Riyad-as-Saliheen
By Al-Imam Abu Zakariya Yahya bin Sharaf An-Nawawi Ad-Dimashqi
Week=46, Hadith=1749 to 1786 [38 Hadith, 6/Day] إِذَا دعاها ولم يكن لَهَا عذر شرعي
[1749] عن أَبي هريرة قَالَ : قَالَ رسولُ الله : « إِذَا دَعَا الرَّجُلُ امْرَأتَهُ إِلَى فِرَاشِهِ فَأبَتْ ، فَبَاتَ غَضْبَانَ عَلَيْهَا ، لَعَنَتْهَا المَلاَئِكَةُ حَتَّى تُصْبحَ » . متفق عَلَيْهِ .وفي رواية : « حَتَّى تَرْجعَ » . الفراش : كناية عن الجماع . وفي رواية عند مسلم : « والذي نفسي بيده ما من رجل يدعو امرأته إلى فراشها فتأبى عليه ، إلا كان الذي في السماء ساخطًا عليها حتى يرضى عنها » . ولابن خزيمة من حديث جابر رفعه : « ثلاثة لا تقبل لهم صلاة ، ولا يصعد لهم إلى السماء حسنة ، العبد الآبق حتى يرجع ، والسكران حتى يصح ، والمرأة الساخط عليها زوجها حتى يرضى » . 1749. Abu Hurairah (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "If a man calls his wife to his bed and she refuses, and thus he spends the night angry with her, the angels continue cursing her till the morning." [Al-Bukhari and Muslim] .
Commentary: It is incumbent on every women to respond to her husband's invitation to his bed for sexual intercourse. It would be a different matter if she has a lawful reason for it, such as observing an obligatory act of worship, like fasting during the month of Ramadan, illness, menses, etc. In such events she would be obviously unable to comply with the wish of her husband. But in the absence of any lawful reason, she would be condemned by the angels. This is emphasized on women for the reason that a husband should not ignore his wife and turn to some other women. If a woman fails to satisfy the sexual urge of her husband, he can go astray. It is, therefore, necessary that she should not show any slackness in complying with her husband's wishes. وزوجها حاضر إِلا بإذنه
[1750] وعن أَبي هريرة أنَّ رسُولَ الله قَالَ : « لا يَحِلُّ لِلْمَرْأَةِ أَنْ تَصُومَ وَزَوْجُهَا شَاهِدٌ إِلا بِإذْنِهِ ، وَلا تَأذَنَ فِي بَيْتِهِ إِلا بِإذْنِهِ » . متفق عَلَيْهِ . في هذا الحديث : تحريم صوم المرأة تطوُّعًا ، إلا بإذن الزوج . وعند الطبراني عن ابن عباس مرفوعًا : « فإن فعلت لم يقبل منها » . وهذا في غير قضاء رمضان إذا تضايق الوقت . وفي الحديث : أنَّ حق الزوج آكد على المرأة من التطوع بالخير . 1750. Abu Hurairah (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "It is not lawful for a woman to observe an optional Saum (fast) without the permission of her husband when he is at home. Nor should she allow anyone to enter his house without his permission." [Al-Bukhari and Muslim] .
Commentary: Fasting here signifies voluntary fasting. Similar is the case of other voluntary prayers, i.e., voluntary Salat, recitation, etc. It is not permissible to do such acts without the permission of the husband if he is present. It should be borne in mind that a women is not permitted to let even her natural relations (who are Mahram) come in her home in the absence of her husband. She can, however, allow such persons to come about whom her husband has given express permission or in respect of whom he keeps silent. أَو السجود قبل الإمام
[1751] عن أَبي هريرة أنَّ النبي قَالَ : « أمَا يَخْشَى أحَدُكُمْ إِذَا رَفَعَ رَأسَهُ قَبْلَ الإمَامِ أنْ يَجْعَلَ اللهُ رَأسَهُ رَأسَ حِمَارٍ ! أَوْ يَجْعَلَ اللهُ صُورَتَهُ صُورَةَ حِمَارٍ » . متفق عَلَيْهِ . قوله : « أما » استفهام توبيخ . وفيه : وعيد شديد لمن سابق الإمام . وفيه : وجوب متابعة الإمام . وفي الحديث : كمال شفقته بأمته وبيانه لهم من الأحكام ، وما يترتب عليها من الثواب والعقاب . قال الحافظ : ظاهر الحديث يقتضي تحريم الرفع قبل الإمام ، لكونه توعّد عليه بالمسخ ، وهو أشد العقوبات ، ومع الإثم ، فالصحيح صحة الصلاة وإجزؤها . 1751. Abu Hurairah (May Allah be pleased with him) said: The Prophet (PBUH) said, "Does he who raises up his head before the Imam not fear that Allah will make his head that of a donkey or make his appearance similar to that of donkey?" [Al-Bukhari and Muslim] .
Commentary: This Hadith has a stern warning for those who take precedence over the Imam in the course of Salat. The faces of such will be turned by Allah into those of donkeys, and that is least difficult for Him. Sheikh Ibn Hajar Al-Haithami mentioned in his Al-Mu'jam that some people's faces have really been turned into those of donkeys. It is, therefore, essential for everyone who offers Salat in congregation, to follow the actions of Imam in Salat. To do anything before the Imam in the course of Salat, is a great sin and some scholars hold that such Salat is valid but the one who does so will be deemed sinful. Imam Ibn Hanbal, however, regards this Salat as invalid. [1752] عن أَبي هريرة قال : نُهِيَ عن الخَصْرِ في الصَّلاَةِ . متفق عَلَيْهِ .الخاصرة : هي الشاكلة . والحكمة في النهي عن الاختصار أنه فعْل اليهود ، وقد نهينا عن التشبّه بهم . وقيل : لأنه ينافي الخشوع . وقيل لأنه فعل المتكبرين . 1752. Abu Hurairah (May Allah be pleased with him) said: We are prohibited from placing the hand on the side during As-Salat (the prayer). [Al-Bukhari and Muslim] .
Commentary: There are two sides of everyone, the left and the right. Since keeping hands on one of them is a sign of arrogance, this is prohibited in Salat. At-Tabarani and Al-Baihaqi have reported a Hadith in which Messenger of Allah (PBUH) said: "Placing the hands on the sides during Salat, is an act of the dwellers of the Fire." One can, however, do so only if there is such a pain that he is compelled to place the hands there. ونفسه تتوق إِلَيْهِ أَوْ مَعَ مدافعة الأخبثين : وهما البول والغائط
[1753] عن عائشة رَضِيَ اللهُ عنها ، قالت : سَمِعْتُ رسولَ الله يقولُ : « لا صَلاَةَ بِحَضْرَةِ طَعَامٍ ، وَلا وَهُوَ يُدَافِعُهُ الأَخْبَثَانِ » . رواه مسلم . وفي رواية : « إذا أقيمت الصلاة ، وحضر العشاء ، فابدؤوا بالعشاء » . وفيه : دليل على تقديم فضيلة الخشوع في الصلاة على فضيلة أول الوقت ، ولو فاتته الجماعة ، ولا يجوز اتخاذ ذلك عادة . قال ابن دقيق العيد : ومدافعة الأخبثين ، إما أنْ تؤدي إلى الإخلال بركن أو شرط أو لا ، فإن أدّى إلى ذلك امتنع دخول الصلاة معه ، وإن دخل واختل الركن أو الشرط فسدت الصلاة بذلك الإخلال ، وإن لم يؤد إلى ذلك فالمشهور فيه الكراهة . 1753. 'Aishah (May Allah be pleased with her) said: I heard the Messenger of Allah (PBUH) saying, "No Salat (prayer) should be performed when the food has been served, nor should it be performed when a person is in need of relieving himself." [Muslim] .
Commentary: We learn from this Hadith that one should not offer Salat when he is hungry and the food has been served or has to answer the call of nature. The reason behind is that if one offers Salat in that condition, he will not be able to do it with full concentration. Similarly, if one has to answer the call of nature, he should first do so and then offer Salat. [1754] عن أنس بن مالك قَالَ : قَالَ رسولُ اللهِ : « مَا بَالُ أقْوامٍ يَرْفَعُونَ أبْصَارَهُمْ إِلَى السَّمَاءِ في صَلاَتِهِمْ » ! فَاشْتَدَّ قَولُهُ في ذَلِكَ حَتَّى قَالَ : « لَيَنْتَهُنَّ عَنْ ذَلِكَ ، أَوْ لَتُخطفَنَّ أَبْصَارُهُمْ » ! . رواه البخاري . في هذا الحديث : دليل على تحريم رفع البصر إلى السماء في الصلاة ؛ لأنه ينافي الخشوع . قال القاضي عياض : واختلفوا في غير الصلاة في الدعاء ، فكرهه قوم ، وجوزه الأكثرون . 1754. Anas bin Malik (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "How is it that some people raise their eyes towards the sky during As-Salat (the prayer)?" He stressed (this point) and added, "People must refrain from raising their eyes towards heaven in Salat (prayer), or else their sights will certainly be snatched away." [Al-Bukhari] .
Commentary: Looking towards the sky during prayer disturbs the concentration in Salat and there is a stern warning against this bad habit. One can, however, do so after Salat, i.e., during one's supplications. [1755] عن عائشة رَضِيَ اللهُ عنها ، قالت : سألت رسُولَ الله عَنِ الالتفَاتِ في الصَّلاَةِ ، فَقَالَ : « هُوَ اخْتِلاَسٌ يَخْتَلِسُهُ الشَّيْطَانُ مِنْ صَلاَةِ العَبْدِ » . رواه البخاري . الاختلاس : الأَخْذُ بسرعة على غفلة . والحديث يدل على كراهة الالتفات في الصلاة إذا كان التفاتًا لا يبلغ إلى استدبار القبلة بصدره ، أو عنقه كله ، وإلا كان مبطلاً للصلاة ، وسبب كراهته نقصان الخشوع . 1755. 'Aishah (May Allah be pleased with her) said: I asked the Messenger of Allah (PBUH) about random looks in Salat (prayer), and he replied, "It is something which Satan snatches from the slave's Salat." [Al-Bukhari] .
Commentary: "Pouncing" or "snatching" means to take away something swiftly from someone while he is not alert. When a person looks here and there in the course of Salat and does not concentrate on it, Satan avails this opportunity and spoils his Salat. [1756] وعن أنس قَالَ : قَالَ رسولُ اللهِ : « إيَّاكَ والالتِفَاتَ فِي الصَّلاَةِ ، فَإنَّ الالتفَاتَ في الصَّلاَةِ هَلَكَةٌ ، فَإنْ كَانَ لا بُدَّ ، فَفِي التَّطَوُّعِ لا في الفَريضَةِ » . رواه الترمذي ، وقال : ( حَدِيثٌ حَسَنٌ صَحيحٌ ) . فيه : دليل على أنَّ الاهتمام بالفرض والاعتناء به ، فوق الاعتناء بالنفل . قوله : « فإن الالتفات في الصلاة هلكة » ، أي : سبب الهلاك ، وذلك لأن من استخفّ بالمكروهات وواقعها ، وقع في المحرمات ، فأهلك نفسه بتعريضها للعقاب . 1756. Anas (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said to me, "Beware of looking around in Salat (prayer), because random looks in Salat are a cause of destruction. If there should be no help from it, it is permissible in the voluntary and not in obligatory Salat." [At-Tirmidhi] .
Commentary: In the chain of transmitters [i.e., Sanad] of this Hadith, we find 'Ali bin Zaid bin Jad'an who is known to be Da'if (i.e., weak). If this narration is not reliable, then seeing here and there even in voluntary Salat is not permissible. However, if at all looking is inevitable, one can slightly turn his face because if one turns the whole body, his Salat would become invalid as he would not be facing the Qiblah which is essential for Salat. [1757] عن أَبي مَرْثَدٍ كَنَّازِ بْنِ الحُصَيْنِ قَالَ : سَمِعْتُ رسُولَ اللهِ يقولُ : « لا تُصَلُّوا إِلَى القُبُورِ ، وَلا تَجْلِسُوا عَلَيْهَا » . رواه مسلم . في هذا الحديث : النهي عن الصلاة إلى القبور ، والقعود عليها . قال الشافعي : وأكره أنْ يُعَظَّم مخلوق حتى يجعل قبره مسجدًا مخافة الفتنة عليه . قال صاحب ( الاختيارات ) شيخ الإسلام ابن تيمية : ولا تصح الصلاة في المقبرة ، ولا إليها ، والنهي عن ذلك إنما هو سدٌ لذريعة الشرك . وذكر طائفة من أصحابنا : أنَّ القبر والقبرين لا يمنع من الصلاة ؛ لأنه لا يتناوله اسم المقبرة ، وإنما المقبرة ثلاثة قبور فصاعدًا ، وليس في كلام أحمد وعامة أصحابه هذا الفرق ، بل عموم كلامهم وتعليلهم واستدلالهم بوجب منع الصلاة عند قبر واحد من القبور وهو الصواب ، إلى أنْ قال : والمذهب الذي عليه عامة الأصحاب كراهة دخول الكنيسة المصورة ، والصلاة فيها ، وكل مكان فيه تصاوير أشد كراهة . انتهى . 1757. Abu Marthad Kannaz bin Husain (May Allah be pleased with him) said: I heard the Messenger of Allah (PBUH) saying: "Do not offer Salat (prayer) facing the graves and do not sit on them." [Muslim] .
Commentary:
1. It is prohibited to face the graves while offering Salat. Its reason seems to be that it creates a resemblance to polytheists. Moreover, it has a trace of reverence for someone other than Allah, which takes one towards Shirk.
2. It is forbidden for Muslims to sit on the graves because it is disrespect of man whom Allah has honoured.
Therefore Muslims should avoid both practices mentioned above. Imam An-Nawawi said: Our companions (the scholars) said that it is Makruh (undesirable) to plaster the grave; while sitting, leaning against it or resting on it is Haram (forbidden). [1758] عن أَبي الجُهَيْمِ عبد اللهِ بن الحارِثِ بن الصِّمَّةِ الأنْصَارِيِّ قَالَ : قَالَ رسُولُ الله : « لَوْ يَعْلَمُ المَارُّ بَيْنَ يَدَيِ المُصَلِّي مَاذَا عَلَيْهِ لَكَانَ أنْ يَقِفَ أرْبَعِينَ خَيْراً لَهُ مِنْ أنْ يَمُرَّ بَيْنَ يَدَيْهِ » قَالَ الراوي : لا أدْرِي قَالَ : أرْبَعينَ يَوماً ، أَوْ أرْبَعِينَ شَهْراً ، أَوْ أرْبَعِينَ سَنَةً . متفق عَلَيْهِ . فيه : دليل على تحريم المرور بين يدي المصلي ، ولا فرق بين مكة وغيره على الصحيح ، واغتفر بعض الفقهاء ذلك للطائفين دون غيرهم للضرورة . وعن أبي هريرة رضي الله عنه عن النبي أنه قال : « إذا صلى أحدكم فليجعل تلقاء وجهه شيئًا ، فإن لم يجد فلينصب عصا ، فإن لم يكن معه عصا فليخط خطًا ، ثم لا يضره مَنْ مَرَّ بين يديه » . رواه أحمد ، وأبو داود ، وابن ماجة . 1758. Abul-Juhaim 'Abdullah bin Al-Harith (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "If the person who passes in front of a praying person, realizes the enormity of the sinfulness of this act, it will have been better for him to wait forty than to pass in front of him." [Al-Bukhari and Muslim] . [The narrator was not sure whether the Prophet (PBUH) said forty days, months or years.]
Commentary: We learn from this Hadith that it is a great sin to pass before a person who is offering Salat. People should also take care that they do not offer Salat without placing a Sutrah in front of them. A Sutrah refers to anything that a person sets up in front of him; this could be a stick, another person praying in front of him or even a line which he can draw on the ground. The distance between the person offering his Salat and the Sutrah should not be more than approximately one meter and a half. If the distance is longer than this, then it is not unlawful to pass before someone offering Salat. بعد شروع المؤذن في إقامة الصلاةسواء كَانَتْ النافلة سنة تلك الصلاة أَوْ غيرها
[1759] عن أَبي هريرة عن النبيِّ قَالَ : « إِذَا أُقِيمَتِ الصَّلاَةُ فَلا صَلاَةَ إِلا المَكْتُوبَةَ » . رواه مسلم . قال البخاري : باب إذا أقيمت الصلاة فلا صلاة إلا المكتوبة . وذكر حديث ابن بحينة ، أنَّ رسول الله رأى رجلاً وقد أقيمت الصلاة يصلي ركعتين ، فلما انصرف رسول الله لاث به الناس ، وقال له رسول الله : « آلصبحَ أربعًا ! آلصبح أربعًا » . قال الحافظ : فيه : منع التنفل بعد الشروع في إقامة الصلاة ، وفائدة التكرار تأكيد الإنكار . قال النووي : الحكمة فيه : أنْ يتفرغ للفريضة من أولها ، فيشرع فيها عقب شروع الإمام ، والمحافظة على مكملات الفريضة أولى من التشاغل بالنافلة . انتهى ملخصًا . 1759. Abu Hurairah (May Allah be pleased with him) said: The Prophet (PBUH) said, "When the Iqamah is called, no prayer should be performed except the obligatory prayer." [Muslim] .
Commentary: When the Iqamah has been announced (prescribed recitation at the commencement of Salat when offered in congregation, after the worshippers have taken up that position), it is not permissible to offer any other prayer - whether it is Sunnah or Nafl. If a person has already started any, he should break it to join the congregation. He should offer the Salat which he terminated after the obligatory Salat offered in congregation. It is against this Hadith to continue Nafl Salat or Sunnah when the worshippers have taken the position to offer Salat in congregation and Iqamah has been called. Some scholars are of the opinion that one can continue the performance of Fajr Sunnah, even after the congregational Salat has started. They have taken the plea that if there is no risk of losing the first Rak'ah, it is permissible to continue the Sunnah of Fajr prayer. Their plea is against the present Hadith. It is a common feature to see the worshippers offering Sunnah during the course of Fajr prayer offered in congregation. Thus in practice, the Sunnah of the Fajr prayer are continued regardless of this stipulation. In any case, this practice is totally against the injunctions contained in this Hadith. أَوْ ليلته بصلاة من بين الليالي
[1760] عن أَبي هريرة عن النبي قَالَ : « لا تَخُصُّوا لَيْلَةَ الجُمُعَةِ بِقِيَامٍ مِنْ بَيْنِ اللَّيَالِي ، وَلا تَخُصُّوا يَومَ الجُمُعَةِ بِصِيَامٍ مِنْ بَيْنِ الأَيَّامِ ، إِلا أَنْ يَكُونَ فِي صَومٍ يَصُومُهُ أحَدُكُمْ » . رواه مسلم . فيه : النهي عن تخصيص يوم الجمعة بصوم . قال الطيبي : سبب النهي أنَّ الله استأثر يوم الجمعة بعبادة ، فلم ير أنْ يخصه العبد بسوى ما يخصه الله به . وقال النووي : في الحديث نهي صريح عن تخصيص ليلة الجمعة بصلاة ، واحتج به العلماء على كراهة الصلاة المسماة بالرغائب . 1760. Abu Hurairah (May Allah be pleased with him) reported: The Prophet (PBUH) said, "Do not choose the Friday night among all other nights for standing in (Tahajjud) prayer, and do not choose Friday among all other days for Saum (fasting) except that one you have accustomed to." [Muslim] .
Commentary: It is undesirable to fix Jumu'ah for voluntary fast. One can, however, observe fasting if Friday occurs in his routine of fasts, i.e., if one observes fast on alternate days and Jumu'ah occurs on the day when he observes fast, or if one observes the fast of the Day of 'Arafah, or the Day of 'Ashura', and Friday occurs on that day, or if Friday occurs during the Ayyam Al-Beid, or Friday occurs when one is observing fasts of Nadhr (fasts one has vowed for). There is no harm in observing fast on Friday in all such cases but its special observance on Friday is not recommended. [1761] وعنه قَالَ : سَمِعْتُ رسولَ اللهِ يقولُ : « لا يَصُومَنَّ أحَدُكُمْ يَوْمَ الجُمُعَةِ إِلا يَوماً قَبْلَهُ أَوْ بَعْدَهُ » . متفق عَلَيْهِ . فيه : التصريح بالنهي عن إفراده بالصوم ، وأنْ لا نَهى عند ضم صوم يوم قبله ، أو بعده إليه . 1761. Abu Hurairah (May Allah be pleased with him) said: I heard the Messenger of Allah (PBUH) as saying: "None of you should observe fast on Friday except that he should observe fast either one day before it or one day after it." [Al-Bukhari and Muslim] .
Commentary: We learn from this Hadith that we can fast on Friday if we fast, along with it, on Thursday or Saturday, i.e., either one day before or after it. [1762] وعن محمد بن عَبَّادٍ ، قَالَ : سَأَلْتُ جَابِراً : أنَهَى النَّبِيُّ عَنْ صَومِ يَوْمِ الجُمُعَةِ ؟ قَالَ : نَعَمْ . متفق عَلَيْهِ . 1762. Muhammad bin 'Abbad (May Allah be pleased with him) said: I asked Jabir (May Allah be pleased with him). Did the Prophet (PBUH) prohibit fasting on Friday?" He said, "Yes." [Al-Bukhari and Muslim] . [1763] وعن أُمِّ المُؤمِنِينَ جويرية بنت الحارث رَضِيَ اللهُ عنها : أنَّ النَّبيَّ دَخَلَ عَلَيْهَا يَوْمَ الجُمُعَةِ وهِيَ صَائِمَةٌ ، فَقَالَ : « أصُمْتِ أمْسِ » ؟ قالت : لا ، قال : « تُرِيدِينَ أنْ تَصُومِي غَداً ؟ » قالتْ : لا . قَالَ : « فَأَفْطِرِي » . رواه البخاري . فيه : استحباب الفطر إذا كان الصوم مكروهًا . 1763. Juwairiyah bint Al-Harith (May Allah be pleased with her), the Mother of the Believers, said that the Prophet (PBUH) visited her on a Friday and she was observing fast. He asked, "Did you observe fast yesterday?" She said, "No." He asked, "Do you intend to observe fast tomorrow?" She said, "No." He said, "In that case, give up your fast today." [Al-Bukhari] .
Commentary: We learn from this Hadith that if someone is keeping fast on Friday and has not fasted the day before, nor does he intend to fast the following day, i.e., Saturday, it is permissible for him to break his fast. وَهُوَ أنْ يصوم يَومَينِ أَوْ أكثر وَلا يأكل وَلا يشرب بينهما
[1764] عن أَبي هريرة وعائشة رضي الله عنهما : أنَّ النبيَّ نهى عن الوِصَالِ . متفق عَلَيْهِ . 1764. Abu Hurairah and 'Aishah (May Allah be pleased with them) said: The Prophet (PBUH) prohibited observing continuous voluntary fasts beyond one day. [Al-Bukhari and Muslim] . [1765] وعن ابن عمر رضي الله عنهما ، قَالَ : نَهَى رسُولُ اللهِ عَنِ الوِصَالِ . قالوا : إنَّكَ تُواصِلُ ؟ قَالَ : « إنِّي لَسْتُ مِثْلَكُمْ ، إنِّي أُطْعَمُ وَأُسْقَى » . متفق عَلَيْهِ . وهذا لفظ البخاري . في الحديث : دليل على كراهة الوصال ، وهو أن لا يفطر بين اليومين . ولمسلم عن أبي سعيد : « فأيكم أراد أنْ يواصل فليواصل إلى السحر » . وفيه : دليل على جوازه إلى السحر إذا لم يشقّ عليه ، ولم يضعفه عن العبادة . وقوله : « إني أُطعم وأُسقى » ، أي : يعطيني الله قوة الآكل والشارب ، ويفيض عليَّ ما يسد مسد الطعام والشراب ، ومن له أدنى ذوق وتجربة بعبادة الله والاستغراق في مناجاته ، والإقبال عليه ، ومشاهدته ، يعلم استغناء الجسم بغذا القلب والروح عن كثير من الغذاء الجسماني ، ولا سيما الفَرِح المسرور بمطلوبه الذي قرَّت عينه بمحبوبه . 1765. Ibn 'Umar (May Allah be pleased with them) said: The Messenger of Allah (PBUH) prohibited observing continuous fasts beyond one day. The Companions submitted: "But you do it." He replied, "I am not like you. I am given to eat and to drink (from Allah)." [Al-Bukhari and Muslim] .
Commentary:
1. Through this Hadith we learn that in certain matters the Prophet (PBUH) had some specific injunctions which were obligatory for him but not for his Ummah. Such things were permissible for him but not for his followers. All these things are called his special distinctions. It is not permissible for Muslims to follow such practices. One of these things is Saum Al-Wisal, which means to observe fast for several days at a stretch without taking any food. Since Allah had granted him special power and patience, he could observe fast continuously for days. As his followers are not endowed with that energy and patience, they are not permitted to do so.
2. "I am not like you" does not mean that "I am not a man like you," because such an interpretation goes against a categorical statement of the Qur'an to the effect that "I am a man like you". What the statement "I am not like you" really means is "you do not possess that special power which has been granted to me."
3. "I am given to eat and to drink" signifies that Allah (SWT) provides him with the strength and energy which he can derive from food and drink without necessarily having them. [1766] عن أَبي هريرة قَالَ : قَالَ رسولُ الله : « لأنْ يَجْلِسَ أحَدُكُمْ عَلَى جَمْرَةٍ ، فَتُحْرِقَ ثِيَابَهُ فَتَخْلُصَ إِلَى جِلْدِهِ خَيْرٌ لَهُ مِنْ أنْ يَجْلِسَ عَلَى قَبْرٍ » . رواه مسلم . في هذا الحديث : كراهة الجلوس على القبر ، وكذا الاتكاء عليه ، وأما التغوُّط والبول عليه فحرام . 1766. Abu Hurairah (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "It is much better for one of you to sit on a live coal, which will burn his clothes and get to his skin than to sit on a grave." [Muslim] .
Commentary: To sit on the grave is strictly prohibited [see Hadith No. 1758] . Ibn Hajar Al-Haithami and others, however, regard this act to be only Makruh (undesirable) and maintain that the warning contained in the Hadith is for those people who sit on them for urinating or defecating. The Hadith also elucidates the fact that graves should be respected and that glorifying the people in them by plastering them or building over them is not permissible. [1767] عن جابر قَالَ : نَهَى رسولُ الله أن يُجَصَّصَ القَبْرُ ، وأنْ يُقْعَدَ عَلَيْهِ ، وَأنْ يُبْنَى عَلَيْهِ . رواه مسلم . في هذا الحديث : النهي عن تجصيص القبور والبناء عليها ، والنهي عن الجلوس عليها وإهانتها ، ولا تعظم بالبناء والتجصيص ؛ لأن ذلك يجر إلى اتخاذها مساجد وعبادتها ، وهذا هو الوسط بين الغلوّ والجفا . 1767. Jabir (May Allah be pleased with him) said: The Messenger of Allah (PBUH) forbade that the graves should be plastered (made into permanent structures), used as sitting places (for the people) or building over them. [Muslim] .
Commentary: We learn the following points from this Hadith:
1. The construction of permanent graves is sheer extravagance because they do not benefit the dead. This act is 'disliked' and reaches the level of prohibition when graves are ornamented and embellished.
2. Sitting on the graves is a disliked act, as has been made clear in the previous Hadith.
3. It is such a respect for the dead which inclines people to Shirk. Construction of dome etc., over the graves have also the same effect. [1768] عن جرير قَالَ : قَالَ رسولُ اللهِ : « أَيُّمَا عَبْدٍ أَبَقَ ، فَقَدْ بَرِئَتْ مِنْهُ الذِّمَّةُ » . رواه مسلم . قال النووي : الذمة تكون في اللغة : العهد ، وتكون : الأمانة . ومنه قوله : « يسعى بذمتهم أدناهم » . و « من صلى الصبح فهو في ذمة الله عز وجل » . و « لهم ذمة الله ورسوله » . 1768. Jarir bin Abdullah (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "If a slave runs away from his master, his responsibility to him is absolved." [Muslim] . [1769] وعنه عن النبيِّ : « إِذَا أَبَقَ العَبْدُ ، لَمْ تُقْبَلْ لَهُ صَلاَةٌ » . رواه مسلم . وفي روايةٍ : « فَقَدْ كَفَرَ » . فيه : وعيد شديد على من أبق من سيده . 1769. Jarir bin Abdullah (May Allah be pleased with him) said: The Prophet (PBUH) said, "When the slave runs away from his master, his Salat (prayer) will not be accepted." [Muslim] .
Another narration is: "He is guilty of disbelief (i.e., in case he believes in the lawfulness of doing so)."
Commentary: The institution of slavery does not exist in the modern world, but if it exists anywhere or a situation arises in which it re-emerges, the principle stated in this Hadith will be applicable. The Hadith also makes it clear that if someone has expressed his commitment to serve somebody, he should not back out. It also urges us to show gratefulness to one's benefactors and to reciprocate the good, one receives. قَالَ الله تَعَالَى : ﴿ الزَّانِيَةُ وَالزَّانِي فَاجْلِدُوا كُلَّ وَاحِدٍ مِنْهُمَا مِئَةَ جَلْدَةٍ وَلا تَأخُذْكُمْ بِهِمَا رَأفَةٌ فِي دِينِ اللهِ إنْ كُنْتُمْ تُؤْمِنُونَ بِاللهِ وَاليَوْمِ الآخِرِ ﴾ [ النور (2) ] . قال مجاهد : ﴿ وَلا تَأْخُذْكُم بِهِمَا رَأْفَةٌ فِي دِينِ اللَّهِ ﴾ قال : إقامة الحدود إذا رفعت إلى السلطان فتقام ولا تعطَّل . قال الشارح : وقدم المؤنث هنا على المذكر عكس ما في قوله تعالى : ﴿ وَالسَّارِقُ وَالسَّارِقَةُ ﴾ [ المائدة (38) ] ؛ لأنَّ مدار الزنى على الشهوة ، وهي منهن أتم ، ومدار السرقة على الغلبة وهي فيهم أبين ، فقدم ما هو أليق به وأتم . Allah, the Exalted, says:
"The woman and the man guilty of illegal sexual intercourse, flog each of them with a hundred stripes. Let not pity withhold you in their case, in a punishment prescribed by Allah, if you believe in Allah and the Last Day." (24:2) [1770] وعن عائشة رَضِيَ اللهُ عنها : أنَّ قُرَيْشاً أهَمَّهُمْ شَأْنُ المَرْأَةِ المَخْزُومِيَّةِ الَّتي سَرَقَتْ ، فقَالُوا : مَنْ يُكَلِّمُ فِيهَا رَسُولَ اللهِ ؟ فقالوا : وَمَنْ يَجْتَرِئُ عَلَيْهِ إِلا أُسَامَةُ بْنُ زَيْدٍ ، حِبُّ رَسُولِ اللهِِ . فَكَلَّمَهُ أُسَامَةُ ، فَقَالَ رسُولُ اللهِ : « أتَشْفَعُ في حَدٍّ مِنْ حُدُودِ اللهِ تَعَالَى ؟! » ثُمَّ قَامَ فاخْتَطَبَ ، ثُمَّ قَالَ : « إنَّمَا أهْلَكَ الَّذِينَ قَبْلَكُمْ أنَّهُمْ كَانُوا إِذَا سَرَقَ فِيِهمُ الشَّرِيفُ تَرَكُوهُ ، وَإِذَا سَرَقَ فِيهِمُ الضَّعِيفُ ، أَقَامُوا عَلَيْهِ الحَدَّ ، وَايْمُ اللهِ لَوْ أنَّ فَاطِمَةَ بِنْتَ مُحَمَّدٍ سَرَقَتْ لَقَطَعْتُ يَدَهَا » . متفق عَلَيْهِ . وفي روايةٍ : فَتَلوَّنَ وَجْهُ رَسُولِ الله فَقَالَ : « أتَشْفَعُ في حَدٍّ مِنْ حُدُودِ اللهِ » !؟ فَقَالَ أُسَامَةُ : اسْتَغْفِرْ لِي يَا رَسُولَ اللهِ . قَالَ : ثُمَّ أَمَرَ بِتِلْكَ المَرْأَةِ فَقُطِعَتْ يَدُهَا . هذه القصة وقعت في غزوة الفتح . قوله : « لو أن فاطمة بنت محمد سرقت لقطعت يدها » . أراد المبالغة في إثبات إقامة الحد على كل مكلف ، وترك المحاباة في ذلك . قال الشافعي : ذكر عضوًا شريفًا من امرأة شريفة . وعن ابن عمر قال : سمعت رسول الله يقول : « من حالت شفاعته دون حد من حدود الله فقد ضادَّ الله في أمره » . رواه أحمد ، وأبو داود . عن عمرو بن شعيب عن أبيه عن جده رفعه : « تعافوا الحدود فيما بينكم ، فما بلغني من حد فقد وجب » . رواه أبو داود . 1770. 'Aishah (May Allah be pleased with her) reported: The Quraish were anxious about a woman from Banu Makhzum who had committed theft and asked : "Who will speak to the Messenger of Allah (PBUH) about her?" Then they said: "No one will be bold enough to do so except Usamah bin Zaid, the (Companion who was) dearly loved by the Messenger of Allah (PBUH)." So Usamah (May Allah be pleased with him) spoke to him and the Messenger of Allah (PBUH) (angrily) said, "Are you interceding regarding one of the punishments prescribed by Allah?" He then got up and delivered an address in which he said, "Indeed what destroyed the people before you was just that when a person of high rank among them committed a theft, they spared him; but if the same crime was done by a poor person they inflicted the prescribed punishment on him. I swear by Allah that if Fatimah daughter of Muhammad should steal, I would have her hand cut off." [Al-Bukhari and Muslim] .
In another narration 'Aishah (May Allah be pleased with her) said: (Upon hearing the intercession of Usamah), the face of the Messenger of Allah (PBUH) changed color (because of anger) and he said, "Do you dare to intercede in matters prescribed by Allah?" Usamah pleaded: "O Messenger of Allah! Pray for my forgiveness." 'Aishah (May Allah be pleased with her) added: Thereafter the Messenger of Allah (PBUH) gave orders to have that woman's hand cut off.
Commentary:
1. Hadd is the punishment fixed by Shari'ah and which no one has the authority to increase or decrease. For instance, theft is punishable by the cutting of the hand; the punishment of adultery is a hundred stripes or Rajm (stoning to death); the punishment of drinking of intoxicants is forty stripes etc.
2. Nobody has the right to intercede or make any recommendation in this matter.
3. There is no distinction of male or female in the matter of these punishments (Hudud). Whoever commits a crime which is punishable by Hadd, whether that person is male or female, will be liable for punishment prescribed under Hadd - the punishment, the limits of which have been defined in the Qur'an and Hadith.
4. No one is exempted from Hadd, no matter how great he is, because there is no distinction of great or small in the matter of Hadd.
5. We must learn a lesson from the history of past nations so that we can save ourselves from such misdeeds which caused their ruin.
6. This Hadith brings into prominence the distinction and eminence of Usamah and his position in the eyes of the Prophet (PBUH). وظلِّهم وموارد الماء ونحوها قَالَ الله تَعَالَى : ﴿ وَالَّذِينَ يُؤذُونَ الْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ بِغَيْرِ مَا اكْتَسَبُوا فَقَد احْتَمَلُوا بُهْتاناً وَإِثْماً مُبِيناً ﴾ [ الأحزاب (58) ] . في هذه الآية : وعيدٌ شديد على من آذى المؤمنين بقول أو فعل . Allah, the Exalted, says:
"And those who annoy believing men and women undeservedly, they bear (on themselves) the crime of slander and plain sin." (33:58) [1771] وعن أَبي هريرة أنَّ رَسُولَ اللهِ قَالَ : « اتَّقُوا اللاعِنَيْنِ » قالوا : وَمَا اللاعِنَانِ ؟ قَالَ : « الَّذِي يَتَخَلَّى في طَرِيقِ النَّاسِ أَوْ في ظِلِّهِمْ ». رواه مسلم . قوله : « اتقوا اللاعِنَيْن » ، أي : الأمرين الجالبين للَّعن . ولفظ أبي داود : « اتقوا الملاعن الثلاث : البراز في الموارد ، وقارعة الطريق ، والظل » . ولفظ أحمد : « اتقوا الملاعن الثلاث ، أن يقعد أحدكم في ظل يستظل به أو في طريق ، أو نقع ماء » . وأخرج الطبراني : النهي عن قضاء الحاجة تحت الأشجار المثمرة ، وضفة النهر الجاري . فالذي تحصَّل من الأحاديث المذكورة ستة مواضع منهيٌ عن التبرز فيها : قارعة الطريق ، والظل ، والموارد ، ونقع الماء ، وتحت الأشجار المثمرة ، وجانب النهر . وفي مراسيل أبي داود من حديث مكحول : نهى رسول الله عن أنْ يبال بأبواب المساجد . 1771. Abu Hurairah (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "Avoid two habits which provoke cursing." The Companions said: "What are those things which provoke cursing?" He said, "Relieving on the thoroughfares or under the shades where people take shelter and rest." [Muslim] .
Commentary: We learn from this Hadith that a Muslim must avoid all such things which cause inconvenience to other Muslims. If one uses the places mentioned in this Hadith as toilet, this would not only cause inconvenience to the public but may also cause an epidemic. It is also necessary to avoid such things for the sake of cleanliness. Some religious scholars are of the opinion that this act is deemed to be a major sin, as it brings people's curses upon the one who practices it. [1772] عن جابر أنَّ رسولَ اللهِ نَهَى أنْ يُبَالَ في المَاءِ الرَّاكِدِ . رواه مسلم . فيه : دليل على النهي عن البول في الماء الراكد ؛ لأنه ينجسه إنْ كان قليلاً ، ويقذره إنْ كان كثيرًا . وفي رواية : « لا يغْتسل أحدكم في الماء الدائم ، وهو جنب » . قال الحافظ : النهي عن البول في الماء لئلا ينجسه ، وعن الاغتسال فيه لئلا يلبسه الطهورية ، وهذا كله محمول على الماء القليل عند أهل العلم . 1772. Jabir (May Allah be pleased with him) said: The Messenger of Allah (PBUH) forbade urinating into stagnant water. [Muslim] .
Commentary: "Stagnant water" means water which is not flowing, like the water in a pond or a tank. When urination is prohibited at such places, defecating would be more sternly prohibited. One must also avoid throwing filth in it.
How vast and comprehensive the injunctions of Islam are, and how thoroughly Islam has grasped the problems of people, is something unique in the realm of religion. No other world religion can match it in this respect. It is very unfortunate indeed that in spite of having such perfect and complete religion, the Muslims are far away from practising its noble teachings. May Allah enable us to become true followers of Islam. على بعض في الهبة
[1773] عن النعمان بن بشير رضي الله عنهما : أنَّ أباه أتَى بِهِ رسُولَ اللهِ فقال : إنِّي نَحَلْتُ ابْنِي هَذَا غُلاماً كَانَ لِي ، فقال رسولُ الله : « أكُلَّ وَلَدِكَ نَحَلْتَهُ مِثْلَ هَذَا ؟ » فقال : لا ، فقالَ رسولُ اللهِ : « فَأرْجِعهُ » . وفي روايةٍ : فقال رسولُ اللهِ : « أَفَعَلْتَ هذَا بِوَلَدِكَ كُلِّهِمْ ؟ » قال : لا ، قال : « اتَّقُوا الله واعْدِلُوا فِي أوْلادِكُمْ » فَرَجَعَ أبي ، فَرَدَّ تِلْكَ الصَّدَقَةَ . وفي روايةٍ : فقال رسولُ اللهِ : « يَا بَشيرُ ألَكَ وَلَدٌ سِوَى هَذَا ؟ » قالَ : نَعَمْ ، قال : « أكُلَّهُمْ وَهَبْتَ لَهُ مِثْلَ هذَا ؟ » قال : لا ، قال : « فَلا تُشْهِدْنِي إذاً فَإنِّي لا أشْهَدُ عَلَى جَوْرٍ » . وفي روايةٍ : « لا تُشْهِدْنِي عَلَى جَوْرٍ » . وفي رواية : « أشْهِدْ عَلَى هذَا غَيْرِي ! » ثُمَّ قال : « أيَسُرُّكَ أنْ يَكُونُوا إلَيْكَ في البِرِّ سَواءً ؟ » قال : بَلَى ، قال : « فَلا إذاً » . متفق عليه . الحديث : دليل على وجوب التسوية بين الأولاد . وفيه : الندب على التآلف بين الأخوة ، وترك ما يورث العقوق للآباء . وفيه : مشروعية استفصال الحاكم والمفتي ، وجواز تسمية الهبة : صدقة . قوله : « أشْهِدْ على هذا غيري » . المراد به التوبيخ . وفي حديث جابر عند مسلم : « فليس يصلح هذا ، وإني لا أشهد إلا على حق » . وفيه كراهة تحمل الشهادة فيما ليس بمباح ، وأنَّ للإمام أن يحتمل الشهادة . قال الشارح : أما لو فضل ذا الحجة أو الطاعة أو البارِّ به على الغني ، أو العاصي ، أو العاق ، فلا كراهة ، وإنما كره عند عدم العذر لما فيه من إيحاش المفضل عليه ، وربما كان سببًا لعقوقه . 1773. An-Nu'man bin Bashir (May Allah be pleased with them) said: My father took me to the Messenger of Allah (PBUH) and said to him: "I have gifted one of my slaves to this son of mine." The Messenger of Allah (PBUH) said, "Have you given such gift to every son of yours?" He replied, "No." Thereupon he said, "Take this gift back."
Another narration is: The Messenger of Allah (PBUH) said, "Be mindful of your obligation to Allah and do justice in respect of your children." My father came back and revoked his gift.
Another narration is: The Messenger of Allah (PBUH) asked, "Have you other children besides this one?" He said, "Yes." The Messenger of Allah (PBUH) asked, "Have you awarded a gift like this to all of them." He said, "No." The Messenger of Allah (PBUH) said, "I am not going to bear witness to this act of injustice."
Another narration is: The Messenger of Allah (PBUH) asked, "Do you not except goodness from all of them as you except from him?" He said, "Yes, of course." The Messenger of Allah (PBUH) said, "Then don't do this (i.e., do not give a gift to one son only)." [Al-Bukhari and Muslim] .
Commentary: We learn from this Hadith the following important points:
1. In every matter, one should consult scholars and experts of Shari'ah. This was the practice of the Companions (May Allah be pleased with them).
2. Parents should deal with all their children with equity and justice. Preferential treatment with any child affects them adversely. Obviously injustice creates tension for parents as well as children and eventually family ties are broken.
3. This Hadith is also advanced by those 'Ulama' in support of their contention that if a person wants to distribute his property among his children during his lifetime, he should not make any discrimination among his male and female children and should give an equal share to all of them. إلا على زوجها أربعة أشهر وعشرة أيام
[1774] عن زينب بنتِ أبي سلمة رضي الله عنهما ، قالت : دَخَلْتُ عَلَى أُمِّ حَبِيبَةَ رضيَ اللهُ عنها زَوجِ النبي حِينَ تُوُفِّيَ أبُوهَا أبُو سُفْيَانَ بن حرب ، فَدَعَتْ بِطِيبٍ فِيهِ صُفْرَةُ خَلُوقٍ أوْ غَيرِهِ ، فَدَهَنَتْ مِنهُ جَارِيَةً ثُمَّ مَسَّتْ بِعَارِضَيْهَا ، ثُمَّ قَالَتْ : واللهِ مَا لِي بِالطِّيبِ مِنْ حَاجَةٍ ، غَيْرَ أنِّي سَمِعْتُ رسولَ اللهِ يقُولُ عَلَى المِنْبَرِ : « لا يَحِلُّ لامْرَأَةٍ تُؤْمِنُ بِاللهِ وَاليَوْمِ الآخِرِ أنْ تُحِدَّ على مَيِّتٍ فَوقَ ثَلاَثِ لَيَالٍ ، إلا علَى زَوْجٍ أرْبَعَةَ أشْهُرٍ وَعَشْراً » . قالَتْ زَيْنَبُ : ثُمَّ دَخَلْتُ عَلَى زَيْنَبَ بنْتِ جَحْشٍ رضي اللهُ عنها حينَ تُوُفِّيَ أَخُوهَا ، فَدَعَتْ بِطِيبٍ فَمَسَّتْ مِنْهُ ثُمَّ قَالَتْ : أمَا وَاللهِ مَا لِي بِالطِّيبِ مِنْ حَاجَةٍ ، غَيرَ أنِّي سَمِعْتُ رسُولَ اللهِ يقُولُ عَلَى المِنْبَرِ : « لا يَحِلُّ لامْرَأَةٍ تُؤْمِنُ بِاللهِ وَاليَوْمِ الآخِرِ أنْ تُحِدَّ على مَيِّتٍ فَوقَ ثَلاَثٍ ، إلا علَى زَوْجٍ أرْبَعَةَ أشْهُرٍ وَعَشْراً » . متفق عليه . فيه : دليل على تحريم الإحداد على غير الزوج ، ووجوب الإحداد في المدة المذكورة على الزوج . قال ابن بَطَّال : الإحداد : امتناع المرأة المتوفي عنها [ زوجها ] من الزينة كلها من لباس ، وطيب ، وغيرهما ، وكل ما كان من دواعي الجماع ، وأباح الشرع للمرأة أنْ تحد على غير زوجها ثلاثة أيام لما يغلب من لوعة الحزن ، ويهجم من ألم الوجْد . 1774. Zainab bint Abu Salamah (May Allah be pleased with them) said: I went to Umm Habibah (May Allah be pleased with her) the wife of the Prophet (PBUH), when her father Abu Sufyan bin Harb (May Allah be pleased with him) died. Umm Habibah (May Allah be pleased with her) sent for a yellow coloured perfume or something else like it, and she applied it to a slave-girl and then rubbed it on her own cheeks and said: "By Allah, I have no need for perfume, I heard the Messenger of Allah (PBUH) saying from the pulpit, 'It is not permissible for a woman who believes in Allah and the Last Day to mourn for the dead beyond three days, except for the death of her husband; in which case the period of mourning is of four months and ten days."' Zainab said: I then visited Zainab, daughter of Jahsh (May Allah be pleased with her) when her brother died; she sent for perfume and applied it and then said: "Beware! By Allah, I don't feel any need of perfume but I heard the Messenger of Allah (PBUH) saying from the pulpit, 'It is not permissible for a woman who believes in Allah and the Last Day to mourn the dead beyond three days except in case of her husband (for whom the period is) four months and ten days."' [Al-Bukhari and Muslim]
Commentary: The period of mourning the husband's death is four months and ten days while ordinarily it is three days only (for others). The reasons behind mourning the dead husband is: Firstly, the purification of womb. Secondly, it is a mark of respect for the relation and love between husband and wife. The scent which was used in the two incidents reported in this Hadith occurred after the stipulated period of mourning in ordinary cases - that is three days. After the expiry of the mourning period, the woman is allowed to resume her routine. The Hadith mentions the man's right over his wife after his death; it also shows the importance of conjugal ties in Islam. وتلقي الركبان والبيع على بيع أخيه والخِطبة على خطبته إلا أنْ يأذن أو يردّ
[1775] عن أنس قالَ : نهَى رسُولُ اللهِ أنْ يَبيعَ حَاضِرٌ لِبَادٍ وإنْ كانَ أخَاهُ لأَبِيهِ وَأُمِّهِ . متفق عليه . صورة بيع الحاضر للبادي : أنْ يحمل البدوي أو القروي متاعه إلى البلد ليبيعه بسعر يومه ، ويرجع ، فيأتيه البلدي فيقول : ضعه عندي لأبيعه على التدريج بزيادة سِعْر ، وذلك إضرار بأهل البلد . 1775. Anas bin Malik (May Allah be pleased with him) said: The Messenger of Allah (PBUH) forbade that a person in the city should make a deal on behalf of a villager on commission even if he is his real brother." [Al-Bukhari and Muslim]
Commentary: "Al-Hadir" means one who lives in the city, while "Al-Badi" means a villager or a desert dweller. "He should not make a deal" here signifies that the urbanite should not go to the villager and propose to him leave his goods with him for sale and he would send him the sale proceeds of the goods piecemeal as they sell. In the opinion of some 'Ulama' this is prohibited if the merchandise is valuable and the villager is not aware of its real worth and the urbanite wants to exploit his ignorance. But, on the contrary, if the proposal is for the welfare of the villager and the urbanite merely wants the owner to receive its due price then the offer is admissible. The first proposition is prohibited because that will cause a loss to the villager; the second is permissible as it is a well-meaning offer.
"A person in the city should not make a deal on behalf of a villager" has been interpreted by 'Abdullah bin 'Abbas (May Allah be pleased with them) to mean that he should not work as a broker for a villager because in that case he will be interested to sell it on a higher price in order to have a better commission in the deal, which will unnecessarily raise its cost.
On one side, the purchase of goods coming from outside has been prohibited before its arrival on the market so that nobody can exploit the ignorance of the outsiders, and on the other side, villagers are enjoined to sell their goods themselves so that the commission of the broker does not increase the price of the goods. If an urbanite sells the merchandise of any villager on a fair price without charging any commission then this is permissible, as is confirmed by Ahadith. If the people living in cities charge each other commission on the purchase or sale of their goods this is permissible. [1776] وعن ابن عمر رضي الله عنهما قال : قالَ رسولُ اللهِ : « لا تَتَلَقَّوُا السِّلَعَ حَتَّى يُهْبَطَ بِهَا إلَى الأَسْوَاقِ » . متفق عليه . في هذا الحديث : النهي عن تلقي الركبان لما يحصل به من الغرَرِ على الجالب ، والضرر على أهل السوق . وروى مسلم عن أبي هريرة : قال : قالَ رسول الله : « لا تلقَّوا الجلب فمن تلقى فاشترى منه ، فإذا أتى سيده السوق فهو بالخيار » . 1776. Ibn 'Umar (May Allah be pleased with them) said: The Messenger of Allah (PBUH) said, "Do not meet the merchandise till they arrive in the market." [Al-Bukhari and Muslim] .
Commentary: "Do not meet the merchandise" signifies "Do not meet trade caravans in transit." The purpose being that those who bring food grains from villages, should not suffer any loss because of their ignorance of the market conditions. But if someone does it with a good intention then this is permissible. [1777] وعن ابن عباس رضي الله عنهما قال : قالَ رسُولُ الله : « لا تَتَلَقَّوُا الرُّكْبَانَ ، وَلا يَبِعْ حَاضِرٌ لِبَادٍ » . فقالَ لَهُ طَاووسٌ : مَا قوله : « لا يَبع حَاضِرٌ لِبَادٍ » ؟ قال : لا يَكُونُ لَهُ سِمْسَاراً . متفق عليه . السمسار : الدلال . قال البخاري : باب هل يبيع حاضر لباد بغير أجر ؟ وهل يعينه أو ينصحه ؟ وقال النبي : « إذا استنصح أحدكم أخاه فلينصح له » . قال الحافظ : قال ابن المنير وغيره : حمل البخاري النهي عن بيع الحاضر للبادي على معنى خاص ، وهو البيع بالأجر . أخذ من تفسير ابن عباس ، وقوى ذلك بعموم أحاديث : « الدين النصيحة » . لأن الذي يبيع بالأجرة لا يكون غرضه نصح البائع غالبًا ، وإنما غرضه تحصيل الأجرة ، فاقتضى ذلك إجازة بيع الحاضر للبادي بغير أجرة من باب النصيحة . انتهى . وعن جابر مرفوعًا : « دعوا الناس يرزق الله بعضهم من بعض ، فإذا استنصح الرجل فلينصح له » . رواه البيهقي . 1777. Ibn 'Abbas (May Allah be pleased with them) said: The Messenger of Allah (PBUH) said, "The caravans carrying merchandise should not be met on the way to purchase from them; a man in the city should not sell for a man of the desert."
Tawus asked him (Ibn 'Abbas): "What do these words really imply?" He said: "He should not work as an agent on his behalf." [Al-Bukhari and Muslim] .
Commentary: This Hadith makes it clear that no one should work as a broker to exploit the ignorance of villagers who bring their merchandise in the market. But if one does it with a good intention then this is permissible. Nowadays different forms of brokerage are in vogue in our markets out of which some are permissible and some are prohibited. [1778] وعن أبي هريرة قال : نَهَى رسولُ الله أنْ يَبِيعَ حَاضِرٌ لِبَادٍ ، وَلا تَنَاجَشُوا وَلا يَبِيع الرَّجُلُ عَلَى بَيْعِ أخْيِهِ ، وَلا يَخْطُبُ عَلَى خِطْبَةِ أخِيهِ ، وَلا تَسْأَلُ المَرْأَةُ طَلاَقَ أُخْتِهَا لِتَكْفَأَ مَا فِي إنائِهَا . وفي رواية قال : نَهَى رَسُولُ الله عَنِ التَّلَقِّي، وَأَنْ يَبْتَاعَ المُهَاجِرُ لِلأعْرَابِيِّ ، وَأَنْ تَشْتَرِطَ المَرْأةُ طَلاَقَ أُخْتِهَا ، وأنْ يَسْتَامَ الرَّجُلُ على سَوْمِ أخِيهِ ، وَنَهَى عَنِ النَّجْشِ والتَّصْرِيَةِ . متفق عليه . قوله : « ولا تناجشوا » . النجش : هو الزيادة في ثمن السلعة ممن لا يريد شراءها ، ليقع غيره فيها . قال البخاري : وقال ابن أبي أوفى : الناجش : آكل الربا ، خائن ، وهو خداع باطل لا يحل ، قال النبي : « الخديعة في النار ، ومن عمل عملاً ليس عليه أمرنا فهو رد » . قوله : « ولا يبع الرجل على بيع أخيه . نفيٌ بمعنى النهي . قال العلماء : البيع على البيع حرام ، وكذلك الشراء على الشراء ، وهو أنْ يقول من اشترى سلعة في زمن الخيار : افسخ لأبيعك بأنقص . وأما السوم فصورته : أن يأخذ ليشتريه فيقول : ردّه لأبيعك خيرًا منه بثمنه أو مثله بأرخص . ومحله بعد استقرار الثمن وركون أحدهما إلى الآخر . قوله : « ولا تسأل المرأة طلاق أختها لتكفأ ما في إناءها » . وفي حديث آخر : « لا يحل للمرأة تسأل طلاق زوجة الرجل » ، أي : سواء كانت ضرتها أو أجنبية . قوله : « ونهى عن التصرية » . التصرية : ترك حَلْبِ الدابة ليجتمع اللبن في ضرعها ، فيتوهم كثرة لبنها ، حرم لما فيه من الغش والخديعة . وقال النبي : « ولا تصروا الإبل والغنم ، ومن ابتاعها فهو بخير النظرين ، بعد أن يحلبها إنْ رضيها أمسكها ، وإنْ سخطها ردّها وصاعًا من تمر ، وهو بالخيار ثلاثًا » . 1778. Abu Hurairah (May Allah be pleased with him) said: The Messenger of Allah (PBUH) forbade that a man in the city should be the commission agent of a man from the desert and prohibited the practice of Najsh (i.e., offering a high price for something in order to allure another customer who is interested in the thing); and that a man should make an offer while the offer of his brother is pending; or that he should make a proposal of marriage while that of his brother is pending; or that a woman should try that a sister of hers might be divorced so that she might take her place.
Another narration is: The Messenger of Allah (PBUH) forbade the people from meeting the caravan on the way for entering into business transaction with them; and the selling of the goods by a dweller of the city on behalf of a man of the desert; and the seeking by a woman the divorce of her sister (from her husband); and the practice of Najsh and leaving the animals unmilked (for sometime for the purpose of accumulation of milk to deceive the buyer). [Al-Bukhari and Muslim] .
Commentary: "Litakfa ma fi ina'iha" means that "Whatever is in her vessel is overturned." This is a figurative expression meaning "She would marry her (Muslim sister's) husband when he divorces her present wife."
"Leaving the animals unmilked" means that a saleable cattle is not milked for two or three times to create an impression that the cattle is rich in milk, which is not the true case. This is also prohibited. Other points mentioned in this Hadith have been discussed earlier. [1779] وعن ابن عمر رضي الله عنهما : أنَّ رسُولَ الله قال : « لا يَبِعْ بَعْضُكُمْ عَلَى بَيْعِ بَعْضٍ ، وَلا يَخْطُبْ عَلَى خِطْبَةِ أخِيهِ إلا أنْ يَأذَنَ لَهُ » . متفق عليه ، وهذا لفظ مسلم . 1779. Ibn 'Umar (May Allah be pleased with them) said: The Messenger of Allah (PBUH) said, "A person should not enter into a transaction when his (Muslim) brother has already negotiated, nor should he make a proposal of marriage when that of his brother is pending, except with the permission of the latter." [Al-Bukhari and Muslim]
Commentary: We learn from this Hadith that if a man knows that such and such person has asked some woman for marriage and she has accepted the proposal then he should not make an offer of marriage to her. But if the matter has ended and the first proposal permits him to try his luck then he can make a proposal to her for marriage. On the same analogy, it is prohibited for a woman to send a proposal of marriage to a man with whom some woman is already negotiating or has already negotiated. [1780] وعن عقبة بن عامر أنَّ رسُولَ الله قال : « المُؤْمِنُ أَخُو المُؤْمِنِ ، فَلا يَحِلُّ لِمُؤْمِنٍ أنْ يَبْتَاعَ عَلَى بَيْعِ أخِيهِ وَلا يَخْطُبَ عَلَى خِطْبَةِ أخِيهِ حَتَّى يذَرَ » . رواه مسلم . فيه : تحريم البيع على البيع ، والخطبة على الخطبة ، إلا أنْ يأذن ، أو يترك . 1780. 'Uqbah bin 'Amir (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "A Mu'min is the brother of another Mu'min; and thus it is not permissible for a Mu'min to make an offer while the offer of his brother is pending, nor should he make a proposal of marriage while that of his brother is pending till he withdraws his proposal." [Muslim] .
Commentary: All the acts prohibited in the Ahadith cited above are such that they can cause or increase ill-will and enmity among people. For this reason, all these things have been forbidden by Islam to obviate all possibilities of dissension and discord and bring about mutual affection, fraternity and accord. التي أذن الشرع فيها
[1781] عن أبي هريرة قال : قال رسولُ اللهِ : « إنَّ اللهَ تعالى يَرْضَى لَكُمْ ثَلاَثاً ، ويَكْرَهُ لَكُمْ ثَلاَثاً : فَيَرْضَى لَكُمْ أنْ تَعْبُدُوهُ ، وَلا تُشْرِكُوا بِهِ شَيئاً ، وَأَنْ تَعْتَصِمُوا بِحَبْلِ اللهِ جَمِيعاً وَلا تَفَرَّقُوا ، وَيَكْرَهُ لَكُمْ : قِيلَ وَقَالَ ، وَكَثْرَةَ السُّؤَالِ ، وإضَاعَةَ المَالِ » . رواه مسلم ، وتقدم شرحه . 1781. Abu Hurairah (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "Verily, Allah likes three things for you and disapproves three things for you. He likes that you should worship Him Alone, not to associate anything with Him (in worship) and to hold fast to the Rope of Allah and not to be divided among yourselves; and He disapproves for you irrelevant talk, persistent questioning and the squandering of the wealth." [Muslim] .
Commentary: This Hadith has already been mentioned [Hadith No. 342] . Although the initial portion is missing there and three things which have been disliked are mentioned in its text. Beside stressing Tauhid, holding fast to the Rope of Allah and unity (which are greatly liked by Allah), this Hadith forbids unnecessary debate, hair-splitting and extravagance as all the three are disliked by Allah.
Wealth has a great importance in man's life since it is the very source of sustenance and basis of his livelihood, its wastage is akin to cutting the branch of the tree on which one is sitting. [1782] وعن ورَّادٍ كاتب المغيرة بْنُ شُعْبَةَ ، قال : أَمْلَى عَلَيَّ المُغِيرَةُ بْنُ شُعْبَةَ في كِتابٍ إلَى مُعَاوِيَةَ أنَّ النَّبِيَّ كَانَ يَقُولُ فِي دُبُرِ كُلِّ صَلاَةٍ مَكْتُوبَةٍ : « لا إلهَ إلا اللهُ وَحْدَهُ لا شَرِيكَ لهُ ، لَهُ المُلْكُ وَلَهُ الحَمْدُ ، وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ ، اللَّهُمَّ لا مَانِعَ لِمَا أَعْطَيْتَ ، وَلا مُعْطِيَ لِمَا مَنَعْتَ ، وَلا يَنْفَعُ ذَا الجَدِّ مِنْكَ الجَدُّ » وَكَتَبَ إلَيْهِ أَنَّهُ كَانَ يَنْهَى عَنْ قِيلَ وَقَالَ ، وَإضَاعَةِ المَالِ ، وَكَثْرَةِ السُّؤَالِ ، وَكَانَ يَنْهَى عَنْ عُقُوقِ الأُمَّهَاتِ ، وَوَأْدِ البَنَاتِ ، وَمَنْعٍ وَهَاتِ . متفق عليه ، وسبق شرحه . قوله : « ولا ينفع ذا الجد منك الجد » ، أي : لا ينفع ذا الحظ حظه وإنما ينفع العمل الصالح . « وإضاعة المال » : بذله في غير مصلحة دينية ولا دنيوية . « وكثرة السؤال » : تكلف المسائل التي لا تدعو الحاجة إليها ، وسؤال الناس أموالهم من غير ضرورة . « ومَنْعٍ وهَاتِ » ، أي : منع ما أمر ببذله ، وسؤال ما ليس له . والعقوق محرم في حق الوالدين جميعًا ، وخص الأمهات بالذكر إظهارًا لعظم حقهن . « وقيل ، وقال » يعني الكلام فيما لا يعني الإنسان ، فإن من حسن إسلام المرء تركه ما لا يعنيه . 1782. Warrad, the scribe of Al-Mughirah bin Shu'bah (May Allah be pleased with him) said: Al-Mughirah bin Shu'bah dictated a letter to me addressed to Mu'awiyah (May Allah be pleased with him) that the Prophet (PBUH) used to supplicate at the end of each obligatory Salat (prescribed prayer): "La ilaha illallahu, wahadahu la sharika lahu, lahul-mulku, wa lahul-hamdu, wa Huwa 'ala kulli shai'in Qadir. Allahumma la mani'a lima a'taita, wa la mu'tiya lima mana'ta, wa la yanfa'u dhal-jaddi mink-al-jaddu. (There is no true god except Allah, the One, Who has no partner. His is the sovereignty and His is the praise, and He is Able to do everything. O Allah! Nobody can withhold what You give; and nobody can give what You withhold; and the high status of a person is of no avail against Your Will)." He also wrote to him that the Prophet (PBUH) used to forbid irrelevant talk, wasteful expenditure, persistent questioning, disobedience of parents (especially mothers), infanticide of daughters by burying them alive, depriving others of their rights and acquisition of property wrongfully. [Al-Bukhari and Muslim] .
Commentary: The matters mentioned in this Hadith have been discussed in detail before. What this Hadith specially brings out is that the custom or writing or dictating Ahadith existed even during the age of the Companions. In this respect that was the first period of the compilation of Ahadith. Thus, it is wrong to say that there did not exist any system of recording Hadith in the days of the Companions. سواء كان جاداً أو مازحاً ، والنهي عن تعاطي السيف مسلولاً
[1783] عن أبي هريرة عن رسولِ اللهِ قال : « لا يُشِرْ أحَدُكُمْ إلَى أخِيهِ بِالسِّلاحِ ، فَإنَّهُ لا يَدْرِي لَعَلَّ الشَّيْطَانَ يَنْزعُ فِي يَدِهِ ، فَيَقَع فِي حُفْرَةٍ مِنَ النَّارِ » . متفق عليه . وفي رواية لمسلم قال : قال أبو القاسم : « مَنْ أشَارَ إلَى أخِيهِ بِحَدِيدَةٍ ، فَإنَّ المَلاَئِكَةَ تَلْعَنُهُ حَتَّى يَنْزعَ ، وَإنْ كَانَ أخَاهُ لأَبِيهِ وَأُمِّهِ » . قوله : « يَنْزع » ضُبِطَ بالعين المهملة مع كسر الزاي ، وبالغين المعجمة مع فتحها ، ومعناهما مُتَقَارِبٌ ، وَمَعنَاهُ بالمهملةِ يَرْمِي ، وبالمعجمةِ أيضاً يَرْمِي وَيُفْسِدُ . وَأصْلُ النَّزْعِ : الطَّعْنُ وَالفَسَادُ . في هذا الحديث : النهي عن الإشارة بالسلاح ، ولو كان هازلاً . 1783. Abu Hurairah (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "None of you should point at his brother with a weapon because he does not know that Satan may make it lose from his hand and, as a result, he may fall into a pit of Hell-fire (by accidentally killing him)." [Al-Bukhari and Muslim] .
The narration in Muslim is: Abul-Qasim (i.e., the Messenger of Allah) (PBUH) said, "He who points at his (Muslim) brother with a weapon is cursed by the angels even if the other person should be his real brother."
Commentary: "Silah" is that weapon which is used in war for attack and defense, i.e., sword, gun, pistol, lance, etc. To point any such weapon towards a Muslim or Dhimmi, even to frighten him, is forbidden. It is very unfortunate that, contrary to the teachings of Islam, display and use of weapons are very common nowadays so much so that the fashion of air fire festivities is gaining increasing popularity in Muslim society. This fashion is totally against the teachings of Islam and its dangerous consequences are witnessed everyday. May Allah grant us guidance to follow the Right Path. [1784] وعن جابر قال : نهى رسولُ اللهِ أنْ يُتَعَاطَى السَّيْفُ مَسْلُولاً . رواه أبو داود والترمذي ، وقال : ( حَدِيثٌ حَسَنٌ ) . فيه : النهي عن تناول السيف ، وهو مسلول . وفي معناه البندق إذا كانت الرصاصة فيها . قال الشارح : قال ابن رسلان : يقال : تعاطيت السيف إذا تناولته . قال تعالى : ﴿ فَتَعَاطَى فَعَقَرَ ﴾ [ القمر (29) ] ، أي : تناول الناقة بسيفه فعقرها . وفي الحديث : كراهة تناوله لأن المتناول قد يخطئ في تناوله ، فيخرج يده أو شيئًا من جسده فيتأذى بذلك ويحصل الفساد . وفي معنى السيف السكين فلا يرميها والحد من جهته ، والأدب في تناولها أنْ يمسك النصل المحدود في يده من جهة قفاه ، ويجعل المقبض إلى جهته ليتناولها بالنصال . 1784. Jabir (May Allah be pleased with him) said: The Messenger of Allah (PBUH) prohibited from presenting a drawn sword to another." [Abu Dawud and At-Tirmidhi] .
Commentary: If a naked sword drops from one's hand, it can injure one's hand, foot or any part of the body. Similar is the case of a sharp knife or any other similar weapon and tool. One should never give it to anyone from its blade side. When we study such things, we are really wonderstruck to see the care which Islam has taken to respect humanity. إلا لعذر حتى يصلي المكتوبة
[1785] عن أبي الشَّعْثَاءِ قالَ : كُنَّا قُعُوداً مَع أبي هريرة في المَسْجِدِ ، فَأَذَّن المُؤَذِّنُ ، فَقَامَ رَجُلٌ مِنَ المَسْجِدِ يَمْشِي ، فَأَتْبَعَهُ أبُو هُريرَةَ بَصَرَهُ حَتَّى خَرَجَ مِنَ المَسْجِدِ ، فقال أبو هريرة : أمَّا هذَا فَقَدْ عَصَى أبا القَاسِمِ . رواه مسلم . فيه : كراهة الخروج من المسجد بعد الأذان إلا لعذر ، كمرض أو حاجة داعية للخروج كالحدث . 1785. Abu Sha'tha' said: We were sitting with Abu Hurairah (May Allah be pleased with him) in the mosque when the Mu'adhdhin proclaimed the Adhan. A man stood up in the mosque and started walking out. Abu Hurairah (May Allah be pleased with him) stared at him till he went out of the mosque. Upon this Abu Hurairah (May Allah be pleased with him) said: Indeed, this man has disobeyed Abul-Qasim (PBUH). [Muslim] .
Commentary: We learn from this Hadith that after hearing Adhan, one should not leave the mosque without offering the obligatory Salat connected with it, unless one has a very genuine reason for doing so. [1786] وعن أبي هريرة قال : قال رسولُ اللهِ : « مَنْ عُرِضَ عَلَيْهِ رَيْحَانٌ ، فَلا يَرُدَّهُ ، فَإنَّهُ خَفيفُ المَحْمِلِ ، طَيِّبُ الرِّيحِ » . رواه مسلم . قال القرطبي : أشار إلى قبول عطية الطِّيب ؛ لأنه لا مؤنة لحمله ولا منة للخلق في قبوله لجريان عادتهم بذلك . وفي الحديث : الترغيب في استعمال الطيب ، وعرضه على من يستعمله لا سيما عند حضور الجمعة والجماعات ونحوهما . 1786. Abu Hurairah (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "He who is presented with a flower of sweet basil should not reject it, because it is light in weight and pleasant in odour." [Muslim] .