Riyad-as-Saliheen
By Al-Imam Abu Zakariya Yahya bin Sharaf An-Nawawi Ad-Dimashqi
Week=18, Hadith=685 to 722 [38 Hadith, 6/Day] قَالَ الله تَعَالَى: ﴿ وَأَوْفُوا بِالْعَهْدِ إنَّ الْعَهْدَ كَانَ مَسْؤُولاً ﴾ [ الإسراء (34) ] . ذكر الآية في حفظ السر لأنه مما يعتاد التعاهد على كتمانه إما لفظًا أو بقرينة الحال . Allah, the Exalted, says:

"And fulfill (every) covenant. Verily! The covenant, will be questioned about." (17:34) [685] وعن أَبي سعيد الخدري قال : قَالَ رسول الله : « إنَّ مِنْ أشَرِّ النَّاسِ عِنْدَ اللهِ مَنْزِلَةً يَوْمَ القِيَامَةِ الرَّجُلَ يُفْضِي إِلَى الْمَرْأةِ وتُفْضِي إِلَيْهِ ، ثُمَّ يَنْشُرُ سِرَّهَا » . رواه مسلم . الإفضاء : مباشرة البشرة ، وهو كناية عن الجماع . وفي الحديث وعيدٌ شديدٌ على من ذكر تفاصيل ما يقع بيينه وبين امرأته حال الجماع . 685. Abu Sa'id Al-Khudri (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "The most evil of the people to Allah on the Day of Resurrection will be the man who consorts with his wife and then publicizes her secret." [Muslim] .

Commentary: Islam treats conjugal union as a sacred and secret act, both in social and moral terms. Indeed, the sanctity of conjugal rights contributes to the consolidation of moral norms and social cohesion. Yet, what passes between wife and husband on the consummation night is usually taken in a light vein in our societies. In the morning, both of them relate their sexual experience to their friends respectively. This is moral indecency which is incompatible with human dignity and civilized behaviour. This Hadith reckons it as a grave sin which must be eschewed. The bed-experience must be kept private by the married couple to the exclusion of a third person. [686] وعن عبدِ الله بن عمر رضي الله عنهما : أنَّ عمرَ حِيْنَ تأيَّمَتْ بِنْتُهُ حَفْصَةُ ، قَالَ : لَقِيتُ عُثْمَانَ بْنَ عَفّانَ ، فَعَرَضْتُ عَلَيْهِ حَفْصَةَ ، فَقُلْتُ : إنْ شِئْتَ أَنْكَحْتُكَ حَفْصَةَ بِنْتَ عُمَرَ ؟ قَالَ : سأنْظُرُ فِي أمْرِي . فَلَبِثْتُ لَيَالِيَ ثُمَّ لَقِيَنِي ، فَقَالَ : قَدْ بَدَا لِي أنْ لا أتَزَوَّجَ يَوْمِي هَذَا . فَلَقِيتُ أَبَا بَكْرٍ الصديق ، فقلتُ : إنْ شِئْتَ أنْكَحْتُكَ حَفْصَةَ بنْتَ عُمَرَ ، فَصَمتَ أَبُو بَكْرٍ ، فَلَمْ يَرْجِعْ إلَيَّ شَيْئاً ! فَكُنْتُ عَلَيْهِ أوْجَدَ مِنِّي عَلَى عُثْمَانَ ، فَلَبِثَ لَيَالِيَ ثُمَّ خَطَبَهَا النبي فَأنْكَحْتُهَا إيَّاهُ . فَلَقِيَنِي أَبُو بَكْرٍ ، فَقَالَ : لَعَلَّكَ وَجَدْتَ عَلَيَّ حِيْنَ عَرَضْتَ عَلَيَّ حَفْصَةَ فَلَمْ أرْجِعْ إِلَيْكَ شَيْئاً ؟ فقلتُ : نَعَمْ ، قَالَ : فَإنَّهُ لَمْ يَمْنَعْنِي أنْ أرْجِعَ إِلَيْك فِيمَا عَرَضْتَ عَلَيَّ إِلا أنِّي كُنْتُ عَلِمْتُ أنَّ النبيَّ ذَكَرَهَا ، فَلَمْ أكُنْ لأُفْشِيَ سِرَّ رسول الله وَلَوْ تَرَكَهَا النَّبيُّ لَقَبِلْتُهَا . رواه البخاري .قوله : « تَأَيَّمَتْ » أيْ : صَارَتْ بِلا زَوْجٍ ، وَكَانَ زَوْجُهَا تُوُفِّيَ . « وَجَدْتَ » : غَضِبْتَ . في هذا الحديث : عرض الإنسان موليته على أهل الخير . وفيه : كتم السر والمبالغة في إخفائه . 686. 'Abdullah bin 'Umar (May Allah be pleased with them) reported: My father 'Umar (May Allah be pleased with him) said: When (his daughter) Hafsah (May Allah be pleased with her) became a widow, I met 'Uthman bin 'Affan (May Allah be pleased with him) and offered Hafsah for marriage to him. 'Uthman said: "I shall think over the matter." I waited for a few days and then 'Uthman met me and said: "It occurred to me that I should not marry at present." Then I met Abu Bakr (May Allah be pleased with him) and said to him: "If you are willing, I shall marry my daughter Hafsah to you." Abu Bakr (May Allah be pleased with him) remained silent and did not utter any word to me in reply. I grew more angry with him than with 'Uthman. I had waited for only a few days when Messenger of Allah (PBUH) asked for her hand in marriage and I married her to him. Thereafter, I met Abu Bakr (May Allah be pleased with him) who said, "Perhaps you were angry with me when you offered Hafsah to me and I said nothing in reply." I said, "Yes, that is so." He said, "Nothing stopped me to respond to your offer except that I knew that Messenger of Allah (PBUH) had mentioned her and I could not disclose the secret of Messenger of Allah (PBUH). Had Messenger of Allah (PBUH) left her, I would have accepted her." [Al-Bukhari and Muslim] .

Commentary: To keep a secret and not to disclose it to people is the theme of this chapter as reflected in this Hadith. The Hadith has also other points which invite our attention. Firstly, a man can offer his daughter's hand to a righteous person. Secondly, it is undesirable for parents to send a message to another party for the wedlock of their daughter when talks with someone else are already continuing in this regard. Thirdly, if Messenger of Allah (PBUH) wanted to marry a woman but could not realize his intention for a reason or another, it was permissible for a Muslim to marry her because, juristically speaking, such a woman could not be counted as the Prophet's wife. [687] وعن عائشة رضي الله عنها قالت : كُنَّ أزْوَاجُ النَّبيِّ عِنْدَهُ ، فَأقْبَلَتْ فَاطِمَةُ رضي الله عنها تَمْشِي ، مَا تُخْطِئُ مِشيتُها مِنْ مشْيَةِ رسول الله شَيْئاً ، فَلَمَّا رَآهَا رَحَّبَ بِهَا ، وقال : « مَرْحَباً بابْنَتِي » ، ثُمَّ أجْلَسَهَا عَنْ يَمِينِهِ أَوْ عَنْ شِمَالِهِ ، ثُمَّ سَارَّهَا فَبَكتْ بُكَاءً شَديداً ، فَلَمَّا رَأى جَزَعَهَا ، سَارَّهَا الثَّانِيَةَ فَضَحِكَتْ ، فقلتُ لَهَا : خَصَّكِ رسولُ الله مِنْ بَيْنِ نِسَائِهِ بالسِّرَارِ ، ثُمَّ أنْتِ تَبْكِينَ ! فَلَمَّا قَامَ رسولُ الله سَألْتُهَا : مَا قَالَ لَكِ رسولُ الله ؟ قالت : مَا كُنْتُ لأُفْشِي عَلَى رسول الله سِرَّهُ ، فَلَمَّا تُوُفِّيَ رسول الله قُلْتُ : عَزَمْتُ عَلَيْكِ بِمَا لِي عَلَيْكِ مِنَ الحَقِّ ، لَمَا حَدَّثْتِنِي مَا قَالَ لَكِ رسول الله ؟ فقالتْ : أمَّا الآن فَنَعَمْ ، أمَّا حِيْنَ سَارَّنِي في المَرَّةِ الأُولَى فأخْبَرَنِي أنّ جِبْريلَ كَانَ يُعَارِضُهُ القُرآنَ في كُلِّ سَنَةٍ مَرَّةً أَوْ مَرَّتَيْنِ ، وَأنَّهُ عَارَضَهُ الآنَ مَرَّتَيْنِ ، وَإنِّي لا أُرَى الأجَلَ إِلا قَدِ اقْتَرَبَ ، فَاتَّقِي اللهَ وَاصْبِرِي ، فَإنَّهُ نِعْمَ السَّلَفُ أنَا لَكِ ، فَبَكَيْتُ بُكَائِي الَّذِي رَأيْتِ ، فَلَمَّا رَأى جَزَعِي سَارَّنِي الثَّانِيَةَ ، فَقَالَ : « يَا فَاطِمَةُ ، أمَا تَرْضَيْنَ أنْ تَكُونِي سَيِّدَةَ نِسَاءِ المُؤُمِنِينَ ، أَوْ سَيَّدَةَ نِساءِ هذِهِ الأُمَّةِ ؟ » فَضَحِكتُ ضَحِكِي الَّذِي رَأيْتِ . متفقٌ عَلَيْهِ ، وهذا لفظ مسلم . في الحديث : تقديم المؤانسة قبل الإخبار بالأمر . وفيه : أن جزاء الصبر على قدر عظم المصيبة . وفيه : لطف المولى سبحانه من تعقيب الكسر بالجبر ، والحزن بالفرح ، والعسر باليسر . وفيه : حفظ السر . 687. 'Aishah (May Allah be pleased with her) reported: On one occasion all the wives of the Prophet (PBUH) were with him when his daughter, Fatimah (May Allah be pleased with her) who walked after the style of his father, came there. He (PBUH) welcomed her saying, "Welcome, O my daughter", and made her sit on his right side, or on his left side and then whispered something to her at which she wept bitterly. When he perceived her grief, he talked secretly to her again and she smiled (with happiness). I said to her: "Messenger of Allah (PBUH chose you from amongst all his wives to speak secretly to you and yet you cried." When he left, I asked her, "What did Messenger of Allah (PBUH) say to you?" She said, "I will not divulge the secret of Messenger of Allah (PBUH)." When Messenger of Allah (PBUH) passed away, I said to her: "I adjure you by the right I have in respect of you to tell me what Messenger of Allah (PBUH) had told you." She said: "Now (when Messenger of Allah (PBUH) has died), I will tell you. When he whispered to me the first time, he told me, 'Jibril (Gabriel) used to listen to my recitation of the Qur'an and then recite it back to me once or twice a year, and this time he has done it twice; and so I perceive that my death is approaching. Then be mindful of your duty to Allah and be patient and steadfast, for I shall be an excellent predecessor for you.' On this I wept as you saw. When he perceived my distress he talked to me secretly the second time and said, 'O Fatimah, are you not pleased that you will be the chief among the believing women or of this Ummah?' This made me smile as you saw." [Al-Bukhari and Muslim] .

Commentary: This Hadith, too, has an implication for keeping a secret and concealing it from people. Moreover, we learn that one can spontaneously weep over hearing a sorrowful occurrence and also that we should be patient in distress. The Hadith also teaches us not to feel proud upon receiving a blessing. Above all, the excellence of Fatimah (May Allah be pleased with her) and the advisability of reading the Qur'an are brought into our focus. [688] وعن ثَابِتٍ عن أنس قال : أتَى عَلَيَّ رسول الله وَأنَا ألْعَبُ مَعَ الغِلْمَانِ ، فَسَلمَ عَلَيْنَا ، فَبَعَثَني فِي حاجَةٍ ، فَأبْطَأتُ عَلَى أُمِّي . فَلَمَّا جِئْتُ ، قالت : مَا حَبَسَكَ ؟ فقلتُ : بَعَثَني رسولُ الله لِحَاجَةٍ ، قالت : مَا حَاجَتُهُ ؟ قُلْتُ : إنَّهاَ سرٌّ . قالت : لا تُخْبِرَنَّ بِسرِّ رسول الله أحَداً ، قَالَ أنَسٌ : وَاللهِ لَوْ حَدَّثْتُ بِهِ أحَداً لَحَدَّثْتُكَ بِهِ يَا ثَابِتُ . رواه مسلم وروى البخاري بعضه مختصراً . في الحديث : حسن خلقه . وفيه : أن حفظ السر يختلف باختلاف الأحوال ، فتارةً يجوز إفشاؤه بعد الموت كما في حديث عائشة وفاطمة ، وتارة لا يفشي . ولفظ البخاري عن أنس : ( أسر النبي سرًا فما أخبرت به أحدًا بعده ، ولقد سألتني أمي أم سليم فما أخبرتها به ) . 688. Thabit (May Allah be pleased with him) reported: Anas (May Allah be pleased with him) said: Messenger of Allah (PBUH) came to me while I was playing with the boys. He greeted us and sent me on an errand. This delayed my return to my mother. When I came to her, she asked, "What detained you?" I said; "Messenger of Allah (PBUH) sent me on an errand." She asked, "What was it?" I said, "It is a secret." My mother said; "Do not disclose to anyone the secret of Messenger of Allah (PBUH)." Anas (May Allah be pleased with him) said to Thabit (May Allah be pleased with him): By Allah, were I to tell it to anyone I would have told you. [Muslim] .

Commentary: Here, too, an emphasis has been laid on keeping a secret. When Anas (May Allah be pleased with him) told his mother about the cause of secrecy, she refrained from insisting that the secret should be disclosed to her. Rather, she lent support to her son's standpoint and advised him to conceal the secret. To be sure, it is part of moral teaching that we should keep the secrets of friends in our hearts. Unless we receive a go-ahead from a friend, we must not make his secret public. قَالَ الله تَعَالَى : ﴿ وَأوْفُوا بِالعَهْدِ إنَّ العَهْدَ كَانَ مَسْئُولاً ﴾ [ الإسراء (34) ] . أي : أوفوا بالعهد الذي تعاهدون عليه الناس ، والعقود التي تعاملون بها فإنَّ كلاً من العهد والعقد مسؤول عنه صاحبه : هل وفَّى به أم لا ؟ وقال تَعَالَى : ﴿ وَأوْفُوا بِعَهْدِ اللهِ إِذَا عَاهَدْتُمْ ﴾ [ النحل (91) ] . يأمر تعالى بالوفاء بالعهود والمواثيق ، والمحافظة على الأَيمان المؤكدة ، ولهذا قال : ﴿ وَلا تَنقُضُواْ الأَيْمَانَ بَعْدَ تَوْكِيدِهَا ﴾ [ النحل (91) ] . وقال تَعَالَى : ﴿ يَا أَيُّهَا الَّذِينَ آمَنُوا أوْفُوا بِالْعُقُودِ ﴾ [ المائدة (1) ] . قال ابن عباس : يعني : العهود : يعني : ما أحلَّ الله ، وما حرَّم ، وما حدَّ في القرآن كله ولا تغدروا ، ولا تنكثوا . وقال زيد بن أسلم : هي ستة : عهد الله ، وعقد الحلف ، وعقد الشركة ، وعقد البيع ، وعقد النكاح ، وعقد اليمين . وقال تَعَالَى : ﴿ يَا أَيُّهَا الَّذِينَ آمَنُوا لِمَ تَقُولُونَ مَا لا تَفْعَلُونَ * كَبُرَ مَقْتاً عِنْدَ اللهِ أنْ تَقُولُوا مَا لا تَفْعَلُونَ ﴾ [ الصف (2 ، 3) ] . المقت : أشد البغض . وفي الآية وعيٌد شديدٌ لمخالف الوعد ، وناكث العهد . Allah, the Exalted, says:

"And fulfill (every) covenant. Verily! The covenant will be questioned about. (17:34)

"And fulfill the Covenant of Allah (Bai'ah: pledge for Islam) when you have covenanted." (16:91)

"O you who believe! Fulfill (your) obligations." (5:1)

"O you who believe! Why do you say that which you do not do? Most hateful it is with Allah that you say that which you do not do." (61:2,3) [689] وعن أَبي هريرة أنَّ رسول الله قَالَ : « آيَةُ المُنَافِقِ ثَلاَثٌ : إِذَا حَدَّثَ كَذَبَ ، وَإِذَا وَعَدَ أخْلَفَ ، وَإِذَا اؤْتُمِنَ خَانَ » . متفقٌ عَلَيْهِِ .زَادَ في روايةٍ لمسلم : « وإنْ صَامَ وَصَلَّى وَزَعَمَ أنَّهُ مُسْلِمٌ » . 689. Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "Three are the signs of a hypocrite: When he speaks, he lies; when he makes a promise, he breaks it; and when he is trusted, he betrays his trust." [Al-Bukhari and Muslim] .

Another narration adds the words: "Even if he observes Saum (fasts), performs Salat (prayer) and claims to be a Muslim."

Commentary: This Hadith has already been mentioned in the chapter about trusts. See Commentary on Hadith No. 201. Its repetition here is meant to stress the point that a hypocrite is recognized by breaking his promise. [690] وعن عبد الله بن عمرو بن العاص رضي الله عنهما أنَّ رسول الله قَالَ : « أرْبَعٌ مَنْ كُنَّ فِيهِ كَانَ مُنَافِقاً خَالِصاً ، وَمَنْ كَانَتْ فِيهِ خَصْلَةٌ مِنْهُنَّ كَانَتْ فِيهِ خَصْلَةٌ مِنَ النِّفَاقِ حَتَّى يَدَعَهَا : إِذَا اؤْتُمِنَ خَانَ ، وَإِذَا حَدَّثَ كَذَبَ ، وَإِذَا عَاهَدَ غَدَرَ ، وَإِذَا خَاصَمَ فَجَرَ » . متفقٌ عَلَيْهِِ . النفاق : هو إظهار الخير وإسرار الشر ، وهو نوعان : اعتقادي ، وعملي . فالاعتقادي : هو النفاق الأكبر ، وصاحبه مع الكفار مخلد معهم في النار . قال الله تعالى : ﴿ الْمُنَافِقُونَ وَالْمُنَافِقَاتُ بَعْضُهُم مِّن بَعْضٍ يَأْمُرُونَ بِالْمُنكَرِ وَيَنْهَوْنَ عَنِ الْمَعْرُوفِ وَيَقْبِضُونَ أَيْدِيَهُمْ نَسُواْ اللّهَ فَنَسِيَهُمْ إِنَّ الْمُنَافِقِينَ هُمُ الْفَاسِقُونَ * وَعَدَ الله الْمُنَافِقِينَ وَالْمُنَافِقَاتِ وَالْكُفَّارَ نَارَ جَهَنَّمَ خَالِدِينَ فِيهَا هِيَ حَسْبُهُمْ وَلَعَنَهُمُ اللّهُ وَلَهُمْ عَذَابٌ مُّقِيمٌ ﴾ [ التوبة (67 ، 68) ] . وقال تعالى : ﴿ إِنَّ الْمُنَافِقِينَ يُخَادِعُونَ اللّهَ وَهُوَ خَادِعُهُمْ وَإِذَا قَامُواْ إِلَى الصَّلاَةِ قَامُواْ كُسَالَى يُرَآؤُونَ النَّاسَ وَلا يَذْكُرُونَ اللّهَ إِلا قَلِيلاً ﴾ [ النساء (142) ] إلى آخر الآيات . والنفاق العملي : هو النفاق الأصغر وهو من كبائر الذنوب . 690. 'Abdullah bin 'Amr bin Al-'as (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "Four are the qualities which, when found in a person, make him a sheer hypocrite, and one who possesses one of them, possesses one characteristic of hypocrisy until he abandons it. These are: When he is entrusted with something, he betrays trust; when he speaks, he lies; when he promises, he acts treacherously; and when he argues, he behaves in a very imprudent, insulting manner." [Al-Bukhari and Muslim] .

Commentary: Theologically speaking, a disagreement between heart and tongue - or word and deed - about the declaration of faith in Islam is defined as hypocrisy. In the lifetime of the Prophet (PBUH) there existed a group of hypocrites whose traits of characters have been outlined in Ahadith. Humanly it is not possible to perceive malice hidden in one's heart. Even Messenger of Allah (PBUH) hardly knew what lay in the hearts of people because, despite having the exalted status of Prophethood, he was fundamentally a human. Allah, however, had revealed hearts to him. But today, we have no error-free source to pick hypocrites from the ranks of believers. Quite naturally, we fall back on the Hadith which provides us definite symptoms of the character and manners of hypocrites so as to distinguish them from sincere Muslims.

'Ulama' say that there are two aspects of hypocrisy, relating to faith and practice. In the first case, a hypocrite conceals his disbelief in his heart but verbally professes Islam. Anyone who belongs to this category of hypocrites will be, as stated in the Qur'an: "In the lowest depths of the Fire." (4:145). In the second case, a man does have faith in his heart but in practice he portrays the characteristics of a hypocrite, unfortunately a majority of today's Muslims practically behave like hypocrites and possess their propensities. It is this hypocritical attitude and moral deficiencies of Muslims that have degraded them and made Islam unappealing. May Allah put Muslims on the right path! [691] وعن جابر قال : قَالَ لي النبيُّ : « لَوْ قَدْ جَاءَ مَالُ الْبَحْرَيْنِ أعْطَيْتُكَ هكَذَا وَهَكَذَا » فَلَمْ يَجِئْ مَالُ الْبَحْرَينِ حَتَّى قُبِضَ النبي فَلَمَّا جَاءَ مَالُ الْبَحْرَيْنِ أمَرَ أَبُو بَكْرٍ فَنَادَى : مَنْ كَانَ لَهُ عِنْدَ رسول الله عِدَةٌ أَوْ دَيْنٌ فَلْيَأتِنَا ، فَأتَيْتُهُ وَقُلْتُ لَهُ : إنَّ النَّبيَّ قَالَ لي كَذَا وَكَذَا ، فَحَثَى لي حَثْيَةً فَعَدَدْتُهَا ، فَإذَا هِيَ خَمْسُ مِئَةٍ ، فَقَالَ لِي : خُذْ مِثْلَيْهَا . متفقٌ عَلَيْهِ . لما كان النبي أولى الناس بمكارم الأخلاق أدى أبو بكر مواعيده عنه ، ولم يسأله البينة على ما ادَّعاه . 691. Jabir (May Allah be pleased with him) reported: The Prophet (PBUH) said to me, "When the revenues of Bahrain will arrive, I shall give you such and such and such." He passed away before the revenues were received. When they arrive during the caliphate of Abu Bakr (May Allah be pleased with him), he ordered to be announced: "Anyone whom Messenger of Allah (PBUH) promised or owed anything, should come to him." I went to him and said: "Messenger of Allah (PBUH) had said to me such and such." He took a double handful out of the money and gave it to me. I counted it and found that it was five hundred dirham. Then Abu Bakr (May Allah be pleased with him) said to me: "Take twice as much more of that amount." [Al-Bukhari and Muslim] .

Commentary: Messenger of Allah (PBUH), according to Al-Bukhari, spread his both hands thrice in a gesture and indicated to Jabir (May Allah be pleased with him): "I will give you double handfuls of money thrice". Abu Bakr (May Allah be pleased with him), however, fulfilled the Prophet's promise during his caliphate.

This Hadith is suggestive of fulfillment of the deceased pledge by the ascendant, that is, his death will not invalidate it. Rather, the responsibility of fulfilling his pledge devolves upon his inheritors. Similarly, a new ruler is under obligation to carry out the commitment made by his predecessor on the government level. قَالَ الله تَعَالَى : ﴿ إنَّ اللهَ لا يُغَيِّرُ مَا بِقَوْمٍ حَتَّى يُغَيِّرُوا مَا بِأنْفُسِهِمْ ﴾ . [ الرعد (11) ] . أي : لا يغير نعمة أنعمها على قوم حتى يُغِّيروا ما بأنفسهم فيعصوا ربهم . وقال تَعَالَى : ﴿ وَلا تَكُونُوا كَالَّتِي نقضت غَزْلَهَا مِنْ بَعْدِ قُوَّةٍ أنْكَاثاً ﴾ [ النحل (92) ] .وَ« الأنْكَاثُ » : جَمْعُ نِكْثٍ ، وَهُوَ الْغَزْلُ المَنْقُوضُ . قال مجاهد وغيره : هذا مثل لمن نقض عهده بعد توكيده . قال : كانوا يخالفون الحلفاء فيجدون أكثر منهم وأعز فينقضون حلف هؤلاء ويحالفون أولئك الذين هم أكثر وأعز فنهوا عن ذلك . والآية تتناول نقض سائر العهود ؛ لأن القرآن يعم بلفظه ولا يُقْصَرُ على سبب نزوله ، وقد قال الله تعالى : ﴿ يَا أَيُّهَا الَّذِينَ آمَنُوا أَطِيعُوا اللَّهَ وَأَطِيعُوا الرَّسُولَ وَلا تُبْطِلُوا أَعْمَالَكُمْ ﴾ [ محمد (33) ] . وقال تَعَالَى : ﴿ وَلا يَكُونُوا كَالَّذِينَ أُوتُوا الكِتَابَ مِنْ قَبْلُ فَطَالَ عَلَيْهِمُ الأَمَدُ فَقَسَتْ قُلُوبُهُمْ ﴾ [ الحديد (16) ] . قال ابن عباس : مالوا على الدنيا وأعرضوا عن مواعظ الله . قال البغوي : والمعنى أنَّ الله عزَّ وجلّ ينهى المؤمنين أن يكونوا - في صحبة القرآن - كاليهود الذين قست قلوبهم لما طال عليهم الدهر . وقال تَعَالَى : ﴿ فَمَا رَعَوْهَا حَقَّ رِعَايَتِهَا ﴾ [ الحديد (27) ] . قال ابن كثير : أي : فما قاموا بما التزموه حق القيام ، وهذا ذم لهم من وجهين : أحدهما : الابتداع في دين الله ما لم يأمر به الله . والثاني : في عدم قيامهم بما التزموه مما زعموا أنه قربة يقربهم إلى الله عزَّ وجلّ . Allah, the Exalted, says:

"Verily, Allah will not change the (good) condition of a people as long as they do not change their state (of goodness) themselves (by committing sins and by being ungrateful and disobedient to Allah)." (13:11)

"And be not like her who undoes the thread which she has spun, after it has become strong." (16:92)

"... lest they become as those who received the Scripture [the Taurat (Torah) and the Injeel (Gospel)] before (i.e., Jews and Christians), and the term was prolonged for them and so their hearts were hardened?" (57:16)

"But that they did not observe it with the right observance." (57:27) [692] وعن عبد الله بن عمرو بن العاص رضي الله عنهما ، قَالَ : قَالَ لي رسول الله : « يَا عبْدَ الله ، لا تَكُنْ مِثْلَ فُلانٍ ، كَانَ يَقُومُ اللَّيْلَ فَتَرَكَ قِيَامَ اللَّيْلِ » . متفقٌ عَلَيْهِِ . فيه : استحباب الدوام على ما اعتاده المرء من خير ، وكراهة قطع العبادة وإن لم تكن واجبةً . 692. 'Abdullah bin 'Amr bin Al-'as (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said to me, "O 'Abdullah! Do not be like so-and-so; he used to get up at night for optional prayer but abandoned it later." [Al-Bukhari and Muslim] .

Commentary: This Hadith also stresses the same point, that is, man should be steadfast in his good doings. There should be no cessation in this respect, otherwise, he will unconsciously begin to incline to evil and, therefore, to the erosion of moral foundations of his character. Steadfastness in the observance of good ensures man's security against pitfalls and has Divine approval, too. قَالَ الله تَعَالَى : ﴿ وَاخْفِضْ جَنَاحَكَ لِلْمُؤْمِنينَ ﴾ [ الحجر (88) ] . أي : لين جانبك ، وتواضع للمؤمنين وقال تَعَالَى : ﴿ وَلَوْ كُنْتَ فَظّاً غَلِيظَ القَلْبِ لانْفَضُّوا مِنْ حَوْلِكَ ﴾ [ آل عمران (159) ] . أي : لو كنت عنيفًا قاسي القلب لنفروا عنك . Allah, the Exalted, says:

"And lower your wings for the believers (be courteous to the fellow-believers)." (15:88)

"And had you been severe and harsh-hearted, they would have broken away from about you." (3:159) [693] وعن عدي بن حاتمٍ قال : قَالَ رسول الله : « اتَّقُوا النَّارَ وَلَوْ بِشِقِّ تَمْرَةٍ فَمَنْ لَمْ يَجِدْ فَبِكَلِمَةٍ طَيِّبَةٍ » . متفقٌ عَلَيْهِِ . أي : اتخذوا ما يقيكم من النار ولو كان يسيرًا من مال ، أو خلق حسن . 693. 'Adi bin Hatim (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "Guard yourselves against the Fire (of Hell) even if it be only with half a date-fruit (given in charity); and if you cannot afford even that, you should at least say a good word." [Al-Bukhari and Muslim] .

Commentary: This Hadith highlights the point that Sadaqah has great benefits and even in its minimum scope and quantity it can ensure our safety against Hell-fire. We are told that if we do not have even a single date or half of it to give to a needy person, we can manage to have the same benefit by talking to him in a compassionate tone, provided we have Faith in our heart. [694] وعن أَبي هريرة أنَّ النبي قَالَ :« وَالكَلِمَةُ الطَّيِّبَةُ صَدَقَةٌ ». متفقٌ عَلَيْهِِ ، وَهُوَ بعض حديث تقدم بطولِه . الكلمة الطيبة : كالأمر بالمعروف ، والنهي عن المنكر والشفاعة الحسنة ، والإصلاح بين الناس ونحو ذلك . 694. Abu Hurairah (May Allah be pleased with him) reported: The Prophet (PBUH) said, "It is also charity to utter a good word." [Al-Bukhari and Muslim] .

Commentary: In Islam, it is not spending money alone that counts as charity; talking to somebody in a decent way also comes in the same context. Now, one can feel the importance Islam gives to moral values and good manners. This saying of Messenger of Allah (PBUH) is part of a long Hadith mentioned earlier. See Hadith No. 122. [695] وعن أَبي ذَرٍّ قال : قَالَ لي رسول الله : « لا تَحْقِرَنَّ مِنَ الْمَعْرُوفِ شَيْئاً ، وَلَوْ أنْ تَلْقَى أخَاكَ بوَجْهٍ طَلْيقٍ » . رواه مسلم الوجه الطليق : هو المتهلل بالبشر والابتسام . قال الشاعر :بَشَاشَةُ وَجْهِ المَرْءِ خَيْرٌ مِنَ القِرَىفَكَيْفَ بِمَنْ يُقْرِي القِرَى وَهُوَ يَضْحَكُ 695. Abu Dharr (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "Do not disdain a good deed, (no matter how small it may seem) even if it is your meeting with your (Muslim) brother with a cheerful face." [Muslim] .

Commentary: Every deed approved by the Shari'ah is considered good and rewarding. Howsoever seemingly small people may consider it, it must not be looked at from a highbrow angle. Even to meet people cheerfully is one of the Islamic virtues, though it may appear quite insignificant to some people. وتكريره ليفهم إذا لَمْ يفهم إِلا بذلك
[696] عن أنسٍ أنَّ النَّبيَّ كَانَ إِذَا تَكَلَّمَ بِكَلِمَةً أعَادَهَا ثَلاَثاً حَتَّى تُفْهَمَ عَنْهُ ، وَإِذَا أتَى عَلَى قَوْمٍ فَسَلَّمَ عَلَيْهِمْ سَلَّمَ عَلَيْهِمْ ثَلاثاً . رواه البخاري . قال ابن بطال : إنما كان تكرار الكلام والسلام إذا خشي أن لا يفهم عنه ، أو لا يسمع سلامه . وفيه : أن الثلاث غاية ما يقع فيه البيان . 696. Anas (May Allah be pleased with him) reported: Whenever the Prophet (PBUH) said something, he would repeat his words thrice so that the meanings would be understood fully; and whenever he came upon a group of people, he would greet them, and he would repeat salutation thrice. [Al-Bukhari and Muslim] .

Commentary: To lay stress on a point thrice or to repeat greetings, according to this Hadith, is preferable. It is particularly so when a situation so demands and when explaining a point to the audience once and twice may not be enough. [697] وعن عائشة رضي الله عنها ، قالت : كَانَ كَلاَمُ رسول الله كَلاماً فَصْلاً يَفْهَمُهُ كُلُّ مَنْ يَسْمَعُهُ . رواه أَبُو داود . أي : أن كلامه بيِّن ظاهر لكل من سمعه ليس فيه تعقيد ولا تطويل . قال : « أعطيتُ جوامع الكلم واختصر لي الكلام اختصارًا » . انتهى . وجوامع الكلم أن تجمع المعاني الكثيرة في اللفظ القليل . 697. 'Aishah (May Allah be pleased with her) reported: the speech of Messenger of Allah (PBUH) was so clear that all those who listened to it would understand it. [Abu Dawud] .

Commentary: Interpreting 'Aishah's report, some commentators say that Messenger of Allah (PBUH) used to speak clearly and decisively. However, it may also mean that, while speaking, he would pause upon his words in such a way that each and every word which came from his lips appeared detached from the other. He was never like those who speak quickly and their words are mixed up with each other. This Hadith reflects the Prophet's eloquence as well as his due care and decency in putting in his viewpoint to the convenience of his audience. الذي ليس بحرام واستنصات العالم والواعظ حاضري مجلسه
[698] عن جرير بن عبدِ اللهِ قال : قَالَ لي رسول الله في حَجَّةِ الْوَدَاعِ : « اسْتَنْصِتِ النَّاسَ » ثُمَّ قَالَ : « لا تَرْجِعُوا بَعْدِي كُفّاراً يَضْرِبُ بَعْضُكُمْ رِقَابَ بَعْضٍ » . متفقٌ عَلَيْهِِ . فيه : الأمر بالإنصات للعلماء والأمراء . وفيه : وعيدٌ شديدٌ في التقاتل بين المسلمين ، واجتناب الأسباب المؤدية إلى ذلك من التقاطع ، والتحاسد ، والتباغض ، والتدابر والتظالم . 698. Jarir bin 'Abdullah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) asked me on the occasion of the Farewell Pilgrimage to tell the people to keep silent, then he (PBUH) said, "Do not revert to disbelief after me, chopping the heads of one another." [Al-Bukhari and Muslim] .

Commentary: Commenting on this Hadith, Imam An-Nawawi has argued that one is allowed to lend ear to somebody if he has something reasonable to say. This will not be considered as eavesdropping which is unallowable on doctrinal basis. Secondly, silence is a prerequisite of setting ears to a sermon. And a Khatib (one who delivers a sermon) is perfectly justified if he asks his audience to observe silence so as to be able to listen to him in real earnest. قَالَ الله تَعَالَى : ﴿ ادْعُ إِلَى سَبيلِ رَبِّكَ بالحِكْمَةِ وَالْمَوْعِظَةِ الْحَسَنَةِ ﴾ [ النحل (125) ] . في هذه الآية : الأمر بالدعاء إلى دين الله ، وتوحيده بالقرآن ، وما فيه من المواعظ بلين ورفق من غير تغليظ ، ولا تعنيف ، ولهذا قال : ﴿ وَجَادِلْهُم بِالَّتِي هِيَ أَحْسَنُ ﴾[ النحل (125) ] . Allah, the Exalted, says:

"Invite (mankind, O Muhammad (PBUH)) to the way of your Rubb (i.e., Islam) with wisdom (i.e., with the Divine Revelation and the Qur'an) and fair preaching." (16:125) [699] وعن أَبي وائلٍ شقيقِ بن سَلَمَةَ ، قَالَ : كَانَ ابنُ مَسْعُودٍ يُذَكِّرُنَا في كُلِّ خَمِيسٍ مرة ، فَقَالَ لَهُ رَجُلٌ : يَا أَبَا عَبْدِ الرَّحْمنِ ، لَوَدِدْتُ أنَّكَ ذَكَّرْتَنَا كُلَّ يَوْمٍ ، فَقَالَ : أمَا إنَّهُ يَمْنَعُنِي مِنْ ذَلِكَ أنَّي أكْرَهُ أنْ أُمِلَّكُمْ ، وَإنِّي أتَخَوَّلُكُمْ بِالْمَوْعِظَةِ ، كَمَا كَانَ رسول الله يَتَخَوَّلُنَا بِهَا مَخَافَةَ السَّآمَةِ عَلَيْنَا . متفقٌ عَلَيْهِ .« يَتَخَوَّلُنَا » : يَتَعَهَّدُنَا . الموعظة : الوعظ ، وهو الترغيب في ثواب الله لمن أطاعه ، والترهيب من عقابه لمن عصاه . وفي الحديث : مراعاة الأوقات في التذكير ، لأن النفوس من طبعها الملل مما يداوم عليه وإن كان محبوبًا لها . 699. Shaqiq bin Salamah reported: Ibn Mas'ud (May Allah be pleased with him) used to preach to us once every Thursday. A man said to him: "O Abu 'Abdur-Rahman, we love your talk and we wish that you preach us every day." He said: "There is nothing to prevent me from doing so, but I don't lest I bore you. I follow the same method in preaching to you that Messenger of Allah (PBUH) adopted in preaching to us for fear of boredom." [Al-Bukhari and Muslim] .

Commentary: This Hadith throws light on the indispensability of equilibrium in sermons and discourses so that people may not shun them. Monotony, though well designed, is repugnant to human nature. Similarly, teaching and instructional training requires such hours which may facilitate people's willing participation. Compulsion and economic incentives rarely work in spiritual spheres. We are also informed of the Companions' keenness to follow Messenger of Allah (PBUH). [700] وعن أَبي اليقظان عمار بن ياسر رضي الله عنهما ، قَالَ : سَمِعْتُ رسول الله يقول : « إنَّ طُولَ صَلاَةِ الرَّجُلِ ، وَقِصَرَ خُطْبَتِهِ ، مَئِنَّةٌ مِنْ فِقههِ ، فأطِيلُوا الصَّلاَةَ وَأقْصِرُوا الْخُطْبَةَ » . رواه مسلم « مَئِنَّةٌ » بميم مفتوحة ثُمَّ همزة مكسورة ثُمَّ نون مشددة ، أيْ : عَلاَمَةٌ دَالَّةٌ عَلَى فِقْهِهِ . إنما كان قصر الخطبة علامة على فقه الرجل ، لأن الفقيه هو المطلع على حقائق المعاني ، وجوامع الألفاظ فيتمكن من التعبير بالكلام الجزل المفيد . 700. 'Ammar bin Yasir (May Allah be pleased with them) reported: I heard Messenger of Allah (PBUH) saying, "Prolonging Salat (prayer) and shortening the Khutbah (religious talk) indicate the religious knowledge of the person. Make your Salat long and your sermon short." [Muslim] .

Commentary: A prolonged Salat (prayer) by no means implies a disregard of worshipper's constraints. It is indeed forbidden. Rather the Imam is emphatically told to perform a brief and concise Salat because his followers also include, amongst others, the weak, the aged and the sick people. Herein an emphasis is laid on prolonging Salat instead of Khutbah (religious talk). The Friday Khutbah is meant to be brief. It must not be too lengthy in relation to a brief Salat offered heedlessly and in sheer haste. Salat must be offered in all humility and with full attention and concentration of mind. Furthermore, a worshippper ought to maintain a well-paused equilibrium in different postures of its performance. Brevity should be kept in view of Khutbah. [701] وعن مُعاوِيَة بن الحكم السُّلَمي قال : بَيْنَا أنَا أُصَلّي مَعَ رسول الله إذْ عَطَسَ رَجُلٌ مِنَ القَوْمِ ، فَقُلْتُ : يَرْحَمُكَ اللهُ ، فَرَمَانِي القَوْمُ بِأبْصَارِهِمْ ! فَقُلْتُ : وَاثُكْلَ أُمِّيَاهُ ، مَا شَأنُكُمْ تَنْظُرُونَ إلَيَّ ؟! فَجَعَلُوا يَضْرِبُونَ بأيديهم عَلَى أفْخَاذِهِمْ ! فَلَمَّا رَأيْتُهُمْ يُصَمِّتُونَنِي لكِنّي سَكَتُّ ، فَلَمَّا صَلّى رسول الله فَبِأبِي هُوَ وَأُمِّي ، مَا رَأيْتُ مُعَلِّماً قَبْلَهُ وَلا بَعْدَهُ أحْسَنَ تَعْلِيماً مِنْهُ ، فَوَاللهِ مَا كَهَرَني ، وَلا ضَرَبَنِي ، وَلا شَتَمَنِي . قَالَ : « إنَّ هذِهِ الصَّلاَةَ لا يَصْلُحُ فِيهَا شَيْءٌ مِنْ كَلامِ النَّاسِ ، إنَّمَا هِيَ التَّسْبِيحُ وَالتَّكْبِيرُ ، وَقِراءةُ القُرْآنِ » ، أَوْ كَمَا قَالَ رسول الله . قلتُ : يَا رسول الله ، إنّي حَدِيثُ عَهْدٍ بِجَاهِلِيَّةٍ ، وَقَدْ جَاءَ اللهُ بِالإسْلاَمِ ، وَإنَّ مِنّا رِجَالاً يَأتُونَ الْكُهّانَ ؟ قَالَ : « فَلا تَأتِهِمْ » قُلْتُ : وَمِنّا رِجَالٌ يَتَطَيَّرُونَ ؟ قَالَ : « ذَاكَ شَيْء يَجِدُونَهُ في صُدُورِهِمْ فَلا يَصُدَّنَّهُمْ » . رواه مسلم .« الثُكْلُ » بضم الثاءِ المُثلثة : المُصيبَةُ الفَجِيعَةُ . « مَا كَهَرَنِي » أيْ : مَا نَهَرَنِي . قوله : « إنما هي التسبيح » ، أي : إنما الكلمات الصالحة فيها التسبيح والتكبير وقراءة القرآن ونحو ذلك . وفي رواية : إنما هو ، أي : الذي يصلح في الصلاة التسبيح ونحوه . وفي الحديث : أن من تكلم جاهلاً لا تبطل صلاته . وفيه : النهي عن إتيان الكهان ، والنهي عن التطير ، وعن العمل بالطيرة . 701. Mu'awiyah bin Al-Hakam As-Sulami (May Allah be pleased with him) reported: While I was in Salat with Messenger of Allah (PBUH), a man in the congregation sneezed and I responded with: 'Yarhamuk-Allah (Allah have mercy on you).' The people stared at me with disapproving looks. So I said: "May my mother lose me. Why are you staring at me?" Thereupon, they began to strike their thighs with their hands. When I saw them urging to me to remain silent, I became angry but restrained myself. When Messenger of Allah (PBUH) concluded his Salat. I have never before seen an instructor who gave better instruction than he, may my father and mother be sacrificed for him. He neither remonstrated me, nor beat me, nor abused me. He simply said,"It is not permissible to talk during Salat because it consists of glorifying Allah, declaring His Greatness as well as recitation of the Qur'an," or he said words to that effect." I said: "O Allah's Messenger, I have but recently accepted Islam, and Allah has favoured us with Islam. There are still some people among us who go to consult soothsayers." He said, "Do not consult them." Then I said: "There are some of us who are guided by omens." He said, "These things which come to their minds. They should not be influenced by them."

(Muslim).

Commentary: This Hadith emphasizes four points. Firstly, as no talk is allowed in Salat (prayer), nobody can utter benedictory words for a sneezer either. Secondly, this Hadith throws light on the Prophet's way of imparting moral instruction to others. He would prudently enlighten ignorant people on Islam, avoiding to express his resentment over their lapses which simply betrayed their lack of knowledge. This has a lesson for 'Ulama' and preachers. Thirdly, Muslims are prohibited from consulting soothsayers. Fourthly, belief in bad omens is also prohibited. Divinations and presages were the popular fallacies of Arabs in the pre-Islamic epoch. Islam abolished them. Yet, once again these absurdities have caught the fancy of ignorant Muslims. May Allah guide them! [702] وعن العِرْباض بن ساريَةَ قال : وَعَظَنَا رسول الله مَوْعِظَةً وَجِلَتْ مِنْهَا القُلُوبُ ، وَذَرَفَتْ مِنْهَا العُيُونُ ... وَذَكَرَ الحَدِيثَ وَقَدْ سَبَقَ بِكَمَالِهِ في باب الأمْر بِالمُحَافَظَةِ عَلَى السُّنَّة ، وَذَكَرْنَا أنَّ التَّرْمِذِيَّ ، قَالَ : ( إنّه حديث حسن صحيح ) . في الحديث : استحباب الموعظة بما يحرك القلوب من الكلام الجزل الجامع البليغ . 702. 'Irbad bin Sariyah (May Allah be pleased with him) reported: One day, Messenger of Allah (PBUH) delivered a very effective speech, as a result, eyes shed tears and hearts became softened. A man said: "O Prophet of Allah! It sounds as if this is a farewell speech, so advise us." He (PBUH) said, "I admonish you to fear Allah, and to listen and obey even if a black slave has been appointed as your leader. For whoever among you lives after me will see much discord. So hold fast to my Sunnah and the Sunnah of the Rightly-Guided Caliphs who will come after me. Adhere to them and hold fast to them. Beware of Bid'ah (in religion) because every Bid'ah is a misguidance." [Abu Da wud and At-Tirmidhi] .

Commentary: According to this Hadith, the best sermon may be defined as brief, comprehensive, appealing and beneficial. Refer to the Commentary on Hadith No. 185. قَالَ الله تَعَالَى : ﴿ وَعِبَادُ الرَّحْمنِ الَّذِينَ يَمْشُونَ عَلَى الأرْضِ هَوْناً وَإِذَا خَاطَبَهُمُ الْجَاهِلُونَ قَالُوا سَلاَمَاً ﴾ [ الفرقان (63) ] . الهون : السيكنة والوقار ، أي : يمشون متواضعين غير أشرين ، ولا مرحين ، ولا متكبِّرين . قال محمد بن الحنفية : أصحاب وقار وعفة لا يسفهون ، وإن سفه عليهم حلموا . وقال الحسن البصري : إنَّ المؤمنين قوم ذلل ذلت منهم والله الأسماع ، والأبصار ، والجوارح حتى يحسبهم الجاهل مرضى وما بالقوم من مرض وإنهم والله لأصحّاء ، ولكنهم دخلهم من الخوف ما لم يدخل غيرهم ، ومنعهم من الدنيا علمهم بالآخرة . فقالوا : الحمد لله الذي أذهب عنا الحزن ، أما والله ما أحزنهم ما أحزن الناس ، ولا تعاظم في نفوسهم شيء طلبوا به الجندَ ولكن أبكاهم الخوف من النار أنه من لم يتعزى بعزاء الله تقطع نفسه عن الدنيا حسرات . ومن لم ير لله نعمة إلا في مطعم أو مشرب فقد قلَّ علمه ، وحضر عذابه . قال ابن كثير : والمراد بالهون هنا : لسكينة والوقار ، وليس المراد أنهم يمشون كالمرض تصنُّعًا ورياء . فقد كان سيِّد ولد آدم إذا مشى كأنما ينحط من صبب ، وكأنما الأرض تطوى له . Allah, the Exalted, says:

"And the (faithful) slaves of the Most Gracious (Allah) are those who walk on the earth in humility and sedateness, and when the foolish address them (with bad words) they reply back with mild words of gentleness." (25:63) [703] وعن عائشة رضي الله عنها قالت : مَا رَأيْتُ رسول الله مُسْتَجْمِعاً قَطُّ ضَاحِكاً حَتَّى تُرَى مِنهُ لَهَوَاتُهُ إنَّمَا كَانَ يَتَبَسَّمُ . متفقٌ عَلَيْهِ .« اللَّهْوَاتُ » جَمْعُ لَهَاةٍ : وَهِيَ اللَّحْمَةُ الَّتي في أقْصى سَقْفِ الْفَمِ . كان النبي يبتسم ويضحك ولا يبالغ في الضحك . 703. 'Aishah (May Allah be pleased with him) reported: I have never seen Messenger of Allah (PBUH) laughing so heartily that his uvula could be seen. He used to smile only. [Al-Bukhari and Muslim] .

Commentary: To laugh much is one of the sign of indifference to the remembrance of Allah. Besides, the habit of laughing aloud robs away the dignity and impressiveness of a man. والعلم ونحوهما من العبادات بالسكينة والوقار قَالَ الله تَعَالَى : ﴿ وَمَنْ يُعَظِّمْ شَعَائِرَ اللهِ فَإنَّهَا مِنْ تَقْوَى القُلُوبِ ﴾ [ الحج (32) ] . أي : تعظيم أوامر الله ناشئ من تقوى قلوبهم . Allah, the Exalted, says:

"And whosoever honours the Symbols of Allah, then it is truly from the piety of the heart." (22:32) [704] وعن أَبي هريرة قال : سَمِعْتُ رسول الله يقول : « إِذَا أُقِيمَتِ الصَّلاَةُ ، فَلا تَأتُوهَا وَأنْتُمْ تَسْعَونَ ، وَأتُوهَا وَأنْتُمْ تَمْشُونَ ، وَعَلَيْكُمُ السَّكِينَةُ ، فَمَا أدْرَكْتُم فَصَلُّوا وَمَا فَاتكُمْ فَأَتِمُّوا » . متفقٌ عَلَيْهِِ .زاد مسلِمٌ في روايةٍ لَهُ : « فَإنَّ أحَدَكُمْ إِذَا كَانَ يَعْمِدُ إِلَى الصَّلاَةِ فَهُوَ في صَلاَةٍ » . قال النووي : السكينة : التأني في الحركات ، واجتناب العبث والوقار في الهيئة كغض البصر ، وخفض الصوت ، وعدم الالتفات . قوله : « فما أدركتم فصلوا وما فاتكم فأتموا » ، أي : أكملوا ما بقي من صلاتكم . 704. Abu Hurairah (May Allah be pleased with him) reported: I heard the Messenger of Allah (PBUH) saying, "When the Iqamah are pronounced, do not come to it running, you should walk calmly with tranquillity to join the congregation. Then join in what you catch for and complete what you miss." [Al-Bukhari and Muslim] .

In Muslim it is added: Messenger of Allah (PBUH) said, "For when one of you is walking for Salat, he is, in fact, engaged in Salat."

Commentary: This Hadith prevents us from running or walking hurriedly in order to join a congregational prayer because this is undignified. Whereas, we are commanded to be self-composed and dignified with regard to all matters. Secondly, when a believer walks up to the mosque after performing ablution at home, he is considered to be in a state of Salat. Thirdly, the first Rak'ah he prays behind the Imam will be counted his first Rak'ah, so he must make up for the Rak'ah he may have missed, if any, after the Imam has concluded his Salat. [705] وعن ابن عباس رضي الله عنهما : أنَّهُ دَفَعَ مَعَ النَّبيِّ يَوْمَ عَرَفَةَ فَسَمِعَ النبيُّ وَرَاءهُ زَجْراً شَديداً وَضَرْباً وَصَوْتاً للإِبْلِ ، فَأشَارَ بِسَوْطِهِ إلَيْهِمْ ، وقال : « أيُّهَا النَّاسُ ، عَلَيْكُمْ بالسَّكِينَةِ ، فَإنَّ الْبِرَّ لَيْسَ بالإيضَاعِ » رواه البخاري ، وروى مسلم بعضه . « الْبِرُّ » : الطَّاعَةُ . وَ« الإيضَاعُ » بِضادٍ معجمةٍ قبلها ياءٌ وهمزةٌ مكسورةٌ ، وَهُوَ : الإسْرَاعُ . أي : أن البر ليس بالعجلة وإنما هو بالخضوع ، والخشوع والاستكانة لمن لا يخفى عليه شيء في الأرض ولا في السماء . 705. Ibn 'Abbas (May Allah be pleased with them) reported: I accompanied the Prophet (PBUH) while we were returning from 'Arafat. Messenger of Allah (PBUH) heard behind him a loud noise of beating and of driving the camels forcibly. He pointed towards it with his whip and said, "O people! Proceed calmly. No virtue lies in rushing." [Al-Bukhari and Muslim] .

Commentary: People return from 'Arafat jostling against one another as if they are being thrust forward from behind. Such an act is incompatible with decorum. Messenger of Allah (PBUH) advised them to observe tranquillity and orderliness and to avoid a disorderly haste. There is indeed dire need to act upon this advice of Messenger of Allah (PBUH) at Hajj sites during the performance of the sacred rites. May Allah guide Muslims! قَالَ الله تَعَالَى : ﴿ هَلْ أتَاكَ حَدِيثُ ضَيْفِ إبْرَاهِيمَ الْمُكْرَمِينَ * إذْ دَخَلُوا عَلَيْهِ فَقَالُوا سَلاَمَاً قَالَ سَلاَمٌ قَوْمٌ مُنْكَرُونَ * فَرَاغَ إِلَى أهْلِهِ فَجَاءَ بِعِجْلٍ سَمِينٍ * فَقَرَّبَهُ إلَيْهِمْ قَالَ ألا تَأكُلُونَ ﴾ [ الذاريات (24 : 27) ]. قوله : ﴿هَلْ أَتَاكَ حَدِيثُ ضَيْفِ إِبْرَاهِيمَ الْمُكْرَمِينَ ﴾ ، فيه تعظيم لشأن هذا الحديث ، وتنبيه على أنه إنما عرف ذلك بالوحي ، ﴿ إِذْ دَخَلُوا عَلَيْهِ فَقَالُوا سَلاماً ﴾ ، أي : نسلم عليكم سلامًا . قال : ﴿ قَالَ سَلامٌ ﴾ ، أي : عليكم ﴿ قَوْمٌ مُّنكَرُونَ ﴾ ، أي : أنتم قوم لا نعرفكم ، ﴿ فَرَاغَ إِلَى أَهْلِهِ ﴾ ، أي : انسل خفيةً في سرعة ، ﴿ فَجَاء بِعِجْلٍ سَمِينٍ * فَقَرَّبَهُ إِلَيْهِمْ قَالَ أَلا تَأْكُلُونَ ﴾ ، وهذه الآية انتظمت آداب الضيافة فإنه جاء بطعام بسرعة من حيث لا يشعرون وأتى بأفضل ما وجد من ماله ووضعه بين أيديهم ، وقال : ألا تأكلون ؟ على سبيل العرض والتلطف . وقال تَعَالَى : ﴿ وَجَاءهُ قَوْمُهُ يُهْرَعُونَ إِلَيْهِ وَمِنْ قَبْلُ كَانُوا يَعْمَلُونَ السَّيِّئَاتِ قَالَ يَا قَوْمِ هَؤُلاَءِ بَنَاتِي هُنَّ أَطْهَرُ لَكُمْ فَاتَّقُوا اللهَ وَلا تُخْزُونِ في ضَيْفِي أَلَيْسَ مِنْكُمْ رَجُلٌ رَشِيدٌ ﴾ [ هود (78) ] . ﴿ وَجَاءهُ ﴾ ، أي : لوطًا ﴿ قَوْمُهُ يُهْرَعُونَ إِلَيْهِ ﴾ يسرعون إليه عجلة لنيل مطلوبهم من أضيافه . ﴿ وَمِن قَبْلُ كَانُواْ يَعْمَلُونَ السَّيِّئَاتِ ﴾ أي : يأتون الرجال ، يعني هذه عادتهم من قبل . ﴿ قَالَ يَا قَوْمِ هَـؤُلاء بَنَاتِي ﴾ ، أي : فتزوَّجوهن واتركوا أضيافي . وقال الشيخ ابن سعدي : ﴿ وَجَاءهُ قَوْمُهُ يُهْرَعُونَ إِلَيْهِ ﴾ ، يريدون فعل الفاحشة بأضياف لوط . فقال : ﴿ يَا قَوْمِ هَـؤُلاء بَنَاتِي هُنَّ أَطْهَرُ لَكُمْ ﴾ ، لعلمه أنه لا حق بهم فيهن كما عرض سليمان للمرأتين حين اختصما في الولد . فقال : ائتوني بالسكين أشقه بينكما . ومن المعلوم أنه لا يقع ذلك ، وهذا مِثْلُه . ولهذا قال قومه : ﴿ لَقَدْ عَلِمْتَ مَا لَنَا فِي بَنَاتِكَ مِنْ حَقٍّ وَإِنَّكَ لَتَعْلَمُ مَا نُرِيدُ ﴾ [ هود (79) ] ، وأيضًا يريد بعض العذر من أضيافه . Allah, the Exalted, says:

"Has the story reached you, of the honoured guests [three angels; Jibril (Gabriel) along with another two] of Ibrahim (Abraham)? When they came in to him and said: 'Salam (peace be upon you),' He answered: 'Salam (peace be upon you),' and said: 'You are a people unknown to me.' Then he turned to his household, and brought out a roasted calf [as the property of Ibrahim (Abraham) was mainly cows] . And placed it before them, (saying): 'Will you not eat?"' (51: 24-27)

"And his (Lut's) people came rushing towards him, and since aforetime they used to commit crimes (sodomy), he said: 'O my people! Here are my daughters (i.e., the women of the nation), they are purer for you (if you marry them lawfully). So fear Allah and degrace me not with regard to my guests! Is there not among you a single right-minded man? "' (11:78) [706] وعن أَبي هريرة أنَّ النبي قَالَ : « مَنْ كَانَ يُؤْمِنُ بِاللهِ وَاليَوْمِ الآخِرِ فَلْيُكْرِمْ ضَيْفَهُ ، وَمَنْ كَانَ يُؤْمِنُ بِاللهِ وَاليَومِ الآخِرِ ، فَلْيَصِلْ رَحِمَهُ ، وَمَنْ كَانَ يُؤْمِنُ بِاللهِ وَاليَومِ الآخِرِ ، فَلْيَقُلْ خَيْراً أَوْ لِيَصْمُتْ » . متفقٌ عَلَيْهِِ . إكرام الضيف تلقيه بطلاقة الوجه ، وتعجيل قراه . وفيه : أن إكرام الضيف ، وصلة الرحم ، وقول الخير ، والصمات عن الشر من الإِيمان . 706. Abu Hurairah (May Allah be pleased with him) reported: The Prophet (PBUH) said, "He who believes in Allah and the Last Day, let him show hospitality to his guest; and he who believes in Allah and the Last Day, let him maintain good relation with kins; and he who believes in Allah and the Last Day, let him speak good or remain silent." [Al-Bukhari and Muslim] .

Commentary: To honour a guest means to welcome him cheerfully, entertain him happily according to our capacity and have full regard of his comfort and rest. As for our relatives, we are supposed to treat them nicely and to do our duty towards them.

Reserve in speech implies that we should avoid senseless and irrelevant talk. We are apt to pass most of our time in the remembrance of Allah, seeking His forgiveness and saying what is good to everybody. Or we had better keep silent. These three qualities are possessed by those people who believe in Allah and the Day of Reckoning.

In other words, those who lack these qualities betray only a weak and imperfect Faith. [707] وعن أَبي شُرَيْح خُوَيْلِدِ بن عَمرو الخُزَاعِيِّ قال : سَمِعْتُ رسول الله يقول : « مَنْ كَانَ يُؤْمِنُ بِاللهِ وَاليَوْمِ الآخِرِ فَلْيُكْرِمْ ضَيْفَهُ جَائِزَتَهُ » قالوا : وَمَا جَائِزَتُهُ ؟ يَا رسول الله ، قَالَ : « يَوْمُهُ وَلَيْلَتُهُ ، وَالضِّيَافَةُ ثَلاَثَةُ أيَّامٍ ، فَمَا كَانَ وَرَاءَ ذَلِكَ فَهُوَ صَدَقَةٌ عَلَيْهِ » . متفقٌ عَلَيْهِِ .وفي رواية لِمسلمٍ : « ولا يَحِلُّ لِمُسْلِمٍ أنْ يُقِيمَ عِنْدَ أخِيهِ حَتَّى يُؤْثِمَهُ » قالوا : يَا رسول الله ، وَكيْفَ يُؤْثِمُهُ ؟ قَالَ : « يُقِيمُ عِنْدَهُ وَلا شَيْءَ لَهُ يُقْرِيه بِهِ » . قال العلماء : المطلوب من المضيف أن يبالغ في إكرام الضيف اليوم الأول وليلته ، وفي باقي اليومين يأتي له بما تيسر من الإِكرام . وفي الحديث : الحث على النظر إلى حال المضيف ، والتخفيف عنه . 707. Abu Shuraih Khuwailid bin 'Amr Al-Khuza'i (May Allah be pleased with him) reported: I heard Messenger of Allah (PBUH) saying, "He who believes in Allah and the Last Day, should accommodate his guest according to his right." He was asked: "What is his right, O Messenger of Allah?" He (PBUH) replied: "It is (to accommodate him) for a day and a night, and hospitality extends for three days, and what is beyond that is charity." [Al-Bukhari and Muslim] .

In Muslim it is added: Messenger of Allah (PBUH) said, "It is not permissible for a Muslim to stay so long with his brother till he makes him sinful." He was asked: "O Messenger of Allah, how can he make him sinful?" He replied, "He prolongs his stay with him till nothing is left with the host to entertain him (guest)."

Commentary: This Hadith throws light on something more of the etiquette and scope of hospitality. A guest ought to be given the best entertainment on the first day and night. For the next two days, hospitality should be moderate. On the fourth day, the guest should leave for his destination. Yet if he chooses to stay, hospitality will be in the sense of charity. قَالَ الله تَعَالَى : ﴿ فَبَشَّرْ عبادِ الذينَ يَسْتَمِعُونَ القَوْلَ فيتَّبِعُونَ أَحْسَنهُ ﴾ [ الزمر (17 ، 18) ] . التبشير : الإِخبار بما يَسرُّ ، ﴿ يَسْتَمِعُونَ الْقَوْلَ ﴾ ، أي : القرآن ، ﴿ فَيَتَّبِعُونَ أَحْسَنَهُ ﴾ ، أي : يعملون بما فيه . وقال السدي : أحسن ما يؤمرون به . وقيل : أحسن الأُمور الخير فيها ، كالعفو عن الظالم والعفو عن نصف الصداق ، والعفو عن المعسر . وقال تَعَالَى : ﴿ يُبَشِّرُهُمْ رَبُّهُمْ بِرَحْمَةٍ مِنْهُ وَرِضْوانٍ وَجَنَّاتٍ لَهُمْ فِيهَا نَعِيمٌ مُقِيمٌ ﴾ . [ التوبة (21) ] . هذه أعظم بشارة ؛ لأنَّ الرب عزَّ وجلّ هو المبشر ، والمبشر به الجنة ، والخلود فيها ، والرضوان من الله ، والمبشرون المؤمنون . وقال تَعَالَى :﴿ وَأَبْشِرُوا بِالجَنَّةِ الَّتي كُنْتُم تُوعَدُونَ ﴾.[ فصلت (30) ] . وهذه بشارة الملائكة للمؤمنين عند الموت . وقال تَعَالَى : ﴿ فَبَشَّرْنَاهُ بِغُلاَمٍ حَلِيمٍ ﴾ [ الصافات (101) ] . وهو إسماعيل عليه السلام . وقال تَعَالَى : ﴿ وَلَقدْ جَاءتْ رُسُلُنَا إبْراهِيمَ بِالبُشْرَى ﴾ [ هود (69) ] . وقال تَعَالَى : ﴿ وَامْرَأَتُهُ قَائِمَةٌ فَضَحِكَتْ فَبَشَّرْنَاهَا بِإِسْحَاقَ وَمِنْ وَرَاءِ إسْحَاقَ يَعْقُوبَ ﴾ [ هود (71) ] . قال ابن كثير : فضحكت سارة استبشارًا بهلاك قوم لوط ، لكثرة فسادهم وغلظ كفرهم وعنادهم ، فلهذا جوزيت بالبشارة بالولد بعد الإِياس .وقال تَعَالَى : ﴿ فَنَادَتْهُ المَلاَئِكَةُ وَهُوَ قَائِمٌ يُصَلِّي في المِحْرَابِ أَنَّ اللهَ يُبَشِّرُكَ بِيَحْيَى ﴾ [ آل عمران (39) ] . قيل : سُمِّي محل الصلاة محرابًا لأنَّ المصلي يحارب فيه الشيطان . وقال تَعَالَى : ﴿ إِذْ قَالَتِ الْمَلاَئِكَةُ يَا مَرْيَمُ إنَّ اللهَ يُبَشِّرُكِ بِكَلِمَةٍ مِنْهُ اسْمُهُ الْمسِيحُ ﴾ [ آل عمران (45) ] الآية . قيل : سُمِّي عيسى عليه السلام كلمة لأنه كان بـ ( كُنْ ) . والآيات في الباب كثيرة معلومة .وأما الأحاديث فكثيرةٌ جِدّاً وهي مشهورة في الصحيح ، مِنْهَا : Allah, the Exalted, says:

"So announce the good news to My slaves. Those who listen to the Word [good advice La ilaha illallah (none has the right to be worshipped but Allah) and Islamic Monotheism] and follow the best thereof (i.e., worship Allah Alone, repent to Him and avoid Taghut)." (39: 17, 18)

"Their Rubb gives them glad tidings of a Mercy from Him, and that He is pleased (with them), and of Gardens (Jannah) for them wherein are everlasting delights." (9:21)

"But receive the glad tidings of Jannah which you have been promised! " (41:30)

"So we gave him the glad tidings of a forbearing boy." (37:101)

"And verily, there came Our messengers to Ibrahim (Abraham) with glad tidings." (11:69)

"And his wife was standing (there), and she laughed [either, because the messengers did not eat their food or for being glad for the destruction of the people of Lut (Lot)] . But We gave her glad tidings of Ishaq (Isaac), and after Ishaq, of Ya'qub (Jacob)." (11:71)

"Then the angels called him, while he was standing in prayer in Al-Mihrab (a praying place or a private room), (saying): 'Allah gives you glad tidings of Yahya (John)."' (3:39)

"(Remember) when the angels said: 'O Maryam (Mary)! Verily, Allah gives you the glad tidings of a Word ['Be!'- and he was! i.e., 'Isa (Jesus) the son of Maryam] from Him, his name will be the Messiah 'Isa." (3:45) [708] عن أَبي إبراهيم ، ويقال : أَبُو محمد ، ويقال : أَبُو معاوية عبد اللهِ ابن أَبي أوفى رضي الله عنه : أنّ رسول الله بَشَّرَ خَدِيجَةَ رضي اللهُ عنها ببَيْتٍ في الجَنَّةِ مِنْ قَصَبٍ ، لا صَخَبَ فِيهِ ، وَلا نَصَبَ . متفقٌ عَلَيْهِ .« القَصَبُ » : هُنَا اللُّؤْلُؤُ الْمُجَوَّفُ . وَ« الصَّخَبُ » : الصِّياحُ وَاللَّغَطُ . وَ« النَّصَبُ » : التَّعَبُ . في هذا الحديث : فضل خديجة رضي الله عنها . وفيه : أن الجنة لا تعب فيها ؛ لأنها منزل تشريف وإجلال لا دار تكليف وأعمال . 708. 'Abdullah bin Abu Aufa (May Allah be pleased with him) reported: Messenger of Allah (PBUH) gave glad tidings to Khadijah (May Allah be pleased with her) about a palace of hollowed pearls in Jannah, free from noise and toil. [Al-Bukhari and Muslim] .

Commentary: This Hadith throws light on the excellence of Khadijah (May Allah be pleased with her) and also mentions the glad tidings given to her by Messenger of Allah (PBUH) about her blessful place in a heavenly abode in the Hereafter. [709] وعن أَبي موسى الأشعري أنَّهُ تَوَضَّأ في بَيْتِهِ ، ثُمَّ خَرَجَ ، فَقَالَ : لأَلْزَمَنَّ رسول الله وَلأَكُونَنَّ مَعَهُ يَوْمِي هَذَا ، فَجَاءَ الْمَسْجِدَ ، فَسَألَ عَنِ النَّبيِّ فَقَالُوا : وجَّهَ ها هُنَا ، قَالَ : فَخَرَجْتُ عَلَى أثَرِهِ أسْألُ عَنْهُ ، حَتَّى دَخَلَ بِئْرَ أريسٍ، فَجَلَسْتُ عِندَ البَابِ حتَّى قضى رسول الله حاجتهُ وتوضأ ، فقمتُ إليهِ ، فإذا هو قد جلسَ على بئرِ أريسٍ وتوَسَّطَ قُفَّهَا ، وكشَفَ عنْ ساقيهِ ودلاهُما في البئرِ ، فسلمتُ عَليهِ ثمَّ انصَرَفتُ ، فجلستُ عِندَ البابِ ، فَقُلْتُ : لأَكُونَنَّ بَوَّابَ رسولِ اللهِ الْيَوْمَ ، فَجَاءَ أَبُو بَكْرٍ فَدَفَعَ الْبَابَ ، فقلتُ : مَنْ هَذَا ؟ فَقَالَ : أَبُو بَكْرٍ ، فقُلتُ : عَلَى رِسْلِكَ ، ثُمَّ ذَهبْتُ ، فقلتُ : يَا رسول الله ، هَذَا أَبُو بَكْرٍ يَستَأْذِنُ ، فَقَالَ : « ائْذَنْ لَهُ وَبَشِّرْهُ بِالْجَنَّةِ » فَأقْبَلْتُ حَتَّى قُلْتُ لأَبي بَكْرٍ : ادْخُلْ وَرسول الله يُبَشِّرُكَ بِالجَنَّةِ ، فَدَخَلَ أَبُو بَكرٍ حَتَّى جَلَسَ عَنْ يَمينِ النَّبيِّ مَعَهُ في القُفِّ ، وَدَلَّى رِجْلَيْهِ في البِئْرِ كَمَا صَنَعَ رسول الله وَكَشَفَ عَنْ سَاقَيْهِ ، ثُمَّ رَجَعْتُ وَجَلَسْتُ ، وَقَدْ تَرَكْتُ أخِي يَتَوَضَّأ وَيَلْحَقُنِي ، فقلتُ : إنْ يُرِدِ الله بِفُلانٍ -يُريدُ أخَاهُ -خَيْراً يَأتِ بِهِ . فَإذَا إنْسَانٌ يُحَرِّكُ الْبَاب ، فقلتُ : مَنْ هَذَا ؟ فَقَالَ : عُمَرُ بن الخَطّابِ ، فقلتُ : عَلَى رِسْلِكَ ، ثُمَّ جِئْتُ إِلَى رسول الله فَسَلَّمْتُ عَلَيْهِ وَقُلْتُ : هَذَا عُمَرُ يَسْتَأذِنُ ؟ فَقَالَ : « ائْذَنْ لَهُ وَبَشِّرْهُ بالجَنَّةِ » فَجِئْتُ عُمَرَ ، فقلتُ : أَذِنَ وَيُبَشِّرُكَ رسول الله بِالجَنَّةِ ، فَدَخَلَ فَجَلَسَ مَعَ رسول الله في القُفِّ عَنْ يَسَارِهِ وَدَلَّى رِجْلَيْهِ في البِئرِ ، ثُمَّ رَجَعْتُ فَجَلَسْتُ ، فَقُلتُ : إنْ يُرِدِ اللهُ بِفُلاَنٍ خَيْراً -يَعْنِي أخَاهُ -يَأْتِ بِهِ ، فَجَاءَ إنْسَانٌ فَحَرَّكَ الْبَابَ . فَقُلتُ : مَنْ هَذَا ؟ فَقَالَ : عُثْمَانُ بن عَفَّانَ . فقلتُ : عَلَى رِسْلِكَ ، وجِئْتُ النَّبيَّ فأخْبَرْتُهُ ، فقالَ : « ائْذَنْ لَهُ وَبَشِّرْهُ بِالجَنَّةِ مَعَ بَلْوَى تُصِيبُهُ » فَجِئْتُ ، فقلتُ : ادْخُلْ وَيُبَشِّرُكَ رسولُ الله بِالجَنَّةِ مَعَ بَلْوَى تُصيبُكَ ، فَدَخَلَ فَوجَدَ الْقُفَّ قَدْ مُلِئَ ، فجلس وِجَاهَهُمْ مِنَ الشِّقِّ الآخرِ . قَالَ سَعيدُ بْنُ الْمُسَيَّبِ : فَأوَّلْتُهَا قُبُورَهُمْ . متفقٌ عَلَيْهِ .وزاد في رواية : وأمرني رسولُ الله بحفظِ الباب . وَفيها : أنَّ عُثْمانَ حِيْنَ بَشَّرَهُ حَمِدَ اللهَ تَعَالَى ، ثُمَّ قَالَ : اللهُ المُسْتَعانُ .وَقَوْلُه : « وَجَّهَ » بفتحِ الواوِ وتشديد الجيمِ . أيْ : تَوَجَّهَ . وَقَوْلُه : « بِئْر أَرِيْسٍ » هُوَ بفتح الهمزة وكسرِ الراءِ وبعدها ياءٌ مثناة من تحت ساكِنة ثُمَّ سِين مهملة وَهُوَ مصروف ومنهم من منع صرفه ، وَ« القُفُّ » بضم القاف وتشديد الفاءِ : وَهُوَ المبنيُّ حول البئر . قَوْلُه : « عَلَى رِسْلِك » بكسر الراء عَلَى المشهور ، وقيل : بفتحِهَا ، أيْ : ارفق . في هذا الحديث : حسن ثمرة لزوم الأدب . وفيه : حسن الأدب في الاستئذان . وفيه : الصبر على توقيع المصيبة وحمد الله تعالى على السراء والضراء وفيه : التبشير بالخير . 709. Abu Musa Al-Ash'ari (May Allah be pleased with him) reported: One day, I performed my Wudu' in my house and then set forth with the determination that I would stick to Messenger of Allah (PBUH) and spend the whole day with him. I came to the mosque and asked about him. The Companions told that he (PBUH) had gone in a certain direction. Abu Musa added: I followed him inquiring until I came to Bi'r Aris (a well in the suburb of Al-Madinah). (There) I sat down at the door till he (PBUH) had relieved himself and performed Wudu'. Then I went to him and saw him sitting on the platform of the well with his shanks uncovered and his legs dangling in the well. I greeted him and returned to the door of the garden, saying to myself, "I will be the doorkeeper of the Messenger of Allah today." Abu Bakr (May Allah be pleased with him) came and knocked at the door. I said; "Who is that?" He said: "Abu Bakr." I said, "Wait a moment." Then I went to the Messenger of Allah (PBUH) and said, "O Messenger of Allah! Abu Bakr is at the door seeking permission to enter." He said, "Admit him and give him the glad tidings of Jannah." I returned and said to Abu Bakr (May Allah be pleased with him): "You may enter and Messenger of Allah (PBUH) has given you the glad tidings of (entering) Jannah." Abu Bakr (May Allah be pleased with him) came in and sat down on the right side of Messenger of Allah (PBUH) and suspended his legs into the well and uncovered his shanks, as the Messenger of Allah had done. I returned to the door and sat down. I had left my brother at home while he was performing Wudu' and intending to join me. I said to myself: "If Allah intends good for him (i.e., to be blessed to come at this time and receive the glad tidings of entering Jannah), He will bring him here." Someone knocked at the door and I said, "Who is it?" He said, "Umar bin Al-Khattab." I said, "Wait a moment." Then I proceeded towards Messenger of Allah (PBUH). I greeted him and said, "Umar is at the door, seeking permission to enter. He said, "Let him in and give him the glad tidings of entering Jannah." I went back to 'Umar (May Allah be pleased with him) and said to him, "Messenger of Allah has given you permission as well as glad tidings of entering Jannah." He entered and sat down with Messenger of Allah (PBUH) on his left side and dangled his feet into the well. I returned to the door and sat down and said to myself: "If Allah intends good for my brother, He will bring him here." Someone knocked at the door and I said, "Who is it?" He said, "Uthman bin 'Affan." I said, "Wait a moment." I went to Messenger of Allah (PBUH) and informed him about his arrival. He said, "Let him in and give him glad tidings of entering Jannah together with a tribulation which he will have to face." I came back to him and said, "You may enter; and Messenger of Allah (PBUH) gives you the glad tidings of entering Jannah together with a tribulation that will afflict you." He got in and saw that the elevated platform round the well was fully occupied. So he sat on opposite side. Sa'id bin Al-Musaiyab (May Allah be pleased with him) a subnarrator has reported: The order in which they sat down indicated the places of their burial. [Al-Bukhari and Muslim] .

Another narration adds: Abu Musa Al-Ash'ari (May Allah be pleased with him) said: The Prophet (PBUH) ordered me to guard the door. When 'Uthman was told (about the misfortune) he praised Allah then said: "Allahu Musta'an (His help is to be sought)."

(The interpretation of Sa'id bin Al-Musaiyab is that the graves of Abu Bakr and 'Umar (May Allah be pleased with them) are by the side of the Prophet (PBUH), in the same position they took when they sat next to the Prophet (PBUH) while the grave of 'Uthman is away from their graves, in the public graveyard of Al-Madinah known as Baqi' Al-Gharqad).

Commentary: This Hadith brings four points under our consideration. First, in certain cases, a glad tiding is given about the future life. Second, the Prophet (PBUH) himself gave the good news to the first three Rightly-Guided Khulafa' (caliphs) that they would go to Jannah. Now only an inborn wretch can doubt their Faith. Third, the riot foretold by the Prophet (PBUH) with regard to 'Uthman (May Allah be pleased with him) took place in the concluding days of his caliphate. Influenced by the wicked and baseless propaganda of a Jew, 'Abdullah bin Saba', a splinter group blockaded 'Uthman's house and finally put him to death. The incident reveals the Prophet's truthfulness. Fourth, things are also interpreted while one is awake, and the power of intuition is of course the basis of such a state. Yet, a vision is not necessarily commensurate with the external reality in all cases. However, the first two caliphs, as envisioned by Abu Musa Al-Ash'ari (May Allah be pleased with him), are eternally resting, along with the Prophet (PBUH), in 'Aishah's room, while 'Uthman (May Allah be pleased with him) is buried in the Al-Madinan graveyard of Baqi' Al-Gharqad. [710] وعن أَبي هريرة قال : كُنَّا قُعُوداً حَوْلَ رسول الله وَمَعَنَا أَبُو بَكرٍ وَعُمَرُ رضي الله عنهما في نَفَرٍ ، فَقَامَ رسولُ الله مِنْ بَيْنِ أظْهُرِنَا فَأبْطَأ عَلَيْنَا ، وَخَشِينَا أنْ يُقْتَطَعَ دُونَنَا وَفَزِعْنَا فَقُمْنَا ، فَكُنْتُ أَوَّلَ مَنْ فَزِعَ ، فَخَرَجْتُ أبْتَغِي رسول الله حَتَّى أتَيْتُ حَائِطاً للأنصَارِ لِبَني النَّجَارِ ، فَدُرْتُ بِهِ هَلْ أجِدُ لَهُ بَاباً ؟ فَلَمْ أجِدْ ! فَإذَا رَبيعٌ يَدْخُلُ في جَوْفِ حَائِطٍ مِنْ بِئْرٍ خَارِجَهُ -وَالرَّبِيعُ : الجَدْوَلُ الصَّغِيرُ -فَاحْتَفَزْتُ ، فَدَخَلْتُ عَلَى رسول الله فَقال : « أَبُو هُرَيْرَةَ ؟ » فقلتُ : نَعَمْ ، يَا رسول اللهِ ، قَالَ : « مَا شأنُكَ ؟ » قُلْتُ : كُنْتَ بَيْنَ أظْهُرِنَا فَقُمْتَ فَأبْطَأتَ عَلَيْنَا ، فَخَشِينَا أنْ تُقْتَطَعَ دُونَنَا ، ففزعنا ، فَكُنْتُ أوّلَ مَنْ فَزِعَ ، فَأتَيْتُ هَذَا الحَائِطَ ، فَاحْتَفَزْتُ كَمَا يَحْتَفِزُ الثَّعْلَبُ ، وهؤلاء النَّاسُ وَرَائِي . فَقَالَ : « يَا أَبَا هُرَيرَةَ » وَأعْطَانِي نَعْلَيْهِ ، فَقَالَ : « اذْهَبْ بِنَعْلَيَّ هَاتَيْنِ ، فَمَنْ لَقِيتَ مِنْ وَرَاءِ هَذَا الحَائِطِ يَشْهَدُ أنْ لا إله إِلا الله مُسْتَيْقِنَاً بِهَا قَلْبُهُ ، فَبَشِّرْهُ بِالجَنَّةِ ... » وَذَكَرَ الحديثَ بطوله . رواه مسلم .« الرَّبِيعُ » : النَّهْرُ الصَّغَيرُ ، وَهُوَ الجَدْوَلُ - بفتح الجيمِ - كَمَا فَسَّرَهُ في الحديث . وَقَوْلُه : « احْتَفَزْتُ » روِي بالراء وبالزاي ، ومعناه بالزاي : تَضَامَمْتُ وتَصَاغَرْتُ حَتَّى أمْكَنَنِي الدُّخُولُ . في هذا الحديث : بشارةٌ عظيمةٌ لأهل التوحيد . وأن من مات وهو يشهد أن لا إله إلا الله خالصًا من قلبه فله الجنة . 710. Abu Hurairah (May Allah be pleased with him) reported: We were sitting in the company of the Messenger of Allah (PBUH), and Abu Bakr and 'Umar (May Allah be pleased with them) were also present. All of a sudden the Messenger of Allah (PBUH) got up and left us. When he was late to return to us we began to worry lest he should meet with trouble in our absence. I was the first to be alarmed and set out in search of him until I came to a garden belonging to Banu-Najjar (a section of the Ansar). I went round it looking for an entrance, but failed to find one. However, I saw a stream of water flowing into the garden from a well outside. I drew myself together like a fox and slinked into the place and reached the Messenger of Allah (PBUH). He said, "Is it Abu Hurairah?" I replied in the affirmative. He asked, "What is the matter with you?" I replied, "You were sitting with us and then you left us and delayed for a time. Fearing you had met with some adversities we got alarmed. I was the first to be alarmed. So when I came to this garden, I squeezed myself like a fox and these people are coming behind me." He (the Prophet (PBUH)) gave me his sandals and said, "O Abu Hurairah! Take these sandals of mine, and whoever you meet outside this garden testifying that La ilaha illallah (There is no true god except Allah), being assured of it in his heart, give him the glad tidings that he will enter Jannah." (Abu Hurairah then narrated the Hadith in full). [Muslim] .

Commentary: As explained earlier in detail, a believer will definitely go to Jannah, provided he/she sincerely believes in Allah without associating anyone with His Divinity, either he/she is very likely to be admitted to Jannah in the first stage, or otherwise after being chastised depending on his or her sins. His eternal abode will be in Jannah and not in Hell-fire, In sha' Allah. [711] وعن ابن شِمَاسَة ، قَالَ : حَضَرْنَا عَمْرَو بنَ العَاصِ وَهُوَ في سِيَاقَةِ الْمَوْتِ ، فَبَكَى طَوِيلاً ، وَحَوَّلَ وَجْهَهُ إِلَى الجِدَارِ ، فَجَعَلَ ابْنُهُ ، يَقُولُ : يَا أبَتَاهُ ، أمَا بَشَّرَكَ رسولُ الله بكَذَا ؟ أمَا بَشَّرَكَ رسولُ الله بِكَذَا ؟ فَأقْبَلَ بِوَجْهِهِ ، فَقَالَ : إنَّ أفْضَلَ مَا نُعِدُّ شَهَادَةُ أنْ لا إلهَ إِلا الله ، وَأنَّ مُحَمَّداً رسول اللهِ ، إنِّي قَدْ كُنْتُ عَلَى أطْبَاقٍ ثَلاَثٍ : لَقَدْ رَأيْتُنِي وَمَا أحَدٌ أشَدُّ بُغضاً لرسولِ الله مِنِّي ، وَلا أحَبَّ إليَّ مِنْ أنْ أكُونَ قدِ اسْتَمكنتُ مِنْهُ فَقَتَلْتُه ، فَلَوْ مُتُّ عَلَى تلكَ الحَالِ لَكُنْتُ مِنْ أهْلِ النَّارِ ، فَلَمَّا جَعَلَ اللهُ الإسلامَ في قَلْبِي أتَيْتُ النبي فقُلْتُ : ابسُطْ يَمِينَكَ فَلأُبَايِعُك ، فَبَسَطَ يَمِينَهُ فَقَبَضْتُ يَدِي ، فَقَالَ : « مَا لَكَ يَا عَمْرُو ؟ » قلتُ : أردتُ أنْ أشْتَرِطَ ، قَالَ : « تَشْتَرِط مَاذا ؟ » قُلْتُ : أنْ يُغْفَرَ لِي ، قَالَ : « أمَا عَلِمْتَ أن الإسلامَ يَهْدِمُ مَا كَانَ قَبْلَهُ ، وَأن الهِجْرَةَ تَهْدِمُ مَا كَانَ قَبلَهَا ، وَأنَّ الحَجَّ يَهْدِمُ مَا كَانَ قَبْلَهُ ؟ » وَمَا كَانَ أحدٌ أحَبَّ إليَّ مِنْ رسول الله وَلا أجَلَّ في عَيني مِنْهُ وَمَا كُنْتُ أُطيقُ أن أملأ عَيني مِنْهُ ؛ إجلالاً لَهُ ، ولو سئلت أن أصفه مَا أطقت ، لأني لَمْ أكن أملأ عيني مِنْهُ ، ولو مُتُّ عَلَى تِلْكَ الحالِ لَرجَوْتُ أن أكُونَ مِنْ أهْلِ الجَنَّةِ . ثُمَّ وَلِينَا أشْيَاءَ مَا أدْرِي مَا حَالِي فِيهَا ؟ فَإذَا أنَا مُتُّ فَلا تَصحَبَنِّي نَائِحَةٌ وَلا نَارٌ ، فَإذا دَفَنْتُمُونِي ، فَشُنُّوا عَليَّ التُّرابَ شَنّاً ، ثُمَّ أقِيمُوا حَوْلَ قَبْرِي قَدْرَ مَا تُنْحَرُ جَزورٌ ، وَيُقْسَمُ لَحْمُهَا ، حَتَّى أَسْتَأنِسَ بِكُمْ ، وَأنْظُرَ مَا أُرَاجعُ بِهِ رسُلَ رَبّي . رواه مسلم . قَوْله : « شُنُّوا » رُوِي بالشّين المعجمة والمهملةِ ، أيْ : صُبُّوه قَليلاً قَليلاً ، والله سبحانه أعلم . في هذا الحديث : أنَّ المؤمن لا تفارقه خشية الله ولو عمل من الصالحات ما عمل ، كما قال تعالى ﴿ وَالَّذِينَ يُؤْتُونَ مَا آتَوا وَّقُلُوبُهُمْ وَجِلَةٌ أَنَّهُمْ إِلَى رَبِّهِمْ رَاجِعُونَ ﴾ [ المؤمنون (60) ] . وفيه : إثبات فتنة القبر ، وسؤال الملكين ، واستحباب المكث بعد القبر ، والدعاء له . وفيه : كراهة استصحاب النار للميت إلا أن تدعو إليها حاجة . 711. Ibn Shumasah reported: We visited 'Amr bin Al-'as (May Allah be pleased with him) when he was in his deathbed. He wept for a long time and turned his face towards the wall. His son said: "O father, did not the Messenger of Allah (PBUH) give you the good news of such and such? Did he not give you glad tidings of such and such?" Then he ('Amr) turned his face towards us and said: "The best thing which you can count upon is the affirmation that: La ilaha illallah (there is no true god except Allah), and that Muhammad is the Messenger of Allah. I have passed through three phases. I remember when I hated none more than I hated the Messenger of Allah (PBUH), and there was no other desire stronger in me than that of killing him. Had I died in that state, I would have definitely been one of the dwellers of Fire (Hell). When Allah instilled the love for Islam in my heart, I went to Messenger of Allah (PBUH) and said, 'Extend your right hand, so that I pledge allegiance to you.' He (PBUH) stretched out his right hand, but I withdrew my hand. He said, 'What is the matter, 'Amr?' I said, 'I wish to lay down same conditions.' He asked, 'What conditions do you wish to put forward?' I replied, 'To be granted forgiveness.' He said, 'Do you not know that (embracing) Islam wipes out all that has gone before it (previous misdeeds). Verily, emigration wipes out all the previous sins, and the Hajj (pilgrimage) wipes out all the previous sins.' Thereafter, no one was dearer to me than Messenger of Allah (PBUH), and none was more respectable than him in my eyes. So bright was his splendour that I could not gather enough courage to look at his face for any length of time. If I were asked to describe his feature, I would not be able to do so because I have never caught a full glimpse of his face. Had I died in that state I could have hoped to be one of the dwellers of Jannah. Thereafter, we were made responsible for many things and in the light of which I am unable to know what is in store for me. When I die, no mourner, nor fire should accompany my bier. When you bury me, throw the earth gently over me and stand over my grave for the space of time within which a camel is slaughtered and its meat is distributed so that I may enjoy your intimacy, and in your presence ascertain what answer can I give to the Messengers of my Rubb (the angels in grave)." [Muslim] .

Commentary: This Hadith tells us about three phases of the life of 'Amr bin Al-'as (May Allah be pleased with him), that is, pre-Islamic period, post-faith period and the governorship period. Of the last one, when he shouldered heavy responsibilities, he feared that he might have committed some lapses and for that he might be subjected to accountability before Allah. The Hadith invites our attention to the following points:

First, Amr's vehement hostility of pre-faith days was transformed into intense love for the Prophet (PBUH) upon embracing Islam. Second, the greatness of the Prophet (PBUH) was ingrained in the Companions' hearts. Third, the fear of error and the hope of Divine mercy may cause one to shed tears at the moment of death. Fourth, it is desirable on the part of relatives and friends to do something for the comfort of a dying person by giving him the glad tidings of Allah's Mercy. Fifth, Islam wipes out all previous sins, but afterwards, life should be led according to the dictates of true Faith. In the same way the minor sins are pardoned on account of Hijrah, and Hajj, but a sincere repentance with all its conditions is indispensable to the remission of major sins. Sixth, lamentation over a dead body is forbidden. Seventh, one may desirably make a will before death, particularly with regard to the anti-Shari'ah heresies and rites to which the bereaved people are likely to take recourse. Eighth, there is an affirmation of the orthodox belief that Munkir and Nakir (two angels) appear in the grave and question the dead person about his or her religious beliefs. Ninth, to stand over the grave and to pray for the salvation of the dead person is a desirable act, as the dead person enjoys the intimacy and the visit of the righteous to his grave. This Hadith, therefore, recommends believers to pray for the firmness of the dead person. وغيره والدعاء لَهُ وطلب الدعاء مِنْهُ قَالَ اللهُ تَعَالَى : ﴿ وَوَصَّى بِهَا إبْرَاهِيمُ بَنِيهِ وَيَعْقُوبُ يَا بَنِيَّ إنَّ اللهَ اصْطَفَى لَكُمُ الدّينَ فَلا تَمُوتُنَّ إِلا وَأَنْتُمْ مُسْلِمُونَ * أَمْ كُنْتُمْ شُهَدَاءَ إذْ حَضَرَ يَعْقُوبَ المَوْتُ إذْ قَالَ لِبَنيهِ مَا تَعْبُدُونَ مِنْ بَعْدِي قَالُوا نَعْبُدُ إلهَكَ وَإلهَ آبَائِكَ إبْراهِيمَ وَإسْمَاعِيلَ وَإسْحاقَ إلهَاً وَاحِداً وَنَحْنُ لَهُ مُسْلِمُونَ ﴾ [ البقرة (132 ، 133) ] . قوله تعالى : ﴿ وَوَصَّى بِهَا ﴾ ، أي : بالملة ، وكلمة الإِخلاص لا إله إلا الله ﴿ إبْرَاهِيمُ بَنِيهِ ﴾ ، ووصى بها أيضًا يعقوب بنيه فقالا : ﴿ إنَّ اللهَ اصْطَفَى لَكُمُ الدّينَ ﴾ ، أي : دين الإسلام ، ﴿ فَلا تَمُوتُنَّ إِلا وَأَنْتُمْ مُسْلِمُونَ ﴾ ، أي : دوموا على الإسلام حتى تموتوا . وقالت اليهود للنبي : ألستَ تعلم أن يعقوب يوم مات أوصى بنيه باليهودية ؟ فردَّ الله عليهم بقوله ﴿ أَمْ كُنْتُمْ شُهَدَاءَ إذْ حَضَرَ يَعْقُوبَ المَوْتُ إذْ قَالَ لِبَنيهِ مَا تَعْبُدُونَ مِنْ بَعْدِي قَالُوا نَعْبُدُ إلهَكَ وَإلهَ آبَائِكَ إبْراهِيمَ وَإسْمَاعِيلَ وَإسْحاقَ إلهَاً وَاحِداً وَنَحْنُ لَهُ مُسْلِمُونَ ﴾ ، وإسماعيل عم يعقوب ، فهو من التغليب . وأما الأحاديث : Allah, the Exalted, says:

"And this (submission to Allah, Islam) was enjoined by Ibrahim (Abraham) upon his sons and by Ya'qub (Jacob) (saying), 'O my sons! Allah has chosen for you the (true) religion, then die not except in the Faith of Islam (as Muslims - Islamic Monotheism).' Or were you witnesses when death approached Ya'qub (Jacob)? When he said unto his sons, 'What will you worship after me?' They said, 'We shall worship your Ilah (God - Allah) the Ilah (God) of your fathers, Ibrahim (Abraham), Isma'il (Ishmael), Ishaq (Isaac). One Ilah (God), and to Him we submit (in Islam)'." (2:132,133) [712] حديث زيد بن أرقم - الَّذِي سبق في بَابِ إكرام أهْلِ بَيْتِ رسول الله - قَالَ : قَامَ رسول الله فِينَا خَطِيباً ، فَحَمِدَ الله ، وَأثْنَى عَلَيْهِ ، وَوَعَظَ وَذَكَّرَ ، ثُمَّ قَالَ : « أمَّا بَعْدُ ، ألا أيُّهَا النَّاسُ ، إنَّمَا أنَا بَشَرٌ يُوشِكُ أنْ يَأتِيَ رَسُولُ رَبِّي فَأُجِيبَ ، وَأنَا تَارِكٌ فِيكُمْ ثَقَلَيْنِ ، أوَّلَهُمَا : كِتَابُ اللهِ ، فِيهِ الْهُدَى وَالنُّورُ ، فَخُذُوا بِكِتَابِ اللهِ وَاسْتَمْسِكُوا بِهِ » ، فَحَثَّ عَلَى كِتَابِ اللهِ ، وَرَغَّبَ فِيهِ ، ثُمَّ قَالَ : « وَأَهْلُ بَيْتِي ، أذَكِّرُكُمُ اللهَ في أهْلِ بَيْتِي » رواه مسلم ، وَقَدْ سَبَقَ بِطُولِهِ . في هذا الحديث : الحث على التمسُّك بكتاب الله ، والاعتصام بحبله . وفيه : التمسُّك بمحبَّة أهل بيت رسول الله . 712. Yazid bin Haiyan (May Allah be pleased with him) reported: I went along with Husain bin Sabrah and 'Amr bin Muslim to Zaid bin Arqam (May Allah be pleased with them) and, as we sat by his side, Husain said to him: "O Zaid, you acquired great merits that you saw Messenger of Allah (PBUH), listened to his talk, fought by his side in (different) battles, and offered Salat behind him. You have in fact earned great merits, Zaid! Could you then tell us what you heard from the Messenger of Allah (PBUH)?" He said: "O my cousin! By Allah! I have grown old and have almost spent up my age and I have forgotten some of the things which I remembered in connection with Messenger of Allah (PBUH), so accept what I narrate to you, and what I fail to narrate, do not compel me to narrate that." He then said: "One day Messenger of Allah (PBUH) stood up to deliver a Khutbah at a watering place known as Khumm between Makkah and Al-Madinah. He praised Allah, extolled Him and delivered the Khutbah and exhorted (us) and said, 'Amma Ba'du (now then)! O people, certainly I am a human being. I am about to receive a messenger (the angel of death) from my Rubb and I, in response to Allah's Call, but I am leaving among you two weighty things: the Book of Allah in which there is right guidance and light, so hold fast to the Book of Allah and adhere to it.' He exhorted (us) (to hold fast) to the Book of Allah and then said, 'The second are the members of my household, I remind you (of your duties) to the members of my family."'

Commentary: The Prophet (PBUH) told his Companions with reference to his human nature that he too could not escape death because it was a grim reality. So he left his example to others with regard to making a will before death. The Hadith points out the desirability of giving good counsel to one's family and friends, exhorting them to observe uprightness and establish Faith, upon parting either for a journey or while one is on deathbed. [713] وعن أَبي سليمان مالِك بن الحُوَيْرِثِ قَالَ : أَتَيْنَا رسول الله وَنَحْنُ شَبَبَةٌ مُتَقَارِبُونَ ، فَأقَمْنَا عِنْدَهُ عِشْرِينَ لَيْلَةً ، وَكَانَ رسولُ الله رَحِيماً رَفيقاً ، فَظَنَّ أنّا قد اشْتَقْنَا أهْلَنَا ، فَسَألَنَا عَمَّنْ تَرَكْنَا مِنْ أهْلِنَا ، فَأخْبَرْنَاهُ ، فَقَالَ : « ارْجِعُوا إِلَى أهْلِيكُمْ ، فَأقِيمُوا فِيهمْ ، وَعَلِّمُوهُم وَمُرُوهُمْ ، وَصَلُّوا صَلاَةَ كَذَا فِي حِيْنِ كَذَا ، وَصَلُّوا كَذَا في حِيْنِ كَذَا ، فَإذَا حَضَرَتِ الصَّلاَةُ فَلْيُؤَذِّنْ لَكُمْ أحَدُكُمْ وَلْيَؤُمَّكُمْ أكْبَرُكُمْ » . متفقٌ عَلَيْهِِ . زاد البخاري في رواية لَهُ : « وَصَلُّوا كَمَا رَأيْتُمُونِي أُصَلِّي » .قَوْلُه : « رحِيماً رَفِيقاً » رُوِيَ بِفاءٍ وقافٍ ، وَرُوِيَ بقافينِ . في الحديث : ما يدل على تساويهم فِي الأَخذ عنه ومدة الإِقامة عنده ، فلم يبق إلا السن ، فلهذا قال : « وليؤمكم أكبركم »، وأما الأذان : فالقصد منه الإِعلام بدخول وقت الصلاة ، فاستوى فيه الكامل وغيره ، فلهذا قال : « فليؤذن لكم أحدكم » . 713. Malik bin Al-Huwairith (May Allah be pleased with him) reported: We came to the Messenger of Allah (PBUH) when we were all young men of nearly equal age. We stayed with him for twenty days. He was extremely kind and considerate. He perceived that we missed our families so he asked us about those we left behind, and we informed him. Then he (PBUH) said, "Go back to your families, stay with them, teach them (about Islam) and exhort them to do good. Perform such Salat (prayer) at such a time and such Salat at such a time. When the time for Salat is due, one of you should announce Adhan (call for prayer) and the oldest among you should lead Salat." [Al-Bukhari and Muslim] .

Commentary: This Hadith sheds light on seven points. First, we are informed of certain young men who had left their homes and come to the Prophet (PBUH) in order to receive religious training from him. This shows that a student of knowledge should not hesitate to set forth on a journey in the pursuit of knowledge. Second, a teacher/mentor is supposed to have firsthand information about the affairs and requirements of students and to take measures accordingly. Third, after graduation or the completion of an orientation course in religious studies, the beneficiaries are also required to impart religious knowledge and training to those who lack it. Fourth, they should also tell people to do what is commanded by the Shari'ah (Islamic Law) and to shun what it prohibits. Fifth, an arrangement must be made for a Mu'adhdhin to call people to Salat (prayers). Sixth, in case each one of the congregation is equally qualified to lead the Salat, the one who is most senior in age should perform the duty. The first prerequisite of becoming an Imam is the ability to recite Qur'an well and in the right manner. The second in priority is that person who is well-grounded in the religion - Qur'an and Hadith. In other words, a good Qari (reciter) is most fit to become an Imam and the second choice should be the one who has the mastery of religious knowledge. Seventh, the crux of the matter is that on all occasions and at all places, believers are under obligation to take care to establish congregational prayer after the prayer-call. [714] وعن عمرَ بن الخطاب قال : اسْتأذَنْتُ النَّبيَّ في العُمْرَةِ ، فَأذِنَ ، وقال : « لا تَنْسَانَا يَا أُخَيَّ مِنْ دُعَائِكَ » فقالَ كَلِمَةً ما يَسُرُّنِي أنَّ لِي بِهَا الدُّنْيَا . وفي رواية قَالَ : « أشْرِكْنَا يَا أُخَيَّ في دُعَائِكَ » . رواه أَبُو داود والترمذي ، وقال : ( حَدِيثٌ حَسَنٌ صَحيحٌ ) . في هذا الحديث : مزيد تواضعه والحث على سؤال الدعاء من سائر المسلمين ، وإن كان السائل أفضل . 714. 'Umar bin Al-Khattab (May Allah be pleased with him) reported: I sought permission of the Prophet (PBUH) to perform 'Umrah, and he granted me leave and said, "Brother, do not forget us in your supplications." I would not exchange these words of his for the whole world.

Another narration is: He (PBUH) said, "Include us, my brother, in your supplications." [Abu Dawud and At-Tirmidhi] .

Commentary: This Hadith is being repeated here to prove that a highly-ranked person in virtue and excellence may ask his inferior to pray for him. Furthermore, it reflects the Prophet's humility that he asks his followers to pray for him. This Hadith is enough evidence that supplications benefit the living people. [715] وعن سالم بنِ عبدِ الله بنِ عمر : أنَّ عبدَ اللهِ بن عُمَرَ رضي الله عنهما، كَانَ يَقُولُ للرَّجُلِ إِذَا أرَادَ سَفَراً : ادْنُ مِنِّي حَتَّى أُوَدِّعَكَ كَمَا كَانَ رسولُ الله يُوَدِّعُنَا ، فَيَقُولُ : « أَسْتَوْدِعُ اللهَ دِينَكَ ، وَأمَانَتَكَ ، وَخَواتِيمَ عَمَلِكَ » رواه الترمذي ، وقال : ( حَدِيثٌ حَسَنٌ صَحيحٌ غريب ) . 715. Salim bin 'Abdullah bin 'Umar (May Allah be pleased with them) reported: When a man was to set out on a journey, 'Abdullah bin 'Umar (May Allah be pleased with them) would say to him: "Draw near so that I may bid farewell to you as Messenger of Allah (PBUH) used to bid farewell to us. (The Messenger of Allah (PBUH) used to say: "'Astaudi'ullaha dinaka, wa amanataka, wa khawatima 'amalika' (I entrust Allah with your Deen, your trust and your last deeds)." [At-Tirmidhi] .

Commentary: Herein, we note a provision for uttering benedictory words and praying for a person on the occasion of seeing him off. The benedictory utterances are: "I entrust your Deen, your (religious) trust (i.e., religious obligations) and your last deeds with Allah." [716] وعن عبدِ الله بن يزيدَ الخطْمِيِّ الصحابيِّ قال : كَانَ رسولُ الله إِذَا أرَادَ أنْ يُوَدِّعَ الجَيشَ ، قَالَ : « أسْتَوْدِعُ اللهَ دِينَكُمْ ، وَأمَانَتَكُمْ ، وَخَواتِيمَ أعْمَالِكُمْ » حديث صحيح ، رواه أَبُو داود وغيره بإسناد صحيح . في الحديث : كمال فضله وتوديعه لأصحابه مع علو مقامه ، وذكر الدين ، لأن السفر مظنة التساهل في أمره والأمانة : التكاليف الشرعية ، وذكر خواتيم الأعمال اهتمامًا بشأنها ؛ لأن الأعمال بالخواتيم . 716. 'Abdullah bin Yazid Al-Khatmi (May Allah be pleased with him) reported: When Messenger of Allah (PBUH) intended to bid farewell to his army he would say: "Astau-di'ullaha dinakaum, wa amanatakum, wa khawatima 'amalikum (I entrust Allah with your Deen, your trust and your last deeds)." [Abu Dawud] .

Commentary: This Hadith presents the same benediction as stated above. Yet, here its addresses are the plural number of second person, whereas in the previous Hadith it was singular number. The Hadith points out the virtue desirability of the leader to bid farewell to his army before they set out for the battlefield, and to advise them using the Prophet's words stated above, reminding them to hold fast to their religion for which they have left everything behind to fight for it and to win Allah's Mercy. [717] وعن أنسٍ قال : جَاءَ رَجُلٌ إِلَى النبي فَقَالَ : يَا رسولَ الله إنّي أُرِيدُ سَفَراً ، فَزَوِّدْنِي ، فَقَالَ : « زَوَّدَكَ الله التَّقْوَى » قَالَ : زِدْنِي قَالَ : « وَغَفَرَ ذَنْبَكَ » قَالَ : زِدْنِي ، قَالَ : « وَيَسَّرَ لَكَ الْخَيْرَ حَيْثُمَا كُنْتَ » . رواه الترمذي ، وقال : ( حَدِيثٌ حَسَنٌ ) . فيه : استحباب مجيء المسافر لأصحابه ، وسؤاله دعاءهم ، وعلم بقرينة حال السائل أن مراده الإِمداد بالدعاء ، فلذا قال : « زودك الله التقوى » . 717. Anas (May Allah be pleased with him) reported: A man came to the Prophet (PBUH) and said: "O Messenger of Allah! I intend to go on a journey, so supplicate for me." He (PBUH) said, "May Allah grant you the provision of piety." The man said: "Please supplicate more for me." He (PBUH) said, "May He forgive your sins!" The man repeated: "Please supplicate more for me." Messenger of Allah (PBUH) said, "May He facilitate for you the doing of good wherever you are." [At-Tirmidhi] .

Commentary: Spiritually speaking, the most beneficial thing that a traveller can bank upon is a benediction. So, it is desirable for a traveller to visit his fellow Muslim brother to pray for him before he starts his journey. قَالَ الله تَعَالَى : ﴿ وَشَاوِرْهُمْ فِي الأَمْرِ ﴾ [ آل عمران (159) ] ، وقال تَعَالَى : ﴿ وَأَمْرُهُمْ شُورَى بَيْنَهُمْ ﴾ [ الشورى (38) ] أيْ : يَتَشَاوَرُونَ فِيهِ . الاستخارة : سؤال خير الأمرين من الله تعالى . وفي المشاورة تطييب لقلوب الأصحاب ، واستظهار رأي قد يخفى . Allah, the Exalted, says:

"And consult them in the affairs." (3:159)

"And who (conduct) their affairs by mutual consultation." (42:38) [718] وعن جابر قال : كَانَ رسولُ الله يُعَلِّمُنَا الاسْتِخَارَةَ في الأمُورِ كُلِّهَا كَالسُّورَةِ مِنَ القُرْآنِ ، يَقُولُ : « إِذَا هَمَّ أحَدُكُمْ بِالأمْرِ ، فَلْيَركعْ ركْعَتَيْنِ مِنْ غَيْرِ الفَرِيضَةِ ، ثُمَّ ليقل : اللَّهُمَّ إنِّي أسْتَخِيرُكَ بِعِلْمِكَ ، وَأسْتَقْدِرُكَ بِقُدْرَتِكَ ، وأسْألُكَ مِنْ فَضْلِكَ العَظِيْمِ ، فَإنَّكَ تَقْدِرُ وَلا أقْدِرُ ، وَتَعْلَمُ وَلا أعْلَمُ ، وَأنْتَ عَلامُ الْغُيُوبِ . اللَّهُمَّ إنْ كُنْتَ تَعْلَمُ أنَّ هَذَا الأمْرَ خَيْرٌ لِي في دِينِي وَمَعَاشِي وَعَاقِبَةِ أمْرِي » أَوْ قَالَ : « عَاجِلِ أمْرِي وَآجِلِهِ ، فاقْدُرْهُ لي وَيَسِّرْهُ لِي ، ثُمَّ بَارِكْ لِي فِيهِ . وَإنْ كُنْتَ تَعْلَمُ أنَّ هَذَا الأَمْرَ شَرٌّ لِي في دِينِي وَمَعَاشِي وَعَاقِبَةِ أَمْرِي » أَوْ قَالَ : « عَاجِلِ أمْرِي وَآجِلِهِ ؛ فَاصْرِفْهُ عَنِّي ، وَاصْرِفْنِي عَنْهُ ، وَاقْدُرْ لِيَ الخَيْرَ حَيْثُ كَانَ ، ثُمَّ أرْضِنِي بِهِ » قَالَ : « وَيُسَمِّيْ حَاجَتَهُ » رواه البخاري . في هذا الحديث : استحباب الاستخارة في الأمور كلها . وورد في بعض الآثار ( ما ندم من استخار الله وشاور المخلوقين ) . وفي كلام الحكمة : أن الناس ثلاثة : رجل ، ونصف رجل ، ولا رجل ، فالرجل من كان له رأي ويستشير . ونصف الرجل من كان له رأي ولا يستشير ، أو ليس له رأي ويستشير . والناقص من لا رأي له ، ولا يتشير . 718. Jabir (May Allah be pleased with him) reported: Messenger of Allah (PBUH) used to teach us the Istikharah (seeking guidance from Allah) in all matters as he would teach us a Surah of the Qur'an. He used to say: "When one of you contemplates entering upon an enterprise, let him perform two Rak'ah of optional prayer other than Fard prayers and then supplicate: "Allahumma inni astakhiruka bi 'ilmika, wa astaqdiruka bi qudratika, wa as-'aluka min fadlikal-'azim. Fainnaka taqdiru wa la aqdiru, wa ta'lamu wa la a'lamu, wa Anta 'allamul-ghuyub. Allahumma in kunta ta'lamu anna hadhal-'amra (and name what you want to do) khairun li fi dini wa ma'ashi wa 'aqibati amri, (or he said) 'ajili amri ajilihi, faqdurhu li wa yassirhu li, thumma barik li fihi. Wa in kunta ta'lamu anna hadhal 'amra (and name what you want to do) sharrun li fi dini wa ma'ashi wa 'aqibati amri, (or he said) wa 'ajili amri wa ajilihi, fasrifhu 'anni, wasrifni 'anhu, waqdur liyal-khaira haithu kana, thumma ardini bihi." (O Allah, I consult You through Your Knowledge, and I seek strength through Your Power, and ask of Your Great Bounty; for You are Capable whereas I am not and, You know and I do not, and You are the Knower of hidden things. O Allah, if You know that this matter (and name it) is good for me in respect of my Deen, my livelihood and the consequences of my affairs, (or he said), the sooner or the later of my affairs then ordain it for me, make it easy for me, and bless it for me. But if You know this matter (and name it) to be bad for my Deen, my livelihood or the consequences of my affairs, (or he said) the sooner or the later of my affairs then turn it away from me, and turn me away from it, and grant me power to do good whatever it may be, and cause me to be contented with it). And let the supplicant specify the object." [Al-Bukhari and Muslim]

Commentary: Literally Istikharah means seeking goodness from Allah through a particular prayer. This Hadith lays emphasis on it and displays its significance. We should, therefore, practise Istikharah regarding every important matter. However, it is imperative only in cases where one is ignorant of good and evil. Yet, with regard to obligatory and indisputable rules, practices of the Prophet (PBUH) and commendable deeds, no Istikharah is allowed. Similarly, commands and prohibitions of the Shari'ah are categorical and nobody is allowed to seek further guidance by performing Istikharah prayer. Moreover, to set aside the example of the Prophet (PBUH) of Istikharah, and to trust astrologers, palmists and soothsayers seeking the knowledge of future events is sheer ignorance and unpardonable error. The knowledge of the Unseen (or Ghaib) is the domain of Allah Alone and man is supposed to seek His Blessings. Only Allah is Omnipotent and humans must turn to Him to seek inspiration and strength, trusting everything to His Care.

Istikharah prayer can be offered at any time except in the forbidden hours for prayer because the performance of two Rak'ah is a prerequisite to it. Some people think that the right time for it is before going to bed. This is not true. This supplication (Du'a) can be offered even after performing the two Rak'ah of Istikharah prayer, or before Taslim (i.e., saying Assalamu 'Alaikum to conclude the prayer) after Tashahhud or in the state of prostration. If somebody does not know this Du'a by heart, he can, after performing the prayer, read it from some prayerbook. وعيادة المريض والحج والغزو والجنازة ونحوها من طريق ، والرجوع من طريق آخر لتكثير مواضع العبادة
[719] عن جابر قال : كَانَ النبي إِذَا كَانَ يومُ عيدٍ خَالَفَ الطَّريقَ . رواه البخاري .قَوْله : « خَالَفَ الطَّريقَ » يعني : ذَهَبَ في طريقٍ ، وَرَجَعَ في طريقٍ آخَرَ . قيل : يستحب أن يجعل الطريق للذهاب حيث لا يخشى الفوات . 719. Jabir (May Allah be pleased with him) reported: On the occasion of the 'Eid, the Prophet (PBUH) would proceed to the prayer place taking one route and returning from another. [Al-Bukhari and Muslim] .

Commentary: The 'Ulama' say that there are many subtle points of wisdom in changing the way. According to Imam An-Nawawi, this causes an increase in the places of worship. Some say that both ways will bear witness on the Day of Reckoning, that he had passed through them in a state of worship. This may also be the object that instead of one way, the needy on two ways should benefit from alms and charity. [720] وعن ابن عُمَرَ رضي الله عنهما : أنَّ رسول الله كَانَ يَخْرُجُ مِنْ طَريق الشَّجَرَةِ ، وَيَدْخُلُ مِنْ طَريقِ الْمُعَرَّسِ ، وَإِذَا دَخَلَ مَكَّةَ ، دَخَلَ مِن الثَّنِيَّةِ الْعُلْيَا ، وَيَخْرُجُ مِنَ الثَّنِيَّةِ السُّفْلَى . متفقٌ عَلَيْهِ . ثنية العليا : هي المسماة الآن ريع الحمول ، والسفلى : الشبيكة . 720. Ibn 'Umar (May Allah be pleased with them) reported: Messenger of Allah (PBUH) used to go by way of Ash-Shajarah and return by way of Al-Mu'arras. He would also enter Makkah through the Higher Pass and would leave it through the Lower Pass. [Al-Bukhari and Muslim] .

Commentary: It was the habit of Messenger of Allah (PBUH) that while going to Makkah from Al-Madinah, he would adopt the route of a shallow ravine and his return route being always a deep ravine. Ash-Shajarah is a well-known place. He would pass through it and reach Dhul-Hulaifah and spend a night there. Yet, he would proceed to Al-Madinah through Al-Mu'arras, a name given to Dhul-Hulaifah Masjid (mosque) which is six-mile away from Al-Madinah. Again this is to be concluded that while returning to our destination from any place, we should choose a different route because this was exactly the habit of the Prophet (PBUH) . في كل مَا هو من باب التكريمكالوضوءِ وَالغُسْلِ وَالتَّيَمُّمِ ، وَلُبْسِ الثَّوْبِ وَالنَّعْلِ وَالخُفِّ وَالسَّرَاوِيلِ وَدُخولِ الْمَسْجِدِ ، وَالسِّوَاكِ ، وَالاكْتِحَالِ ، وَتقليم الأظْفار ، وَقَصِّ الشَّارِبِ ، وَنَتْفِ الإبْطِ ، وَحلقِ الرَّأسِ ، وَالسّلامِ مِنَ الصَّلاَةِ ، وَالأكْلِ ، والشُّربِ ، وَالمُصافحَةِ ، وَاسْتِلاَمِ الحَجَرِ الأَسْوَدِ ، والخروجِ منَ الخلاءِ ، والأخذ والعطاء وغيرِ ذَلِكَ مِمَّا هُوَ في معناه . ويُسْتَحَبُّ تَقديمُ اليسارِ في ضدِ ذَلِكَ ، كالامْتِخَاطِ وَالبُصَاقِ عن اليسار ، ودخولِ الخَلاءِ ، والخروج من المَسْجِدِ ، وخَلْعِ الخُفِّ والنَّعْلِ والسراويلِ والثوبِ ، والاسْتِنْجَاءِ وفِعلِ المُسْتَقْذرَاتِ وأشْبَاه ذَلِكَ . الجامع لهذا أنه يستحب تقديم اليمين في كل ما هو من باب التطييب والتكريم ، وتقديم اليسرى في كل ما هو من باب الإهانة والاستقذار . قَالَ الله تَعَالَى : ﴿ فَأَمَّا مَنْ أوتِيَ كِتَابَهُ بيَمينِهِ فَيْقُولُ هَاؤُمُ اقْرَأوا كِتَابِيْه ﴾ [ الحاقة (19) ] الآيات ، وقَالَ تَعَالَى : ﴿ فَأصْحَابُ الْمَيْمَنَةِ مَا أصْحَابُ المَيْمَنَةِ * وَأَصْحابُ المَشْئَمَةِ مَا أصْحَابُ المَشْئَمَةِ ﴾ [ الواقعة (8، 9) ] . عن أبي عثمان قال : المؤمن يُعطى كتابه بيمينه في ستر من الله ، فيقرأ سيَّئاته ، فكلما قرأ سيئَّة تغيَّر لونه حتى يمر بحسناته فيقرؤها فيرجع إليه لونه . ثم ينظر فإذا سيَّائته قد بُدِّلت حسنات . قال فعند ذلك يقول : ﴿ هَاؤُمُ اقْرَؤُوا كِتَابِيهْ ﴾ . وقوله تعالى : ﴿ وَأَمَّا مَنْ أُوتِيَ كِتَابَهُ بِشِمَالِهِ ﴾ [الحاقة (25) ] قال ابن السائب : تُلوى يده اليسرى خلف ظهره ، ثم يُعطى كتابه . وقال تعالى : ﴿ فَأَصْحَابُ الْمَيْمَنَةِ مَا أَصْحَابُ الْمَيْمَنَةِ * وَأَصْحَابُ الْمَشْأَمَةِ مَا أَصْحَابُ الْمَشْأَمَةِ ﴾ [ الواقعة (8 ، 9) ] . قال ابن عباس : أصحاب الميمنة : هم الذين كانوا على يمين آدم حين أُخرجت الذرية من صلبه ، وأصحاب المشأمة : هم الذين كانوا على شمال آدم . وقال الحسن : أصحاب الميمنة : هم الذين كانوا ميامين مباركين على أنفسهم ، وكانت أعمارهم في طاعة الله . وأصحاب المشأمة : هم المشائيم على أنفسهم ، وكانت أعمارهم في المعاصي . Allah, the Exalted, says:

"Then as for him who will be given his Record in his right hand will say: 'Take, read my Record!"' (69:19)

"So those on the Right Hand (i.e., those who will be given their Records in their right hands) how (fortunate) will those be on the Right Hand! (As a respect for them, because they will enter Jannah). And those on the Left Hand (i.e., those who will be given their Record in their left hands) how (unfortunate) will those be on the Left Hand! (As a disgrace for them, because they will enter Hell)." (56:8,9) [721] وعن عائشة رضي الله عنها قالت : كَانَ رسولُ الله يُعْجِبُهُ التَّيَمُّنُ في شَأنِهِ كُلِّهِ : في طُهُورِهِ ، وَتَرَجُّلِهِ ، وَتَنَعُّلِهِ . متفقٌ عَلَيْهِ . فيه : استحباب البداءة باليمين في كل ما كان من باب التكريم ، واستحباب استعمال اليسرى في ما كان من باب الاستقذار . قال الشارح ، ويكون إمساك السواك باليد اليمنى . 721. 'Aishah (May Allah be pleased with her) reported: Messenger of Allah (PBUH) liked to use his right hand in all matters: in combing his hair and wearing his shoes. [Al-Bukhari and Muslim] . [722] وعنها قالت : كَانَتْ يَدُ رسول الله اليُمْنَى لِطُهُورِهِ وَطَعَامِهِ ، وَكَانَتِ يده الْيُسْرَى لِخَلائِهِ وَمَا كَانَ مِنْ أذَىً . حديث صحيح ، رواه أَبُو داود وغيره بإسنادٍ صحيحٍ . الأذى : كالامتخاط ، والاستنجاء ، ونحو ذلك . 722. 'Aishah (May Allah be pleased with her) reported: Messenger of Allah was used to using his right hand for performing Wudu' and for eating his food whereas he was used to using his left hand in his toilet and for other similar purposes. [Abu Dawud]

Commentary: Messenger of Allah (PBUH) used to use his left hand in washing his private parts and cleaning his nose and similar things, Muslims are obliged to follow his example.