Riyad-as-Saliheen
By Al-Imam Abu Zakariya Yahya bin Sharaf An-Nawawi Ad-Dimashqi
Week=21, Hadith=799 to 836 [38 Hadith, 6/Day] [799] وعن أَبي سعيد الخدريِّ قال : قَالَ رسولُ الله : « إزْرَةُ المُسْلِمِ إِلَى نِصْفِ السَّاقِ ، وَلا حَرَجَ - أَوْ لا جُنَاحَ - فِيمَا بَيْنَهُ وَبَيْنَ الكَعْبَيْنِ ، فمَا كَانَ أسْفَلَ مِنَ الكَعْبَيْنِ فَهُوَ في النَّارِ ، وَمَنْ جَرَّ إزَارَهُ بَطَراً لَمْ يَنْظُرِ اللهُ إِلَيْهِ » . رواه أَبُو داود بإسنادٍ صحيحٍ . قوله : « إزرة المسلم إلى نصف الساق » ، وعند ابن ماجة : « إزرة المؤمن » ، أي : الهيئة المستحبة في اتزار المؤمن إلى نصف الساق ، لأن ذلك أطهر لبعده عن احتمال وصول النجس ، وأطيب لبعده عن الكبر وقربه من التواضع ، ولا كراهة في إرخائه إلى ما فوق الكعبين ، ويحرم إرخاء الثياب تحت الكعبين . 799. Abu Sa'id Al-Khudri (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "The lower garment of a believer should be half way below the knees. He is guilty of no sin if they are up to the ankles. That which is below the ankles is in the Fire (of Hell). Allah will not look at one who allows his lower garment to trail out of vanity. [Abu Dawud] .

Commentary: This Hadith says that a garment like trousers, pajamas, etc., should, properly speaking, go down up to the middle of the shanks. However, it is permissible to lower it up to the ankles which should remain uncovered. This commandment is for men alone. On the contrary, women are required to cover not only their ankles but also their feet, particularly when they go out. [800] وعن ابن عمر رضي الله عنهما قَالَ : مررتُ عَلَى رسولِ الله وفي إزَارِي استرخاءٌ ، فَقَالَ : « يَا عَبدَ اللهِ ارْفَعْ إزَارَكَ » فَرَفَعْتُهُ ثُمَّ قَالَ : « زِدْ » فَزِدْتُ ، فَمَا زِلْتُ أتَحَرَّاهَا بَعْدُ . فَقَالَ بَعْضُ القَوْم : إِلَى أينَ ؟ فَقَالَ : إِلَى أنْصَافِ السَّاقَيْنِ . رواه مسلم . فيه مزيد اعتناء ابن عمر بالسنة ، وملازمته للاتباع . 800. Ibn 'Umar (May Allah be pleased with them) reported: My lower garment was trailing as I passed by Messenger of Allah (PBUH) so he said, "Raise your lower garment, Abdullah." I lifted it up and he told me to raise it higher. I complied with his orders and as I was still trying to find the best place (for it), one of the people asked where it should reach and he (PBUH) replied, "Half way down the knees." [Muslim] .

[801] وعنه قَالَ : قَالَ رسولُ الله : « مَنْ جَرَّ ثَوْبَهُ خُيَلاءَ لَمْ يَنْظُرِ اللهُ إِلَيْهِ يَوْمَ القِيَامَةِ » فَقَالَتْ أُمُّ سَلَمَةَ : فَكَيْفَ تَصْنَعُ النِّسَاءُ بذُيُولِهِنَّ ؟ قَالَ : « يُرْخِينَ شِبْراً » قالت : إِذَاً تَنْكَشِفُ أقْدَامُهُنَّ . قَالَ : « فَيرخِينَهُ ذِرَاعاً لا يَزِدْنَ » . رواه أَبُو داود والترمذي ، وقال : ( حَدِيثٌ حَسَنٌ صَحيحٌ ) . في هذا الحديث : الإذن للنساء في إطالة أذيالهن من القمص ، والأزر والخمر وغيرها بحيث يسلبن قدر ذراع من أذيالهن إلى الأرض لتكون أقدامهن مستورة . وفيه : النهي عن الزيادة على الذراع . 801. Ibn 'Umar (May Allah be pleased with them) reported: Messenger of Allah (PBUH) said, "On the Day of Resurrection, Allah will not look at the one who trails his lower garment out of arrogance." Umm Salamah (May Allah be pleased with her) asked: "What should women do with the hem of their clothes?" He (PBUH) said, "They might lower them a hand's span." She said: "But their feet would still remain exposed." He said, "Let them lower those equal to arm's length but not more than that." [Abu Dawud and At-Tirmidhi] .

Commentary: Herein, women are commanded to cover themselves completely up to an arm's length from the hem of their clothes in order to cover the sole of their feet with their wraps and lower-body garments. قَدْ سَبَقَ في بَابِ فَضْل الجُوعِ وَخشُونَةِ العَيْشِ جُمَلٌ تَتَعَلَّقُ بهذا الباب . منها حديث أبي هريرة : رأيت سبعين من أهل الصفة ما منهم من رجل عليه رداء ، إِما إِزار ، وإِما كساء ، قد ربطوا في أعناقهم ، منها ما يبلغ نصف الساقين ، ومنها ما يبلغ الكعبين . ومنها حديث عائشة : كان فراش رسول الله من أدم حشوه ليف . وحديث أبي أمامة مرفوعًا : « البذاذة من الإيمان » ، وهي رثاثة الهيئة ، وترك فاخر اللباس .
[802] وعن معاذ بن أنسٍ أنَّ رسول الله قَالَ : « مَنْ تَرَكَ اللِّبَاس تَوَاضُعاً للهِ ، وَهُوَ يَقْدِرُ عَلَيْهِ ، دَعَاهُ اللهُ يَومَ القِيَامَةِ عَلَى رُؤوسِ الخَلائِقِ حَتَّى يُخَيِّرَهُ مِنْ أيِّ حُلَلِ الإيمَانِ شَاءَ يَلْبَسُهَا » . رواه الترمذي ، وقال : ( حَدِيثٌ حَسَنٌ ) . في هذا الحديث : فضيلة من ترك الفاخر من اللباس تواضعًا وثوابه ؛ لأنَّ من ترك شيئًا لله عوضه الله خيرًا منه ، ومن تواضع لله رفعه في الدنيا والآخرة . 802. Mu'adh bin Anas (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "Whoever gives up wearing elegant and expensive garments out of humbleness, when he can do so, Allah will call him on the Day of Resurrection and before all the creations, He will give him the choice to wear whichever garment of Iman he would like to wear." [At-Tirmidhi] .

Commentary: To adopt humility and not to assert superiority over others, according to this Hadith, is an excellent act with Allah. 'The clothes of Iman' imply those special clothings of Jannah that Allah has prepared for sincere believers only. وَلا يقتصر عَلَى مَا يزري بِهِ لغير حاجة وَلا مقصود شرعي
[803] عن عمرو بن شعيب عن أبيهِ عن جَدِّهِ قال : قَالَ رسول الله : « إنَّ اللهَ يُحِبُّ أنْ يُرَى أثَرُ نِعْمَتِهِ عَلَى عَبْدِهِ » . رواه الترمذي ، وقال : ( حَدِيثٌ حَسَنٌ ) . التوسط في اللباس ممدوح ، لأن الرفيع شهرة ، والداني دناءة ، والأعمال بالمقاصد . فإن لبس النفيس تحدثًا بنعمة الله ، والداني للتواضع ، فهو مأجور ، وإن لبس النفيس تكبرًا وفخرًا ، والدنيء رياءً فهو مأزور ، ويروى عن الشاذلي أنه قال لفقير - كان لابس ثوب مرقع أنكر عليه لبس نفيس الثياب – : يا هذا ، ثيابي تقول للناس : الحمد لله ، وثيابك تقول لهم : أعطوني من مالكم . 803. 'Amr bin Shu'aib on the authority of his father and grandfather reported: Messenger of Allah (PBUH) said, "Allah loves to see the sign of His Bounties on his slave." [At-Tirmidhi] .

Commentary: A simple dress is commendable if one wears it as a gesture of humility wining Allah's Pleasure. Yet, to zealously pursue the goal of goodness, to extend a helping hand to the indigent and the needy, to behave favourably towards one's relatives and to wear a fine dress as a manifestation of Allah's Favours are equally good acts of high merit. A fine dress is not impeachable in itself but it becomes so, if worn with an air of arrogance and self-importance. On the other hand, an expression of Divine bounty makes it praiseworthy. In other words, it is the intention which makes an act good or bad. Alongside the practice of the example of Messenger of Allah (PBUH), the sincerity of action and making right intention, therefore, become indispensable. وتحريم جلوسهم عَلَيْهِ واستنادهم إِلَيْهِوجواز لبسه للنساء
[804] عن عمر بن الخَطَّابِ قال : قَالَ رسول الله : « لا تَلْبَسُوا الحَرِيرَ ؛ فَإنَّ مَنْ لَبِسَهُ في الدُّنْيَا لَمْ يَلْبَسْهُ في الآخِرَةِ » . متفقٌ عَلَيْهِِ . في هذا الحديث : تحريم لبس الحرير على الرجال ، وفيه الوعيد الشديد على من لبسه . 804. 'Umar bin Al-Khattab (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "Do not wear silk (clothes). For whoever wears (them) in this life will be deprived of them in the Hereafter." [Al-Bukhari and Muslim] .

Commentary: It is not women but men who have been forbidden to wear silk dress. It is banned for men due to its aspect of adornment and beautification which is peculiar to women alone. The silk dress is not befitting to men because it affects their typical characteristics such as bravery, strength and fearlessness. Second, it betrays arrogance and haughtiness which is condemnable by all norms of morality. Third, it has relevance to disbelievers and polytheists known for their love for worldly possessions. Fourth, its use is against that austerity which Islam aims to develop in a Muslim's life. And this is borne out by the saying of Messenger of Allah (PBUH): "Simplicity is part of Faith." [805] وعنه قَالَ : سَمِعْتُ رسول الله يقول : « إنَّمَا يَلْبَسُ الحَرِيرَ مَنْ لا خَلاَقَ لَهُ » . متفقٌ عَلَيْهِِ .وفي رواية للبخاري : « مَنْ لا خَلاَقَ لَهُ في الآخِرَةِ » .قَوْله : « مَنْ لا خَلاقَ لَهُ » أيْ : لا نَصِيبَ لَهُ . 805. 'Umar bin Al-Khattab (May Allah be pleased with him) reported: I heard Messenger of Allah (PBUH) saying, "Silk (clothes) are worn only by him who has no share in the Hereafter." [Al-Bukhari and Muslim] .

Commentary: This Hadith tells us that men will fall into a serious error if they wear dress made from silk. And if they do not sincerely repent for it, they will undoubtedly be punished in Hell-fire. [806] وعن أنس قال : قَالَ رسول الله : « مَنْ لَبِسَ الحَرِيرَ في الدُّنْيَا لَمْ يَلْبَسْهُ في الآخِرَةِ » . متفقٌ عَلَيْهِِ . في هذا الحديث : الوعيد الشديد على من لبس الحرير . 806. Anas (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "He who wears silk clothes in this life shall not wear them in the Hereafter." [Al-Bukhari and Muslim] . [807] وعن علي قال : رأيتُ رسولَ الله أخَذَ حَريراً ، فَجَعَلَهُ في يَمِينهِ ، وَذَهَبَاً فَجَعَلَهُ في شِمَالِهِ ، ثُمَّ قَالَ : « إنَّ هذَيْنِ حَرَامٌ عَلَى ذُكُور أُمّتي » . رواه أَبُو داود بإسنادٍ حسنٍ . 807. 'Ali (May Allah be pleased with him) reported: I saw Messenger of Allah (PBUH) holding a piece of gold in his left hand and a silk (cloth) in his right hand. Then he said, "These two are forbidden for the males of my Ummah." [Abu Dawud] . [808] وعن أَبي موسى الأشْعَري أنَّ رسول الله قَالَ : « حُرِّمَ لِبَاسُ الحَرِير وَالذَّهَبِ عَلَى ذُكُورِ أُمَّتِي ، وَأُحِلَّ لإنَاثِهِمْ » . رواه الترمذي ، وقال : ( حَدِيثٌ حَسَنٌ صَحيحٌ ) . في هذين الحديثين : جواز لبس الحرير والذهب للنساء . 808. Abu Musa Al-Ash'ari (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "Wearing of silk and gold has been made unlawful for males and lawful for the females of my Ummah." [At-Tirmidhi] .

Commentary: Both the above mentioned Ahadith indicate that the use of silk and gold is allowed to women. But Divine sanction should not be so over-stretched as to make the ornaments of gold part and parcel of marriage. Yet, unfortunately, this sad situation exists in Muslim societies, making resourceless people feel extremely ill. In fact, at need, if resources permit, women are free to use gold but without making it as an essential ingredient of marriage. May Allah guide Muslims! [809] وعن حُذَيْفَةَ قال : نَهَانَا النَّبيُّ أنْ نَشْرَبَ في آنِيَةِ الذَّهَبِ وَالفِضَّةِ ، وأنْ نَأْكُلَ فِيهَا ، وعَنْ لُبْس الحَريرِ وَالدِّيبَاج ، وأنْ نَجْلِسَ عَلَيْهِ . رواه البخاري . خص الأكل والشرب بالذكر ، لأنهما أغلب أنواع الاستعمال ، وإلا فسائر استعمال الذهب والفضة حرام . وفيه : تحريم الجلوس على الحرير ، وهو قول الجمهور . 809. Hudhaifah (May Allah be pleased with him) reported: The Prophet (PBUH) prohibited us from eating or drinking in gold or silver utensils and from wearing silk and brocade, or sitting on (anything made from) them. [Al-Bukhari] .

Commentary: There are many kinds of silk. But the real silk is that which is naturally spun by the silkworm. However, the artificially manufactured silk is also available nowadays. Men are not under ban to use it. But there are certain varieties of such cloth which are used only by women. These are forbidden to men. Besides, they are disallowed to sit on a silk cloth. Similarly, quilts, mattresses and pillows should not be made from it because both men and women use them. [ Library ] [ Al-Qur'an ] [ Hadeeth ] [ Books ] [ Articles ] [ Audio ]

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Copyright [810] عن أنسٍ قال : رَخَّصَ رسولُ الله لِلزُّبَيْرِ وعَبْدِ الرَّحْمن ابن عَوْفٍ رضي الله عنهما في لُبْس الحَريرِ لِحَكَّةٍ بِهِما . متفقٌ عَلَيْهِ . في هذا الحديث : جواز لبس الحرير للضرورة . 810. Anas (May Allah be pleased with him) reported: Messenger of Allah (PBUH) permitted Zubair and 'Abdur-Rahman bin 'Auf (May Allah be pleased with them) to wear silk because they were suffering from an itch. [Al-Bukhari and Muslim] .

Commentary: This Hadith tells us that, if needed, even men can wear clothes made from silk. For example, it may be suggested in case of a skin disease like itch. A man may also be allowed to wear a silk dress in order to escape extremely cold or hot weather provided he has no other clothes. [811] عن معاوية قال : قَالَ رسول الله : « لا تَرْكَبُوا الخَزَّ وَلا النِّمَارَ » . حديث حسن ، رواه أَبُو داود وغيره بإسناد حسن . الخز نوعان : فنوع معمولٌ من الحرير ، وهو حرام . وأما المعمول من الصوف فيحمل النهي فيه على التنـزيه لأجل التشبه بالعجم . 811. Mu'awiyah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "Do not ride on saddles made from silk or leopard's skin." [Abu Dawud] .

Commentary: This Hadith prohibits Muslim men from using fur and the leopard's hide. In fact the non-Muslim contemporaries of the Prophet (PBUH) used to wear them. Since, they had an epicurean lifestyle, unconcerned about the Hereafter, the Muslims were dissuaded from emulating their example. The motive behind the ban by Messenger of Allah (PBUH) was to help believers in acquiring a sense of Taqwa (consciousness of Allah/fear of Allah). As for pure silk, Muslim men are totally disallowed to use it. Even the saddle-cloth must not be of silk. The same rule applies to any usable thing made from the leopard's hide because it is expressive of arrogance and also bears resemblance to the non-Muslim way of life. [812] وعن أَبي المليح عن أبيه أنَّ رسول الله نَهَى عَنْ جُلُودِ السِّبَاعِ . رواه أَبُو داود والترمذيُّ والنسائيُّ بأسانِيد صِحَاحٍ .وفي رواية للترمذي : نَهَى عَنْ جُلُودِ السِّبَاعِ أنْ تُفْتَرَشَ . فيه : النهي عن استعمال جلود السباع لما فيها من الخيلاء . 812. Abul-Malih on the authority of his father reported: Messenger of Allah (PBUH) prohibited the use of the skins of wild animals. [Abu Dawud, At-Tirmidhi and An-Nasa'i] .

Another narration in At-Tirmidhi is: Messenger of Allah (PBUH) forbade the use of the skins of wild animals in making Firash (i.e., something to sit on or lie down on, such as cushions, pillows, covers, spreads, saddles, etc.).

Commentary: The Messenger of Allah (PBUH) has forbidden the use of hide of wild beasts. Explaining the ban by Messenger of Allah (PBUH), some say that even the tanning process cannot wipe out hair from a beast's hide. As a result it retains some impurity. Others think that the prohibitive order is related only to the untanned hides and is inapplicable to the tanned ones. This opinion also goes since such hides are used by extravagant and arrogant people, and its use by Muslims may hold them analogous to the former. But Imam Ash-Shaukani is of the view that the hides of beasts, whether tanned or untanned, must not be used. We also have in view the saying of Messenger of Allah (PBUH): "Tanning purifies every hide." Yet, in the light of the current Hadith it will be considered as specific. The hides of beasts will remain unclean and unusable in all circumstances. [813] عن أَبي سعيد الخدْريِّ قال : كَانَ رسول الله إِذَا اسْتَجَدَّ ثَوباً سَمَّاهُ باسْمِهِ - عِمَامَةً أَوْ قَميصاً أَوْ رِدَاءً - يقولُ : « اللَّهُمَّ لَكَ الْحَمْدُ أنْتَ كَسَوْتَنِيهِ ، أسْأَلكَ خَيْرَهُ وَخَيْرَ مَا صُنِعَ لَهُ ، وَأَعوذُ بِكَ مِنْ شَرِّهِ وَشَرِّ مَا صُنِعَ لَهُ » . رواه أَبُو داود والترمذي ، وقال : ( حَدِيثٌ حَسَنٌ ) . في هذا الحديث : استحباب الدعاء عند اللباس وحمد الله تعالى . 813. Abu Sa'id Al-Khudri (May Allah be pleased with him) reported: When Messenger of Allah (PBUH) wore a new garment, he would name it. For instance, a turban or shirt or cloak and would supplicate: "Allahumma lakal-hamdu, Anta kasautanihi, as'aluka khairahu wa khaira ma suni'a lahu, wa a'udhu bika min sharrihi wa sharri ma suni'a lahu (O Allah, all the praise is for You that You have given it to me to put on. I ask You its goodness and the goodness of the purpose for which it was made, and I seek Your Protection from its evil and the evil of the purpose for which it was made)." [Abu Dawud and At-Tirmidhi] .

Commentary: This Hadith tells us that we should recite the invocation taught by Messenger of Allah (PBUH) on wearing a new dress. Imam An-Nawawi argues that on wearing a new pair of shoes or something like that one should also recite this prayer. هَذَا الباب قَدْ تقدم مقصوده وذكرنا الأحاديث الصحيحة فِيهِ . تقدم ذلك في باب تقديم اليمين في كل ما هو من باب التكريم ، ومن ذلك أن يدخل يده اليمنى في كمها قبل إدخال اليسرى ، ويدخل رجله اليمنى في كل من الخف والنعل والسراويل قبل إدخال اليسرى . (Ahadith concerning this chapter has already been narrated. See chapter 99) والقعود والمجلس والجليس والرؤية
[814] عن البَراءِ بن عازِبٍ رضي الله عنهما ، قَالَ : كَانَ رسول الله إِذَا أوَى إِلَى فِرَاشِهِ نَامَ عَلَى شِقِّهِ الأَيْمَن ، ثُمَّ قَالَ : « اللَّهُمَّ أسْلَمْتُ نفسي إلَيْكَ ، وَوَجَّهْتُ وَجْهِي إلَيْكَ ، وَفَوَّضْتُ أمْرِي إلَيْكَ ، وَألْجَأتُ ظَهْرِي إلَيْك ، رَغْبَةً وَرَهْبَةً إلَيْكَ ، لا مَلْجَأ وَلا مَنْجا مِنْكَ إِلا إلَيكَ ، آمَنْتُ بكِتَابِكَ الَّذِي أنْزَلْتَ ، وَنَبِيِّكَ الَّذِي أرْسَلْتَ » . رواه البخاري بهذا اللفظ في كتاب الأدب من صحيحه . 814. Al-Bara' bin 'Azib (May Allah be pleased with them) reported: Whenever Messenger of Allah (PBUH) went to bed, he would lie down on his right side and recite: "Allahumma aslamtu nafsi ilaika, wa wajjahtu wajhi ilaika, wa fawwadtu amri ilaika, wa 'alja'tu zahri ilaika, raghbatan wa rahbatan ilaika, la malja'a wa la manja illa ilaika. Amantu bikitabikal-ladhi anzalta, wa nabiyyikal-ladhi arsalta [O Allah! I have submitted myself to You, I have turned my face to You, committed my affairs to You, and depend on You for protection out of desire for You and out of fear of You (expecting Your reward and fearing Your punishment). There is no refuge and no place of safety from You but with You. I believed in the Book You have revealed, and in the Prophet You have sent (i.e., Muhammad (PBUH)).] " [Al-Bukhari] .

Commentary: Before going to bed, a believer revives his commitment to Faith, Islam and Allah by reciting this prayer of Messenger of Allah (PBUH). Through this practice, every night he is able to remember Allah and His Commandments amidst the activities of the day time. [815] وعنه قَالَ : قَالَ لي رسول الله : « إِذَا أتَيْتَ مَضْجَعَكَ فَتَوَضَّأ وُضُوءكَ لِلْصَّلاَةِ ، ثُمَّ اضْطَجِعْ عَلَى شِقِّكَ الأَيْمَن ، وَقُلْ ...» وذَكَرَ نَحْوَهُ ، وفيه : « وَاجْعَلْهُنَّ آخِرَ مَا تَقُولُ » . متفقٌ عَلَيْهِِ . في هذا الحديث : استحباب الوضوء عند النوم ، واستحباب هذا الدعاء ، لأنه إن مات مات على الفطرة ، وإن أصبح أصاب خيرًا . 815. Al-Bara' bin 'Azib (May Allah be pleased with them) reported: Messenger of Allah (PBUH) directed me thus: "Whenever you go to bed, perform Wudu' as you do for Salat then (before sleeping) recite: 'O Allah! I have submitted myself to You, I have turned myself to You, committed my affairs to You and sought Your refuge for protection out of desire for You and fear of You (expecting Your reward and fearing Your punishment). There is no refuge and no place of safety from You but with You. I believe in the Book You have revealed and in the Prophet (PBUH) You have sent."' Messenger of Allah (PBUH) added: "If anyone recites these words and dies during the night, he will die on the true Deen, and if he remains alive till the morning, he will obtain good. And make this supplication your last words (before sleeping)." [Al-Bukhari and Muslim] . [816] وعن عائشة رضي الله عنها قالت : كَانَ النبيُّ يُصَلِّي مِنَ اللَّيْلِ إحْدَى عَشرَةَ رَكْعَةً ، فَإذا طَلَعَ الفَجْرُ صَلَّى رَكْعَتَيْنِ خَفِيفَتَيْنِ ، ثُمَّ اضْطَجَعَ عَلَى شِقِّهِ الأَيْمَن حَتَّى يَجيءَ الْمُؤَذِّنُ فَيُؤْذِنَهُ . متفقٌ عَلَيْهِ . فيه : استحباب الضجعة بعد سنة الفجر لمن كان تهجد بالليل ، ليقوم إلى الفرض بنشاط . 816. 'Aishah (May Allah be pleased with her) reported: The Prophet (PBUH) used to offer eleven Rak'ah of optional Salat (prayers) in the latter part of night. When it was about dawn, he would offer two short Rak'ah and then would lie down on his right side till the Mu'adhdhin (one who calls for prayer) would come to inform him that the congregation had gathered (for prayer). [Al-Bukhari and Muslim] .

Commentary: This Hadith throws light on the Prophet's night prayers (Tahajjud), that is, it comprised thirteen Rak'ah including three Rak'ah of Witr. It is also reported in Al-Bukhari on the authority of 'Aishah (May Allah be pleased with him) that Messenger of Allah (PBUH) would always perform thirteen Rak'ah in the Tahajjud prayer. This Hadith further tells us that after his midnight prayer, the Prophet (PBUH) would perform two Rak'ah of Sunnah (i.e., after the Adhan of Fajr prayer) and then lie down on his right side. This practice of Messenger of Allah (PBUH) is an established fact. [817] وعن حُذَيْفَةَ قال : كَانَ النَّبيُّ إِذَا أخَذَ مَضْجَعَهُ مِنَ اللَّيْلِ وَضَعَ يَدَهُ تَحْتَ خَدِّهِ ، ثُمَّ يَقُولُ : « اللَّهُمَّ بِاسْمِكَ أمُوتُ وَأحْيَا » وَإِذَا اسْتَيْقَظ قَالَ : « الْحَمْدُ للهِ الَّذِي أحْيَانَا بَعْدَ مَا أمَاتَنَا وَإِلَيْهِ النُشُورُ » . رواه البخاري . قيل : إنما كان يختار الأيمن لأنه كان يحب التيمن في شأنه كله ، ولأنه يكون أخف للنوم ، ولأن النوم أخو الموت ، قال الله تعالى ﴿ اللَّهُ يَتَوَفَّى الأَنفُسَ حِينَ مَوْتِهَا وَالَّتِي لَمْ تَمُتْ فِي مَنَامِهَا فَيُمْسِكُ الَّتِي قَضَى عَلَيْهَا الْمَوْتَ وَيُرْسِلُ الأُخْرَى إِلَى أَجَلٍ مُسَمًّى إِنَّ فِي ذَلِكَ لَآيَاتٍ لِّقَوْمٍ يَتَفَكَّرُونَ ﴾ [ الزمر (42) ] . 817. Hudhaifah (May Allah be pleased with him) reported: Whenever the Prophet (PBUH) lay down for sleep at night, he would place his (right) hand under his (right) cheek and supplicate: "Bismika Allahumma amutu wa ahya [O Allah, with Your Name will I die and live (wake up)] ." And when he woke up, he would supplicate: "Al-hamdu lillahil-ladhi ahyana ba'da ma amatana, wa ilaihin-nushur (All praise is due to Allah, Who has brought us back to life after He has caused us to die, and to Him is the return)." [Al-Bukhari] .

Commentary: In this prayer of Messenger of Allah (PBUH) the state of sleep is associated with death, while the state of being awake is associated with life. Furthermore, it conjures up the vision of Doomsday. However, to recite these prayers prior to going to sleep and on getting up was the practice of Messenger of Allah (PBUH). [818] وعن يَعيشَ بن طِخْفَةَ الغِفَارِيِّ رضي الله عنه قَالَ : قَالَ أَبي : بينما أَنَا مُضْطَجِعٌ في الْمَسْجِدِ عَلَى بَطْنِي إِذَا رَجُلٌ يُحَرِّكُنِي برجلِهِ ، فَقَالَ : « إنَّ هذِهِ ضجْعَةٌ يُبْغِضُهَا اللهُ » . قَالَ : فَنظَرْتُ فَإذَا رسولُ الله . رواه أَبُو داود بإسنادٍ صحيح . في هذا الحديث : كراهية الاضطجاع على البطن . 818. Ya'ish bin Tikhfah Al-Ghifari (May Allah be pleased with him) reported: My father said: I was lying down on my belly in the mosque when someone shook me with his foot and said, "Lying down this way is disapproved by Allah." I looked up and saw that it was Messenger of Allah (PBUH). [Abu Dawud] .

Commentary: To sleep in prone position is extremely repugnant and Messenger of Allah (PBUH) has forbidden it. [819] وعن أَبي هريرة عن رسول الله قَالَ : « مَنْ قَعَدَ مَقْعَدَاً لَمْ يَذْكُرِ الله فِيهِ ، كَانَتْ عَلَيْهِ مِنَ اللهِ تِرَةٌ ، وَمَنِ اضْطَجَعَ مَضجَعاً لا يَذْكُرُ اللهَ تَعَالَى فِيهِ ، كَانَتْ عَلَيْهِ مِنَ اللهِ تِرَةٌ » . رواه أَبُو داود بإسنادٍ حسن .« التِّرَةُ » : بكسر التاء المثناة من فوق ، وَهِيَ : النقص ، وقِيلَ : التَّبعَةُ . في هذا الحديث : كراهة الغفلة واستحباب الذكر في كل حالة . وفي رواية أحمد والنسائي : وما مشى أحدكم ممشى لم يذكر الله فيه إلا كان عليه ترة . قال الله تعالى ﴿ إِنَّ فِي خَلْقِ السَّمَاوَاتِ وَالأَرْضِ وَاخْتِلاَفِ اللَّيْلِ وَالنَّهَارِ لآيَاتٍ لِّأُوْلِي الألْبَابِ * الَّذِينَ يَذْكُرُونَ اللّهَ قِيَاماً وَقُعُوداً وَعَلَىَ جُنُوبِهِمْ وَيَتَفَكَّرُونَ فِي خَلْقِ السَّمَاوَاتِ وَالأَرْضِ ﴾ [ آل عمران (190 ، 191) .وقال تعالى ﴿ وَاذْكُر رَّبَّكَ فِي نَفْسِكَ تَضَرُّعاً وَخِيفَةً وَدُونَ الْجَهْرِ مِنَ الْقَوْلِ بِالْغُدُوِّ وَالآصَالِ وَلا تَكُن مِّنَ الْغَافِلِينَ ﴾ [ الأعراف (205) ] 819. Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "Whoever sits in a place where he does not remember Allah (SWT), he will suffer loss and incur displeasure of Allah; and whoever lies down (to sleep) in a place where he does not remember Allah, he will suffer sorrow and incur displeasure of Allah." [Abu Dawud] .

Commentary: In the light of this Hadith, remembrance of Allah is commendable everywhere. Indifference to it doubtless incurs Divine wrath. ووضع إحدى الرِّجلين عَلَى الأخرى إِذَا لم يخف انكشاف العورةوجواز القعود متربعاً ومحتبياً
[820] عن عبدِ اللهِ بن زيد رضي الله عنه : أنَّه رأى رسولَ الله مُسْتَلْقِياً في الْمَسْجِدِ ، وَاضِعاً إحْدَى رِجْلَيْهِ عَلَى الأُخْرَى . متفقٌ عَلَيْهِ . الاحتباء : ضم الظهر مع الساقين بثوب ، أو بيد ، وكان أكثر جلوسه محتبيًا . وفي الحديث : جواز الاستلقاء ، ووضع إحدى الرجلين على الأخرى إذا لم يخش انكشاف العورة . 820. 'Abdullah bin Zaid (May Allah be pleased with them) reported: I saw Messenger of Allah (PBUH) lying down on his back in the mosque, placing one leg on the other. [Al-Bukhari and Muslim] . [821] وعن جابر بن سَمُرَة قال : كَانَ النبيُّ إِذَا صَلَّى الفَجْرَ تَرَبَّعَ في مَجْلِسِهِ حَتَّى تَطْلُعَ الشَّمْسُ حَسْنَاء . حديث صحيح ، رواه أَبُو داود وغيره بأسانيد صحيحة . في الحديث : جواز الجلوس متربعًا ، أو استحباب الذكر بعد صلاة الفجر حتى ترتفع الشمس . 821. Jabir bin Samurah (May Allah be pleased with him) reported: After the Fajr (dawn) prayer the Prophet (PBUH) used to sit crossed legged in the same place in which he had prayed till the sun shone brightly. [Abu Dawud] .

Commentary: This Hadith tells us that it is commendable to stay in the mosque after offering Fajr prayer with the congregation until sunrise. It also commends sitting cross-legged. [822] وعن ابن عمر رضي الله عنهما ، قَالَ : رأيتُ رسول الله بفناءِ الكَعْبَةِ مُحْتَبِياً بِيَدَيْهِ هكَذا ، وَوَصَفَ بِيَدَيْهِ الاحْتِبَاءَ ، وَهُوَ القُرْفُصَاءُ . رواه البخاري . القرفصاء : أن يجلس على أليته ويلصق بطنه بفخذيه ، ويحتبي بيديه يضعهما على ساقيه كما يحتبي بثوب . 822. Ibn 'Umar (May Allah be pleased with them) reported: I saw Messenger of Allah (PBUH) sitting in the compound of the Holy Ka'bah, with the thighs against the stomach and arms around his legs. [Al-Bukhari] . [823] وعن قَيْلَةَ بنْتِ مَخْرَمَةَ رضي الله عنها ، قالت : رأيتُ النَّبيَّ وَهُوَ قَاعِدٌ القُرْفُصَاءَ ، فَلَمَّا رَأَيْتُ رسولَ الله المُتَخَشِّعَ في الجِلْسَةِ أُرْعِدْتُ مِنَ الفَرَقِ . رواه أَبُو داود والترمذي . في هذا الحديث : استحباب التخشع في الجلوس . قيل : إن القرفصاء أن يجلس على ركبتيه منكبًا ، ويلصق بطنه بفخذيه وبباطن كفيه ، وهي جلسة االأعراب . 823. Qailah bint Makhramah (May Allah be pleased with her) reported: I saw the Prophet (PBUH) seated with his arms enfolding his legs; and when I saw him in such a state of humble guise I trembled with fear due to the awe (he showed in that posture). [At-Tirmidhi] . [824] وعن الشَّريدِ بن سُوَيْدٍ قال : مَرَّ بي رسولُ الله وَأَنَا جَالِسٌ هكَذَا ، وَقَدْ وَضَعْتُ يَدِيَ اليُسْرَى خَلْفَ ظَهْرِي ، وَاتَّكَأتُ عَلَى أَليَةِ يَدي ، فَقَالَ : « أَتَقْعُدُ قِعْدَةَ المَغْضُوبِ عَلَيْهِمْ ؟! » رواه أَبُو داود بإسنادٍ صحيح . في هذا الحديث : كراهة هذه الجلسة ، والمنع عن التشبه باليهود في هيآتهم . 824. Ash-Sharid bin Suwaid (May Allah be pleased with him) reported: Messenger of Allah (PBUH) passed by me when I was sitting with my left hand behind my back and leaning on my palm. On seeing me in this posture he said, "Do you sit like those upon whom the Wrath of Allah has descended?" [Abu Dawud] .

Commentary: The Jews and Christians are the people upon whom came the Wrath of Allah. Muslims have been stopped from copying their example. But unfortunately they now take a pride in imitating them in every matter and think it necessary for worldly progress. [825] عن ابن عمر رضي الله عنهما ، قَالَ : قَالَ رسول الله : « لا يُقِيمَنَّ أحَدُكُمْ رَجُلاً مِنْ مَجْلِسِهِ ثُمَّ يَجْلِسُ فِيهِ ، وَلكِنْ تَوَسَّعُوا وَتَفَسَّحُوا » وكَانَ ابْنُ عُمَرَ إِذَا قَامَ لَهُ رَجُلٌ مِنْ مَجْلِسِهِ لَمْ يَجْلِسْ فِيهِ . متفقٌ عَلَيْهِ . في هذا الحديث : النهي عن إقامة الرجل من مجلسه الذي سبق إليه وفيه : استحباب التفسح والتوسع . وفيه : مزيد وروع ابن عمر . 825. Ibn 'Umar (May Allah be pleased with them) reported: Messenger of Allah (PBUH) said, "Do not ask someone to give up his seat in order to take it, but make accommodation wide and sit at ease." It was Ibn 'Umar's habit that if a person left his seat for him, he would not take it. [Al-Bukhari and Muslim] .

Commentary: Herein, we are told that the space of meeting should be wide enough to accommodate every participant. None should feel the space problem. Good manners disallow a newcomer to get a seat vacated for himself by force, no matter if the occupant is an inferior. Yet, there is nothing undesirable if the latter willingly vacates the seat for a superior. Ibn 'Umar (May Allah be pleased with them) would never agree to availing even a willing offer in this respect. Obviously extreme Taqwa (fear of Allah) and moral scruples lay behind his reluctance to take the place of somebody else. Yet, there are a few exceptions in this regard. For example, if somebody sits in the chair of his teacher, he may be asked to leave it. Also if a man has fixed place in the market to sell his goods, another person will not be justified in occupying it forcibly. [826] وعن أَبي هريرة أنَّ رسول الله قَالَ : « إِذَا قَامَ أَحَدُكُمْ مِنْ مَجْلِسٍ ، ثُمَّ رَجَعَ إِلَيْهِ ، فَهُوَ أَحَقُّ بِهِ » . رواه مسلم فيه : أن من قام من مجلسه لعذر ثم عاد إليه فهو أحق ، سواء ترك فيه متاعًا أو لا . 826. Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "If someone leaves his seat (for one reason or another) and returns to it, he is better entitled to it." [Muslim] . [827] وعن جابر بن سَمُرَة رضي الله عنهما ، قَالَ : كُنَّا إِذَا أَتَيْنَا النبي جلَسَ أحَدُنَا حَيْثُ يَنْتَهِي . رواه أَبُو داود والترمذي ، وقال : ( حَدِيثٌ حَسَنٌ ) . في هذا الحديث : استحباب الجلوس حيث ينتهي به المجلس ، سواء كان في صدر المحل أو أسفله ، كما كان يفعله . 827. Jabir bin Samurah (May Allah be pleased with them) reported: Whenever we came to the gathering of the Prophet, we would sit down at the end (of the assembly). [Abu Dawud] .

Commentary: This Hadith throws light on social etiquette. Suppose, if somebody comes to participate in a meeting, he should not behave in a rustic manner by crossing over the heads of the sitting people. Nor should he attempt to forcibly put himself in the place of another person. [828] وعن أَبي عبد الله سَلْمَان الفارسي قال : قَالَ رسول الله : « لا يَغْتَسِلُ رَجُلٌ يَوْمَ الْجُمُعَةِ وَيَتَطهَّرُ مَا اسْتَطَاعَ مِنْ طُهْرٍ ، وَيَدَّهِنُ مِنْ دُهْنِهِ ، أَوْ يَمَسُّ مِنْ طِيب بَيْتِهِ ، ثُمَّ يَخْرُجُ فَلا يُفَرِّقُ بَيْنَ اثْنَينِ ، ثُمَّ يُصَلِّي مَا كُتِبَ لَهُ ، ثُمَّ يُنْصِتُ إِذَا تَكَلَّمَ الإمَامُ ، إِلا غُفِرَ لَهُ مَا بَيْنَهُ وَبَيْنَ الجُمُعَةِ الأُخْرَى » . رواه البخاري . في هذا الحديث : استحباب الغسل والطيب يوم الجمعة ، وكراهة التفريق بين الاثنين . وفيه : أن من فعل ذلك وانصت في الخطبة غُفر له . 828. Salman Al-Farisi (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "If a man takes a bath on Friday, purifies himself thoroughly, uses oil and perfume which is available in the house, sets forth for the mosque, does not (forcibly) sit between two persons, offers the prayer that is prescribed for him and listens to the Imam silently, his sins between this Friday and the previous Friday will be forgiven." [Al-Bukhari] .

Commentary: This Hadith highlights eight points. First, to take a bath on Friday is a matter of commendation. Some say this bath is commendable, while others think it is necessary. Second, one should take it in the morning or before going to the mosque to offer prayer. Third, on this occasion the use of perfume or hair-cream is preferable. Fourth, there is a mention of good manners. Instead of crossing over the heads of worshippers, one should try to locate an open space and sit there. To thrust oneself between two sitting persons looks awkward. Fifth, entry into the mosque should be followed by the performance of two Rak'ah prayer, even if the Imam is delivering Khutbah (religious talk). Sixth, an attempt should be made to offer voluntary prayer before the Khutbah. Seventh, complete silence should be observed during the Khutbah to the point that one is not allowed to say to the other person: "Keep silent," if one does not want to loose reward. Eighth, if a man offers his Friday prayer by observing the said conditions and prerequisites, his week-long sins will be forgiven by Allah. But these are exclusively minor sins including failure in doing one's duty to Allah. As regards major sins, the sinner will not be forgiven by Allah unless he sincerely repents from the sins. Similarly, a man's failure to do his duties towards his fellow-Muslim brothers or sisters, in case he has wronged them in anyway, will not be pardoned unless he is forgiven by them. [829] وعن عمرو بن شُعَيْب عن أبيهِ عن جَدِّهِ أنَّ رسول الله قَالَ : « لا يَحِلُّ لِرَجُلٍ أنْ يُفَرِّقَ بَيْنَ اثْنَيْنِ إِلا بإذْنِهِمَا » . رواه أَبُو داود والترمذي ، وقال : ( حَدِيثٌ حَسَنٌ ) .وفي رواية لأبي داود : « لا يُجْلَسُ بَيْنَ رَجُلَيْنِ إِلا بِإذْنِهِمَا » . في هذا الحديث : النهي عن الجلوس بين الاثنين بغير رضاهما . 829. 'Amr bin Shu'aib on the authority of his father and grandfather reported: Messenger of Allah (PBUH) said, "It is not permissible for a person to sit between two people without their permission." [At-Tirmidhi] .

Commentary: This Hadith tells us that a man is forbidden to push himself between two sitting persons unless they themselves allow him to do that. [830] وعن حذيفة بن اليمان أنَّ رسول الله لَعَنَ مَنْ جَلَسَ وَسَطَ الحَلْقَةِ . رواه أَبُو داود بإسنادٍ حسن .وروى الترمذي عن أبي مِجْلَزٍ : أنَّ رَجُلاً قَعَدَ وَسَطَ حَلْقَةٍ ، فَقَالَ حُذَيْفَةُ : مَلْعُونٌ عَلَى لِسَانِ مُحَمَّدٍ - أَوْ لَعَنَ اللهُ عَلَى لِسَانِ مُحَمَّدٍ - مَنْ جَلَسَ وَسَطَ الحَلْقَةِ . قَالَ الترمذي : ( حَدِيثٌ حَسَنٌ صَحيحٌ ) . في هذا الحديث : النهي عن الجلوس وسط الحلقة من غير حاجة كساقٍ ، ومعلم ونحو ذلك . 830. Hudhaifah bin Al-Yaman (May Allah be pleased with him) reported: Whosoever takes seat in the midst of an assembly has been cursed by Messenger of Allah (PBUH) The Messenger of Allah curses the one who sits in the middle of people's circle. [Abu Dawud] .

Commentary: Herein, we are also told that a man must not push himself into the circles of some sitting people as this shows no consideration for their feelings. A Muslim should not intrude on other people's personal affairs. [831] وعن أَبي سعيدٍ الخدريِّ قال : سَمِعْتُ رسول الله يقول : « خَيْرُ المَجَالِسِ أوْسَعُهَا » . رواه أَبُو داود بإسنادٍ صحيح عَلَى شرط البخاري . في هذا الحديث : استحباب سعة المجلس لما فيه من راحة الجالسين . 831. Abu Sa'id Al-Khudri (May Allah be pleased with him) reported: I heard Messenger of Allah (PBUH) saying "The best assemblies are those in which people make room for one another." [Abu Dawud] .

Commentary: This Hadith tells us that the closely-sitting people have a feeling of narrowness and suffocation. On the other hand, in a well-spaced meeting, one has a feeling of relief and comfort. The Hadith urges us to spread out in assemblies and make room for one another to the comfort of everyone. [832] وعن أَبي هريرة قال : قَالَ رسول الله : « مَنْ جَلَسَ في مَجْلِسٍ ، فَكَثُرَ فِيهِ لَغَطُهُ فَقَالَ قَبْلَ أنْ يَقُومَ مِنْ مَجْلِسِهِ ذَلِكَ : سُبْحَانَكَ اللَّهُمَّ وَبِحَمْدِكَ ، أشْهَدُ أنْ لا إلهَ إِلا أنْتَ ، أسْتَغْفِرُكَ وَأَتُوبُ إلَيْكَ ، إِلا غُفِرَ لَهُ مَا كَانَ في مَجْلِسِهِ ذَلِكَ » . رواه الترمذي ، وقال : ( حَدِيثٌ حَسَنٌ صَحيحٌ ) . اللغط : الكلام الذي فيه جلبة واختلاط ، وإنما ترتب على هذا الذكر مغفرة ما كسب في ذلك المجلس لما فيه من تنـزيه الله سبحانه والثناء عليه بإحسانه والشهادة بتوحيده ، ثم سؤال المغفرة منه وهو الذي لا يخيب سائلاً صادقًا . 832. Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "Whoever sits in a gathering and indulges in useless talk and before getting up supplicates: 'Subhanaka Allahumma wa bihamdika, ash-hadu an la ilaha illa Anta, astaghfiruka wa atubu ilaika (O Allah, You are free from every imperfection; praise be to You. I testify that there is no true god except You; I ask Your Pardon and turn to You in repentance),' he will be forgiven for (the sins he may have intentionally or unintentionally committed) in that assembly." [At-Tirmidhi] .

Commentary: A senseless, boisterous talk, not related to the life to come, is unprofitable and warrants deprecation. But since it is a small sin, it may be pardoned if one sincerely repents of it. Yet, it cannot be classified under the head of major sins and human-right violations which are unpardonable. Scholars unanimously agree that those sins which can be forgiven upon sincerely reciting the above-mentioned supplication are minor sins which relate to the violation of Allah's Rights, as evidenced by other Ahadith. 833. [834] وعن ابن عمر رضي الله عنهما قَالَ : قَلَّمَا كَانَ رسول الله يَقُومُ مِنْ مَجْلِسٍ حَتَّى يَدْعُوَ بِهؤلاء الدَّعَواتِ : « اللَّهُمَّ اقْسِمْ لَنَا مِنْ خَشْيَتِكَ مَا تَحُولُ بِهِ بَيْنَنَا وَبَيْنَ مَعَاصِيكَ ، وَمِنْ طَاعَتِكَ مَا تُبَلِّغُنَا بِهِ جَنَّتَكَ ، وَمِنَ الْيَقِينِ مَا تُهَوِّنُ به عَلَيْنَا مَصَائِبَ الدُّنْيَا ، اللَّهُمَّ مَتِّعْنَا بأسْمَاعِنا ، وَأَبْصَارِنَا ، وقُوَّتِنَا مَا أحْيَيْتَنَا ، وَاجْعَلْهُ الوارثَ مِنَّا ، وَاجْعَلْ ثَأرَنَا عَلَى مَنْ ظَلَمَنَا ، وَانْصُرْنَا عَلَى مَنْ عَادَانَا ، وَلا تَجْعَلْ مُصيبَتَنَا فِي دِينِنَا ، وَلا تَجْعَلِ الدُّنْيَا أَكْبَرَ هَمِّنَا ، وَلا مَبْلَغَ عِلْمِنَا ، وَلا تُسَلِّطْ عَلَيْنَا مَنْ لا يَرْحَمُنَا » . رواه الترمذي ، وقال : ( حَدِيثٌ حَسَنٌ ) . الخشية : هي الخوف مع معرفة جلال المخشي منه ، ولذا اختصت بالعلماء بالله تعالى قال جل وعلا : ﴿ إِنَّمَا يَخْشَى اللَّهَ مِنْ عِبَادِهِ الْعُلَمَاء ﴾ [ فاطر (28) ] ، وهذا الدعاء جامع لخيري الدنيا والآخرة . 834. Ibn 'Umar (May Allah be pleased with them) reported: Messenger of Allah (PBUH) seldom left a gathering without supplicating in these terms: "Allahumma-qsim lana min khashyatika ma tahulu bihi bainana wa baina ma'sika, wa min ta'atika ma tuballighuna bihi jannataka, wa minal-yaqini ma tuhawwinu 'alaina masa-'ibad-dunya. Allahumma matti'na biasma'ina, wa absarina, wa quwwatina ma ahyaitana, waj'alhul-waritha minna, waj'al tharana 'ala man zalamana, wansurna 'ala man 'adana, wa la taj'al musibatana fi dinina, wa la taj'alid-dunya akbara hammina, wa la mablagha 'ilmina, wa la tusallit 'alaina man-la yarhamuna, (O Allah, apportion to us such fear as should serve as a barrier between us and acts of disobedience; and such obedience as will take us to Your Jannah; and such as will make easy for us to bear in the calamities of this world. O Allah! let us enjoy our hearing, our sight and our power as long as You keep us alive and make our heirs from our own offspring, and make our revenge restricted to those who oppress us, and support us against those who are hostile to us let no misfortune afflict our Deen; let not worldly affairs be our principal concern, or the ultimate limit of our knowledge, and let not those rule over us who do not show mercy to us)." [At-Tirmidhi] .

Commentary: This Hadith reveals a prayer through which we may be able to reach all that which is good in this world as well as in the Hereafter. [835] وعن أَبي هريرة قال : قَالَ رسول الله : « مَا مِنْ قَوْمٍ يَقُومُونَ مِنْ مَجْلِسٍ لا يَذْكُرُونَ الله تَعَالَى فِيهِ ، إِلا قَامُوا عَنْ مِثْل جِيفَةِ حِمَارٍ ، وَكَانَ لَهُمْ حَسْرَةٌ » . رواه أَبُو داود بإسنادٍ صحيح . وذكر جيفة الحمار زيادة في التنفير ، وإيماء إلى أن تارك الذكر بمثابة الحمار المضروب به المثل في البلادة ، إذ غفل بما هو فيه من الترهات ، ولذائذ المحاورات عن ذكر رب الأرض والسماوات . 835. Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "Those people who leave a gathering in which they have not remembered Allah, will conclude it as if it has foul odour similar to that of a rotten carcass of a donkey. And it will be a cause of grief to them." [Abu Dawud] .

Commentary: Messenger of Allah (PBUH) has warned us against refraining from the remembrance of Allah because most of the heart diseases are caused by this indifference, and because most of the sins are committed as a result of this indifference. [836] وعنه عن النبي قَالَ : « مَا جَلَسَ قَوْمٌ مَجْلِساً لَمْ يَذْكُرُوا الله تَعَالَى فِيهِ ، وَلَمْ يُصَلُّوا عَلَى نَبِيِّهِمْ فِيهِ ، إِلا كَانَ عَلَيْهِمْ تِرَةٌ ؛ فَإنْ شَاءَ عَذَّبَهُمْ ، وَإنْ شَاءَ غَفَرَ لَهُمْ » . رواه الترمذي ، وقال : ( حَدِيثٌ حَسَنٌ ) . 836. Abu Hurairah (May Allah be pleased with him) reported: The Prophet (PBUH) said, "Whenever a group of people sit in a gathering in which they do not remember Allah the Exalted, nor supplicate to elevate the rank of their Prophet, such a gathering will be a cause of grief to them. If Allah wills, He will punish them, and if He wills He will forgive them." [At-Tirmidhi] .

Commentary: Any meeting where Allah (SWT) is not glorified and praised and His blessings are not invoked to elevate the rank of His Prophet (PBUH), will cause grief and punishment to the participants in the Hereafter.