, “Bring it (to me). The house that has vinegar will not be in need of condiment.”
(1849)-Jabir narrated that the Prophet said, “Vineger is an excellent seasoning.”
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This topic clarifies the point that was made in the previous note that the Prophet (PBUH) enjoyed the edibles without any complaint, praising Allah. For him, the taste came second to the need and his teachings tell us well that the worldly things are not such as to put heart in. He did enjoy the tasty foods yet it was not compulsion to him and he was happy with whatever foods he got that was TAYYEB (pure in character); he always praised Allah for whatever he got to eat; Al-Hamdu-Lillah. UMM-HANI was the first cousin to the Prophet (PBUH) whom he intended to marry; as she did not give the matter much attention, he also did not pursue the matter.
TOPIC 36-About eating moist dates with water melon
(1850)-Sayyidah Ayeshah (RA) said that the Prophet (PBUH) ate water-melon with fresh dates. [Abu Dawud 3836]
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TOPIC 37-About eating fresh dates with cucumber
(1851)-Sayyidina Abdullah ibn Ja’far (RA) said that the Prophet (PBUH) ate (Egyptian) cucumber with fresh dates. [Bukhari 5440, Muslim 2042]
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In these both topics 36 & 37, we find again that the Prophet (PBUH) used to eat whatever was easily available. Dates are hot in effect while water-melon is cold in effect and the body decides well what to take and what to discard. Ahadith here also tell that it is MUBAH to eat two edibles (especially when they are fruits of the earth) that are HALAL together, if the person is eating alone even if both have some difference in effect and even if normally they are not taken as such.
TOPIC 38-About drinking urine of camel
(1852)-Sayyidina Anas (RA) reported that some people of Uraynah came to Madinah. The climate did not suit them. So, Allah’s Messenger sent them to the stable of camels of Sadaqah. He commanded them to drink the milk and urine of the camels.
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This narration is in actual quite lengthy but respectable TIRMIDHI has brought only the part that relates to the topic. These were a few men from the tribe of URAI’NAH, with two or three men from the tribe of UKL, total being eight who had come to Madinah. Here they had some affliction related to the Digestive System in which there stomachs bulged out and their color turned yellow (it seems that they were afflicted by the high stage of JAUNDICE associated with the affliction of Liver i.e. Hepatitis) and it was clear beyond doubt that they would die a cruel death very soon. The Prophet (PBUH) sent them in the camels that were received by the collection of Zakah and that were in his custody while included in them were some of his own camels too. He told them to drink the milk of the she-camel and the urine of camels and this command was specific to them. It is allowed (trusting the mercy of Allah) for the person dying, to use some of filth up-to necessity if there is high probability of cure. As they remained in that open airy place drinking the milk and urine of camels, they got well but then instead of being thankful to the Prophet (PBUH) and more than that to Allah, they killed the shepherd of the Prophet (PBUH) and before that they took his eyes out; so they became MURTID i.e. they left Islam and challenged it after they had accepted it clearly. They took the camels and ran away but the Prophet sent men to chase them and they were caught and brought to him. The Prophet (PBUH) gave them all very severe punishment and in fact, this was the most severe punishment he gave to anyone. One of their hands and one of their legs being at opposite sides were cut (due to their rebellion against Islam and also taking property of Zakah that was the right of poor Muslims); this is counted among the four punishments that might be given to rebels who challenge Islam as specified in the Holy Book Quran in Surah MAE’DAH, the fifth Surah, at the verse-33 that descended due to this very event; then they were left to die the cruel death they had escaped before (as they had killed the shepherd of the Prophet PBUH). May Allah save us all from all satanic activities of thoughtless people that are totally foolish; AMEN. Note that the school of ABU-HANIFA does not allow to use urine even if it is of HALAAL animals like camels in medicine taking this Hadith as an exceptional matter; AHMED and MALIK allow such use if it is of HALAAL animals and not of others; SHAFA’I allows such use if it is of HALAAL animals but on the condition that it does not bring the loss of senses; he is against the use of alcohol in medicine even if minimum and other schools also comply to this; please also see the booklet of Purification, topic 55.
TOPIC 39-Blessing in the meal
(1853)-Sayyidina Salman (RA) said that he read in the Torah that the blessing in meal lies in performing ablution after having it. He mentioned that to the Prophet (PBUH) informing him that he read it in the Torah. Allah’s Messenger (PBUH) said, “The blessing in meal lies in making ablution before consuming the meal and afterwards.” [Ahmed 23793]
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TOPIC 40-Performing ablution before meals
(1854)-Sayyidina Ibn Abbas reported that once Allah’s Messenger (PBUH) came out of the privy and food was offered to him. The Sahabah (RA) asked him, “Shall we bring you water for ablution?” He said, “I am only commanded to make ablution when I stand up for Salah.” [Muslim 374]
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Both the topics, 39 & 40, relate to washing hands before taking meals. The word in Arabic is actually WUDHU (ablution that is made before SALAH) but here in the first topic, it seems that the word means washing of hands while in the second it is WUDHU all right. By these Ahadith, ULAMA have gathered that it is SUNNAH albeit “Ghair Muakkadah” to wash hands before and after taking the meal; it is better to do so yet if someone leaves it at any side due to inconvenience, he is not blamable.
TOPIC 41-Ablution for what is touched by fire
(1855)-Sayyidina Ikrash ibn Zuwayb narrated that Banu Murrah ibn Ubayd sent me to Allah’s Messenger (PBUH) with their Zakat on their properties. I went to him at Madinah and found him sitting among muhajirs and ansars. He took my hand and led me to the house of Sayyidah Umm Salamah (RA). He asked there, “Do you have food?” So, a large bowl containing tharid and slices of boneless meat was brought to us. We began to eat from it and I moved my hand here and there but Allah’s Messenger (PBUH) ate what was nearer to him. He held with his left hand my right hand and said, “O Ikrash! From a single place, for it is one food.” Then, we were brought a dish containing different kinds of fresh dates and I ate what was nearer to me, while the hand of Allah’s Messenger (PBUH) traveled all over the dish. He said, “O lkrash! Eat from wherever you like, for it is not one kind.” Then we were brought water. Allah’s Messenger washed his hands, and stroked with the wet palms his face, forearms and head. He said, “O Ikrash! This is the ablution for what is changed by fire.” There is a lengthy account in this narration. [Ibn e Majah 3274]
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TOPIC 42-About eating pumpkin
(1856)-Abu Talut said that when he went to Anas ibn Malik (RA) he was eating pumpkin saying all the while, ‘O Tree! How much I love you, for Allah’s Messenger (PBUH) loved you.’
(1857)-Sayyidina Anas ibn Malik (RA) said, ‘I found Allah's Messenger (PBUH) picking up pumpkin from the dish. Since then I have not ceased to like pumpkin.’ [Bukhari 5379, Muslim 2040, Abu Dawud 3782, Ahmed 13282]
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This H-1855 tells to eat such food that is gravy from the nearer side and not to put hand at all sides; however, the person might take dry edibles from any side in the friendly gathering; the Prophet (PBUH) appreciated to share food at one bowl with someone as was the custom too at that time; see also the note at Topic-12 of this booklet. Pumpkin (LOKI in Urdu) was appreciated more than other vegetables by the Prophet (PBUH) though he liked all TAYYIBAAT (the pure HALAAL foods including the meat of animals and whatever is received by earth, given to human beings by Allah). Islam does not ask the Muslim person to be Vegeterian and permits him to eat the meat from the HALAL animals when he slaughters them by Allah’s name; note that to say BISM-ALLAH, ALLAHU AKBAR (by the name of Allah, He is the greatest) is necessary; Al-Hamdu-Lillah.
-----TOPIC 43-About consuming oil
(1858)-Sayyidina Umar ibn Khattab (RA) reported that Allah’s Messenger (PBUH) said, “Eat olive oil and rub it. It is from a blessed tree.” [Ibn e Majah 3319]
(1859)-Sayyidina Abu Asid (RA) reported that Allah’s Messenger (PBUH) said, “Eat olives and rub its oil. This is a blessed tree.” [Ahmed 16054]
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TOPIC 44-About eating with slave
(1860)-Sayyidina Abu Hurayrah (RA) reported that Allah’s Messenger (PBUH) said, “When the servant of one of you prepares food for him enduring its heat and smoke, he must take him by his hand and seat him by him (to eat). If he refuses then he must take a morsel and offer it to him.” [Ibn e Majah 3289]
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TOPIC 45-About virtues of feeding food
(1861)-Sayyidina Abu Hurayrah (RA) reported that the Prophet (PBUH) said, “Make Salaam common, feed food and kill the infidels. You will then inherit paradise.”
(1862)-Sayyidina Abdullah ibn Amr (RA) reported that Allah’s Messenger (PBUH) said, “Worship Ar-Rahman (The compassionate), feed food, give currency to Salaam; you will enter paradise in peace.” [Bukhari 981]
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ULAMA have indicated that the use of ZAITUN (olive oil) is beneficial both physically and spiritually, BE-IDHNE ALLAH (with the permission of Allah); physically its usage in diet is good for the Digestive System (and rubbing of its oil is good for the relief of pain while it softens the inside of ears too providing benefit to hearing) and spiritually its usage in diet is good to avoid all evil but the person must read on from the Holy Book Quran daily in routine and he must try to apply its Commands to his life as much as possible. Ahadith in topics 44 & 45 ask to show courtesy to servants and ask to give currency to good manners like saying Salaam to all Muslims as it shows care for Muslim brothers. It is most virtuous to feed the needy of foods at any time and place yet at the time of the Prophet (PBUH) it was one of the most humane acts (due to the scarcity of food). It is courtesy to let the cook (or the caterers) have something from the dish he has made for the gathering, in addition to his wages; note that this moral teaching is related to the time when the best concept of living the life was only ‘might is right’. There is an indication of doing the job with force by the words ‘kill the infidels’ but note here that Islam commands to fight in the way of Allah as the last resort; the Muslim warriors would fight all those who do not come to Islam even after its clarification and do not make some respectable pact with them. Islam is the inside voice of the Human-Beings so if someone does not accept it after getting this Message of Allah then Muslims, being the army of Allah, have to fight them if they have the required strength to challenge them except where the pact of peace is made between the Muslims and those people; such pact certainly is priority.
TOPIC 46-Merits of dinner
(1863)-Sayyidina Anas ibn Malik reported that Allah’s Messenger (PBUH) said, “Bind the self to have a meal at night even a handful of dates, for skipping this meal hastens old age.”
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TOPIC 47-About beginning the meal with TASMIYA
(1864)-Sayyidina Umar ibn Abu Salamah narrated that once he visited Allah’s Messenger (PBUH) and food was placed before him. He said, “Son, draw near. Recite Bism-Allah, eat with your right hand and eat from what is on your side.” [Bukhari 5376, M 2022]
(1865)-Sayyidah Ayshah (RA) reported that Allah’s Messenger said, “When one of you eats (his) food, let him say Bism-Allah. If he forgets (to say it) in the beginning then he must say, ‘In the name of Allah, at the first of it and at the last of it’.”
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This narration (1863) is among the weak ones in JAME’ TIRMIDHI but it has the message that TABIB (the Eastern Physicians who use jungle herbs for cure of diseases) often give. Here, in the narration, there is no mention of the lunch; note that few TABIB do ask for its omission and do ask to take Dinner only with some reasonable breakfast. However, it is good to have the lunch as light and the dinner as moderate. As for the Topic-47, the Holy Prophet (PBUH) has given the guidance for some etiquette of eating here and we have seen them in the previous narrations too. The beginning of the meal asks for TASMIYA that means that the person must say “BISM-ALLAH” (by the name of Allah); if he forgets but remembers during the meal, he must say it at the very time he remembers.
TOPIC 48-About going to sleep with greasy hands
(1866)-Sayyidina Abu Hurayrah (RA) reported that Allah’s Messenger (PBUH) said, “The devil is very sensitive and quick to catch, so beware of him for yourself. If anyone goes to sleep in the night with grease on his hands and trouble strikes him, he can not blame (anyone) but himself.” [Bukhari 1220]
(1867)-Muhammad ibn Ishaq reported from Abu Bakr Baghdadi, from Muhammad ibn Ja’far, from Mansur ibn Abu Aswad, from A’mash, from Abu Salih and he from Abu Hurayrah that Allah’s Messenger said, ‘If anyone goes to sleep with greasy hands then he must blame himself.” [Ibn e Majah 3297]
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Ahadith here clearly indicate to keep hands clean of oil & grease and washing hands at meals would suffice. However if a person shows laziness in keeping his hands clean, that might cause some harm to him. Hands must be clear of grease even at the day-time yet the mention of the time of night is due to the fact that at night, the person is unaware of the surroundings as he sleeps and due to the greasy hand, insects or even a mouse might cause some harm to him. If such an adversity occurs due to his laziness, certainly he would have no-one to blame but his own self.
29-BOOK OF DRINKS (21 topics)
TOPIC 1-About one who drinks wine
(1868)-Sayyidina Ibn Umar (RA) reported Allah’s Messenger (PBUH) said, “Every intoxicant is KHAMR and every intoxicant is forbidden. He who drinks wine in this world and dies as an addict to it will not drink it in the Hereafter.” [Ah 4690, AD 3679, Bukhari 5575, N 5598, Ibn e Majah 3387, M 2003]
(1869)-Sayyidina ‘Abdullah ibn Umar (RA) reported that Allah’s Messenger (PBUH) said, “If anyone drinks wine then his Salah over forty days are not approved. If he repents then Allah will have soft attitude to him but if he reverts to it, Allah will not approve his Salah over forty days. If he repents (the second time), Allah will have soft attitude to him but if he reverts to it, Allah will not approve his Salah over forty days. If he repents (the third time) then Allah will have soft attitude to him. Now, if he reverts to it, Allah will not approve his Salah over forty days and even if he repents (the fourth time) then Allah will not have soft attitude to him and He will give him to drink from the river of KHABAL.” Someone asked, “O Abu Abdur Rahman! What is the river of KHABAL?’ He said, “The pus of the dwellers of the people of fire.” [Nasai 5686]
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TOPIC 2-Every intoxicant is forbidden
(1870)-Sayyidah Ayshah reported that someone asked the Prophet about wine from honey. He said, “Every drink that intoxicates is forbidden.”
(1871)-Sayyidina ibn Umar (RA) reported that he heard the Prophet say, ‘Every intoxicant is forbidden.” [Bukhari 5585, Muslim 2001]
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TOPIC 3-If high quantity intoxicates, its little is forbidden
(1872)-Sayyidina Jabir ibn Abdullah (RA) reported that Allah’s Messenger said, ‘If a large quantity of anything intoxicates then a small quantity of it is also forbidden.” [Ahmed 14709]
(1873)-Sayyidah Ayshah reported that Allah’s Messenger (PBUH) said, “Every intoxicant is forbidden. If a FARAQ of anything intoxicates then a handful of it is forbidden (too).” [Ahmed 24486]
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Islamic Teachings tell us that anything that intoxicates is totally forbidden to take. Wines and all intoxicants were finally forbidden in the Holy Book Quran by the verses 90 & 91 of Surah MA’EDAH, the fifth Surah. Before this final command, intoxicants were mentioned as having more sin than benefit (see Al-BAQARAH-219) and then they were disallowed at the time of Prayers only (see AN-NISA-43) but then finally in Surah MA’EDAH they were totally forbidden. Note that at SHAB-e-MAIRAJ (the night the Prophet PBUH ascended to heavens and when Prayers were made obligatory; that was before HIJRAT i.e. migration to Madinah), the Prophet (PBUH) was presented milk and wine. He took the milk and left the wine on which the angel JIBRAEL told him that if you had taken the wine, everyone of your Ummah had gone away from righteousness; such is the evil of taking the intoxicants. Honey is wonderful to use; note that the Prophet (PBUH) gave a general answer when asked about an intoxicant prepared by honey as it might only contain more sweetness than usual yet caution is better that it is taken early when it has been put in open. FARAQ was the measure that equals almost 400 grams weight by today’s standard and the Hadith means here that if such quantity of some drink causes dizziness to the ordinary person then even the small quantity of it is disallowed. According to the 3 IMAMS with the exception of ABU-HANIFA, anything that causes the loss of senses with some quantity, that is intoxicant and as such, its intake in quantity or little, is HARAAM. ABU-HANIFA takes intoxicant as that liquid that is made with use of grapes and its kind or/and dates and its kind that is taken in general as intoxicant so the intake of this, more or less, is HARAAM; also the things known in general as intoxicants in these current times prepared from anything, are included here when they cause the loss of senses; their intake too to such extent is HARAAM; note that even a little of it is to be avoided due to SADDE-ZARAE’ (stopping of means to wrongs). As for other things that might bring high dizziness with quantity (not taken as intoxicants in general), he takes the view that intake of such high quantity of such things is to be avoided most certainly.
TOPIC 4-About making nabidh in vessels
(1874)-Tawus reported that a man came to Ibn Umar and asked if Allah’s Messenger had forbidden nabidh in vessels (or jars). He said, “Yes.” Tawus confirmed, “By Allah, I too had heard this from him.” [Bukhari 5593]
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TOPIC 5-Prohibition to prepare nabidh in different vessels
(1875)-Amr ibn Murrah reported having heard Zadhan say I asked lbn Umar (RA) about the vessels disallowed by Allah’s Messenger (PBUH) and asked him to name them in “your language” and explain them in “our language.” So, he said, “Allah’s Messenger disallowed Hantamah which is a green jar, Dubba which is hollow pumpkins used as containers, Naqir which is hollow stumps (of dates), peeled and cleaned, and Muzzafat which is vessels smeared with pitch. He gave command that nabidh should be made in water-skins.” [Muslim 1997]
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Nabidh is dates soaked in water mixed with other items and grapes might be included with it. If someone puts that mixture in jars but then leaves it in open for quite a time, it might show an effect of intoxication and so these vessels were disallowed to use for Nabidh. However, with time as the probability of irresponsibility became minimum about these vessels, the Prophet (PBUH) did allow their use with care when Nabidh is used early or these vessels are kept with such care that the content does not become an intoxicant; note that Islam has the concept that is named as SADDE- ZARAE’ (Stopping of Means) and this means that all those things that have high probability to lead towards any big sin (especially shameful acts) are avoided too, so the point to note is that the vessels by their-selves had no problem.
TOPIC 6-Permission to prepare nabidh in named vessels
(1876)-Sayyidina Buraydah reported that Allah’s Messenger (PBUH) said, “I had disallowed you to make nabidh in certain vessels. Indeed, vessels do not make anything lawful or unlawful, but every intoxicant is forbidden.” [Muslim 977]
(1877)-Sayyidina Jabir ibn Abdullah (RA) reported that Allah’s Messenger (PBUH) disallowed certain vessels (to prepare nabidh in them). The Ansars complained to him saying, “We do not have (other) vessels.” He said, “In that case, you may.” [Bukhari 5592]
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TOPIC 7-About the waterskin
(1878)-Sayyidah Ayshah said, ‘We used to prepare nabidh for Allah’s Messenger (PBUH) in a waterskin. We would tie shut its higher opening; it also had a small lower opening. If we soaked it in the morning, he drank it in the evening and if we soaked it in the evening he drank it in the morning.” [Muslim 2005]
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The Ahadith here clarify that there was no problem in the vessels but it was SADDE-ZARAE’ that asked for their avoidance when wines and intoxicants were prohibited initially. With the care that the content is taken early and vessels are kept clean at all times, there is no problem in their use.
TOPIC 8-About the ingredients of wine
(1879)-Sayyidina Nu’man ibn Bashir reported that Allah’s Messenger (PBUH) said, “Wine is made from wheat, barley, dates, grapes and honey.” [Ahmed 18378]
(1880)-Abu Hayyan Taymi also reported this hadith from Shabi, from Ibn Umar and he reported from Umar (RA) as MAUQUF that he said, “Certainly, wine is made from wheat.”
(1881)-Ahmad ibn Mani reported it from Abdullah ibn Idris, from Abu Hayyan Taymou, from Shabi who from Ibn Umar (RA) from Umar ibn Khattab (RA; as MAUQUF) that wine is prepared from wheat. [Bukhari 4619, Muslim 3032, Abu Dawud 3669]
(1882)-Sayyidina Abu Hurayrah (RA) reported that Allah’s Messenger (PBUH) said, “Wine is from these two trees, dates and grapes.” [Muslim 1985]
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The narrations that tell about wheat as a source for wine is Mauquf i.e. it is the saying of Umar and these are not the words of the Prophet PBUH. And the narration of Nu’man ibn Bashir is weak so dates and grapes remain the main sources of KHAMR (intoxicants); when some drink that intoxicates is prepared from any of them that intoxicant is necessary to avoid; however, all such drinks too (that might be prepared by anything other than these two) that are well-known as intoxicants in general as of now, are included under KHAMR so by the ruling, even the little of them are HARAAM.
TOPIC 9-About nabidh from unripe dates and fresh dates
(1883)-Sayyidina Jabir ibn Abdullah reported that Allah’s Messenger forbade them to make nabidh from unripe dates and fresh dates. [Bukhari 5601, Muslim 1986]
(1884)-Sayyidina Abu Sa’eed reported that the Prophet (PBUH) forbade preparing nabidh from unripe dates and fresh dates, and from dates and grapes and from making nabidh in waterskin. [Muslim 1987]
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The Prophet (PBUH) might have forbidden the mixture that is mentioned here at H-1883 as SADDE-ZARAE’ initially as this mixture of dates or of grapes, might have contained the potential to turn into an intoxicant; these two were the main sources for wine. However, when the prohibition of wine was accepted totally, there remained no need to worry about the negligence of prohibition in this issue generally and with time, there remained no problem to mix two types of dates or to mix dates and grapes together as the care was taken that they do not turn into something causing loss of senses. However, SHAFA’I takes such mixture of dates or/and grapes even if it does not cause dizziness as MAKRUH-TAHRIMI while MALIK & AHMED take such mixture as MAKRUH-TANZIHI. According to ABU HANIFA, there is no KARAHAT in it of any sort.
TOPIC 10-About disallowance to use vessels of gold and silver
(1885)-Hakam reported having heard Ibn Abu Layla say that Huzayfah (RA) asked for water. Someone brought it in a silver vessel. He threw it away, saying, “I had forbidden him but he refused to cease. Indeed, Allah’s Messenger disallowed us to drink from vessels of gold and silver, to don silk and brocade, saying that these are for them (the infidels) in this world and for you (Muslims), in the next.” [Bukhari 5426, Muslim 2067]
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Islam is against the pride of thinking about the self as being someone other than all, and it asks to compete in acts of virtues only but not in the collection of the wealth here. Muslims must not use gold or silver utensils for their foods or drinks as Islam disallows them. Silk and Brocade mentioned here both are kinds of silk, difference in them being the thin and the thick silk respectively. Wearing of silky clothes is not allowed according to this Hadith for men (but it is not disallowed for women though they must care about HEJAB) and ULAMA generally agree on this; however, all the four IMAMS had allowed wearing it in accordance with Ahadith for men even, at the occasion of war as it provided some kind of defense against swords. This ruling however is obsolete as of now and wearing of silky gaments at all occasions remains NAJA’EZ for men; wine, gold vessels and silky clothes all are good things at JANNAH (Paradise) where they would have the heavenly purity but here in the world, they are disallowed. That is why Huzaifa (RA) reported from the Prophet (PBUH) that “these are for them (infidels) in this world and for you (Muslims), in the next”; Al-Hamdu Lillah.
TOPIC 11-About prohibition to drink water standing
(1886)-Sayyidina Anas reported that the Prophet (PBUH) disallowed that a man should drink (anything) while he is standing. Someone asked, “What about eating?” He said, “That is worse than that.” [Muslim 2024]
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TOPIC 12-About permission to drink standing
(1887)-Sayyidina lbn Umar said, “In the times of Allah’s Messenger we used to eat while walking about and drink while standing.” [Ibn e Majah 3301]
(1888)-Sayyidina Jarud ibn Ala reported that the Prophet (PBUH) forbade drinking anything while standing.
(1889)-Sayyidina lbn Abbas (RA) reported that the Prophet (PBUH) drank zamzam water while he was standing. [Bukhari 163]
(1890)-Amr ibn Shu’ayb reported from his father on the authority of his grandfather who said, “I observed Allah’s Messenger (PBUH) drink standing and sitting.”
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These Ahadith narrate that the Prophet (PBUH) has forbidden eating and drinking while standing and the last Hadith informs that he was not particular about it; the notable point is that it is in AADAAB of drinking water to take it sitting (except for Zam Zam and for the water left from WUDHU; that is better to take standing) though that is not binding. Generally, the ULAMA say that to take water (or any dry food or fruit) standing is MAKRUH-TANZIHI so there is margin to take them standing and even walking at times; however if the food is such that has gravy, that must only be taken while seated at ease.
TOPIC 13-Breathing while drinking anything
(1891)-Sayyidina Anas ibn Malik (RA) said that the Prophet (PBUH) used to pause for breath three times while drinking and say, “This is more thirst-quenching and more pleasant.”
(1892)-Sayyidina Ibn Abbas (RA) reported that Allah’s Messenger (PBUH) said, “Do not drink like a camel in one breath, but drink in two or three sips taking breath; and say Bism-Allah when you begin and praise Allah when you have finished.”
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TOPIC 14-About taking two breaths
(1893)-Sayyidina Ibn Abbas (RA) said that when the Prophet drank water, he breathed twice in the course of it. [Ibn e Majah 3417]
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Ahadith on topics here denote that it is better to drink water giving at least two pauses therein but with that, note that it is in AADAAB of drinking water and not compulsory.
TOPIC 15-About blowing in drink
(1894)-Sayyidina Abu Sa’eed Khudri (RA) reported that Allah’s Messenger (PBUH) forbade them to blow in a drink. A man asked, “What if there is some dirt in the vessel?” He said, “Drop them down.” The man submitted, “I am not satiated in one breath.” He said, “When you breathe, turn your face away from the vessel.” [Ahmed 11654]
(1895)-Sayyidina Ibn Abbas (RA) said that the Prophet (PBUH) forbade them to breathe in a vessel and to blow into it. [Bukhari 5628]
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TOPIC 16-About dislike for breathing into a vessel
(1896)-Sayyidina Abu Qatadah reported that Allah’s Messenger (PBUH) said, “If one of you drinks something, he must not breathe in the vessel.” [Bukhari 153, Muslim 267]
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Here again we find Ahadith that inform us about the AADAAB of drinking water. They tell us the KARAHAT of blowing inside a vessel that contains water or breathing into it though that KARAHAT is TANZIHI and not TAHRIMI.
TOPIC 17-Drinking from the mouth of a water skin
(1897)-Sayyidina Abu Sa’eed (RA) said that the Prophet disallowed them to drink from the mouth of a water skin. [Bukhari 5625, Muslim 2023]
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TOPIC 18-Permission to do that
(1898)-Sayyidina Abdullah ibn Unays (RA) said, “I saw the Prophet (PBUH) stand by a water-skin suspended above. He inclined it down and drank from it (from its mouth).” [AD 3721]
(1899)-Sayyidah Kabshah (RA) reported that Allah’s Messenger visited her and drank water standing from the mouth of a suspended water-skin. She said, “I stood up and went to it and cut off the portion (where the Prophet (PBUH) had drunk).” [Ibn e Majah 3423]
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Ahadith at topics 18 & 19 tell about drinking something directly from the mouth of water-skin or flask (and included in it is also the bottle containing some liquid). It is MAKRUH-TANZIHI to drink in such manner (though MALIK differs here with the general view and takes it as without any KARAHAT); there is some possibility that it has some insect or something harmful in it and also there remains a chance of some water remaining inside it that is wasted ultimately; it is against AADAB of drinking any liquid. However as mentioned in Ahadith (when the thirst is high) it is allowed to take any liquid from the mouth of the container when that is not made habit. Sayyidah KABSHAH cut the mouth of the flask to have BARAKAH (the good therein) as she might have used it putting it into the glass sometimes when she took out the water to drink.
TOPIC 19-Those on the right deserve to drink first
(1900)-Sayyidina Anas ibn Malik (RA) reported that milk to which water was added was offered to Allah’s Messenger (PBUH) to whose right hand sat a villager and to the left sat Abu Bakr (RA). He drank and gave it to the villager, “The (one to the) right, so to the right (is more deserving).” [Bukhari 5612, Muslim 2129]
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TOPIC 20-About the server being the last to drink
(1901)-Sayyidina Abu Qatadah (RA) reported that the Prophet (PBUH) said, “The one who supplies water to the people is the last of them to drink.” [Muslim 681]
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Uptil now, we got Ahadith that gave guidance to the AADAAB of drinking liquids; now here is guidance for providing liquids in a gathering in topics 19 & 20. When a person has taken something to drink in plenty, then after him, comes the turn of the one at his right side and then the turn of the one who is again at the right side. This is when people are sitting with discipline but where they do not observe such discipline, the bigger in rank by Islamic Knowledge is more worthy of the drink first. The narration by Abu-Qatadah tells about the sacrifice that must be given by the caterer for the gathering he serves. He would keep himself at the last but as the matter relates to AADAAB so in extreme thirst, he might take from the drink himself first.
TOPIC 21-The drink dear to Allah’s Messenger (PBUH)
(1902)-Sayyidah Ayshah (RA) said that the drink dearest to Allah’s Messenger (PBUH) was sweet and cool drink.
(1903)-Zuhri reported from the Prophet (PBUH) that he was asked, “Which of drinks is the purest?” He said, “That which is sweet and cool.” [Ahmed 24155]
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It is interesting to note that even today, after centuries, we still like something sweet & cool to drink, especially at the hot weather when we feel an extreme thirst. The Prophet (PBUH) being very near to the natural way of living (as Islam recommends it), liked it and his favor for that might even be taken as the SUNNAH (Ghair-Muakkadah).
30- BOOK OF PIETY AND JOINING TIES (88 topics)
TOPIC 1-About kindness to parents
(1904)-Bahz ibn Hakim reported on the authority of his father and his grandfather that he asked, “O Messenger of Allah! Who is most deserving (of kind treatment)?” He said, “Your mother.” He asked, ‘Who next?” He said, “Your mother.” He asked, “And after her?” He (again) said, “Your mother.” He asked, “Who next?” He said, “Your father. Then, the nearest followed by the nearest.” [Bukhari 5971, Muslim 2548]
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Four Topics in the beginning of this Booklet of Piety are related to the status of parents. Here an emphasis is given on the status of the mother as the person would care for his mother more than his father if the decision asks for preference; she had gone through the painful pangs of giving birth to the person. However, normally the person must respect both and try to take their advice in the family matters; he must try to keep their word in practice except where that falls against the word of Allah though he must still care for them by EHSAAN. It is interesting to note that MALIK was asked once that if the mother stops from something which the father wants done (both the sides MUBAH), so then what must be the course of action; he replied not in jest but as the scholarly answer to it that you do what the father orders and do not disobey the mother; that means to achieve the reversal of decision of one of them; it is difficult yet when the person finds him at such situation, he must go for it and get it.
TOPIC 2-About it
(1905)-Sayyidina Ibn Mas’ud narrated that I asked Allah’s Messenger “O Messenger of Allah, which deed is most excellent?” He said, “Salah at its appointed time.” I asked, “Then what, O Messenger of Allah?” He said, “Kindness to parents.” I asked, “What next, O Messenger of Allah?” He said, “Jihad in Allah’s path.” Then, Allah’s Messenger (PBUH) observed silence with me. And, if I had asked more, he would have answered more. [Bukhari 527, Muslim 85]
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TOPIC 3-About excellence of parent’s pleasure
(1906)-Sayyidina Abu Darda (RA) reported that a man came to him and said, “I have a wife and my mother commands me to divorce her.” He said, “I heard Allah’s Messenger say, ‘The father is the central door of the doors of paradise. So, if you like demolish this door or protect it’.” Sufyan sometimes said, ‘My mother’ and at other times, ‘My father.’ [Ahmed 21776]
(1907)-Sayyidina Abdullah ibn Amr reported that the Prophet (PBUH) said, “The pleasure of the Lord lies in the pleasure of the father, and the Lord’s wrath in the father’s wrath.” [Ah 27581]
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Please note that if any of the parents ask the son to divorce his wife and the other one does not challenge this, the son would have to see if there is any reconciliation possible or if it would suffice to keep his wife totally away from them with their consent so as to keep his marriage intact. But, if he also is not happy with her and the living has become something of family feud all the time, it is better to divorce her with respect even taking her advice too in this matter keeping the situation in front of her as it is. However, if the wife is not responsible for their anger in any way but it occurs because she belongs to family much lesser in the financial status or due to some lack in her physique (or any such matter for which she is not responsible), it is better not to fulfill the parent’s command with as much respect for them as possible; he would set the situation at least to that level where he might keep the attitude of EHSAAN to the parents without compromising the rights of his wife on him, in any manner whatsoever.
TOPIC 4-About displeasure of parents
(1908)-Sayyidina Abu Bakrah (RA) reported that Allah’s Messenger asked, ‘Shall I not inform you of the great of the gravest of sins?” They said, “Of course, O Messenger of Allah!” He said, “Joining partner with Allah and disobedience to parents.” He then sat straight though he had been reclining before and said, “False testimony.” or he said, “False speech.” He did not cease to say that till they hoped that he would pause. [Bukhari 2654, Muslim 87]
(1909)-Sayyidina Abdullah ibn Amr (RA) reported that Allah’s Messenger (PBUH) said, “Among the grave sins is that a man should revile his parents.” They asked, “O Messenger of Allah, can a man revile his parents?” He said, “Yes. He abuses the father of a man who repays by abusing his father. And he abuses his mother, so he retorts and abuses the mother of this man.” [Bukhari 5973]
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The Muslim person must avoid all abusive words at all times and at all places, except where some word is spoken in its literary meaning without being abusive as that is just the statement of facts. Every person must take the utmost care not to abuse parents of anyone with whatever type of speech he speaks in the ordinary business of life; the fault of any man is not to be put at his parents. Note that Muslims must not curse even the parents of non-Muslims as Muslims have the liability to present Islam to them; that liability they must fulfill without putting any undue pressure on their psyche and without the usage of any abusive language towards them certainly.
TOPIC 5-About honouring father’s friend
(1910)-Sayyidina Ibn Umar reported that he heard the Prophet (PBUH) say, “The most pious of pious deeds is that a man should join ties of relationship with his father’s friends.” [Bukhari 41, M 2552]
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TOPIC 6-About kindness to maternal aunt
(1911)-Sayyidina Bara ibn Aazib (RA) reported that the Prophet (PBUH) said, “The maternal aunt is of the status of the mother.” [Bukhari 2699]
(1911A)-Sayyidina Ibn Umar reported that a man came to the Prophet and said; “O Messenger of Allah, I have committed a grave sin. Can I repent?” He asked, “Is your mother alive?” He said, “No” He asked, “Do you have your maternal aunt?” He said, “Yes” So, he said, “Give her kind treatment.”
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The good deeds eliminate the wrong-doings and the Holy Book Quran points out that “The righteous Deeds eliminate the wrong-doings” (the righteous deeds especially relate to SALAH that is read five times for Allah and it eliminates all of such sins that might lead to the shameful attitudes ahead being at the transit towards them). The mention of the maternal aunt here (H-1911) is due to the account about ALI (RA) that he had taken the custody of the daughter of HAMZA and had told his wife FATIMAH (RA), the daughter of the Prophet PBUH, to take care about her; but JA’FAR-RA, the brother of ALI, also claimed for her custody who was married to ASMA BINT UMAYS (RA); she was the sister of the wife of HAMZA and the girl’s maternal aunt; the Prophet PBUH ruled that ASMA and JA’FAR would have her custody because the maternal aunt is of the status of the mother.
TOPIC 7-Prayer of parents
(1912)-Sayyidina Abu Hurayrah (RA) reported that Allah’s Messenger (PBUH) said, “Three (kinds of) supplication are answered, no doubt about it; the supplication of an oppressed; the supplication of a traveller and the supplication of the father against his son.” [Ahmed 7513]
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Allah answers all such supplication of the Muslim person that he makes in IZHTIRAR (situation of the utmost need) with total trust upon Allah, when that Muslim person has done all that he was able to do at the matter; here these three are specifically named because they denote utmost helplessness against the tyrants that have put them into high trouble. The matter of oppressed is very clear and as for travelers, they were extremely helpless in those days when they left their homelands and went to other lands. As for father, who finds no way to fulfill his needs as his children have abandoned him at his old age of weakness, he is certainly in IZHTIRAR; he might say something adverse against the children that would find acceptance in the court of Allah. The Holy Book Quran says, “Or, Who answers the distressed one when he calls upon Him and removes the evil, and He will make you successors in the earth. Is there a god with Allah? Little is it that you mention (ALLAH)” (Surah Naml i.e. 27:62).
TOPIC 8-Rights of parents
(1913)-Sayyidina Abu Hurayrah (RA) reported that Allah’s Messenger said, “A son cannot give rights of a father unless he finds him a slave of someone and buys him and sets him free. [Bukhari 10, Muslim 1510]
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The parents generally have these rights on their children that they obey them in MUBAH and take care of them at their weakness and talk with soft voice to them and most of all, love them a lot. Also, on their death, they pray to Allah for them so that they might find ease at AKHIRAT (true life after this life); this all might free them of the liability that they have upon them about their parents.
TOPIC 9-About severing ties of relationship
(1914)-Sayyidina Abdur Rahaman ibn Awf (RA) narrated that I heard Allah’s Messenger (PBUH) say that Allah, the Blessed and the Exalted, said, “I am Allah and I am AR–RAHMAN (the Compassionate). I created REHEM i.e. ties of relationsip, and carved it out of my name. Thus he who joins it, I join him and he who severs it, I sever him.” [Bukhari 53]
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TOPIC 10-About joining ties of relationship
(1915)-Sayyidina Abdullah ibn Amr (RA) reported that the Prophet (PBUH) said, “The joiner of ties of relationship is not one who reciprocrates a kind gesture but he is one who when ties of relationship are broken with him (by the other), he keeps them joined.” [Bukhari 5991]
(1916)-Sayyidina Jubayr ibn Mut’ini reported that Allah’s Messenger said, “The qaati (one who cuts off) will not enter paradise.” Ibn Umar (RA) said that Sufyan explained that qaati means “One who severs ties of relationship.” [Bukhari 5984]
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In Arabic, REHEM means the womb and as relations takes place by birth of a person at some place and time, the word also implies relatives (ULU-AL-ARHAAM). Ahadith are explicit on this that ties of relations must be strengthened in general but if relatives belittle Islamic Values or belittle the person in relation just because of his poverty when they are rich, there is margin for him according to the Islamic Teachings to avoid their company and keep away.
TOPIC 11-About father’s love for his child
(1917)-Sayyidah Khawlah bint Hakim (RA) narrated that one day Allah’s Messenger (PBUH) came out carrying one of the sons of his daughter, saying, “Surely you, the lot of you children, turn (parents) into misers, cowards and ignorants. And you are from the fragrance of Allah.”
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TOPIC 12-About being merciful to children
(1918)-Sayyidina Abu Hurayrah (RA) narrated that Aqra’ ibn Habis (RA) saw the Prophet (PBUH) kiss Hasan (Ibn Abu Umar said, “Hasan or Husayn”) so he commented, “I have ten children (or sons), but I do not kiss any one of them.” So, Allah’s Messenger (PBUH) said, “Indeed, he who does not dispense mercy is not shown mercy.” [Bukhari 5997]
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Uptil now, we have studied Ahadith on guidance to children about their parents and now, the guidance is given to parents. The first thing is to express their love so that the child must see that he is loved. This expression must come at fore by words and more than that by practice. The person, who has no mercy in him towards the weak persons, must not expect any mercy from Allah towards him. The second thing is that the parents must not become an example of miserliness, cowardice and ignorance of righteousness for their children. The Hadith narrated by Sayyidah Khawlah denotes the extreme adverse effect of children on parents sometimes (when the parents love them out of proportion) that because of their well-being, they take up such attitude that is adverse to living in the natural manner; they care to save money un-necessarily and they avoid challenging the wrongs at the environment even when necessary. To get the balance in attitude, it is also necessary that they do not become harsh to their children for teaching them manners; note that H-1917 is one of the weak narrations of the JAME’, as we are informed by respectable TIRMIDHI.
TOPIC 13-Excellence of looking after daughters
(1919)-Sayyidina Abu Sa’eed Khudri (RA) reported that Allah’s Messenger (PBUH) said, “As for one of you who has three daughters or three sisters and attends to them well, he will get nothing short of admittance to paradise.” [Bukhari 1418]
(1920)-Sayyidah Ayshah (RA) narrated Allah’s Messenger said, “If anyone is tried in a little way regarding daughters and he exhibits patience with them then they will serve as an obstacle to Hell for him.” [Muslim 2631]
(1921)-Sayyidina Anas ibn Malik (RA) reported that Allah’s Messenger said, “As for him who sustains two girls, I and he will enter paradise like these two” and, he gestured with two fingers; the index and the next finger.
(1922)-Sayyidah Ayshah narrated that a woman came to me with her two daughters. She asked me for something but I did not have anything except a piece of date which I gave her for herself. She divided that between her two daughters and she did not eat at all, then she stood up and went away. The Prophet (PBUH) came later and I informed him and he said, “One who is tried in some matters concerning these daughters will find them a protection from the Fire.” [Bukhari 5995]
(1923)-Sayyidina Abu Saeed Khudri (RA) reported that Allah’s Messenger (PBUH) said, ‘If anyone has three daughters or three sisters, or two daughters or two sisters and he looks after them well, fearing Allah in this regard then for him is paradise.’ [Bukhari 76]
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In Arabia in those days, birth of a daughter was not appreciated. Even now, there are such countries where the daughter is considered a liability while the son is considered an asset. Here these Ahadith clarify the merits of daughters as regards to AKHIRAT and a Muslim person who has two or three daughters (especially when he has no son) must rejoice if he does take care about their needs to the best of his ability; he would insha Allah find easy to face HASHR (the first day of AKHIRAT when all accounts of all the good and all the evil done would be settled); in 46th verse of SURAH KAHF, the Eighteenth Surah in the Holy Book Quran, Allah has said “Wealth and sons are an adornment of the life of this world; and AL-BAQIAAT AS-SALIHAAT are better with your Lord in reward and better in expectation.” Here the term AL-BAQIAAT AS-SALIHAAT (the good remaining things) means the good deeds done but as the term is feminine by the grammar, many of the MUFASSIREEN (the persons that apply their-selves to understand the Holy Book Quran) have taken it also to mean “good daughters” that the person leaves behind him in this world who pray to Allah for him.
TOPIC 14-Being compassionate to orphans and bringing them up
(1924)-Sayyidina Ibn Abbas reported that Allah’s Messenger (PBUH) said, “If anyone invites a Muslim orphan to his food and drink then Allah will admit him to paradise there being not even a semblance of doubt about it unless he commits a sin that is unforgivable.”
(1925)-Sayyidina Sahl ibn Sa’d (RA) reported that Allah’s Messenger (PBUH) said, “I and the guardian of an orphan will be in paradise like this.” and he gestured with his two fingers, the index finger and the middle finger. [Ahmed 22883]
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TOPIC 15-About being merciful to children
(1926)-Sayyidina Anas ibn Malik narrated that an old man came to meet the Prophet and the people were slow to give him passage. So, the Prophet (PBUH) said, “He is not one of us who is not compassionate to our young (children) and respectful to our old.” [Bukhari 354]
(1927)-Abu Bakr Muhammad ibn Aban reported from Muhammad ibn Fuzayl, from Muhammad ibn Ishaq, from Amir ibn Shu’ayb, from his father and from his grandfather that Allah’s Messenger (PBUH) said, “He is not one of us who does not show mercy to our young and does not know the nobility of our old people.” [Bukhari 355]
(1928)-Abu Bakr Muhammad ibn Aban reported from Yazid ibn Harun, from Sharik, from Layth, from Ikrimah from Ibn Abbas that Allah’s Messenger said, “He is not one of us who does not show mercy to our young and respect our old and enjoin piety and forbid evil.” [Ahmed 2329]
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Ahadith here denote the decency of showing kindness to children especially orphans. According to Islam, strength is for helping the weak, not to suppress the weak; please note well that these are not words only. The reported words “not one of us” mean that he does not have a true Muslim’s attitude if he does not care about the weak persons as he must try to make the worldly life easy for them so that they also make the better of the time given to them keeping to the True Belief and they also collect the good deeds that benefit them at AKHIRAT; Al-Hamdu Lillah.
TOPIC 16-About mercy to people
(1929)-Sayyidina Jarir ibn Abdullah (RA) reported that Allah’s Messenger (PBUH) said, “If anyone does not show mercy to people then Allah will not show mercy to him.” [Bukhari 7376]
(1930)-Sayyidina Abu Hurayrah (RA) reported having heard Abul-Qasim (i.e. the Prophet PBUH) say, “Mercy is not taken away except from the hard-hearted.” [Bukhari 374]
(1931)-Sayyidina Abdullah ibn Amr (RA) reported that Allah’s Messenger (PBUH) said, “To those who dispense mercy, the Compasionate Ar-Rahman is merciful. Show mercy to those who are on earth, He who is in the heaven will be merciful to you. RAHM is a term from AR-RAHMAN (this is one of the names of Allah that means Most Merciful). Thus, Allah joins ties with him who keeps it united and severs ties with one who severs it.” [Bukhari 57]
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The word RAHM means mercy and the Ahadith here convey the same message that who does not care for others, specially the weak persons, he must not expect any mercy from Allah though Allah is Most Merciful. Even our poets have put the message of these Ahadith beautifully in URDU and Muslims must always remember that they have to see to ADL (justice) and at times, have to take-up EHSAAN too (i.e. the lenient attitude even against the wrong people that have troubled them highly) when they find the authority to avenge the wrong people. This would insha-Allah make the environment they live in totally virtuous and most easy to live-in for the betterment of the life at AKHIRAT.
TOPIC 17-About Nasihah
(1932)-Sayyidina Abu Hurayrah (RA) reported that Allah’s Messenger (PBUH) said three times, “Religion is Nasihah.” The Sahabah (RA) asked, “O Messenger of Allah, for whom?” He said, “For Allah, for His Book, for the leaders of Muslims and their common men.” [Bukhari 57]
(1933)-Sayyidina Jarir ibn Abdullah (RA) reported that he pledged allegiance to the Prophet (PBUH) to establish Salah, pay Zakah and to give Nasihah to all Muslims. [Muslim 55]
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TOPIC 18-About Muslims being compassionate to other Muslims
(1934)-Sayyidina Abu Hurayrah (RA) reported that Allah’s Messenger (PBUH) said, “A Muslim is the brother of another Muslim. So, he must not betray him, tell him lies or adandon him. Everything of a Muslim that is unlawful to another Muslim includes his honour, his property and his blood. Taqwa is here (in the heart). It is enough to know a man is evil when he belittles his brother Muslim.” [Ahmed 8109]
(1935)-Sayyidina Abu Musa Ash’ary (RA) reported that Allah’s Messenger (PBUH) said, ‘A believer is to (another) believer like a building, part of which supports the other part.” [Bukhari 6026]
(1936)-Sayyidina Abu Huraira (RA) reported that Allah’s Messenger (PBUH) said, “Each of you is a mirror of his brother. So, if he sees a defect in him, he must remove it from him.”
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Ahadith in Topics 17 & 18 inform that true Muslims always care about each other and if anyone of them is in trouble physically or spiritually, the others help him out. NASIHAH means “to intend betterment” so to show the correct way to do things and to help him practically both of these are included in its meaning. The Muslim must not leave his Muslim brother into trouble and try to see that he does get necessities of the life here and try to see that he does remain at the Truth always for the success at AKHIRAT. As such, Ahadith here guide not only towards caring for the physical betterment of all Muslims but also guide towards the high worthiness of TABLIGH of righteousness too that means to indicate the right path at all issues, in accordance with Islam.
TOPIC 19-About concealing faults of Muslims
(1937)-Sayyidina Abu Huraira (RA) reported that the Prophet said, “If a man removes a difficulty out of a Muslim’s worldly difficulties then Allah will remove from him a difficulty of the difficulties on the day of resurrection and if anyone makes it easy for a hard-pressed in this world then Allah will make it easy for him in this world and the next, and if anyone conceals a Muslim’s faults in this world then Allah will conceal his faults in this world and the next. Indeed, Allah continues to help the slave as long as the slave continues to help his brother.” [Bukhari 2442]
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TOPIC 20-About removing a Muslim’s faults
(1938)-Sayyidina Abu Darda (RA) reported that the Prophet (PBUH) said, “If anyone removes blame from the honour of his brother then Allah will remove from his face the fire on the day of resurrection.” [Ahmed 27130]
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Ahadith narrated by Abu Huraira (RA) and Abu Darda (RA) inform us that the Muslim must care about the honor of other Muslims and must try to conceal if any one of them had committed a shameful sin unless he discloses by his own attitude that he does not care about his honor and does such shameful acts time and again, even if clearly asked for betterment. It is highly virtuous to remove any unfair blame from upon a Muslim person and its good return in AKHIRAT is very high indeed.
TOPIC 21-About dislike for forsaking a Muslim
(1939)-Sayyidina Abu Ayyub Ansari (RA) reported that Allah’s Messenger said, “It is not lawful for a Muslim to abandon his brother for over three (days) meeting in such a way that this one turns away here and that one turns away there. The better of the two is he who takes an initiative in greeting.” [Bukhari 6077]
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Muslims are disallowed that they break relations with each other just because of petty differences or because of such differences that are in personal interests. The maximum period of such break if it does occur is 3 days and the better would be the one who initiates the restoration of the relations. However, if a Muslim person does not talk to someone due to that person’s disrespect for Islamic Values, that is not accountable and in fact highly praiseworthy if he does take utmost care to fulfill the Islamic Commands himself; even then, it is better that he tries to bring him towards the respect for all the Islamic Moral Values.
TOPIC 22-About comforting the brother
(1940)-Sayyidina Anas (RA) narrated that when Abdul Rahman ibn Awf (RA) came to Madinah, Allah’s Messenger (PBUH) established fraternal ties between him and Sa’d ibn Rabi. He said to him, “Come, I will apportion to you my wealth, half of it. And, I have two wives, so I will divorce one of them and when she completes her waiting period, you may marry her.” But, he said, “May Allah bless you in your family and your wealth. Guide me to the market.” So he led him to the market. That very day, he did not return but with some cheese and clarified butter which was his profit. Later (after some days), Allah’s Messenger saw him and he had a yellow stain on him and asked him about it. He said, “I have married an Ansar woman.” The Prophet (PBUH) asked, “How much dower have you given her?” He said, ‘NAWAT of gold.” He said, “Give a wedding feast, even a sheep.” [Bukhari 2048]
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Respectable TIRMIDHI has brought this Hadith here to show what great quality of sacrifice was present in ANSARS (that means the helpful; these were the resident people of Madinah who accepted Islam) when the Prophet established brotherhood between MUHAJIRS (those who had migrated from Makkah to Madinah are called MUHAJIRS) and ANSARS. This was among the 3 immediate steps that the Prophet PBUH had taken to organize Muslims well so that Islam finds high impression easily with total security; the other two were the construction of the Mosque (MASJID-NABWI) to set the base for the Islamic Teachings and the pact with the Jews around Madinah that if it is attacked they would assist Muslims to defend it. This narration conveys other matters of interest too; ABDUR-RAHMAN ibn AUF was one of those SAHABA (companions of the Prophet PBUH) that were taken in high esteem. First, the narration denotes that if a person is highly courteous; his favor is to be asked only upto necessity. Second, women were mostly in marriages then and unmarried women were lesser in comparison to men who asked for marriage then (that is appreciable in Islam as it permits but not commands the man to marry more than one woman up-to four taking the responsibility of their economic and spiritual needs in the best way possible for him). Third, a person might fulfill his JA’EZ needs with some effort without asking for huge amount of wealth and without becoming any burden to anyone. Fourth, a man must not be particular to marry a woman belonging to his own place (and even age is of no consequence; both being adults) when she is good Muslim. Fifth, he must give her the amount of marriage MEHER according to his status and must not show miserliness in this (ABDUR-RAHMAN gave NAWAT of gold that was equivalent to the weight of a seed of date that amounted to 4 Dirham at that time and then he went on to become one of the richest persons there). Sixth, he must give VALIMAH (feast of marriage) to near ones as that would be fair announcement of his marriage that is one of requirements of Marriage. Last but not the least, if someone marries and does not invite all of his acquaintance (the Prophet PBUH did not even know that ABDUR-RAHMAN has married and understood it by a mark on him), it is not a matter of complaint. Many places in these current times where Muslims reside, have taken up such customs in the marriage that sometimes challenge Islam highly; even if one is omitted from them, there arises high protest by relatives; one of high problems at this matter is that if the man forgets to invite any one of his relatives, he might take it as a deliberate insult to him not to be forgiven; may Allah guide everyone towards the Righteousness; Al-Hamdu Lillah.
TOPIC 23-About backbiting
(1941)-Sayyidina Abu Huraira (RA) reported that someone asked Allah’s Messenger (PBUH), “What is backbiting?” He said, “It is your remembrance of your brother in a way that he does not like.” He asked, “What if that fault I mention is found in him?” He said, “If what you say is found in him then that is backbiting. But, if what you say is not found in him then that is reviling him. [Ahmed 3308, Abu Dawud 4874, Muslim 2589]
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GHEEBAT (Backbiting) is HARAAM and if some person says something negative about someone that is not present in him, it would also become BUHTAN (Wrong Accusation) and that also is HARAAM. Note that BUHTAAN is HARAAM at all times yet GHEEBAT might change its status when it is necessary to bring forth a blameworthy evil of some person as then it is JA’EZ. This might happen when someone would disclose the negative trait of the man in question in front of a judge or a MUFTI (learned scholar of Islam); in front of those who intend to take that person as leader to them; in front of the man who intends to tie relationship to that person by taking him as son-in-law or brother-in-law; in front of the business man who intends to make some profitable deal with that person and that negative trait might become very harmful to the business man in the near future. It is a point to note that if someone gets recognized by some feature that is generally negative in nature yet he does not mind that, it is not GHEEBAT to name him by that adversity as it is not to degrade him but it is for his identity; the examples for this might be such when he is identified as the black man, the lame one, the fat guy. ULAMA point out that if a person repents after GHEEBAT, he must confess in the gathering he made GHEEBAT at, that I did wrong to abuse that man and if that man has got the information about his GHEEBAT there, he must go to him personally and provide an apology there.
TOPIC 24-About jealousy
(1942)-Sayyidina Anas (RA) reported that Allah’s Messenger (PBUH) said, “Do not sever ties of relationship, do not criticize one who is absent, do not despise anyone and do not be jealous of someone. But, be slaves of Allah, brothers mutually. It is not lawful for a Muslim to abandon his brother for over three days.” [Ahmed 12074, Bukhari 6026, Muslim 2559, Abu Dawud 4910]
(1943)-Saalim reported on the authority of his father that Allah’s Messenger (PBUH) said, “Envy is disallowed except in two cases, a man whom Allah has given wealth and he spends of it by night and by day, and a man whom Allah has given the Qur’an and he stands with it giving its right by night and by day.” [Bukhari 7529, Muslim 815]
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Hadith narrated by ANAS (RA) enfolds some very good teachings about the attitude of Muslims to each other that have already been mentioned. The second Hadith here (that is narrated by IBN-UMAR who is the son of UMAR, the second Caliph, and the father of SAALIM) also gives a very important message. There are two things that might become burdens or might become blessings; wealth and true knowledge. If a person has any one of these, he must take care that he uses it in the way of Allah; he must spend the wealth on the needy and he must guide the seeker of the Truth towards the right way. If that individual who has one of these things, does not use it for the asking of Humanity, he would find the life here a shame and the true life after this one a punishment. The individual who has both of these and uses both in the way of Allah by TAUFIQ provided to him by Allah, he is much praiseworthy indeed, Al-Hamdu Lillah. Here envy does not mean jealousy but it denotes the positive attitude; for the Muslim individual, it means to try to become like the one who is wealthy and highly caring to people; or like the one who is truly knowledgeable and highly caring to people.
TOPIC 25-About animosity for each other
(1944)-Sayyidina Jabir (RA) reported that Allah’s Messenger said, “Indeed, the devil has despaired of being worshipped by those who offer Salah, but he retains hope of setting them against each other.” [Muslim 2812]
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The Prophet (PBUH) had seen that he has brought the people under his guidance where they would remain true to their Faith; Al-Hamdu-Lillah; yet the love of worldly status and items might make way into their lives and that would cause them to neglect Islamic Values and fight each other. This narration tells about the factions that appeared among Muslims after him and the wars that took place among Muslims especially in the love of or in the hatred of the great man Ali (RA), the first cousin and son in law of the Prophet (PBUH); he was the fourth Caliph too. The war of JAMAL and the war of SIFFIN that were launched against him most unjustifiably, are very sad incidents involving even the SAHABA (companions of the Prophet PBUH); I, MSD, pray to Allah for very strong unity among all Muslims of the world at these times; they certainly would achieve this unity by their adherence to the Holy Book Quran and to the SUNNAH of the Prophet PBUH, Al-Hamdu-Lillah.
TOPIC 26-About reconciliation
(1945)-Sayyidah Asma bint Yazid reported that Allah’s Messenger (PBUH) said, “Falsehood is not lawful except in three cases; when a man speaks to his wife to please her; when a man lies in war; when a man lies to reconcile people.” Mahmud said in his hadith, “Falsehood is not correct except in three cases.”
(1946)-Sayyidah Umm Kulthum bint Uqbah (RA) reported having heard from Allah’s Messenger (PBUH). “One who lies to reconcile people thereby is not a liar. Rather, he is a speaker of good (or promoter of good).” [Bukhari 2692, Muslim 2605]
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To speak lies is a wrongful act but when a person speaks lies in these three situations that is JA’EZ. A person might speak a lie to regain the pleasure of his wife who might be ready to ask for divorce and the man is certain that he would make her see the better side afterwards when things are better; he might speak a lie to misguide the enemy at war to give some benefits to Muslims by getting an appreciable agreement from them for Muslims; he might speak a lie to settle the feud among Muslims so as to reconcile the matter in the best manner acceptable to all sides . With the right intention, he would not be sinful insha-Allah if he is one of the good practicing Muslims.
TOPIC 27-About embezzlement and betrayal
(1947)-Sayyidina Abu Sirmah (RA) reported the saying of Allah’s Messenger (PBUH). “If anyone causes harm then he will be harmed by Allah. He who behaves in a hostile manner will be dealt with in a hostile way by Allah.” [Abu Dawud 3635]
(1948)-Sayyidina Abu Bakr (RA) reported that Allah’s Messenger said, “He is cursed who harms a Believer, or deceives him.”
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A person who harms or intends to harm anyone without any reason, especially when he targets one of the practicing Muslims, Allah certainly punishes him even in this world while he would get the due returns to it even in the coming world. There are other Ahadith too that tell us “as you sow, so shall you reap”and this is not only true for the coming life but completely true even for this worldly life though it might take much time to manifest here.
TOPIC 28-About neighbours’ rights
(1949)-Mujahid narrated that a sheep was slaughtered for Abdullah ibn Amr (RA) in his house. When he came, he asked, “Have you given some to our Jew neighbour? Have you given some to our Jew neighbour? I had heard Allah’s Messenger say that Jibril did not cease to instruct me about the neighbour till I thought that he would make him an heir.” [AD 5152]
(1950)-Sayyidah Aisha (RA) reported that Allah’s Messenger (PBUH) said, “Jibril did not cease to instruct me concerning the neighbour so that I thought he would make him an heir.” [Bukhari 6014, Muslim 2624]
(1951)-Sayyidina Abdullah ibn Amr (RA) reported that Allah’s Messenger said, “The best of companions in the sight of Allah is he who is the best for his companion, and the best of neighbours in Allah’s sight is the best of them for his neighbour.” [Ahmed 6577]
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A high value is given to neighbor in Islam and if he is Muslim then his right increases even more. And with that, if he is one of the relatives too, that increases his right even more. However, it is necessary to care for the non-Muslim neighbor too as he is ZIMMI (such non-Muslim that lives with an agreement of peace in the Muslim Society and that word of peace might not be present in written form necessarily but it is understood when he lives in the Islamic Environment without putting any challenge to it). It is allowed even to send some edible to him as the narrations at study convey clearly. Note that according to FIQH, the idea of neighborhood is that it extends to all those houses where the voice of ADHAN (call for prayers) would reach if he says the ADHAN at the door of his house without any modern gadget.
TOPIC 29-About kindness to servant
(1952)-Sayyidina Abu-Dharr reported that Allah’s Messenger said, “(They are) your brothers whom Allah has caused to grow young under your hands. Hence, he, under whose hand is his brother, must feed him from his own food and clothe him from his own clothing, and not burden him with what he cannot do. If he burdens him with what he cannot do then he must lend him a hand.” [Bukhari 2545, Muslim 1611]
(1953)-Sayyidina Abu Bakr (RA) reported that the Prophet said, “He will not enter Paradise who has badness (for subordinates).” [Ibn Majah 3631, Ahmed 31]
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TOPIC 30-It is disallowed to beat slaves and revile them
(1954)-Sayyidina Abu Huraira reported that Abu-Qasim (i.e. the Prophet PBUH), who asked the characteristic to repent (on wrongful dealing with the weak), said, “If anyone accuses his slave, whether male or female, of adultery and they are innocent then Allah will inflict on him the prescribed punishment on the Day of Resurrection unless it is as he had said.” [Bukhari 6858]
(1955)-Sayyidina Abu-Mas'ud (RA) narrated that I was beating my slave. Suddenly, I heard a speaker behind me say, “Beware, O Abu Mas’ud! Beware, O Abu Mas’ud!” So, I turned (my face) and I was facing Allah’s Messenger (PBUH); he said, “Allah is more powerful over you than you are over him.” After that, I never beat a slave. [Muslim 1659]
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Ahadith here tell about the rights of slaves and note here that they were considered very low among the citizens at that society. The Prophet (PBUH) gave rights even to them while there was no concept of such leniency. Islam does ask all to become the guard for the weaker ones of the society by the strength they have and not to use strength on weaker ones just to prove dominance; such display of authority only shows the inferiority complex and it is much detestable according to Islam. The point to note is that Allah is the Most Powerful of all so those who commit injustice to others in the illusion of being much stronger than others, would insha-Allah get the taste of their own medicine in the long run; Al-Hamdu Lillah.
TOPIC 31-Being kind to a servant
(1956)-Sayyidina Abdullah ibn Umar narrated that a man came to the Prophet and asked, “O Messenger of Allah, how many times may I forgive my servant?” He did not say anything. He asked again, “O Messenger of Allah, how many times may I forgive my servant?” He said, “Seventy times every day.”
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TOPIC 32-About teaching manners to the servant
(1957)-Sayyidina Abu Saeed (RA) reported that Allah’s Messenger (PBUH) said, “If one of you beats his servant and he mentions Allah, then he must raise his hand away.”
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Note on the topic 29 & 30 would suffice here with this addition that the Muslim person must develop high tolerance and must have the patience to bear things against his personal taste with much fine quality when they do not challenge Islam; he must develop this attitude so much that it becomes totally natural to him; Al-Hamdu Lillah.
TOPIC 33-Teaching manners to children
(1958)-Sayyidina Jabir ibn Samurah reported that Allah’s Messenger (PBUH) said that for a man to train his son in manners is better than giving in Sadaqah one SA’. [Ahmed 20954]
(1959)-Ayyub ibn Musa reported on the authority of his father who from his grand father that Allah’s Messenger (PBUH) said, “No father gave a better gift to his son than (teaching) good manners.” [Ahmed 15403]
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Sadaqah means amount of charity given to help the needy and SA’ was a measure to weigh things. The point to note here is that in addition to helping others, one would care highly about the physical & spiritual needs of the near ones, especially wife & children without being harsh, as much as possible guiding them towards the Righteousness in all ways possible.
TOPIC 34-Accepting gift and reciprocating
(1960)-Sayyidah Aisha (RA) said that the Prophet accepted gifts and reciprocated the gesture. [Bukhari 2585, Abu Dawud 3536]
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TOPIC 35-About showing gratitude on a favour
(1961)-Sayyidina Abu Huraira (RA) reported that Allah’s Messenger (PBUH) said, “He who does not thank people does not thank Allah.”
(1962)-Sayyidina Abu Sa’eed Khudri (RA) reported that Allah’s Messenger (PBUH) said, “‘He who did not express gratitude to people did not thank Allah.” [Ahmed 3044]
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When a person presents gifts without any intention to receive any benefits from it or without any expectation to receive any gifts in return, it is praiseworthy. He must not give such gifts that the person receiving them, does not appreciate or that causes burden to him. Though the Prophet (PBUH) used to return gifts with gifts from his side too often but it is not SUNNAH (Muakkadah) and the return is not necessary. The other narrations guide towards the fact that it is natural tendency for the Muslim to appreciate the care given to him. If a person does not appreciate the good done to him by someone, this shows a lack of character on his part; such person is unable to thank Allah for all that Allah has given him. He is not the one to count the blessing but he is among those who complain for this and for that to Allah. The Hadith here asks the same that we have studied before that he must show decency to his fellow beings; then only he would receive blessings from Allah.
TOPIC 36-About pious deeds
(1963)-Sayyidina Abu Dharr (RA) reported that Allah’s Messenger (PBUH) said, “Your smile before your brother is a Sadaqah for you, and your enjoining piety and forbidding evil is a Sadaqah. Your guidance to the one who is lost on the land is a Sadaqah for you. Your leading the blind is a Sadaqah for you. The removing from the thorough-fare a stone, a thorn or a bone is for you a Sadaqah. And, your filling with your bucket the bucket of your brother is a Sadaqah for you. [Ahmed 21538]
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TOPIC 37-About Manihah
(1964)-Sayyidina Bara ibn Aazib (RA) reported that he heard the Prophet (PBUH) say, “If anyone gives a MANIHA of milk or silver, or guides one who is lost then he will get reward for setting free a male slave or a female slave.” [Ahmed 18687]
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TOPIC 38-Removing harmful things from thorough-fare
(1965)-Sayyidina Abu Huraira (RA) reported that the Prophet said, “A man who walks on the road and finds a thorny branch and puts it away, Allah will reward him for that and forgive him.” [Bukhari 652]
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These three Topics (that are 36, 37 and 38), give the same message of caring about fellow-beings as that would make the person liable of getting the blessing of Allah. Also here is the guidance that no one must take petty good deeds as being of no importance because with the superior virtuous deeds, they also would play their good role in making the person deservant of high ranks in AKHIRAT. Islam highly appreciates to care about the people’s safety by providing them their basic needs of life. MANIHA is to provide some item of basic necessity to someone as QARDH-HASANA (that loan which is repayable without any interest when the debtor has achieved total ease financially). This also includes giving some amount of money in such loan to the person who is in the utmost need due to lack of basic necessities. SADAQAH not only includes the giving of something in charity but it also relates to the doing of good deeds as Allah has commanded, that denote care towards all the fellow beings; so it is the term that represents both the intangible and the tangible things certainly.
TOPIC 39-About the trust of meetings
(1966)-Sayyidina Jabir ibn Abdullah reported that the Prophet (PBUH) said, “When a man narrates something and goes away then that is a trust with you.” [Abu Dawud 4868]
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TOPIC 40-About generosity
(1967)-Sayyidah Asma bint Abu Bakr (RA) narrated, I said, “O Messenger of Allah, I have nothing but it belongs to Zubayr. Can I give sadaqah from it?” He said, “Yes! Do not hoard, else it will be kept away from you too.” [Bukhari 1433, Muslim 1029]
(1968)-Sayyidina Abu Huraira (RA) reported that the Prophet (PBUH) said, “The generous person is near to Allah, near to paradise and near to the people, and far away from the fire. The miser is far from Allah, far from paradise and far from the people, but near to the fire. An ignorant generous person is dearer to Allah than a miser praying to Allah much.”
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Such information that has been given to some person to keep in secrecy, he must take care not to disclose it especially when there is high risk that it might cause much troublesome quarrel among the people. In Ahadith here, again the virtues of SADAQAH (charity in the way of Allah to poor) is emphasized and the generous Muslim person with normal good deeds (prayers to Allah included) is told as better than that miser among Muslims who cares much about prayers yet does not care to provide necessities to fellow-beings even when he is able to do it.
TOPIC 41-About miserliness
(1969)-Sayyidina Abu Sa’eed Khudri (RA) reported that Allah’s Messenger said, “There are two characteristics that cannot be associated with a Believer, miserliness and evil manners.”
(1970)-Sayyidina Abu Bakr Siddiq (RA), the truthful, reported that the Prophet (PBUH) said, “The deceiver, the miser and one who is not benevolent will not enter paradise.” [Ahmed 32]
(1971)-Sayyidina Abu Huraira (RA) reported that Allah’s Messenger (PBUH) said, “The True Believer is tender and compassionate while the obvious sinner is deceitful and mean.” [Abu Dawud 4790]
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The narrations to express virtues of SADAQAH continue while they also indicate the decency of the good manners here. Actually to do any deed of kindness, even if it seems very small as to put a thorn away from the path, is also SADAQAH (charity in the way of Allah), so SADAQAH not only relates to giving amounts in charity but it actually relates to all the good manners of the Muslim person towards the fellow beings. So, when we find the mention of adversity of miserliness here, we also find the adversity of evil manners; they both go hand to hand. The simple thing is that Ahadith ask all Muslims emphatically to relate to SADAQAH of all kinds that might be tangible or intangible.
TOPIC 42-Spending on the family
(1972)-Sayyidina Abu Mas’ud (RA) reported that Allah’s Messenger (PBUH) said, “A man's spending on his family is Sadaqah.” [Bukhari 4006]
(1973)-Sayyidina Thawban (RA) reported that the Prophet (PBUH) said, “The most excellent of dinars is the dinar a man spends on his family, and the dinar he spends on his animal in Allah’s path, and the dinar a man spends on his companions in the path of Allah.” Abu Qilabah said that he began with the family. Then, the Prophet (PBUH) said, “Which of the men can be more deserving of reward than the man who spends on his family having young children whom Allah protects through him and makes them independent.” [M 994]
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Here we find that SADAQAH also includes the amounts that the person spends on his household; his parents, his wife and his children; even the good attitudes of the Muslim person towards his family is SADAQAH; there is Hadith at BUKHARI narrated by SA’D ibn ABI-WAQQAS that the Prophet PBUH said, "You will be rewarded for whatever you spend for Allah's sake even if it were a morsel which you put in your wife's mouth”. Although that expenditure is his responsibility yet it also has the THAWAB (spiritual gain of virtues) of SADAQAH so this information is matter to rejoice for Muslims. Note that the Hadith at 1973 also indicates that the good attitude towards young children, leads towards achievement of high rewards that are given to him by Allah even in this life and even in the coming true life; Al-Hamdu-Lillah.
TOPIC 43-About hospitality and honouring guests
(1974)-Sayyidina Abu Shurayh Adawi narrated that my eyes saw Allah’s Messenger (PBUH) and my ears heard him when he spoke. He said, “One who believes in Allah and the Last Day must honour his guest and serve him his Jaizah.” The Sahabah asked him what his Jaizah was. He said, “A day and a night.” He added, “And the hospitality is for three days and beyond that is sadaqah. And he who believes in Allah and the Last Day must speak a good word, or keep quiet.” (Jaizah is provision of a traveler). [Bukhari 6019]
(1975)-Sayyidina Abu Shurayh Ka’bi reported that Allah’s Messenger (PBUH) said, “Hospitality extends to three days while his Jaizah is for a day and a night, and whatever is spent on him (the guest) after that is Sadaqah. It is not lawful for a Muslim to stay with the host longer so that he has inconvenience.” This means that the guest should not prolong his stay as to cause a burden to the host and hurt him.
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Ahadith express care about guests and the guidance here is that a person should care about the guest who is a traveler to provide him lodging and meals at least for a day and night; guests would also care not to become a burden on the inviter. If this provision extends to 3 days & nights, it would be EHSAAN while beyond that, this provision is SADAQAH that is the very high form of EHSAAN. The person fulfills his duty if he invites guests from some other place and provides cash amount to them up-to the extent of his invitation so that they might take care of their stay and meals with total ease; this is said to be the better provision if the guests do not find any adversity in that courtesy shown towards them.
TOPIC 44-About attending to orphans and widows
(1976)-Safwan ibn Sulaym reported in a marfu’ manner that the Prophet (PBUH) said, “One who endeavours to look after the needs of widows and the poor is like a warrior in the path of Allah or like one who keeps fast during the day and stands (in prayer) during the night.” [Bukhari 5353]
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Hadith here tells the height of decency when an able person having a status in the society cares about the weak persons of that society well. He actually is praising the true Lord Allah directly all the time which otherwise could not have been possible. If such persons join hands in working as one unit in the Islamic Environment besides providing the needy from their invidual resourses, there would remain no problem for any person to get at least his basic needs in that environment with total respect, as his right only. For some, it is the discard of some unnecessary matter and to the needy it is the sustenance for life; this in actual is SADAQAH.
TOPIC 45-Meeting someone with cheerful face and happy look
(1977)-Sayyidina Jabir ibn Abdullah reported that Allah’s Messenger (PBUH) said, “Every piety is Sadaqah. And, it is also piety that you meet your brother with a cheerful face and that you pour water from your bucket into your brother’s bucket.” [Bukhari 6021]
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TOPIC 46-About truth and falsehood
(1978)-Sayyidina Abdullah ibn Mas’ud (RA) reported that Allah’s Messenger said, “Bind your self to truth, for truth leads to piety. And, piety leads to paradise. A man does not cease to speak truth and search for truth, but is recorded with Allah as truthful. And, refrain from falsehood, for falsehood leads to indecency and indecency leads to the fire. And, a man does not cease to lie and look out for falsehood till he is recorded as a liar in Allah’s sight.” [Bukhari 6094]
(1979)-It is reported by Sayyidina Ibn Umar that the Prophet (PBUH) said, “When a man becomes a liar the angel moves away from him to a mile’s distance because of the (pungent) odour emanating from him.”
(1980)-Sayyidah Aisha (RA) narrated that no characteristic angered Allah’s Messenger (PBUH) more than falsehood. No one would lie in his presence without feeling compunction in his heart till he made repentance for it.
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‘To pour water from your bucket’ means that if you have in abundance, provide caringly for those Muslims who have lesser than their needs as they are your brothers as Muslims; let them also live a peaceful life by providing them the needed items at least up-to their needs if you would manage with ease. Other Ahadith here narrate the immorality of speaking lies and give the information that the liar thinks he is doing fine and would achieve benefits yet due to his lies, Allah puts His blessings away from him. Allah gives respect to the truthful and puts his wrath on liars as He records the words of the MOMEN (the true Muslim person) that was among the people of PAHRAOH, in the Holy Book Quran, “will you slay a man because he says: My Lord is Allah, and indeed he has brought to you clear arguments from your Lord? And if he be a liar, on him will be his lie, and if he be truthful, there will befall you some of that which he threatens you (with); surely Allah does not guide him who is extravagant (and) a liar” (Surah MOMEN-28).
TOPIC 47-About indecency
(1981)-Sayyidina Anas (RA) reported that Allah’s Messenger said, “Indecency in anything spoils it. And, modesty in anything, adorns it.” [Ibn Majah 4185]
(1982)-Sayyidina Abdullah ibn Amr reported that Allah’s Messenger (PBUH) said, “The best of you are those who have wonderful manners.” The narrator said that it was not given to the Prophet PBUH to ever indulge in indecent talk and he was never indecent. [Bukhari 6029]
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TOPIC 48-About cursing anyone
(1983)-Sayyidina Samurah ibn Jundub reported that Allah’s Messenger (PBUH) said, “Do not invoke on each other the curse of Allah and that is His anger or the Fire.” [Abu Dawud 4906]
(1984)-Sayyidina Abdullah (RA) reported that Allah’s Messenger (PBUH) said, ‘A Believer does not taunt or curse and never becomes immoral or rude to anyone.’ [Ahmed 3839]
(1985)-Sayyidina Ibn Abbas (RA) narrated that just as a man cursed the wind in the presence of the Prophet, he said, “Do not curse the wind, for, it is under command. And, if anyone curses something of which it is not liable then the curse rebounds on him.” [Abu Dawud 4908]
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When a Muslim person curses someone, he is actually asking for anger of Allah in the world against the cursed one and the punishment of Fire of JAHANNUM (Hell) in the coming life. This attitude is against the true nature of the true Muslim in the normal situation; note that those things that are not responsible for their status but Allah commands them as He wills and they fulfill the commands without fail, must not be cursed like fire of volcanoes, tornadoes arising taking dust of earth, high blowing of the wind, heavy rains or huge rise of the water. But the Muslim person might curse such wrongful persons that not only willfully neglect the Islamic Commands but also ask others to follow their negative course. If they curse Muslims and they are abusive to the Holy Book Quran and the great man Muhammad PBUH, the last Messenger of Allah, it is FARDH to fight such evil men if that is possible and to ask Allah that if the attainment of the true guidance is not written in their destiny, He puts His wrath upon them destroying them completely in this life and also in the coming life; Al-Hamdu Lillah.
TOPIC 49-About knowing genealogies
(1986)-Sayyidina Abu Huraira (RA) reported that the Prophet (PBUH) said, “Learn about your genealogies that you may be able to join ties of relationship, for joining ties of relationship is a means of extending love among the family, increase in wealth and delaying death.” [Ah 8877]
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TOPIC 50-About praying for someone in his absence
(1987)-Sayyidina Abdullah ibn Umar reported that the Prophet (PBUH) said, “The supplication that receives the quickest answer is that of an absent person for an absent person.”
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TOPIC 51-About reviling and abusing
(1988)-Sayyidina Abu Huraira (RA) reported that Allah’s Messenger (PBUH) said, “As for two revilers, what they utter goes against the beginner of the two, provided that the wronged one does not overstep.” [Muslim 2587]
(1989)-Sayyidina Mughirah ibn Shu’bah narrated that Allah’s Messenger said, “Do not revile the dead because that hurts the living.” [Ahmed 18235]
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Virtues affect the physical life too; in other words, by taking up good deeds, the Muslim person not only assures success at AKHIRAT but he also achieves the high level of satisfaction in this world too. Allah says in SURAH RA’AD, “Know it that only by the rememberance of Allah, hearts find satisfaction” (13:28). Probably here at H-1987, such two good persons are mentioned that have one native city but they both are absent from their dwelling place and are at different places from each other. The Hadith at 1989 tells not to hurt the feelings of the living persons by the mention of the evil traits that some of their very close relatives that are dead, might have had. They have departed and have seen what they had been doing; now it is better to leave them alone.
TOPIC 52-No Caption
(1990)-Sayyidina Abdullah reported from Allah’s Messenger (PBUH) that he said, “To revile a Muslim is sinful and to fight against him is disbelief.” Zubayd asked Abu Wail if he had heard this hadith from Abdullah directly, he confirmed, “Yes.” [Bukhari 48, Muslim 64]
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This Hadith tells about the high status each Muslim enjoys as a Muslim. To use abusive language against him is sinful and to fight against him intending his death, is KUFR (disbelief of the Truth). Zubayd asked for conformation here as Muslims at that time were divided about the Caliphate that who should be accepted as Caliph. This Hadith prevented many good men to participate in the clash between Muslims as that was clearly the most commendable attitude in that given situation.
TOPIC 53-About a good word
(1991)-Sayyidina Ali (RA) reported that Allah’s Messenger (PBUH) said, “In Paradise, there are upper chambers their exterior can be seen from their interior, and their interior from their exterior side.” A villager stood up and asked, “For whom are they, O Messenger of Allah!” He said, “For those who speak a good word, feed the food, fast often, and pray by night when people are asleep.” [Ahmed 1337]
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TOPIC 54-About a pious slave
(1992)-Sayyidina Abu Huraira (RA) reported that Allah’s Messenger (PBUH) said, “How excellent is one who obeys Allah and (at the same time) gives the right of his master, being a slave whether male or female.” [Muslim 1667]
(1993)-Sayyidina Ibn Umar (RA) reported that Allah’s Messenger said, “Three people will be on mounds of musk.” Ibn Umar mentioned, I think he also said, “On the Day of Resurrection.” Allah’s Messenger said then, “A slave who gives the rights of Allah and the rights of his master, a man who is Imam and whose followers are happy with him, and a man who calls for Salah (calling Adhan) five times every day and night.” [Ah 4799]
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Speaking good words (that are MUBAH) to all people that are soothing to them in their trouble is also among the virtuous deeds; also, the person would care about the people for whom he is responsible due to his assignment and would fulfill the commitment towards them without any wrongful act; note that the IMAM (one who leads the SALAH) and the MUADDHIN (one who calls to SALAH) both have responsibility towards others and their fault might cause some flaw in the religious duty of those others; they must have high care for the responsibility assigned to them; as for slavery, it does not need any comments as it is obsolete at this moment of time; Al-Hamdu Lillah.
TOPIC 55-About social living
(1994)-Sayyidina Abu Dharr (RA) reported that Allah’s Messenger (PBUH) said, “Fear Allah wherever you are. Follow your evil deed with a pious deed that it may erase it. And meet people in a cheerful manner.” [Ahmed 21412]
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TOPIC 56-About mistrust
(1995)-Sayyidina Abu Huraira (RA) reported that Allah’s Messenger (PBUH) said, ‘Shun misgivings. Indeed, misgiving is the most false kind of conversation.” [Bukhari 6066]
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The Hadith narrated by Abu Dharr does not mean that a person becomes bold in doing wrong erasing its effect by a pious deed in compensation. It means that a person must avoid all wrongs but if some wrong that is petty in nature happens without any intention or is committed due to utmost need, the Muslim person must repent providing a good deed against it while repentance itself is praiseworthy. Misgivings mean here that a Muslim must not keep useless doubts about other Muslims; he must keep the good view for all Muslims unless someone proves his negativity in character by his own doings that is contrary to his good view.
TOPIC 57-About light-heartedness
(1996)-Sayyidina Anas (RA) narrated that Allah’s Messenger used to mix with us with familiarity. He would say to my younger brother, “O Abu Umayr! What did Nughayr do?” [Bukhari 6129]
(1997)-Sayyidina Abu Huraira (RA) narrated that we said, “O Messenger of Allah, you do joke with us.” He said, “I do not speak but the truth.” [Ahmed 7831]
(1998)-Sayyidina Anas ibn Malik (RA) reported that the Prophet (PBUH) said to him, “O one with two ears!” Mahmud said on the authority of Usamah that Anas (RA) meant to say that the Prophet (PBUH) said that jokingly. [Abu Dawud 5002]
(1999)-Sayyidina Anas (RA) reported that a man requested Allah’s Messenger (PBUH) for a riding beast. He said, “I will give you the young of a she-camel to ride.” He said, “O Messenger of Allah, what shall I do with the young of a she-camel.” Allah’s Messenger (PBUH) said, “Does any other than a she-camel give birth to a camel?” [Abu Dawud 4998]
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Ahadith on this topic tell about the good sense of humor that the Prophet (PBUH) enjoyed and it is interesting to note that even in the mood of jest, he never spoke something adverse. NUGHAIR was the pet-bird that the younger brother of ANAS had kept and used to play with it. He was nick-named by the Prophet (PBUH) as Abu-Umair to make a rhyme with NUGHAIR and it is a nice rhyme that he said light-heartedly, “Ya Aba-Umair, Ma fa’al an-NUGHAIR” (O Abu-Umair, what did Nughair do). The Hadith about Anas with two ears tell that an entertaining statement is possible just by the expression of ordinary facts of life and the Hadith about the camel also proves that. Please note that to have fun by good statements is something else and to make fun is another. The Prophet never made fun of anyone or put anyone to hardship by jests though at occasions, he did enjoy jokes in a light hearted mood having fun alongwith SAHABA; that remained always in limits and he never laughed but only smiled. He was not a man asking for strict discipline; note that this great teacher Muhammad PBUH, the last Messenger of Allah, has never had any schooling from anyone except directly from Allah; on the contrary, he was a lenient person giving value to SAHABA, soft in ways, modest in manners and simple by choice, in his living.
TOPIC 58-About disputes
(2000)-Sayyidina Anas ibn Malik reported that Allah’s Messenger (PBUH) said, “For him who abandons lying and it is vain, a house will be built at the edge of paradise. And for him who abandons dispute though he is on right, a house is built in the centre of paradise. And, for him who makes his manners excellent, a house is built in the heights of paradise.” [Ibn Majah 51]
(2001)-Sayyidina Ibn Abbas (RA) reported that Allah’s Messenger (PBUH) said, “Suffices you to become sinful that you never cease to wrangle with one another.”
(2002)-Sayyidina Ibn Abbas reported that the Prophet (PBUH) said, “Do not quarrel with your brother, do not tease him and do not make a promise to him that you will break.”
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Ahadith here point out how bad the Prophet PBUH took for Muslims to quarrel with each other; as of now, we Muslims do have three big factions (SUNNI, SHIA and AHLE-HADITH) among us and there are sub-factions in each but they are not of much consequence; reconciliation is certainly possible by the needed sacrifice from each when nobody asks for superiority at this crucial moment of time; this is Allah’s mercy that all care about the Fundamentals of Islam; Al-Hamdu-Lillah. If at the times of the Prophet Muhammad (PBUH), someone was asked about his belief, he only said that he was a Muslim without any prefixes. Note well that those who do not take the Prophet Muhammad (PBUH) as the last Messenger of Allah or who take-up the obedience of some other person after him just the same as is the obedience to him unconditionally (without giving any care to the Holy Book Quran and the SUNNAH), they are not Muslims. It is mentioned in the Holy Book Quran, “Whoever obeys the Prophet, he has obeyed Allah” (4:80) and this status certainly is for no other person; Al-Hamdu Lillah.
TOPIC 59-About Kindness
(2003)-Sayyidah Aisha (RA) narrated, “A man sought permission to visit Allah’s Messenger while I was also there. He said, “How evil is the son of the clan, or the brother of the clan.” He allowed him in, and conversed with him with tenderness. When he went away, I said, ‘O Messenger of Allah, you spoke of him as you did but afterwards relented towards him with soft speech.” He said, “O Aisha, the worst of men is he whom people avoid because of his indecent speech.” [Bukhari 3132]
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TOPIC 60-Being moderate in love and hatred
(2004)-Sayyidina Abu Huraira (RA) reported in a marfu’ form that the Prophet (PBUH) said, “Love your friend with moderation; perhaps he might become contemptuous some day. And let your dislike (for anyone) be within limits, perhaps he might turn your friend one day.”
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Ahadith in both the topics 59 & 60 ask to take up the moderate view in matters of life. The Prophet (PBUH) showed leniency in speech to a man whom he knew as rude and immoral person. This man was one of the chiefs of his tribe and the Prophet (PBUH) indicated the reason that he has the liability to give the invitation of Islam and if he too becomes rude to a rude person, that would affect his job adversely. The Prophet (PBUH) meant that if this man given to idiocy, does get some intelligence by his teachings and does accept Islam, his tribe might also come to it; the Prophet had to be patient due to the nature of his job, assigned to him by Allah. A person in the field of teaching Islam needs to be very tolerant, with consideration of the betterment of people that have different views to bring all of them to the Truth only. And he must keep his personal likes and dislikes aside to make this great call that might lead his worst enemies to the Truth. Allah says in Surah HAMEEM-AS-SAJDAH, “And not alike are the good and the evil. Repel (evil) with what is best, when lo! the person, between whom and you was enmity, would be as if he were a warm friend” (41:34).
TOPIC 61-About pride
(2005)-Sayyidina Abdullah reported that Allah’s Messenger said, “He in whose heart is pride even so much as a grain of mustard seed will not enter paradise. And he who has faith in his heart even as much as a grain of mustard seed will not enter Hell.” [Muslim 2853]
(2006)-Sayyidina Abdullah (RA) reported that Allah’s Messenger (PBUH) said, “He who has in his heart as much as a grain of pride will not enter paradise and he who has in his heart as much as a grain of faith will not enter Hell.” A man said, “I like my garment to be beautiful and my sandals to be beautiful.” He explained, “Allah loves beauty while pride is to disregard truth and look down upon people.”
(2007)-Sayyidina Salamah ibn Akwa’ (RA) reported that Allah’s Messenger said, “A man does not cease to magnify himself till he is recorded among the tyrants and finds the (same) adversity as they do.”
(2008)-Sayyidina Jubayr ibn Mut’im narrated that people allege that I am arrogant. But, I ride a donkey; wear thick, coarse garment and milk sheep. Allah’s Messenger (PBUH) had said, “One who does these things has nothing of arrogance in him.”
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Ahadith here mean that if a person has pride of being high among people (just because he has been given worldly possessions much more than others), he is a foolish person. These possessions would only be blessings if he uses them in the way of Allah otherwise they would prove to be trouble to him; he would not get JANNAH (Paradise). According to ULAMA, the words “The man that has as much as a grain of Faith would not enter hell” means that he would not remain there forever even if he is a very sinful person though he must avoid all wrongs to the best of possibility. Pride brings many other adverse traits with it and among them are jealousy, intention to trouble, anger, intolerance, complaints, asking for attention and the most adverse trait of all, love of worldly things. If you ponder upon pride, you would see that all these adversities come by the inferiority complex that the person having pride, develops. Every Muslim, in fact every person, must try to keep away from taking himself something big as that avoidance insha Allah, would make the life totally normal for him; that normalcy certainly is appreciable by Islam.
TOPIC 62-About good manners
(2009)-Sayyidina Abu Darda (RA) reported that the Prophet said, “There is nothing heavier in the scale of the Believer on the Day of Resurrection than good manners. Indeed, Allah, the Exalted hates the indecent and the obscene.” [Ahmed 27587]
(2010)-Sayyidina Abu Darda (RA) reported that he heard Allah’s Messenger (PBUH) say, “Nothing of what is put in the scale is heavier than good manners. And, the good mannered person will attain the rank of the person who keeps fast and offers Salah.” [Ahmed 28587]
(2011)-Sayyidina Abu Huraira (RA) reported that some one asked Allah’s Messenger (PBUH) about what most will cause people to enter Paradise. He said, “Fear of Allah and good manners.” And, he was asked about what most will cause people to enter the Fire. He said, ‘The mouth and the sexual organ.” [Ahmed 9107]
(2012)-Abdullah ibn Mubarak described good manners as a cheerful face, generous spending on good causes and removing harmful things.
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We find here again the virtues of the intangible SADAQAH as all good manners according to Ahadith, are included in it (See topic 36, 37 & 38 of this booklet that we have just studied). Note here that two of notable reasons of all that would lead people to Fire are adverse use of the tongue and of the sexual organ. There is another SAHIH Hadith that says, “Whoever gives me the guarantee of two pieces of flesh (that he would not commit any indecency or adversity by any of them) I would give him the guarantee of Jannah; one that is between the teeth and the other that is between the legs” ; (See H-2416). Also note that the Man basically is born with the realization of the Truth (that is called FITHRAT) according to Islam and whatever corruption a person falls in, the inside of him does have the capability, more or less, to call him towards the righteousness. If the man becomes humble and ready to accept his flaw even if it seems to degrade him in people, he would certainly find the Truth. It is better for the person to take the disrespect of people rather than fall in his own eyes though it would ask for courage to manage the situation that he faces.
TOPIC 63-About kindness, forgiving and overlooking
(2013)-Abu Ahwas reported on the authority of his father that he submitted, ‘O Messenger of Allah, if I go to a man and he does not give me reception or hospitality and he comes to me (later), shall I repay him in the same coin?” He said, “No, give him the reception.” Abu Ahwas also reported his father as saying that the Prophet (PBUH) saw him shabbily dressed and asked, “Do you have any wealth?” He said he had all kind of wealth, and Allah had given him cattle. The Prophet (PBUH) said, “So, let it be seen on you.”
(2014)-Sayyidina Hudhaifa reported that Allah’s Messenger (PBUH) said, “Do not be imitators (of people), saying, ‘If people favour us, we will favour them and if they commit wrong to us, we would do wrong to them’. Rather, condition yourselves so that if people show favour, you too show favour and if they hurt you, you do not do wrong to them.”
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TOPIC 64-About visiting brothers
(2015)-Sayyidina Abu Huraira (RA) reported that Allah’s Messenger (PBUH) said, “If anyone visits a sick person or visits his brother for Allah’s sake, an announcer calls, ‘You have done well, may your walk be blessed. You have made a station for yourself in Paradise’.” [Ibn Majah 1443]
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TOPIC 65-About modesty
(2016)-Sayyidina Abu Huraira (RA) reported that Allah’s Messenger (PBUH) said, “Modesty is part of faith and faith leads to paradise, but obscenity is rudeness and rudeness leads to the Fire.”
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We have studied just now at topics 59 & 60 that it is not right for Muslims specially when they are actively involved in TABLIGH (spreading of Islamic Teachings) to respond to a rude person by the same attitude. We Muslims must keep the difference here and must have tolerance and wisdom to make our point. As for use of wealth, note that if a person is blessed with it he must spend it on the needy much and must also take care to use it at least up-to necessity on his own self too. Wealth is useless if one does not care to use it for the needy and for the need of own as it would be gone with one’s death to be used by others. Ahadith emphasize the virtues of soothing a sick person and caring about modesty. They also ask all to answer the decent attitude of others by their own decent attitude towards them; yet they should not answer their indecent attitude by any indeceny; the Islamic teachings not only guide to ADL (justice) but also to EHSAAN (taking the high virtuous attitude of forgiveness where ADL even is possible). These are extension to those Ahadith indeed that we have read in this booklet just now; they have shown us emphatically the high importance of good manners.
TOPIC 66-About gentleness and haste
(2017)-Sayyidina Abdullah ibn Sarjis Muzani (RA) reported that the Prophet (PBUH) said, ‘Good habits, being gentle and steady, and moderation in affairs are part of the twenty-four parts of prophethood.”
(2018)-Sayyidina Ibn Abbas (RA) reported that the Prophet (PBUH) said to Asha'j of Abd Qays tribe, “You have two characteristics that Allah loves, caution and deliberation in affairs.” [Ibn Majah 4188]
(2019)-Sayyidina Sahl ibn Sa’d Sa’idi reported that Allah’s Messenger said, “Deliberation is from Allah, but haste is from the devil.”
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It is necessary to make decision in some matter of concern after seeing all sides of the matter and commit to something seeing its pros and cons well with total patience. Here the special attention is towards speech that the man would care about what he says; he would weigh his words before saying them. But this mostly is asked in matters that involve a lot of people though in the individual practical matters, it sometimes is necessary to make haste to avail the chance of some good deeds. Note that the Holy Book Quran asks to compete in the matters of AKHIRAT where he is answerable individually for his Knowledge, Belief and Deeds and to take up the attitude of indifference to worldly things when he gets his necessities well with ease. Also note that when a narration gives a number, it mostly is to emphasize a point or to show some importance for it, positively or negatively, and the actual quantity of the figure is not of any consequence in most cases; we also do sometimes speak that he has been told hundred times to care about punctuality and here hundred means several indeed; this means that the figure mentioned would be considered if it is a figure of speech only or it really does denote the figure in the quantity. ULAMA have clarified that Prophethood is not divisible being a special award presented by Allah to anyone He chooses not by the deeds of the person but by His choice only; so here the mention of 24th part denotes the importance of the matter and it means that the person must be moderate in the judgment of matters of life. The Prophet Muhammad (PBUH) was the last of Prophets, and the last of Messengers, of Allah. There is an Hadith that tells us that the true dreams are the 46th part of the Prophethood implying the importance of them; it means that they might show the future well and in Surah YOUSUF, we find that the dream of YOUSUF (Joseph; Salam on him) came true after many years; also, he had interpreted the dream of the Pharaoh of that time correctly.
TOPIC 67-About soft heartedness
(2020)-Sayyidina Abu Darda (RA) reported the Prophet as saying, “He who is given his share of mildness is indeed given his share of good and he who is denied his share of mildness is indeed denied his share of good.” [Ahmed 27623]
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TOPIC 68-About the prayer of the oppressed
(2021)-Sayyidina Ibn Abbas reported that Allah’s Messenger sent Mu’az to Yemen and instructed him, “Fear the supplication of the oppressed, for there is not between it and Allah an obstacle.” [Bukhari 3561, Muslim 2330]
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TOPIC 69-About the Prophet's (PBUH) manners
(2022)-Sayyidina Anas (RA) narrated, I served Allah’s Messenger for ten years. He never said, “Oof” to me; and did not say about anything that I did, ‘Why did you do it?’ and about that which I neglected, ‘Why did you neglect it?’ He possessed the best of manners among people. And, I never touched any cloth, silk or anything, softer than his hands and I never smelt musk or perfume more fragrant than his sweat.
(2023)-Abu Abdullah Jadali reported that he asked Sayyidah Aisha (RA) about the manners of Allah’s Messenger. She said that he was never indecent of speech or of manners. He never spoke loudly in the markets. And, he never returned evil with evil, but he forgave and overlooked. [Ahmed 26049]
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Here, mildness equals “decency” and the message of Hadith is clear that a person must be soft-natured and if he is not, he must at least try for the soft attitude in all matters of life by efforts. The next Hadith also indicates to avoid being harsh and unjust, for that might hurt some good men and if they pray to Allah, that would certainly fall against the harsh one. Strength certainly is to safeguard the interests of the weaker ones and not to suppress them. When a person has best of manners taking care about his speech, Allah does give him reward that his physique in some way, tells about his beauty inside. The Last Prophet Muhammad (PBUH) was able to change a warrior nation, harsh in manners (though they had some very high qualities even in the times of ignorance), in around ten years in Madinah (or about 23 years if you count the period at Makkah too). This was possible because his care to good morals was excellent and because he had the highest purity in his nature that asked to remain attentive towards the True Lord Allah only, even though he had spent all his childhood and most of his youth living in those times when people were ignorant to the Truth in general; Al-Hamdu Lillah.
TOPIC 70-About honouring promise
(2024)-Sayyidah Ayesha (RA) narrated that I never envied any of the wives of the Prophet (PBUH) as I envied Khadijah (RA). What would have happened to me if I had found her times! This was because of the much mention of her by Allah’s Messenger. If he ever slaughtered a sheep, he would find out a friend of Khadijah and present (some of) it to her. [Bukhari 3816, Muslim 2435]
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TOPIC 71-About high morals
(2025)-Sayyidina Jabir (RA) reported that Allah’s Messenger said, “The dearest of you to me and the nearest of you to me in station on the Day of Resurrection are the best of you in manners. And the most hated of you to me and the farthest from me on the Day of Resurrection are chatter-boxes, big-mouthed (who speak much without deliberation and caution) and the mutafayhiqun.” They asked, “O Messenger of Allah, we know those who speak much, but who are the mutafayhiqun?” He said, “Those who speak with arrogance.” [Ahmed 17758]
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TOPIC 72-About curses and taunts
(2026)-Sayyidina ibn Umar (RA) reported that the Prophet (PBUH) said, “A believer is not one who curses others.”
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KHADIJA (RA) was the first wife of the Prophet PBUH who had accepted Islam and stood by him at the times of extreme trial at Makkah; He spent 25 years with Sayyidah KHADIJAH and in those were included years of his youth and some years of his ripe age too and then only after her death, married Sayyidah Saudah who was either near to his age or older than him; KHADIJAH (RA) died when he was at 50 years; she was the mother of all his children except for IBRAHIM who was born to MARIAH QABTIYAH (RA); he always remembered KHADIJAH due to her care for him. Other Ahadith clarify that the useless speech leads the person to his humiliation and might even lead him to speaking of lies. Generally, Muslims should avoid cursing anyone yet there are specific times when this is allowed; note that the Muslim might curse such wrongful person that has troubled him by evident injustice, or he might curse such infidels who try to misrepresent the teachings of Islam in such ways that the people develop hatred towards it; may Allah save all Muslims from all injustice and from all bad intentions of the ill-wishers that intend to degrade them; Al-Hamdu Lillah.
TOPIC 73-About being short-tempered often
(2027)-Sayyidina Abu Huraira (RA) reported that a man came to the Prophet (PBUH) and said, “Teach me something but do not make it much on me so that I might remember it.” He said, “Do not lose your temper.” He repeated the request often and every time the Prophet said, “Do not lose your temper.” [Bukhari 6116, Muslim 2608]
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TOPIC 74-Repressing anger
(2028)-Mu’adh ibn Anas Juhanni reported that the Prophet (PBUH) said, “As for him who suppresses his anger while he is able to express (and impose) it, Allah will call him on the Day of Resurrection ahead of all the creatures and give him the choice to take any of the maidens of paradise he likes.” [Ahmed 15637, Abu Dawud 4777, Ibn Majah 4186]
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Ahadith at these topics tell us about retaining the good temper at the times when generally anger takes hold of a person; he must remain warm (friendly) in temperament. Topic-73 is most noteworthy that tells clearly that it is highly appreciable for a Muslim man to develop a tolerant character as this is the best thing after he fulfills FARDH. Not losing the temper is that thing that saves the man from a number of troubles and ultimately causes his good impression to take hold among all the people; this is one of the necessary traits for the man who takes up the TABLIGH of Islam. In the narration here, we clearly find that the Prophet PBUH did try the temperament of the person who requested him for some good teaching, by repeating this same guidance for him; it seems that he did show the patience required and ultimately got the point that this is the base to decency.
TOPIC 75-About showing respect to elders
(2029)-Sayyidina Anas ibn Malik (RA) reported that Allah’s Messenger said, “No young man respects an elderly person because of his old age but Allah appoints for him one who respects him during his old age.”
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TOPIC 76-About those who sever connexion
(2030)-Sayyidina Abu Huraira reported that Allah’s Messenger said, “The gates of Paradise are opened on Monday and Thursday and, on these days, those are forgiven who do not associate anything with Allah except those who cease to meet each other. Allah says ---Send them back till they reconcile.” [Muslim 2565]
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TOPIC 77-About patience
(2031)-Sayyidina Abu Sa’eed narrated that some people of Ansar requested the Prophet (PBUH) for something which he gave them. They asked again, and he gave it to them. He said thereafter, “If I had anything of value, I would not conceal it from you. Who is independent, Allah makes him free of want and who refrains from begging, Allah saves him from having to beg, and who is accustomed to patience, Allah enables him to show patience. And no one is given anything better and more encompassing than patience.” [Bukhari 1469, Muslim 1053]
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H-2029 gives the beautiful message that even at the worldly life, the virtuous deeds bring good needed results though that might manifest when the person is at the ripe age of his worldly life; H-2030 is complementary to the Hadith that tells the Muslims not to leave cordial relations with each other for more than 3 days (see H-1942). The last Hadith here asks to bear the scarcity of resources patiently and try to fulfill the necessities in that only; when the person does become patient by will with his total attention towards Allah, He provides for him from such places from where he never did think to receive anything; Al-Hamdu Lillah.
TOPIC 78-About the two-faced
(2032)-Sayyidina Abu Huraira reported that Allah’s Messenger (PBUH) said, “Surely, the worst of men in the sight of Allah on the Day of Resurrection is two-faced.” [Bukhari 6058, M 2526]
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Islamic Teachings tell us that Hypocrites are the worst of people and Muslims had to face such people much at Madinah. Hypocrites are called two-faced because they are sweet at the face but bitter inside; they intend quarrels to take place that might lead to the break-up of good relations; this is due to the wickedness they have in them that finds some amusement in such adversity.
TOPIC 79-About the tale-bearer
(2033)-Hammam ibn Harith reported that a man passed by Hudhaifa ibn Yaman. Someone said to him, “He carries tales of people to the rulers.” Huzayfah (RA) said, “I had heard Allah’s Messenger (PBUH) say, “The qattat will not enter Paradise.” Sufyan said that the qattat is an informer or a tale-bearer. [Bukhari 6056]
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TOPIC 80-About Speech
(2034)-Sayyidina Abu Umamah (RA) reported that the Prophet (PBUH) said, “Modesty and less speech are branches of faith, while indecency and being talkative (uselessly) are two branches of hypocrisy.”
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TOPIC 81-About some speech being enchanting
(2035)-Sayyidina Ibn Umar narrated that two men came in the times of Allah’s Messenger (PBUH) and delivered sermons which appealed to us. Allah’s Messenger (PBUH) then turned towards us and said, “In eloquence there is magic.” or he said, “In some eloquent speech there is magic.” [Bukhari 5146]
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The foregoing Topics 79, 80, 81 inform about the good and the evil of the tongue and the information is summed up well in the second Hadith of these i.e. 2034 that clarifies that it is praiseworthy for a person to develop modesty in attitude and talk only when needed up-to the need; that would affect his Belief most positively. However, note here that when needed for Islam, a person must speak in its favor as much as possible to clarify its Truth as the only aim of life is to worship Allah; the person would use every available asset for the Pleasure of Allah and speaking for His Word is the best his tongue would achieve even if it goes on speaking for much of time ahead; Al-Hamdu Lillah.
TOPIC 82-About humbleness
(2036)-Sayyidina Abu Huraira reported that Allah’s Messenger (PBUH) said, “Sadaqah does not diminish wealth. And Allah increases honor for a man who forgives (wrong-doers) and no one observes humility for Allah’s sake but Allah raises him high.” [Ahmed 7210, Muslim 2588]
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TOPIC 83-About cruelty and oppression
(2037)-Sayyidina Ibn Umar (RA) reported that Allah’s Messenger (PBUH) said, “Oppression will produce darkness on the Day of Resurrection.” (The Arabic words are Zulm for oppression and Zulamat for darkness). [Bukhari 2447]
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Note the words here that Sadaqah does not diminish wealth. This is because Allah gives more to the person who cares about the needy and so his wealth stands even increasing in quantity. Also, it happens that the needs of the man who provides assistance for the needy become lesser or they are fulfilled without much effort so this is a way too that his wealth does not diminish. Islam tells us explicitly that his wealth does not diminish by SADAQAH that actually increases his wealth and even his respect among the people around rather than making him lose anything; his honor does not diminish by efforts of ill-wishers but his care about their honor ultimately ask them and all the people around to respect him highly; his virtuous character does not diminish by living a simple life but on the contrary, his respect increases even when he does not care to get any worldly status, among the people around. As for Zulm (cruelty) to the weak persons, it is Zulumaat (darkness) indeed in the coming life where the light is needed most to pass on the dark bridge of SIRAT that is located on JAHANNUM (Hell).
TOPIC 84-About not searching for faults in blessing
(2038)-Sayyidina Abu Huraira reported that Allah’s Messenger never found fault with food. If he had an appetite, he ate it otherwise he did not touch it. [Bukhari 3563, Muslim 2064]
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TOPIC 85-About honouring a Believer
(2039)-Sayyidina Ibn Umar (RA) narrated that Allah’s Messenger (PBUH) climbed on the pulpit and said in a loud voice, “O gathering of those who have professed Islam by the tongue but faith has not penetrated into their hearts! Do not hurt Muslims, do not shame them, and do not search for their faults, for if anyone follows the defects of his brother then Allah follows his faults. He, whose faults Allah follows, ends up disgraced even if he is inside his home.” The sub-narrator said that Ibn Umar (RA) looked one day at the House of Allah (i.e. Ka’bah) and remarked, “How great are you! How great is your sanctity! But, the Believers are greater in sanctity in Allah’s sight than you are.” [Ah 19797]
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It is in AADAAB of taking food not to give adverse remarks to put insult to a food if it is not prepared with taste though it is allowed if a person feels some KARAHAAT due to natural purity in his character about something like garlic as it has some odor (yet it also is not HARAAM and if taken cooked then there is no problem). A person might remark that some salt is needed here or chillies are much more than needed yet without disgrace to any edible; just as the statement of fact. H-2039 emphasizes the sanctity of the Muslim here and guides attention towards this fact that nobody must try to disgrace practicing Muslims as that would only lead to his own disgrace insha Allah.
TOPIC 86-About experience
(2040)-Sayyidina Abu Sa’eed (RA) reported that Allah’s Messenger said, “No one is forbearing unless he stumbles. No one is wise unless he gains an experience.” [Ahmed 110506]
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TOPIC 87-About boasting on what one does not possess
(2041)-Sayyidina Jabir (RA) reported that the Prophet (PBUH) said, “If anyone is given a gift and he has ability then he must reciprocate it. If one is unable then he must praise it, for, one who praises it has shown gratitude. But, he who conceals (the blessing) has been ungrateful. And, if anyone adorns himself with what he is not given then he has donned two garments of falsehood.” [Bukhari 215]
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TOPIC 88-About showering praise in return for favour
(2042)-Sayyidina Usamah ibn Zayd (RA) reported that Allah’s Messenger (PBUH) said, “If anyone is shown a favour and he says to the benevolent 'May Allah return you better', has showered perfect praise for it.”
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If a person conceals some good done to him by a good person because now he has achieved huge wealth and he intends people to think that he was well-off from all times; or because that good person has gone to some trouble and he does not intend to stand by him; that person is a sinner. To conceal the blessing also means that a person must not become miser and use whatever good things he has, not only for his own necessities but also for the needs of the needy; he must assist the needy without any care to his own distant future (though he might take care for his near future but that also in limits). As for the adornment with two garments of falsehood, it means that one of his fibs is obvious as much of his wealth came into his possession due to the help someone had provided to him when he was in need of it and now he acts as if he had always possessed it; the other one is not so obvious that is his ingratitude to the person who helped him as he never tried to get the information about his well-being and if he did get it whereby he found that he needs assistance in his necessities, he never cared to stand by him.
31-BOOK ON MEDICINE (35 topics)
TOPIC 1-About diet
(2043)-Sayyidah Umm Mundhir narrated Allah’s Messenger (PBUH) visited us, Ali with him. We had a bunch of dates hanging. Allah’s Messenger began to eat and Ali with him. Allah’s Messenger (PBUH) said to Ali “Enough, O Ali! You have just recovered.” So he sat down while the Prophet ate. Then I prepared for them beetroot and barley and he said to Ali “O Ali, Have from this for this is more suitable for you.” [AD 3856]
(2044)-Sayyidina Qatadah ibn Numan reported that Allah’s Messenger said, “When Allah loves a slave, He protects him from the world just as one of you protects his patient from water.”
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From here we have the narrations for Medicine. It is said that Allah gave the first man who was also the first Prophet Adam (Salam on him) the knowledge of effects of different herbs and fruits. After narrations on Foods & Drinks to keep healthy in physique; after narrations on Piety & Good Manners to keep spiritual health; the placement for Booklet of Medicine is understandable that an afflicted person might care to become normal. The first Hadith here narrated by Umm Mundhir (maternal aunt of the Prophet PBUH), tells about care in diet when a person is not feeling well or has just recovered from a physical affliction. But, as beetroot and barley are good for the restoration of vitality so the Prophet (PBUH) recommended that to Ali. The next Hadith tells a general practice of that time that the people used to keep the patient away from water and it is just a statement and not a command; it might be so because water did seem to cause more trouble. Please note that there was no idea to filter the water then, though the natural water found in wells must have been very pure in those days. The patients that have the kidney failure, have to care that their water intake remains to minimum; the patients afflicted with problems of lungs, avoid the cold water in bathing. Islamic Teachings allow avoiding the cold water in WUDHU if there is danger of some affliction especially at very cold winter at the time of FAJR. Here the Hadith tells us that when Allah intends to bless a person, He blesses him in such manner that he does not get enchanted by the charm of the world; he keeps it to necessities and always cares for AKHIRAT in all his deeds; Al-Hamdu Lillah.
TOPIC 2-About Medicine
(2045)-Sayyidina Usamah ibn Sharik reported that some villagers asked, “O Messenger of Allah! Shall we not take medicine”? He said, “Yes, O slaves of Allah do take medicine, for Allah has not placed a disease but also placed a cure for it (Or he said, a medicine for it) except for one disease.” They asked, ‘O Messenger of Allah (PBUH), what is it?’ He said, “Old age.” [Bukhari 291]
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Asking for cure in diseases by keeping to Islamic Teachings is MUSTAHAB (when cure would be achieved “most probably”) and MUBAH (when cure would be achieved “probably” but not most probably); in both cases, the concept must remain clear that actual cure is from Allah only. Just as the food satisfies the hunger and the water satisfies the thirst; the good medicine cures the disease; like them, it is a source only and Allah is the True Provider of cure. Old age is the only thing that has no cure; in that age the person becomes so weak as if he certainly is patient and then death only ends his plight as it is the last phase of the worldly life. If there is nothing adverse according to Islam in the asking of cure to some disease, then that cure is either MUSTAHAB or either MUBAH; as such, it is not necessary to ask for cure though a person needs to avoid the adverse diet even if he does not ask for cure. Please note that due to the Islamic Teachings, the stay at hospitals in these current times is highly unfeasible; there is not much care taken at hospitals for the Islamic Command of HEJAB and so womenfolk need to avoid becoming in-patients as of now. However, if there is severe trouble related to bones (fractures or amputation of a part) where it becomes necessary to ask for its betterment then that remains to exception though even in that, all care should remain towards the avoidance of all attitudes adverse to Islam; still, even at such necessity, it is better to avoid hospitals if possible. We Muslims must always pray to Allah for such safety that might keep us totally away from all hospitals (especially the Government hospitals) at these current times; Al-Hamdu-Lillah.
TOPIC 3-About what edible may a patient take
(2046)-Sayyidah Aisha (RA) narrated that when one of his family members fell ill, Allah’s Messenger (PBUH) commanded that HISA (that is the name of a dish) should be prepared. So, it was prepared. Then he commanded that the patient should sip from it. The Prophet would say, “It enlivens the heart of the grieved and cleans the heart of the sick as one of you clears dirt from her face.”
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TOPIC 4-About not compelling the patient to have food and drink
(2047)-Sayyidina Uqbah ibn Aamir Juhanni reported that Allah’s Messenger (PBUH) said, ‘Do not compel your sick persons to eat food, for Allah, the Blessed and the Exalted feeds them and gives to drink.’ [Ibn Majah 3444]
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HISA is like a soup and we might include a soup that is made with vegetables or with bones of sheep in this. This affects well to make the patient to feel at some ease but as the Hadith at Topic-4 tells us not to press the patient hard for taking-in something as his physique knows better than good physicians what would assist him in the situation he is facing, we must be caring to him and not harsh. If a person is totally attentive to Allah, He does make ways for the betterment of that person physically & spiritually; that is what the words “Allah feeds them” mean; it also is an indication to the immune system that relates to physique.
TOPIC 5-About Kalunji (black cumin)
(2048)-Sayyidina Abu Huraira (RA) reported that Allah’s Messenger (PBUH) said, “It is upon you (to know) about this black seed (black cumin) for in it is cure for every disease except saam; and saam is death.” [Bukhari 5688]
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KALUNJI (black cumin) is good in Asthma and Hypertension and it is said to have a good effect in indigestion too. As these named afflictions are most worthy of attention and increase considerably the chances of other problems to occur including the heart attack, KALUNJI is mentioned as the cure for every disease. It is good that we often use KALUNJI in our eastern dishes and we must increase its use even more.
TOPIC 6-About urine of camels
(2049)-Sayyidina Anas reported that some people of Uraynah came to Madinah but the climate did not suit them. So, Allah’s Messenger sent them to the camels of Zakah, saying, ‘Drink their milk and their urine.’ [Ahmed 14063]
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I have presented my note on this Hadith at H-1852; note here that the HANAFI School (based on the guidance of ABU-HANIFA plus his two able students) does not allow urine even of HALAL animals to be used for medicinal purposes though situation of IZHTIRAR (utmost necessity) is excluded from this ruling; they take this Hadith as an exceptional permission to these people of Uraynah; note that some filth might be used at IZHTIRAR yet anything that has sanctity, its sanctity is not molested even in the state of IZHTIRAR.
TOPIC 7-About one who commits suicide with posion or otherwise
(2050)-Sayyidina Abu Huraira reported, perhaps in a marfu form, that he (Allah’s Messenger PBUH) said, “He who kills himself with iron will come on the day of resurrection with the iron in his hand, striking his stomach with it in the fire of Hell forever and ever and, he who kills himself with poison, will have poison in his hand, sipping it every now and then in the fire of Hell forever and ever. [Bukhari 5778]
(2051)-Sayyidina Abu Huraira (RA) reported that Allah’s Messenger (PBUH) said, “If anyone kills himself with an iron (weapon) then the iron (weapon) will be in his hand and he will be striking his belly with it in the fire of Hell ever and ever, always. And, if anyone kills himself with poison then the poison will be in his hand and he will sip it in the fire of Hell ever and ever, always. And, if anyone drops himself thus then he will keep dropping himself in the fire of Hell ever and ever always.” [Muslim 109]
(2052)-Sayyidina Abu Huraira said that Allah’s Messenger forbade the evil medicine (poison). [AD 3870, Ibn Majah 3459]
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TOPIC 8-About using intoxicants as medicine
(2053)-Sayyidina Wail (RA) reported that Suwayd ibn Tariq or Tariq ibn Suwayd asked the Prophet about wine and he prohibited it. He said, “We give medical treatment by it.” The Prophet said, “It is not medicine but a sickness.” [Muslim 1984]
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Here “ever and ever” is taken to mean for a great period of time according to ULAMA as these words are used as a warning. Reason lies in those Ahadith that clarify that even highly sinful believers would get JANNAH (Paradise) after receiving their severe punishment if they had not lost their belief; but certainly, JAHANNUM (Hell) even for a day is most terrible punishment. Suicide is such a sin that the person is unable to repent afterwards hence the warning. Hadith at Topic-8 tell that no intoxicant is allowed as Medicine; today, when there are variety of medicines, the Muslim should take medicines by the advice of someone adept in medicine that does not contain intoxicants; that even would get him well insha Allah (by the will of Allah).
TOPIC 9-About puffing medicine into nose
(2054)-Sayyidina Ibn Abbas (RA) reported that Allah’s Messenger (PBUH) said, “The best medicine with which you treat yourself are, Sa’ut, Ladud, Cupping and Purgatives.” When Allah’s Messenger (PBUH) fell ill, his Sahabah put medicine in his mouth. When they had finished, he said, “Insert medicine in the mouth of all of them.” So, medicine was poured in the mouth of all of them except Abbas.
(2055)-Sayyidina Ibn Abbas (RA) reported that Allah’s Messenger (PBUH) said, “The best medicine with which you treat yourself are Ladud, Sa’ut, Cupping and Purgatives. And the best of eye-applications you may apply is ‘ithmid’, for it sharpens eye-sight and grows hair.” The Prophet (PBUH) had a collyrium-box from which he applied 3 times to each eye before going to sleep.
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TOPIC 10-About Branding
(2056)-Sayyidina Imran ibn Husayn (RA) said that Allah’s Messenger (PBUH) forbade that one should resort to branding. He said, “When we were afflicted, we had ourselves branded but we were neither relieved (of disease) nor succeeded.” [Ah 19852]
(2056A)-Sayyidina Imran ibn Husayn (RA) said, “We were disallowed to brand ourselves.”
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In those days, the posture of taking medicine was also considered important and LADUD was to put the medicine at the left or right side of the mouth. SA’UT is any medicine that is put into nose, not necessarily for nose itself. Cupping means to take out some blood from a troubled site to provide ease to the site and purgatives put a good effect on the Digestive System. Application of Collyrium for both the male and the female is not only allowed but it is sometimes needed. However, normally the best cleansing agent for the eyes is Tears and in fact, Allah has provided for such fluids in the body that clean it and defend against all the adversities, trying to keep the body near to the normal status (Homeostasis); in fact, not only the intake of edibles & drinks but even their exit from the body takes care to the cleansing of the different parts while fever and pain also are parts of the immune system as the physique informs about some problem inside by these for which it needs an external aid. Branding means “Searing” and that means to burn a site for cure by application of fire to the site (the cure by laser in these current times might be included in this). The Prophet (PBUH) prohibited branding as it seemingly was putting trouble onto the body (and a narration in Muslim clarifies that it asks for much pain to the patient) yet he did know well that it does work as a way of cure and allowed its use when that seemed be to the best option available; so it is at times MAKRUH TAHRIMI while at times MAKRUH TANZIHI. The Prophet (PBUH) did not like the way the SAHABA provided him the medicine against his will (this proves that consent for treatment is necessary and even with all good feelings towards someone in trouble, it is disallowed generally to provide him some cure against his will); in retaliation, he gave them the same treatment. He pardoned Abbas, his paternal uncle, due to his status as the elder of his family though he had come to Islam very late. ULAMA have written that one reason for this rough treatment to those SAHABA was to save them from punishment for putting an undue pressure on the Prophet (PBUH) which could have been heavy at AKHIRAT, so he punished them instantly.
TOPIC 11-About permission for branding
(2057)-Sayyidina Anas (RA) said that the Prophet had Asad ibn Zurarah branded because of the disease shawkah (prickly redness).
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TOPIC 12-About Cupping
(2058)-Sayyidina Anas said (RA) that the Prophet (PBUH) would have himself cupped in the two veins at the sides of the neck and between the shoulders. He did that on the 17th, 19th or 21st (of a month).
(2059)-Sayyidina Ibn Masud (RA) reported that Allah’s Messenger narrated the account of the night of ascension to heaven and disclosed, “I did not pass by any section of the angels but they instructed me to command my Ummah to have them-selves cupped.” [Ibn Majah 3479]
(2060)-Sayyidina Ikrimah reported that Sayyidina Ibn Abbas (RA) had three slaves who were cuppers, two of them on remuneration and one attended to him and his family. He also reported that Ibn Abbas (RA) cited the Prophet (PBUH) as saying, “How excellent a cupper is! He removes blood and lightens the back and sharpens vision.” He also reported that when Allah’s Messenger (PBUH) was on Mi’raj, he did not go by any group of angels without their advising him to resort to cupping. He said, “The best cupping you can have is on the 17th, 19th and 21st.” He said also, “The best medicine you treat yourself with is Sa’ut, Ladud, Cupping and Purgatives.” Indeed, Allah’s Messenger was given medicine by Abbas (RA) and his Sahabah, who poured medicine in his mouth. So he asked, “Who has treated with ladud? Let them all pour it in their mouth.” So no one in the house was spared but medicine was poured in his mouth, except his uncle Abbas. Nadr explained that ladud is Wajur (i.e. to put medicine in the mouth). [Ibn Majah 3478]
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The previous note suffices for Ahadith here with the addition that the better dates for HIJAAMAT (Cupping) are those that are mentioned here; note that at those times, the posture and the timing to take the medicine were significant features in cure for diseases. The Prophet (PBUH) did care about this concept of timing by Lunar dates sometimes where cure could be delayed; it proves that it has something in it though the knowledge of the medicine today does not care to dates in cure for diseases.
TOPIC 13-About treatment with henna
(2061)-Ali ibn Ubaydullah reported on the authority of his grandmother who was the Prophet’s (PBUH) woman servant. She said, “Allah’s Messenger (PBUH) never had a wound or bleeding (through a stone or thorn) but he ordered me to apply henna on it.” [Ibn Majah 3502]
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TOPIC 14-About dislike for Ruqyah
(2062)-Sayyidina Mughirah (RA) reported that Allah’s Messenger (PBUH) said, “He who has himself branded or seared; or uses a spell then he is absolved of trust in Allah.” [Ibn Majah 3489]
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Henna (also called Mehndi in Urdu) provides a cool effect as it is anti-inflammatory and with the control of pain, the body responds well in its defence. Here the Hadith 2062 prohibits branding & searing (both mean the same here i.e. to burn the site of trouble); that tells it as TAHRIMI in general. As for cure by spells (enchanting words) as there were people who used that too for cure at that time, and there are such even today, the Prophet (PBUH) told about such people that they have no TAWAKKUL (Trust) in Allah. Note that to ask cure by reciting the words of the Quran is allowed as that is DUA to Allah that certainly denotes TAWAKKUL on Allah at very high level; as for the words that are mentioned in the authentic Ahadith for specific results, they are MUBAH for them but other recitations must strictly be avoided.
TOPIC 15-About permission for that
(2063)-Sayyidina Anas (RA) confirmed that Allah’s Messenger permitted Ruqyah (to recite supplication and blow) for snake-bite, evil eye and small pustules. [Muslim 2196]
(2063A)-Sayyidina Anas ibn Malik reported that Allah’s Messenger gave permission to use Ruqyah for scorpion sting and small pustules.
(2064)-Sayyidina Imran ibn Husayn (RA) reported that Allah’s Messenger said, “Ruqyah is not allowed except for an evil eye or scorpion-sting.” [Ahmed 19929]
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Although the Quranic verses are cure to everything yet they are especially good for the poisonous bite (of snake or scorpion), evil eye (the bad effect received from eyes of the person who detests him) and small pustules. The Verses of the Holy Book Quran that combat these afflictions are the first Surah AL-FATIHA, the last two Surahs (MAUDHATAYN) and AAYATUL-KURSI respectively. Note that if the practicing Muslim person makes a habit of reciting four things from the Holy Book Quran that are Surah FATIHA & AAYATUL-KURSI & the last ayat of Surah BAQARAH & the MAUDHATAYN, he would insha Allah remain safe from every big physical affliction till the last moment of his life; this also would prove barrier to any spell put on him. When the practicing Muslim person recites these four 10 times after Fajr (near to beginning of the day) and 10 times after Maghrib (beginning of the night), that would insha Allah suffice for him against all physical ailments; Al-Hamdu Lillah.
TOPIC 16-About the recital of Maudhatayn (last two SURAH)
(2065)-Sayyidina Abu Saeed reported that Allah’s Messenger (PBUH) used to seek refuge from the jinn and the (evil) eye of human being till the Maudhatayn were revealed. When they were revealed, he adopted them and gave up everything else. [Ibn Majah 3511]
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TOPIC 17-About ruqyah for an evil eye
(2066)-Ubayd ibn Rifa’ah Zuraqi reported that Sayyidah Asma bint Umays (RA) said, “O Messeger of Allah (PBUH)! Indeed, the children of Ja’far get afflicted with the evil eye easily and quickly. So, may I use Ruqyah over them”? He said, “Yes! Were there anything that overtakes destiny, the (evil) eye would surely have overtaken it.” [Ibn Majah 3510]
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TOPIC 18-No Caption
(2067)-Sayyidina Ibn Abbas (RA) reported that Allah’s Messenger (PBUH) sought refuge for Hasan and Husayn, saying. I seek refuge for both of you in the perfect words of Allah from every devil and that which causes worry and grief and every evil eye. The Prophet (PBUH) said, “This is how IBRAHIM sought refuge for Ishaq and Ismail, on them be peace.” [Bukhari 3371]
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Ahadith on the topics 16, 17 & 18 relate about evil eye (the negative effect of the sight of someone that might cause an affliction to the person seen, unintentionally) and the cure to that is the recitation of MAUDHATAYN. In these current times, it is well-known that eyes do affect the person and if trained well onto the subject, it might even control him; they even have the power to impress someone unintentionally causing an affliction to him and that was well-known even at those times. The word RUQYAH means to chant some words to cure the affliction; generally Islam does not take such chanting as appreciable; but here RUQYAH means specifically to recite the MAUDHATAYN, the last couple of Surahs in the Holy Book Quran; so the term RUQYAH might even be used for the positive effect of the verses of the Holy Book Quran or of the good words at the authentic Ahadith that are certainly well to recite for the cure to afflictions; in a sentence, it is well to say that when the words of RUQYAH are well-understood as positive (because they are either from the Quran or from the authentic Ahadith) that are recited or written to achieve something MUBAH (or MUSTAHAB) whereas no wrongful manner is engaged to present it (for instance, writing that in blood) then it might be put to use; Al-Hamdu Lillah.
TOPIC 19-About the evil eye that it is fact and a bath for it
(2068)-Sayyidina Habis Tamim (RA) reported having heard Allah’s Messenger (PBUH) say, “There is nothing in HAAM (as the Arabs wrongly attach to it), but the (evil) eye is a fact.”
(2069)-Sayyidina Ibn Abbas (RA) reported that Allah’s Messenger (PBUH) said, “If there is anything that overtakes decree then the (evil) eye surely overtakes it. And when you are asked to have a bath, do have a bath.” [Muslim 2188]
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HAAM was the concept that when an owl sits on a place, that place becomes a ruin. The Prophet (PBUH) corrected this notion by saying that this concept has nothing in it but this is possible that someone’s sight afflicts the person in view unintentionally as eyes do have such power to affect adversely. With the recitation of the two Surah (that are MAUDHATAYN), bathing by clean water with the rememberance of Allah also has a wonderful effect against any affliction that the sight of someone might inflict. It is said that verse 39 of Surah KAHF, the Eighteenth Surah, also positively affects against the negative impression of the evil eye.
TOPIC 20-About receiving wages
(2070)-Sayyidina Abu Saeed (RA) narrated that Allah’s Messenger sent us on an expedition. We halted at a place and requested its people for their hospitality, but they declined to host us. Meanwhile, a scorpion stung their chief, so they came to us and asked if we had anyone who would cure him through Ruqyah. I said, “Yes, I will. But, I will not blow on him until you give us sheep.” They said, “We will give you thirty sheep.” We agreed, I recited al-Fatihah over him seven times and he was relieved (of poison), and we took the sheep. Then we had doubt about it and we said, “Do not make haste till we come to Allah’s Messenger (PBUH). When we came to him, I mentioned to him what I had done. He asked, “How did you know that it (al-Fatihah) is a Ruqyah. Take the sheep and count me with you for my share.” [Bukhari 5749]
(2071)-Sayyidina Abu Sa’eed (RA) reported that a group of the Sahabah (RA) passed by a village of Arabs. They did not entertain and host them. Their chief fell ill and they came to the Sahabah asking them if they had medicine. They affirmed, “Yes, we have, but you neither entertained us nor hosted us, so we will not treat him unless you determine our wages.” So they fixed their wages at a herd of sheep. So, one of them recited over him al-Fatihah and he was cured. When they came to the Prophet (PBUH) they mentioned that to him. He said, “And what told you that it is Ruqyah.” He did not disallow them that but said, “Eat and determine for me a share with you.” [Bukhari 2276, Muslim 2201]
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TOPIC 21-About blowing and medicines
(2072)-Abu Khizamah reported from his father who said that he asked Allah’s Messenger “O Messenger of Allah, this Ruqyah that we practice (and we blow) and these medicines that we use and the preventive measures we adopt do they alter Allah’s decree in any way?” He said, “They are a part of Allah’s decree.” [Ahmed 15472]
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Topic-20 has the narrations that tell us that SURAH FATIHA is a cure for afflictions caused by poisons and they also indicate that if the well-off people do not care for financial needs of those who are able to teach the recitation of the Quran in the better way, these people are allowed to ask wages for the provision of their teaching of the recitation of the Quran upon necessity up-to necessity for the time being. Except ABU-HANIFA, the three IMAMS say that Islam allows asking payment on the services provided for the teaching of the recitation of the Holy Book Quran while ABU-HANIFA does not agree taking it as HARAAM. Here the latter is right obviously though the well-off people also must care for those who are better at recitation of the Holy Book Quran and might teach that to the people in the most praiseworthy manner. The Hadith at Topic-21 clarifies that whatever occurs is TAQDIR (Allah’s will) so even if a person prays Allah for something, that is due to TAQDIR and whatever comes by it, that also is TAQDIR; nothing is out of it. TAQDIR has two kinds; one is MUALLAQ (that is the changeable and a person might know it by dreams or by the good knowledge of things) and the other is MUBRAM (Confirmed and nobody knows it except Allah); so the MUALLAQ does change by good deeds done with the True Belief; after the change, it is MUBRAM; it would happen so whatever the person does is TAQDIR.
TOPIC 22-About Ajwah (dates) and Kam’ah (truffles)
(2073)-Sayyidina Abu Huraira reported that Allah’s Messenger said, “Ajwah is from Paradise and it is a cure for poison. And, Kam’ah (a type of dates) is a kind of Mann and its extract is a cure for the eyes.” [Ahmed 8008]
(2074)-Sayyidina Sa’eed ibn Zayd (RA) reported from the Prophet (PBUH) that he said, “Kam’ah (date) is a kind of Mann. Its extract is a cure for the eyes.” [Bukhari 4639]
(2075)-Sayyidina Abu Huraira (RA) narrated that some of the Sahaba (RA) of the Prophet (PBUH) said, “Kam’ah is small-pox of earth.” Allah’s Messenger said, “Kam’ah is a kind of Mann (food provided for Bani Isra’el). Its extract is a cure for the eyes. And Ajwah is from Paradise and it is a cure of poison.” [Ahmed 8008]
(2076)-Qatadah said that he reported that Abu Huraira (RA) said, “I took three Kam’ah, or five or seven, and extracted their juice and poured it into a glass tube. Then I applied it to (the eyes of) my female slave and she recovered.”
(2077)-Qatadah reported that Sayyidina Abu Huraira (RA) said, “Shuniz (i.e. KALUNJI, the black cumin) is a remedy for every disease except death.” Qatadah said that, every day, he took twenty-one seeds of it and soaked them in a piece of cloth. He would put two drops in his right nostril and one in his left one day. The second day he would put two drops in his left nostril and one in his right nostril. On the third day, he would put two drops in the right nostril and one in the left.
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KAM’AH actually is a white small flower though here it also is designated as a type of dates, that is found after rains and mostly it comes forth at plains at the ground that are good for vegetation. AJWA is the special quality of dates of Madinah and if taken regularly with recitation of Al-FATIHA, it keeps away all evil effects and is also a cure to poisonous fluids. Extract of KAM’AH might be used at eyes diluted with clean water as it has some very good effect for it.
TOPIC 23-About wages of soothsayer
(2078)-Sayyidina Ibn Mas’ud (RA) reported that Allah’s Messenger (PBUH) forbade sale price of the dog, dower of adultery and wages of the soothsayers.” [Bukhari 2237]
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TOPIC 24-About wearing talisman in the neck
(2079)-Eesa ibn Abdul Rahman ibn Abu Layla narrated that I paid a sick-visit to Abdullah ibn Ukaim who was Abu-Ma’bad Juhanni. He had redness on his body. I asked him, “Why do you not suspend something (like a talisman)?” He said, “Death is nearer than that. And the Prophet (PBUH) had said that if anyone wears something on his neck then he would be entrusted to that (and has no Divine support).” [Ahmed 18804]
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Here we find that asking for payment is not allowed for any spiritual effect but note this well too that Islam allows only the Verses of the Holy Book Quran to put the spiritual impression, or the words proven by acceptable Ahadith and nothing else either in recitation or either in writing. If anything is bound to the physique, it must be some verse from the Holy Book Quran or the good words of the authentic Ahadith. Note that though some of things related to the study of occult (especially astrology) are not appreciated by many of ULAMA yet the notable thing is that astrology does not actually tell the future but it does guide towards the traits in character; when the person does not ask any amount of money to disclose those traits by astrology then being a field of knowledge, it might assist Psychology and its branches. Keeping of dogs as pets is not allowed though they might be tamed for catching the prey, for the care of the cattle and for the care of the field of crops. Note that in the days of JAHILIYAT (Ignorance; the period just before the invitation to Islam by the Prophet PBUH), there were such unscrupulous people who kept slave-women to provide for adultery and they made an earning by this filthy way; adultery itself is an extremely big sin from which the true Muslim would insha Allah keep away; still, the Prophet (PBUH) just for the sake of clarity, told in Hadith in plain words for all persons at that time not to take-up such practice ever; Al-Hamdu Lillah.
TOPIC 25-About cooling down fever with water
(2080)-Sayyidina Rafi ibn Khadij (RA) reported that Allah’s Messenger said, “Fever is intense because of the fire (of Hell), so cool it down with water.” [Bukhari 3262]
(2081)-Sayyidah Aisha (RA) reported that Allah’s Messenger (PBUH) said, “Surely fever is from the vastness of (the fire of) Hell. So, cool it down with water.” [Muslim 2210]
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TOPIC 26-Supplication in Fever
(2082)-Sayyidina Ibn Abbas reported that the Prophet (PBUH) taught (the Sahabah) when afflicted with fever or pain to make this supplication. “In the Name of Allah the Great, I seek refuge in Allah the Mighty from the evil of every bursting vein and from the evil of the heat of the fire.” [Ibn Majah 3526]
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These Ahadith guide to make things better both by physical and spiritual effort and this is the best manner to tackle problems; do whatever you would and then have trust in Allah for results; this actually is TAWAKKUL (to have total trust in Allah). They guide to cool the fever by putting clean water (and here in Pakistan, many persons do keep a cloth soaked with clean water onto the forehead in such cases) and ask Allah for the betterment in the condition according to the words mentioned though they are in Arabic but they might be said in Urdu or English as Ahadith mostly present DUA for the end of problems; that is allowed in any language provided that it is only to Allah, the Truly Mighty One. Note that it is better to take AABE-ZAM ZAM (water of ZAM ZAM i.e. from Makkah) for cooling the fever though if unavailable or difficult to get, ordinary clean water would suffice; ULAMA have also preferred to give water as a remedy to fever, in SADAQAH due to this Hadith. This might be done in better ways today by distribution of the bottles of the cold water in SADAQAH to all, especially at IFTAR times in RAMADHAN and on the days of HAJJ.
TOPIC 27-Having intercourse with wife that suckles the infant
(2083)-Sayyidah Bint Wahb who was Judamah (RA) reported that she heard Allah’s Messenger (PBUH) say, “I had intended to disallow men to have sexual intercourse with their wives, who suckle their infants, but the people of Rome and Persia do it and their children have not suffered in any way.” [Muslim 1442]
(2084)-Sayyidah Aisha (RA) reported from Judamah bint Wahab Asadiya from the Prophet (PBUH) that he said; “Verily I had intended to disallow men to the intercourse with their wives suckling the infants until I was told that the people of Rome and Persia do this and their children are not harmed.”
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Ahadith in this Topic tell us that it is JA’EZ to have sexual intercourse with the wife in that period when she is providing her milk to the infant. The doubt in this was due to the prohibition in the period of menses and there were Arabs at those times that used to think that perhaps this period also is avoidable. The Hadith provides the clarification that these both cases are not only different in nature but also in HUKM (command). Here we find that some points relating to natural matters are such where Muslims might find the better understanding in practice from the foreign lands where the non-Muslims dwell; with that, please note well that to follow any other peoples than Muslims in the spiritual matters is not allowed; for the spiritual values, we are the guides to them if they will to take the guidance. Actually that is their right on us though they must accept us at the better side for it; then only we would go for it insha Allah and then only they would receive the benefit of it BE-IDHN-ALLAH (by the permission of Allah).
TOPIC 28-About remedy for pleurisy
(2085)-Sayyidina Zayd ibn Arqam reported that the Prophet (PBUH) suggested olive oil and wurs for pleurisy. Qatadah said that the medicine was administered from the side (of the mouth) where the complaint was. [Ibn Majah 3467]
(2086)-Sayyidina Zayd ibn Arqam (RA) reported that Allah’s Messenger (PBUH) commanded them to treat pleurisy with sea costus and olive oil.
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TOPIC 29-No caption
(2087)-Sayyidina Uthman ibn Abu-Aas reported that Allah’s Messenger (PBUH) visited him while he had severe pain which nearly killed him. So, Allah’s Messenger said to him to touch (the painful spot) with his right hand seven times saying, “I seek refuge in the might of Allah and His power and His authority from the evil of that which I am going through.” He said that he did so and Allah removed what he had (faced) and he thenceforth did not cease to command his family and others to observe this (prayer).
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Here Ahadith at topics 28 & 29, guide to take both physical & spiritual ways to cure problems. In Pleurisy (the problem at membrane of lungs; Pneumonia), taking olive oil with olives orally is good with a massage of WURS (i.e. the grass found in many forms) at the site of trouble. Massage of WURS is also good for abscesses and pimples. In addition to the physical effort, a person must also say the supplication given here as that would make things better for him insha Allah.
TOPIC 30-About Sana
(2088)-Sayyidah Asma bint Umays narrated that Allah’s Messenger asked me, “What purgative do you take?” I said, “I take shubrum.” He said, “That is very hot and terrible.” Then I used Sana as a purgative. So, the Prophet (PBUH) said, “Were there a remedy for death that would be Sana.” [Ibn Majah 3461]
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TOPIC 31-About honey
(2089)-Sayyidina Abu Sa’eed (RA) reported that a man came to the Prophet (PBUH) and said, “My brother has loose bowels.” He said, “Give him honey to drink.” So he gave it to him. He came again and said, “O Messenger of Allah, I made him drink honey, and it has not but made his bowels looser.” He said, “Give him honey to drink.” So, he gave him honey to drink and came back and said that he had given him drink of honey but only his bowels were looser. Allah’s Messenger (PBUH) said, “Allah has spoken the truth and your brother’s stomach has lied. Give him to drink honey.” He gave it to him and he recovered. [Bukhari 5683]
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H-2088 is weak and it is said that Shubram is the root of some tree and SANA is a type of grass that is used at medicines in the Eastern Remedies; it is known for its good effects on the Digestive System. H-2089 shows that confidence on the effect of some good thing is necessary to heal the affliction (on the basis of knowledge) because sometimes it makes the problem worse before finally making things better. This Hadith also tells about the benefits of Honey and in the Holy Book Quran, it is informed that Honey is the cure to all people. This is a general statement in Surah NAHL and clearly it denotes that it is most beneficial in all physical troubles that the man faces needing some medicine for cure.
TOPIC 32-No caption
(2090)-Sayyidina Ibn Abbas reported from the Prophet (PBUH) that he said, “When a Muslim, the Believer of Allah, visits a sick person whose time has not yet come, he is certainly cured if he says seven times, ‘I ask Allah, the Mighty, the Lord of the Mighty Throne, that He cures you’.”
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TOPIC 33-No caption
(2091)-Sayyidina Thawban (RA) reported that the Prophet (PBUH) said, “If one of you is afflicted with fever and fever is a piece of the Fire, then extinguish it with water. Let him get down into a river and face the flow of it and say, 'In the name of Allah; O Allah, cure Your slave and confirm the truth of your Messenger’ after the Salah of FAJR, and before sunrise. Let him plunge into it three times, for three days. If he is not cured in three days then he should do it for five days. And, if he is not cured in five days then let him do it for seven days. And if he is not cured in seven days then nine days, for it will not exceed nine days, with Allah’s permission.” [Ahmed 22488]
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Hadith 2091 here is very weak though some ULAMA have taken this as the clarification for the cooling of fever but that does not seem the case. Bath in a river in fever might only be taken in a very hot weather and that also with utmost caution as even if little cold is felt, it is better to get out of the water as fast as possible. Note that the fever comes for different reasons and if it has accompanied the cold itself (influenza), it might be unfeasible to take a cool bath. However, to put a cloth soaked with the clean water on the forehead is fine according to the authentic Ahadith; this is not only done here but its good effects also have been seen many times here in Pakistan.
TOPIC 34-Remedy through ashes
(2092)-Abu Hazim reported that Sayyidina Sahl ibn Sa’d (RA) was asked, “With what was the wound of Allah’s Messenger treated?” He said, “No one remains who knows better than I. Ali used to bring water in his helmet and Fatima washed the wound with it. And I burnt straw mat and its ashes were sprinkled on the wound.” [Bukhari 243]
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TOPIC 35-No caption
(2094)-Sayyidina Abu Sa’eed Khudri (RA) reported that Allah’s Messenger said, “When you go to a patient, pray for his long life. That, indeed, does not avert the decree in any way but, of course, it cheers up the patient.” [Ibn Majah 1438]
(2095)-Sayyidina Abu Huraira (RA) reported that the Prophet (PBUH) visited a man who was indisposed. He said to him, “Cheer up! For Allah says that this is My fire that I impose on My sinning slave that it might be a protection for him from the Fire.” [Ahmed 9682, Ibn Majah 477]
(2096)-Ishaq ibn Mansur reported from Abdul Rahman ibn Mahdi, from Sufyan Thawri, from Hisham ibn Hassan, from Hasan. He said, ‘Fever that locks up one night is atonement for the sins.’
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The Hadith by Sahl ibn Sa’d tells us that to burn the wound is a way to control its spread and to stop any complications it might cause. This is a form of searing and we have studied narrations that report in meaning that when no better option is available, then it is okay to take it. This is the event that happened in the Battle of UHUD and this was a very deadly wound that the Prophet (PBUH) got in the battle that cut his cheek and the blood was not stopping. A simple remedy of putting ashes to it made the blood stop and with time, it healed beautifully. We all must remember that whatever happens, that is due to the will of Allah so we must always remember to make DUA to him; that is the true way of living comfortably. Note that the Prophet (PBUH) always tried not to fight the enemy himself at the times of war; he attended the wars as it was the command of Allah to challenge those who were not ready to believe in Islam even when it was presented with total clarity to them and though he had an amazing courtesy towards all but he never compromised on any command of Allah; Al-Hamdu-Lillah. Ahadith at Topic-35 clarify that a person must not talk useless talk near a patient but give him hopes as better as possible. It is a point to note that whatever trouble a Muslim goes through, some good deeds are written for him and some petty wrong deeds are removed due to that trouble he bears with patience; Al-Hamdu Lillah.
32- BOOK ON INHERITANCE (23 topics)
TOPIC 1-Heirs are rightful owners of property of inheritance
(2097)-Sayyidina Abu Huraira reported that Allah’s Messenger (PBUH) said, “If anyone leaves behind property then that is for his heirs. And if anyone leaves behind family with no support then (the responsibility for them) it is for me.” [Bukhari 6731]
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From here we have the Booklet on Inheritance and it is distributed on the basis of Birth or on the basis of Marriage after the payment of debts of the deceased person and after any WASIYAT (will of the person) that he has made. Note that the Muslim person is liable to make WASIYAT for the third part of his property and not any more as that would adversely affect the heirs. The expenses made on the funeral are to be paid by the left amount of the deceased though useless expense would be avoided. The first Hadith here tells us that if there is nobody to take care of the family members of the deceased and he has left nothing for them, the state might provide the necessary amount for their sustenance. Most persons at authority in these times present such indifference towards Islamic Commands that the better thing is that the ordinary persons try to care for his needy family members as much as possible.
TOPIC 2-About teaching the Fara’idh
(2098)-Sayyidina Abu Huraira (RA) reported that Allah’s Messenger said, ‘Learn (the rules of) inheritance, and the Qur’an, and teach (other) people, for soon I will die.’ [Ibn Majah 2719]
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Although this one is weakly narrated yet please note that it is necessary to learn the way inheritance is distributed by Islam and some people adept in this matter must always remain active in the society as this is FARDH KIFAYAH. To learn the Holy Book Quran as much as possible is FARDH-AIN while teaching it with quality is FARDH; this teaching with quality is FARDH KIFAYAH when many good people are doing the task and it becomes FARDH-AIN when there is but little attention on spreading its teachings well.
TOPIC 3-About inheritance of young girls
(2099)-Sayyidina Jabir ibn Abdullah (RA) narrated that the wife of Sa’d ibn Rabi brought her two daughters from Sa’d to Allah’s Messenger (PBUH). She said, “O Messenger of Allah, these are two daughters of Sa’d ibn Rabi. Their father fought by your side on the day of Uhud and was martyred. Their uncle took away their wealth and left nothing for them, and they cannot be married unless they have wealth.” He said, “Allah will decide in this matter.” The verse of inheritance was revealed and Allah’s Messenger sent for their uncle and instructed him to give the two daughters of Sa’d two-thirds and to give their mother one-eighth, and what remained was for him. [Abu Dawud 2891]
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This is the first inheritance distributed by the command of the Holy Book Quran and the point to note is that this first distribution was among women; two being daughters of the SHAHEED and one his wife. There was no concept at those times to give the female any part of inheritance and this was a revolutionary step then. This man SA’AD ibn RABI was from ANSARS who was given the status of a brother to ABDUR-RAHMAN ibn AUF and we have read at Book of Piety (narration being 1940) that SA’AD was very courteous to him. Daughters’ inheritance relates with sons of the deceased person; if he has no sons but daughters only, they would get two thirds; if he has no sons but only a daughter she would get half of his property; if there are sons i.e. her brothers she would get half of what a brother gets but in this last case those persons would get their share first who are other ASHAABE-FARAIDH (the persons whose shares are specified like the mother or the father of the deceased or his wife, the mother of the children). Here, both the daughters got their specified parts by the distribution and the mother got her specified eighth part while the brother of the deceased became ASABAH (one who gets the left amount after distribution of specified parts) and got the rest.
TOPIC 4-Inheritance of son’s daughters with own daughters
(2100)-Huzayl ibn Shurahbil reported that a man came to Abu Musa and Suleiman ibn Rabi’ah and asked them about the inheritance of the daughter, the son’s daughter and the sister from the same parents. He said, “for the daughter is half and the rest for the sister from the same parents.” Both of them then said to him, “Go to Abdullah and ask him. He will concur with us.” So he came to Abdullah and mentioned to him his case and what the two had said. Abdullah said, “In that way, I will have gone astray and I will not be among the guided. But, I will decide in this case as Allah’s Messenger had decided. For the daughter is half, for the son’s daughter is one-sixth, which adds up to two-thirds and for the sister is the rest.” [Bukhari 6736]
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This is interesting as both the decisions made by SAHABA need some detail. ABU-MUSA by whom there are many narrations reported, with SULEIMAN Ibn RABI’AH, decided that the daughter would get half (as there is no alive son to the deceased) and the sister would get the other half as the Holy Book Quran says, “if the daughter is one, she would get half” (Surah Nisa-11). The last verse i.e. 176 of this same Surah says, “When a man dies and he has no son but has a sister so half of his property is hers.” By joining these both, he came to this verdict yet he wanted confirmation and so he sent the inquisitor to ABDULLAH Ibn MAS’UD, one of the companions of the Prophet (PBUH) who also has narrated many Ahadith and who used to guide people in application of Islam to practical matters in KUFAH, the city of Iraq. He decided the better way with a clarification that the Holy Book Quran does not mean the way they have decided and in fact the son’s daughter would get her share with the daughter keeping the Quranic Verses in mind and keeping the daughter’s status high. So IBN-MAS’UD decided according to the decision of the Prophet (PBUH) in such a case that the daughter gets half of the property as mentioned in the Holy Book Quran and the other daughter i.e. the son’s daughter gets the sixth part and the shares of both these together become two third of the total property (1/2+1/6 = 2/3; and this two third of the property is the specified share in the Holy Book Quran when there are two daughters to the deceased without a son); the rest would go to the sister that is the third of it.
TOPIC 5-About inheritances of real brothers
(2101)-Sayyidina Ali (RA) said that you recite the verse (about giving debts where they are after the will) while Allah’s Messenger (PBUH) had commanded that debts be discharged before the will. And real brothers are heirs at the exclusion of half brothers. A man inherits his brothers from the same father and mother at the exclusion of his half brother from the same father. The verse of the Qur’an is---After (paying) a bequest you may have bequeathed, or a debt (4, 12)---[Ibn Majah 2715]
(2102)-Ibn Abu Umar reported from Sufyan, from Abu Ishaq, from Harith from Sayyidina Ali (RA) that Allah’s Messenger (PBUH) said - (a hadith of the same kind).
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Before putting the will of the deceased to effect (that would not be more than one third of the property left), it is necessary to give his debts payable in total though the Holy Book Quran mentions it after the will; in command it is first. Also note that when the real brothers of the deceased are present (i.e. their both parents are the same), the half-brothers (i.e. brothers by one of the parents) would not get anything from the property of the deceased.
TOPIC 6-Inheritance of sons and daughters
(2103)-Sayyidina Jabir ibn Abdullah (RA) narrated that Allah’s Messenger (PBUH) visited me while I was ill in the locality of Banu Salamah. I said, “O Prophet of Allah, how shall I distribute my wealth among my children?” He did not reply to me in any way till this was revealed ---Allah enjoins you concerning your children, for the male is the share equivalent of that of two females (4, 11).
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Here in the narration, children mean his sisters whom he cared for as children, as he did not have any children at the time as specified by ULAMA and this is clear by a narration in Bukhari about this Topic. As for the verse that declares that a male person would get double the share of a female, this was revealed after battle of UHUD in matter of distribution of the wealth of SA’AD ibn RABI as we have just studied and here it was only recited that is mentioned as revealed. However, the last verse of Surah NISA i.e. 176 is said to be revealed to clarify the matter of JABIR and it deals with the situation where only sisters are the heirs.
TOPIC 7-Inheritance of sisters
(2104)-Muhammad ibn Munkadir narrated, I heard from Jabir ibn Abdullah (RA) that he said when I fell sick, Allah’s Messenger (PBUH) visited me and found me unconscious. He came to me and Abu-Bakr (RA) was with him. They had come on foot. Allah’s Messenger (PBUH) performed ablution and poured the water from his ablution. I regained consciousness and said to him, “O Messenger of Allah, how may I divide my property? (or what should I do with my property?)” He did not give me any reply. The narrator said that Jabir had nine sisters. Then the verse of inheritance was revealed. Jabir said that this was revealed concerning me. The verse is, “They ask you for a pronouncement; say Allah pronounces to you concerning (the inheritance of) a KALALAH (who has no parents and no child)”---4,176 to the end of the verse. [Bukhari 7309, M 1616, Ibn Majah 2728, AD 2886, Ahmed 14190]
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Here it is clear that the last verse of Surah NISA (and not the eleventh) was revealed in JABIR’s case and such as his; it makes clear that his sisters would get two-third from his property. However, he recovered at that time and there are many narrations that have been reported by his authority; Allah provided the Command that he had intended and JABIR lived on to good ripe age.
TOPIC 8-About the inheritance of ASABAH
(2105)-Sayyidina Ibn Abbas reported that the Prophet (PBUH) said, “Stick to the Fara’idh (inheritance) of those who have a right over them. Then what remains, it is for the nearest male (relative) of the deceased.” [Bukhari 6737]
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This is the clarification for ASABAH that after the distribution of property to the ASHABE FARAIDH (the specified persons that would get specified shares in the property of the deceased) it is possible that some amount still remains. That surplus amount would be the right of the nearest male relative of the deceased. Women might become ASABAH but that is mostly due to their counting with the male persons who get the share being ASABAH.
TOPIC 9-About inheritance of the Grandfather
(2106)-Sayyidina Imran ibn Husayn reported that a man came to the Prophet and said, “My son has died. So, what is there for me in inheritance?” He said, “For you is one-sixth.” As he was departing, he called him (again) and said, “You have an additional one-sixth.” Again, as he was going, he called him towards him and said (in clarification), “The additional one-sixth is due to being Asabah (not Mafrudhah)”. [Abu Dawud 2896]
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The case here as clarified by ULAMA was that the deceased had Grandfather and two daughters with no male relatives in near ones. With this situation, the daughters got two-third of the property and the share of grandfather is according to the father’s share if he is not alive, so he got one sixth according to the Islamic Command as mentioned in the Holy Book Quran for the father in presence of children. Now there still remained one-sixth of the property to be distributed so with no near male relative present, the grandfather became ASABAH too and got that remaining property. The interesting point to note here is that the holder of the specified share might become an ASABAH too.
TOPIC 10-Inheritance of grandmother paternal and maternal
(2107)-Qabisah ibn Zuwayb reported that a grandmother, paternal or maternal, came to Sayyidina Abu Bakr. She said, “My son’s son or daughter’s son has died. And I have been informed that a right for me is recorded in the Book.” Abu Bakr said, “I do not find a right for you in the Book and I have not heard Allah’s Messenger give a verdict for you. But, I will ask people.” So, he asked the people and Mughirah ibn Shu’bah bore witness that Allah’s Messenger (PBUH) gave her one-sixth. He asked, “Who else heard the hadith with you”? He said “Muhammad ibn Muslamah” so Abu Bakr (RA) gave her one-sixth. Then another grandmother came to Sayyidina Umar (RA; that being at the time of his Caliphate). Sufyan said that Ma’mar added words from Zuhri but I did not preserve them from Zuhri. I preserved them from Ma’mar that Umar said, “If you two associate together then it (the one-sixth) is for both of you. And, if either of you were alone then it had been for her.” [Abu Dawud 2894]
(2108)-Ansari reported from Man from Malik from ibn Shihab, from Uthman ibn Ishaq ibn Kharashah, from Qabisah ibn Zuwayb who narrated; a grandmother came to Abu Bakr (RA) and asked for her inheritance. He said to her, “There is nothing for you in the Book of Allah and nothing for you in the SUNNAH of Allah’s Messenger. So, return to me while I enquire from the people.” Mughirah ibn Shu’bah (RA) said, ‘1 witnessed Allah’s Messenger (PBUH) give her one-sixth.” He asked, “Is there anyone else with you?” So, Muhammad ibn Muslamah (RA) stood up and said like what Mughirah ibn Shu’bah (RA) had said. So, he implemented it for her. The narrator went on to report that the other grandmother came to Umar ibn Khattab (RA) and asked him for her inheritance. He said, “There is nothing in Allah’s Book for you except that one-sixth, so if you join together in it, it is between both of you. And if either of you singles herself for it then it is for her.”
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TOPIC 11-Inheritance of grandmother while father is alive
(2109)-Sayyidina ibn Mas’ud said about (the inheritance of) a grandmother while her son is alive, “She was the first grandmother whom Allah’s Messenger (PBUH) gave one-sixth while her son was alive.”
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Grandmother would get the sixth part of the property if the deceased leaves children behind and his mother is not alive. If the grandmothers of the deceased are more than one, they would have to distribute the one-sixth among them. The narration-2109 is weak as according to respectable TIRMIDHI, it might not even be MARFU (i.e. its chain might not reach up-to the Prophet PBUH). In presence of the father of the deceased, the grandmother does not get any share and so this narration is rightly termed as weak though there is remote possibility that the Prophet (PBUH) gave her something from the property of the deceased by his own authority as gift, taking the approval from the heirs for that.
TOPIC 12-About maternal uncle’s inheritance
(2110)-Sayyidina Abu Umamah ibn Sahl reported that Sayyidina Umar ibn Khattab (RA) had him write a letter to Abu Ubaydah (RA) saying, Allah and His Messenger are friends of him who has no friends. And, the maternal uncle is the heir of him who has no heir of him. [Ahmed 189, Ibn Majah 1737]
(2111)-Sayyidina Aisha reported that Allah’s Messenger said, “The maternal uncle is the heir of one who has no heir.”
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TOPIC 13-About one who dies leaving behind no heir
(2112)-Sayyidina Aisha (RA) reported that a freed-man of the Prophet (PBUH) fell down from a date tree. The Prophet asked, “Find out if he had an heir.” They said, “No, he had none.” He said, “So, give away his legacy to some people of his village.” [AD 2902]
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TOPIC 14-Inheritance to freed slave
(2113)-Sayyidina Ibn Abbas reported that a man died in the times of Allah’s Messenger (PBUH). He did not leave behind any heir except a slave whom he had set free. So, the Prophet (PBUH) gave him the man’s inheritance. [Abu Dawud 2905]
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Maternal uncle is among the ZAWIL-ARHAAM (relatives by the mother) and becomes heir to the deceased when he has no other heir. Note here for Topics 13 & 14 that if a person leaves some property and has no heir, his property is taken into the BAITUL-MAAL (the state treasury). However, it is allowed for the Head of the administration to dispose it off to where he finds its better use with commitment to the welfare of the common man, as he runs the management of the BAYTUL-MAAL.
TOPIC 15-No inheritance between a Muslim and an infidel
(2114)-Sayyidina Usamah ibn Zayd (RA) reported that Allah’s Messenger (PBUH) said, “A Muslim does not inherit from a disbeliever neither does a disbeliever from a Muslim.” [Bukhari 6764, Muslim 1614]
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TOPIC 16-Followers of two religions do not inherit
(2115)-Sayyidina Jabir reported that the Prophet (PBUH) said, “Followers of two religions do not inherit from one another.”
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Ahadith are clear on this point that a Muslim would not be the heir to his relative who is disbeliever and his relatives that are disbelievers would not get anything from his property as heirs to him; their relationship in such situation, is of no consequence.
TOPIC 17-About excluding a murderer from inheritance
(2116)-Sayyidina Abu Huraira (RA) reported that the Prophet (PBUH) said, “The murderer does not inherit.” [Muslim 2735]
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TOPIC 18-Inheritance of woman from her husband’s blood wit
(2117)-Sa’eed ibn Musayyab reported that Sayyidina Umar ibn Khattab said, “Blood money is payable by the aaqilah (male relatives from the side of father). A woman does not inherit from the blood money of her husband, nothing at all.” But Dhahak ibn Sufyan Kalabi informed him that Allah’s Messenger (PBUH) had written to him, “Give the wife of Ashyam Dababi her share from the blood money of her husband.” [Abu Dawud 2927]
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If a person murders such a person to whom he is one of heirs, he would not get any share from his property. Blood-Money (DIYAT) means to give the specified amount of money to the immediate family members (heirs) of the person murdered if they are ready to spare the life of the murderer for that. Although UMAR (RA) did not count initially the wife’s share in DIYAT received yet afterwards as he came to know about the verdict of the Prophet (PBUH), he took his decision back and included her too in the shares. Blood-Money for the murdered person equals the amount of the market price of 30630 grams of Silver.
TOPIC 19-About legacy belonging to the heirs
(2118)-Sayyidina Abu Huraira (RA) narrated that Allah’s Messenger (PBUH) gave judgment that compensation should be paid---a male or a female slave---when a woman of Banu Lihyan had miscarriage, and she bore a still-born child. Then the woman against whom he had given this judgment also died. So, Allah’s Messenger ruled that her legacy should go to her sons and her husband while blood money should be paid by her relatives on her father’s side (asabah). [Bukhari 6909]
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TOPIC 20-About one who embraces Islam at someone’s hands
(2119)-Sayyidina Tamim Dari reported that he asked Allah’s Messenger (PBUH) what the SUNNAH is for a man of the polytheists who embraces Islam at the hands of a man among the Muslims.” He said, “He has the greatest right of all people to his life and death.” [Abu Dawud 2918]
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Respectable Tirmidhi has brought this Hadith here to indicate that the Muslim who has brought someone to Islam might become heir to him. The notable point is that his property would be given to the BAYTUL-MAAL if there is no heir. This is possible that he has no heir for his property as his disbelieving relatives would not be his heirs according to the Islamic Teachings. The statement by the Prophet (PBUH) is general; it does not give the specific indication that the person who brought him to Islam would be his heir.
TOPIC 21-No inheritance for an illegitimate child
(2120)-Amr ibn Shu’ayb reported from his father who from his grandfather that Allah’s Messenger (PBUH) said, “if a man commits adultery with a free woman or a female slave then their child will be Walad-uz-Zina (child of adultery) and he will neither be an heir nor have an heir.’
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The child born of adultery is not heir to his father even if he is generally known as his father; his father also would not be heir to him. Islam is totally against every kind of shameful acts and there is no possibility that it would give any recognition to the effect that takes place by such wrongful activity as adultery. However, it does not hold the offspring responsible for this state of affairs.
TOPIC 22-Who inherits the wala'
(2121)-Amr ibn Shu’ayb reported from his father who from his grandfather that Allah’s Messenger (PBUH) said, “He inherits the wala who inherits property.”
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TOPIC 23-A woman’s inheritance from wala'
(2122)-Sayyidina Wathilah ibn Asqa (RA) reported that Allah’s Messenger (PBUH) said, “A woman can own legacy from three sources, the legacy of the slave she sets free, the child she fondles (and rears up), and her own child about whom she cursed herself (in li’an with her husband) that he was a legitimate child.” [Abu Dawud 2906]
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Wala' means "helpful" and there are two ways this word is used for inheritance; one is WALA-MAWALAAT (being helpful by friendship) where two persons make a pact that the one who survives the other would be the heir to him (there being no other heir mostly due to bringing someone to Islam). This type of WALA has ended according to three IMAMS except for ABU-HANIFA who allows it due to this Hadith. The other is WALA-ITAQAT (being helpful by giving freedom) where a man gave freedom to his slave and on the death of the slave, he became heir to him; this matter has become obsolete as of now; Al-Hamdu Lillah.
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(CONTINUED at TIRMIDHI-9)
Presentation by MUHAMMAD SALEEM DADA
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Al-Hamdu Lillah