Riyad-as-Saliheen
By Al-Imam Abu Zakariya Yahya bin Sharaf An-Nawawi Ad-Dimashqi
Week=8, Hadith=305 to 342 [38 Hadith, 6/Day] [305] وعن أَبي هريرة t أن النبي قَالَ : « واللهِ لا يُؤْمِنُ ، وَاللهِ لا يُؤْمِنُ ، وَاللهِ لا يُؤْمِنُ ! » قِيلَ : مَنْ يَا رَسُول الله ؟ قَالَ : « الَّذِي لا يَأمَنُ جَارُهُ بَوَائِقَهُ ! » . مُتَّفَقٌ عَلَيهِ . وفي رواية لمسلم : « لا يَدْخُلُ الجَنَّةَ مَنْ لا يَأمَنُ جَارُهُ بَوَائِقَهُ » . « البَوَائِقُ » : الغَوَائِلُ والشُّرُورُ . في هذا الحديث : وعيد شديد لمن أخاف جاره أو خادعه على أهله أو ماله . 305. Abu Hurairah (May Allah be pleased with him) reported: The Prophet (PBUH) said, "By Allah, he is not a believer! By Allah, he is not a believer! By Allah, he is not a believer." It was asked, "Who is that, O Messenger of Allah?" He said, "One whose neighbour does not feel safe from his evil". [Al-Bukhari and Muslim] .
Another narration of Muslim is: Messenger of Allah (PBUH) said, "He will not enter Jannah whose neighbour is not secure from his wrongful conduct".
Commentary: This Hadith reveals that hurting or troubling a neighbour is such a serious offence that it causes Allah's Wrath, and thus punishment in Hell. [306] وعنه قَالَ : قَالَ رَسُول الله : « يَا نِسَاء المُسْلِمَاتِ ، لا تَحْقِرَنَّ جَارةٌ لِجَارَتِهَا وَلَوْ فِرْسِنَ شَاة » . مُتَّفَقٌ عَلَيهِ . فيه : الحثُ على فعل المعروف بين الجيران وإنْ قل . 306. Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "O Muslim women! No one of you should consider insignificant (a gift) to give to her neighbour even if it is (a gift of) the trotters of a sheep". [Al-Bukhari and Muslim] .
Commentary: This Hadith means that neighbours should present gifts to each other. The rich men and the poor according to their means. One who is poor should not think that what he is presenting to his neighbour is not worthy of giving. Even his humble gift, provided it is presented with sincerity, will find acceptance with Allah. According to the Noble Qur'an: "So whosoever does good equal to the weight of an ant (or a small ant) shall see it." (99:7)
It is, however, better for a rich person to present a gift which goes well with his means. He should not give anything to his neighbour which is stale or which he does not like for himself because apart from insincerity, such a thing shows his contempt for the neighbour while gift is, in fact, a token of sincerity and brotherhood. [307] وعنه : أن رسول الله قَالَ : « لا يَمْنَعْ جَارٌ جَارَهُ أنْ يَغْرِزَ خَشَبَةً في جِدَارِهِ » ، ثُمَّ يقُولُ أَبُو هريرة : مَا لِي أرَاكُمْ عَنْهَا مُعْرِضينَ ! وَاللهِ لأرْمِيَنَّ بِهَا بَيْنَ أكْتَافِكُمْ . مُتَّفَقٌ عَلَيهِ . رُوِيَ « خَشَبَهُ » بالإضَافَة وَالجمع . وَرُويَ « خَشَبَةً » بالتنوين عَلَى الإفرادِ . وقوله : مَا لي أراكم عَنْهَا مُعْرِضينَ : يَعْني عَنْ هذِهِ السُّنَّة . في هذا الحديث : النهي عن المشاحنة بين الجيران وندبهم إلى التساهل والتسامح فيما ينفع الجار من وضع خشب وإجراء ماء . ونحو ذلك مما ينفع الجار ، ولا يضر بالمالك . 307. Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "No one should prohibit his neighbour from placing a peg in his wall". Abu Hurairah (May Allah be pleased with him) added: Now I see you turning away from this (Sunnah), but by Allah, I shall go on proclaiming it. [Al-Bukhari and Muslim] .
Commentary: The importance of the injunction contained in this Hadith comes into prominence in localities comprising huts and tents, or at places where the two neighbours still have common walls between their houses. (In big cities each house has its own independent walls.) In any case, it is evident from this Hadith that a Muslim should be considerate of his neighbours. Islam ordains us to co-operate and sympathize with them. All Muslims are likened to a body each organ of which is linked with the other. In the light of this injunction, one can very well understand the rights of the neighbours in Islam. [308] وعنه أن رسول الله قَالَ : « مَنْ كَانَ يُؤْمِنُ بالله وَاليَومِ الآخرِ ، فَلا يُؤْذِ جَارَهُ ، وَمَنْ كَانَ يُؤْمِنُ باللهِ وَاليَومِ الآخِرِ ، فَلْيُكْرِمْ ضَيْفَهُ ، وَمَنْ كَانَ يُؤْمِنُ باللهِ وَاليَومِ الآخِرِ ، فَلْيَقُلْ خَيْراً أَوْ لِيَسْكُتْ » . مُتَّفَقٌ عَلَيهِ . 308. Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "He who believes in Allah and the Last Day let him not harm his neighbour; and 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 speak good or remain silent". [Al-Bukhari and Muslim] .
Commentary: This Hadith unfolds the fruits of Faith. One who does not have the qualities mentioned in it, is deprived of the blessings of the Faith. Faith of such a person is like a fruitless tree, or a flower without fragrance, or a body without soul. [309] وعن أَبي شُرَيْح الخُزَاعيِّ t أن النبي قَالَ : « مَنْ كَانَ يُؤمِنُ بِاللهِ وَاليَومِ الآخِرِ ، فَلْيُحْسِنْ إِلَى جَارِهِ ، وَمَنْ كَانَ يُؤْمِنُ باللهِ وَاليَومِ الآخِرِ ، فَلْيُكْرِمْ ضَيْفَهُ ، وَمَنْ كَانَ يُؤْمِنُ بِاللهِ وَاليَومِ الآخِرِ ، فَلْيَقُلْ خَيْراً أَوْ لِيَسْكُتْ » . رواه مسلم بهذا اللفظ ، وروى البخاري بعضه . هذا الحديث : من قواعد الإسلام ، لأن جميع آداب الخير تتفرع منه وآكدها حق الجوار . 309. Abu Shuraih Al-Khuza'i (May Allah be pleased with him) reported: The Prophet (PBUH) said, "He who believes in Allah and the Last Day, let him be kind to his neighbour; and 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 either speak good or remain silent". [Muslim] . [310] وعن عائشة رضي الله عنها قَالَت : قُلْتُ : يَا رَسُول الله ، إنَّ لِي جارَيْنِ ، فإلى أيِّهِمَا أُهْدِي ؟ قَالَ : « إِلَى أقْرَبِهِمَا مِنكِ بَاباً » . رواه البخاري . فيه : دليل على تقديم الأقرب من الجيران بابًا على الأبعد منهم . 310. 'Aishah (May Allah be pleased with her) reported: I said, "O Messenger of Allah (PBUH), I have two neighbours, to which of them should I send a present?" He (PBUH) replied, "To the one whose door is nearer to you". [Al-Bukhari]
Commentary: When a Muslim does not have the means to present gifts to his neighbours and wants to present a gift only to one of them, he should go by the principle laid down in this Hadith. The principle enunciated here is: "One who is the nearest neighbour, should have precedence over all others." [311] وعن عبدِ الله بن عمرو رضي الله عنهما قَالَ : قَالَ رَسُول الله : « خَيْرُ الأَصْحَابِ عِنْدَ الله تَعَالَى خَيْرُهُمْ لِصَاحِبِهِ ، وَخَيرُ الجِيرَانِ عِنْدَ الله تَعَالَى خَيْرُهُمْ لِجَارِهِ » . رواه الترمذي ، وَقالَ : ( حَدِيثٌ حَسَنٌ ) . فيه : الحث على الإحسان إلى الجيران ، وكف الأذى عنهم والانبساط إليهم . 311. 'Abdullah bin 'Umar (May Allah be pleased with them) reported: Messenger of Allah (PBUH) said, "The best of companions with Allah is the one who is best to his companions, and the best of neighbours to Allah is the one who is the best of them to his neighbour". [At-Tirmidhi] .
Commentary: Companion is a common word which covers companions in journey and stay. Muslims are ordained to treat all of them nicely. But one's neighbour has precedence over others. Nice treatment to him is the best means to attain a distinctive place with Allah. قَالَ الله تَعَالَى : ﴿ وَاعْبُدُوا اللهَ وَلا تُشْرِكُوا بِهِ شَيْئاً وَبِالْوَالِدَيْنِ إِحْسَاناً وَبِذِي الْقُرْبَى وَالْيَتَامَى وَالْمَسَاكِينِ وَالْجَارِ ذِي الْقُرْبَى وَالْجَارِ الْجُنُبِ وَالصَّاحِبِ بِالْجَنْبِ وَابْنِ السَّبِيلِ وَمَا مَلَكَتْ أَيْمَانُكُمْ ﴾ [ النساء (36)]. وَقَالَ تَعَالَى : ﴿ وَاتَّقُوا اللهَ الَّذِي تَسَاءلُونَ بِهِ وَالأَرْحَام ﴾ [ النساء (1) ] . أي : اتقوا الله بامتثال أوامره واجتناب نواهيه ، لينجيكم من عذابه ، واتقوا الأرحام لا تقطعوها . وَقالَ تَعَالَى : ﴿ وَالَّذِينَ يَصِلُونَ مَا أَمَرَ اللهُ بِهِ أَنْ يُوصَلَ ﴾ الآية [ الرعد (21)] . هذه الآية عامة في صلة الأرحام ، والإحسان إليهم وإلى الفقراء والمحاويج وبذل المعروف . وَقالَ تَعَالَى : ﴿ وَوَصَّيْنَا الإِنْسَانَ بِوَالِدَيْهِ حُسْناً ﴾ [ العنكبوت (8)] . أي : برًّا بهما وعطفًا عليهما . نزلت هذه الآية في سعد بن أبي وقَّاص لما أسلم ، وكان بارًّا بأمه ، فقالت أمه : ما هذا الدين ! والله لا آكل ولا أشرب حتى ترجع إلى ما كنتَ عليه ، أو أموت ، فمكثت كذلك أيَّامًا ، فجاءها سعد فقال : يَا أمَّاه لو أن لك مئة نفس فخرجت نفسًا نفسًا ما تركت ديني ، فكلي إن شئتِ ، أو اتركي ، فلما أيست منه أَكَلَت وشَرِبَت ، فأنزل الله هذه الآية : ﴿ وَوَصَّيْنَا الإِنسَانَ بِوَالِدَيْهِ حُسْناً وَإِن جَاهَدَاكَ لِتُشْرِكَ بِي مَا لَيْسَ لَكَ بِهِ عِلْمٌ فَلا تُطِعْهُمَا إِلَيَّ مَرْجِعُكُمْ فَأُنَبِّئُكُم بِمَا كُنتُمْ تَعْمَلُونَ ﴾ ، فنهى تعالى عن طاعتهما في المعصية وأمر ببرهما ، لما قال في الآية الأُخرى : ﴿ وَصَاحِبْهُمَا فِي الدُّنْيَا مَعْرُوفاً ﴾ [ لقمان (15) ] . وَقالَ تَعَالَى : ﴿ وَقَضَى رَبُّكَ إلا تَعْبُدُوا إلا إِيَّاهُ وَبِالْوَالِدَيْنِ إِحْسَاناً إِمَّا يَبْلُغَنَّ عِنْدَكَ الْكِبَرَ أَحَدُهُمَا أَوْ كِلاهُمَا فَلا تَقُلْ لَهُمَا أُفٍّ وَلا تَنْهَرْهُمَا وَقُلْ لَهُمَا قَوْلاً كَرِيماً * وَاخْفِضْ لَهُمَا جَنَاحَ الذُّلِّ مِنَ الرَّحْمَةِ وَقُلْ رَبِّ ارْحَمْهُمَا كَمَا رَبَّيَانِي صَغِيراً ﴾ [ الإسراء (23 ، 24)] . يأمر تعالى بعبادته وحده لا شريك له ، والإحسان إلى الوالدين ، وبرهما ، والعطف عليهما خصوصًا عند كبرهما ، وضعفهما ، فإنهما قد ربَّياه ، وعطفا عليه ، وهو صغير ضعيف . وَقالَ تَعَالَى : ﴿ وَوَصَّيْنَا الإنْسَانَ بِوَالِدَيْهِ حَمَلَتْهُ أُمُّهُ وَهْناً عَلَى وَهْنٍ وَفِصَالُهُ فِي عَامَيْنِ أَنِ اشْكُرْ لِي وَلِوَالِدَيْك ﴾ [ لقمان (14)] . قال ابن عيينة : من صلَّى الصلوات الخمس فقد شكر الله ، ومن دعا للوالدين في إدبار الصلوات فقد شكر لهما . Allah, the Exalted, says:
"Worship Allah and join none with Him (in worship); and do good to parents, kinsfolk, orphans, Al-Masakin (the poor), the neighbour who is near of kin, the neighbour who is a stranger, the companion by your side, the wayfarer (you meet), and those (slaves) whom your right hands possess". (4:36)
"And fear Allah through Whom you demand (your mutual rights), and (do not cut the relations of) the wombs (kinship)". (4:1)
"And those who join that which Allah has commanded to be joined (i.e., they are good to their relatives and do not sever the bond of kinship)". (13:21)
"And we have enjoined on man to be good and dutiful to his parents". (29:8)
"And your Rubb has decreed that you worship none but Him. And that you be dutiful to your parents. If one of them or both of them attain old age in your life, say not to them a word of disrespect, nor shout at them but address them in terms of honour. And lower unto them the wing of submission and humility through mercy, and say: 'My Rubb! Bestow on them Your Mercy as they did bring me up when I was young". (17:23,24)
"And We have enjoined on man (to be dutiful and good) to his parents. His mother bore him in weakness and hardship upon weakness and hardship, and his weaning is in two years- give thanks to Me and to your parents". (31:14) [312] وعن أَبي عبد الرحمن عبد الله بن مسعود t قَالَ : سألت النبي : أيُّ العَمَلِ أحَبُّ إِلَى اللهِ تَعَالَى ؟ قَالَ : « الصَّلاةُ عَلَى وَقْتِهَا » ، قُلْتُ : ثُمَّ أي ؟ قَالَ : « بِرُّ الوَالِدَيْنِ » ، قُلْتُ : ثُمَّ أيٌّ ؟ قَالَ : « الجِهَادُ في سبيلِ الله » . مُتَّفَقٌ عَلَيهِ . الحديث : دليل على أنّ الصلاة في وقتها أفضل الأعمال ، وأن بر الوالدين أفضل من الجهاد . 312. 'Abdullah bin Mas'ud (May Allah be pleased with him) reported: I asked the Prophet (PBUH) , "Which of the deeds is loved most by Allah?" Messenger of Allah (PBUH) said, "Salat at its proper time." I asked, ''What next?" He (PBUH) replied, ''Kindness to parents." I asked, ''What next?" He replied, ''Jihad in the way of Allah." [Al-Bukhari and Muslim] .
Commentary: Performance of Salat at the stated time means its performance in earliest prescribed or at least its regularity. One should not give preference to mundane affairs over it. Salat and Jihad are the two most meritorious duties of a Muslim. When nice treatment to parents is mentioned along with Salat and Jihad, it gives further importance to this injunction. [313] وعن أَبي هريرة t قَالَ : قَالَ رَسُول الله : « لا يَجْزِي وَلَدٌ وَالِداً إلا أنْ يَجِدَهُ مَمْلُوكاً ، فَيَشْتَرِيهُ فَيُعْتِقَهُ » . رواه مسلم . وفيه : تعظيم حق الوالدين ، وأن الولد لو فعل من البر ما فعل لا يكافئه إلا بعتقه . 313. Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "No son can repay (the kindness shown by his father) unless he finds him a slave and buys him and emancipates him". [Muslim] .
Commentary: This Hadith also brings out the eminence of parents and outstanding importance of their rights. [314] وعنه أيضاً t أن رسول الله قَالَ : « مَنْ كَانَ يُؤْمِنُ باللهِ وَاليَومِ الآخِرِ ، فَلْيُكْرِمْ ضَيْفَهُ ، وَمَنْ كَانَ يُؤْمِنُ باللهِ وَاليَومِ الآخِرِ ، فَلْيَصِلْ رَحِمَهُ ، وَمَنْ كَانَ يُؤْمِنُ بِاللهِ وَاليَومِ الآخِرِ ، فَلْيَقُلْ خَيْراً أَوْ لِيَصْمُتْ » . مُتَّفَقٌ عَلَيهِ . صلة الرحم واجبة وقطعها معصية كبيرة وهي درجات بعضها أرفع من بعض . 314. Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "He who believes in Allah and the Last Day, let him be hospitable to his guest; and he who believes in Allah and the Last Day, let him maintain good the ties of blood relationship; and he who believes in Allah and the Last Day, must speak good or remain silent". [Al-Bukhari and Muslim] .
Commentary: This Hadith is mentioned here to highlight the importance of kindness to relatives. It enjoins considerate treatment to relatives and stresses that one should maintain relationship with them at all costs. So much so that even if they misbehave and sever relations with him, one should make efforts to restore not only relationship with them but also their rights. This is what kindness to relatives really means. Islam has laid great stress on it. Relatives include both paternal and maternal relatives. [315] وعنه قَالَ : قَالَ رَسُول الله : « إنَّ اللهَ تَعَالَى خَلَقَ الخَلْقَ حَتَّى إِذَا فَرَغَ مِنْهُمْ قَامَتِ الرَّحِمُ ، فَقَالَتْ : هَذَا مُقَامُ العَائِذِ بِكَ مِنَ القَطِيعةِ ، قَالَ : نَعَمْ ، أمَا تَرْضَيْنَ أنْ أصِلَ مَنْ وَصَلَكِ ، وَأقْطَعَ مَنْ قَطَعَكِ ؟ قَالَتْ : بَلَى ، قَالَ : فَذَلِكَ لَكِ ، ثُمَّ قَالَ رَسُول الله : « اقْرَؤُوا إنْ شِئْتمْ : ﴿ فَهَلْ عَسَيْتُمْ إِنْ تَوَلَّيْتُمْ أَنْ تُفْسِدُوا فِي الأَرْضِ وَتُقَطِّعُوا أَرْحَامَكُمْ أُولَئِكَ الَّذِينَ لَعَنَهُمُ اللهُ فَأَصَمَّهُمْ وَأَعْمَى أَبْصَارَهُمْ ﴾ [ محمد (22 ، 23)] مُتَّفَقٌ عَلَيهِ .وفي رواية للبخاري : فَقَالَ الله تَعَالَى : « مَنْ وَصَلَكِ ، وَصَلْتُهُ ، وَمَنْ قَطَعَكِ ، قَطَعْتُهُ » . في هذا الحديث : تعظيم شأن الرحم ، وفضلِ واصلها ، وعظيم إثم قاطعها ، والرحم : قرابات الرجل من جهة والديه وإن علوا ، وأولاده وإن نزلوا ، وما يتصل بالطرفين من الأعمام والأخوال وأولادهم . 315. Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "Allah created all the creatures and when He finished the task of His creation, Ar-Rahm (ties of relationship) said: '(O Allah) at this place I seek refuge with You against severing my ties.' Allah said: 'That I treat with kindness those who treat you with kindness and sever ties with those who sever ties with you.' It said: 'I am satisfied.' Allah said: 'Then this is yours". Then Messenger of Allah (PBUH) said, "Recite this Ayah if you like: 'Would you then, if you were given the authority, do mischief in the land, and sever your ties of kinship? Such are they whom Allah has cursed, so that He has made them deaf and blinded their sight". (47:22,23). [Al-Bukhari and Muslim] .
The words in Al-Bukhari are: Messenger of Allah (PBUH) said, "Allah (SWT) says: 'He who maintains good ties with you, I maintain good ties with him; and he who severs your ties, I sever ties with him".
Commentary: This Hadith also stresses the importance of proper treatment with relatives for the reason that this is a special means of attaining the nearness and Mercy of Allah. A conduct contrary to it, that is to say, devouring the rights of relatives and continuation of estrangement with them, is the cause of displeasure and Wrath of Allah. [316] وعنه t قَالَ : جاء رجل إِلَى رَسُولِ الله فَقَالَ : يَا رَسُول الله مَنْ أحَقُّ النَّاسِ بِحُسْنِ صَحَابَتِي ؟ قَالَ : « أُمُّكَ » قَالَ : ثُمَّ مَنْ ؟ قَالَ : « أُمُّكَ » ، قَالَ : ثُمَّ مَنْ ؟ قَالَ : « أُمُّكَ » ، قَالَ : ثُمَّ مَنْ ؟ قَالَ : « أبُوكَ » . مُتَّفَقٌ عَلَيهِ . وفي رواية : يَا رَسُول الله ! مَنْ أَحَقُّ بحُسْنِ الصُّحْبَةِ ؟ قَالَ : « أُمُّكَ ، ثُمَّ أُمُّكَ ، ثُمَّ أُمُّكَ ، ثُمَّ أَبَاكَ ، ثُمَّ أدْنَاكَ أدْنَاكَ » .« وَالصَّحَابَةُ » بمعنى : الصحبةِ . وقوله : « ثُمَّ أباك » هكذا هُوَ منصوب بفعلٍ محذوفٍ ، أي : ثُمَّ بُرَّ أبَاكَ . وفي رواية : « ثُمَّ أبوك » ، وهذا واضح . في هذا الحديث : تأكيد حق الأم ، ويشهد له قوله تعالى : ﴿ وَوَصَّيْنَا الإنسَانَ بِوَالِدَيْهِ حَمَلَتْهُ أُمُّهُ وَهْناً عَلَى وَهْنٍ وَفِصَالُهُ فِي عَامَيْنِ أَنِ اشْكُرْ لِي وَلِوَالِدَيْكَ إِلَيَّ الْمَصِيرُ ﴾ [ لقمان (8) ] . 316. Abu Hurairah (May Allah be pleased with him) reported: A person came to Messenger of Allah (PBUH) and asked, "Who among people is most deserving of my fine treatment?" He (PBUH) said, "Your mother". He again asked, ''Who next?" "Your mother", the Prophet (PBUH) replied again. He asked, "Who next?" He (the Prophet (PBUH)) said again, "Your mother." He again asked, "Then who?" Thereupon he (PBUH) said," Then your father."
In another narration: "O Messenger of Allah! Who is most deserving of my fine treatment?" He (PBUH) said, "Your mother, then your mother, then your mother, then your father, then your nearest, then nearest". [Al-Bukhari and Muslim] .
Commentary: This Hadith tells us that the rights of the mother are three times more important than that of the father for the reasons that:
1 She is weaker than the father.
2. The following three troubles are borne exclusively by the mother while the father does not share them with her:
a) She carries the baby in her womb for nine months,
b) The labor pain which she suffers.
c) Two years' period of suckling which disturbs her sleep at night and affects her health. She has also to be very cautious in her food for the welfare of the baby. [317] وعنه عن النبي قَالَ : « رغِم أنفُ ، ثُمَّ رَغِمَ أنْفُ ، ثُمَّ رَغِمَ أنْفُ مَنْ أدْرَكَ أبَويهِ عِنْدَ الكِبَرِ ، أَحَدهُما أَوْ كِليهمَا فَلَمْ يَدْخُلِ الجَنَّةَ » . رواه مسلم . فيه : البشارة لمن برَّ بوالديه بدخول الجنة ، خصوصًا عند كبرهما وَضُعْفِهما . 317. Abu Hurairah (May Allah be pleased with him) reported: The Prophet (PBUH) said, "May he be disgraced! May he be disgraced! May he be disgraced, whose parents, one or both, attain old age during his life time, and he does not enter Jannah (by rendering being dutiful to them)". [Muslim] .
Commentary: The word ''Ragham" means soil. When a person's nose is soiled, it is a mark of his extreme humiliation. This metaphor carries a curse for an unfortunate person who does not win the pleasure of Allah by serving and obeying his parents. In fact, it is a malediction as well as a prediction of someone's inauspicious end. Service of parents is essential at every stage of their life - whether they are young or old. But this Hadith mentions their old age for the reason that in that period of their life they stand in greater need of care and service. It is a very callous offense to leave them at the mercy of circumstances when they are old, senile and depend on others for their needs. To neglect them at that stage is a major sin for which one deserves Hell-fire. [318] وعنه t أن رجلاً قَالَ : يَا رَسُول الله ! إنّ لِي قَرابةً أصِلُهُمْ وَيَقْطَعُوني ، وَأُحْسِنُ إلَيْهِمْ وَيُسِيئُونَ إلَيَّ ، وَأحْلَمُ عَنْهُمْ وَيَجْهَلُونَ عَلَيَّ ، فَقَالَ : « لَئِنْ كُنْتَ كَمَا قُلْتَ ، فَكأنَّمَا تُسِفُّهُمْ الْمَلَّ ، وَلا يَزَالُ مَعَكَ مِنَ اللهِ ظَهِيرٌ عَلَيْهِمْ مَا دُمْتَ عَلَى ذلِكَ » . رواه مسلم . « وَتُسِفُّهُمْ » بضم التاء وكسرِ السين المهملة وتشديد الفاءِ و« المَلُّ » بفتح الميم ، وتشديد اللام وَهُوَ الرَّمادُ الحَارُّ : أيْ كَأنَّمَا تُطْعِمُهُمُ الرَّمَادَ الحَارَّ ، وَهُوَ تَشبِيهٌ لِمَا يَلْحَقَهُمْ من الإثم بما يلحَقُ آكِلَ الرَّمَادِ الحَارِّ مِنَ الأَلمِ ، وَلا شَيءَ عَلَى هَذَا المُحْسِنِ إلَيهمْ ، لكِنْ يَنَالُهُمْ إثمٌ عَظيمٌ بتَقْصيرِهم في حَقِّهِ ، وَإدْخَالِهِمُ الأَذَى عَلَيهِ ، وَاللهُ أعلم . في الحديث : أنَّ هذه الخصال هي سبب إعانة هذا الواصل وتأييده وتوفيقه ، وتسديده ، ونصره عليهم . 318. Abu Hurairah (May Allah be pleased with him) reported: A man said to Messenger of Allah (PBUH): "I have relatives with whom I try to keep the ties of relationship but they sever relations with me; and whom I treat kindly but they treat me badly, I am gentle with them but they are rough to me." He (PBUH) replied, "If you are as you say, it is as if you are feeding them hot ashes, and you will be with a supporter against them from Allah as long as you continue to do so". [Muslim] .
Commentary: This Hadith has three important lessons:
First, the misbehaviour of one's relative is no justification for the misbehaviour of another, let alone the severing of relations on that account.
Second, the person who treats his relatives nicely in all events and circumstances is blessed by Allah Who will send from heaven helpers to support him.
Third, the consequence of denying compassion and kindness to relatives is as woeful as the eating of hot ashes. [319] وعن أنسٍ t أن رسول الله قَالَ : « من أحَبَّ أنْ يُبْسَطَ لَهُ في رِزْقِهِ ، ويُنْسأَ لَهُ في أثَرِهِ ، فَلْيَصِلْ رَحِمَهُ » . مُتَّفَقٌ عَلَيهِ .ومعنى « ينسأ لَهُ في أثرِهِ » ، أي : يؤخر لَهُ في أجلِهِ وعمرِهِ . فيه : أن صلة الرحم تزيد في الرزق والعمر ، بالتوفيق والبركة ، وقد قال الله تعالى : ﴿ لِكُلِّ أَجَلٍ كِتَابٌ * يَمْحُو اللّهُ مَا يَشَاءُ وَيُثْبِتُ وَعِندَهُ أُمُّ الْكِتَابِ ﴾ [ الرعد (38 ، 39 ) ] . 319. Anas (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "He who desires ample provisions and his life be prolonged, should maintain good ties with his blood relations". [Al-Bukhari and Muslim] .
Commentary: One who is benevolent and compassionate towards one's own relatives, stands to gain at least two definite advantages in this world besides the reward in the next. These two advantages are the increase in his subsistence and longevity of life.
Increase in subsistence means that Almighty Allah will increase the quantity of his worldly goods or his means of subsistence will be blessed by Him. Similar is the case of longevity of life. The life of such person is either actually increased (in terms of years) or his life is graced with the Blessings of Allah. Both interpretations are correct. [320] وعنه قَالَ : كَانَ أَبُو طَلْحَةَ أكْثَرَ الأنْصَارِ بالمَدينَةِ مَالاً مِنْ نَخل ، وَكَانَ أحَبُّ أمْوَاله إِلَيْهِ بَيْرَحاء ، وَكَانَتْ مسْتَقْبَلَةَ المَسْجِدِ ، وَكَانَ رَسُول الله يَدْخُلُهَا ، وَيَشْرَبُ مِنْ مَاءٍ فِيهَا طَيِّب ، فَلَمَّا نَزَلَتْ هذِهِ الآيةُ : ﴿ لَنْ تَنَالُوا الْبِرَّ حَتَّى تُنْفِقُوا مِمَّا تُحِبُّونَ ﴾ [ آل عمران (92) ] قَامَ أَبُو طَلْحَةَ إِلَى رسولِ الله ، فَقَالَ : يَا رَسُول الله ! إنَّ الله تبارك وتَعَالَى يقول : ﴿ لَنْ تَنَالُوا الْبِرَّ حَتَّى تُنْفِقُوا مِمَّا تُحِبُّونَ ﴾ وَإنَّ أَحَبَّ مَالِي إِلَيَّ بَيْرَحَاءُ ، وَإنَّهَا صَدَقَةٌ للهِ تعالى ، أرْجُو بِرَّهَا وَذُخْرَهَا عِنْدَ الله تَعَالَى ، فَضَعْهَا يَا رَسُول الله ! حَيْثُ أرَاكَ الله . فَقَالَ رَسُول الله : « بَخ ! ذلِكَ مَالٌ رَابحٌ ، ذلِكَ مَالٌ رَابحٌ ! وقَدْ سَمِعْتُ مَا قُلْتَ ، وَإنِّي أرَى أنْ تَجْعَلَهَا في الأقْرَبينَ » ، فَقَالَ أَبُو طَلْحَةَ : أفْعَلُ يَا رَسُول الله ! فَقَسَّمَهَا أَبُو طَلْحَةَ في أقَارِبِهِ وبَنِي عَمِّهِ . مُتَّفَقٌ عَلَيهِ . وسبق بيان ألفاظِهِ في باب الإنْفَاقِ مِمَّا يحب . في هذا الحديث : أنّ أفضل الصدقة ما كان على الأقارب ؛ لأنها صدقةٌ وصِلة . 320. Anas (May Allah be pleased with him) reported: Abu Talhah (May Allah be pleased with him) was the richest among the Ansar of Al-Madinah and possessed the largest property; and among his possessions what he loved most was his garden known as Bairuha' which was opposite the mosque, and Messenger of Allah (PBUH) often visited it and drank from its fresh water. When this ayah was revealed: "By no means shall you attain Al-Birr (piety, righteousness - here it means Allah's reward, i.e., Jannah), unless you spend (in Allah's Cause) of that which you love," (3:92). Abu Talhah came to Messenger of Allah (PBUH), and said: "Allah says in His Book: 'By no means shall you attain Al-Birr, unless you spend (in Allah's Cause) of that which you love,' and the dearest of my property is Bairuha' so I have given it as Sadaqah (charity) for Allah's sake, and I anticipate its reward with Him; so spend it, O Messenger of Allah, as Allah guides you". Messenger of Allah (PBUH) said, "Well-done! That is profitable property. I have heard what you have said, but I think you should spend it on your nearest relatives." So Abu Talhah distributed it among his nearest relatives and cousins. [Al-Bukhari and Muslim] .
Commentary: This Hadith has already been mentioned in the chapter which deals with the merits of spending of what one loves best in the way of Allah. It has been repeated here in support of benevolence to the relatives. Its repetition makes it clear that while spending in the way of Allah, one should always first of all consider his relatives and help those of them who deserve assistance. After fulfilling their needs, if anything remains then it can be given to others. [321] وعن عبد الله بن عمرو بن العاص رضي الله عنهما ، قَالَ : أقبلَ رَجُلٌ إِلَى نَبيِّ الله ، فَقَالَ : أُبَايِعُكَ عَلَى الهِجْرَةِ وَالجِهَادِ أَبْتَغي الأجْرَ مِنَ الله تَعَالَى . قَالَ : « فَهَلْ لَكَ مِنْ وَالِدَيْكَ أحَدٌ حَيٌّ ؟ » . قَالَ : نَعَمْ ، بَلْ كِلاهُمَا . قَالَ : « فَتَبْتَغي الأجْرَ مِنَ الله تَعَالَى ؟ » . قَالَ : نَعَمْ . قَالَ : « فارْجِعْ إِلَى وَالِدَيْكَ ، فَأحْسِنْ صُحْبَتَهُمَا » . مُتَّفَقٌ عَلَيهِ ، وهذا لَفْظُ مسلِم . وفي رواية لَهُمَا : جَاءَ رَجُلٌ فَاسْتَأذَنَهُ في الجِهَادِ ، فقَالَ : « أحَيٌّ وَالِداكَ ؟ » قَالَ : نَعَمْ ، قَالَ : « فَفيهِمَا فَجَاهِدْ » . في هذا الحديث تقديم برِّ الوالدين على الهجرة والجهاد . 321. 'Abdullah bin 'Amr bin Al-'as (May Allah be pleased with them) reported: A man came to the Prophet (PBUH) of Allah and said, "I swear allegiance to you for emigration and Jihad, seeking reward from Allah." He (PBUH) said, "Is any of your parents alive?" He said, "Yes, both of them are alive." He (PBUH) then asked, "Do you want to seek reward from Allah?" He replied in the affirmative. Thereupon Messenger of Allah (PBUH) said, "Go back to your parents and keep good company with them". [Al-Bukhari and Muslim] .
In another narration it is reported that a person came to Messenger of Allah (PBUH) and sought his permission to participate in Jihad. The Prophet (PBUH) asked, "Are your parents alive?" He replied in the affirmative. The Prophet a(PBUH) said, "(You should) consider their service as Jihad."
Commentary: Under normal circumstances, Jihad is Fard Kifayah (collective duty -- which means that if some people observe it, the rest of the Muslims will be exempted from its obligation). In such circumstances permission of parents to participate in Jihad is necessary because their service is Fard-ul-'ain (individual duty -- an injunction or ordinance, the obligation of which extends to every Muslim in person), and the former cannot be preferred to the latter. This Hadith explains such a situation. In certain circumstances, however, Jihad becomes Fard-ul-'ain and in that case permission of the parents to take part in Jihad is not essential because then every Muslim is duty-bound to take part in it. [322] وعنه عن النبي قَالَ : « لَيْسَ الوَاصِلُ بِالمُكَافِئ ، وَلكِنَّ الوَاصِلَ الَّذِي إِذَا قَطَعَتْ رَحِمُهُ وَصَلَهَا » . رواه البخاري .وَ« قَطَعَتْ » بِفَتح القَاف وَالطَّاء . وَ« رَحِمُهُ » مرفُوعٌ . الناس ثلاثة : واصل ، ومكافئ ، وقاطع . فالواصل : من يبدأ بالفضل . والمكافئ : من يرد مثله . والقاطع : من لا يتفضل ولا يكافئ ، فالكامل من يصل من قطعه . 322. 'Abdullah bin 'Amr Al-'as (May Allah be pleased with them) reported: The Prophet (PBUH) said, "The person who perfectly maintains the ties of kinship is not the one who does it because he gets recompensed by his relatives (for being kind and good to them), but the one who truly maintains the bonds of kinship is the one who persists in doing so even though the latter has severed the ties of kinship with him". [Al-Bukhari] .
Commentary: This Hadith makes clear the essentials of kindness to relatives. Those kinsmen who respect and honour you, would obviously be treated by you fairly. It goes without saying that people usually reciprocate sentiments showed to them. But this is not maintaining the ties of kinship but kindness for kindness. On the opposite side, there is a kinsman who is rough and rude and is always bent upon severing relation with you, but you tolerate his excesses with patience and perseverance, return his harshness with politeness, maintain relationship with him in spite of all his efforts to break it, then what you are exercising is maintaining the ties of kinship. This is what Islam actually demands from a Muslim. But this is the excellence of Faith which one must try to attain. There is nothing remarkable in exchanging dry smiles. [323] وعن عائشة قَالَتْ : قَالَ رَسُول الله : « الرَّحِمُ مُعَلَّقَةٌ بِالعَرْشِ تَقُولُ : مَنْ وَصَلَنِي ، وَصَلَهُ اللهُ ، وَمَنْ قَطَعَنِي ، قَطَعَهُ اللهُ » . مُتَّفَقٌ عَلَيهِ . في الحديث : تعظيم شأن الرحم ، ووعِد من وصلها بوصل الله ، ووعيد من قطعها بقطعه . 323. 'Aishah (May Allah be pleased with her) reported: Messenger of Allah (PBUH) said, "The bond of relationship is suspending from the Throne, and says: 'He who keeps good relations with me, Allah will keep connection with him, but whosoever severs relations with me, Allah will sever connection with him". [Al-Bukhari and Muslim] .
Commentary: The discourse on compassion to relatives mentioned in this Hadith is not impossible because Almighty Allah is Omnipotent and is thus Capable of doing what He likes. He can create perception, consciousness and power of speech in everything. An instance of it has already been mentioned in a Hadith quoted earlier. [324] وعن أم المؤمنين ميمونة بنتِ الحارث رضي الله عنها : أنَّهَا أعْتَقَتْ وَليدَةً وَلَمْ تَستَأذِنِ النَّبيَّ ، فَلَمَّا كَانَ يَوْمُهَا الَّذِي يَدُورُ عَلَيْهَا فِيهِ ، قَالَتْ : أشَعَرْتَ يَا رَسُول الله ! أنِّي أعتَقْتُ وَليدَتِي ؟ قَالَ : « أَوَ فَعَلْتِ ؟ » قَالَتْ : نَعَمْ . قَالَ : « أما إنَّكِ لَوْ أعْطَيْتِهَا أخْوَالَكِ كَانَ أعْظَمَ لأجْرِكِ » . مُتَّفَقٌ عَلَيهِ . في هذا الحديث : دليل على أن عطية القريب أفضل من العتق إذا كانوا محتاجين . وفيه : صحة تصرف الزوجة في مالها بغير إذن زوجها . 324. It has been narrated that Maimuna bint Al-Harith (May Allah be pleased with her) had set free a slave-girl without the Prophet's permission. When her turn came (the Prophet (PBUH) used to visit his wives in turns), she made mention of that to him saying, "Did you know I have set slave-girl free?" He said, "Have you, indeed?" She replied, "Yes". He (PBUH) then remarked, "Had you given her to your maternal uncles, you would have your reward increased". [Al-Bukhari and Muslim] .
Commentary: This Hadith brings out the following two points:
1) A woman is free to spend anything of her own property without the permission of her husband, but not of things owned by her husband.
2) To spend on the needy relatives is more meritorious than to set a slave free because to set a slave free is a Sadaqah (charity) only, while paying Sadaqah to a kinsman has a double merit as it carries the reward of Sadaqah as well as "maintaining the ties of kinship." [325] وعن أسماءَ بنتِ أَبي بكر الصديق رضي الله عنهما ، قَالَتْ : قَدِمَتْ عَلَيَّ أُمِّي وَهِيَ مُشركةٌ في عَهْدِ رسولِ الله ، فاسْتَفْتَيْتُ رَسُول الله ، قُلْتُ : قَدِمَتْ عَلَيَّ أُمِّي وَهِيَ رَاغِبَةٌ ، أفَأصِلُ أُمِّي ؟ قَالَ : « نَعَمْ ، صِلِي أُمَّكِ » . مُتَّفَقٌ عَلَيهِ.وَقَولُهَا : « رَاغِبَةٌ » أيْ : طَامِعَةٌ فِيمَا عِنْدِي تَسْألُني شَيْئاً ؛ قِيلَ : كَانَتْ أُمُّهَا مِن النَّسَبِ ، وَقيل : مِن الرَّضَاعَةِ ، وَالصحيحُ الأول . في الحديث : جواز صلة القريب المشرك ، ويشهد لذلك قوله تعالى ﴿ وَصَاحِبْهُمَا فِي الدُّنْيَا مَعْرُوفاً ﴾ [ لقمان (15) ] . 325. Asma' bint Abu Bakr As-Siddiq (May Allah be pleased with her) said: My mother came to me while she was still a polytheist, so I asked Messenger of Allah (PBUH), "My mother, who is ill-disposed to Islam, has come to visit me. Shall I maintain relations with her?" He (PBUH) replied, "Yes, maintain relations with your mother". [Al-Bukhari and Muslim] .
Commentary: The woman mentioned in this Hadith had come from Makkah to Al-Madinah. What this Hadith signifies is that it is essential to be kind to parents even if they are Mushrikun (polytheists) and Kuffar (disbelievers). This has also been clearly ordained in the Noble Qur'an: ''... but behave with them in the world kindly". (31:15). [326] وعن زينب الثقفيةِ امرأةِ عبدِ الله بن مسعود رضي الله عَنْهُ وعنها ، قَالَتْ : قَالَ رَسُول الله : « تَصَدَّقْنَ يَا مَعْشَرَ النِّسَاءِ وَلَوْ مِنْ حُلِيِّكُنَّ » ، قَالَتْ : فَرَجَعْتُ إِلَى عبد الله بنِ مسعود ، فقلتُ لَهُ : إنَّكَ رَجُلٌ خَفِيفُ ذَاتِ اليَدِ ، وَإنَّ رَسُول الله قَدْ أمَرَنَا بِالصَّدَقَةِ فَأْتِهِ ، فَاسألهُ ، فإنْ كَانَ ذلِكَ يْجُزِئُ عَنِّي وَإلا صَرَفْتُهَا إِلَى غَيْرِكُمْ . فَقَالَ عبدُ اللهِ : بَلِ ائْتِيهِ أنتِ ، فانْطَلَقتُ ، فَإذا امْرأةٌ مِنَ الأنْصارِ بِبَابِ رسولِ الله حَاجَتي حَاجَتُها ، وَكَانَ رَسُول الله قَدْ أُلْقِيَتْ عَلَيهِ المَهَابَةُ ، فَخَرجَ عَلَيْنَا بِلاَلٌ ، فَقُلْنَا لَهُ : ائْتِ رَسُول الله ، فَأخْبرْهُ أنَّ امْرَأتَيْنِ بالبَابِ تَسألانِكَ : أُتُجْزِئُ الصَّدَقَةُ عَنْهُمَا عَلَى أزْواجِهمَا وَعَلَى أيْتَامٍ في حُجُورِهِما ؟ ، وَلا تُخْبِرْهُ مَنْ نَحْنُ ، فَدَخلَ بِلاَلٌ عَلَى رَسُول الله ، فسأله ، فَقَالَ لَهُ رَسُول الله : « مَنْ هُمَا ؟ » قَالَ : امْرَأةٌ مِنَ الأنْصَارِ وَزَيْنَبُ . فَقَالَ رَسُول الله : « أيُّ الزَّيَانِبِ » ؟ قَالَ : امْرَأةُ عبدِ الله ، فَقَالَ رَسُول الله : « لَهُمَا أجْرَانِ : أجْرُ القَرَابَةِ وَأجْرُ الصَّدَقَةِ » . مُتَّفَقٌ عَلَيهِ . في هذا الحديث : أن الصدقة على القريب إذا كان محتاجًا أفضل من الصدقة على البعيد . 326. Zainab Ath-Thaqafiyah (May Allah be pleased with her) the wife of 'Abdullah bin Mas'ud (May Allah be pleased with him) reported: When Messenger of Allah (PBUH) told the women that they should give Sadaqah (charity), even if it should be some of their jewellery, I returned to 'Abdullah bin Mas'ud and said, "You are a man who does not possess much, and Messenger of Allah (PBUH) has commanded us to give Sadaqah. So go and ask him if giving to you will serve the purpose; otherwise, I shall give it to someone else." He asked me that I should better go myself. I went and found a woman of the Ansar at the door of Messenger of Allah (PBUH), waiting to ask a similar question as mine. The Prophet (PBUH) was endowed with dignity, and so we could not go in. When Bilal (May Allah be pleased with him) came out to us, we said to him: "Go to Messenger of Allah (PBUH) and tell him that there are two women at the door who have come to ask him whether it will serve them to give Sadaqah to their husbands and to orphans who are in their charge, but do not tell him who we are. Bilal (May Allah be pleased with him) went in and asked him, and Messenger of Allah (PBUH) asked him who the women were. When he told him that they were a woman of the Ansar and Zainab, he asked him which Zainab it was, and when he was told it was the wife of 'Abdullah bin Mas'ud, he (PBUH) said, "They will have a double reward, one for maintaining the ties of kinship and another for Sadaqah". [Al-Bukhari and Muslim] .
Commentary:
1. We learn from this Hadith that a woman can also give Sadaqah and Zakat to her husband, provided he is poor. But its opposite is not permissible. That is to say, a husband cannot pay Zakat to his wife because he is responsible for her maintenance while wife is not obliged to do it for her husband. So, the principle deduced from it is that one who is bound to pay Zakat under the Shari'ah is not permitted to pay it to his dependents.
2. In case of need, a woman can go out of her house subject to the condition that she observes the restriction of the veil prescribed by the Shari'ah in this behalf.
3) Like men, women should also take, keen interest in religious matters. They should not feel shy of doing it. [327] وعن أَبي سفيان صخر بنِ حرب t في حديثِهِ الطويل في قِصَّةِ هِرَقْلَ : أنَّ هرقْلَ قَالَ لأبي سُفْيَانَ : فَمَاذَا يَأمُرُكُمْ بِهِ ؟ يَعْنِي النبي قَالَ : قُلْتُ : يقول : « اعْبُدُوا اللهَ وَحْدَهُ ، وَلا تُشْرِكُوا بِهِ شَيئاً ، واتْرُكُوا مَا يَقُولُ آبَاؤُكُمْ ، وَيَأمُرُنَا بِالصَّلاةِ ، وَالصّدْقِ ، والعَفَافِ ، والصِّلَةِ » . مُتَّفَقٌ عَلَيهِ . في هذا الحديث : الأمر بالتوحيد ، والنهي عن الشرك ، وعن عوائد الجاهلية المخالفة للشرع . وفيه : الأمر بالصلاة ، والصدقة والعفاف ، وصلة الأرحام . 327. Abu Sufyan Sakhr bin Harb (May Allah be pleased with him) mentioned Heraclius in a long Hadith and said: Heraclius asked me, "What does this Prophet (PBUH) teach you?" I said, "He orders us to worship Allah Alone and not to associate a thing with Him in worship, to discard what our ancestors said, to perform the Salat (prayer), speak the truth, and maintain the ties of kinship". [Al-Bukhari and Muslim] .
Commentary: Besides Tauhid (Oneness of Allah), this Hadith enjoins punctuality in Salat and excellence of character. In all the forms of worship, Salat is the most important, and the best in the nobility of character is righteousness. After professing faith in Tauhid and belief that Muhammad (PBUH) is the last Prophet of Allah, a Muslim should be punctual in Salat and make himself a model of excellent character. [328] وعن أَبي ذرّ t قَالَ : قَالَ رَسُول الله : « إنَّكُمْ سَتَفْتَحُونَ أرْضاً يُذْكَرُ فِيهَا القِيرَاطُ » . وفي رواية : « سَتَفْتَحونَ مِصْرَ وَهِيَ أرْضٌ يُسَمَّى فِيهَا القِيراطُ ، فَاسْتَوْصُوا بأهْلِهَا خَيْراً ؛ فَإنَّ لَهُمْ ذِمَّةً وَرَحِماً » . وفي رواية : « فإذا افتتحتموها فأحسنوا إلى أهلها ؛ فإن لهم ذمة ورحماً » ، أَوْ قَالَ : « ذِمَّةً وصِهْراً » . رواه مسلم . قَالَ العلماء : « الرَّحِمُ » : الَّتي لَهُمْ كَوْنُ هَاجَرَ أُمِّ إسْمَاعِيلَ مِنْهُمْ ، « وَالصِّهْرُ » : كَوْن مَارية أمِّ إبْراهيمَ ابن رَسُول الله مِنْهُمْ . في هذا الحديث : علامة من علامة النبوة ، لكون الصحابة فتحوا مصر بعد النبي . وفيه : الوصية بحفظ الذمة وصلة الرحم . 328. Abu Dharr (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "You will soon conquer a land where people deal with Qirat."
And according to another version: Messenger of Allah (PBUH) said, "You will soon conquer Egypt where Al-Qirat is frequently mentioned. So when you conquer it, treat its inhabitants well. For there lies upon you the responsibility because of blood ties or relationship (with them)". [Muslim] .
Commentary: In this Hadith, the Prophet (PBUH) has urged his Companions to treat the Egyptians nicely for the reason of maintaining the ties of kinship and for the fact that Egypt was the country of his in-laws (Mariyah, the mother of Ibrahim, and one of the Prophet's wives was from that place). This is why this Hadith has been included in the present chapter which deals with the subject of maintaining the ties of kinship. This Hadith is also a Prophecy of the Prophet (PBUH) due to the fact that the prophecy he had made came true. A short time after his death, Egypt became part of the Muslim empire. [329] وعن أَبي هريرة t قَالَ : لما نزلت هذِهِ الآية : ﴿ وَأَنْذِرْ عَشِيرَتَكَ الأَقْرَبِينَ ﴾ [ الشعراء (214) ] دَعَا رَسُول الله قُرَيْشاً ، فَاجْتَمَعُوا فَعَمَّ وَخَصَّ ، وَقالَ : « يا بَنِي كَعْبِ بْنِ لُؤيٍّ ، أنقِذُوا أنْفُسَكُمْ مِنَ النَّارِ ، يَا بَنِي مُرَّةَ بن كَعْبٍ ، أنْقِذُوا أنْفُسَكُمْ مِنَ النَّارِ ، يَا بَنِي عَبْدِ شَمْسٍ أنْقِذُوا أنْفُسَكُمْ مِنَ النَّارِ ، يَا بَنِي عَبْدِ مَنَاف أنْقِذُوا أنْفُسَكُمْ مِنَ النَّارِ ، يَا بَنِي هاشم ، أنقذوا أنفسكم من النار ، يَا بني عبد المطلب ، انقذوا أنفسكم من النار ، يَا فَاطِمَةُ ، أنْقِذي نَفْسَكِ مِنَ النَّارِ . فَإنِّي لا أمْلِكُ لَكُمْ مِنَ اللهِ شَيئاً ، غَيْرَ أنَّ لَكُمْ رَحِماً سَأبُلُّهَا بِبِلالِهَا » . رواه مسلم . قوله : « بِبِلالِهَا » هُوَ بفتح الباء الثانيةِ وكسرِها ، « وَالبِلاَلُ » : الماءُ . ومعنى الحديث : سَأصِلُهَا ، شَبّه قَطِيعَتَهَا بالحَرارَةِ تُطْفَأُ بِالماءِ وهذِهِ تُبَرَّدُ بالصِّلَةِ . في الآية والحديث : دلالة على البداءة بإنذار الأقربين عمومًا وخصوصًا ، وقوله : « فإني لا أملك لكم من الله شيئًا » ، أي : لا تتكلوا على قرابتي فإني لا أقدر على دفع مكروه يريده الله بكم . 329. Abu Hurairah (May Allah be pleased with him) reported: When this Verse was revealed: "And warn your tribe (O Muhammad (PBUH)) of near kindred". (26:214) Messenger of Allah (PBUH) called the Quraish; when they gathered, he said to them: "O sons of 'Abd Shams; O sons of Ka'b bin Lu'ai, rescue yourselves from the Fire! O sons of Murrah bin Ka'b, rescue yourselves from the Fire! O sons of 'Abd Manaf, rescue yourselves from the Fire! O sons of 'Abdul-Muttalib, rescue yourselves from the Fire! O Fatimah, rescue yourself from the Fire, for I have no power (to protect you) from Allah in anything except that I would sustain relationship with you". [Muslim] .
Commentary:
1. This Hadith tells us that lineage in the Hereafter will not help anybody. So much so that even one's relationship with Messenger of Allah (PBUH) shall not carry any weight on that day. The only thing that will then help in salvation will be one's good deeds. People for whom the Prophet (PBUH) and pious men will intercede will be believers with some sins in their account and not the disbelievers devoid of Faith and good actions. Neither will anybody intercede for the infidels, nor will the infidels find salvation.
2. In preaching religion, priority must be given to one's own close relatives. They deserve it more than anyone else, and for this reason Divine injunctions should be first of all conveyed to them.
3. Even if a Muslim's relatives are pagans and polytheists, their rights of kinsmen and the demands of "maintaining the ties of kinship" enjoined by Islam must be fulfilled. The first and foremost demand of their rights is that they should be invited to the right path so that they will be saved from Hell-fire. [330] وعن أَبي عبد الله عمرو بن العاص رضي الله عنهما قَالَ : سمعت رَسُول الله جِهَاراً غَيْرَ سِرٍّ ، يَقُولُ : « إنَّ آل بَني فُلاَن لَيْسُوا بِأولِيَائِي ، إِنَّمَا وَلِيِّيَ اللهُ وَصَالِحُ المُؤْمِنينَ ، وَلَكِنْ لَهُمْ رَحِمٌ أبُلُّهَا بِبلاَلِهَا » . مُتَّفَقٌ عَلَيهِ ، واللفظ للبخاري . قوله : « إنما وليي الله » ، أي : هو ناصري والذي أتولاه في جميع الأمور . كما قال تعالى : ﴿ وَإِن تَظَاهَرَا عَلَيْهِ فَإِنَّ اللَّهَ هُوَ مَوْلاهُ وَجِبْرِيلُ وَصَالِحُ الْمُؤْمِنِينَ وَالْمَلائِكَةُ بَعْدَ ذَلِكَ ظَهِيرٌ ﴾ [ التحريم (4) ] . ومعنى الحديث : لست أخص قرابتي ولا فصيلتي الأدنين بولاية دون المسلمين . 330. Abu Abdullah 'Amr bin Al-'as (May Allah be pleased with them) said: I heard Messenger of Allah (PBUH) saying openly not secretly, "The family of so-and-so (i.e., Abu Talib) are not my supporters. My supporter is Allah and the righteous believing people. But they (that family) have kinship (Rahm) with whom I will maintain good the ties of kinship". [Al-Bukhari and Muslim] .
Commentary: Messenger of Allah (PBUH) had made it absolutely clear that although such persons were his near relatives, he did not have any affection and friendship with them because there cannot be any affection between a pagan and a Muslim. Friendship and affection can only be for Allah and those who have faith in Him. One can accommodate the non-Muslim relatives to the extent permitted by "maintaining the ties of kinship", provided they are not at war with the Muslims. [331] وعن أَبي أيوب خالد بن زيد الأنصاري t أنَّ رجلاً قَالَ : يَا رَسُول الله ، أخْبِرْني بِعَمَلٍ يُدْخِلُني الجَنَّةَ ، وَيُبَاعِدُني مِنَ النَّارِ . فَقَالَ النَّبيُّ : « تَعْبُدُ الله ، وَلا تُشْرِكُ بِهِ شَيئاً ، وَتُقِيمُ الصَّلاةَ ، وتُؤتِي الزَّكَاةَ ، وتَصِلُ الرَّحمَ » . مُتَّفَقٌ عَلَيهِ . في الحديث : دليل على أنّ من وحّد الله ، وقام بأركان الإسلام ، ووصل رَحِمَهُ دخل الجنة . 331. Abu Ayyub Khalid bin Zaid Al-Ansari (May Allah be pleased with him) reported: A man came to Messenger of Allah (PBUH) and said, "Direct me to a deed which will admit me to Jannah and take me away from the Fire". The Messenger of Allah (PBUH) said, "Worship Allah and associate no partner with Him, perform As-Salat, pay Zakat, and maintain the ties of kinship". [Al-Bukhari and Muslim] .
Commentary: This Hadith indicates the actions which constitute the means to attain Jannah and salvation from Hell. Thus, it makes evident that Jannah cannot be achieved by wishful thinking. One cannot get it without Faith and good deeds. In the absence of these two factors, intercession of any person will be of no avail. [332] وعن سلمان بن عامر t عن النَّبيّ قَالَ : « إِذَا أفْطَرَ أحَدُكُمْ فَلْيُفْطرْ عَلَى تَمْرٍ ؛ فَإنَّهُ بَرَكةٌ ، فَإنْ لَمْ يَجِدْ تَمْراً ، فالمَاءُ ؛ فَإنَّهُ طَهُورٌ » ، وَقالَ : « الصَّدَقَةُ عَلَى المِسكينِ صَدَقةٌ ، وعَلَى ذِي الرَّحِمِ ثِنْتَانِ : صَدَقَةٌ وَصِلَةٌ » . رواه الترمذي ، وَقالَ : ( حَدِيثٌ حَسَنٌ ) . أي : في الصدقة على القريب ثوابان جليلان ، ثواب الصدقة ، وثواب صلة الرحم . 332. Salman bin 'Amir (May Allah be pleased with him) reported: The Prophet (PBUH) said, "When you break fast, you should do it with a date-fruit for there is blessing in it, and if you do not find a date-fruit, break it with water for it is pure." Messenger of Allah (PBUH) added: "Charity towards a poor person is charity, and towards a relation is both charity and maintaining the ties (of kinship)". [Tirmidhi] .
Commentary: We learn two points from this Hadith:
Firstly, it is more rewarding to break the fast with date-fruit or water. Secondly, payment of Sadaqah to one's poor relatives carries a double reward. [333] وعن ابن عمر رضي الله عنهما ، قَالَ : كَانَتْ تَحْتِي امْرَأةٌ ، وَكُنْتُ أحِبُّهَا ، وَكَانَ عُمَرُ يَكْرَهُهَا ، فَقَالَ لي : طَلِّقْهَا ، فَأبَيْتُ ، فَأتَى عُمَرُ t النَّبيّ ، فَذَكَرَ ذلِكَ لَهُ ، فَقَالَ النَّبيّ : « طَلِّقْهَا » . رواه أَبُو داود والترمذي ، وَقالَ : ( حَدِيثٌ حَسَنٌ صَحيحٌ ) . في هذا الحديث : امتثال أمر الأب إذا أمر ولده بطلاق امرأته . 333. Ibn 'Umar (May Allah be pleased with them) reported: I had a wife whom I loved but 'Umar (May Allah be pleased with him) disliked her. He asked me to divorce her and when I refused, 'Umar (May Allah be pleased with him) went to Messenger of Allah (PBUH) and mentioned the matter to him. Messenger of Allah (PBUH) asked me to divorce her. [At-Tirmidhi and Abu Dawud] .
Commentary: If parents' order to divorce one's wife is based on the principles of Shari'ah and morality, it must be obeyed, as is evident from this Hadith. If their order is founded on other factors, then one should try to convince them politely so that they agree with one's view on the issue. Here Ibn 'Umar (May Allah be pleased with him) loved his wife for love's sake, but his father 'Umar bin Khattab (May Allah be pleased with him) disliked her basing his decision on religious grounds. This is why the Prophet (PBUH) ordered Ibn 'Umar to obey his father. [334] وعن أَبي الدرداءِ أن رجلاً أتاه ، فقَالَ : إنّ لي امرأةً وإنّ أُمِّي تَأمُرُنِي بِطَلاقِهَا ؟ فَقَالَ : سَمِعْتُ رَسُول الله ، يقول : « الوَالِدُ أوْسَطُ أبْوَابِ الجَنَّةِ ، فَإنْ شِئْتَ ، فَأضِعْ ذلِكَ البَابَ ، أَو احْفَظْهُ » . رواه الترمذي ، وَقالَ : ( حَدِيثٌ حَسَنٌ صَحيحٌ ) . فيه : استحباب طاعة الأم إذا أمرته بطلاق امرأته ، ولم ترض إلا بذلك وهو من البر ، وإن لم يطلقها فليس بعقوق . 334. Abud-Darda' (May Allah be pleased with him) reported: A man came to me and said, "I have a wife whom my mother commands me to divorce". I replied him that I had heard Messenger of Allah (PBUH) saying, "A parent is the best of the gates of Jannah; so if you wish, keep to the gate, or lose it." [At-Tirmidhi and Ibn Majah] .
Commentary: The word "Walid," applies to mother as well as father. As the word "Walidain" is a dual form and covers mother and father both; similarly the noun "father", also applies to both. This Hadith also stresses that obedience of parents and submission to their order must have preference over the love for the wife as long as this order of theirs is fair and just. [335] وعن البراءِ بن عازب رضي اللهُ عنهما ، عن النبي قَالَ : « الخَالةُ بِمَنْزِلَةِ الأُمِّ » . رواه الترمذي ، وَقالَ : ( حَدِيثٌ صَحيحٌ ) . فيه : أن الخالة بمنزلة الأم في البر لأنها تقرب منها في الحنوِّ والشفقة ومعرفة ما يصلح الولد . وفي الباب أحاديث كثيرة في الصحيح مشهورة ؛ مِنْهَا حديث أصحاب الغار ، وحديث جُرَيْجٍ وقد سبقا ، وأحاديث مشهورة في الصحيح حذفتها اختِصَاراً ، وَمِنْ أهَمِّهَا حديث عَمْرو بن عَبسَة t الطَّويلُ المُشْتَمِلُ عَلَى جُمَلٍ كَثيرةٍ مِنْ قَواعِدِ الإسْلامِ وآدابِهِ ، وَسَأذْكُرُهُ بتَمَامِهِ إنْ شَاءَ اللهُ تَعَالَى في باب الرَّجَاءِ ، قَالَ فِيهِ : دَخَلْتُ عَلَى النَّبيّ بمَكَّةَ - يَعْني : في أوَّلِ النُّبُوَّةِ - فقلتُ لَهُ : مَا أنْتَ ؟ قَالَ : « نَبيٌّ » ، فَقُلْتُ : وَمَا نَبِيٌّ ؟ قَالَ : « أرْسَلنِي اللهُ تَعَالَى » ، فقلت : بأيِّ شَيءٍ أرْسَلَكَ ؟ قَالَ : « أرْسَلَنِي بِصِلَةِ الأَرْحَامِ وَكَسْرِ الأَوثَانِ ، وَأنْ يُوَحَّدَ اللهُ لا يُشْرَكُ بِهِ شَيء... » وَذَكَرَ تَمَامَ الحَدِيث . والله أعلم . 335. Al-Bara' bin 'Azib (May Allah be pleased with them) reported: I heard the Prophet (PBUH) saying: "A mother's sister is equivalent to (real) mother (in status)". [At-Tirmidhi]
Commentary: This Hadith tells us that one should be as respectful to one's aunt (mother's real sister) as one is to mother, as it is a virtue as well as "a form of maintaining the ties of kinship". قَالَ الله تَعَالَى : ﴿ فَهَلْ عَسَيْتُمْ إِنْ تَوَلَّيْتُمْ أَنْ تُفْسِدُوا فِي الأَرْضِ وَتُقَطِّعُوا أَرْحَامَكُمْ أُولَئِكَ الَّذِينَ لَعَنَهُمُ اللهُ فَأَصَمَّهُمْ وَأَعْمَى أَبْصَارَهُمْ ﴾ [ محمد (22 ، 23) ] . يقول تعالى : ﴿ فَهَلْ عَسَيْتُمْ إِن تَوَلَّيْتُمْ ﴾ ، أي : فلعلكم إن توليتم ، أي : أعرضتم عن الدين ، وفارقتم أحكام القرآن أن تفسدوا في الأرض بالمعصية ، والبغي ، وسفك الدماء ، وتقطِّعوا أرحامكم . قال قتادة : كيف رأيتم القوم حين تولوا عن كتاب الله ألم يسفكوا الدم الحرام ، وقطعوا الأرحام ، وعصوا الرحمن ، أولئك الذين لعنهم الله ، فأصمهم ، وأعمى أبصارهم عن الحق ، وهذا نهي من الله تعالى عن الإفساد في الأرض عمومًا ، وعن قطع الأرحام خصوصًا . وَقالَ تَعَالَى : ﴿ وَالَّذِينَ يَنْقُضُونَ عَهْدَ اللهِ مِنْ بَعْدِ مِيثَاقِهِ وَيَقْطَعُونَ مَا أَمَرَ اللهُ بِهِ أَنْ يُوصَلَ وَيُفْسِدُونَ فِي الأَرْضِ أُولَئِكَ لَهُمُ اللَّعْنَةُ وَلَهُمْ سُوءُ الدَّارِ ﴾ [ الرعد (25) ] . لما ذكر تعالى السعداء الذين يوفون بعهد الله ، ولا ينقضون الميثاق ، والذين يصلون ما أمر الله به أنْ يوصل ، ذكر الأشقياء الذين ينقضون عهد الله من بعد ميثاقه ، ويقطعون ما أمر الله به أن يوصل ، وهي عامة في الرحم وغيرها من أمور الدين ، ويفسدون في الأرض بالمعاصي أولئك لهم اللعنة ، ولهم سوء الدار . وَقالَ تَعَالَى : ﴿ وَقَضَى رَبُّكَ ألا تَعْبُدُوا إلا إِيَّاهُ وَبِالْوَالِدَيْنِ إِحْسَاناً إِمَّا يَبْلُغَنَّ عِنْدَكَ الْكِبَرَ أَحَدُهُمَا أَوْ كِلاهُمَا فَلا تَقُلْ لَهُمَا أُفٍّ وَلا تَنْهَرْهُمَا وَقُلْ لَهُمَا قَوْلاً كَرِيماً وَاخْفِضْ لَهُمَا جَنَاحَ الذُّلِّ مِنَ الرَّحْمَةِ وَقُلْ رَبِّ ارْحَمْهُمَا كَمَا رَبَّيَانِي صَغِيراً ﴾ [ الإسراء (23 ، 24) ] . في هذه الآية الكريمة : الأمر ببرّ الوالدين ، والنهي عن عقوقهما ، والأدب في ذلك . Allah, the Exalted, says:
"Would you then, if you were given the authority, do mischief in the land, and sever your ties of kinship? Such are they whom Allah has cursed, so that He has made them deaf and blinded their sight." (47:22,23)
"And those who break the Covenant of Allah, after its ratification, and sever that which Allah has commanded to be joined (i.e., they sever the bond of kinship and are not good to their relatives), and work mischief in the land, on them is the curse (i.e., they will be far away from Allah's Mercy), and for them is the unhappy (evil) home (i.e., Hell)." (13:25)
"And your Rubb has decreed that you worship none but Him. And that you be dutiful to your parents. If one of them or both of them attain old age in your life, say not to them a word of disrespect, nor shout at them but address them in terms of honour. And lower unto them the wing of submission and humility through mercy, and say: 'My Rubb! Bestow on them Your Mercy as they did bring me up when I was young."' (17:23,24) [336] وعن أَبي بكرة نُفَيع بن الحارث t قَالَ : قَالَ رَسُول الله : « ألا أُنَبِّئُكُمْ بأكْبَرِ الكَبَائِرِ ؟ » -ثلاثاً -قُلْنَا : بَلَى ، يَا رَسُول الله ! قَالَ : « الإشْرَاكُ بالله ، وَعُقُوقُ الوَالِدَيْنِ » ، وكان مُتَّكِئاً فَجَلَسَ ، فَقَالَ : « ألا وَقَوْلُ الزُّورِ وَشَهَادَةُ الزُّورِ » . فَمَا زَالَ يُكَرِّرُهَا حَتَّى قُلْنَا : لَيْتَهُ سَكَتَ . مُتَّفَقٌ عَلَيهِ . الذنوب : فيها صغائر وكبائر . فالكبيرة : ما توعّد صاحبها بغضب أو لعنة أو نار . قوله : ( وكان متكئًا فجلس ، فقال : « ألا وقول الزور وشهادة الزور ». سبب الاهتمام به ، سهولة وقوع الناس فيه ، وتهاونهم به ، والحوامل عليه كثيرة من العداوة والحسد وغير ذلك ؛ ولأن مفسدته متعدية إلى الغير . وأما الشرك فإنه ينبو عنه القلب السليم ، والعقوق يصرف عنه الطبع . وقوله : ( حتى قلنا : ليته يسكت ) ، أي : شفقة عليه . 336. Abu Bakrah Nufai' bin Al-Harith (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "Shall I not inform you of the biggest of the major sins?" Messenger of Allah (PBUH) asked this question thrice. We said, "Yes, O Messenger of Allah. (Please inform us.)". He said, "Ascribing partners to Allah, and to be undutiful to your parents". Messenger of Allah (PBUH) sat up from his reclining position and said, "And I warn you against giving forged statement and a false testimony; I warn you against giving forged statement and a false testimony". Messenger of Allah (PBUH) kept on repeating that warning till we wished he would stop. [Al-Bukhari and Muslim] .
Commentary: This Hadith mentions some of the major sins. A major sin is one against which there is a serious warning in the Noble Qur'an and Hadith. When disobedience to parents is mentioned along with Shirk (polytheism), it makes the fact evident that both of these are very serious sins. Similar is the case of telling a lie and false testimony, which in the incident mentioned in this Hadith made Messenger of Allah (PBUH) to leave his pillow and sit attentively. It indicates that the latter two are serious. May Allah protect all Muslims from all such sins. [337] وعن عبد الله بن عمرو بن العاص رضي الله عنهما عن النَّبيّ قَالَ : « الكَبَائِرُ : الإشْرَاكُ بالله ، وَعُقُوقُ الوَالِدَيْنِ ، وَقَتْلُ النَّفْس ، وَاليَمِينُ الغَمُوسُ » . رواه البخاري . « اليمين الغموس » : التي يحلفها كاذباً عامداً ، سميت غموساً ؛ لأنها تغمس الحالِفَ في الإثم . الاقتصار على هذه الأربع لكونها أعظم الكبائر إثمًا ، وأشدِّها جُرمًا ، ومن ذلك السبع الموبقات . 337. Abdullah bin 'Amr bin Al-'as (May Allah be pleased with them) reported: The Prophet (PBUH) said, "(Of the) major sins are: to ascribe partners to Allah, disobey parents, murder someone, and to take a false oath (intentionally)". [Al-Bukhari] .
Commentary: There are many more major sins which have been enlisted and discussed at length by Muhaddathun in independent volumes, such as Az-Zawajir 'an iqtraf-al-Kaba'ir, Kitab-al-Kaba'ir by Adh-Dhahabi. This Hadith mentions some of the major sins enumerated by the Prophet (PBUH) on a particular occasion. We can also say that the sins mentioned here are some of the most serious among the major sins. [338] وعنه أن رسول الله قَالَ: « مِنَ الكَبَائِر شَتْمُ الرَّجُل وَالِدَيهِ ». قالوا : يَا رَسُول الله ، وَهَلْ يَشْتُمُ الرَّجُلُ وَالِدَيْهِ ؟! قَالَ : « نَعَمْ ، يَسُبُّ أَبَا الرَّجُلِ ، فَيَسُبُّ أبَاه ، وَيَسُبُّ أُمَّهُ ، فَيَسُبُّ أُمَّهُ » . مُتَّفَقٌ عَلَيهِ . وفي رواية : « إنَّ مِنْ أكْبَرِ الكَبَائِرِ أنْ يَلْعَنَ الرَّجُلُ وَالِدَيْهِ ! » ، قِيلَ : يَا رَسُول الله ! كَيْفَ يَلْعَنُ الرَّجُلُ وَالِدَيهِ ؟! قَالَ : « يَسُبُّ أَبَا الرَّجُلِ ، فَيَسُبُّ أباهُ ، وَيَسُبُّ أُمَّهُ ، فَيَسُبُّ أُمَّهُ » . قوله : ( هل يشتم الرجل والديه ؟ ) استفهامُ استبعاد أنْ يصدر ذلك من ذي دين أو عقل ، فأخبر أن ذلك يقع بالتسبب في سبِّهما . 338. 'Abdullah bin 'Amr bin Al-'as (May Allah be pleased with them) reported: Messenger of Allah (PBUH) said, "It is one of the gravest sins to abuse one's parents." It was asked (by the people): "O Messenger of Allah, can a man abuse his own parents?" Messenger of Allah (PBUH) said, "He abuses the father of somebody who, in return, abuses the former's father; he then abuses the mother of somebody who, in return, abuses his mother". [Al-Bukhari and Muslim] .
Another narration is: Messenger of Allah (PBUH) said, "One of the major sins is to curse one's parents". It was submitted: "O Messenger of Allah! How can a man curse his own parents?" He (PBUH) said, "When someone curses the parents of another man who in return abuses the former's father; and when someone abuses the mother of another man who in return abuses his mother."
Commentary: We learn from this Hadith that one should not abuse anyone's parents, because in the event, he is paid in the same coin, he will be responsible for disgracing his own parents. [339] وعن أَبي محمد جبيرِ بن مطعم t أن رسول الله قَالَ : « لا يَدْخُلُ الجَنَّةَ قَاطِعٌ » . قَالَ سفيان في روايته : يَعْنِي : قَاطِع رَحِم . مُتَّفَقٌ عَلَيهِ . فيه : وعيد شديد لمن قطع رحمه . وفيه : عظم إثم قاطع الرحم . 339. Abu Muhammad Jubair bin Mut'im (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "The person who severs the bond of kinship will not enter Jannah". [Al-Bukhari and Muslim] .
Commentary: This Hadith poses a serious threat to those who violate the Divine injunctions of maintaining good ties of kinship. In spite of such a serious warning, this major sin is very common in our present-day society. The purpose of this warning is that Muslims prevent themselves from it. May Allah save us from it. [340] وعن أَبي عيسى المغيرة بن شعبة t عن النبي قَالَ : « إنَّ اللهَ تَعَالَى حَرَّمَ عَلَيْكُمْ : عُقُوقَ الأمَّهَاتِ ، وَمَنْعاً وهاتِ ، وَوَأْد البَنَاتِ ، وكَرِهَ لَكُمْ : قِيلَ وَقالَ ، وَكَثْرَةَ السُّؤَالِ ، وَإضَاعَةَ المَالِ » . مُتَّفَقٌ عَلَيهِ . قوله : « مَنْعاً » مَعنَاهُ : مَنْعُ مَا وَجَب عَلَيهِ ، وَ« هَاتِ » : طَلَبُ مَا لَيْسَ لَهُ . وَ« وَأْد البَنَاتِ » مَعنَاهُ : دَفنُهُنَّ في الحَيَاةِ ، وَ« قيلَ وَقالَ » مَعْنَاهُ : الحَديث بكُلّ مَا يَسمَعهُ ، فيَقُولُ : قِيلَ كَذَا ، وقَالَ فُلانٌ كَذَا مِمَّا لا يَعْلَمُ صِحَّتَهُ ، وَلا يَظُنُّهَا ، وَكَفَى بالمَرْءِ كذِباً أنْ يُحَدّثَ بكُلِّ مَا سَمِعَ . وَ« إضَاعَةُ المَال » : تَبذِيرُهُ وَصَرفُهُ في غَيْرِ الوُجُوهِ المأذُونِ فِيهَا مِنْ مَقَاصِدِ الآخِرةِ وَالدُّنْيَا ، وتَرْكُ حِفظِهِ مَعَ إمكَانِ الحِفظِ . وَ« كَثْرَةُ السُّؤَال » : الإلحَاحُ فيما لا حَاجَة إِلَيْهِ . اقتصر في الحديث على عقوق الأمّهات ، مع تحريم عقوق الآباء أيضًا ، لأن الاستخفاف بهن أكثر لضعفهن وعجزهن ، وينبه على تقديم برِّهن على برِّ الأب في التلطف ونحو ذلك . ومنعًا وهات : أي : منع ما أمر بإعطائه وطلب ما لا يستحق . وفي الباب أحاديث سبقت في الباب قبله كحديث : « وأقْطَعُ مَنْ قَطَعَك » ، وحديث : « مَنْ قَطَعني قَطَعهُ الله » . قوله : ( وفي الباب ) ، أي : في تحريم العقوق والقطيعة أحاديث كثيرة تدل على تحريم عقوق الوالدين وقطيعة الرحم . 340. Abu 'Isa Al-Mughirah bin Shu'bah (May Allah be pleased with him) reported: The Prophet (PBUH) said, "Allah has forbidden you: disobedience to your mothers, to withhold (what you should give), or demand (what you do not deserve), and to bury your daughters alive. And Allah dislikes idle talk, to ask too many questions (for things which will be of no benefit to one), and to waste your wealth". [Al-Bukhari and Muslim] . والأم والأقارب والزوجة وسائر من يندب إكرامه
[341] عن ابن عمر رضي الله عنهما : أن النبي قَالَ : « إنّ أبَرَّ البرِّ أنْ يَصِلَ الرَّجُلُ وُدَّ أبيهِ » . 341. 'Abdullah bin 'Umar (May Allah be pleased with them) reported: The Prophet (PBUH) said, "The finest act of goodness is that a person should treat kindly the loved ones of his father". [Muslim] . [342] وعن عبد الله بن دينار ، عن عبد الله بن عمر رضي الله عنهما : أنَّ رَجُلاً مِنَ الأعْرَابِ لَقِيَهُ بطَريق مَكَّةَ ، فَسَلَّمَ عَلَيهِ عبدُ الله بْنُ عُمَرَ ، وَحَمَلَهُ عَلَى حِمَارٍ كَانَ يَرْكَبُهُ ، وَأعْطَاهُ عِمَامَةً كَانَتْ عَلَى رَأسِهِ ، قَالَ ابنُ دِينَار : فَقُلْنَا لَهُ : أصْلَحَكَ الله ، إنَّهُمُ الأعرَابُ وَهُمْ يَرْضَوْنَ باليَسير ، فَقَالَ عبد الله بن عمر : إن أَبَا هَذَا كَانَ وُدّاً لِعُمَرَ بنِ الخطاب t وإنِّي سَمِعتُ رَسُول الله يقول : « إنَّ أبرَّ البِرِّ صِلَةُ الرَّجُلِ أهْلَ وُدِّ أبِيهِ » .وفي رواية عن ابن دينار ، عن ابن عمر : أنَّهُ كَانَ إِذَا خَرَجَ إِلَى مَكّةَ كَانَ لَهُ حِمَارٌ يَتَرَوَّحُ عَلَيهِ إِذَا مَلَّ رُكُوبَ الرَّاحِلةِ ، وَعِمَامَةٌ يَشُدُّ بِهَا رَأسَهُ ، فَبيْنَا هُوَ يَوماً عَلَى ذلِكَ الحِمَارِ إِذْ مَرَّ بِهِ أعْرابيٌّ ، فَقَالَ : ألَسْتَ فُلاَنَ بْنَ فُلاَن ؟ قَالَ : بَلَى . فَأعْطَاهُ الحِمَارَ ، فَقَالَ : ارْكَبْ هَذَا ، وَأعْطَاهُ العِمَامَةَ وَقالَ : اشْدُدْ بِهَا رَأسَكَ ، فَقَالَ لَهُ بعضُ أصْحَابِهِ : غَفَرَ الله لَكَ أعْطَيْتَ هَذَا الأعْرَابيَّ حِمَاراً كُنْتَ تَرَوَّحُ عَلَيهِ ، وعِمَامةً كُنْتَ تَشُدُّ بِهَا رَأسَكَ ؟ فَقَالَ : إنِّي سَمِعتُ رَسُول الله ، يَقُولُ : « إنَّ مِنْ أبَرِّ البِرِّ أنْ يَصِلَ الرَّجُلُ أهْلَ وُدِّ أبيهِ بَعْدَ أنْ يُولِّيَ » وَإنَّ أبَاهُ كَانَ صَديقاً لعُمَرَ t .رَوَى هذِهِ الرواياتِ كُلَّهَا مسلم . في هذا الحديث : الحث على إكرام أصدقاء أبيه ، ويقاس عليه أصدقاء الأم وسائر الأقارب . 342. 'Abdullah bin Dinar reported: 'Abdullah bin 'Umar (May Allah be pleased with them) met a bedouin on his way to Makkah, he greeted him, offered him to mount the donkey he was riding and gave him the turban he was wearing on his head. Ibn Dinar said to him: "May Allah make you pious! Bedouins can be satisfied with anything you give them (i.e., what you have given the bedouin is too much). Upon this, 'Abdullah bin 'Umar said, the father of this man was one of 'Umar's friends whom he loved best, and I heard Messenger of Allah saying, "The finest act of goodness is the good treatment of someone whom one's father loves".
Another narration goes: When 'Abdullah bin 'Umar (May Allah be pleased with them) set out to Makkah, he kept a donkey with him to ride when he would get tired from the riding of the camel, and had a turban which he tied round his head. One day, as he was riding the donkey, a bedouin happened to pass by him. He ('Abdullah bin 'Umar) said, "Aren't you so-and-so?" The bedouin said, "Yes". He ('Abdullah bin 'Umar) gave him his donkey and his turban and said, "Ride this donkey, and tie this turban round your head". Some of his companions said, "May Allah forgive you, you gave to this bedouin the donkey which you enjoyed to ride for change, and the turban which you tied round your head".'Abdullah bin 'Umar said,"I heard Messenger of Allah (PBUH) saying, 'The finest act of goodness is the kind treatment of a person to the loved ones of his father after his death,' and the father of this person was a friend of 'Umar (May Allah be pleased with him). [Muslim] .
Commentary: This Hadith teaches that after the death of one's parents, one should maintain contact with their friends and treat them nicely. Besides being a great virtue it is warranted by the needs for showing compassion to relatives. To forget friends of one's parents and break contact with them is condemned by the Shari'ah.