Contents
10.8.
Some facts from the lives of holy companions: thoughtfulness about the
accountability, hereafter, devotional acts, acts of charity, austerity
sacrifices in striving the way of allah ... 154
In The name of Allah. Beneficent, Most Merciful
1.'Umar bin Khattab reports the Prophet Sallallahu alaihi wasallam to have said, "Deeds depend solely on intent and man will have only that he intended. (For example) the person who migrated seeking only the pleasure of Allah and His Prophet, who shall be deemed to have made genuine migration. But he who migrates with worldly ends in view, or marrying a woman, his migration shall be regarded (centred on) these lowly ends." - Unanimous
Exposition: This is a very important tradition from the point of view of self-introspection. What the Prophet intended to convey was that all good deeds to be fruitful rest on man's own intent. If he is sincere in his performance, he can expect due reward from Allah for it. A deed however good and sound in appearance shall be deemed worthy of reward and if it has been performed solely for the pleasure of Allah. In case of petty benefits or considerations other than the divine pleasure it will be rejected as a counterfeit coin in the market of the next world. This fact he has made explicitly by means of an example. Migration from one‘s land of birth and home and hearth is apparently a great sacrifice. However, one undertaking even this onerous task, having also some baser ends at the back of his mind, shall not only find himself deprived of its reward, but shall also make himself liable for charges of deceit and hypocrisy.
2. Abu Hurairah reports the Prophet to have said, "Allah shall not look to your faces and your substance, but to your hearts and your deeds."
Next would be produced before Allah, a person learned in the religious lore, a teacher and well-versed in the teachings of the Quran. Allah would remind him of all His Benevolence and Blessings and he would remember them all. Then he would be asked about his reaction to the bounties conferred on him. And he would state that he acquired knowledge of the Faith seeking His countenance and imparted it to others for His pleasure and recited the Quran for His sake alone. Allah would reject his statement as totally false, saying that he had acquired knowledge of the Faith so that he might be called an erudite and attained expertise in the recitation of the Quran to be reputed as a Qari (an expert reciter with proper intonation). And that reputation was ample reward for him in his worldly life. And Allah would order that he should be dragged on his face and thrown into the Hell.
And the third person to be judged would be one who had been endowed with bounties plentifully. When produced before the Divine court, he would be reminded of ail the blessings and he would also call them to mind. Then he would be asked by his Lord and Cherisher as to his conduct after receiving those bounties. And answering he would submit that he had spent all that substance of his on all the items of expenditure liked by Him. Allah would falsify him and say that he had spent his substance to become well known for his generosity and he was rewarded with that reputation in his worldly career. And he also would be dragged face downward and cast into Hell under Divine command. - Muslim
Exposition: All the three cases cited above very explicitly bring out the fact that there will be no rewards of deeds in the life Hereafter, on their face-value, Only such deeds as were performed for the pleasure of Allah in real earnest would be deemed worthy of reward. The greatest deeds of charity, if they were performed to please others or just to project his own image would be worthless in the sight of Allah. They can fetch no price in the market of the Hereafter, being counterfeit coins according to the divine standards. Neither a half-hearted belief shall be acceptable there, nor showy acts of charity and beneficence, however grand by worldly norms.
4. Umar ibn Khattab reports the Prophet to have said… "the visitor who was in reality Jibril, (the arch angel Jibril) and had come to the Prophet in human forms) asked the Prophet to enlighten him about Belief and its elements. The Prophet replied, “Belief consists in your sincere belief in Allah and His angels, the Books (revealed by Him) and His apostles and the Last Day as also (the patent fact) that whatever happens in this world, good or evil, is from Allah". - Muslim
This is a portion of a lengthy tradition known as the tradition of Jibril. Briefly stated it tells us that the archangel, Jibril one day came to the Prophet in human form and asked him about Islam. Iman (Belief), Ehsan (excellence in good deeds) and the Day of Judgement. He answered all his queries the only relevant portion of it, about Iman (belief) has been given here under this head.
Exposition: Iman really means to trust somebody and to take every thing from him as truth. Naturally man believes in any one only when he is sure about his truthfulness. The real spirit behind Iman (belief) is this surety and trust. And for a person to be a believer it is essential to accept all those things as true that have come to us from Allah through His messengers. Of these, only the basic elements of belief have come for mention here in this tradition. A brief exposition of them is as follows:
1. Belief in Allah means that we should believe in His Eternity. There is no beginning and no end either, in so far as Allah's existence is concerned. We should also believe that He is the Sole Creator of this universe and the only One managing its affairs constantly. It has to be admitted that He has no partners either in the Creation or the running of the intricate machinery of this vast universe. He is entirely free from any fault or shortcoming (Perfect and infallible in every respect. He has the finest attributes and the source of all excellences (wherever they may be met in the universe).
3. Belief in Books means that whichever Guides and Directives have been revealed by Allah from time to time through His messengers we should believe in them. The last of those scriptures for spiritual and moral rectitude of mankind is the holy Quran. The ummahs (parties of believers) of the past ages corrupted their books. Allah sent others to rectify the errors and accretions and finally revealed through Muhammad Sallallahu alaihi wasallam His last Book which is so lucid and conspicuous, lacking nothing and also incorrigible, in short a perfect guide for mankind to the end of the days. (Allah has taken upon Himself the responsibility of protecting it from all attempts at corruption (Q 55:9). And after the revelation of the Quran there can be no other Book which can guide us to the Right Path.
4. Belief in the messengers of Allah means that all the apostles commissioned by Allah are His true messengers. They all conveyed the Divine. Message to their people intact (without any omission or addition). The last of this group of messengers was Muhammad (S.A.W.) Salvation of mankind now lies entirely in following his teachings and guidance.
5. The Belief in the life after death means that man must have a staunch belief that a Day (of days) must sure come when the records of the deeds of men of a life-time shall be scrutinised. Those with a good and satisfactory record shall be rewarded. And others with an unwholesome record of (black deeds) shall be punished. The punishment shall be unending and so will be the reward.
6. Belief in Predestination (or Predetermination of Fate) means that a Muslim must believe that whatever is happening in this world is under the command of Allah. It is He who governs every activity in the universe. It is not possible that He may have some other plan for the affairs of the world and they may be running contrary to His will and Purpose according to a set Design and Plan. Every good and evil and guidance and straying is governed by a law predetermined by Him. Whatever calamity befalls the-thankful servants of Allah and the difficulties they are confronted with and the trials they are put to, are all under the command of their Lord and Cherisher and His predetermined laws and decisions.
5. Mu'az bin Jabal reports that he was one day riding behind the Prophet on his mount, only the back portion of the saddle separating them (a pillion-rider). The Prophet said. "O Mu'az bin Jabal!" I said in reply, "your slave is here sire and all attention too" (But he kept quiet). After covering some more ground, he again called me by name and I replied with due respect as before, (But he did not say anything). Advancing a little further he once again called me, "O Mu'az bin Jabal!" And for the third time I repeated the same words ("your slave is here sire, ready to listen to your command") Then he said, "Do you know what is the obligation of slaves (men and women) to their Lord and Cherisher, Allah? "l submitted in reply that Allah and His Apostle know best. The Apostle of Allah said", Their obligation to Allah is that they should obey and worship Him and take no partners with Him in this act of worship." Going a little further, he called, "O Mu'az bin Jabal!" And I said in reply, "Say sire and your slave shall listen to you attentively and obey your orders loyally." He said, "Do you know what His slaves expect from Allah in return for their devotion and service?" And I once again replied as earlier that Allah and His Apostle have the best knowledge. The Prophet told me that the worshipful servants of Allah should expect from their Lord and Cherisher that they would not be chastised and tormented (for their minor shortcomings)." - Bukhari and Muslim
Exposition: The synopsis of the statement of Mu'az is that he was sitting very close to the Prophet and there was no difficulty in communication in this position. But since the point he wanted to make was so important that he called him thrice and after drawing his attention he did not say anything. This was done with a view to impress upon him the vital importance of his point so that he might be all ears and receive it with utmost attention and care. What the apostle of Allah said, clearly brought out the importance of Tauheed (the unity of Allah) which can stand between man and the Wrath of Allah in the form of torment of Hell. And what greater thing is imaginable than one which can save him from the wrath of Allah and entitle him to an abode of security and peace and felicity in heaven?
7. Anas reports that whenever the Prophet harangued us he never failed to mention that those lacking in trust had no belief and the ones having no regard for fulfilment of promises (contracts and other obligations) had no faith.
Exposition: The saying of the Prophet intends to convey that the person who does not fulfil the obligations due to Allah and His servants, (fellow-beings) pointed out in great detail in the Book of Allah, as lacking in firmness of belief. And one who fails to fulfil the terms of a covenant is far from godliness and piety. With roots of belief firmly in the heart of a person, he is true to his trust, never resorting to perfidy (disloyal). Similarly, a truly godly person will meet his obligations to his last breath. We must keep it carefully in mind that the greatest obligation of man is that due to Allah and His Apostle and the Book revealed by Him. And the most important and sacred is his Covenant with Allah, the Apostle commissioned by Him, and the faith revealed through him.
8. Amr bin 'Absah reports that he enquired of the Prophet about Belief. He replied that Belief is another name for patience and perseverance and Samahat. - Muslim, Amar bin Abasa
Exposition: Iman lies in man's taking to Divine way, putting up cheerfully with whatever mishaps come his way and dauntlessly advancing with trust in Allah. This much about the part relating to Sabr or patience and perseverance. The other demand of his career is to spend his substance cheerfully on the needy and helpless servants of Allah solely for His pleasure. This attitude is known as Samahat, which also means mildness and magnanimity.
9. The Prophet is reported to have said, "Whoever confined his friendship and enmity to the pleasure of Allah and gave away and withheld seeking His countenance, perfected his Iman (belief)." - Bukhari, Abu Umamah
10. The Prophet is reported to have said, "He who is happy with his belief in Allah as his Lord and Cherisher, Islam as his Faith and Muhammad as his Prophet, has tasted (the sweetness of) Iman. " - Bukhari, Muslim, Abbas
Exposition: If a person after surrendering to the obedience and worship of Allah, Pursuit of the Islamic Shariah and the guidance of the Prophet, is perfectly satisfied that he needs no other deity for worship and obedience and no other way of life save the Islamic Shariah and no other guide but the Prophet of Allah, has surely relished Iman.
11. The Apostle of Allah is reported to have said, "The best word is the Book of Allah and the best pattern of life and character is that of Muhammad (S.A.W.) which must be followed and adhered to (by every believer)".
12. Anas reports that the Prophet said to him, "My dear boy! Live a life free from ill-will towards others if you can." And he added, "This is my way of life (That I don't have any grudge against any one). And one who cherished my way (Sunnah) and loved me shall abide with me (close to me ) in heaven." - Muslim, Anas
13. Three persons came to the consorts of the Prophet and when on enquiry they were told about the devotional acts of the Prophet, they undervalued them quantitatively. They thought to themselves that since the Prophet was free from sin and shall remain so in future also (they knew he had been forgiven once for all - Q 48:2 ). We stand nowhere in comparison with him. (We are not innocent like him and have to strive all the harder in this field for salvation). So one of them declared his intention to spend his nights in (supererogatory) prayer. Another came out with the resolve to fast continuously (without break). The third of them announced that he would espouse celibacy and never take any woman for wife. (When the Prophet came to know of it) he went to them and asked them whether they were the persons who had given vent to such and such utterances (as reported to him). Then he harangued them saying am the best of you in the matter of fear of (displeasure and wrath), but I fast at times and miss at others, offer (late night) prayers and sleep also and have wives too (to whom I owe a duty). (So safety lies in taking to my way of life). And those who undervalue my Sunnah (way) or disregard it, have nothing to do with me." -Muslim, Anas
Exposition: The Prophet had at one time instructed the believers to abstain from something. After some time he himself manifestly indulged in it to lift that ban in their knowledge by way of approval. But there were some of them who insisted on abstention. So when he (the Prophet) came to know about that mental attitude he gave them sound advice. After glorifying Allah he said to them, is it that some of you are abstaining from what l am doing. By Allah! I know Allah much better and fear Him (His displeasure and wrath) much more than any of you."
15. Jabir reports that 'Umar (Ibn Khattab) came to the Prophet that he had found some really good things in the Jewish tradition. He wanted his (Prophet's) opinion about them and also whether they could take and preserve them in writing. The Prophet said to him, "Do you also intend to go down the same pit that engulfed the Jews and the Christians? I have brought to you the Shariah (Law) radiant like the sun and clear like an unblemished mirror. lf Moses had been alive, he would have found himself compelled to follow me." . Muslim, Jabir
Exposition: The Jews had tampered with their scripture and perverted it to a great extent. Yet there were some good things that had escaped corruption at their hands which the Muslims found pleasing when they heard them. And for that matter no religion worth the name lacks totally in truths and good teachings. However, if the Prophet had permitted them to adopt and preserve them in writing, the Islamic Faith would have suffered by way of interpolation. (Even in spite of all that care of the early days, much undesirable and dirty stuff found its way to the exegetic literature in a latter period and came to be known as Israeli riwayat or Jewish tradition (Tr.) The Prophet's reply to 'Umar's question clearly brings out the fact that those having easy access to a stream of clean and sparkling water would do well not to run after polluted reservoirs elsewhere.
Exposition: The purport of this tradition is that man should subordinate his ambitions, intentions and his inclinations to the guidance brought by the Prophet and submit the reins of his desires to the Quran. Without this total surrender belief in the Prophet is meaningless.
17. The Prophet said, "None of you can be a (true) Muslim unless I become dearer to him than his father, his son and other men." - Bukhari, Muslim, Anas
Exposition: The saying of the Prophet means that a person becomes a believer (of the desired excellence) only when his love for the Prophet and the Faith brought by him dominates all other relationships which draw him in various directions. So he becomes a staunch believer only when rejecting all other diversions, he opts firmly for the way pointed out and illuminated by the Apostle of Allah. Only then he is entitled to that nomenclature a Muslim (one making total surrender) and truly loyal to the Prophet and the cause of Islam. It is only such devoted followers that Islam seeks to take up its cause and it is they who have made and shall ever be making history. Those with half-hearted Iman and paying only lip service to its heavy demands, and turn between conflicting loyalties, can never sacrifice themselves to the Supreme cause of Islam.
18. Abdur-Rahman bin Abi Qarad says that one day when the Prophet was making ablution, some of his companions began to rub their faces with the water trickling from the various washed organs. The Prophet asked them as to what motivated them to it? They said to him, "It is the love of Allah and His Apostle,“ He said to them, "Those whose hearts are gladdened by the idea that they love Allah and His Apostle should make it point to speak the truth (and nothing but the truth), deliver to their owner, safe and sound, things entrusted to their care and the treatment meted out to their neighbours must be that of magnanimity and beneficence. - Mishkat, Abdur Rahman bin Abi Qarad
19. Abdullah bin Mughaffal reports that a certain person came to the Prophet and said to him that he loved him (the Prophet). The Prophet said to him that he should think carefully over what he had said. He (the Visitor) repeated his claim thrice saying that he loved him and Allah was witness to it. The Prophet said to him that if he was true in his statement, he should arm himself to face indigence and hunger. Those in love with him find poverty and hunger rushing towards them much more rapidly than a flood (or an avalanche)." - Tirmizi, Abdullah Ibn Mughaffal
Exposition: What do love and making somebody one‘s beloved mean? The answer would certainly be that it is to make that person's likes and dislikes the lover's own preferences and to adopt the pattern of his life as his own. Every thing, however highly cherished, must be sacrificed to get close to him, to spend one‘s time in his company and in seeking his countenance. The lover must be ever ready to make such sacrifices promptly, even if there is no explicit demand for them.
To make the Prophet one's beloved demands that every footprint of his and every land mark left by him should be laboriously traced and followed (enacted in one's own life). Wherever on this road he comes by mishaps and losses or injuries, the lover must prepare himself to face them heroically. The Hira cave and the battlefields of Badr and Hunain are all outstanding landmarks on this most perilous track covered by him.
Rush of poverty and hunger towards him is obvious. As a lover of the Prophet he has other nobler pursuits and more important and pressing demands on his time and energies. leaving little time for earning enough to keep the wolf away from the door. Besides, he is now not only more contented but more discerning and keeps a safe distance between himself and the doubtful sources of sustenance, not to say of the obviously tainted or sullied.
20. Abdullah ibn Abbas said, One who will pursue the Book of Allah shall neither go astray in this world nor shall he find himself in misery in the next, Then he recited the Qur'anic verse: "Whosever follows My Guidance will not lose his way nor fall into misery". (Al Quran 20:123) -Mishkat, Ibn Abbas
21. The Prophet said, "There are five items in the Quran: Approved, Prohibited, Basic or fundamental, allegorical and parables. So regard approved as allowed and prohibited as interdicted. Follow the basic or fundamental verses (dealing with the creed or elements of belief and Law), and believe in the allegorical (the verse dealing with the unseen such as the heaven, the hell, the seat of authority (Kursi) and similar other things and as such never try to probe into them). As for the parables (the admonitory or instructive stories of the ruination of the people of the past); take a lesson from them." - Mishkat, Abu Hurairah
22. The Prophet said, "Allah has made certain things obligatory; do not thwart or waste them. Some other things he has forbidden; do not indulge in them. And some other things have been bounded or barred; do not cross or overstep them. And there are yet others that He has omitted without forgetfulness; do not pursue them doggedly or try to probe into them." -Mishkat, Jabir
24. 'Ali reports the Prophet to have said, "Your abode in hell or heaven has already been determined". Those present said to him, "O Apostle of Allah! why should we not rely on what has been fated for us and abandon all labour relating to good deeds?" The Prophet said, "No. Do strive hard in the field of action. For, every one is provided facilities for what he undertakes. The fortunate receive facilities for deeds leading to heaven, whereas the wretched (hell-bound) are allowed to proceed unhindered towards hell. And then he recited the two Quranic verses:
“So he who gives (in charity) and fears Allah and (in all sincerity testified to the best, - We will indeed make smooth for him the path to Bliss. But he who is a greedy miser and thinks himself self-sufficient and gives the lie to the Best, - We will indeed make smooth for him the path to Misery". (Al Qur'an 92: 5-10). - Bukhari and Muslim
Exposition: With Allah it is a settled affair as to which acts of human beings shall condemn them to torments in hell and which shall entitle them to abodes in heaven. This has been very clearly brought out in the Quran and the Prophet of Allah has also presented it very explicitly, Now it is upto man himself whether he chooses the road leading to hell or strives hard to keep out of the path of evil in quest of Bliss. The choice either way is his and his alone, for he has been granted the freedom of choice and a free will. It is this freedom (of choice and will) that justifies his ending up in hell or an eagerly coveted abode in heaven. But the stupid and the perverse shift their own responsibility to Allah declaring themselves compelled. (Allah is free from any such injustice).
25. Abu Khuzamah reports from his father that he enquired of the Prophet about the amulets used to ward off evils and maladies and the medication in sickness and other preventive measures adopted against troubles and mishaps. Can these contrivances be safeguards to us from what is fated for us by Allah? The Prophet said (in reply to this query)," These are also part of what has been predestined". -Tirmizi
Exposition: The substance of the saying of the Prophet is that Allah, who predetermined a certain malady for us has also determined that such and such medicine can cure it. He is the creator of the maladies and also their remedies and cures. Everything in the universe does and must come to pass according to predetermined plan.
27. The Prophet said a strong and mighty believer is better as compared to a weakling and Allah likes him (the stalwart), though there is goodness and beneficence in both. And you should aspire to that which can benefit you (in the Hereafter.) Seek divine assistance in your troubles and never lose your heart. If you are afflicted with misery do not be led to think if you had adopted a different course of action, this affliction would not have touched you. Rather think that Allah had predetermined it and He did what He liked. For 'Lau' (if) opens the door for devilish machinations (ungratefulness to Allah and faultfinding with His will). - Mishkat, Abu Hurairah
Exposition: The first part of this tradition brings out the very evident fact that a physically and mentally superior Muslim, striving with all his faculties in the way of Allah can do much greater service to the cause of Islam, whereas a weak and sickly Muslim, none too strong mentally either, even at his best (striving as much as he can), will fall far short in this performance of his compared to his mighty brother. Judged by any norm of wages the former must be entitled to greater reward. But since both of them have served the same cause that of Allah's own Faith, the weaker servant of Allah should not and shall not remain deprived of reward because of his inferior performance. What is really intended here is to impress upon the Muslims endowed with stronger physique and superior mental faculties that they should value these gifts and try to earn with them as much good in the life of this world as they possibly can. In old age when these faculties become enfeebled man inspite of the will to do something finds himself helpless.
The correct mould of mind makes misery easier to put up with, for every affliction becomes a gift from the beloved. - Jigar Muradabadí
28. “ - Prophet said, "How can I take to a life of ease and comfort when the angel ìsrafil is standing with his head bowed, ears pricked and mouth on the trumpet waiting most attentively for the orders of his Lord, coming any moment, to sound a note of alarm." The people asked him, "O Apostle of Allah! What are your orders to us in this serious situation?" He instructed them to repeat again and again (the portion of the Qur'anic verse)" Allah suffices us and He is the best Disposer of affairs". (Quran 3: 173) – Tirmidhi, Abu Sa’eed Khudri
Exposition: The companions noticing signs of uneasiness and anxiety on his face were themselves very much worried and exclaimed: "When you are so anxious about it our condition (as ordinary mortals) can be imagined. What do you, as our Prophet, advise us to escape the horrors of that terrible holocaust (the Day of Judgment)? The Prophet told them that they should seek refuge in Mercy, spending their lives under His patronage and tutelage. Only those who do existence in this world in loyalty and obedience to Him are likely to come to a happy end on the Day of Reckoning.
The word used in the original Arabic version of the report is Soor, translated here as trumpet. The trumpet or bugle, as we know it, is sounded to alert an army at the time of on impending danger, or normally to bring them together. But nobody knows or can even guess the Soor. It belongs, like so many other things, Hell, Heaven, Seat of Authority, to the unseen world. It has been said elsewhere about its intensity and terror that it will immediately cause death of those hearing it (the terrific blast).
29. The Prophet says: "lf anyone wishes to witness the Day of Judgment he should study the following three surahs of the Quran: Takweer or the Folding up, (80), Infitar or the cleaving asunder, (82), and lnshiqaq or the Rending asunder, (84) - Tirmizi, Ibn 'Umar
30. The Prophet recited the Quranic verse: On that Day will she (the earth) declare her tidings - 99: 4, and asked the companions, "Do you know what the declaration of her tidings means? “They said in reply that Allah and His Apostle know best. The Prophet (then) said to them, "The earth will bear witness on the Day of Judgment and declare that such and such man or woman and at such and such time had done any good or bad deed on her back. (This is the meaning of the Quranic verse). He said this (information and evidence) is her tidings." - Tirmizi, Abu Hurairah
31. The Prophet said, "Every one of you will have to stand before Allah who will communicate with you directly (without any intermediary take account of your deeds). And there shall be neither any intercessor nor any curtain to conceal him. The person (being tried) shall cast a glance to his right (to see if there is any means of rescue) and see nothing but his own deeds. Then he will cast a glance to his left side only to see his own deeds. Again looking in front of him he shall see hell (with all its horrors). So try to seek refuge from (Hell) fire even if it be with half a date fruit." - Unanimous, 'Adi
Exposition: The context of this report was the occasion when the Prophet was instructing them to spend in the way of Allah, coming to the aid of His helpless servants. So it (infaq or spending in the way of Allah) was mentioned. What has been stressed here is the fact that the quantum of the substance spent is not important in the sight of Allah but the sincerity of the intent behind it. Even a split date fruit has great value provided that sincerity accompanies it.
33. 'Ayeshah says that she heard the Prophet invoking Allah in some of his prayers thus, "O Allah! Take my account by an easy reckoning." I asked him, "What do you mean by easy reckoning?" He said, "Easy reckoning is this that Allah glancing through his record of deeds overlook his evil ones." He went on to say, "O Ayeshah! If a probe is deemed necessary in taking account of any body, he is doomed." - Musnad Ahmad
Exposition: In the Quran and some other traditions there are explicit glad tidings for those who take to the way of Allah and go on fighting against the forces of evil to their last breath. Allah will overlook their slips and petty Shortcomings and appreciating their good deeds will reward them with an abode in heaven.
34. Abu Sa'eed Khudri says that he went to the Prophet and asked him, "Who will be able to remain standing before his Lord on the Day (said to be of the duration of a thousand years) and about which Allah has declared in the Quran. 'A Day When (all) mankind will stand before the Lord of the worlds. - 83:6. The Prophet said, "That Day will be light (brief and comfortable) for the believer, so much so that it will become the coolness of his eyes like the obligatory prayer, the misery and hardship of that Day is for the criminals and the rebellions. To them it will appear to be a thousand years long, for time hangs heavy on one afflicted misery. - Mishkat
36. The Prophet has been reported to have said, "In heaven even the space just enough to accommodate a whip is better than this world and all its paraphernalia." –Bukhari, Muslim
Exposition: By space just enough to accommodate a whip is meant that small space where a person can lay his head. What the brief report intends to convey is that even if one's whole life in this world is ruined in trying to live according to the dictates of the Divine Faith and he is left a destitute - without even the bare necessities of life, and as a compensation for which he gets a very small place in heaven, it is indeed a profitable business for sacrifice of the ephemeral Allah will give him that which is abiding.
37. The Prophet said, "The most prosperous man in the world (with deeds dooming him to hell) shall be brought and cast into the Pit. When the fire has had its effect on his body he will be asked, "Have you ever had favourable times before and tasted luxury and comfort?" He will say, "Nay, By Thee O my Lord and Cherisher, never have I tasted happiness," Then another person shall be brought who had spent his life under the most straitened Circumstances (and had become entitled to heaven for his good deeds). When, on entry, the bounties of heaven have had their favourable effect on his body, he will be asked, "Have you ever tasted adversity and misery?" He will say. "O my Lord! I never came by adversity and never experienced misery. - Muslim
38. The Prophet said that hell has been common flaged with pleasures and cravings and heaven has been surrounded by toils and hardships. – Bukhari, Muslim
Exposition: What the tradition intends to bring out is the fact the person who worships his own 'self' and runs madly after the physical comforts and luxuries (carnal cravings) ends up in hell. And one who craves for paradise, must of necessity traverse a thorny path. He must do all he can to overcome the headstrong demands of his flesh and compel himself to put up with every toil, hardship and unpleasantness for the sake of Allah. So long as a person does not go up the steep incline (tiresome path) it will not be possible for him to enter heaven -the heaven of peace and comfort.
Exposition: The sight of a horrible object takes away the sleep of man. Unless a person is satisfied that he is safe, he cannot go to sleep. Similarly, one enamoured of something beautiful and valuable, very much after his heart, can neither rest in peace nor can have undisturbed sleep until he has acquired it. If such is the fact why should those longing for heaven be asleep? Why do they not endeavour to save themselves from the fire of hell? No one in mortal fear of anything can have a wink of sleep. And like wise one in quest of a cherished prize can never enjoy sound sleep.
40. The Prophet (addressing his ummah) said, "I shall be the first to arrive at Hauz (the heaven's reservoir known as Kausar) and shall welcome you and make arrangements to quench your thirst. Whoever comes to me shall drink from Kausar. And whoever has once satiated his thirst here, will never again feel thirsty. And some people will try to approach me there. I shall recognize them and they shall recognize me, but they will be checked from getting close to me. At this I shall say that they belong to my ummah. (And as such they should let them come to me). But I shall be told that these people had interpolated in the Faith after my departure from the world and so I was unaware of it. On having this information I shall say to them, "Those who altered the shape of my Faith should get away from me. –Bukhari, Muslim, Sahl bin Sa'd
Exposition: The tradition has glad tidings in it and an equally fearful warning also. It gives glad tiding that the Prophet shall welcome and entertain them at Kausar, who accepted the Faith brought by him without making any alterations in it and lived upto his teachings. But those who introduced innovations in the Faith (in the name of Faith but actually in conflict with it), shall be driven away from his presence as aliens (not a part of his ummah) rejected and repulsed, despised and disgraced. What a deprivation and what misery!
41. Abu Hurairah reports the Prophet to have said, "On the Day of Judgement only that person shall be entitled to my intercession who pronounced the Kalimah: La ilaha illallah (the epitome of the Islamic faith with utmost sincerity of heart and soul." - Bukhari
42, Abu Hurairah said, “When the Quranic verse and admonish thy kinsmen' (26:214) was revealed, the Prophet called together the Quraish harangued them thus"
"O the Quraish tribe! Do take heed and save yourselves from hell-fire I can do nothing to ward off the chastisement of Allah.”
"O Family of Abd Munaf! I cannot take away from you the Punishment of Allah in the least."
"O Abbas bin abdul Muttalib (real uncle of Prophet), I cannot stand between you and the Divine wrath".
"O Safiyah (real paternal aunt of the Prophet), I find myself unable to take away from you the Divine retribution."
"O my daughter Fatimah! I can give you whatever you demand from my belongings but can do nothing to save you from the wrath of Allah. So try to save yourself, for only a firm belief and good deeds alone could avail you in the Hereafter. - Bukhari, Muslim
Exposition: Animals crying and rags of cloth fluttering signify that thefts of the booty cannot be concealed on that day. Every crime shall cry out loudly proclaiming itself and exposing the perpetrator. It is, however, to be noted that it will not be limited to the stealth of the booty. Every major crime shall proclaim itself and disgrace the criminal in the eyes of the entire humanity. May Allah save every Muslim from this ignominious end and grace him with repentance and seeking forgiveness before it is too late.
44. The Prophet said, "If a stream running by the doorstep of any one of you and he takes bath in it five times every day, can there still remain any dust or filth on his body." The companions replied that there is no likelihood of any dirt being left on his body. The Prophet said, "the same can be said about prayer. Allah obliterates sins of His servants through prayers. - Bukhari Muslim, Abu Hurairah
Exposition: In this tradition it has been stated that prayers become the means of forgiveness of sins of men. And this the Prophet illustrated by means of an abstract example. Prayer creates in man’s heart a sense of gratitude as a result of which he advances regularly and it takes off this mind from disobedience, so much so that if there is a slip on his part it is not international. He at once comes down to his knees before his Lord and asks forgiveness for it between tears and sighs.
(A)- Abdullah Ibn Mas'ood says that a certain person kissed a woman (a stranger out of wedlock). Then he came to the Prophet and told him about it. The Prophet recited the following Quranic verse. ‘And establish regular prayers at the two ends of the day and the approaches of the night: For, those things that are good remove that are evil. (11:114) At this that person asked him whether it was for his individual case (or on a general basis). The Prophet replied, "No, it is for my entire Ummah." – Bukhari, Muslim
45. The Prophet said, "These are the five prayers (during the day and the night) which Allah has made obligatory for his servants. So he who made ablution in the best manner and offered prayers at their appointed times, performing bowing and prostrations gracefully with his heart bowed before Allah, Allah took upon Himself absolution for him. And those who failed to do it are beyond the pale of Allah's covenant. He may forgive them if He is so pleased or chastise them at will."
46. Abdullah ibn Amr bin-al-As reports that the Prophet one day harangued on the theme of prayer and said, "Those who take care of their prayers assidously, they will become light for them and pleased with Allah for their salvation. As for those failing in such exercise of protection of their prayers, they will neither become light for them nor plead on their behalf nor become a means of their absolution.
Exposition: Muhafizat (protection) is the word used in the Arabic original which means taking utmost care of something. That means one should always be on one's guard whether he has performed ablutions properly, is offering prayers punctually at their prescribed times and his acts of prayer, bowing and prostrations have been graceful. And lastly he must keep an eye on the degree of concentration in the devotional acts; whether he has focussed his attention on Allah or his mind has been wandering in the affairs of the world and occupied with other stray thoughts. Apparently enough one who is mindful of his prayers in this manner is sure to serve Allah in other walks of like as well and likely to succeed in the Hereafter.
Exposition: The tradition brings out the difference in the prayers of the true believers and those of the hypocrites. A believer offers his prayers at regular hours punctually, his bowing and prostrations being graceful and his attention concentrated on Allah. Whereas the hypocrite is not regular in his prayers performing bowing and prostrations halfhearted and carelessly his mind wandering and concentrated on things material. Every prayer, for that matter, is important but the Fajr (early morning, pre sunrise) and 'Asr (late afternoon, pre sun-set) prayers have importance and excellence of their own. Asr is the busiest time of the day, engaging utmost attention of the businessmen, and hence, unmindfulness in the matter of duty to Allah. If a believer's conscience is not wakeful Asr prayer is most likely to be endangered. As for the Fajr prayer, greater importance is attached to it because early morning is the time of deepest slumber and if Iman or belief in Allah is not alive, breaking sweet slumber and jumping out of a cosy bed is not humanly possible.
48. The Prophet said, "The angels keeping watch over men's affairs during the day and the night, change duties and come together in Fajr and ‘Asr prayers. Then those that have been with you go lord and Cherisher who enquires of them about His servants (on earth) and their activities. They submit that when they went to them, they found them praying. And leaving them too they found them in the same devotional act. - Bukhari Muslim, Abu Hurairah
Exposition: The tradition very vividly brings out the importance of Fajr and Asr prayers. Fajr prayer is attended by the angles of the night watch, as also those coming down to take over charge from them. Similarly, Asr prayer is joined by both the angles together with the believers attending the congregation. What greater luck can be imagined by Muslims than their joining the ranks of the angels in these two prayers?
49. Umar bin Khattab reports that he wrote to all his governors that the most important among their duties is prayer. Whoever will take care of his prayer keeping a vigilant eye over it, shall have protected the entire Faith. And one who allows it to go waste, will of a surety, destroy other things sooner. - Mishkat
51. Shaddad bin Aus reports that he heard the Prophet saying, "Whoever offered prayer for show took partners with Allah, and who fasted for show also gave partners to Allah, and whoever gave in charity for show joined others with Allah. - Musnad Ahmad
Exposition: In this report the Prophet has impressed upon us that whatever good deed is done by man, it should aim solely, at seeking the countenance of Allah, It should be his sincere and clear intent that this is his Master‘s commandment and he himself has His pleasure at heart. Whatever virtuous deed is done to please others or to appear godly and virtuous in their sight is not only worthless but incriminating in the sight of Allah. Value if any can be attached to only those sincere good deeds that have been performed with the intent of pleasing Allah alone.
52. The Prophet said, Prayer said in congregation is twenty seven times greater in excellence than the prayer offered by a person individually, isolated from the party of believers (without excuse acceptable to the Islamic Shariah). - Bukhari, Muslim Abdullah bin 'Umar
Again, it's a common experience that in congregational prayer whisperings of Satan are reduced and communion with Allah is comparatively of higher order. For this reason the excellence of congregational prayer, according to the Prophet, is twenty seven times greater than the individual prayer. The same fact has been given prominence in the ensuing tradition (No. 54).
53. The Prophet said, "The prayer of man which he says with another person is much more helpful in the growth and development of his belief and faith than the one he offers individually. And the prayer he says with two persons improves his belief more than that said with one person. And the larger the number of men in the congregation the more pleasing to Allah it becomes. (Communion with Allah is enhanced) - Abu Dawood, Abi Ibn Ka'ib
54. In a city or village with three believers if congregational prayer is not said (to sanctify it), Satan gets hold of them, so you should impose upon yourself as an obligation to say your prayers in congregation, since the wolf devours only the lone goat straying from (the protection of) the flock and the shepherd. - Abu Da'ood, Abu Darda
Exposition: This tradition states the fact that those offering prayer with the congregation are blessed with the mercy of Allah and they are under His protection. But if congregation is not established as a regular practice Allah withdraws his protection from them and they become an easy prey to Satan. And then he (the evil one) preys upon them as he is pleased and drives them in any direction he likes. It is just like a flock of goats that normally lives under dual protection of the shepherd and the strength that is in unity and togetherness, and the wolf, does not find it easy to prey upon them. And in case a foolish goat strays much against the design of the shepherd, it becomes an easy prey to the wolf, since it is weak, unable to protect itself, and has also deprived itself of the protection of its master.
55. The Prophet, says, "The person who heard the call of the Muazzin (crier / caller) calling to Allah (prayer at the mosque) and he has no excuse to prevent him from rushing to attend to his call, his prayer that he says singly (at home or in the mosque alone) shall not be acceptable (On Doomsday). People asked the Prophet what he meant by excuse, and which were those things that become excuses (acceptable to the Islamic Shariah)? "The Prophet replied, “Fear and illness." - Abu Da'ood, Ibn Abbas
56. Abdullah bin Masood reports that (during the life time of the Prophet) none of us remained behind in attending congregational prayer save the hypocrites whose hypocrisy was an open secret. Those whom the physical disability prevented clue to sickness or some other cause, had also to stay away from the mosque. However, it is reported that even the sick persons, too weak to walk, came to attend the congregation supported by two brethren serving as crutches. Abdullah Ibn Masood stated in this connection that the Apostle of Allah had taught us Sunnah-al-Huda. By Sunnah-al-Huda are meant those Sunahs (or ways which have a legal authority and the ummah has been ordered to put them into practice). And among these Sunnahs is that prayer also which must be offered in a mosque where Azan (call for prayer) is given. And in another tradition he is said to have reported that a person who likes to meet Allah tomorrow (Doomsday) as a submissive and obedient slave of Allah, should take utmost care of these five (obligatory) prayers and should offer them in the mosque in congregation, since Allah has taught your Prophet Sunnah-al-Hada and these prayers fall under this Sunnah. And if you will pray in your houses as these hypocrites do, you will have discarded the way of your Prophet. And giving up the way of the Prophet you will have lost Sirate-Mustaqeem (The Right Path.) - Muslim Abdullah Ibn Mas 'ud
57. Abu Hurairah reports that the Prophet said, "Imam (leader of the Prayer) is a surety and the Muazzin (crier) is a trustee. O Allah, Make those leading the prayers virtuous and O Allah! Forgive those calling people to prayer". - Abu Da'ood
This tradition on the one hand directs the Imams and Mu'azzins to realize fully their responsibilities, and on the other the Ummah is being instructed to select and appoint only virtuous and Godfearing men as Imams and to call men to prayer only responsible (duty conscious) persons should be appointed as Mu'azzins.
58. The Prophet is reported to have said, "When any one of you leads a prayer (keeping in view the existing conditions and his congregation) should say a moderate light (brief) prayer since there will be infirm, sick and old persons following you in prayer. However, when any one of you prays (singly) he may make his prayer lengthy as much as he likes." -Bukhari, Muslim, Abu Hurairah.
59. Abu Mas'ood Ansari reports that a person came to the Prophet and complained that such and such Imam lengthened his prayers and for this reason he went to the mosque late (to join the congregation after it had gone on for sometime). (Abu Mas’ood goes on to say) "I never saw the Prophet in such an angry mood in his harangue as on that occasion. He (the Prophet) said. "O you people! Some of you leading prayers frighten the servants of Allah and create aversion in them. (Beware). Whoever of you leads the prayer should be brief since there will be old persons and the indigent, needy workers eager to take to their work". - Unanimous
Exposition: Brevity in prayer does not mean that he should hurry through it carelessly doing justice to none of its various performances like standing, reciting the Quran, bowings and prostrations. Such a hotchpotch prayer could not be an Islamic devotional act. However, consideration of those praying with him and time and circumstances is essential. The Prophet's example of the most considerate iman should remain as an ideal before them.
Exposition: The Prophet used to say Isha (late evening) prayer after the passage of one third of the night. Mu'az used to join this prayer with him as a supererogatory act. Naturally, he must have been taking some time to get to his own locality. Then leading "Isha" prayer in his own mosque he started reciting such lengthy surahs as Baqarah (II), taking sufficiently long time in finishing the prayer. And or the other side there was his congregation comprising daily wageearners at the fag end of their physical strength by nightfall, having toiled in the groves and fields the whole day.
Under these circumstances and with such people lengthy prayers could do nothing more than compelling them to run away. With all these facts in view, the Prophet mildly, admonished (for his over zealousness in prayer). Allah be pleased with that through his (misplaced) zeal in devotional acts) the Imams of the Ummah have been cautioned for all times to come.
61. The Prophet said, "To be sure, Allah has imposed Sadaqah (literally charity or an act of virtue) on people as an obligatory duty. It will be realized from their wealthy persons and returned to their needy and the poor." - Unanimous
62. The Prophet said, "The person whom Allah endowed with wealth and he did not pay Zakat (due from him for his substance), it will take the shape of deadly poisonous snake with two black spots on its head (an indication of its most poisonous species) and it will become the halter on his neck. The snake gripping his jaws (with its fangs) will say to him, "I am your wealth, your treasure". Then the Prophet recited the following Quranic verses: And let not those who covetously withhold the gifts which God hath given them of His Grace, think that it will be good for them: nay, it will be the worse for them: soon the things they covetously withheld, be tied to their necks like a twisted collar on the Day of Judgement. (Q.2:80). _ Bukhari
63. Ayesha reports that she heard the Prophet saying that the wealth from which zakat had not been taken away becomes the ruin of that wealth." -Mishkat, Ayesha
Exposition: By ruination is not meant wholesale destruction of his property and other belongings. Rather, it means that the part of that wealth which was the share of the needy and the poor and he himself had no right to benefit by it, by partaking of it he ruined his belief and faith. imam Ahmad bin Hambal has explained it in this way. But it has also been observed that the entire capital of the person devouring Zakat due from him has all of a sudden gone down the gutter leaving him a destitute.
64. The Prophet made payment of Sadaqah Fitr incumbent on the believers that it may become an expiation for his shortcomings such as immodest tittle-tattle and other pursuits while fasting. And it also provides food and other necessities to the needy and the poor, who for want of means may suffer privation even on the day of Eid festivities.
65. The Prophet said, "One tenth of the total produce of unirrigated land (due to vicinity of a river or a lake or rain-fed area) shall be collected (from the cultiviator) as ‘ushr', but only one twentieth (5%) of the produce of other lands that need irrigation (which involves additional expenditure as an input), shall be due from the land owner or the cultivator as the case may be.
Exposition: Ushr like Zakat is a powerful source of income to the public exchequer in an Islamic order but the Muslim States of today either do not care or those who make half-hearted efforts in this direction find to their dismay that they cannot save the allocations from the crocodiles of their own agencies, middlemen and corrupt political parties. If only they could tap this source properly and distribute and manage it effectively.
66. Salman Farsi reports that the Prophet harangued them on the last day of Shaban (the eighth month of Islamic calendar). He said, O you people! A month of greatness and blessing has come very close to you. It is a month one night of which is better than a thousand months. Allah has made it obligatory (for the believers) to fast in this month. And tarawih (special supererogatory prayer) during the night of Ramadhan is non-obligatory (but the Sunnah or way of the Prophet with which Allah is much pleased). Whoever does any good deed of his own free will and cheerfully too, will be equivalent in its reward to obligatory devotional acts of other months. And one who performs obligatory devotional acts in this month shall be equal to seventy such acts of other months. And the reward of patience and perseverance is paradise. And this is the month of sympathy with the poor and the needy of the society." - Mishkat
In the text of the Hadith in the Arabic original the word 'Muwasat' has been used which means sympathy in the form of financial aid. But it is includes verbal consolation also).
67. "Whoever fasted in Ramadhan with sincere belief and an eye on the reward of the Last Day, Allah shall forgive his earlier sins. And one who said (Tarawih) prayer with firmness of belief and with the intent of the reward in the next world Allah shall pardon his sins of the past life." - Unanimous
68. The Prophet said, "Fasting is a shield. And on the day you are fasting you should not give vent to an obscenity not kick up a tumult and noise. And if any one tries to thrust it on you by abusing you or picking up a fight with you, you should call to mind that you are fasting. How can you indulge in exchange of obscene language or blows in a vain fight while observing the discipline of a devotional act". - Bukhari, Muslim
69. The Apostle of Allah Said "Fasting and the Quran shall intercede on behalf of the believer. The fast will plead saying. "O my Lord and Cherisher. l prevented him from taking his food, water and satisfying other natural urges and he abstained from them for thy sake. O my Lord and Cherisher! Accept my intercession on his behalf". And the Quran will say, "I stood between him and his sweet slumber (he himself recited or listened to the recital of the Quran at the cost of much needed sleep). So, our Lord and Cherisher grant my prayer in his favour." And Allah shall accept the humble request of both of them.
Exposition: Through fasting Allah intends that man should take to piety and virtue. If he failed in this behalf and did not base his life on truth, did not give up telling lies and practising falsehood and outside Ramadhan too truth does not manifest itself anywhere in his life such, a person should think seriously why he abstained from food and water.
71. The Prophet has said, "How many wretched fasting persons there are who do not gain anything from their fast save hunger and thirst and (how many are those) saying Tarawih prayer (during the nights of Ramadhan) who earn nothing but wakefulness (loss of sleep)".
Exposition: Like the tradition preceding immediately. This one also teaches us the lesson that while fasting should keep in view the real aim of fasting without which it becomes an exercise in futility.
72. Huzaifa reports that he heard the Prophet saying, "Whatever lapses or wrongs a person is guilty of relating to his household, his wealth and his neighbours, prayer, fasting and Sadaqah (Spending in the way of Allah) become expiation for all those shortcomings (minor offences only). - Bukhari, Kitab-al-Saum
Exposition: Man falls in sin due to his wife and children. Likewise in business and in his dealings with the neighbours also there are lapses on his part. As a result of these devotional acts Allah shall forgive those sins (minor ones) provided they have not been committed intentionally, but on the impulse of the moment.
73. Abu Huraira said, "When a person fasts he should oil his hair so that the effects of fasting on his person may not be so marked.” - Al Adabul-Mufrad
Exposition: What the companion (may Allah be pleased with him) wants to tell us is this that the fasting person should abstain from exhibition of it. He should take bath, put oil in his hair, comb his beard and try to present himself lively so that the indolence and depression, the result of fasting may disappear and the door of hypocrisy may be closed.
74. The Prophet said to the people, "Do take Sahri (a light repast before day-break in Ramadan since) there is blessing in it". - Bukhari
75. Sahl bin Sa 'ad reports that the Prophet said, "People (the believers) would be in a healthy state (as regards belief and Faith) so long as they will be prompt in breaking fast (immediately after sunset). - Bukhari
Exposition: The Muslims have been directed to break their fast as soon as the sun sets in opposition to the Jews who terminated it after darkness had prevailed, and thereby proving that they are free from the religious malaise (of the Jews).
The spirit behind every devotional act is unflinching obedience to Allah. So in fasting when that appointed hour for terminating the abstention from food and water comes, an obedient servant of Allah must obey without a moment's delay. Any attempt at exhibition of our power of endurance in this behalf would be audacity and a serious transgression on his part, a violation of his Islam (total surrender to Allah).
76. Anas bin Malik says, "Whenever we went out on a journey with the Prophet (during the month of Ramadhan, some of us fasted, others did not. But neither the fasting person objected to those partaking of food and water, nor the nonobservers objected to their fasting (in face of leave to postpone it on a journey)". - Bukhari
Exposition: The Quran permits a believer on a journey to put off fasting for future. However, those to whom it is not a hardship, it is better for them to fast. Those with a weaker will and physique should however desist, lest they become a trial for others. As for disapproval of one another, they were too good believers to taunt their brother for infirmity or over-zeal either way.
Exposition: Fasting continuously and without break and waking up the whole night, ruins one's health, particularly the eye sight is badly affected, even irreparably damaged. So the Prophet instructed him to desist from it. A believer has been taught balance and moderation in every activity. Extremism is not in a line with Islam, the faith that is in perfect unison with the natural laws working in this world of ours.
78. Abu Juhaifa said that the Prophet had arranged fraternization between Abu Darda‘ and Salman Farsi, Salman once visited his brother Abu Darda‘ and noticed UmmeDarda dishevelled and shabbily dressed. Salman asked her, "What makes you so careless about your dress and embellishment? "She said in reply, "Your brother Abu Darda‘ has cut himself off from the affairs of this world. (Where is the need for embellishment for whom?)" Then came Abu Darda (on the scene), got food prepared for his brother visiting him and said to him, "Partake of it. I am fasting (unable to keep company at the table)." Salman insisted on his joining him, failing which he would not take food either. So Abu Darda, broke his fast and took food with Salman. When night fell Abu Darda' got up to commence his night prayer. But Salman asked him to go and enjoy sleep. So he went to his room to sleep again. Once again he got up and was again advised by Salman to take another nap. During the last hour of the night Salman himself awakened him from slumber and both of them offered Tahajjud prayer together. Then Salman said to him, “you owe a duty to your Lord and Cherisher, to yourself and to your wife. So do your duty to all of them." Then he came to the Prophet and related the whole story to him. The Prophet (on hearing the episode) said "Salman's advice was most appropriate." - Bukhari
80. Abdullah bin Umar reports that the Apostle of Allah observed E'tekaaf during the last ten days of Ramadhan. - Bukhari
Exposition: Normally also the Prophet was personally engaged in devotional acts and remembrance of Allah and obedience to Him. But during the month of Ramadhan he became much more enthusiastic and the last ten days, in particular, were spent entirely in the remembrance of Allah. He secluded himself in the mosque and spent all the time in supererogatory prayer, recital of the Quran, remembrance of Allah and supplication to him. He took all this trouble since Ramadhan is the month of preparation for a believer so that he might collect as much power as he possibly can for the rest of the eleven months of the year to tight against Satan and his forces.
81. Ayeshah reports that with the approach of the last ten days of Ramadhan, the Prophet betook himself to prayer and other devotional acts in wakeful nights. He also awakened his consorts (so that they too might likewise spend the nights offering supererogatory prayers and Tahajjud in particular). For the devotional service to Allah, he girt his loins (meaning that he got absorbed in remembrance of Allah with all his might and utmost zeal)."
82. Abu Hurairah reports that the Prophet harangued us saying, "O ye people! Allah has imposed Hajj on you as an obligation. So perform Hajj". - Muntaqa
84. Abu Harairah reports that the Prophet was asked as to which good deed was most excellent. He said," It is Hajj which has been free from disobedience to Allah."
85. The Prophet said, the person who intends to perform Hajj should make haste, for it is possible he may fall ill, his camel may be lost, (the wherewithal) for undertaking the journey may no more remain with him, the way may become fraught with danger (pecuniary trouble may prevent it). It is also likely that some exigency may arise to make pilgrimage impossible for him. (So hurry up lest some misfortune befalls you and you are prevented from performing Hajj. -Ibn Majah, Ibn Abbas
86. Hasan, a Tabi'i (a follower of the companions not having met the Prophet), reports that Umar bin Khattab said, "It is my intention to send some men to these towns (of the Islamic territories) who may take stock of people capable of performing Hajj, but have not done it so far, and impose Jizyah on them (security tax realized from non-Muslims). These people are not Muslims. (If they had been Muslims they would have performed long before). Muslim means one who surrendering himself to Allah. If this surrender is sincere he shall not neglect a devotional act of this magnitude in the absence of any reasonable excuse." - Muntaqa
87. The Apostle of Allah said, "the person who came out of his house and died on the way to Makkah, Allah will confer the same reward on him which has been apportioned for the Ghazi (fighter in the way of Allah), Haji (performer of Hajj) and Mu'tamir (performer of Umrah or mini Hajj out of season)." -Mishkat, Abu Hurairah
88. The Prophet said, “Nobody ever ate more honest food than one living on the earnings of his manual labour. And the Prophet of Allah, Da’ood of the Old Testament) ate from the earnings of his manual labour." - Bukhari, Miqdam bin Madi karb.
Exposition: The first things stressed in this report is that Allah accepts only that Sadaqah (charity) which is clean and honestly earned. He does not accept offers of substance from unclean sources.
The second point is that Allah does not grant the prayer of a person who lives on dishonestly earned livelihood or from a tainted source.
90. The Prophet said, "There will come a time when people will not be mindful of what they have earned is lawful or unlawful." - Bukhari, Abu Hurairah
91. Abdullah Ibn Masood reports that the Prophet said," A person earns wealth dishonestly from prohibited sources and unlawful means and gives from it something in the way of Allah, it will not be accepted from him. If he spends it on himself and his dependents it will be devoid of blessing. In case he leaves it behind, it will go down as his provision on his journey to hell. Allah does not blot out (one) evil with (another) evil, but removes evil with a good deed. The vile and polluted cannot wipe out the vile and polluted. - Mishkat
Exposition: This tradition makes evident the fact that a good deed shall be deemed good only if done by approved means. the end in view must be clean and pure and so must be the means to accomplish it.
Exposition: The painter in this report came to have inklings about the evil in his art and all not being well with his means of livelihood. So he rushed to Abdullah Ibn Abbas to have his opinion about it. This is a sure indication of his being at heart a Muslim. If he had been devoid of fear of Allah‘s displeasure and had not been anxious about the validity or otherwise of his profession he would not have taken the trouble of going to and consulting Ibn Abbas.
Those who are not afraid of the accountability of the life Hereafter, care little about the approved and the prohibited.
Lately our ulama have shown liberality in the use of photographs as a means of identification, but its universal craze is not only wasteful but the art and profession have their pitfalls.
93. Rafi' bin Khadij says that the Apostle of Allah was asked about the best livelihood. He said, "Working with one's own hands to earn one's livelihood and trade in which dishonesty and falsehood do not find any place.“ -Mishkat
94. The Prophet said, "May Allah have mercy on the person who is liberal and polite in sale and purchase (of goods) and in the realization of his debts." -Bukhari, Jabir
95. The Apostle of Allah said that the honest and trustworthy traders shall be with the Prophets, Síddiqs (the true) and the martyrs."- Tirmizi Abu Saeed Khudri
Exposition: Siddiq is the believer who has spent all his life in speaking the truth and living upto it. He keeps a guard on it that he fulfills his covenant with Allah and his Apostle. No contradiction is noticeable at any stage in his life. He is a paragon of truth.
96. The Prophet said, "The traders shall be raised as evil doers on the Day of Reckoning save those who took to Taqwa (fear of Allah) in their trade (were careful to avoid disobedience to Allah) and adopted the way of honesty (paid people their due in full) and were truthful in their dealings." - Tirmizi Rifa'ah
Exposition: It is possible for the trader to give assurance to the intending purchaser with his oaths regarding fair price and the quality of the goods, and the gullible ones may be taken in and purchase his goods for the stated price in good faith. But when they get disillusioned before long. They will say good bye to him (expose him in their circle of acquaintance) his business will be ruined through his own dishonest tactics.
98. The Prophet said, "Three types of people are such whom Allah will neither address, nor look at nor cleansing them (of their sins) allow them entry to heaven. Rather, they will be put to grievous torment. Abu Zarr Ghífari asked him. "O Apostle of Allah, who are those wretched ones?" The Prophet said, "One of them is the person who allows his trousers to go down (dangle) below his ankles out of pride. The second of them is he who humiliates and injures by reminders of his generosity, And the third is (the trader) who promotes his business with false oaths." - Muslim Abu Zarr Ghifari
Exposition: Not speaking to them and not looking at them means that Allah shall be wrathful with them and not treat them affectionately. Men also adopt the same attitude. When they are angry with anybody they neither look at him nor speak to him.
This threat of grievous penalty holds in case of those who allow their trousers to hang below their ankles out of pride and as a mark of distinction. As for a person whose trousers hangs below his ankles but it is not pride that prompts him to do it, it may be attributed to or may factually be carelessness or accident. Although the other, careless group, is also guilty of a sin, since the Prophet has prohibited it absolutely, yet their sin will not be so more grievous as that of the first group because of a more grievous sin, pride. Truth to tell, the believer does not regard any sin as paltry and light. For a faithful slave the slightest displeasure of the Master is a great calamity.
99. Qais Abi Gharzah says that during the period of the Prophet we traders were called Samasirah. The Prophet once passed by us and called us by a more dignified name. He said to us, "O ye class of traders! In selling your goods there are many chances of a lot of vain talk and false oaths. So make Sadaqah (charity or spending in the way of Allah) a part of your business." - Abu Da’ood, Qais Abi Gharzah
100. The Prophet addressing the traders handling weights and measures, said, "You people have been made responsible for two such operations (weighing and measuring) for which the peoples before you were annihilated (in visitations from Allah)." - Tirmizi, Ibn Abbas
Exposition: What is implied here is this that if they adopted fraudulent practices, using different weights and measures for give and take, it would spell their own ruin as well as of their people as a whole. The Quran has mentioned the Ummahs steeped in this evil of short-weighing and short-measuring when giving to others and exacting full measure when at the receiving end. They were warned by their Prophets but in vain, and were doomed to destruction.
101. The Prophet said, "Whoever practised ihtíkar (hoarding necessities of life with a view to create artificial scarcity thereby profiteering) is a sinner."
Exposition: Ehtikar means hoarding essential Commodities and dishonestly filling one’s coffers when prices go up steeply. This is the common mentality of businessmen and hence the Prophet wanted to put a check on it, since it makes man hard-hearted, and cruel to people's, suffering, when Islam teaches dealings with humanity on the basis of affection and mercy,
Some of those learned in the religious lore limit ihtikar to cereals and not covering other commodities. There are others who do not agree with them and regard hoarders of all commodities sinners. The compiler of this book subscribes to the second viewpoint.
102. The Prophet said, "The person who does not hoard essential commodities and maintains their supply in the market unrestricted, deserves Allah's mercy and will be given sustenance by Allah. And he who hoards with evil intent deserves damnation". - Sunan Ibn Majah, Umar bin Khattab
103. Mu'az reports that he heard the Prophet saying, "How wretched is the person who withholds the essential commodities (and does not release them the market). If Allah causes them to be abundant and thereby cheap he is grieved. And when (due to scarcity) prices go up, he is pleased". - Mishkat Mua'z
Exposition: The trader has been instructed to honestly tell the purchaser the faults (defects) of the object he is selling. Similarly a person present on the scene or even a member of the concern and acquainted with those defects has been made responsible for exposing them fully to the person purchasing the article.
The Prophet passed by a trade selling cereals. He dipped his hand into the heap of the grain and discovered that the grain below the surface was wet. He asked the trader to explain. He said in reply that it got wet in a shower. The Prophet asked him, "Why did you conceal it and not keep the wet grain exposed (so as to be visible to the purchaser)." Then he said, "Those who resort to fraud are not of us (the community of believers)."
105. The Prophet said, “There was a person who lent money to people. He instructed the person he sent out to realize his debts that he should remit the liability of a debtor in straitened circumstances, may be, Allah forgives us also (for this leniency). The Prophet added, "When the person met Allah (after death) He forgave his shortcomings." -Bukhari, Muslim
106. The Apostle of Allah said, "The person who likes that Allah should save him from grief and distress of the Doomsday, should give respite to the debtor or relieve him from the burden of debt.
108. The Prophet is reported to have said, "Every sin of a person who laid down his life in the way of Allah shall be forgiven but his debts." - Muslim, Abdullah bin 'Umar
Exposition: Both the preceding reports very vividly bring out the importance of payment of debts. The person who sacrificed even his life in the way of Allah if he was indebted and had not paid it before his martyrdom his debt shall not be condoned on the Day of Judgement, since it relates to the rights of the servants of Allah. Unless they, (the creditors) themselves forgive him (the debtor), Allah shall not forgive him. lf the debtor had the intention of paying his debts but died before he could pay them off, Allah shall call the creditor and ask him to forgive his debt for which he will be compensated in the form of the bounties of heaven, and he will relieve his debtor of the liabilities. But in case some debtor did not pay his debt before death in spite of solvency nor got it remitted by requesting the creditor to relieve him, there will be no way out for him (to be forgiven) on the Day of Judgement.
109. Abu Rafe reports that The Prophet borrowed a young camel from somebody. When some camels were brought as Zakat from somewhere, he asked him to pay back his debt by giving a young camel from this lot. However, I told him that there was only one young camel, seven years old in the entire lot. And it is a very fine animal. The Prophet said, "Give that same to him. For the best person is he who pays off his debts in the best possible manner." - Muslim, Abu Rafe
110. The Prophet said. "Evasion and dilly-dallying tactics in paying off debts on the part of a perfectly solvent debtor is wrong (injustice). However, if the debtor directs the creditor to another rich person for realization of his debt, he (the creditor) should not insist on realizing it from him (the debtor) only. He should accept this term of the debtor and realize his due from the person referred to by him." - Bukhari, Muslim, Abu Hurairah
111. The Prophet said, "The person who borrows money from people and intends to pay them back, Allah shall pay it to them on his behalf. But one who borrows and has no intention of returning it, Allah shall ruin him for this (dastardly) act of his." - Bukhari, Abu Hurairah
112. The Prophet said, "Evasion of debt payment on the part of a solvent creditor, justifies his disgrace and punishment." - Abu Da'ood, Shuraid Sulami
Exposition: Justifying disgrace and punishment means that evasion of payment of debt of a solvent creditor is a crime for which he can be lowered in the pubic eye and even punished. In an Islamic state with full fledged Islamic law enforce in every department of life, the administration shall met out punishment to him or adopt other methods or bringing him to law.
113. The Prophet said, "Whoever wrongfully grabs somebody's land equal to the span of a hand, Allah shall put a halter round his neck of the seven earths on the Day of Reckoning. - Muslim, Sa'eed bin Zaid
114. The Prophet said, "Listen to me O ye people! Abstain from doing wrong. No body's property is permitted to you until he gives it to you cheerfully (as a voluntary gift).
115. The Prophet declared, Ariyah shall be returned. Minhah shall come to its owner, debt shall be paid back and the surety shall be compelled to pay for what he has guaranteed.“
116. The Prophet said, "Whoever entrusted anything to your care out of respect to your trustworthiness, return the thing to him (intact). And whoever is guilty of breach of trust do not pay him in his coin. (Adopt other permitted means for restoration of your rights). - Tirmizi, Abu Hurairah
117. The Prophet said, 'Allah says that so long as the two parties in any business are not guilty of breach of trust I am with them. But when one of the parties plays foul (guilty of breach of trust), I back out of it (that partnership), and Satan enters it." - Abu Da'ood, Abu Hurairah
Exposition: This tradition brings out the fact that there is blessing of Allah and His mercy and support in a partnership so long as there is sincerity of relations and mutual trust. With the first signs of breach of trust enters Satan and blessings depart.
118. The Apostle of Allah said, “If birds or men eat of the produce of a cultivator's field or a horticulturist's orchard, it becomes sadaqah (charity) for him. - Muslim, Anas
119. The Prophet said, "There are three types of people whom Allah will neither speak to nor look at. One of them is the class of traders heedlessly uttering false oaths that they have already received much higher offers for their goods. The other is the group of men who after 'Asr prayer, on oath wrongfully took away the property of a Muslim. The third is the group of people who withheld surplus irrigation water (depriving selfishly some other beneficiary). Allah will say on Doomsday to this last group, "l will withhold today My Grace from you as you withheld that water which was not your creation". - Bukhari, Muslim
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120. The Prophet of Allah said, "Pay the wages of a worker before the sweat of his brow dries up". - Ibn Majah, Ibn 'Umar
Exposition: Workers mostly subsist on daily wages so meagre that they can hardly save anything for the morrow. So if their wages after a full day's irksome toil are withheld, it is most likely that they and their family will have to go without a meal that evening.
121. The Prophet reports that Allah says, "There are three persons with whom I will wrangle. One of them will be the person who made a covenant in my name and then resorted to treachery. The second will be the person who seduced somebody and selling him (as slave) devoured the money and the third is one who engaged a labourer and taking work from him to his utmost capacity refused to pay his wages." - Bukhari, Abu Hurairah
122. The Prophet said, “some men and women spend sixty years in obedience to Allah. But when the time of their death approaches they damage the interests of some people through their will (testament) and (chastisement in) hell becomes their due." After this the reporter of the Hadith, Abu Hurairah, in support of its theme, recited the following Quranic verse:
"After payment of legacies and debts, so that no loss is caused (to any one). Thus it is ordained by God, and God is Allknowing, Most Forbearing. Those are the limits set by God. Those who obey God and His Apostle will be admitted to Gardens with rivers flowing beneath, to abide therein (forever) and that will be the Supreme achievement. But those who disobey God and His Apostle and transgress his limits will be admitted to a Fire, to abide therein: and they shall have a humiliating punishment.” Al Quran lV:12, 13, 14. - Musnad Ahmed, Abu Huraira
Exposition: Even a normally good person gets annoyed with his relatives and wants to deprive them of his legacy. At the time of his death he makes out a testament or will depriving one or all of his inheritors, in direct contravention of the Book of Allah and the expositions by the Prophet. For such men and women the Prophet said that in spite of sixty years of striving in obedience to Allah they manage to end up in hell.
123. The Apostle of Allah said, "Whoever disinherits a lawful heir, Allah will disinherit him from the legacy of heaven on Doomsday". - Ibn Majah, Anas
124. The Prophet said, "That the bequeathal of the deceased in favour of a legal inheritor shall not be enforced unless approved by other heirs".
125. Sa'ad bin Abi Waqqas reports, "l was sick in bed when the Apostle of Allah came to see me. He asked me whether I had prepared my will? I replied in the affirmative. The Prophet asked me, "How much of your property you have willed? I said to him that I had willed my entire property in the way of Allah. The Prophet then asked me, "What then have you left for your children?" I told him that they were well off (and had no need of help). To this the Prophet said, "No. Will only one tenth of your worldly possessions in the way of Allah." Sa'ad bin Abi Waqqas goes on to add that he constantly kept insisting that ten per cent was too meagre to be offered in the way of Allah, and he should increase it. So finally the Prophet said to me, "All right! Will one third of your total substance and that is enough." - Tirmizi , Sa'd bin Abi Waqqas
Exposition: This report has clarified the legal position of bequeathal. Under specification by the Prophet the deceased can will upto one third of his belongings and the rest must go to his rightful heirs. He may leave it as a trust for any seat of learning or a mosque or any person badly in need of help. But a better course would be to look around and find out the financial condition of those relatives outside the circle of legal inheritors. lf there is some one who can get nothing from inheritance, not well off and yet encumbered by heavy responsibilities of a large family, stands in need of help, willing in his or her favour would be worthy of great reward in the Hereafter.
126. Abdullah ibn Mas'ood reports that the Prophet cursed the recipient of interest, the person paying interest. Both the witnesses and the recorder of the document thereof. -Bukhari, Muslim
Exposition: How grievous, even mortal, a sin would it be for which the Prophet (a mercy to mankind) cursed. Nay, in a report of Nasai it has been said that the Prophet would curse the usurer, one paying interest on the money borrowed, the witness and the writer of the document, (all those) involved in this business internationally. That means (if they die without repentance) he would not intercede on their behalf but curse them.
We seek refuge in Allah from it and its horrible punishment! Cursing in its religious sense is revilment and driving away from the mercy of Allah.
127. Abdullah Ibn 'Amr reports that the Prophet said, "Allah‘s curse be on those bribing and also those thus bribed". - Bukhari, Muslim
128. Abu Hurairah reports that the Prophet said, "Allah's curse be on those bribing the persons in authority and also the persons in authority accepting bribe". - Muntaqah, Abu Hurairah
Exposition: Bribe is an offer in cash or kind to those in authority or clerical staff to deprive some people of their rights. It is a curse for any society since it paralyses the entire machinery of administration and no such thing as law and order or discipline is visible anywhere and this abominable practice ultimately proves disastrous and the inevitable end ruination is not far off.
So to bring some relief to the unhappy lives of these courageous honest souls, the jurists have opined that for his rightful dues what a person may have to pay to the dishonest officials of a corrupt order based on falsehood, with deep disgust, is not bribe in its true sense, And Allah willing such a person, involved in it under great duress, shall not be called to account for it in the life Hereafter. Doesn't it demand our utmost endeavours to establish the Divine Order at all costs, in place of this Satanic Order?
129. No’maan bin Basheer reports the Prophet to have said, "The permitted is obvious and so is the prohibited. But between these two there are something's that are doubtful. So whoever abstains from the doubtful shall all the more refrain from the manifestly prohibited ones. But he who dares perpetrate the doubtful is most likely to fall into the obvious mortal sins. And disobedience is the sanctuary of Allah (to which entry is strictly prohibited, rather even a casual encroachment is a heinous crime). The animal grazing very close to the prohibited area is most likely to inadvertently venture into it". - Bukhari, Muslim
Exposition: What the Prophet means is this that there are things whose permitted or inhibitory nature is not clear. Since same aspects of them appear permitted and others prohibited, a believer abstains from them. Apparently one who runs away from the doubtful, cannot resort to the manifestly prohibited. On the contrary, one who takes to the doubtful not-withstanding their prohibited aspects, must be emboldened to advance further and end up in the area of the definitely prohibited. And this is a very dangerous state of man's mind. The infirmity may be his undoing.
130, 'Atiyah Sa'di reports that the Prophet said, "No one can be counted among the Godfearing group of Allah's servants until he abstains from the harmless for fear of falling into sin". - Tirmizi, Atiyya As Sa'di
131. Abdullah ibn Mas'ood reports the Prophet to have said, "O ye young men! Whoever of you has the wherewithal for it (can afford maintenance of a family) shall enter into wedlock since it keeps the gaze low and protects the genitals (restrains the eye from wandering and guards against illicit sex). But one who is lacking in the means should take to fasting from time to time to keep in check the headstrong sexual urge". - Bukhari, Muslim
132. The Prophet said, "Man makes a woman his partner in life on the basis of four distinguishing features: On the basis of her wealth, her high birth, her physical charms and her godliness. So try to seek one superior in righteousness and piety. Your relationship (through-marriage tie) may be blessed with success". - Unanimous, Abu Huraírah
Exposition: The report analyses the motive behind matches. Some men greedily look forward to enjoy life with the riches their would-be wife will bring and fall for her trappings, blissfully ignoring other more important considerations. Others are overawed with the distinction of her high birth and would give anything to win over a noble lady. Yet others are enamoured of good looks and are hell-bent on winning the hand of a charming female of human species. The glamour overshadows the traits of her character and accomplishments. And lastly a sober minded person seeks a partner in life known to be religious-minded and of an upright character.
If however, other qualities, wealth, nobility and physical charms accompany Taqwa or moral excellence, a rare combination though, is gift for which man cannot thank Allah enough.
133. Abdullah Ibn 'Amr reports the Prophet to have said, "Do not marry women for their good looks. May be their beauty becomes the cause of their own ruination. Nor enter into wedlock with them for their riches. It is possible their wealth prompts them to transgression and rebellion. A righteous black slave girl is superior to a lady of high birth with a fair complexion". - Muntaqa, Abdullah bun Amr
134. The Prophet said, "When there comes to you a suitor, (seeking the hand of one of your daughters or sisters) whose good looks and moral character you approve of, do not reject his offer. lf you refuse him there will be great tumult and (moral) corruption in the world. - Tirmizi
Exposition: This tradition supports the preceding one. The Prophet stressed from every angle a man's of woman‘s religious devotion and moral rectitude. lf these are ignored in favour of worldly goods and nobility of birth, the values in a Muslim society shall go topsy-turvy. Those who become so materialistic in their outlook that their faith carries no weight with them and their trappings are their only consideration, can hardly be expected to serve the cause of their faith. This is the state of affairs in a Muslim society which the Prophet has termed tumult and corruption.
Then he read out three verses of the Quran which are as under:
1. O ye who believe! fear God as He should be feared and die not except in a state of /slam. - Al Quran 3:102
2. O, mankind! Reverence your Guardian Lord Who created you from a single person, created of like nature his mate, and from them twain scattered (like seeds) countless men and women, - reverence God through whom you demand your mutual (rights), and (reverence) the womb (that bore you): for God ever watches over you. - Quran 4:1
3. O ye who believe! Fear God and always say a word directed to the Right: that he make your conduct whole and sound and forgive your sins. He that obeys God and His Apostle has already attained the highest Achievement. - Tirmizi, Ibn Mas'ud
Exposition: This is the Khutbah (sermon) delivered at the time of Nikah (wedlock) or bringing a man and woman together to enter a sacred covenant making Allah and His servants witnesses over it.) What is meant by introducing it here is that Nikah or marriage contract is not just an occasion for jubilation. Rather it is a sacred contract between a man and a woman who by mutual consent have become life partners and helper of each other.
And at the time of entering this contract both Allah and His servants are made witnesses to it. The Quranic verses clearly point out that if there is violation of the terms of the contract by either party and no effort is made to pull on in a spirit of accommodation, they will invite divine wrath making them deserving of torments in hell, In all the three verses of the Quran the believers have been addressed and instructed to protect themselves from Allah's wrath.
136. The Prophet said, "Of the terms and conditions the fulfilment of that which makes for you permitted the private parts of your wives (make sexual intercourse lawful) Mahr deserves priority". - Bukhari, Muslim, Uqbah bin A'mir
Exposition: What 'Umar wanted to impress upon Muslims was that people as a mark of pride of nobility fixed very high Mahrs (Dowers), payment of which was beyond their means, and became a thorn in their flesh. So he wanted to stop Muslim families and Muslim societies from such bragging (showy acts), instructing them to take to simplicity in life, putting before them the example from the life of the Prophet.
An Ooqiyah is equivalent to about 110 grams of silver. The Prophet himself married or gave his daughters in marriage for only 12 ooqiyah of silver as their mahr and no more. And this is a model for his Ummah to put into practice. As for the Mahr (Dower) of Umm-e-Habibah which was much higher, it was by Najashi (Negus) of Abyssinia and it was he who paid it on Prophet's behalf. Nikah took place by proxy.
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1. Ooqiyah: The compiler of this book puts an ooqiyah to 110 grams of silver (about 10.5 totals-Indian weight now obsolete). This is an old world weight met without in the books of that period. Those who have tried to fix or calculate its exact weight in our own day weights differ widely. I. A. weight of varying magnitude, in Egypt 37. 44gms. Aleppo 310gms., Jerusalem 340gms. and Beirut 213.3gms. Arabic, English (Tafheem-ul-Quran)
2. Ooqiyah: The name of a weight 3.25 totals or about 35 gms.
3. Ooqiyah: 40 drachmas (1 drachma=3.71 gms). So one Ooqiyah=122.48 gms calculated according to another finding:
Ooqiyah 40 drachma 40 drachma = 120 gms.
It is however not known with certainly which particular Ooqiyah, that of Iran, Syria or Palestine, was current in Arabia the seventh century Translator.
138. Uqbah Ibn reports the Prophet to have said, "The best mahr is that which is easy to pay". - Nail-al-Autar
139. The Prophet said, "The worst feast is that Waleemah feast to which only the rich are invited and the poor ignored. And one who did not accept the invitation to Waleemah feast disobeyed Allah and his Apostle. -Bukhari, Muslim, Abu Hurairah
Exposition: This report tells us that Waleemah is a Sunnah (way of the Prophet) and the Waleemah feast to which only the wealthy are invited and the poor kept out is a bad Waleemah feast. Also turning down the invitation to a Waleemah feast is against the Sunnah of the Prophet.
140. 'Imran bin Hussain reports that the Prophet has prohibited us from accepting the invitation to a feast arranged by transgressors. - Mishkat
Exposition: A transgressor is a person who violates the divine injunctions and the teachings of the Apostle of Allah with impunity, making no distinction between the permitted and the prohibited. How can the devotees of faith honour a person by accepting the invitation to his feast, knowing that he heaps insults on the faith? The enemy of a friend can not become a friend. However, the Islamic morals and polite social manners of a believer demand that such an invitation be turned down as a well-wisher and with a civil tongue.
141. Somebody asked the Prophet saying, "O Apostle of Allah Who deserves my affection and service most? The Prophet said, "Thy mother," He again asked, “Who after her"'? The Prophet replied "Thy mother". He repeated his query a third time, "Who comes next in order?" Who after her?" The Prophet replied "Thy mother," However when the Questioner enquired of him the fourth time, the Prophet said, "Thy father and other relatives of thine in order of merit". -Bukhari, Muslim, Abu Hurairah
142. The Apostle of Allah said, "May his nose come down to dust (he may be brought low or disgraced). This he repeated thrice. People (around) asked him, "Who may be disgraced O Apostle of Allah?" The Prophet said, the person who found his parents in their old age, one of them or both, and did not serve them in order to enter heaven". - Muslim, Abu Hurariah
143. The Apostle of Allah said, has prohibited you ill-treatment of parents, burying your daughters alive and greed and niggardliness. And He disapproves of your idle talk (the habit of) too much questioning and squandering your wealth".
Exposition: Too much questioning means unnecessary probing. It does not mean that man should not ask what he does not know. Rather, he should not go on questioning unnecessarily to probe into things that have no use to him. One example of such questioning and probing is that of the Israelites regarding the cow they had been ordered to sacrifice. They worried Moses with their foolish questions. And even today those who are averse to a religiously regulated life engage themselves in such futile questioning.
144. Abu Usaid says, “While we were sitting with the Prophet, a person from the tribe of Banu Salimah came to him. He said, "O Apostle of Allah! ls there any right of the deceased parents that l can fulfil?" the Prophet said, "Yes, Pray and ask forgiveness for them. Execute the permitted will left by them. And treat kindly and serve those related to your parents. And honour and entertain their friends (when you meet them)". - Abu Da'ood
145. Abu-al-Tufail reports that he saw the Prophet at Jiranah. While he was distributing meat, a woman came to him. And when she approached him, he spread out his sheet for her and she sat down on it. At this juncture I asked people about her and was told that she was his mother who had suckled him". - Abu Da'ood, Abu Tufail
147. The Prophet said, "Doing a good turn to blood relation is not love and kind treatment of the first order. Perfect love and regard of the relatives is that when they cut themselves off from you, you maintain your- relations with them and give them their due." - Bukhari, Ibn 'Umar
Exposition: Return visits and exchanges of gifts is not an ideal form of affectionate treatment, particularly on the part of blood relations. Meeting them and doing them a good turn smiling in return for their boycott and behaviour is what is expected from a believer. But it takes piety of a very high order to accomplish it.
148. A certain person told the Prophet, "O Apostle of Allah! I have some relatives and my obligations to them. But they maltreat me. I put up with them with dignity and forbearance but they are rude and rough to me". The Prophet said, "If you are as you have stated, it is as if you were blackening their faces and Allah shall always stand by you against them, so long as you persevere with it patiently". Muslim, Abu Hurairah
149. Hakeem Ibn Mu'awiyah reports from his father Mua'awiyah that he said, "l asked the Apostle of Allah about the obligations of a husband to his wife". He said. "They are that you should feed her when you eat, and cloth her when you yourself put on clothes. You should not strike her on the face, nor curse her. And in case of (temporary) boycott due to strained relations, it should be limited to the four walls of your house. (Publicity and propaganda are not allowed)".
Exposition: What the Prophet meant was that she should be accommodated in keeping with your own standard of living. Your treatment of her should be dignified and benevolent. In case of disobedience and mischief on her part, according to the Quranic injuctions, you should in the first stage try to gently instruct and correct her. But if she persists with her uncompromising attitude you should seclude her (from your bed). But it should be strictly between you two and not noised abroad. Even if this second measure fails to mend her, gentle beating may be tried but care should be taken that her face is not struck and her body receives no wounds or fractures.
Exposition: The concluding sentence of the tradition should not be misleading to anyone. It does not mean that the slave girls should be given a sound beating and wives spared. However, there must be some distinction between the two. The slave girl too should not receive the inhuman treatment of the days of Jahiliyah at your hands and the life partner deserves much better regard.
151. The Prophet said, "O ye people do not beat the slave girls of Allah (your wives). After some time Umar came to him and complained that women had become extremely bold and daring (in confronting their husbands). Once they had spared the rod at his bidding. The Prophet allowed the husbands this corrective measure (as some women are so illnatured that they would not listen to reason and mend their crooked ways without corporal punishment. And there are extreme cases where even the last resort fails to correct the daughters of Hawwa (Eve). But soon after women thronged to the consorts of the Prophet, and complained of the ill treatment of their husbands. The Prophet then declared, “So many of your women have complained to my wives against their husbands. Those of you who are harsh in treatment of their wives are not the better lot of you. -Abu Da'ood, Ayas bin Abdullah
152. The Prophet said,: "No believer should hate his wife. If some of her habits are unpalatable to you, some others may be pleasing". -Muslim Abu Hurairah
Exposition: Lack of physical charms or shortcomings from any other aspect should not prompt a person to seek separation on impulse. A sensible woman, lacking in some respects, if given a chance, may yet hold her husband with her other qualities and capabilities. No single factor responsible for abhorrence should be allowed to ruin an otherwise happy home.
154. The Prophet said, "When a person spends on his family (and other dependents) with a view to the reward of the Hereafter, it becomes Sadaqah (Charity). for him". - Unanimous, Abu Mas'ood Badri
155. The Prophet said, "To become a sinner it is enough for a man to ruin the lives of those whom he feeds (supports). - Abu Da' ood, Abdullah bin 'Amr
156. Abu Hurairah reports that the Prophet said, "A person having two wives and not maintaining balance between them in relation to his obligations to them, will come on Doomsday with only half of his body, the other half absent". - Tirmizi , Abu Huraira
Exposition: He will come only with half his body, because the wife whose rights he did not respect was also a part of his body. He had cut off that half of his body and left it behind in the world. How could he have the whole body with him in the next world?
157. The Prophet said, "A woman praying five times a day (regularly and punctually), fasting during the month of Ramadhan, guarding her chastity and obeying her husband can enter heaven through any gate she likes". - Mishkat, Anas
158. The Prophet was asked, "Which wife is the best? He said. "The wife who delights (the eye of her husband) when he looks at her, obeys him when he orders her and adopts no posture about her own self and her belongings which are abhorrent to her husband. - Nasa'i, Abu Hurairah
Exposition: Her belongings are those that her husband has entrusted to her care as the mistress of the household.
Exposition: The tradition brings out certain important facts worthy of careful note by one and all.
1. The husbands have no right to stop their wives from saying obligatory prayers. However, it is incumbent on a woman to have due regard for the needs of her husband and should not make her daily obligatory prayers too long to interfere with her normal household duties. As for the supererogatory prayers she should not say them without permission of the husband, nor fast surpererogatorily without his express leave. Promptly attending to his needs is more important for her.
2. Safwan bin Mu'attil was a wage earner watering the fields of farmers during the greater part of the night. Spending the nights in such hard toil and going to bed in the early hours of the morning made waking up in time for Fajr prayers (before sunrise) a difficult job. (Late-rising which he attributes to the family trait appears to be due to the family occupation - hard work in sleepless nights).
Safwan bin Mu‘attil is a high ranking companion and it is unthinkable about him that he was careless about his early morning prayers (Fajr). It is most likely that occasionally when he went to bed very late and nobody awakened him for Fajr prayer, he could wake up only after sunrise, not saying his prayers in time. It was for this reason that the Prophet asked him to say his Fajr prayer whenever he woke up. Had he been careless about prayer and a regular defaulter in the knowledge of the Prophet, he would have been wroth with him and admonished him severely.
161. Thauban reports that they were on a journey with the Prophet when the following Quranic verse was revealed: "And there are those who bury gold and silver and spend it not in the way of Allah, announce into them a most grievous penalty On the day when heat will be produced out of that (Wealth) in the fire of hell and with it will be branded their fore heads, their flanks and their backs . - This is the (treasure) you buried! for yourselves, taste ye then (treasure) ye buried." (Q. 9:34-35) Some of us said, Amassing gold and silver has been prohibited by this verse. lf we come to know which (previous) commodity is good, we may think of collecting and treasuring it." The Prophet said, "The best treasure is the tongue remembering Allah and the heart brimming over with gratitude for Him and a virtuous wife who is great help to the husband in his striving in the way of Allah". _ 1 Exposition: This tradition tells us that remembrance of Allah with the tongue is approved and is acceptable only accompanied by a thankful heart. And we also learn that the wife who stands by her good husband patiently in trials and hardships, offers her support to him in his striving in the way of Allah and does not become a stumbling block in his progress - is a great gift of Allah". - Tirmizi
162. The Prophet said, "Every one of you is a supervisor and protector and every one of you will be questioned about those in his charge. Ameer (the head of a party or government) is also a guardian and will be questioned about those under his command and rule. And the husband is the guardian of his household and the woman is the supervisor and keeper of her husband's house and his children. And the servant is the protector of his master's property. Therefore every one of you is a supervisor and protector and every one of you will be questioned about those placed under his charge" - Unanimous, Ibn 'Umar
163. The Apostle of Allah said, "Of all that a father gives to his children, the best gift is their good education and training". - Mishkat, Sa'eed ibn al-'As
164. The Apostle of Allah said, "Order your children to pray when they are seven years old. And when they attain the age of ten, you can resort to corporal punishment to bring them round to pay attention to prayer. At this age their beds should also be segregated".
Exposition: The instruction given here to the Ummah in connection with the upbringing of their children is of particular interest. Prayer is the most important in the life of a believer next only to his belief. So on the principle of first things first, the parents have been directed to teach the way prayer is to be said, and to order them to start praying at the early age of seven. However, if by the age of ten, any slackness or aversion is noticed, more stringent measures than mere reminders or remonstration must be adopted. It should be made very clear to them that their negligence or total lack of interest in the matter of this most important devotional act (after belief) is definitely intolerable. in view of the early signs of sex consciousness manifesting themselves in children at this age, the instruction of the Prophet is to separate their beds, distinguishes the heavenly wisdom and fore-sight of the unlettered Prophet. He was far ahead of his own time when psychology and human behaviour were things unheard and undreamt of, and took ordinary mortals centuries to discover and demonstrate.
165. The Prophet said, "After his death there is a stop to a person's good deeds. But there are three sources through which reward is credited to his account even after he is dead and gone. One of them is Sadaqah Jariyah or the continuing charities. The second is learning and instruction that he leaves behind (for the benefit of the coming generations). And the third is the virtuous offspring left behind by him who pray (all their lives) for the forgiveness of his sins in the Hereafter, - Muslim, Abu Hurairah
The third benevolent act which is a twofold good, is his own progeny (sons and daughters) whom he has imparted good education and training from an early age and they become God-fearing and virtuous. So as long as these children live their parents shall continue to receive the reward of their good deeds. Moreover their goodness and sense of gratitude to their loving and beneficent parents they must be praying too all their lives for their wellbeing in the life Hereafter.
166. Abdullah ibn Abbas reports the Prophet to have said, "The person who took over charge of an orphan and made him share his food and other things, Allah granted his entry to heaven a matter of certainly, unless he becomes guilty of an unpardonable sin. And he who brought up three daughters or sisters under his (loving) care, and imparted beneficial education and training to them persisting with it until such time as they become independent of him (get happily married), Allah conferred the reward of heaven on him as a matter of obligation. At this (announcement) somebody asked him, there are only two (daughters or sisters) whom he patronises"? The Prophet answered, "Two will also entitle him to the same reward". Ibn Abbas goes on to say, "If they had asked him about one (it is most likely) he would have given the same glad tidings for that too". And he who has been deprived of this two good things, under Allah's will and discretion, is assured of an abode in heaven", He was asked to name those two good things and he said, "His two eyes". --Mishkat, Ibn Abbas
167. The Prophet said, "The person to whom a daughter was born and he did not bury her alive after the manner of Jahiliyah (Un-Islam), nor did he look down upon her, nor meted out preferential treatment to boys in comparison to her, Allah will reward him with heaven. - Abu Da'ood, Ibn Abbas
168. 'Ayesha reports, "A woman came to me one day. She had two little girls with her. She had come to me get something. I had nothing at the time save a single date (fruit). I gave it to her and she divided it between her two daughters, cheerfully ignoring her ownself. When the Prophet came to me after sometime, l told him about that woman and her self-denial in favour of her two daughters". The Prophet said, "Whoever was tried with daughters and he treated them kindly, they will become a curtain shielding him from the fire of hell". -Bukhari, Muslim
Exposition: A person whom Allah gives daughters alone, they too are an endowment, a gift from Him. He wants to see how the parents treat these girls who are neither capable of adding to the family resources with their earnings, nor can live long with them (parents) for service. And the finer sex becoming a means of enhancement of the family's muscle power is out of question. If inspite of these apparent disadvantages, they treat them affectionately, they (the parents) have come out successful in their trial and the girls shall become a recommendation in the matter of their salvation.
169. Nu'man bin Basheer reports, "My father went to the Prophet and I was with him. He said, "O Apostle of Allah! I had a slave and gave it to this son of mine". The Prophet asked, "Have you given one (slave to every one of your sons'"? He (my father) said, "No" then the Prophet said to him, "Take the slave back from this son". According to another report he Prophet said, "Have you meted out the same treatment to every one of your sons"? He (my father) said, "No." To this the Prophet said, "Fear Allah and practise equality in your dealings with them," My father came home and took back this Sadaqah from the slave.
A yet another (third) report tells us that the Prophet said, "Then do not make me a witness. I would not be a witness to injustice". A fourth report says that the Prophet said, "Do you like that all the sons treat you kindly"? My father said, "Yes". The Prophet said, "Don't do it then". - Bukhari, Muslim
170. Umme Salmah reports “I asked the Prophet, "Shall I be entitled to reward (from Allah) for spending (my substance) on the sons of Abu Salmah. l cannot leave them to wander about the streets, going from door to door, for, after all they are my sons". The Prophet said, “Whatever you spend on them, you will be rewarded for it. - Bukhari, Muslim
Exposition: Abu Salmah was the first husband of Umme Salmah. After his death she was wedded to the Prophet. She had asked the Prophet about extending a helping hand to her sons by Abu Salmah who had no one to support and look after them.
171. The Prophet said, "I and the withered woman will be like these two fingers of mine on Doomsday (Yazeed bin Zari while relating this tradition pointed to his own index and middle fingers). She is the woman who became a widow and not withstanding her nobility and physical charms restrained herself from a second marriage for the sake of her orphaned children until they part or die". - Abu Da'ood, 'Auf ibn Malik
Exposition: This tradition related the case of a widow who has children and despite fair chances of a second marriage, abstains from it for the sake of her orphans who would otherwise be wasted for lack of support and proper care. The young widow sacrifices herself (repressing her passions) and does existence some how (leading a life without colour), guarding her modesty and chastity. Such a woman will be the recipient of the unique honour of closeness to the Prophet in the next world (as a compensation for her sacrifice).
172. The Prophet said, "Shall I tell you about the best Sadaqah? It is (the support) of your daughter that has been sent back to you and there is no one to feed her from his own earnings". - Ibn Majah, Suraqah bin Malik
173. The Apostle of Allah said, "I and the guardian of an orphan and guardian of other needy and helpless shall be like this in heaven". And saying this he pointed it with his middle and index fingers, keeping a little gap between them. - Bukhari, Sahl bin Sa'd
Exposition: The Prophet encouraged people to help this most helpless class of society and in greatest need of protection and support in other ways. He gave them (the supporters of orphans) the glad tidings of nearness to him in heaven, not only those coming to the aid of orphans but other types of helpless persons like the sick, the disabled, the old and infirm and the like.
174. The Prophet said, "Of the Muslim houses the best house is that in which there is an orphan and he or she is treated kindly. And the worst of the Muslim houses is one in which there is an orphan and he or she is maltreated. - Ibn Majah, Abu Hurairah
175. Somebody complained to the Prophet about the hardness of his heart. The Prophet said to him, "Pass your hand affectionately over the head of the orphan and feed the poor and the needy". -Mishkat, Abu Hurairah
Exposition: The report tells us that the cure of an abominable state of man‘s mind, hard-heartedness, lies in particularly taking to deeds of affection and mercy, coming to the aid of the needy and the utterly helpless, meeting their every need that is making their lives miserable. Passing one's hand affectionately over the head of the orphan has been used figuratively and means feeding, clothing and teaching them their faith and amiable manners.
176. The Prophet said, "O Allah, my Lord and Cherisher! I adjudge most scared the rights of two weak sections of society., the orphans and the women". - Nasa'i, Khuwailid bin 'Umar
177. A certain person came to the Prophet and said to him, "I am indigent, having nothing of the worldly goods and (at the same time) guardian of an orphan (with property of his own). (May I under these conditions take my own subsistence from his substance"?) The Prophet said, "Yes, you can take it from the property of the orphan under your care, provided you do not resort to extravagance and are very quick with it. Nor should you manipulate it so as to soon have property of your own". - Abu Da'ood
Exposition: The guardian of an orphan if he is well-off, according to the Quran, should take nothing from his ward's property for himself. But in case he is resourceless and the orphan has property of his own, the guardian for his services of bringing him (or her) up under his care, his education and training, looking after his property and improving it, can charge to it his own remuneration within reasonable limits only. But it would not be permissible for him to devour the property of the orphan before he comes of age and can take charge of it. Neither can he utilize the property under his management to create one for himself also. Those who are dishonest and heedless of Allah's wrath, through clever mavoeuring make the orphan's property their own long before he is able to handle it himself. In other cases they squander it, devouring it long before their poor wards become major and can get out of their clutches.
In Surah Nisa' (Q.Chp.4) Allah has given the same injunctions that have been related in the tradition. The Quran says:
But consume it not wastefully, nor in haste, against their growing up. If the guardian is well off, let him claim no remuneration . But if he is poor, let him have for himself what is just and reasonable. (Qur'an 4:6).
178. Jabir reports that he asked the Prophet, "On what grounds I can beat the orphan under my guardianship"'? The Prophet said, "The same for which you can beat your own progeny. But I warn you against making property for yourself at his cost. -Mu'jam Tabrani
Exposition: A person can beat his own progeny for the sake of their education and training, also their discipline, Similarly, the orphan can be beaten to teach him his religion, and good manners. Beating children off and on unreasonably is against the way of the Prophet. Moreover beating an orphan is a great sin.
179. The Prophet said, Those who believe in Allah and the Doomsday must honour their guests. - Bukhari, Muslim, Abu Hurairah
180. The Prophet said, "Those who believe in Allah and the Last Day, should entertain their guests. The first day is that of entertainment with special attention, when the guest should be treated to the best vituals that the host can provide (of course within his means). And hospitality is for three days (it is not, however, morally binding on the host to maintain the first day's standard of entertainment for the guest on the second and third day also), And after three days whatever the host does for the guest will be Sadaqah from him. And it is not proper for the guest to prolong his stay until the host becomes hardpressed and harassed (because of the lack of means to entertain him). - Bukhari; Muslim, Khuwailid bin 'Umar
Exposition: This tradition has instructions for the conduct of the host as well as the guest. The host has been directed to entertain his guest which is not limited to feed him sumptuously but also demands that he should greet him with open countenance, and look to his other needs and comforts besides spending sometime with him so that he may not feel neglected or, bored due to loneliness. And the guest has been instructed that when he visits any one, he should avoid becoming vexatious to his host by his prolonged stay. A report of Muslim further elucidates this tradition in which the Prophet said, "It is not permitted to any believer to stay with his brother (as his guest so long) that he becomes distressing to him". People asked him, "O Apostle of Allah! How can he distress him"? The Prophet said, "By prolonging his stay indefinitely when the host is left with nothing to entertain him".
181. The Prophet said, "By Allah! He is bereft of belief (repeating it thrice)". He was asked, "O Apostle of Allah! Who is bereft of belief"? The Prophet said, "He whose neighbours are not immune from his harassment". - Bukhari, Muslim, Abu Hurairah
182. The Prophet said, "Jibril (Gabriel) kept regularly stressing upon me kind treatment of the neighbour until I came to think that the neighbour shall be made the inheritor of his neighbour. - Unanimous, 'Ayeshah
184. The Prophet said to Abu Zarr, "O Abu Zarr! When you prepare broth, add some more water to it to look after the needs of your neighbours". - Muslim
185. The Prophet said, "O ye believing women! None of you should despise anything in offering as a gift to your neighbour. Offer it even if it is a goat's hoof." - Bukhari, Muslim, Abu Hurairah
Exposition: It is generally the mentality of the women that they abhor sending petty gifts to their neighbours. They want to impress them by sending something above the ordinary. That is why the Prophet has directed not to hesitate sending ordinary gifts to them. And if such gifts are received from neighbours they should be thankfully received, neither despised nor criticised.
186, ‘Ayeshah reports that she asked the Prophet, "I have two neighbours. Which of them is more entitled to my gifts"? The Prophet said, "The neighbour whose door is closer to your own door".
Exposition: The circle of neighbourhood extends to forty houses around, and the one whose door is nearest to one’s own door deserves greater attention (both in regard and service in need).
187. The Prophet said, "Whoever likes that Allah and His Apostle should love him, should, when he speaks, utter only truth, and when something is entrusted to his care, he should return it to its owner intact. And he should treat his neighbours kindly". - Mishkat, Abdul Rahman bin Abi Qarad
188. Somebody reported to the Prophet that such and such woman is very much given to supererogatory prayers, supererogatory fasting and is generous in the matter of Sadaqah. And she is well known for these good deeds. But she is also the cause of distress to her neighbours with her rather foul tongue". The Prophet said, "She shall end up in hell". That same person said again, "O Apostle of Allah! It is said about such and such woman that she does not strive much by way of supererogatory prayer and fasting but gives away pieces of cheese as Sadaqah. But she has no such evil reputation as vexing her neighbours with her tongue (has no foul tongue). The Prophet said, "She will be rewarded with an abode in heaven". - Mishkat, Abu Hurairah
189. The Prophet said, "The first two persons appearing before the Divine Court of Justice, on Doomsday, shall be two neighbours". - Mishkhat, Uqbah bin 'Amir
Exposition: The first case of (the violation of) the rights of the servants of Allah being put up for hearing on the Day of Reckoning is a clear indication of their great importance, having priority in the sight of Allah even over those of His own. And among the servants of Allah, neighbours have a degree of priority over the general run of people around us. The two parties in this case must be neighbours who wronged and oppressed each other (or at least one of them was the tormentor). So their case becomes all the more serious and hence the first to be put up for hearing and decision. It is enough to send a shudder down our spines when taking stock of our own behaviour with our neighbours?
190. The Apostle of Allah said, "Allah, the Mighty and Exalted will say on Doomsday, "O son of Adam! I asked thee for food but thou didst not give it to Me". The person (thus addressed) will say, "O my Lord and Cherisher! How could I feed Thee when Thou art the Cherisher of the worlds“’? Allah will say to him, "Dost thou not know that such and such of My servants asked thee for food but thou didst not feed him? Dost thou not know if thou had not fed him, thou wouldst have found it here with Me". "O son of Adam! l asked thee for water, but thou didst not give it to Me". The person (interrogated) will say, "O my Lord and Cherisher! How could l give Thee water to drink when Thou art the Cherisher of the Worlds"? Allah will say to him, "Such and such of my servants asked thee for water but thou didst not give it to him. Hadst thou given it to him, thou wouldst have found it here with Me". - Muslim, Abu Hurairah
Exposition: This tradition brings to light the fact that feeding the hungry and giving water to the thirsty is worthy of great reward. It is a means of getting closer to Allah.
191. The Apostle of said, "The best Sadaqah (a charitable deed) is to feed a hungry person to his entire satisfaction". - Mishkat, Anas
Exposition: Offering something to a beggar, however paltry, is better than flat refusal. Giving to the beggar at your door the least little bit that you are able to spare at the moment will be some consolation to both the giver and the receiver. The last resort is a kind word and an apology from you for your inability to help him. Turning him away from your door without it, or worse still, a harsh word, would be hard hearted-ness. The beggar usually brings in Allah, the Lord of bounties, as intercessor, putting his request to you in His name. So you should have regard for this fact to avoid displeasure of Allah.
193. The Prophet said, "An indigent and needy person is not he who goes (begging) from door to door and returns with a morsel or two, but the really indigent and needy are those who do not possess enough to meet their needs (and yet refrain from begging). People are unable to discern their lack of means (from their outward calm and dignified demeanour), and hence fail to approach them with Sadaqah being used to those begging importunately which these self-respecting servants of Allah can never bring themselves to. - Bukhari; Muslim
Exposition: Through this tradition the Muslim Ummah has been instructed that they should look for those poor and needy persons who though badly stricken by chill penury their sense of self-respect, dignity and honour does not let them reveal their real miserable condition to any one. They neither adopt postures of meekness nor stretch their hand like professional beggars.
Searching out such really poor self respecting persons and helping them (secretly) is an act of charity of a very high order.
194. The Prophet said, "The person striving to promote the interests of the windows the indigent and the needy is like one who fights in the way of Allah, and like one who stands before Allah the whole night and is not tired and like the fasting person who does not eat during the day". - Bukhari, Muslim, Abu Hurairah
195. The Prophet said, "The right of the slave is this that he should be fed and clothed and charged with work according to his capacity". - Muslim Abu Hurairah
The Prophet was sorely grieved and he and his companions did all that was in their limited power to lessen the oppression and tyranny and relieve the pain and anguish around him. Any attempt at abolition of slavery would have wrought havoc with the existing world-wide social order. So he instructed the Muslim society to treat their brethren in their charge at the human level, to feed them what they ate and clothe them with the clothes they themselves put on. And also that they should take work from them according to their capacity. In case it was beyond that limit readily offering a helping hand was also emphasised. Their emancipation as an act of charity as also as an expiation for so many major sins was another means of their release from bondage.
Similar treatment should be meted out to the permanent (salaried regular employees), servants who stay with the master day and night. The treatment the servant should receive is vividly brought out by the report of Abu Qulabah, a companion. Abu Qulabah says that a certain person went to the companion of the Prophet, Salman Farsi, when he was a governor; He saw that he (the Governor of a large Muslim territory) was kneading dough. He asked him, "What is that you are doing"? (Why was he engaged in that household chore)? Salman said to him: "I have sent out my servant on an errand. So I did not like to burden him with two tasks, running an errand and doing household chores at one and the same time".
196. The Apostle of Allah said, "The salve girls and salves are your brethren whom Allah has given you (for service). You should feed and clothe them as you feed and clothe yourselves, and should not take work from them beyond their capacity. And if you have burdened them with tasks too much for them, you should give them a helping hand in it". - Bukhari, Muslim, Abu Hurairah
198. Abu Bakr Siddiq reports the Prophet to have said, "One, who misuses his authority over his slave, shall not enter heaven". The people (around) asked him, "O Apostle of Allah! Have you not told us that orphans and slaves in this Ummah (of our) will be far greater in number than in other Ummahs“? The Prophet said, "Yes, (I have told you that.) So treat them like your own children and give them the same food that your eat". -Ibn Majah
199. The Prophet gifted Ali a slave and said to him, Do not beat him, for I have been Prohibited to beat those who pray. And I have seen him praying". - A Mishkat, Abu Hurairah
200. The Prophet of Allah said, "The chief (ruler) of the people is one who serves them. One who excels in the service of his people, no one can outstrip him save through martyrdom".
Exposition: The person who has been travelling with a caravan, should serve the fellow travellers and look to their comforts in every possible manner. It is an act worthy of great reward. Only laying down one's life in the way of Allah can entitle a person to greater reward (than service to fellow travellers).
201. Abu Sa'eed Khudri reports that once while we were on a journey, a certain person driving a camel, came to the Prophet and looked around. The Prophet said, "He who has an extra mount, should give it to one who has none, and those having more food than they need, should give it to those who have none", Abu Sa'eed Khudri goes on to say, "The Prophet named many forms of worldly goods in this context until we came to understand that none of us had any right to anything in his possession more than his own bare needs". - Muslim
Exposition: The person who came to the Prophet and looked about but said nothing was needy and wanted that those present there should extend a helping hand to him. However, his self-respect did not allow him to beg for help.
Exposition: Satan's houses mentioned here, are those built by people without need, only to show off their opulence. The Prophet had not seen such houses because at that time such showy houses had not been built in Arabia. However, in later periods, our ancestors saw them and we in our own time find them sprawling everywhere.
This craze for show of wealth and an equally insatiable thirst for fame, has manifested itself in every age. The Quran tells us that people in the distant past, like Thamud at great cost and effort, carved them out of solid rocks for which they had no use save show of cultural splendour and their unrivalled sculptural skill in that age. Later Egyptians built Ahrams or breath-taking pyramids, the resting places of their demi-god rulers to demonstrate their grandeur as well as their own marvellous achievement in architecture in the form of these grand mausoleums. They too are Satan's houses.
In our own times too, the governments and the moneyed ones build grand showy buildings everywhere, five star hotels, grand stadia, high towers (Eiffel), even revolving turrets, sky-Scrapers, all Satan's houses, while teeming millions of the deprived sections of society can never have a roof over their heads.
203. Mu'az reports, "We went out for a Ghazwah (armed struggle in the way of Allah). (While camping) people (unwittingly occupied large a space) and did not leave enough room for others to move about freely, even barring passage at places. The Prophet sent some one to announce on his behalf that those who make the place crowded or block the passages shall deprive themselves of the reward of Jihad. - Abu Da'ood
Exposition: The tradition tells us that the mujahids had occupied larger spaces for their own stay which resulted in narrowing of passages between enclosures (tents). So' the Prophet had it proclaimed that those who had given up the comforts of their own houses and were out on a sacred mission in the way of Allah, should not seek spacious enclosures for themselves but only to the extent of their bare needs so that their companions are not inconvenienced for want of space for themselves or open passages to move about.
204. The Apostle of Allah said, "Allah, the Mighty, Supreme, will say on the Day of Judgement, "O son of Adam! I was sick and thou didst not visit Me (to enquire about My health). He will say, "O my Lord and Cherisher! How could I enquire about Thy Health, when Thou art the Lord and Cherisher of the worlds"? Allah will say to him, "Dost thou not know that such and such of my servants fell ill and thou didst not visit him. Hadst thou visited him (in his sick-bed) thou wouldst have found Me near him". - Muslim, Abu Hurairah
Exposition: Visit to the sick is not a casual and formal visit to a sick person and asking about his health. Rather, the real meaning of this visit is that the visitor should also see to it that in case there is little that is being done by way of proper treatment due to lack of means, he should arrange for it. And if he (the patient) has the capacity to meet the expenses of medication, but there is no one to look after him, something should be done to meet the need of nursing and running petty errands in this behalf.
205. The Apostle of Allah instructed us, "Visit the sick, feed the hungry and manage release of the prisoner". - Bukhari, Abu Musa
206. A Jewish boy used to serve the Prophet. When once he fell ill, the Prophet went to visit him. He sat near the head of the (sick) and asked him to enter the fold of Islam. He looked towards his father, standing close by. He (the boy's father) said to the boy, "Do as Abul Qasim (Muhammad Sallallahu Alaihi Wasal'lam) bids you". So he accepted Islam. After that the Prophet came out of his house saying, "I am grateful to Allah that He saved him (the Jewish boy) from the fire of hell". - Bukhari, Anas
Exposition: Friends and foes alike were acquainted with the pure, sweet and benevolent nature of the Prophet. All the Jews were not hostile to him. The Jew mentioned in this tradition had personal contact with the Prophet and as a token of good will, had sent his son to serve him (the Prophet).
207. Abdullah Ibn Abbas says that to sit quietly when visiting a sick person (not to trouble him with hubbub and noise) and making one's visit brief is the way of the Prophet. - Mishkat
208, The Prophet on the occasion of his last pilgrimage (after which he departed) addressing his Ummah said, "Listen to me attentively! Allah has declared that your blood, property and honour are sacrosanct (their violation is prohibited), the same as this day, this month and this city are sacred. Attention please! Have I conveyed (the divine message) to you? The audience (with one voice) replied, "You have". The Prophet said, "O Allah! Be Thou also witness over it that I have conveyed the message to the Ummah." This he repeated thrice. Again he continued, "Hark! ye people! Do not take to the ways of the unbelievers, that (like them) your too start beheading one another". - Bukhari, Ibn 'Umar
Exposition: The word used in the Arabic original is Bai'at, a derivative of Bai' meaning to sell for a price or make a covenant. So a person taking oath of allegiance on anybody's hand actually makes a pledge that he would persevere with this pledge throughout his life. Jareer made a covenant with the Prophet on three things: praying with all its conditions, paying Zakat and dealing with the Muslim brethren on the basis of kindness and affection and well-wishing, never resorting to fraud. In this way the tradition determines the normal mutual relations among Muslims.
210. The Apostle of Allah said, "You will find Muslim, in the matter of mutual kindness and love and being favourably inclined towards one another just like the human body, that when one part of it is afflicted with disease, the rest of the organs, in sympathy with it, suffer from fever and sleeplessness". - Bukhari, Muslim, No'man bin Basheer
211. The Prophet said, "A Muslim for another Muslim is like a building one part of which supports another. Then he demonstrated it by inter-twining the fingers of one hand with those of the other". Muslim, Abu Moosa
212. The Apostle of Allah said, "A Muslim is the mirror of another Muslim. He rescues him from ruination and protects him and his interests behind his back". - Mishkat, Abu Hurairah
Exposition: A Muslim is a mirror for another Muslim means that he regards his Muslim brother's distress his own and should be thoroughly shaken in spirit when he finds him in trouble, pain and anguish, and anxiously running to his aid to remove it as early as possible. The words of another tradition are: "Every one of you is the mirror of his brother. So if he finds him in trouble he should remedy it. Similarly, like a mirror that reflects the true image of any object in front of it, if he observes any infirmity in his brother, he should strive to remove it as he would do to remove a weakness of his own.
213. The Prophet said, "Come to the aid of your brother whether he is the oppressor or the oppressed".
(Hearing these words from him) somebody said to him, "O Apostle of Allah! I will (certainly) help him in case he is the oppressed (party). But how can I help an oppressor? (I am at loss to understand)“? The Prophet said, "Restrain him from further oppression. That is the way of helping him (the oppressor)". - Bukhari, Muslim, Anas
Exposition: The opening words of the tradition are those rifle in the pre-islamic Arab society where national and tribal prejudices ruled and every one considered it just and proper to come to the aid of his brother even if they happened to be the aggressor, and the aggrieved was an alien. No body ever cared to give a serious thought to the iniquity involved in this maxim and its practice.
With the advent of Islam the earthly values gave way entirely to the heavenly (divine) values. And it was then that the Prophet gave the same words quite a different interpretation as stated here in this tradition.
Exposition: The last sentence of the tradition determines as to what should be our attitude towards our brethren. And it is this that if a Muslim stumbles into sin, other Muslims should not broadcast it to bring him down in public eye. Rather, they should keep his blemish a secret, however, a person who violates the divine injunctions openly, the Apostle of Allah has directed us to expose him. There is no need of conniving at his shameful deeds. - Muslim, Anas
215. The Apostle of Allah said, "By Allah, in whose hand rests my life! No one can be believer until he comes to like for his brother what he likes for himself. - Bukhari, Muslim, Anas
216. The Apostle of Allah said, There are some among the servants of Allah who, though neither Prophets nor martyrs, yet Prophets and martyrs will envy their exaltation in the next world". People said to him, "O Apostle of Allah! Who are those people"? The Prophet said, "They will be the people who were not related to one another, nor were they on business terms of give and take, but loved one another on the basis of the Faith of Allah. By Allah! their faces will be radiant and they will be surrounded on all sides by light. They will not have any grief when others will be grieved". And then he recited the following verse of the Quran: Behold! Verily on the friends of God there is no fear nor shall they grieve. (Q.10:62)
Exposition: The word envy used here may create misapprehension. The Arabic word used in the text is Ghabt which means to be extremely delighted. But is also used to denote envy and jealousy. Here it has been used in the first sense. What the tradition intends to convey is that just as a teacher is very much delighted and is proud of him when his pupil attains a high (academic) position. Similarly, the prophets and the martyrs who occupy the highest rank in the cadre of the next world, will be highly pleased with the success of these servants of Allah. They, who have come for mention here, their mutual love was based solely on the divine Faith. Blood relationships and business interests did not cement their relations against the manner of the general run of people. Rather, Islam and the sentiment of creating an atmosphere of the Islamic pattern of life had maintained their friendship and camaraderie. Such people have been given glad tidings of victory and aid and support in this world and of the abiding reward in the Hereafter (Q.10:64)
Exposition: It is possible for two Muslims to fall out with each other and they may not be on speaking terms. But they should not allow this state of strained relations for more than three days. And usually it happens that two persons who are sour with each other but fear displeasure, after two or three days, are unhappy at heart and long to patch up and befriend their angry brother once again, and ultimately one of them, (more God-fearing and more kindhearted than the other) by priority in greeting ends this Satanic sourness. So the excellence of the one advancing and greeting first has been stated in this as well as in other traditions.
218. The Apostle of Allah said, "Abstain from suspicion and mistrust. For, whatever is said with mistrust is the worst nor try to watch secretly Tajassus, nor indulge in Tanajush, nor nurse malice one another. Become the true servants of Allah live as (loving) brother of one another".
Exposition: Certain words in this tradition need elucidation:
1. Tajassus -means eaves-droping with a view to find out the secrets of other people. What the Prophet meant is that to overhear somebody to use it against him and to bring him low in the sight of others is contradictory to belief and faith.
2. Tanajush: is associated with business and has the sense of brokerage. The broker and trader come to a secret mutual agreement that the former shall give higher and higher bids in an auction only to entice other bidders who the real purchasers.
3. Tabaghuz: to bear malice and nurse grudge against somebody looking for an opportunity to harm him.
4. The fourth words is Tadabur which means to be hostile and also to cut oneself off from anyone.
Exposition: The hypocrites harassed the true and pious Muslims is many ways. They dug out the shameful faults of their families of the days of the Jahiliyah and broadcast them in society. It is these people (the hypocrites) whom the Prophet has reprimanded. In some other reports it has come for mention that the voice of the Prophet has become so loud that it was heard by housewives in the vicinity of the mosque.
220. The Apostle of Allah said, "When my Lord and Cherisher took me to the heavens, I passed by people who had nails of brass and they were scratching and pinching their faces and breasts. I asked Jibril, “Who are these people"? replied, "These are the people who devoured other people's flesh and ruined their honour and reputation". - Abu Da'ood, Anas
Exposition: Eating the flesh of someone is back-biting according to the elucidation of the Quran, which was their favourable pastime and is even today, more than ever. They were also badly after their denigration.
221. The Apostle of Allah said, "A Muslim has six obligations to another Muslim". They asked him, "What are they O Apostle of He said, "When you meet your Muslim brother, greet, him. And when he invites you accept his invitation. And when he wants you to be well-wishing by him, do oblige him. And when he sneezes and says Alhumdulillah (I thank Allah for sound Health), respond to it. And when he falls ill, visit him and enquire about his health. And when he dies follow his bier". - Muslim, Abu Hurairah
Exposition: 1. Greeting is not mere salutation by making a sign or mere utterance of the words As-salamu Alaikum. Rather is it a proclamation and affirmation of one's intent that "As for me your life, property and honour are safe. I shall not give you any trouble and I pray to Allah for the safety of your Faith and belief May Allah bless you with His Mercy". 2. Response to the sneezing brother is Yarhamukallah (Allah have mercy on you) and make your step firm in obedience to Allah, and you may not fall into an error where-by you may become a laughing stock for others.
223. The Prophet said, "lf a Muslim of healthy manners, spotless character, accidentally stumbles into sin, connive at his fault and forgive him excepting the limits set by Allah. - Abu Da'ood, 'Ayeshah
Exposition: A Muslim who is well known for goodness fear of Allah and obedience to Him by following the divine injunctions, if he casually slips and falls into sin, the Muslim society should not lower his prestige and disgrace him. It is not to be noised abroad. Rather, it should be condemned. However, if he is found guilty of Hadd (or limits set by Allah), a crime punishable under the Islamic Shariah such as fornication, theft and the like, it cannot be overlooked.
224. The Apostle of Allah said, "The Muslim who wrongs a Mu'ahad1, violates his rights or burdens him with heavier tax (Jizyah) 2 .
1. and 2. Mu'ahid: A non-muslim citizen of a Muslim state living under a pledge of loyalty guarantees and in the name of Allah His Appostle on payment of a nominal symbolic security tax, Jizyah realised only from able-bodied young men. Women, children, old and decrepit, the destitude and monks are all exempt from Jizya.
225. The Prophet passed by a camel whose belly was almost touching its back (due to prolonged starvation, loss of muscle and fat). He said, "Fear Allah in the matter of these dumb creatures. Use them as mounts in good condition and relieve them -Abu Da'0d, Suhail Ibn-al-Hanzaliah
Exposition: To keep the domestic animals hungry invites the wrath of Allah. When the master has to take work from them, he should provide them with a little more than their usual maintenance ration. He should not take so much work from them that may leave them half-dead.
227. The Apostle of Allah said, "When you travel in the land in days of verdure, let the camels have their share from the greenery of the land. But when you travel during the dry period when there is hardly a blade of grass on land, drive them at a faster pace". - Muslim, Abu Hurairah
Exposition: Out of kindness to animals of transport, the Prophet has instructed here that in the season of plenty these poor animals should be allowed to graze even if the pace of the traveller's progress is hampered. They should not be deprived of their food provided by Allah. But in a year of scanty rainfall when conditions of famine prevail all over the land, they should be driven faster so that they can get to their destination or a halting place for the day quickly and can have some sort of food and water there, rather than go slow and starve on the way longer.
228. The Prophet said, "Allah has made it binding on us that every thing must be done in the best possible manner. When you kill anybody, do it nicely and when slaughtering (a food) animal, it should be in the best way of slaughter. Every one of you should sharpen his knife and the animal to be slaughtered should be afforded quickest relief from agony. (It should not be left to writhe and wriggle in pangs of death)". - Muslím, Shaddad bin Aus
229. Abdullah bin ’Umar Says that he heard the Prophet prohibiting a quadruped, a bird or man to be made a target for archery (after being tied securely to a tree, pole or a stone). -Bukhari, Muslim
230. The Prophet has prohibited hitting an animal on the face and branding its face. - Muslim, Jabir
Exposition: The tradition tells us that hunting and shooting for the purpose of eating the flesh of the kill is allowed. But as a mere pastime or for fun's sake it is prohibited. Hunting for fun is this that after killing (taking a life) its flesh is not eaten but it is thrown away.
232. Abdur Rahman reports from his father Abdullah who said, "We were on a journey with the Prophet. He left us for some time. In his absence we saw a bird with two nestlings. We caught hold of them and the bird (their mother began to hover over our heads. By this time the Prophet had come back and (perceiving the bird‘s distress) said' "Who has caused it pain by snatching its nestlings? Return them to her (their mother)". And he also witnessed the anthills that we had burnt. He asked "Who has burnt them?" We told him that we had done it. The Prophet said, “Punishing with fire is prerogative of the Creator of fire, (Allah), alone. - Abu Da'ood
233. The Prophet has prohibited inciting the animals to fight with one another as a sport for amusement. - Tirmizi, Ibn Abbas
234. The Prophet said, "A certain person was going on his way when he felt extremely thirsty. He looked around and sighted a well (where water could be had). He got down into it and quenched his thirst (since there was no bucket and rope to draw water). On coming out he saw a dog that was very thirsty, Lolling out its tongue helplessly and trying to mouth moist earth (in its distraction). That person thought to himself that the dog was as thirsty as he himself had been a little earlier, So he at once got down the well and his leather sock full of water held in his clenched teeth he came up and gave it to the (poor thirsty) dog to quench its thirst. Allah looked upon this kind act of his (to a dumb creature) with approval and absolved him of his sins". The people asked the Prophet, "Is there any reward for showing compassion to animals also"? The Prophet replied, “There is a reward for kind treatment shown to every living creature". - Bukhari; Muslim, Abu Hurairah
235. The Apostle Of Allah said, "The person having an iota of pride, (concealed somewhere) in his heart shall not enter heaven". On hearing it, somebody asked, "Man has a natural craving for (the good things of life) fine and shoes. (Is that also pride? And will a person with fine tastes remain deprived of heaven")'? The Prophet said, "No (This is no pride). Allah is beautiful and likes beauty (approves of healthy good tastes). Pride means to refuse to bow down in humble submission and obedience to Allah and holding His servants in contempt. - Muslim, Ibn Mas'ood
236. The Apostle of Allah said, An arrogant person shall not enter heaven nor a braggart". - Abu Da'ood, Haritha bin Wahab
Exposition: The words used in the Arabic text are Jawwaz and Ja'zari. Jawwaz means a presumptuous or haughty person, one with an over-bearing gait, a rascal, a malefactor, a hoarder of wealth and niggardly. And ja'zari means a person having little or nothing of worldly goods but bragging as if he has unlimited treasures in his possession. And this empty boasting is not limited to material wealth only. There is no dearth of arrogant and boastful persons in the realms of piety, continence and learning and knowledge either.
237. Abu Sa’eed Khudri reports that he heard the Prophet saying, "The trousers of a a believer comes down to the middle of his shins, (covering only their upper half below the knees). However there is no harm if it is allowed to hang above the ankles. But any part of it below that (covering only ankles) is in hell (Fire), (meaning that it is sinful and punishable). This he repeated thrice (to impress its great importance upon his audience). And then he said, "Allah shall not look on Doomsday (mercifully) at the person dragging his trousers on the ground (as an indication of concealed pride)". - Abu Da'ood
Exposition: Abu Bakr’s trousers did not slip because of a bulging tummy, but the reverse of it, his leanness was responsible for it. He had very frail body. The Prophet had said that any one dragging his trousers arrogantly shall remain deprived of the Mercy of Allah, and Abu Bakr had heard and noted it carefully. Although he himself knew that he did not drag his trousers below his ankles out of arrogance, He became anxious all the same. When a person is occupied with thoughtfulness about the security of the life Hereafter, he runs away from even the shadow of disobedience to Allah.
239. Abdullah Ibn Abbas says, "Eat what you like and drape yourselves as you please provided you are not arrogant and wasteful". - Bukhari, Ibn Abbas
240. The Prophet said, "Wrong doing (inequity, oppression and tyranny) shall become dreadful darkness for the wrong-doer (oppressor and tyrant) on Doomsday". - Unanimous, Ibn 'Umar
241. Aus bin Shurahbeel says that he heard the Apostle of Allah saying, "Whoever stands by a tyrant, knowing him well as such, thus enhancing his (tyrant's) support and strength, is outside the fold of Islam". – Mishkat
Exposition: It is one of the infirmities of human nature to seek from other sources what an individual himself is lacking in. Physical superiority, prowess wealth and wits, are some of those distinctions endowed more generously upon some than others. Unfortunately, persons gifted with any of these powers find it very difficult to thank the Lord of all bounties for them and use them properly according to the directions of the bestower. And their misuse opens the door upon iniquity, oppression and tyranny. Their admirers and camp-followers who are also beneficiaries in more ways than one, support them in every move they make, every exploit they undertake, thus becoming a source of strength to them in their nefarious activities. They are, thus the partners in wrongful acts of their patrons which have no place in Islam.
Exposition: Through this tradition the Prophet has stressed the importance of the rights of the servants of Allah. So those vehemently striving to do their duty to Allah, must never lose sight of their duty to fellow men whom Allah himself has given priority. In the Quran, Allah speaks very briefly of the obligations of man to Himself (the Creator, Lord and Cherisher) but profusely and repeatedly presents to him the right of His servants. And here the Prophet, the benefactor of humanity, warns us that total oblivion or even negligence in his behalf may lay waste all his devotional acts and consign him to hell.
243. The Apostle of Allah said, "Beware of the loud piteous cry of the aggrieved to Allah (for His intervention and relief to himself), since he seeks his due from Him, and Allah does not deprive any one of his due". - Mishkat, 'Ali
Exposition: This tradition warns men against taking upon themselves repercussions of the wrong done to another person. The oppressed is sure to seek redress from the Almighty for the wrong done to him. And Allah, the Just and Fair who does not deprive any one of his due, may chastise him in this life and also in the next. And His punishment here or Hereafter shall be grievous indeed.
244. The Apostle of Allah said, "Mighty is not one who overcomes others in a wrestling bout. The real mighty is one who is in perfect control of himself in a fit of anger (abstains from doing anything which is abhorrent to Allah and His Apostle). - Bukhari, Abu Hurairah
245. The Prophet has said, "Anger is the result of the influence of Satan, who has been created from fire. And fire can be extinguished only with water. So any one who has been angered should perform ablution". - Abu Da'ood, Atiyah Sa'di
246. The Apostle of Allah said, "if any one of you is angered while he is standing, he should sit down. If that pacifies him, so much the better. But failing in that too, he should lie down". - Mishkat, Abu Zarr
Exposition: The measures to mitigate anger as directed by the Prophet, in this and the preceding tradition are time-honoured. Experience has demonstrated their truth and utility. Common sense and now our knowledge of human Physiology confirm them. Any external provocation, through senses is conveyed to the brain, which, to prepare the body for the reprisal, sends and urgent message to the adrenal glands and consequent profused discharge into the blood stream of their secretion, adrenalin, a hormone that constructs small blood vessels, produces energy and other manipulation in various organs of the angered person. He is usually startled into action standing up if he is sitting or lying down. And there is also a sensation of intense that in the body. So change of posture in the reverse order of the body impulse (animal response) sitting from standing position or even lying down and the cooling action on his nerves in various parts of the body with water are sure to have the desired effect of pacifying him and restoring his sanity.
247. The Apostle of Allah said that Moses enquired of Allah, "Who is the dearest person to You among Your servants"'? Allah said, "One who forgives despite the power to avenge himself". - Mishkat, Abu Hurairah
248. The Apostle of Allah said, "Whoever restrains his tongue (from speaking against the Truth) Allah shall conceal his faults. And he who keeps his anger under control, Allah shall keep Fire away from him on Doomsday. And one who asks Allah for forgiveness, He will forgive him". - Mishkat, Anas
249. The Prophet said, "Three things are part of a believer's morals. One of them is that when he is angry, it should not incite him to do anything prohibited. The second thing is that when he is happy, his rejoicing should not take him beyond the pale of Truth. And the third is that he should not grab or take by fraudulent means anything belonging to some other person to which he has no right". - Milshkat, Anas
251. The Prophet said, “I would not like to mimic any one even if I was to get great wealth for it". -Tirmizi, ‘Ayeshah
252. The Prophet said, "Do not gloat over other peoples' misery or Allah shall have mercy on them (remove their misery) and afflict you with troubles and calamities. - Tirmizi, Wasilah
Exposition: Of the two persons on cross purposes with each other, if one of them gets afflicted with any mishap, the other rejoices over his adversary‘s suffering. This is against the Islamic mentality. A believer should not and cannot gloat over the misery of his brother though he may not be on good terms with him.
253. The Apostle of Allah said, "Whoever has these four traits of character will be hard-core hypocrite. And he who has any one of these habits will have (that) one characteristic of hypocrisy, until he has got rid of it. (These four characteristics are the following: When something is entrusted to his care, he is guilty of betrayal of trust. And when he makes a promise he breaks it. And when he kicks up a squabble, he resorts to abuse". - Bukhari, Muslim, Abdullah ibn Umar
254. The Prophet said, "The greatest falsehood is that a person makes his eyes see what they have not seen". - Bukhari, Abdullah ibn ‘Umar
255. Asma' bint Umais says, "We took a bride of the Prophet to his house. When we were there, he brought a big bowl of milk. He took some of the milk himself and offered the rest to his bride. She said, "I don‘t feel like taking milk". The Prophet said to her, "Do not bring together appetite and falsehood". -Mu'jam Sa’gheer Tabrani
256. Sufyan bin Aseed Hadhrami said that he heard the Prophet saying, "It is a serious betrayal of trust that you say to your brother something that he takes as true whereas what you have told him was a lie. - Abu Da'ood
257. Abdullah bin 'Amir says that one day while the Prophet was in our house my mother called me saying, "Come here! l shall give you something". The Prophet asked her, "What is that you want to give him"'? My mother said, "l want to give him a date fruit". The Prophet said to my mother, "If you had called him (with a promise) but given nothing, this act of falsehood would have entered your record of deeds". Abu Da'ood
Exposition: Common, everyday lies and falsehoods are so oft-repeated that people do not give them serious thought. It is a common practice in every household in our own days that parents promise their children gifts like toys, money or any other material incentives for good conduct, proper attention to their studies, running petty errands or offering a helping hand in household chores. Few promises are, however, made good and both the promiser and the promised know it only too well. And nobody seems to mind. We are insured by its currency. But falsehood remains an evil and in addition to spoiling the records of parents, the younger generation comes to take false promises as a way of life. The Prophet very aptly pointed it out and warned against it.
258. Abdullah bin Mas'ood says, "Telling lies is not permissible under any condition, neither seriously nor as a joke. And it is not permitted either that you promise you child something and do not fulfil it“. -Al-Adab-al-Mufrad
259. The Prophet said, "Woe unto the person who tells lies to entertain people, woe unto him! woe unto him"! - Trimizi, Bahz bin Hakeem
Exposition: In this report those people have been warned who fabricate (intermingling falsehood with some truth) to make the conversation more lively. Thus by entertaining their friends, mostly their own sort, they think they can become popular in this circle.
260. The Apostle of Allah said, "The person who abstains from wrangling even if he is in the right, I take upon myself insuring for him a house in a corner of heaven. And one who does not tell lies not even jokingly, I assure him of a house in the centre of heaven. And he who improves his morals, I guarantee for him a house in the highest class of heaven". - Abu Da'ood, Abu Umamah
261. The Apostle of Allah said, "The most weighty thing that will be placed in the balance of the believers will be their excellence of morals. And Allah dislikes that person very much who utters obscenities and is foul-mouthed". - Tirmizi, Abu Darda'
Exposition: Elucidating excellent morals Abdullah ibn Mubarak has said, "Goodness of morals is this that when a person meets anyone, he should do so with a smiling face, should spend his substance on the servants of Allah and should not trouble any one".
262. 'Ali said, "The person who utters obscenities and one who broadcasts shameful deeds, are both equal in sinning". -Mishkat
263. The Apostle of Allah said, "On the Day of Judgement you will find the worst person is he who lived with two faces in the world. He met some people with one face and others with another face. - Unanimous, Abu Hurairah
Exposition: When two persons or two groups pick up a quarrel, there are people in the society who have contact with both. They approach them also, supporting them in their contradictory stands, thus inflaming passions and aggravating their differences to the extent of hostility. This infirmity, rather evil, is dangerous for society. Similarly, people are very eloquent in the presence of some "friends" in eulogising them, but turn into their worst critics as soon as they have left the scene. Their behaviour too is double facedness a grievous fault.
264. The Prophet said, "The person who is double-faced in this world will have two tongues of fire in his mouth on the Day of Reckoning". -Abu Da'ood, Ammar
Exposition: The double-faced person appeared having two different tongues which spat fire, inflaming passions of people and bringing them into serious conflict. His appearing on Doomsday with two tongues of fire in his mouth would be the most appropriate and just punishment that could be meted out to him.
Exposition: A believer if his attention is drawn to any shortcoming of his, most likely, will not mind it. Similarly, if the responsible persons in this context are approached, he would be ruffled, since this too is a way of reformation for him. However, he would not be pained and grieved to find that his faults and shortcomings are being publicised in his absence to lower his prestige. But as for the person who openly violated divine injunctions and is incorrigible, bringing to light his black deeds is not backbiting. Rather, it would be an act of great Charity to expose him. The Prophet has directed us to do so in the interest of Muslim society.
266. The Apostle of Allah said, "Backbiting is much more heinous sin than fornication. Those around asked him (in surprise), "O Apostle of Allah! How could backbiting be worse than fornication"? The Prophet said, "A person fornicates and later in repentance implores Allah to forgive him. Allah accepts his repentance (and forgives him). But he will not forgive the backbiter until the aggrieved person has forgiven him". - Mishkat, Abu Sa'eed and Jabir
267. The Apostle of Allah said, One way of expiation for backbiting is to seek forgiveness from Allah for the person against whom you have been guilty of backbiting. You should pray thus. 'O Absolve me and him of our sins". - Mishkat, Anas
Exposition: If the aggrieved person is alive (and within easy reach) and it is possible to be forgiven, it should be done at any cost. In case it is not possible due to his death or unknown whereabouts in some distant land, there is no other way of redemption from the severe penalty of this heinous sin but to pray for the forgiveness of his sins.
268. 'Ayeshah reports the Prophet to have said, "Do not speak ill of the dead, for, they have come to the end of their worldly careers and found what they have sent forth". - Bukhari
270. Abu Faseslah says that he asked the Prophet, "Is loving one's people prejudice"? The Prophet said, "No Prejudice is that man supports his people in their wrongful acts". - Abu Da'ood Abu Faseela
271. The Apostle of Allah said, "The person who aids and supports his people in an unjust cause, is like one following his camel falling into a well holding its tail to the last". - Abu Da’ood, Ibn Mas'ood
272. The Apostle of Allah said, "He who gives a call for 'Asabiyah is not of us, and he who fights others on the ground of Asabiyat is not of us and he too is not one of us who lays down his life for Asabiyah". -Abu Da'ood, Jubair bin Mut'im
Exposition: ‘Asabyiyah means 'my nation, my tribe my family, whether they are in the right or in the wrong'. So to call to 'Asabiyah or fighting for it or dying for it does not become a Muslim. (He is always on the side of justice even if he himself and his family have to suffer for it).
273. The Apostle of Allah said, "When you look at the professional eulogists throw dust into their faces". - Muslim, Miqdad
Exposition: The word eulogists here alludes to those people who make it their profession to praise someone to the skies, from whom they expect some crumbs of bread coming down to them. This eulogy may be in poetry or prose, and such people have existed in every age. They were found in the days of Jahiliyah and their tribe exists to these day. In connection with this sort of people we have been instructed in this report to throw dust into their faces meaning that they should be turned out disappointed.
274. The Apostle of Allah said, "When a transgressor is praised Allah is wroth and (thereby) 'Arshu, the seat of His authority is convulsed". - Mishkat, Anas
275. Abu Bakr reports that a certain person praised another in the presence of the Prophet, whereupon the Prophet said to him, "Woe betide you! You have beheaded your brother". (Those words he repeated thrice). He continued in the same strain, "Whoever praises any one and it has become necessary for him to do so, he should say, 'I know such and such person to be so and Allah knows best', provided he has an honest conviction that he is so. And no one should be praised in comparison with Allah". - Bukhari, Muslim
Exposition: Somebody was praised for his piety (fear of Allah) and righteousness in the presence of the Prophet. Apparently, the great danger of this person falling into eye-service could not be overlooked. So the Prophet forbade him, saying that he had killed his brother. The he directed him and the company thus: "lf you feel constrained to say a word of praise for somebody, you should say, 'I know him as a righteous person‘. He should never say that so and so is a saint (wali or friend of Allah). Or such and such person is sure to go to heaven. A servant of Allah has no right to make any such remarks. Who knows the person he declares to have an abode in heaven may stray or may not be deserving that fate in the sight of Allah. So long as a man is alive, he is constantly on trial in the matter of his faith and belief. That is why a living person however, righteous should not be designated as walí (a friend of Allah or a saint), or as one with an abode in heaven. And even after his death we should not say that he or she is in heaven. The best way of saying is to pray for him to find an abode in heaven with Allah's Grace.
Some 'ulama have, however, said that if there is no danger of his falling into temptation, and occasion arises for so doing, a person may be praised to his face for his erudition or his piety. But the humble compiler of the collection in hand (and erudite and an authority on these matters, in his own right, Tr.) is of the opinion that it is better to abstain from it. For, no one save Allah, the Omniscient, All-knowing, is in a position to determine who can be tempted and who can escape. Man is totally in dark about the inner condition of others. (So often he knows but little about himself, if not given to self-introspection. Tr.)
Exposition: The Quranic verse from Surah Hajj (22), he recited, has the words Qual-az-zoor or utterance of false word. And telling lies is prohibited everywhere whether it is before a judge in his court or anywhere else.
Ponder a little over the issue. How serious is the crime of furnishing false evidence. But it appears to have lost its heinousness (even impropriety according to the popular notions) in the sight of Muslims. It has become an "art". (The police and the pleaders instruct the professional "witnesses" waiting for "business" outside the court rooms, whose services are available for mere pittance. Those casually called upon to oblige friends and relatives in need of 'eyewitnesses' is not such a small tribe either. There are others who haven't the courage of their convictions and have to oblige the cops, (for fear of torture or loss of life at their hands). The few in their midst who under the pressing demand of their belief and Faith, have the courage to speak the truth before the court or any other competent body are regarded as simpletons, unversed in the ways of the world.
277. The Apostle of Allah said, "Do not enter into argumentation with your brother, (to the extent of wrangling), nor make him a butt of (unpalatable) jokes, nor go back on your plighted word". - Trimizi, Ibn Abbas
Exposition: The hidden purpose behind any polemical debate is to defeat the adversary by fair means or foul. It never aims at presenting one's point of view to the opposite party politely and sympathetically for consideration in a cool state of mind. The jokes that have been prohibited are those that injure the feelings and lower the dignity. There is no bar on pleasant humour for recreation, But it has to be constantly kept in view that the line of demarcation between pleasant humour and cruel or vexing jokes is so thin and indiscernible at times. So take heed.
Exposition: Promise is sacred as the third between the two is Allah as witness. So wilful breach of promise is treachery to man and profanity to Allah. Allah helps those who are sincere and mean to make good their promises. However, there are human limitations of knowledge and power, and man may not be able to overcome any unforeseen impediment between him and his commitment. Allah, the All knowing and Merciful shall not call him to account for what is not deliberate breach of trust but human infirmity and disability in the face of insurmountable difficulties.
279. ’Ayesha says that she once said to the Prophet that Safìyah's such and such fault is enough, (to her discredit, she alluded to Safiyah's short stature). The Prophet said, "Ayeshah! you have given utterance to such a foul word that if we were to cast it into the ocean, it would have fouled its waters". -Mishkat
Exposition: Normally the Prophet's wives' mutual relations, despite their position as were not based on traditional rivalry and antagonism, but peaceful co-existence, even cooperation and mutual regard. But human element and error (fallibility) can not be eliminated altogether from mutual relations, however, God-fearing and righteous the individuals may be. So in a moment of unguarded sentiment 'Ayeshah referred to her Muslim sister with a remark which though not very serious, but taken notice of very serious by the Prophet and marked once for all the high standard of morality in Islam, particularly that of the Prophet's household which Allah wanted blemishless (Q.33 : 33) since it had to serve as a model for the Ummah to the end of days.
280. Abdullah Ibn Mas'ood says that Satan is at work in the guise of man (said to be capable of taking human form as and when necessary). He comes to men and breaks false news. Then they depart (the gathering breaks up and men disburse). Then one of them says, "I have heard news from a person whom I know by his face but not acquainted with his name". -Muslim
281. Huzaifah reports the Prophet to have said, "The tale-bearer shall not enter heaven". - Bukhari, Muslim
282. Abdullah Ibn Abbas says that the Prophet passed by two graves. He said that both (the inmates) were being tormented and not for evils they could not get rid of if they wanted. Their crime is heinous indeed. One of them was a tale-bearer and the other careless about the spray of urine. - Bukhari
283. 'Umar said that the Prophet forbade us tale-bearing, back-biting and listening to back-biting". - Riyaz-us-Salihin
284. The Prophet said, "Abstain from jealousy as it consumes good deeds like consuming wood". -Abu Da'ood
285. Jareer bin Abdullah says that he asked the Prophet about a casual glance at an unknown woman (a stranger disallowed under the Shari'ah to look at). He said "Turn your gaze away from her". - Muslim
286. Buriedah says that the Prophet said to ‘Ali "O Ali! If you accidentally happen to look at an unknown, woman turn your gaze away from her. Do not cast another glance over her. The first (casual) glance is yours but the second glance is not yours but Satan‘s". - Abu Da'ood
'Unknown Woman' is one who is neither his wife nor one of the eternally or conditionally prohibited women who need no seclusion and can appear before him properly draped. All other women barring these are 'strange' (Ghair-Mahram unprohibited) and hence lowering of gaze is must.
287. The Apostle of Allah said, "I have been commissioned by Allah to take moral excellence to perfection". - Mu'watta Imam Malik
Exposition: The chief aim of the Prophet's mission, as revealed by him, here in this saying of his, was to reform the morals and dealings of people, to uproot the moral evils and replace them by better and desirable morals. This cleansing and purification was the purpose behind his being raised, and particularly at a time when moral bankruptcy had gone to the last limits in the then known world including his own native land. The Prophet both through his word and deed prepared an inventory of all the desirable morals and enforced them in all the departments of human life and instructed the people to cling to them under all sorts of conditions, favourable or otherwise.
What is moral excellence? Abdullah ibn Mubarak has given its exposition in these words:
"Moral excellence is meeting people with an open countenance, spending one‘s substance on the poor and the needy servants of Allah and abstaining from harassment of any one".
How very wide is the sphere of moral excellence!
288. Abdullah bun 'Amr bin-al-'As says that the Apostle of Allah neither uttered an obscenity nor indulged practically in anything shameful, nor reviled anybody. And he used to say, "Those of you who are morally superior are the better lot of you." - Bukhari, Muslim
290. The Prophet addressing the leader of the Abdul Qais tribe (entitled Shajj) said to him (as a token of approval) "you have two such good qualities which Allah likes, And they are patience (lack of sentimentality) and solemnity and serenity". - Muslim, Ibn Abbas
Exposition: The members of the delegation of Abdul Qais that had come to the Prophet, all except one - their leader ran down to meet him (the Prophet), without setting their belongings, securing and feeding their mounts and bathing when they were laden with dust and grime, perspiring and stinking after a long, tedious journey through the burning desert.
And in direct contrast to them, their leader, was in no haste. After getting down from his mount he arranged the personal effects, his own and those of his companions. He secured the mounts and gave them food and water. Then after taking bath and making himself presentable, he came to the Prophet, not rushing wildly as his companions had done, but most solemnly and serenely, as polished manners demanded. The Prophet liked his demeanour and approved his desirable manners.
291. The Apostle of Allah said, "Simple living is a part of belief and Faith". - Abu Da'ood, Abu Umamah
Exposition: Living a simple life is one of the traits of a believer's character. Since he is preoccupied with making his life Hereafter as prosperous as he can make it, he does not evince any unusual interest in the so called good things of life (luxuries, comforts and embellishments).
292. Jabir says that the Prophet came to see us and saw a person, disheveled and filthy (laden with grim and dust). The Prophet remarked person "Has he no comb to dress his hair? "And then seeing another person with very dirty clothes on, he said, "Has he nothing with which to cleanse and wash his clothes"‘? - Mishkat
294. Abul Ahwas reports from his father that he said, I went to the Prophet in my ordinary clothes. The Prophet asked me, “Have you any worldly goods“’? l said him, yes, "He again asked me, "what sort of goods"? l said him Allah has given me all sorts of worldly goods, camels, cows, goats, horses and slaves". He said, "When Allah has bestowed all these bounties upon you, His bounty and Grace should have appeared on your person". -Mishkat
Exposition: What the Apostle of Allah wanted to bring home to him was the good sense that when Allah had blessed him with all sorts of worldly goods, mere expression of gratitude demanded that he had lived according to his real status and not appeared in public in tatters. Concealment of Divine Grace is not only ingratitude but sort of affected simplicity beside being uncalled for austerity if not niggardliness so abhorrent to Allah. Most probably he was doing it unwittingly.
295. Somebody asked the Prophet, "Which act in Islam is the best"? The Prophet said, "Feeding the needy and the poor and greeting every Muslim whether you know him or not. (Prior acquaintance and friendship is not a condition for wishing peace and security to a Muslim brother)". - Bukhari, Muslim, Abdullah ibn 'Umar
296. The Apostle of Allah said, "You cannot enter heaven until you become believers and you cannot become believers until you learn to love one another. Shall I not tell you the way you can come to love one another"’? Give currency to mutual greeting". - Muslim, Abu Hurairah
Exposition: The reports instructs us that we as Muslims must learn to love one another. This is the demand of his belief and faith. And this can be accomplished by making the mutual greeting common irrespective of acquaintance or the absence of it. This is really a very effective measure provided people understand the meaning of our greeting Asslamu-Alaikum and the spirit behind it.
297. The Apostle of Allah said, "lf a person provides guarantee of guarding his tongue and his genitals. I would give him assurance of an abode in heaven". - Bukhari, Sahl bin Sa'd
Exposition: These two organs in the human body are the most vulnerable spots which Satan can attack very easily. Most of the sins are the result of their injudicious use. If somebody can guard and protect them from the attack of Satan, he would make himself deserving of Mercy and heaven.
298. The Apostle of Allah said, "A servant of Allah utters word with which Allah is pleased. The servant does not give thought to' it. But Allah raises him in rank due to that word. Similarly, man utters words, displeasing to Allah, carelessly, which take him down to hell". - Bukhari, Abu Hurairah
Exposition: The purpose of this report is that man should not leave his tongue unbridled. He should weigh his word before utterance. Every word is recorded and is to be accounted for. (Quran 50:18)
299. Heracles (the Roman emperor, enquired of Abu Sufyan), "What does this person (Muhammad Sallallahu Alaihi Wasallam) say to you"? He (Abu Sufyan) replied, "This person tells us to obey Allah and ascribe no partners to Him in His Authority and Rule, to abandon the false belief and deeds coming down to us from our ancestors. And this person also commands us to offer prayers to take truthfulness, to lead a chaste and clean life and to do a good turn to our blood relations". - Bukhari, Ibn Abbas
Exposition: This is a portion of a lengthy tradition known as the tradition of Heracles. The sum and substance of it is that the Roman emperor, Heracles, was in Bait-ulMuqaddas, Jerusalem, when he received the epistle of the Prophet, calling him to Islam. It was then that he was in quest of an Arab national, who could furnish information about this person and his message. Abu Sufyan and some of his comrades happened to be there at that time on business.
300. 'Amr bin' Abasah says that Prophet (saw) went to Makkah in the early days of his commission as Prophet and he enquired of him (saw) about his identity. He said, "I am a Prophet of Allah". He says, I again asked him, "What is a Prophet"? The Prophet said, "Allah has sent me as His Apostle (messenger)". I asked him, "With what message has He sent you"? He (the Prophet) said, "Allah has commissioned me to instruct them with regard to blood relationship and discarding idol worship. Also that they must adopt the unity of Allah as their creed and no partners be ascribed to Him". - Muslim, Riyazus Saliheen
Exposition: This report also brings out the basic elements of the Prophet's call to Truth. In as few words as possible he stated. "My call to humanity is that the relationship of Allah and His servants be put on an even keel. The correct basis of this relationship is the unity of Allah ... no one should be made partner in His authority. He alone must be worshipped and obeyed. And the sound basis of relationship between man and man is sympathetic treatment of the poor and needy and an attitude of mercy and benevolence. The entire mankind is the offspring of the same parents, (a man, Adam and a woman, Eve) and as such they are brethren ....... brothers and sisters. So they should be sympathetic and a source of consolation to one another. The helpless and resourceless brethren should be supported in every way. lf any one has been oppressed, one and all should rise together against the oppressor. lf somebody is afflicted with a calamity all of a sudden, every one hearing of it should be grieved and run to his aid without delay.
Among the many demands of the love of the servants of Allah and well-wishing by them one is that also which Mughirah bin Shu'bah had stated before the Iranian general in the course of his interpretation of the call to Islam and the purpose of raising the prophets. In his attempt to remove the misunderstanding of the general he had said, "We are not traders. We have not come here watching new markets for ourselves. Any such thing is far from us. Our goal is not (the gains of) this world. The life Hereafter is alone our goal and the end we long for. We are the standard bearers of the True Faith, and to call humanity to it is our target". At this he (the general) asked him, "What is that True Faith? Introduce it to me". And Hazrat Mugheerah Raz. said:
"The basis of our faith and its central point without which none of its components can remain sound, is this that a person should bear witness that there is no god save Allah (Unity of Allah) and that Muhammad Sallallahu Alaihi Wasallam is the Apostle of Allah (Prophethood), and that he should adopt the divine law (the Qur'an) revealed by Allah".
The Iranian general said, "That is a very good teaching. Is there any more of it to this faith"‘? Mugheerah said in his reply:
"Yes, It is also the teaching of this faith that man should be freed from the slavery of man and brought under slavery to Allah".
The Iranian admitted that that too was good teaching. "What else does this faith say"? He asked. And Mugheerah replied:
"It is also a teaching of this faith that all men are the progeny of Adam and as such real brothers of one another".
This is the basic call (message) of the True Faith that Mugheerah presented to the Iranian general, Rustam. And it was also to him (Rustam), and in the same sitting that Ribi'yi bin 'Amir interpreted Islam thus:
So, Allah has given us His Deen (Ethics) and sent to us human beings to invite them towards the Deen (Religion) of Allah.
301. Khabbab bin-al-Arat says that the Prophet was lying in the shade of Ka’bah, his head resting on a folded sheet. (In those days the Makkan's persecution of the believers was horrible indeed). He said to the Prophet, "You do not seek aid (succour) for us from Allah? (How long shall this terror continue? When will these calamities come to an end?) The Prophet on hearing all this from us said, "There have been people before you for whom a pit was dug, they were made to stand in it. Then a large saw was brought and the man half buried in the pit was sawn in two. And yet they could not compel him to apostasy. And iron combs were dug into the flesh of some which reached the underlying bones, but the victim would not turn away from the Truth. By Allah, this Faith is going to triumph (over falsehood), until (a state of peace and security has been attained under which) a traveller will traverse the long distance between San'a (Yemen) and Hadharmut (Oman) and will have nothing to fear save the displeasure of Allah. However the shepherds may still be dreading the onslaughts of the wolves that could cause damage to their flocks. But it is a pity you are impatient".
Exposition: The Prophet was making a prophecy about the events to come when a very vast area extending from Yemen to Bahrain and Hadharmaut (Oman) will be under the control of the Islamic state of Madinah and the enemies vanquished and made harmless. The servants of Allah shall be free to worship Allah and live according to the diving pattern of life. But under the then existing conditions it would have appeared the dream of a Utopia to those listening the Prophet, though as true believers with a staunch belief, they could not have doubted his words. The need of the hour, patience and more patience was not lost sight of this occasion too by this greatest teacher of all times.
Khabbab has very briefly but comprehensively enough, presented the history of the Makkah period extending over thirteen years in this report. The Prophet, however, stressed patient perseverance with their mission.
Exposition: The authoritative and triumphant faith of which 'Ayesha was speaking, its collective strength (as a monolithic structure) and inviolable authority were shaken after the passing away of the Prophet. However, Abu Bakr Siddiq with his indomitable spirit and unparalleled courage and determination saved it in time from what would have been a great catastrophe. The death of the Prophet had shocked the people in general and dejection and despair were casting their shadows on them. There was a lurking fear that the collective system of Islam may collapse (get fragmented). Abu Bakr perceived this danger and made a lengthy speech in which he said.
"O ye people! He who worshipped Muhammad (Sallallahu Alaihi Wasallam) as his idol should know that Muhammad is dead. And those who worshipped Allah as their deity, they must understand that He is living and shall never die. And Allah has given you command to protect the Faith. So due to impatience and perturbation do not give up the defence of your Faith. And Allah was pleased to take away the Prophet from your midst to raise him high in rank and honour him for his good deeds. And in your midst Allah left His Book and the Sunnah (way) of the Prophet. So he who follows both in his life shall have to take the path of goodness. And one who discriminates between them shall go on the path of evil. Addressing you Allah had said, "O ye believers! Persevere with the defence of the order based on justice, revealed by Us. (Q.4:135). And it should never be allowed to happen that Satan keeps you entangled in the (event of the sad) demise of your Prophet.
So to oppose Satan adopt measures as early as possible to defeat him. Do not allow him time to act against you as he will fall upon you headlong and destroy your order based on faith."
Immediately preceding the verse of Surah Nisa‘ (Q. 4:135) referred to by Abu Bakr Allah says that before raising the Muslim Ummah he had entered a covenant with Israelites. But they were found guilty of unfaithfulness and breach of trust and invited Allah's wrath upon themselves. They were consequently divested of the honour of the leadership of the nations and were dominated and disgraced by pagans. Now you are being honoured with that position of great responsibility. You are being entrusted with the Book of Wisdom and with the great authority and rule. Beware! Do not be guilty of breach of trust and faithlessness like the Israelites. Stand firmly by your covenant (with Allah). Do not be unfaithful to the Book. They (the Israelites) were ungrateful, rebellious and disloyal and faced its evil consequence. And ("O ye Ummah of Muhammad)! We command you to take the path of Taqwa (piety), do not resort to breach of trust, do not invite Our wrath by abandoning the way marked by the Qur'an. And last of all He gave the instruction: "O ye believers! Defend this divine Order of Justice and Equity at all costs".
The same theme with slight deference has been repeated in Surah Ma'idah (Q.5). This is the last Surah of Commandments in which the Law has been perfected. This Surah was revealed in Arafat (a halting place in the various stages of movements in Haj). Its style gives an impression as if a covenant with this new Ummah is being made in this vast open expanse, (Arafat), saying, "The divine favour has been completed". The great authority and rule have been entrusted to you. Now it is up to you to stand firm by Our covenant or take heed! The (entire admonitory) history of the Israelites is before you - how they were guilty of betrayal of trust and how they were brought low!
The caravan has not only lost its wherewithal, But woe to it that it is not cognizant of that (great) loss. - Iqbal
303. The Prophet said, "When three persons are out on a journey, they should take one of them their Ameer". -Abu Da'ood, Abu Sa'eed Khudrí
Exposition: Shaikh-al-Islam, Ibn Taimiya says, "When formation of party has been made obligatory for people on a journey, it should be all the more incumbent on the believers that they organize themselves into a party when their collective order has been confounded. It is not permissible for the believers to do individual existence. It is an un-Islamic way of life. Confusion and anarchy are for the pagans. Islam stands for organisation and unity.
304. Abdullah bin 'Amr bin 'As reports the prophet to have said, "It is not permitted to three persons living in wildness not take one of them as their Ameer (Leader) - Muntaqa
305. The Prophet said, "The way a wolf is the enemy of the goats, easily preying upon the stray one, Satan is the wolf of men (preying upon them). lf they do not live closely knit in the form of a homogenous party he preys upon them very easily".
"So, O ye people! Do not stray on to the bye-paths. It is incumbent on you to live with the party and the community of Muslims". - Musnad Ahmad, Mishkat, Mu'az bin Jabal
Exposition: To stick to the party was the command when the party of Muslims (Al-Jama'ah) existed, and was fully functional. But what to do when such an organization of the believers is non-existent. This is a very important question. It simplest and straight answer is that Jama'ah (a party) should be formed so that ultimately Al-Jama'ah (the party) comes into existence.
306. The Prophet said, "Whoever wishes to build an abode for himself in the centre of heaven should cling to the party, for Satan is always with a lonely person but departs as soon as (he joins another and) they become two".
307. The Prophet said, "Each one of you is the protector and supervisor and he will be questioned about those that have been put under his charge. So the Ameer will be accountable for the people under his administration. And man is the Supervisor over the members of his household (wife and children) and will be responsible for those under his care. And the housewife is the supervisor of the husbands household and his children. She will be asked to explain about the care and bringing up of the progeny". - Bukhari, Muslim Ibn 'Umar
Exposition: Supervisor in this context means responsible for the corrective training. It is his duty to keep them under healthy conditions and protect them from going astray. If he is negligent in their proper training and leaves them free to have their own way, Allah shall call him to account on Doomsday.
308. Ma'qil bin Yassar says that he heard the Prophet saying, “The person who has been made responsible for the collective affairs of the believers and he betrays the trust, Allah will prohibit his entry to heaven". - Unanimous
309. Ma'qil bin Yassar says that he heard the Prophet saying, "The person who accepted the responsibility of the collective affairs of the believers and then he was not faithful to their cause and did not tire himself in this duty as he did in his own affairs, Allah will throw him into hell-face downward". And in the report of ibn Abbas on this theme, we have: "Then he did not protect them the way he protected the members of his own household, he will not be able to benefit even by the fragrance from heaven". - Tabrani
31 . Asma' bint 'Umais says that Abu Bakr addressing 'Umar said, “O you, son of Khattab! I have nominated you as caliph because of affection for Muslims. And you have benefited by the company of the Prophet, you have seen how the Prophet preferred us to himself and our families to his own family. Whatever remained form the gifts sent to us by him, we sent as gifts to the members of his household". - Kitab-al-Khiraj, Imam Abu Yusuf
312. The Ameer of the believers, 'Umar Ibn Khattab, addressing a mixed gathering (of the common people and the governors of the provinces) said, "O ye people! you owe an obligation to us, to be faithful to us behind our backs and help us in acts of charity. (He went to say), "O ye who have been made responsible for the collective affairs of the believers! Forbearance and gentleness of no other persons- is so pleasing to Allah than that of the rulers of Muslims. Similarly, no other ignorance and clumsiness (bordering on stupidity) is more injurious and odious than those of the Ameer". - Kitab-al-Khiraj, Imam Abu Yusuf
313. The Apostle of Allah said, "The Muslim should listen to and obey those responsible for their collective affairs, whether their orders are tasteful or unpalatable provided they are not sinful (involving disobedience to Allah). lf however, they are ordered to violate the divine injunctions. they should neither listen to nor obey them". - Unanimous, Ibn 'Umar
314. Tameem Dari reports the Prophet to have said, "Faith is sincerity and well-wishing" This he repeated three times. We asked him, "Sincerity for and well wishing by whom?" He said, "For Allah, for His Apostle, for His Book, for those responsible for the collective order and the Muslims in general". - Muslim
"Let him say. If people do not say such things to us there is no goodness in them. And if we do not accept such well wishing. there is no beneficence in us".
Exposition: Many such examples have come down to us from our forefathers, having instruction and light for both the leaders and the led. Here we are going to present just one such pattern. When 'Umar, (the second rightly guided Caliph) took over charge of the affairs of the Muslims, Abu ’Ubaidah and Mu'az bin Jabal wrote a joint epistle to him, each and every word of which is fragrant with sincerity and well wishing. The letter runs like this:
"And it has been related to us in a tradition that the men of the Ummah in the last will be friends of one another only apparently but in reality enemies of one another.
"And we seek refuge in Allah for it that you do not take this epistle from us in its true spirit and light it deserves. We have written this letter to you with the sentiment of sincerity and well-wishing. Peace and blessing of Allah be upon you".
When this letter found 'Umar, he wrote back in reply:
From 'Umar bin Khattab to Abu 'Ubaidah and Mu'az. "I send good wishes of peace and blessings of Allah. I am in receipt of your joint epistle in which you have written that prior to this new responsibility I was anxious about my own reform, training and supervision. But now the entire responsibility has come to my shoulders. There will come to my assemblies high and low and friend and foe alike. And every one of them has the right to justice and equitable treatment. You have written that l should think over my course of action under these conditions. What can I say in answer to this (thought-provoking) suggestion, since 'Umar has neither prudence nor power.
They can come from Allah alone. Then you have instilled fear of Allah into my heart regarding the end outcome of our deeds -as before us had been warned about their ending. This alternation of day and night, associated closely with the life of man, is bringing closer than which is distant, is decaying everything fresh and is bringing closer our eyes every prophecy, until the life on earth comes to an end life Hereafter commences, which shall take every one to heaven or hell according to his record of deeds (and the decision of Allah). You have also warned me about the fact that people in the last days shall be friends of one another in appearance and enemies of one another in disguise. So be sure that you are not the people about whom it was said in the report. Nor is this the period when such hypocrisy will make its appearance. That will be the period when men will love one another for (the promotion of) their worldly interests and to safeguard these material interests they will be afraid of one another. You have also written that you seek refuge in Allah that I take your letter in the wrong light. Undoubtedly what you say is true. You have written this letter with the sentiment of sincere well-wishing. Do not stop writing to me. I can never be independent of the sincere advice of both of you. And I pray for the peace and blessing of Allah for you also (as you have wished me)".
315. The Apostle of Allah said, "Whoever honoured an innovator, helped in the scattering of the Faith". -Mishkat, Ibrahim bin Maisarah
Exposition: An innovator is one who introduces into Islam some view or deed which is (not only alien) but contradictory or not in keeping with its basic principles. Such a person tries to scatter Islam. And he who honours him helps him in his mission of destroying the divine faith. What the Prophet wants to stress is that such persons should not be looked upon with a respect and treated honourably in Muslim society and their nefarious activities should not be tolerated. Looking at our society in the light of this tradition, we find it in a deplorable state of degeneration and decay.
316. The Apostle of Allah said, "Do not address an innovator as (your) leader, for by so doing you will displease you Lord and Cherisher." - Mishkat
Exposition: Do not address the innovator as (your) leader means that a person whose word and deed are contradictory, who does not believe in Islam as the only true faith, who is sceptical where Islamic teachings are concerned, is not worthy of becoming your leader. If you make him your leader, you will annoy Allah. And one with whom Allah is annoyed cannot find asylum anywhere. He is contemptible in this world and doomed in the next.
317. Abdullah Ibn Umar says, "When the drunkards fall (ill) do not visit them to enquire of their health". - Al-Adab-ul-Mufrad
319. Noman bin Basheer reports that the Apostle of Allah said, "One who violates the commandments of Allah and he who witnessing the acts of his does not restrain him but tolerate them, their example is like that of persons who hired a boat and cast lots for the upper and lower deck. Those in the lower deck had to pass by those in the upper deck to fetch water from the sea, and the latter were put to some inconvenience. So the occupants of the lower deck took an axe and began rending the bottom of the boat. The men in the upper deck came down to them, saying, “what are you doing“? They said in reply, "We need water which can be had only from the upper deck. But since you are inconvenienced by our frequenting your deck, we shall now obtain our supply of water direct after rending holes in the bottom of the boat. "After relating the example of the boat and its occupants the Prophet added. "lf the men in the upper deck prevent the lower deck men from rending holes in the boat they would save them from drowning and themselves too. However, If, they do not restrain them from it (their suicidal attempt) and connive of it, they are sure to drown all the occupants of the boat including themselves". - Bukhari, Numan bin Basheer
Curses were pronounced upon those among the children of Israel who rejected faith, by the tongue of David and Jesus, the son of Mary: because they disobeyed and persisted in excesses. Nor did they forbid one another the iniquities which they committed : evil indeed were the deeds which they did". (Al Qur'an 5:78,79) - Tabrani
321. The Apostle of Allah said, "A person will be brought on Doomsday and thrown in to the Fire. His entrails shall come out (of his abdomen). Then he will go round them as a donkey takes rounds of the mill (it has to drive). The other in mates of fire will gather round him and enquire of him" O you such and such? What is this calamity you are afflicted with? Did you not enjoin good and forbid evil to us in the life of the world (we have left behind) (How do you happen to be here in spite of preaching good deeds)? That person (being thus tormented) will say, "I preached goodness to you but never acted upon it myself, and forbidding you evil did not abstain from it. - Bukhari, Muslim Usamah bin Zaid
322. The Prophet said, "l saw on the night of ascension some people whose lips were being incised with scissors of fire. I asked Jibril. "Who are these people?" Jibril said, "they are the preachers of your Ummah. They enjoined good and instilled fear of Allah in other persons but forgot themselves". -Mishkat, Anas
323. Harmalah says that he said to the Prophet, "What are the things you would command me to practise? The Prophet said, "lf you like that men after your departure from their assembly remember you with your good qualities, create them in yourself. And those that you detest being associated with you (in their conversations) shun them". - Bukhari
324. A certain person said to Abdullah Ibn Abbas, “I wants to preach faith and to enjoin good and forbid evil". Abdullah Ibn Abbas said". Have you attained that position"? He said, "yes I hope so. "Ibn Abbas said, you are not afraid that the three verses of the Quran will bring you to disgrace, do preach faith". He asked him (Ibn Abbas), "Which are those three Quranic Verses"? Ibn Abbas said, "The first verse is this: Do ye enjoin right conduct on the people and forget (to practise it) yourselves? (Q. 2:44) Ibn Abbas said to him, "Have you practised it fully in your He replied, "No". Continuing, Ibn Abbas said, "and the second verse in this: O ye who believe! why say ye that which ye do not. (Q. 61:2). Have you lived upto it satisfactorily"? That person said, "No.". "And the third verse" he went on to say is, "I wish not in opposition to you, I do that which I forbid you to do (Q.9:88). Ibn Abbas asked him, If he had put into practice this third verse. He said, "No". Then ibn Abbas told him to go and enjoin good on him and forbid evil to himself before (trying it on) others. This is the first stage of preaching".
Exposition: This person probably due to ignorance of the delicate position of grave responsibility of a preacher of Faith, had in good faith, taken into his head that the best charitable act could be preaching faith of Allah to his servants before he had practised it on himself. Abdullah Ibn Abbas measured him with the Qur'anic yard stick (norms and principles) and through his own confession demonstrated in his own capacity for this delicate job.
325. Hasan said, "Knowledge is of two kinds" One is that which from the tongue passes on to the heart and settles there. If knowledge will be thin that will stand in good stead on the Day of Judgment. And the other is that which remains limited to the tongue only and does not find its way to the heart. The latter knowledge shall become an argument and inviolable evidence against man on Doomsday. - Darami
326. The Apostle of Allah said, "The person whom Allah graces with excellence. He bestows upon him knowledge and understanding of His faith". Muslim, Mu'aawiah
Exposition: Apparently enough the knowledge and understanding of Faith is the fountain head of all goodness. One who comes by it is blessed with the bounties of both the worlds. He will amend and adorn his own life and those of others.
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1. The Prophet Sho'aib had made this remark when admonishing exhorting his people to give up their fraudulent trade and their notorious sharp practices of short weighing and short measuring and highway robbery, extracting forcibly as much as they could from the trade caravans passing the highway close to their hamlets as the demand of the right of way and safety, of life granted to them. He (Sho'aib) had pointed to them that unlike them his word and deed had no contradiction but perfect accord.
327. The Apostle of Allah said, "The person who undertakes a journey for acquisition of knowledge Allah shall make his way to heaven easy. And those who get together is one of the houses of Allah (mosque) and recite the Book of Allah and discuss it, on them descends the peace of mind inspired by Allah. His Mercy covers them, the angles surround them and Allah mentions them in the assembly of his angles. And one whose deeds make him a laggard in this respect, his nobility of birth cannot advance him". - Muslim, Abu Hurairah
Exposition: In this report the Prophet has on the one side given glad tidings to those in quest of religious lore and on the other warned them against the risks of not putting that knowledge into practice (which is its real use). If he lags behind in living up to his knowledge, neither his erudition nor his high birth can raise him in position in the right of Allah. The one thing that can exalt him are his own good deeds.
329. Abdullah Ibn Mas'ood used to preach every Thursday. Somebody said to him, "O Abu AbdurRahman! l would like that you admonish us everyday. "He (Ibn Mas'ood) said, what restrains me from preaching every day is that you will (soon) get tired of it, which I do not like. I admonish with intervals just as the Prophet used to harangue with intervals. And he did it so that we may not be wearied. - Bukhari, Muslim, Abdullah Ibn Mas’ood
Exposition: The principle confirmed by the practice of the Prophet and Abdullah Ibn Mas‘ood is that those preaching faith should not worry people by too frequent admonitions, they should take stock of the existing, condition study a particular selling and situation whether it is favourable for preaching or not. The preacher should be like a cultivator who is eagerly looking for rains. And as soon as there is a shower he starts preparing ground for sowing his seed. So neither it timed preaching is proper, nor negligence in looking for favourable occasions can be justified. Proper occasion may keep coming but the preacher may go on measuring his own dignity and prestige and not avail them.
330. lkramah reports Abdullah Ibn Abbas to have said, "Preach once every weak. You may do it twice a weak but never more than thrice a week. Do not create aversion to Qur'an in people. And it should never be that ever on finding them engaged in some discussion on your arrival you thrust yourself on them with your sermon. Keep quiet on such occasions and preach on when you perceive inclination in them and they request you for it. And beware! Refrain from use of measured and rhythmical (affectable) speeches. I have seen the Prophet and his companions. They never made affectible speeches and adorned language. lkrama
Exposition: A tradition has been quoted in mabsoot by imam Sarkhasi in which the Prophet is reported to have said, "Do not adopt the ways whereby men come to detest service and devotion to Allah".
331. When Zakat was made obligatory and the Prophet was commanded by Allah to realize Zakat from people, He appointed a person for its collection and instructed him saying that he should not take the best part of people's properly, so close to their hearts. Take from them old she camels and the issueless (very young females) and take their defective she-camel. So the collector of Zakat went out and collected Zakat from the cattle of the people according to the instructions of the Prophet until he came to a bedouin Arab and told him that Allah has ordered the Prophet to realize Zakat from men. This (payment of) Zakat shall remove their (moral and spiritual imprurity and make their belief firmer. That bedouin (tribes) Arab said to the collector, "There are our animals go and take from them, that which you like". When the collector took old, defective and very young she-camels from his stock, the owner said to him, "No, one before you ever came here to take Allah’s share from our camels. By Allah! you will have to take the best animals. (How can inferior and defective thing, be presented before Allah)". - Kitab-al-Khiraj, Abu Yusuf
Exposition: lf the Prophet had started taking the best part of their property, a revolt, against this commandments of Islam was possible. But gradually when the faith and belief became firmly rooted in their hearts and they had been trained, their sentiment in this behalf was so refined that the bedouin (tribes) Arabs in the wilderness insisted that the best part of the properly be taken as Zakat.
332. The Prophet repeated his words thrice (whenever he felt there was need for it) so that men may fully comprehend them". - Bukhari Anas
Exposition: Every language has its own peculiarities of speech. It is necessary to be fully acquainted with them. The aim is to convey one’s message to the minds and hearts of men. The speaker will have to adopt the language and style according to the need of the audiences. To adopt a philosophical style of speech and men verbosity (or resorting to jargon) is to make the call to faith meaningless. About the Prophet Ayeshah has said, "His (Prophet's) speech was so clear that whoever heard it, understood it".
334. 'Ali Ibn Abu Talib says, "The best learned man (in the religious lore) is he who does not make people despair of Mercy through his speeches and sermons. Nor does he seek allowances and indulgences for boldness in disobedience to Allah and making them dauntless of Allah's visitation on them (His chastisement)".
Exposition: The tradition is very clear in conveying its message to the preachers that they should never adopt that approach which leaves no redeeming factor for the defaulter. Despairing of Allah's mercy he may give up all attempts at self reformation. On the other hand his tone in the mother of Allah's Mercy and his unlimited indulgence in conjunction with a mistaken concept of intercession of the Prophet may embolden them to deliberate violation of divine injunctions and yet reposing hope in their absolution out of divine mercy. Both sides must be placed before them in their proper proportion. Mercy shown to culprits and black guards in disregard of justice and equity becomes injustice to obedient servants of Allah. Allah is most Merciful to His servants but he is just, Q'aim bil Qist standing firm on justice but he is irresistible and lord of retribution also. In fact justice demands that arrogance and defiance in disobedience smacking of independence must receive their due. There must be perfect equilibrium between Mercy and justice of an All-wise Allah. The middle course as in everything else is the best and appealing to our common sense also.
335. ‘Mu'aviyah reports that he heard the Prophet saying, "A group shall always exist in my ummah that will protect the Faith of Allah. Those who do not stand by that group or those opposing it, shall not be able to totally eliminate it, until the Decision of Allah comes to pass (the world comes to an end). And this group of the defenders of faith shall remain in fact (unharmed and undeviated from the Right Path)“. - Bukhari, Muslim
336. The Prophet said, "Some of the men of my ummah, loving me most. Will come in late times. Every one of them will be longing if he had seen me with his household and his property". -Muslim, Abu Hurairah
Exposition: Islam has been the true faith revealed by Allah in every age from Adam to Muhammad (Sallahu Alaihi Wasal'lam) in when it was most perfect and final form (edition) to last to the end of days. But before that it had been corrupted after the passing away of the Prophets. This corruption was worse confounded before the final most authentic edition of Islam and the abiding Book of Allah the Quran was revealed through the last Prophet, Muhammad Sallallahu Alaihi Wasal'lam inspite of the following of two earlier revealed editions of Islam (with later corrupted misnomers Judaism and Christianity) it was the darkest period of known history and Islam was the most alien faith. Then through the unifications of the efforts of the Prophet and his staunch followers for nearly three years it got introduced to the then known world and was soon dominant with authority and rule. Men in large numbers entered its fold and it was no more alien to mankind. But with the passage of time due to the deteriorating condition of its followers it began to lose its pristine purity. Innovations were introduced, slight differences of opinion and practice gave rise in due course to opposing sects, each one jubilant over its own edition of the faith. And it has once again become alien to a vast majority of so called believers and unbelievers alike. And those lucky few who rise to revive it in its original purity and brilliance, themselves become strangers to the generatrum of humanity. Such strangers have the glad tidings from the Prophet.
Ordinarily every individual of the Muslim ummah, must of necessity have this quality. But for those who devote themselves to revive faith in this corrupt atmosphere, it is inevitable and a plentiful supply of it at every step. Thankfulness in reality is the then; that when man thinks about himself with reference to the universe around him he is reminded of his own position in relation to his Creator and the fact his Creator long before his birth in this world provided air and nutrition for him in the darkness of his mother's womb. And when he was born into this world how many marvellous provisions had already been made for the most helpless creature like a human new born baby.
On the one hand he looks to his own helplessness and infirmities and on the other the countless bounties of Allah being constantly showered on him, This rouses in him love of his Creator, lord and Cherisher, and spontaneously he has moved to praise and thank his Benefactor, the Lord of the bounties and all his physical and mental faculties became devoted to please his most Benevolent Master and to strive to his utmost on the way pleasing to him.
It is this state of his mind and this attitude of devotion that urges him on to dedicate himself whole-heartedly to serve and please his Lord that is known as thankfulness. It is the fountain-head of all goodness. It was to revive and rouse this sentiment that Books have been revealed and Apostles of Allah raised among the nations of the world. And it is, again, this sentiment that Satan, the arch-enemy of man, wants to deaden in him (man) in his untiring campaign. The Book of Allah tells us about this campaign of lblis (Satan) :
He (lblis) said, "Because Thou hast thrown me out of the way, Lo! I will lie in wait for them on Thy Straight way, Then will l assault them from before them and behind them, from their right and their left: nor wilt Thou find, in most of them, gratitude (for Thy Mercies). (Q: 7:16-17)
So the more alive and active this sentiment in man, the greater his effort in the way of obedience to his Lord and Cherisher. And when this perception is in abeyance, it will be possible for man to approach sin. Allah's Prophet Yusuf (Joseph of O.T.) emerged safe from the tempest stirred by a wicked woman of unruly passion, only because he was reminded of the providence of Allah, his Lord and Cherisher. He said to himself, "Such being the benevolence of my Lord, how can I be ungrateful and disobedient to Him. (Q.12:23)
Once this sentiment of gratitude is awakened in the heart of man, his life adopts the course of obedience to Allah.
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338. The Apostle of Allah said, "Whoever takes food and then says, “I thank Allah who gave me this food without my own power and effort, his former sins are forgiven". Abu Da'ood
Exposition: After taking his food he says, "Allah, my Benefactor and Bountiful Lord has given me food with which my own wits and effort had nothing to do. What, after all, is my contrivance, my planning and what my mental and physical efforts"? I am a weak, helpless creature and whatever I could boast of, is not mine, but a bounty of my Lord. This daily food of mine too is a boon from Him. If he had not given it to me, I could not get it. Such a person who earns his livelihood with his own contrivance and effort and calls it the bounty of his Lord, is not likely to fall into sin deliberately. And if inadvertently he errs and deviates from the right course at the impulse of the moment, he turns without delay to his Master in repentance and implores His forgiveness. Most likely he will be absolved of his sins.
339. Abu Sa'eed khudri says, "When the Apostle of Allah put on new clothes a new turban, shirt or sheet, he would (name it and) say, "O Allah! I thank Thee that Thou hath given me this to put on. I request Thee for its benefits and the better aspect of the purpose for which it was made. I seek refuge in Thee from the evil of this garment and evil aspect of the purpose for which it was made". Abu Da'ood
340. Ali ibn Rabi'ah says that he saw 'Ali Ibn Abi Talib when a mount was brought to him, putting his foot in the stirrup, he said, "In the name of Allah", and when he got firmly seated on its back, he added, "Glory to Him Who has subjected these (animals) to our (use), for we could never have accomplished this (ourselves), and to our Lord surely, must we turn back!" (Q. 43:13,14) - Abu Da'ood, Ali bin Rabi'ah
Exposition: lf Allah, the Exalted, had not subjected the camels, horses and other animals to our use, man, so tiny compared to them, and poor in physical might (brute strength), could not have accomplished it. But Allah, the Exalted has, so beneficently, made them tractable. The believer thanks his own and their creator for this boon in his earthly life and his thoughts turn at once to the life Hereafter. He is painfully conscious of the patent fact that for every gift and assignment there is accountability, and these animals that made transport easy for him are also a gift and he would be called to account for them too. It can be imagined how much advanced in doing good will such a person be. It is the same with the very highly developed mechanised means of transport in the matter of our gratitude to Allah.
341. Huzaifah says that when the Prophet went to bed at night, he kept his hand under his cheek and said, "O Allah! I live and die with Thy name on My tongue". And when he woke up from sleep, he used to say, "l thank Allah that He revived us after our death and we have once again to appear before Him on rising (from our graves On Doomsday)". - Bukhari
Exposition: When anxiety for the life Hereafter has taken a firm hold on our minds and hearts, at the time of going to sleep, we remember Allah and want that Allah's name must remain with us in life and at the time of death, when going to bed and on waking up from sleep. And when we get up from bed, we thank Allah that he has granted us some more time for working towards righteousness. lf yesterday we had been sluggish in our duty as servants of Allah, we should see to it that we are more active today, and must take proper advantage of this one more day of respite.
342. Abu Sa'eed Khudri reports that Mu'awiyah told us that one day when the Prophet came out of his house he saw some of his companions sitting in a circle. He asked them, ("O ye' my companions!) Why are you sitting here and for what purpose"'? They replied, "We are sitting here to remember Allah, calling to mind His favours conferred on us in as much as he sent down His Faith to us and graced us with the intent to accept it and showed us the Right Path". -Muslim
343. Abu Moosa Ash'ari' reports the Prophet to have said, “When one of the progeny of a servant of Allah dies, Allah asks his angels, "Have you taken the soul of the progeny of My servant?" They say 'yes'. Allah asks again "Have you taken the fruit of his heart?" They say, 'yes' Again, He puts the question to them, 'What did My servant say'? They submit', He praised and thanked Thee in this calamity of his, and also said, "To Allah we belong and to Him is our return', Then Allah says to them, 'Build an abode for him in heaven and name it (The House of Praise and Gratitude)", - Tirmizi
Exposition: The believing servant of Allah said, O Allah! I thank Thee. In this bereavement of mine, I am not mistrustful of Thee. Whatever Thou dost is no wrongful and iniquitous. If Thou takes back what is Thine, there is no cause for complaint.
"To Allah we belong and Him is our return", is a saying from the Qur‘an (Q.2:156), that teaches patience, since it reminds us that we are the object slaves of Allah. Our mission is to live in the world with His pleasure as our objective and to Him is our final goal. lf we are patient in calamity and persevere with it, there is hope of an excellent reward for this conduct. And failing in this trial we may have to face the unhappy end. Everything here in this transitory world is doomed to death and decay. This trend of thought makes it easier to put up with a calamity, however crushing.
344. The Prophet said, “What unique position is that of a believer? Under whatever condition he may be, he makes it a source of earning good, And this good fortune is not the privilege of any one else. If he is faced with hardships, disease and anguish, he is patient. And when he is relieved and finds himself better off, he is grateful. And both these circumstances become a source of goodness and well-being for him. - Muslim, Suhaib
346. The Apostle of Allah said, Modesty does not bring but goodness". -Bukhari; Muslim 'Imran bin Husain
Exposition: Modesty is really the fountainhead of goodness. One with this trait of character will not come near evil. He will be inclined to do good. Imam Nawawi, writing on the nature of modesty has stated:
"Modesty is a quality that rouses aversion to evil in man and restrains him from dereliction of obligations to others", And Junaid Baghdadi has said:
The truth about modesty is that when man observes the bounties of Allah and realizes his own shortcomings in thanking the Lord of the bounties, a feeling arises in him which is modestly".
And the Prophet himself has clarified the demands of this quality in a tradition (No. 384) under the title, "Anxiety for the Hereafter".
347. The Apostle of Allah said, Whoever will endeavour to have patience, Allah will bestow patience upon him. And there is no gift better and more comprehensive of so many excellence than patience". - Bukhari, Muslim, Abu Sa'eed Khudri
Exposition: A Person who is impatient in a trial cannot do so without a staunch belief and trust in Allah. And the person lacking in gratitude cannot be patient either. That shows how many virtues patience comprises.
349. The Apostle of Allah said, "Believing men and women face trials from time to time. At times man himself is the victim of some calamity, at others his progeny and his worldly goods. (And in the face of all these trials and troubles he perseveres with patience which keeps him free from evil thoughts and deeds), until he meets his Lord in a state of purity and freedom from sin. - Tirmizi, Abu Hurairah
350. The Prophet said, "The more severe the trial greater the reward, (provided man does not get frightened and run away from the field of trial .... Path of Truth). And when Allah loves a community He (to further purity them) puts them to trial. So those who are resigned to the divine decree and patiently persevere, Allah is pleased with them. And those who get disgruntled in this trial (and fret and fume), Allah too is annoyed with them". Tirmizi, Anas
351. The Prophet said, "The believer who comes by a mental anguish, physical pain or some grief and he patiently puts up with it; as a result of it Allah absolves him of his faults, so much so that if even a thorn pricks him, it becomes an excuse for his absolution from sins". --Unanimous
352. Sufyan Ibn Abdullah says, "I asked the Prophet to tell me something comprehensive about Islam that I may never have to ask anybody else about it. The Prophet said, "Say, I believe in Allah and (then stand firmly by it"). -Muslim
Exposition: The Prophet in the fewest possible words indicated to him (the questioner) the secret of success here and Hereafter. After taking to Islam, the Faith of the unity of Allah, man should make it his guide at every step in his life and to stand firmly by the stronghold, even under the most unfavourable conditions. And herein lies felicity for all time to come.
Exposition: The word trials in this report alludes to those conditions which confront him in a period when falsehood reigns supreme and Truth is overwhelmed. What calamities and trials is the lot of those opting for Truth and clinging to it is too well known to need elucidation.
In such a period, if a person, inspite of all the impediments and difficulties places in his way by the champions of falsehood, remains steady on the Path of Truth, is praiseworthy of the Prophets prayers.
Tabrani reported a quote by Mu'az bin Jabal in which it has been said that when the political order of Islam gets corrupted, there will come to rule over the Muslims men who will take the society to evil ways. If the believers obey them they will go astray. And in case of refusal or resistance they will lose their lives at the hands of the despots. People asked him:
(A) "O Apostle of Allah! What do you instruct us to do under such conditions“?
Then he answered:
(B) "You will have to put up with all that the followers of Jesus, son of Mary, experienced at the hands of their persecutors. They were sawn in two and were crucified, but did not submit to the authority of falsehood. To die in a state of obedience to Allah is far better than a life lived in disobedience to Him'.'.
354. The Apostle of Allah said, "There will surely come a time when firmness of a believer in his Faith will be like his holding in his hand a live cinder". - Tirmizi, Mishkat, Anas
Exposition: What the Prophet has conveyed to the believers in this tradition is that conditions will become unfavourable, falsehood will be in absolute power, overwhelming the Truth. The majority of people shall become this wordly (materialistic in outlook). Under such circumstances, those firmly holding on to Faith have been given glad tidings. To play with fire and holding in hand live cinders is a game worthy of the valiant in spirit and not the chickenhearted lot.
355. 'Umar reports that he heard the Prophet saying, "If you repose your trust in Allah as He should be trusted, He would provide you with livelihood just as He provides birds with food. When they come out in the morning in search of food their gizzards are flat. But when they return home in the evening they (the gizzards) are distended". - Tirmizi
356. The Apostle of Allah said, "Fortunate is he who is resigned to the Divine decree and is content with it. And wretched is he who does not pray to Allah for excellence. And his greatest wretchedness is his displeasure with what Allah has decreed for him. - Tirmizi, Saad
Exposition: The word used in the Arabic text of the report, Tawakkul, means to make Allah one's Wakeel (Trustee) and reposing full trust in Him. However, Wakeel in Arabic is not just a trustee, attorney or business representative, but a guardian and patron who is a well-wisher of his ward and guards him against harm and evils from other sources.
The patron of a believer is Allah and as such he has a firm conviction that whatever comes from Him is good and in it lies his wellbeing and he is perfectly satisfied under whatever condition He keeps him. A believer strives to the last extent of his capacity in his affairs and then entrusts them to Allah saying, "O my Lord and Cherisher! This weak and servant of Thine has done what he could. Whatever faults, and shortcomings still remain are due to his own infirmity. So O Thou Omnipotent and Most Perfect One! Perfect this affair of his also for him'.
357. Somebody asked the Prophet, "O Apostle of Allah! Shall I secure my she-camel and then entrust it to the care of Allah or leave it unsecured and trust Allah for its security? "The Prophet said, "Secure it first and then repose your trust in Allah". - Tirmizi, Anas
Exposition: Whatever effort to achieve success in any undertaking is humanly possible should not be spared and then only Allah should be invoked for His aid and support. This is Tawakkul in its true sense.
358. 'Amr Ibn-al-'As reports the Apostle of Allah to have said, "Man‘s heart and mind stray into every valley. So if man leaves them to stray into every gorge, Allah will have little care which ravine or gorge destroys him. And he who reposes his trust in Allah, Allah, the Exalted, will save him from straying into and destruction in those gorges and ravines. Ibn Majah
359. Anas Ibn Malik reports the Prophet have said, "When His servant after sinning turns to Allah in repentance, Allah is pleased (with this turning of his) more than the person who lost his she-camel (with his provisions on it) on which depended his life and found it suddenly and unexpectedly (standing close to him). Bukhari, Muslim
Exposition: Travelling in the wilderness of a vast desert without any land marks, shade, a drop of water or a blade of grass is almost impossible on foot or any mount other than a camel. For, camel is the only animal peculiarly designed by Allah for this purpose, that can, not only, put up with all the hardships, but is an asset to the traveller in ways unimaginable to the uninitiated, The bedouins (tribe) know it. So chance straying and loss of one's mount in the vast sandy stretches, spells slow but sure agonising death to the traveller. His joy can be imagined when despairing both of his mount and his life, he suddenly finds it has returned to him. Allah is more pleased with the return of a lost soul turning to Him in repentance than that camel-driver on getting back his lost mount.
360. Abu Moosa Ash'ari reports the Prophet to have said, "Allah, the Exalted, extends His hand at night so that any person having sinned during the day may turn to Him during the night. And he extends His hand during the day so that the person sinning during the night may turn to Him during the day And Allah will continue with it until the sun rises from the West (the advent of Doomsday). - Muslim
Exposition: Allah's extending of hand means that He calls His guilty servant to seek shelter in His Mercy which is always there for the asking. lf at the impulse of the moment he has fallen into sin during the night, there is a chance for him to wipe off that filthy spot from his character-roll at day- break. Delay may help Satan in taking him away further from Allah. And distance between him and Allah spells the ruination of man.
361. The Prophet said, "Allah accepts the repentance of His servant before death rattle". - Tirmizi
362. The Apostle of Allah said, "O ye people! Seek forgiveness of your sins from Allah and turn to Him in repentance. Look at me, I implore Allah seeking absolution a hundred times in a day". -Muslim, Aghar bin Yasaar
363. The Prophet said, "Allah the Exalted says, "O ye My servants! I have made iniquity forbidden to Myself. So you too regard it prohibited in your mutual dealings. O ye My servants! Every one of you is misguided save one whom I guide (to the Right Path). So pray to Me for guidance and I shall guide you. O ye My servants! Every one of you is hungry except one whom I feed. So ask Me for your sustenance and I shall feed you. O ye My servants! Every one of you is naked barring one whom I invest. So ask Me for it and I shall provide you clothing. O ye My servants! you have sins day and night and I can forgive all your sins. So seek forgiveness of your sins and I will forgive you". -Muslim
Exposition: To believe in Allah means entering the fold of Islam, the unitarian Faith. And Jehad means to confront those bent upon wiping out the True Faith. lf they resort to an armed conflict to annihilate the Faith and its adherents, it is the duty of the believers to take to arms and declare that their Faith is dearer to them than their own lives and those of the opponents of the Faith; and if they decide on slaughtering it (the Faith), they will slaughter them or get slaughtered themselves in its defence.
Slavery was in vogue in Arabia. And Arabia was not an isolated example, the then entire civilized world had this curse to its “credit” Islam from its very advent had a plan for elevating this fallen section of humanity and to bring it up to the level of human brotherhood, had included redemption of slaves with a priority in its programme. Freeing the necks of bounded brothers was declared to be a great deed of charity and an expiation from many major sins. Enslavement was strictly forbidden.
Similarly, capabilities differ from man to man. All men have not been equally gifted with talents for excellent performance. This is a great drawback with some who are lacking in wits and necessary skills. So it was declared a deed worthy of great reward to help those uncouth at their jobs or totally incapable of performance. Even sincere sound advice to a person of lower intellect and little knowledge of the world is Sadaqah (an act of charity).
365. The Prophet said, "Whoever gives freedom to a slave who has entered the fold of Islam, Allah will redeem him from fire, every organ of his body for every organ of the freed slave". - Bukhari, Muslim
366. The Prophet said, "Do not undervalue an act of charity. Your meeting to your brother with a smiling countenance is an act of virtue, and your filling the vessel of your brother from your own bucket is also a good deed (worthy of reward)". - Tirmizi
367. The Prophet said, "If you make peace and reconciliation between your two (contending brothers), it is an act of charity. If you give somebody a lift on your mount or tighten his burden and transfer it to your mount, it too is Sadaqah (a charitable act). Every good word you utter is Sadaqah (an act of charity) Every step that you take for prayer (at the mosque) is charity. And removing objects from the public path that cause inconvenience or injury to way-farers is also Sadaqah (charity)".
368. Abu Moosa Ash'ari reports the Prophet to have said, "To offer Sadaqah (performance of charitable acts) is obligatory for every believer". I said to him, “If somebody has not the means for it, what then". The Prophet said, "He should earn, spend it on himself and give something to others". I again said to him, "If he is unable to do that too for some reason? The Prophet said, "He should help some needy or afflicted person". I said again, "What if he cannot manage to do even that"? He said to me, "He should induce people to charitable deeds". I said to him, "What if he fails to do that either?" The Prophet said "He should not give trouble or cause inconvenience to any one. That too is Sadaqah (a charitable deed)". -Muslim, Abu, Moosa Ash'ari
369. Ibn 'Umar reports that the Prophet said, "The person who comes to the aid of his brother in need, Allah will help him in the hour of his need". - Muslim
Exposition: In another tradition it has been said, "Allah has created some of His servants to meet the needs of people. They take their needs to them and these servants of Allah meet them. All such charitably disposed people shall be secure from the wrath of Allah and His punishment on Doomsday".
370. The Apostle of Allah said that Allah says, "As compared with other partners I am more independent of Shirk or partnership. Whoever did some good deed and he also made someone My partner, I have nothing to do with that (charitable) act of his, I am disgusted with it. It is the share of that 'some one else' whom he made My partner". - Muslim, Abu Hurairah
371. Abu Hurairah reports the Prophet to have said, Allah has ninety nine names, a hundred less by one. Whoever remembers them shall be entering in heaven". - Bukhari
Exposition: Remembering means to understand their meaning and live up to their demands. In other words it means that a person should absorb these attributes and act on their demands all his life.
All the names of Allah have not been given in detail in this report. The best way to know them and their demands is to recite the Qur'an in which Allah has stated all His Attributes and their demands and how man should benefit by them. All these details have been given in the Qur'an but only one who forms the habit of studying it (the Qur'an) with full understanding can benefit by this knowledge. Then, the Prophet has also stated them with their demands in his own words. And a study of both of these sources will tell him how to benefit by remembrance of the Divine Attributes. Here we mention some of those outstanding Attributes which are oft-repeated ones in the Qur‘an and which have been used for the training of the believers to a large extent. We have stated them very briefly since the scope of the book in hand does not allow a detailed treatment of this subject.
AR-RABU The root of this word means to cherish, to develop and to keep in proper condition, guarding, against all imminent dangers and taking to the highest point of perfection, The cherishing attribute of Allah is quite an obvious fact. Who is it that provides air and nutrition for growth to the foetus in the manifold darkness of the mother‘s womb? Who makes provision for the new born before his birth in the mother‘s breast? And again, who creates love for him in the hearts of the parents and others, in the absence of which none would have taken the trouble of attending to the needs of a helpless mass of flesh and held it close to their bosoms. Who could have provided for his needs when he himself was unable even to ask for them? And who developed his physical and mental faculties and brought them to perfection? Whose endowment is his youth and radiant health? And above all who has set this gigantic machinery of the heavens and earth in motion for him? Is not all this the gift of His Attribute of Cherishing Is there any one else having a share in this Act of Providence? If He alone is our Benefactor and Provider, its very clear demand is that all our capabilities of tongue (speech), limbs, body and soul should be devoted to His service alone. And He has not just provided us with our physical needs (necessary for the maintenance of life and perfect health) but made provision to keep our life on an even keel and nourishment of the soul also. He revealed a Book from Himself which is the greatest of all bounties of His. It is the demand of this beneficence that we should hold it in great esteem, make it the nourishment of our hearts and souls, absorb its teachings in our lives and as grateful slaves, we should introduce it to the entire world, acquainting the uninitiated with its sweet taste.
AL-QA'IM BIL-QIST : (Standing firmly on Justice) And since Allah is just, the faithful and the criminals (disobedient) cannot be equal in His sight. He will treat them on an equal footing neither in world nor in the next.
AL-AZEEZ : Mighty, powerful, strong, whose authority is supreme and no one can challenge it. If He decides to bestow power and authority on His faithful slaves, no power can hinder it. And he whom He wants to punish, the culprits cannot run away from it, nor any one else can nullify this decision of His.
AR-RAQEEB :The Guardian Lord and patron. Since He is constantly watching the activities of His servants, He is sure to mete out to them their just share of reward or punishment.
AL-'ALEEM : Omniscient, having perfect knowledge of who is where and what he is doing. And what are his needs? Where are His Faithful servants and confronted with what difficulties and troubles? And since He is the All-knowing, He can never be iniquitous in the matter of bestowals and rewards. He will give to every one what he deserves. Those deserving His Mercy and Aid can never be unsuccessful in their mission. And those making Him wroth and deserving punishment can never be the recipients of felicity.
372. Abdullah Ibn Mas'ood reports that the Prophet recited the following verse : Those whom God (in His Plan) willeth to guide, He openeth their hearts to Islam (Q. 6 : 125). Then he said, "When light enters the breast, it opens up". Those around asked him If there was any tangible sign of which it may be perceived. He said "Yes. A perceivable sign of it is that man's heart loses interest in the transient and becomes anxious for his abode of eternity and long before his death he starts to (welcome and) greet it". Mishkat, Ibn Mas'ood
Exposition: The person in whose heart Islam becomes deep-seated, evinces little interest in the pleasures and vanities of the world, actually running away from them due to disgust. He becomes anxious for the eternal bounties and unending felicities of the Hereafter, preparing himself to meet death with a smiling face long before it comes.
373. The Apostle of Allah said, "The worst thing that I am afraid of regarding my Ummah is that it may pursue lusts and make long term plans of achieving its worldly ends. The result of its pursuit of lusts will take it far away from the Truth and its long term worldly plans and entertaining bright hopes shall lead to neglect of the Hereafter, (O ye people). This world has started marching and going away. And the Hereafter too has started marching and is steadily approaching. And there are votaries of both. So it will be good for you not to be a devotee of this world. Today you are in the field of action. The hour of Reckoning has not yet come. And tomorrow you shall be in the world of Reckoning where there will be no possibility of action (to make amends for the past negligence and mistakes of a lifetime)". - Mishkat, Jabir
Exposition: The wise counsel tendered here is evident enough. Man's life is short and that too is beset by impediments, disabilities and unforeseen calamities and miseries. Man is lethargic and seldom takes advantage of opportunities coming his way. He is forgetful also and puts off things for some future date under the erroneous notion that things will be better in future or at last status quo maintained for him. He is fully acquainted with the law of change, decay and death, and that youth must give way to senility and the greatest disability for that matter. Health too is not a permanent state and diseases both curable and incurable are deterrents to good deeds. And material prosperity is not a permanent feature of man's life either. A millionaire today may be pauper tomorrow. And then there is death, the inevitable end of all mortals, that cannot be put off. Even the paths of glory lead to the grave and the world beyond.
So would it not be a wise policy to take time by the forelock and whatever can be done for the well-being of the life eternal (Hereafter) before it is too late? Devotional acts taking time and energy and those that demand spending of one's substance in the way of Allah are best performed while their reservoirs are not yet dry ..... sound health and wealth have not departed. Leisure too is wealth, a great asset, and is best utilized to purchase the more permanent wealth of good deeds before death closes the door on him ...... the door to action for good.
Exposition: When a person dies struggling against the evils of this world and preparing for the life Hereafter, the life of waiting (Barzakh), the intermediate stage between the life on earth and that in the next, called the grave, Allah treats him kindly and he rejoices in it. And one who went on with his evil deeds to the end of his days and died without repentance, seeking remission of his sins, will be treated somewhat like the person in police custody before trial or in a remand home. (It is not actual punishment that is his due but sort of a nightmare in face of an impending danger. However, it is to be clearly kept in mind that these are all conjectures about the world unseen. Whatever the Prophet has tried to convey in this behalf may or may not be comprehensible to us, a Muslim believes in it. We have no other source of information and our senses and mental faculties miserably fail to help in any way.
The last portion of the tradition makes it clear that man has an open choice of making his grave a sojourn of peace and comfort through a life of gratitude in the world or turn it into a hole of misery and pain as a result of a life-long course of evil deeds with impunity.
376. The Apostle of Allah said, "I had prohibited you visiting the graveyards (so that the creed of the unity of Allah may become firmly rooted in your hearts). But now you may visit them". - Muslm, Buraidah
Exposition: In another report quoted Muslim, it has been said, "Now you may visit them if you like, since the graves remind you of the life Hereafter". (And hence a deterrent to evil deeds, reminding man of his own end).
378. Mu'az bin Jabal reports that when the Apostle of sent him out to Yemen as Qazi (Judge) or governor, he had said, "O Mu'az! Guard yourself against a life of luxury, for, the servants of Allah are not given to luxury and comforts". - Mishkat
Exposition: What the Prophet wanted to impress upon him was that he was going there as a high-ranking officer of the Islamic state and (if he was not wary) he would have ample opportunities of tasting the good things of this life and be pampered on fat bribes. But he should no get entangled in the snares of the world and never allow himself to adopt the ways of the worldly men in authority, since it is not in keeping with godliness.
379. The Apostle of Allah addressing his companions said, "My Ummah shall fall upon days when other Ummahs (nations) shall fall upon it as those invited to sumptuous feast fail upon the rich tasty victuals on the table", Somebody from the audience asked him if their numbers shall be so meagre that other Ummahs shall unitedly fall upon them (to devour them)? The Prophet said, "No. You will not be an insignificant minority at that time. Rather you will be in exceedingly large numbers then. Still, you will be like the foam blown up by flood waters and your enemies shall be totally dauntless of you, and your own hearts shall be sapless“. A person from the audience asked him, "O Apostle of Allah! Why will this saplessness creep into us"? He said, "It will be because you will nurse the love of the world (mammon) in your hearts (instead of the anxiety for the Hereafter) and (far from laying down your lives in the way of Allah) you will come to have a disgust for death and shall be running away from it". - Abu Da'ood, Thauban
380. The Apostle of Allah said, "He who loves the world shall mar his chances of success and felicity in the next. And he who cherishes the life Hereafter shall harm his life of this world. So, O ye people! Prefer the eternal to the ephemeral". - Mishkat, Abu Moosa
381. The Apostle of Allah said, "Sensible and discreet is he who controlled his psyche or spirit and set about adorning the life Hereafter. And foolish is he who set himself to the pursuit of lusts and yet reposed false hopes in Allah for setting things right for him undeservedly, giving him free admission to Paradise! - Tirmizi, Shaddad bin Aus
Exposition: The second part of the report is most admonitory. A person who in preference to the pursuit of Truth, blindly follows his lusts and yet hopes against hope that Allah shall reward him with the bounties of heaven, must surely be out of his mind. The Prophet has told us in another tradition (386), that Allah's commodity or heaven is not so cheap that it can be had for the asking. And yet the Jews and Christians of the period of the revelation of the Qur‘an, were given to such wishful thinking. And so are many of our Muslim brethren today, steeped in transgression and heinous sins, yet talking of the unbounded Mercy of Allah in the Hereafter which in conjunction with the equally false notion of the intercession by the Prophet, will condone everything and accommodate them freely in paradise, without rendering account.
382. The Prophet said, The person whom Allah gave a long life until he attained the age of sixty years (and even then failed to reform himself), he will have nothing to say to Allah in (his defence on meeting Him). - Bukhari, Abu Hurairah
383. The Apostle of Allah addressing us, (the companions) said, "Be fully modest before Allah, "We said to him". "We thank Allah that we are modest before Him. The Prophet said, "Modesty before Allah is not only (that which you have in your minds) but to be perfectly modest before Allah means that you keep an eye on your head and ideas that enter it, and that you are constantly on the look out concerning the food entering your stomachs. And remember the decay (of your body) after death. (And after that he said) "Whoever seeks (is ardently desirous of) the Hereafter (renounces the good things of the life voluntarily) and comes to prefer (the bounties of) the Hereafter at every step. So one who does all this is the one truly modest before Allah." - Tirmizi
384. Abu Ayyub Ansari says that a person came to the Prophet and said, "O Apostle of Allah! Instruct me very briefly and comprehensively". The Prophet said, "When you are offering prayers, pray like the person saying the last prayer of his life (immediately before leaving the world). And do not utter any word that you will not be able to account for in the reckoning of the Doomsday. And become totally independent of the worldly goods that others have with them". Mishkat, Abu Ay'yub Ansari
The word a person has uttered in the world if it is against Truth and he has not made amends for it by imploring Allah earnestly for forgiveness, he will obviously have nothing left for him to say in his defence, As for the worldly belongings of others he should not envy them. After all wealth and other paraphernalia are but transitory awaiting the inevitable hour. Until one becomes oblivious of the way side attractions, the goal (Hereafter) remains dim (indistinct). Only complete independence of wherewith all can take one to the heights of the abode to Eternity.
385. The Apostle of Allah said, "On the Day of Judgement man cannot move away from the divine court of Justice until he has rendered account of five things: He will questioned about the pursuits in which he spent his life. How far did he live up to the teachings of the Faith which could become his share? Where (from what source) did he earn his wherewithal? and Where (through what channels) did he spend it? And in what manner did he utilize his physical energy and mental faculties"? - Tirmizi
386. The Apostle of Allah said, "The traveller who is afraid of failing to get to his destination in time, does not sleep during the night but starts on his journey during the early part of the night. And whoever does that arrives at the destination safe, in time. Lo! Allah‘s commodity (paradise) is high-priced. Lo! Allah's Commodity is heaven". - Tirmizi, Abu Hurairah
Exposition: Man's real home was the Garden of Eden (heaven). He was sent here temporally on trial, so, in truth, he is a traveller. Before returning home, he must have enough of that commodity which can avail him in his homeland. the tinsel of the world is of temporary use to him (in this brief life only). So those who remember their real homeland and want to get there safely (unscathed by the impending perils of the way, should see to it that they do not become careless for a moment, getting lost in the petty attractions of the land of their brief sojourn. They should start on their journey early. It brooks of no delay. There can be no amends for the time lost, since the (time) is man’s greatest asset, the respite he has been granted or his life span. Those who spend it in sleeping shall have to repent on waking up, but in vain.
Allah has said in the Qur'an : Allah has purchased of the believers their persons and their goods : for their reward (in return) is the Garden of Paradise (Q. 9 : 3). In fact this sacred deal is one of the conditions of a believer's Faith and belief and all that is demanded of him is to keep his promise and abide by the condition of the deal.
387. Nawas bin Sam'an reports that he heard the Prophet saying, “On Doomsday the Quran and those who followed its teachings will be brought to the Divine Presence, and Surah Baqarah (Q.2) and Surah Aa’l-e-Imran (Q.3) as representatives of those who had lived in keeping with the commandments therein: they will say, “This person is deserving of Divine Mercy and pardon, and Mercy should be shown to him and he should be absolved of his faults and shortcomings. - Muslim
388. The Prophet said, ye who follow the Quran, do not make it your pillow and recite (and ponder over it) properly during the day and the night. Introduce it to others and let them also make it a common practice. Pronounce its word with proper articulation. And whatever has been stated in the Quran, contemplate it with a view to be guided by it so that you may succeed. And never desire worldly benefits through it. Recite it only seeking the countenance of Allah. - Mishat
Exposition: By making the Quran your pillow is meant making it something of ordinary daily use or not giving it the importance it deserves. The last sentence also warns the believers that they should show greater respect to it than seeking worldly rank and position or wealth through it, just as the Jews of the days of the Quranic revelations had made their scripture a means of earning wealth and a exalted position in the society. The Prophet has also informed us that some people after acquisition of the knowledge of the Quran will make it a ladder for material gains. Its still worse in our own days. Some of them have made it a begging bowl.
Exposition: Remember Allah and He will remember you. The Qur'an is guidance and light and serves as such those who seek.
390. The Prophet said, "The heart too becomes rusty as the iron becomes rusty on being afflicted by water." He was asked, "What is that which removes the rust of the heart"? The Prophet said, "The rust of heart is removed by remembering death too often and reciting the Quran". - Mishkat, Ibn 'Umar
Exposition: Remembering death means man should think over the very patent fact that the respite known as life-span is given only once. Another such opportunity (to mend things) can never be afforded to him. Man should call to mind that which closes on him the door for action which alone may redeem him. And recitation of the Qur‘an means reading it carefully with proper articulation and to understand whatever has been stated in it and follow it. This is the meaning of the word Tilavat or recitation in the Quran itself and also in Hadith. An additional meaning is preaching the Quran and taking its teachings to others who have so far not been fortunate in this respect.
391. Abu Zarr Ghifari reports that the Apostle of Allah said that Allah says", Any one who advances a span towards Me, l get closer to him by a cubit. And one who gets nearer to Me by a cubit, I get closer to him by two cubits. And one who comes to Me walking l come to him at a much faster pace". - Muslim, Abu Zarr
Exposition: Whoever, of his own intent and accord, decides to proceed on the way to Allah, He makes his journey easy for him, His servant rushes forth to Him, and out of regard for His (servant's) weakness, Allah in all affection and Mercy brings him closer to Himself, just as a toddler rushes towards his father but due to weakness does not get to him and the father comes running to him, collects him in his arms and holds him close to his bosom.
Exposition: The person who wants to get close to Allah, First of all makes a point to discharge his obligatory duties. But he does not stop there. Out of love for Allah, he, on his own, takes to supererogatory prayers, fasting and other acts of charity until he becomes beloved of Allah. This means that Allah takes all his physical and mental faculties under His own protection and care and thus his eyes, ears, hands and feet and all other faculties are devoted to the service and pleasure of Allah and Satan has no share in them.
393. Umm-e-Salmah says that the Prophet got up one night and said, "Allah is free from all defects and shortcomings. How full of trials and temptations is this night, which should be guarded against? And how many treasures this night is full of, the treasures of Mercy, which should be collected? Who is to wake up these (ladies) living in seclusion. There are many people whose faults and blemishes are hidden in this world. In the Hereafter they will get exposed". - Bukhari
Exposition: This report tells us that the Prophet included his consorts also get up for Tahajjud (late night) prayer, telling them that they should make it a point to collect the treasures of the Mercy of Allah, They had the unique honour of being the consorts of the Prophet and from this aspect they had a dignified position. But if they did not strive in the way of Allah, their close relationship with the Prophet would be of no avail. It is the deeds that elevate anybody in the sight of Allah.
394. ’Ali says that .... "The Prophet came to our house one night at the time of Tahajjud prayer and said to me and Fatima, 'Do both of you not offer Tahajjud prayer"? - Bukhari, Muslim,
Exposition: Like the immediately preceding report, this too tells us that those in authority and responsible for the spiritual welfare of their wards should induce them to offer Tahajjud prayer.
395. Abdullah son of ‘Amr al 'As says that the Apostle of Allah said to me, "O Abdullah! Do not behave like such and such person who used to offer Tahajjud and then gave it up". - Bukhari, Muslim
397. The Apostle of Allah said, "When one third of the night is left, Allah comes to this (visible) heaven (vault of the sky overhanging the earth) and calls His servants saying, “Who is there to call Me that I may rush to his aid? Who is there to beg of Me that I may give him? Who is there to ask Me for remission of his sins that I may forgive him"? - Bukhari, Muslim, Abu Hurairah
398. The Apostle of Allah said, "The Deenar that a person spends on his wife and children is excellent. And that Deenar too which he spends on the purchase of a mount for striving in the way of Allah (Jehad). And excellent is that Deenar also which he spends on his companions engaged in Jehad in the way of Allah“. - Muslim, Sauban
399. A person came to the Prophet and asked him, "Which Sadaqah (Charity) is superior from the point of view of reward"? He said, "That Sadaqah is excellent which you give away when you are healthy, fit in body and afraid of indigence and expecting also to earn more of the worldly goods. Under such conditions giving away in charity is most excellent. And you should not wait for it (spending in charity) until death-rattle, saying, “So much for so and so and that much for such others. What use is your intervention? Now it (of a surety) has become the property of so and so". - Bukhari Muslim, Abu Hurairah
400. Abu Hurairah reports that the Prophet said, "Not a day passes but angels descend heaven; one of them prays for the generous servant of Allah saying, "O Allah! Give an excellent reward to one who spends (in Thy way), and the other angel curses the niggardly miser saying, "O Allah! Bring nothing but destruction to the stingy". _- Bukhari, Muslim, Abu Hurairah
402. The Prophet said that Allah says, "if thou spendeth on My indigent servants and on the promotion of the cause of Faith, I will spend on thee". - Bukhari, Muslim
Exposition: "I will spend on thee" is meaningful, both from the points of view of Here and Hereafter. The person who spends from his earnings on the needy servants of Allah and in striving for the cause of the Faith is not wasted, but he will be recompensed here (in the life on earth) and in the next also after his death. He will be blessed with growth and addition to his means in the world. And what will be his share in the Hereafter will be beyond his wildest dreams".
403. Abu Zarr Ghffari says, "I came to the Prophet. He was sitting in the shade of Ka'abah. When he looked at me he said, “Those men have been ruined". I said to him, "My parents be sacrificed to you, who are those people that have been ruined". He said, "They who do not spend inspite of wealth, have been ruined. Successful is only he who spends freely on those before him, behind him and to his left. And such freely spending men are but few". Muslim
404. The Prophet said, Allah says, "that when My servant remembers Me and when both of his lips move in this remembrance, I am with him at that time". - Bukhari
Exposition: To be with him means that Allah takes him under His Protection, Keeps him away from evil and disobedience. The tradition also informs us that remembrance of Allah in one's heart is not enough. The lips and tongue should also come into play. It need not be loud enough to be audible to others, but he himself should be able to hear and understand them. The same has been said about recitation of the Quran. Just visual survey is not enough. The tongue and lips should participate in it giving sweetness to the words with their proper articulation and one's own voice in as much as one is gifted in this behalf.
405. Abu Musa reports that the Prophet said, "The example of the person who remembers Allah is that of a living one (with all the activities of life). And the example of one who does not remember Allah is that of a corps". - Bukhari, Muslim
406. Sa'd bin Abi Waqqas says' "A bedouin (tribes) Arab came to the Prophet and said to him, "Teach me words with which I may remember my Lord". The Prophet said, "Say La-ilaha-illallah ...." There is no being other than Allah who can be loved, obeyed and worshipped. He is One and Only. He has no partner in divinity. Allah is the Greatest. And all praise and gratitude are due to Him alone. Allah is free from every fault and shortcoming, He is the Lord and Cherisher of one and all. The servant (of Allah) has neither plan nor power (of his own). Planning and power come to man from Allah alone who alone commands sole authority, using it with supreme wisdom, knowledge and justice". That rustic said, "All that is about Allah. What is for me? What am I to say"? The Prophet said. "Allahumma...". O Allah! Forgive my sins. Have Mercy on me. Guide me to the Right Path and give me my sustenance". - Muslim Sa'd, bin Abi Waqqas
407. Shaddad bin Aus reports that the Apostle of Allah said. "The best Istighfar (supplication for remission of sins) is this: "O Allah! Thou art my Lord and Cherisher. There is no deity (worthy of obedience and worship) other than Thee. Thou created me. I am Thy servant. I shall abide by my covenant with Thee as best I can. The sins I have committed l seek refuge in Thee from their evil consequences. l acknowledge all Thy beneficences, and I confess that I have sinned. So O my Lord and Cherisher! Forgive my sins. Who else can forgive them". - Bukhari
408. Abu Hurairah reports (that when the Prophet went to bed at night) he placed his right hand below his cheek - always sleeping on the right side to begin with) and said, "O my Lord and Cherisher! I placed my side on the bed with Thy name and it will be lifted. If Thou taketh to Thyself my soul (to night in my sleep), have Mercy on it. And if Thou granteth further respite to me, protect me as Thou protecteth Thy obedient servants". - Bukhari
409. Abu Bakra reports that the Apostle of Allah said, "The distressed and the grieved person should pray thus. "Allahumma...". "O Allah! l eagerly look to Thy Mercy. Do not for a moment make me over to myself. (Keep me under Thy Own protection)". And set right all my affairs and circumstances for me. There is no deity save Thee". - Abu Da'ood, Abu Bakra
410. Anas reports that the Prophet used to pray like this: "Allahumma....". "O my Allah! I humbly surrender myself to Thee for Thy protection from distress, grief, helplessness, inaction and indolence, the burden of indebtedness and dominance of people". - Bukhari, Muslim, Anas
Exposition: To give oneself over to Allah for His protection means that the servants is fully conscious of his own infirmity and helplessness. So he seeks refuge in his Lord Who is Almighty and free from all these shortcomings (human fragilities).
The impending peril causes distressed and worry (Hamm), and when it has touched him, it gives him grief Helplessness is one‘s inability to accomplish something it also means dullness (or dull wittedness) and lake of planning. For example, man in his simplicity thinks that he will be able to do a certain simple job during the night. But the night passes away without his accomplishing it. Then he puts it off for the morrow and so on until he has lost the opportunity that had come his way to do it.
The outcome of the supplication is that the believer says to his Lord and Cherisher to Protect him from impending dangers and the worry caused by them. And in the face of trouble to give him power of enduring it and putting up with it patiently. "Give me the courage and patience to take losses in the stride. And in the pursuit of the Right Path let me not become careless and lazy. And do not allow such a heavy Load of debts on me which I may not be able to redeem. And finally I beseech Thee not to let me be overcome by the evil doers and tyrants".
411. The Prophet used to pray thus: "Allahumma.....". "O my Allah! Make my psyche such as will refrain from disobedience to Thee and fear Thy punishment. Cleanse it of its evil traits. Thou art the best of all those who can cleanse it. Thou art its Guardian and Master. O my Allah! I seek refuge in Thee from knowledge that benefits not and from the heart that does not bow down to Thee and the psyche that remains unsatisfied and a prayer that is not likely to be accepted". -Muslim, Zaid bin Arqam
The unsatisfiable psyche is that which is not content however much it may get. The lust increases constantly. And non-acceptance of prayer may be due to so many causes, the most outstanding being prohibited earnings as explained earlier under 'Permitted Livehood' in the chapter on DEALINGS.
412. The Prophet used to pray thus, "Allahumma...". "O my Allah! l seek refuge in Thee from it that the bounty Thou hath bestowed upon me may be taken away from me (due to my evil deeds), and the security that I enjoy, I may be deprived of it. And also that a visitation from Thee may come down upon us. Thy punishment may visit me and that Thou mayst be wroth with me. I seek refuge in Thee from all these". - Muslim, Abdullah Ibn ’Umar
Exposition: Security here means sound condition of belief and Faith. Physical well-being also comes under security (from illness and other mishaps).
413. Abu Malik reports from his father that his (father) said, "Whenever any person entered the fold of Islam, the Prophet would teach him Salat (prayer) and then say to him to pray like this: "Allahumma...". "O my Allah! Forgive my sins, Have mercy on me, Guide me to the Right Path and Give me security and sustenance". - Muslim
414. Mu'az bin Jabal reports that the Prophet hold caught of my hand and said, "O Mu'az! I love you". Then he said, "I command you to pray like this after every obligatory prayer and never miss it: "Allahumma....". "O my Allah! l seek Thy aid in Thy remembrance, gratitude to Thee, and in the matter of excellence of devotional acts". - Riyaz-us-Salihin, Abu Da'ood, Nasai
Exposition: Remembrance of Allah is the nourishment of the soul which keeps it alive, and without which it dies. Gratitude to Allah induces man to good deeds seeking the good pleasure of Allah. These three together, if kept in mind and persisted with, there are remote chances of a man straying from the Right Path and displeasing Allah. But man is weak and he is fully conscious of his human fragility. So he seeks aid from Allah here too, without which difficulties always arise.
(1) Devotional Acts
416. Jabir bin Samarah reports that he used to pray with the Prophet. His prayer was moderate, and so was his harangue, neither too lengthy nor too brief. - Muslim
417. The Prophet said, "I come for prayer and want to make it fairly lengthy. But then I hear the cry of a child and shorten my prayer. For, I do not like to cause pain to the child's mother by lengthening my prayer". - Bukhari, Abu Qatadah
Exposition: During the Prophet's period, women used to come to the mosque and offered prayers with the congregation. Among them were mothers who came with their very young babies. They could not leave them behind since there were no baby-sitting arrangements in those days. It is such women and children that have come for mention in this report. There is also a lesson for the Imams (those leading the congregation) who are totally oblivious of the needs of their followers (in the congregation) and lengthen their prayers.
418. Ziyad reports that he heard Mugheerah (R) saying that the Prophet stood for Tahajud (late night) prayer until his feet became oedematous (swollen). To this the people would say to him, "Why do you take so much trouble? (When all your present and future sins have been forgiven). He would reply, "Shall l not be a thankful servant of Allah"? - Bukhari, Ziyad
(2) Mode Of Teaching
419. ‘Ayesha says that Prophet commanded people to do only those things they could (easily) do and which were within their power. - Bukhari
421. A bedouin (tribal) Arab urinated in the mosque. People rushed to give him good thrashing. The Prophet said, "Let him alone. Throw a bucket of water to flush out urine. You have been raised to draw people to the Faith and make it easy for them, and not to make their coming to it difficult by your indiscreet (harsh) behaviour". - Bukhari, Abu Hurairah (R)
Exposition: The Prophet, while sending Abu Moosa (R) and Mu'az to yemen had instructed them saying, "Present the Faith to the people there beautifully so that they find it easy. Do not adopt a mode of teaching which may make it difficult for them. Try to be gentle and get familiar with them. Do not frighten them or make yourselves and your Faith repugnant to them".
422. Malik bin Huwairith said, "We, several coeval young men came to the Prophet to learn our Faith. We stayed for twenty days. The Prophet was very compassionate person and gentle in behaviour. He realized that we wanted to go back home. He asked us who were those people we had left behind. We told him and he said, "Go back to your wives and children and teach them what you have learnt here. Teach them good things: offer such and such prayer at such and such time and such and such prayer at such and such time". (in another report it has also been said, "And say your prayers as you have seen me praying) and when the (scheduled) time for prayer comes, one of you should give a call for prayer and one who is superior to others in knowledge and character should lead the prayer". Muslim
(3) AFFECTION FOR MANKIND
Exposition: There are two basic teachings of Islam, Tauheed or unity of Allah and the other compassion and affection for the indigent and the needy servants of Allah. That was why the Prophet's face paled with anguish (at human distress) and brightened like glittering gold when provision was adequately made for their relief in the form of food, clothes and cash.
The Prophet recited the first verse of Surah Nisa' which runs like this: "O mankind! Be careful and try to save yourselves from the wrath of your Guardian Lord, Who created you from a single person, created of like nature, his mate, and from them twain scattered countless men and women; ..... so be careful about saving yourselves from the wrath of your Cherisher and Creator, Allah, through Whom you demand your mutual (rights) and fulfil your obligations to them, for Allah ever watches over you". (Q. 4:1)
"O ye who believe! Fear Allah (and save yourselves from His wrath). And let every soul look to what (provision) he has sent forth for the morrow (Doomsday). Yea, fear Allah (His wrath) for Allah is well acquainted with (all) that ye do. (Q. 59 : 18). Reciting this verse the Prophet pointed out that the substance one spends on the needy becomes an asset for him in the life Hereafter. It is not wasted.
The person who had initiated the offer of Sadaqah (most generously, the Prophet praised him and told him that he would not only get reward for his own deed but also for the stimulus thus created for a good deed.
424. Abdur Rahman, son of Abu Bakr Siddiq, reports that As'hab Suffa1 (Companions of the Platform) were very poor people (victims of chill penury). Once the Prophet said to his companions that those having food for two should take home with him a third person from them (the men of platform). And on having food enough for four should take one or two persons. So my father, Abu Bakr, took home along with him three persons and the Prophet took charge of ten of them. - Bukhari, Muslim
Exposition: The Prophet was the leader and guide of men. lf he had not set that example of taking ten persons to feed, other common people could have hardly undertaken feeding of two, four six and eight persons. As a general rule and behaviour of human nature, if the leaders set examples of sacrifices, their followers would be induced to vie with one another in this field. And in case the leaders flinch and lag behind in his behalf, their followers will be the worse for miserly mentality thus created in them.
425. Anas says that the Prophet gave people to bring them close to Islam. Whatever was demanded of him he never refused. Once when a person came to him, the Prophet gave him all the goats grazing in the valley between two hills. He went to his tribesmen and said to them, "O ye my people! Enter the fold of Islam, for Muhammad (Sallallahu Alaihi Wasal'lam) gives like a person who is not afraid of indigence and starvation. The reporter (Anas) says that a person accepted Islam for the sake of material benefit, but before long, through the education and training of the Prophet, Islamic teachings percolated deep into his soul and became dearer to him than all the world and whatever is in it. - Muslim
426. Abdullah Ibn Mas'ood says that Apostle of Allah was relating the incident of the life of a Prophet. The scene presented by him is still before my eyes. He said, "For the "Crime" of calling them to faith, his people gave him a sound beating so much so that he started bleeding. As for the Prophet's reaction, wiping blood from his face, he was saying, "O Allah! Forgive this crime of my people (and do not send a visitation to them yet), for they are ignorant of the reality. - Bukhari
427. 'Ayesha reports that she asked the Prophet, "Have you ever passed through a day whose hardships and misery were greater than that of (the battle of) Uhud"? The Prophet said to her, "O 'Ayesha! Your people, the Quraish, gave me great trouble, and the day of hardest trial and trouble was the day of ‘Uqabah when I presented myself to Ibn Abd Yaleel son of Abd Kalal. But what I wanted of him (entering the fold of Islam) he refused outright. Dejected in spirit and in a sad plight, I left the place and when l arrived at Qarn-al-Tha'lib my grief got a little mitigated, I lifted my eyes heavenward and saw Jibril there. He called out to me saying, "Allah the Exalted, has heard everything that passed between you and your people..... your offer of Faith to them and their response to your message. And Allah has sent the angel placed in charge of the mountains. You may order him what you please. He will obey your orders relating to the rejecters of the Faith. Then the angel of the mountain called out and greeted me saying, "O Muhammed (Sallallahu Alaihi Wasal'lam)! Allah has heard all that your people said to you, I am in charge of the management of mountains, and my Lord has sent me to you so that you may order me what you like. So please tell me what are your commands. If you like I can bring together the hills on both sides of this valley so that those living in it (the valley) may be pulverised". The Prophet said, "No. Rather I hope that out of their progeny there will be people who will worship Allah and not give Him partners". - Muslim
Exposition: The day of ‘Uqabah means the day the Prophet visited Ta'if. In this city the leaders of Quraish were engaged in leather business on a large scale. The people of Ta'if and the Quraishites of Makkah were closely related. When the Prophet despaired of Makkaans he visited hoping that the seed of Truth may take root there. But Ibn Abd Yaleel, set ruffians and street urchins after him who pelted stones at him until he fell unconscious bleeding all over.
This is the pattern of work, the model to be kept in view, by those who have taken upon themselves the heavy responsibility and the onerous task of extolling the word of Allah. Without unending patience and affection for fellow-beings the tiring struggle for exaltation of the faith and establishment of the Divine Order cannot succeed.
428. Saalim reports from his father, Abdullah Ibn 'Umar that the Prophet said, "Abdullah is a very good person. lf only he got up for Tahajjud prayer!" Saalim says, "After this remark of the Prophet my father slept only for a short time during the night". - Bukhari, Muslim
1. Some of the companions of the Prophet had put themselves at the disposal of the Prophet for the whole time service to Islam. The had no houses of their own and were stationed in a portion of the courtyard of the Prophets mosque raised as platform or Suffah, and hence the name As'hab-e-suffa or companions of the platform.
They spent all their life in learning their faith from the Prophet and also used to run errands including teaching of Faith to the fresh entrants to the rank of Islam outside Madinah and also petty excursions and short homes. In some of these mission they had lost their homes. In some of these missions they had lost their lives also due to foul play on the part of some cunning hypocrites.
Since they had no time to earn their own livelihood, they were fed by the Prophet and philanthropists of the Muslim society, themselves in no enviable position financially going without food for days, To cover their nakedness they had a small sheet or rough blanket hanging down their necks and held with both hands for fear of becoming naked. Their privation and hardships during the early days of the madinite phase of the Prophet's mission, despite the Prophet's relief to them from a mere trickle of the occasional spoils, on priority basis (his own consorts and daughter often ignored) were touching indeed. But they stood firm like rocks, facing all the trial trials and tribulations like men... particularly those dedicated to a mission. Their condition could be ameliorated only after extensive conquests outside the Arabia peninsula spelled and atmosphere of general prosperity. This was the first ever Islam University and produced so many wonderful gems of exquisite lustre, to whom the Ummah is indebted for their glorious services to the cause of Islam under the most trying conditions. May Allah be pleased with them and all the companions of the Prophet (P.B.U.H.).
Exposition: This report brings to light the fact how eager was the party organized and trained by the Prophet to advance as much as possible on the path of their Faith and to attain a high ranking position in the life Hereafter. And we also learn from it that those who have not the means to spend in the way of Allah can make up the deficiency by means of remembrance of Allah and supplication. And incidentally we learn that redemption of slaves from the curse of slavery and to bring them to the level of free humanity is a very good deed worthy of great reward.
430. Abu Hurai'rah reports that a certain person came to the Prophet and said, "I am ill at ease due to hunger". The Prophet sent somebody to one of his consorts to bring something to eat if she had any. Her reply was that there was nothing save water in the house. This enquiry was repeated with another wife and got the same disappointing answer, until all of them related the same sad story. Then he turned to those around (the companions) and said, "Who is going to feed this guest of mine to night"? One of them from Ansar took over the responsibility of feeding him. So he took the guest home with him and said to his wife, "He is the guest of the Prophet. Entertain him. Have you anything that you can give him"? She said, "No. Nothing except a little food for the children. And they have not taken it yet". The Ansari gentleman said to her, "Entertain them (children) with something and diverting their attention from food, coax them to sleep. And when the guest comes in for food, put off the light (oil lamp) and by some stratagem make him understand that we too are partaking of food with him. So all of them sat to eat. The guest ate and fully satisfied his hunger, but these two, man and wife went without food that night. In the morning when this Ansari gentleman met the Prophet he said, “What you two husband and wife, did to entertain the guest, Allah was highly pleased with it". Bukhari, Muslim, Abu Hurairah
Exposition: The person who had come to the Prophet was very uneasy due to pangs of hunger gnawing at his stomach. It was for this reason that he was given preference over the children since they were given something and were put to bed. The parents were sure they would not die of hunger during the night. Anyway, the guest of the Prophet entrusted to their care had preference. But this is not so easy unless one has the passion for sacrifice in full play. From this point of view this is a rare example of sacrifice that a person has just enough food for his own need and yet he gives priority to a person whom he finds in greater need. He feeds a hungry mouth and denies food to himself.
The Quranic verse referring in general terms to such rare sacrifices as the one mentioned above, is the following:
431. Khabbab says, "We migrated from Makkah seeking pleasure of Allah and came to Madinah with the Prophet. Some of us died. They got nothing by way of worldly reward. Mus'ab bin was one such person. He fell to the sword of the enemy in the battle of Uhud. He had nothing on his body more than a thick blanket to cover his nakedness. And that became his shroud also. But it was not enough to cover his body in its entirety. lf the head was covered, the feet remained exposed and vice versa. Seeing it, the Prophet directed us to cover his head with his sheet and the exposed feet to be covered with a locally growing fragrant grass Izkhir. And some of the migrants are those who have received the reward of their sacrifices for the Faith in the life of this world also and they are enjoying it“. - Muslim
Exposition: Mus'ab bin 'Umair was the scion of a very prosperous family of Makkah. He lived a life of ease and luxury. He had fine steeds for riding morning and evening and costly costumes for various occasions which he changed several times a day. But when the truth of the message of the Prophet dawned upon him, he made al! possible haste in accepting it. He plunged headlong into this severely persecuted movement, totally oblivious of grave dangers to life, honour and property of which he was not any the less conscious. He had been a spectator of all that had been happening to the believers.
Comparing his life before he entered the fold of Islam and after that, often brought tears to the eyes of the least sentimental person the Prophet, but Mus'ab himself never reminisced the past life of luxury and comfort, never a word of complaint escaped his lips.
432. Abu Hurairah says, "I have seen seventy person from Ashab Suffah (companions of the platform) in this condition that not one of them had a sheet which could completely cover his nakedness. They had a piece of cloth worn round the waist or a rough blanket hung from the neck coming down to the upper part of their shins, seldom to the ankles. They held it with both hands for fear of exposing their private parts".
Exposition: This is part of a lengthy tradition in which the story of Khubaib's captivation and his martyrdom at the hands of his captors has been related. Khubaib knew only too well that they were going to kill him. Under these conditions the child of the enemy came to him whom he could easily slaughter. But he reassured the apprehensive mother that he could not do so, since the Faith he had embraced did not allow murder of children. How true was the verdict of that woman when she said that she had never seen a nobler soul than their captive, Khubaib.
When they took Khubaib to the place of execution he neither shed tears nor became crazy with thoughts of his helplessness. All that he said was, "When I am being killed in a state of firmness on Islam, I care little on which side I fall dead. Whatever is going to happen to me is for the pleasure of Allah and for the Faith. So what do I care how many pieces my body is cut into".
435. 'Ayesha says that a person came to the Prophet and said, "O Apostle of Allah! I have some slaves who tell lies, are guilty of betrayal of trust and disobedience to me, and I scold them and beat them. What will become of me with regard to them"?
The Prophet said, "When Doomsday arrives their Perfidy, disobedience and lies and your punishment inflicted on them, will both be taken into account. If your chastisement just equals their crimes, you are equal with them. And if your punishment is found to be less than their crimes, it will be a credit to your account. However, in case your punishment exceeds their total crimes, you will have to pay to the extent of excess.
On hearing this, that person betook himself to a corner and burst into tears. The Prophet then said to him, "Have you not read in the Qur'an edict which runs like this:
We shall set up scale of Justice for the Day of Judgement so that not a soul will be dealt with unjustly in the least. And if there be (no more than) the weight of a mustard seed we will bring it (to account): and enough are We to take account. - (Al-Qur 'an 21: 47)
On hearing it that person said, “Now it would be better for me to severe relations with those slaves. O Apostle of Allah! I hold you witness over it that I have set them free". - Tirmizi, Ayesha
436. Abdullah bin 'Umar reports, "We were on a journey for Jehad with the Prophet. He passed by some people and asked them, "Who are you people"‘? They said, "We are Muslims". Abdullah says that nearby a woman was cooking food and adding fuel to the hearth was flaring the fire. She had a baby on her lap. When the flames leapt up she moved the baby away from it. When she came to the Prophet and said to him "Are you the Apostle of The Prophet said, "Yes, I am". She said, "My parents be sacrificed to you, is not Allah the best of those who show mercy"? The Prophet said, Yes. Why not". She said, “ls not Allah more Merciful to His servants than a mother is to her child? The Prophet said, "Yes. He is more compassionate to His servants than a mother to her child". On this assurance from the Prophet, the woman said, “But no mother could ever throw her child into fire". Hearing this from her the Prophet bowed his head and began to weep. After a while he raised his head and turning to her said, "Allah shall not torment any but that headstrong, arrogant person who rejected the Kalimah of the unity of Allah (the epitome of the Islamic Faith and Belief.). - Mishkat
Exposition: Evidently enough this woman was a Muslim and well acquainted with the mercifulness and other attributes of Allah. Why did she then put these questions to the Prophet? The reason is not for to see. The anxiety for the well-being of the Life Hereafter was behind it and uppermost in her mind. Even after doing all in her power towards that end, she knew that it was not enough to be rewarded with heaven, and stood in great dread of hell. The Prophet told her that hell would be the portion of him who was presented with the message of peace but he haughtily rejected it. She was a believer; why should Allah throw her into hell? Allah will not throw those in hell who entered the fold of Islam and were meeting its demands. For such a thoughtful believing woman the reply of the Prophet was based on practical wisdom.
Exposition: What is to be fully understood here is that Islam was presented by the Prophet, (Muhammad Alaihi Wasal'lam) in such a way that they became anxious about their life Hereafter. The past record of deeds of the person accepting Islam was before his eyes. He must have been ashamed of it. He was sure that the ancestral Faith could be of no avail to him. And also that the life after the termination of the present one is a certainty, and it is that life for which man should be really anxious.
438. Rabi'ah bin Ka'ab (the servant of the Prophet) said that he was with the Prophet during the night. I brought water for his ablutions and served other petty needs. One day he (the Prophet) said, “Ask me for something that you like". I said to him, "I want to live with you in heaven". He asked me if there was anything else I wanted"? I replied, "I want nothing else. Only this is my earnest desire". The Prophet then said, "If you want to live in heaven with me, do help me with abundance of your (supererogatory) prayers. - Muslim, Rabee'a bin Ka'b
Exposition: A young man has so many cravings and ambitions and he could ask the Prophet for anything material that he could give him. But no, that was not the pattern of thought of those receiving training at the Prophet‘s hands. After entering the fold of Islam and receiving the ennobling and training in his company, all earthly values soon gave way to the heavenly and man‘s one desire was to be spared the torments of hell and to be rewarded with an abode in heaven. But here in this and so many other cases, in fact one and all, sincere believers, coming in close contact with the Prophet, (enamoured of his sweet, disarming and balanced personality), could not think of separation from him. And living in heaven with him was their most cherished goal.
439. Qatadah says about the Prophet that he, in a harangue of his, said, "Belief in Allah and striving in His way with all one's faculties, even laying down his life, if necessary, are the best deeds". A person from the audience got up and said, "O Apostle of Allah, lf l lay down my life in the way of Allah, shall my sins of the past life be wiped out"? The Prophet said, "Yes. lf you fight in the way of Allah, stand your ground firmly and do not run away from the battle field, and all that with the hope of reward only from Allah, and you get killed (in this armed struggle against the upholders of falsehood), all your sins shall be wiped off". After a while the Prophet said, "What did you ask me just now"? He said that he had asked him if fighting in the way of Allah he got killed, could it wipe off his sins of the past life. The Prophet said, "Yes, they will be wiped off if you are patiently persevering in facing the enemy, fight with the intent of reward from Allah and do not run away from the battle field, all your sins shall be wiped off. However, the debt you owe somebody shall not be condoned. Jibril has told me this just now". - Muslim, Abu Qatada
Exposition: When the belief of the Hereafter goes deep down into the heart of man, he is extremely anxious about the remission of his past sins.
The report also highlights the importance of man's obligation to man to which Allah in His infinite mercy and beneficence has attached much greater importance than man's obligation to Himself. That should be cause for greater concern in this behalf . lf a person was indebted to another and being solvent he did neither care to pay nor got it remitted, even if he lays down his life in the way of Allah, he cannot escape the accountability of the Hereafter. And then there are things that man makes light of. A foul word to some one, which is soon forgotten, partaking of the most delicious dish in idle conversation.... back biting or eating the flesh of a brother - stand there as much on his record as any other due, if not remitted before death.
440. Anas said to his contemporaries, "You indulge in so many such acts that are lighter than a hair in your estimate (insignificant), but we regarded them deadly sins during the period of the Prophet".
To err and sin is in human nature. His wits get overwhelmed by and surrender to unruly passions and he is easily carried away by them. And he is also forgetful. But so long as he has a feeling of guilt, things can be set right. The greatest loss to man is a loss of this feeling which makes him insensate and he sins with impunity. He becomes a callous, shameless wretch and is doomed.
441. Anas reports that a man came to the Prophet, "When is the Doomsday to come? The Prophet said to him, "Woe to thee! Hast thou prepared thyself for it“? He said, "l have not clone much by way of preparation for it. However, I love Allah and His Apostle". The Prophet said, "Man shall be afforded the company of those he loves". Anas says, "Never after entering the fold of Islam, the believers felt so happy as they did on hearing the glad tidings from the Prophet on this occasion". -Bukhari Muslim, Anas
Exposition: How much advanced were the companions of the Prophet in the field of good deeds, the Qur‘an bears ample testimonial to it, saying that Allah was pleased with them and they with him on more than one occasion (Q 5:119, 9:100, 48: 22, 60: 8) And yet they were anxious about their well-being in the Hereafter. Hearing the glad tidings from the Prophet they must have rejoiced immensely. And such things can be said to such thoughtful persons only. May Allah be pleased with all of them. Amen!